A12178	----	The Christians portion Wherein is unfolded the unsearchable riches he hath by his interest in Christ. Whom injoying hee possesseth all things else. By R. Sibbs D.D. and preacher to the honorable society of Grayes-Inne, and master of Catherine Hall in Cambridge. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1637 Approx. 48 KB of XML-encoded text transcribed from 51 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12178 STC 22486 ESTC S117304 99852519 99852519 17844 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12178) Transcribed from: (Early English Books Online ; image set 17844) Images scanned from microfilm: (Early English books, 1475-1640 ; 1291:33) The Christians portion Wherein is unfolded the unsearchable riches he hath by his interest in Christ. Whom injoying hee possesseth all things else. By R. Sibbs D.D. and preacher to the honorable society of Grayes-Inne, and master of Catherine Hall in Cambridge. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [2], 23, 23-67, [2] p. Printed by John Norton for John Rothvvell, and are to be sold at the Sunne in Pauls Church-yard, London : 1637. T.G. and P.N. = Thomas Goodwin and Philip Nye. With a final imprimatur leaf. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Some print show-through. Pages 19-20 torn. Beginning to page 26 from Princeton Theological Seminary. Library copy spliced at end. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 John Latta Sampled and proofread 2003-02 John Latta Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion THE CHRISTIANS PORTION : Wherein is unfolded the unsearchable Riches he hath by his interest in Christ. Whom injoying hee possesseth all things else . By R. Sibbs D. D. and Preacher to the Honorable Society of Grayes-Inne , and Master of Catherine Hall in Cambridge . Published by T. G. and P. N. LONDON . Printed by JOHN NORTON for JOHN ROTHVVELL , and are to be sold at the Sunne in Pauls Church-yard , 1637. 1 Cor. 3. 21 , 22 , 23. Ver. Let noe Man glory in Man for all things are yours , whether Paul , or Apollo , or Cephas , or the World , or Life , or Death , or things present , or things to come , all are yours , and you are Christs , and Christ is Gods. THe principall scope of the Apostle in this place , is to cut off faction , and over much dependance upon men , who had crept into the consciences of people , and set up themselves in steed of Christ : As that is the pride of false teachers to set up themselves in the conscience where Christ alone should be . The Apostle to prevent this , saith , let no man glory in man ; doe not glory in your teachers , they are but your servants , and Christs servants , for all things are yours , all the teachers in the World are your servants and Christs . Having set downe this generall , All things are yours , to discourage them from glorying in Man , he parcells that generall into particulars , Paul , or Apollo , or Cephas , or Life , or Death . 1 All persons are yours . 2 All things are yours . 3 All events are yours . Persons . Paul , Apollo , Cephas . Things . The World , or Life , or Death . Events , whatsoever can come for the present or for time to come . All is yours . For the persons . Paul , Apollo , Cephas are yours , therefore Peter is not the head of the Church ; he is named here in the third place , among the rest and after the rest . Whether it bee Paul , or Apollo , or Cephas , he is yours . You know who ground all their Religion on this , Peter is the head of the Church , and they are the successors of Peter but Peter : is the Churches , and therefore cannot be the head and commander . The World is yours . What world is the Churches . 1 The World naturall is the Churches , that is , the frame of Heaven and Earth , all things are made for man , and he is made for GOD. As the wise Philosopher could say , that man is the end of all things in a semi-circle , that is , all things in the World are made for him . He is made for God in whom all things end . As all things come from a point and end there againe , so all things come from God and all end in God. We are Christs , and Christ is Gods , but the World is ours , and wee are Gods , all things in the World are our servants , for they mourne in blacke , as it were , for our miseries , since the fall . And in our restoring againe they shall bee restored , they waite for the day , as it is Rom. 8. 21. For the glorious liberty of the sons of God : they have their happines and misery together with men . But there is another World that is ours , take it in the worst sense , the World of wicked men ; all their plotts and the Prince of the World are the Churches . How is this ? He and all his instruments are under the command of him that turnes all his designes contrary to his owne intention , this is a hell to Satan , and one of the cheife torments he hath , that as his malice is limited by this power , so his power is limited by Gods power , who overshootes him in his owne bow : what ever he designes against the head Christ , and against his members the Church , it is overturned for the good of the Church . In the primitive Church some were given over to Satan , that they might learne not to blaspheme . It s a strange thing that Satan should teach not to blaspheme who is the author of blasphemy . Yet by consequence hee afflicting their bodies , thereupon they came to be wise , and seemed to be moderate and sober , and to be Christianly minded , and not to blaspheme . So the Prince of the World is ours in this , by an overcommanding power , that turnes all to good against his intentions . For there is but one grand Monarch in the World. Every Kingdome is under a higher Kingdome , there is but one to whom all are subject , there is one grand Wheele that turnes all the other , and therefore Satan himselfe is serviceable to Gods end , whether hee will or noe . And then for the World of wicked men , all their designes , though for the present they seeme to bee against the Church , yet they are serviceable to the Church : for wicked men are but the Launderers of the Church ( as it were ) to wash the Church , to purge the church , to doe base services that God intends for the refyning of the Church , and all their hatred is for the good of the Church , for God suffers the World to hate his children . That his children might not love the World : for if the VVorld did not hate his , they would love the World , and it would be a dangerous love . a The Church is a strange corporation ; it is such a corporation as hath the greatest benefit by enemies : The enemies of the Church are the promoters of the greatest good of the Church : the very World is the churches , take it in the worst sense , for the wicked World that lies in mischiefe : but I will not dwell upon that . To goe on . Or Life . The life of others is the Churches . Why doth God continue the life of good Magistrates and good pastors ? For the Church : as Paul saith , It were better for me to bee with Christ , a great deale , yet for your sakes I must continue . I am content to be without the joyes of Heaven a while for your good . And therefore my life is yours , it is at your service , for you I shall continue still . And so the life of good Magistrates , it is for the benefit of the Church ; it were better for them to be in Heaven , the life of all that may be serviceable to the Church , till they have acted their part and served God in their generation , as it is said of David Acts 3. 36. Hee served GOD in his owne Generation : so every Magistrate hath his generation , a time allotted , a generation to stand up in the Church and state , and to serue God in his turne , and then God takes him away . And then the life of every particular christian is theirs , for God suffers them to injoy it so long as life may be a benefit to gather the more assurance of salvation , and to doe their worke that he hath given them to doe here , and when they have done their worke they are gathered to their Fathers : so that life is the Churches . And indeede life is a speciall benefit , Because bythe advantage of life we further our reckonings , a good christian , the longer he lives , the larlarger good accounts hee hath , all his sinnes are wiped away , they shall not be laide to his charge , all his deeds , to a cup of cold water , shall be set on the score , And he shall be rewarded : there is not a sigh , not a teare , but it is regestred : the longer a man liveth , if hee should live Methushelah his days , the richer he should be in good workes , and the more rich he is in good workes , the more he shall have his part and share in glory after , and therefore Life is yours . The longer he lives the happier , the time in which he lives is for his good , and he makes the time happy , and it is happier for himselfe : the more rich he is in good workes , the more rich hee shall be in glory after . These things being so , we should be very thankefull that God yeelds to us this life , for besides an advantage of doing good , It is a preparative to a better . This life is ( as it were ) the seminary of Heaven ; Heaven indeede is the true Paradice of all the Plants of God , but they must have a seminary to be planted-in first , and therefore the Church is called the Kingdome of Heaven , because wee are first planted here . Now this life is an advantage , we are planted here in the Church , to grow a while untill we be taken from your semina ry the Paradice of the Church , to the Paradice in Heaven . So Life is ours for that end . I will not further inlarge the point , it is cleare . Or Death . As life is ours , So death is ours . It is astrange thing that death should be ours , that is a destroying hostile thing to nature , The King of feares as the Scripture calls it a and that terrible of all terribles , as the Philosopher , the last enemy u as Paul saith ; that death should be ours . Death is ours many wayes , you see here it is a peice of our joynture , for these words containe the joynture of the Church . The Church is Christs Spouse , all things are Christs , and therefore all things are the Spouses : and among other particular gifts given to the Church , death is ours . It is a strange thing that death should be given to the Church , and yet so it is , and we shall see this , if we consider how death in the Gospell is turned into another thing , it is a harmelesse thing in the Gospell the sting is pulled out , it hath lost all its venome in Christ. now death is a passage to another World , it is the gate of glory , death nothing but divests us of these rayments that we have here on our bodies , and puts us into garments of glory , it puts off these ragges , and puts us into a better condition , that is all the hurt it doth , it ends all that is ill , and all is determined in death , it is the last evill , and it is the beginning of all that is good , that is everlastingly good , that is spiritually good & eternally good , for by death we are freed , both from the labour of sin which is a labour irkesome to Gods people , by reason of a principle of corruption which they have in them , that accompanyes them till they be in their grave : death is the accomplishment of mortification , in death there is an end of the labour of sinne , and of all other labours whatsoever , for death is a sleepe , and all labours end in sleepe : & as after sleepe the spiritts are refreshed , so after death we shall be more refresht , then we can conceive now : so death is ours , It ends all labours of sinne , and all labours of the body , and it frees us from all contagion of wicked men , and from all greife from wicked men , and it sets us cleare out of Satans reach ; Satan hath nothing todoe with us when we are dead once ; because here the World is the Kingdome of Satan , but when we are gone hence , Satan hath nothing to doe with us ; and that is a great priveledge , so death is ours , it frees us from all that is evill , our death is our birth-daie : indeede we never live till wedie , for what is your life ? alas it is a dying life . Every day we live , a part of our life is taken away , we die every day ▪ a The more we have lived the lesse of our life we have to live , this is but a dying life . There are three degrees of life . The life in ▪ 1. The Mothers Wombe . 2. The World. 3. Heaven . The life in Heaven begins at death ; death is the birth-day of that life . Deaths day is the birth-day of imimmortality . VVhen Christ came to die to purchase life , he came not to die , to purchase a sorry life on earth : but he came to die to purchase immortall glory , that is the life that Christ came to die for , and to purchase . The day of death is the first birth-day of that life ; and for our bodies , they are but refined by death , and fitted as Vessells cast into the fire to be moulded and fashioned to be most glorious Vessells after , so our bodies are fitted by the grave , till body and soule be for ever happy at the day of Resurrection , so that death is ours , and here upon it is that the Wiseman saith , that The day of death is better , then the day of birth , a When we are borne we come into miserie , When we die we goe out of misery : It is better to goe out of miserie then to come into misery . If the day of death be better then the day of birth to a Christian , certainly then death is theirs , and blessed are those that die in the Lord saith the Spirit : u A voyce from Heaven saith so , and therefore write , saith hee , it may be written ; if the Spirit saith it , it is testimony and argument enough ; Blessed are those that die in the Lord , they rest from their labours , and their reward followes them . They rest from all that is evill and their reward followes them ; all that is good , their workes follow them , so that if all evill cease and all good follows , I hope death may well be said to be ours . Death is ours , it is our preferment : why should we be afraid of that , that is a part of our portion ? as the Apostle saith here . Death is yours . I beseech you therefore , let us lay up this against those darke times wherein death will be represented to us as an uglie and grimme thing , it is so to nature indeede , but to faith death is my friend , it is become amyable : indeede there is nothing in the world that doth us so much good as death , for its the best Physitian , it cures all deseases whatsoever of soule & body , it frees us from all . And indeede ( to shut up all this point ) death is the Death of death , it is the destruction of it selfe , forafter death there is noe more death , so it consumes it selfe ; by death , we overcome death . Wee can never die more , wee are freed from all death ; to be afraid of death is to be afraid of life , to be afraid of victory : For we never overcome death , till we die . Lay up these considerations against the time of neede , the diseases of the body , the guilt of sin , the losse of imployment , the stripping of us of all earthly comforts , they will all meete in a cen ter , in a point , at death ; a man had neede to gather the greater comfort against that houre , and can we have a greater comfort then this that now it is become our friend , that it is ours ? now Blessed bee GOD , for Iesus Christ , that hath made in him , even death the bitterest thing of all to bee sweete unto us . Or things present . Whatsoever is present serves us , whatsoever it be ; good or evill , all is yours but the most difficult is in Things to come . For what assurance have we of things to come ? Things to come are ours , whether they be Good , or Evill . For good ; Death is to come , and that is ours ; and for judgement , that is ours , for our Head , our Saviour , and our husband he shall be our judge : And at the Day of judgement , wee shall judge the World , and thenafter judgement , Heaven is ours , immortality is ours , happines is ours , all is ours then . Indeede the best is to come , this is the best part of the portion , for if wee had nothing but what we have in this World , we were of all men most miserable , alas what have we , if things present only are ours ? but things to come also are ours , and the best is behind , that for which CHRIST came into the World , is behinde , that which he injoyes in Heaven is ours , he will take his Spouse where Himselfe is , into his owne House , and he will finish the marriage , which is begun in contract , and then we shall be for ever with the Lord. The things to come are the maine things , that which our Faith layes hold of , that which we raise our selves and comfort our selves by ; are especially things to come , neyther eye hath seene , nor eare hath heard , nor hath ever entred into the hart of man to conceive those things that GOD hath prepared for his children , indeede it s a part of Heaven to know them , and therefore the full knowledge of them is deferred for that time . The very judgement of the wicked and the eternall sentence of them , it is the Churches , why ? It adds a luster to Gods mercy in advancing his owne , as it is Rom. 9. 23. God magnifies his mercy to the Vessells of mercy by this , by punishing a company of Reprobates in whom he hath noe delight , by reason of their sins ; his mercy much appeares by that , even by the eternall sentence and punishment of wicked men . So all serves to set out the glory and excellency of Gods people . St. Paul in Rom. 8. ( that Heavenly discourse of his ) towards the later end of the Chapter saith triumphantly , Nothing shall separate us from Christ , neyther Life , nor Death , nor things present , nor things to come , It s a great comfort that nothing to come can doe us hurt , but this is a degree of comfort higher , that all things to come are ours , so then this Text affords an exuberancy of comfort above that , it is excellent comfort that nothing shall separate , noe not Death it selfe : but this is more , death is ours , and in being so , it shall not onely not separate us from Christ , though it separate soule and body , but joyne us to him , I beseech you take it as a Notion that may heple against the terror of that separation that is a meanes of conjunction , the dolefull separation of soule and body . Two old friends joyne better friends together , the soule and Christ , so things to come are ours , even all things taken in the largest sense , the bitterest of all things , even death it selfe , is ours . There are severall Vses but the grand Vse which the Apostle manely intends , is . That a Christian is as sure of the time to come , as of the time past , or present : we are sure of what we have had , and what we have , but a Christian is in soe firme a condition and state ; that he may be as sure of what is to come , as of what he hath , because God and Christ are not onely Alpha but Omega also . Christ is not only hee was , and is , but is to come , he is Jehova , the same for ever . u And therfore as things past could not hurt us from being elected and called , and things present cannot hurt us , but they are ours , so are things to come , because God and Christ who is the Mediator under GOD hath the command of all things to come , and therefore we may be as sure of things to come as of things present ; what comfort is this to a Christian ; what should become of me if times of trouble and publique calamity should come , or personall to my selfe ? what idle forecasts are these , why things to come ? come what will come , all shall be for the best , all things to come are ours even all things to come are ours whatsoever . The Apostle goes on and wrappes up all ( as it is the manner of inductions ) to save labour ; for it is in vayne in that manner of reasoning that we call inductions , to goe over all particulers , because there is the same reason in all ; as if he should say Paul , and the World , and all things are yours ; what should I say more ? I should but trouble you and my selfe to name particulars All things are yours . But yet we must understand this with some limitts , wee must therefore unloose some knotts , and answer some cases of conscience , first , It may seeme there is no distinction of propertyes , if all be a Christians , and if every Christian may say , all is mine , then what is one mans , is anothers , and there will bee noe proprietie . I answer , undoubtedlie there is a distinction of properties in the things of this life , though all bee ours , because it is spoken of in another sense , all is ours , to helpe us to Heaven ; all is ours in an order to comfort and happinesse , but for propriety , so all things are not ours ; for you know the distinction , some things are common jure naturae by the Law of nature , as the Sunne and ayre , and many such like things , and some jure gentium , by the Law of nations , it is but some things are common jure gentium , but then there are some that by particular municipall Lawes are proper . The distinction is established both by the Law of God , and the Law of man ; Now not to stand long in answering this question , though there be some franticke people that are a little troubled with those things , Anabaptists and the like , we see in Scripture a distinction of estates . Religion takes not away the distinction of Master and Servant , and therefore it takes not away distinction of goods which is lesse . It is a great burden to be a servant , but the Scripture stablisheth the distinction of Master and Servant , and therefore it establisheth distinction of goods . The Scripture stablisheth Bounty and Almes , If there be not a distinction of property where were Almes ? Saloman sayth , the Rich , and Poore meete together , God is the maker of both , Pro. 22 , 2. Vers. He meanes not , as men , but as Poore and Rich. If Riches be of God , then distinction of properties is of God ; for what is Riches but a distinction of properties , if God make Poore , and Rich , then there must bee Poore and Rich. The Poore you have alwayes with you , Mat. 26 , 11. Therefore the meaning is all is yours , that is all , that we possesse , and all that we neede to helpe us , is ours , in that order and carriage of things that may helpe us , to Heaven , And so the want of things is ours , as well as the having of them ; the very things which a Christian wants , are his , not onely the grace of contentment to want but when God takes away those things that are hurtfull for him , that may hinder him in his course to Heaven , that is his ; it is his , a part of his Fortion , not to have things if God see it good ; the want of things is a part of this Law. That which is commonly alleadged to the contrary is that in the Acts 2. 44. All things were common . To which I answer , first , it was partly upon necessity , if all things had not then been common , they had all been taken from them . And then it was , secondly , arbitrary also , was it thine owne ? sayth Peter Acts 5. 4 Thou mightest not have parted with it if thou wouldst , it was arbitrary , though it was common . And then , thirdly , all things were not common , some good men kept their houses , Acts 12. Mary had her House , Acts 12. 12. Vers. And then fourthly , all things were common , but How ? to distribute as they needed , not to catch who would and who can ; but they were so common , as they had a care to distribute to every one that which they needed Another case is this , All is the Churches ; all is good peoples , and therefore if a man bee naught , nothing is his . There is a great point of Popery grounded upon this mistake . For therefore if Kings be naught , say the Jesuited Papists , the Pope may excommunicate Princes in order to spirituall things , he is the Lord and Monarch of all , because they are evill governours , and all is the Churches . But we must know , that politicall government is not founded upon Religion , that if a Prince be not religious he is no King : but it is founded upon nature , so that the Heathen that have noe Religion , yet they may have a Lawfull government , and governors ; because it is not so built upon Religion , but where that is not , yet this may be , and Gods appoyntment to uphold the World , so that let the King be any thing or nothing for Religion , he is a lawfull King. But it s further objected , That they succeede Christ. &c. and he was the Lord of the World , and they are the Vicars of CHRIST , and therefore they may dispossesse and invest whom they will. But you must know Christ as man had no government at all , but Christ as God-man , Mediator , and so hee hath noe successor . That is incommunicable to the creature : CHRIST as man had noe Kingdome at all , for hee sayth my Kingdome is not of this World , and S t Austin sayth well , surely hee was not King that feared he should be a King , for When they came to make him King hee withdrew himselfe and went away , Iohn 6. 15. undoutedly hee was noe temporall King that fled away , because he would be noe King. And now Christ governes ●ll Kings in the Church ; How ? as God mediator , as god-man , not as man , in which respect he hath substitutes ; but not as God-man , so he hath none . They are all vayne impudent allegations , as if all were theyrs , because all is the Churches to dispose , and the Pope takes himselfe virtually to be the whole Church . All are ours , doeth not this hinder bounty ? It is mine and therefore I doe not owe any bounty to others , it is mine owne . Noe , all things that we possesse in this World are ours for the service of the Church , and when Christ calls for any thing that is ours , we must give it : and if we were not lyable to humane Lawes , if we doe not , yet we are lyable to Gods Law ; and Almes , mercy , is Justice in Gods account , for we ought to be mercifull to Christs . And in the Royall Law , the workes of love and Mercy are Justice , and we with hold good from the owners , if we bee not mercifull ; for in Religion the poore that by GODS providence are cast on us to provide for , they have a right , though not in Law to challenge it , yet in Religion : that which we detayne from them is theirs , we with-hold good from the owners , when wee give not : And therefore as Ambrose sayeth very well , if thou hast not nourished one , howsoever in the Law thou art not a murderer , yet before GOD thou art , it is a breach of the Law thou shalt not steale . Not to relieve , the very denyall of comfortable Almes , is stealth in Gods esteeme . And therefore though all be ours , yet it is so ours , as that we must be ready to part with it , when Christ in his members calls for it ; for then it is not ours . Againe here is another question , If all bee ours , we may use a liberty in all things , what and how we list , because all is ours . I answer , the following are good consectaries hence , all is ours , and therefore with thankefullnes we may use any good Creature of God. All is ours , and therefore wee should not bee scrupulous in the creatures , we should not superstitiously single out one creature from another , as if one were holier then another . All is ours , and therefore with a good conscience we may use Gods bounty ; but hereupon we must not take upon us to use things as wee list , because all is ours , there is difference betweene right and the use of that right . And Gods children have right to that which God gives them , but they have not the use of that right at all times , at least it may bee suspended . As for example , in case the Lawes forbid the use of this , or that which wee have a right to , and so in case of scandall a man hath right to eate or not to eate , but if his eating offend his brother , he must suspend the use of his right . 1 Cor. 10. 9. So all things are ours in right , not in the use of that right , for then it is oft-times a scandall to the weake brethren , there is an excellent place for this in the first Epistle to the Corinthians , where he gives directions . Whatsoever is sold in the Shambles that eate asking noe question , that is , freely take all the creatures of God without scruple , for the Earth is the Lords and the fullnes thereof . Psal. 24. 1. GOD out of his bounty spreads a Table for all creatures , for men especially , the eyes of all things looke up unto thee , and thou givest them Meate in due season , Psalme 145. 15 , 16. The Earth is the Lords and the fullnes thereof , make noe scruple therefore : but marke in Verse 28. He restraynes the Vse of that liberty upon the same Text of Scripture Psalme 24. But if any man say this is offered to an Idoll , and take offence , eate not for his sake that shewed it , and for conscience sake , till he be better satisfyed , for the Earth is the Lords and the fullnes thereof . Can the same reasons be for contraries ? Yes , that is for thy selfe , when thou art alone , take all things boldly , God envies not thy liberty , take any refreshment , yet needst thou not to eate to offend thy brother ; GOD having given thee variety of creatures even in abundance , and hath not limited thee , or that creature , so that the same reason answereth both . The Earth is the LORDS and the fullnes thereof , Vse it then alone , and not to the scandall of thy Brother , for the Earth is the Lords and the fullnes thereof , why shouldst thou use this creature as if there were noe more but this ? and therefore in case of scandall and offence , we should suspend our liberty , though all be ours . Againe though all bee ours , yet notwithstanding wee have not a sanctifyed Vse , but by the Word and Prayer , as it is . 1 Tim. 4. 4. Every Creature of GOD is good , &c. his meaning is this , though wee have a right to all things to our comfort , to helpe us to Heaven , to cheere us in our way , to bee , as it were , Chariotts to carry us , yet in the use of that right wee must sanctify all by Prayer ; wee must doe it in fayth that wee may apprehend our right , that wee doe not use them with a scrupulous conscience , and then wee must sanctify it with Prayer , wee must take it with GODS leave , for though wee have a right in the use of it , we must take it at his hand . And for instance . A father gives all to his sonne that hee needs , and promiseth his sonne that hee shall want nothing , but hee will have his Sonne write a Latter before hee have a particular right to any thing , hee will have his Sonne acknowledge his homage : you shall have all , but I will heare from you first , you shall have all but I will reach it to you from my hand : soe GOD deales with his children , they have a right to all , but hee reacheth it to them in the use of the meanes , wee must have a civill right by labour or by conctract , &c. And then wee must have a religious right sanctifyed by Prayer ; we must not pull GODS blessings out of his Hands , for though he gives us a right in the thing , yet in the use of that right , he will have us holy men . If you aske what is the reason that good men oft fall to decay , and have a great many crosses in the World. VVhy surely ( not to enter into Gods Mysteries , what the secret cause of this may be ) one among many is , when they have Gods blessings , they sanctifie them not with Prayer , they pray not for a blessing , they use them not religiously and holily , and they venture upon their right with scandall and offence to others . Well thus we see how all things are ours , with Answers to such Objections as might bee moved , all things are ours , that is , howsoever we have a right to the thing yet we must have also a right in the thing . To make some use of all , and so an end of this Point All things are ours , in regard of right to all things , if it bee for our good , whether Paul , or Apollo , or Cephas ; here wee see then the Rich joynture of a Christian , that all things are his , that is , they are so farre his as shall further his journey to GOD ; for though hee have a Jus , as I sayd before , to allthings , hee shall have in particular nothing conueyed to him , but that , that may helpe him to Heaven , if a man say , why have I not the use of such things , GOD in Wisedome sees that it is not fit to bring him to Heaven . If poverty be good , I shall have it . If disgrace be good , I shall have it . If the order of evill things will helpe me to Heaven , I shall have them . If crosse winds will blow me to Heaven , I shall have them . For I sayd before , the World and the miseries of the World , the persecutions and afflictions all are ours , that is the worst things are commanded to serve for our maine good . And is not this a wonderfull prerogative that a Christian hath ; that turne him to what condition you will , kill him or spare his life , you hurt him nothing eyther wayes ? If you spare his life , life is his , GOD sees his life is good for the Church ; if you kill him , Death is his ; kill him , save him , inrich him , beggar him , his happines is not at your command ; there is a commanding Power to rule all things , for the good of Gods people that is not at the devotion of any creature in the World , eyther divells or men . And therefore let us comfort our selves in this , in regard of the large joynture that wee have , wee have all things to be ours . And therefore when a Christian comes to bee religious , to be a true Christian indeede , a Member of CHRIST , what doth he loose , he looseth nothing , all things are his , because Christ is his . But to goe on , in the second Branch sayth he . You are Christs . There is the Tenure we hold all things by , because wee are Christs , whatsoever the tenure in capite bee amongst men ( which you are better acquainted with then my selfe ) I know not , I am sure it is the best tenure in Religion . All is ours , because wee are Christs , we hold all in that tenure , if wee be not Christs , nothing is ours comfortably , we are Christs and therefore all is ours . Those that are not Christs are not the things theirs that they have , because they are not Christs ? have not wicked men title to what they have ? I answer they have , and it is rigour in some , that say wicked men are usurpers of that they have , they have a Title , both a civill Title , and a Title before God. God gave Nebuchadonessar Tirus as a reward , and God gives wicked men a Title of that they have , and they shall never bee called to account at the day of judgement for possessing of what they had , but for abusing that possession , and therefore properly they are not usurpers in regard of possession , but they shall render an account of the abuse of that bounty . It is in this , as it is in the Kings carriage to a Traitor : when a King gives a Traitor his life , he gives him meate and drinke that may maintayne his life by the same right that hee gives him his life ; GOD will have wicked men to live so long , to doe so much service to the Church ; for all are not extremely wicked that are not CHRISTS Members , that goe to Hell , but there are many of excellent parts , and indowments that God hath appointed to doe him great service , though they have an evill eye , and intend not his service , but to raise themselves in the World , yet GOD intends their service for much purpose , and he gives them incouragement in the World , as hee will not be behind with the worst men , If they doe him service , they shall have their reward in that kinde , Psalme 62. 12. If it be in policy of state , they shall have it in that , and they shall have commendations and applause of men ; if they looke for that : and if he give them not Heaven , they can not complayne , for they cared not for that , they did it not with an eye for that ; now if God use the labour , and the industry , and the parts , and indowments of wicked men for excellent purposes , he will give them their reward for outward thinges , Verily you have your reward , sayth Christ , Math. 6. 2. when he gives them life he gives them outward liberties , and therefore they are noe usurpers in that regard , yet those have not so full a Title as a Christian hath , to that they have . Now to come more directly to the Second Branch and to shew ; how wee are Christs . I have unfolded that Poynt upon another Text , and therefore I will but touch it here , because there bee divers here that did not heare the unfolding of that Text. My beloved is mine and I am his , Can. 6. 3. Not to speake of creation , he made all things , but we are Christs by his redemption and purchase , he purchased his Church with his owne blood , Acts 20. 28. And secondly , wee are Christs by spirituall marriage , for we are his , and Christ is ours , in all sweete relations he is ours , he hath purchased us to be his in all the sweete termes of relation , name what you will , we are Christs ; we are his subjects , as he is a King ; we are his servants , as he is a Lord , we are his Schollers , as he is a Prophet ; we are his Spouse , as he is a husband ; we are Members , as he is an Head ; you cannot name any degree of subjection , if it be a sweete subjection and subordination , but we are that to Christ , and Christ is that to us , so that Christ is ours , and we are Christs in all the sweete relations that can be , we are his Members , we are his Spouse , we are his Children , for he is the everlasting Father Isa. 9. 6. He is all that can be to us , and we are all that can be to him that is lovely and good , we are Christs , and therefore all things are ours , because we are Christs , so that we see from this , that Christ comes in betweene GOD and us . GOD is a pure and holy GOD , A consuming fire , and we as chaffe and dust , and therefore CHRIST comes betweene , you are Christs . Why ? Because God is a consuming fire of himselfe , there must be a Mediator , to come betweene , who is a friend to both sides , to us as man , to him as GOD , So must bee a meanes of conveying all things from GOD ; all things come originally from the Fountaine of all , God , they are Gods , and in God you know the three Persons meete in one nature , in GOD the Father , Sonne , and holy Ghost , I but the holy GOD in three Persons doth not convey immediately good things to us , but by the mediation of Christ , Mediator . All things are ours , and therefore we are Christs , and Christ is Gods ; for GOD would have it thus since the fall , that having lost all wee should recover all againe by the second Adam , that should bee a publike person ; a Mediatour betweene Him and Vs , and so through CHRIST wee should have accesse , and entrance to the Father by Him , and that by Him we should have boldnes , and that God againe downe-ward might doe all things with due satisfaction to his justice , because we are as stuble , and God a consuming fire , were not Christ in the middle what entercourse could there be betweene the Lord and us ? noe other than betweene the fire , and the stuble , Majesty on his side , and Misery and sinne on ours , there must be a Mediator , to bring these two contraries together . And therefore all is ours , because we are Christs , and Christ is Gods ; so all comes downeward through Christ , from God to us , God doth all in Christ to us , he chooseth us in Christ and sanctifyes us in Christ , he bestowes all spirituall blessings on us in Christ , as Members of Christ , he conveyes all through Christ. To Christ first , he hath put fullnes in him , and of his fulnesse we receive grace for grace , for Christ is compleat , and in him we are compleat . Now all things come downeward from GOD through Christ , so from us to God upward , all is ours , and we are Christs , and Christ is Gods , and therefore we have noe entercourse with that great God , who is a consuming fire , if we be to deale with him in himselfe , but through Christ , and therefore we aske all in Christs name . Whatsoever you aske the Father in my Name , &c. Joh. 14. 13 , 14. and doe all in the Name of Christ. Col. 3. 17. For it were presumptious arrogance and fruitlesse , if we should goe to God in our owne name ; but we goe in the name of Christ , considering that he is the midle that knitts God and us together , and therefore Lord we come not to thee in our owne name , and in our owne worth , and in our owne desert , which is none at all , we come to thee in the merits of Christ , in the mediation of Christ , in that love thou bearest him , and that , for his sake , thou bearest to us , that are his Members , that is the way of entercourse betweene God and us , not to thinke of God absolutely out of Christ , that is a terrible thought , nothing more terrible than to thinke of God out of the Mediatour , but to thinke of God in Christ nothing more sweete , for now the nature of GOD is lovely comming to us in Christ , and the majesty and justice of God are lovely comming to us from Christ. As the waters of the Sea , though they be salt of themselves , when they are strayned through the Earth are sweete in the rivers , so though the justice of God be a terrible thing , yet when it comes through Christ to be satisfyed , it is sweete , for Lord thou wilt not punish the same sin twice , and the Majesty and greatnes of God is comfortable , whatsoever is Gods is ours , because Christ is ours , God in his greatnes , in his justice , in his power , all things being derived and passing through Christ are sweete , and comfortable to us : and therefore from excellent Wisedome , the Apostle inserts the Mediator betweene All things are yours , and you are Christs , and Christs is Gods. FINIS . Imprimatur Tho. Wykes R. P. Epis. Londi . Capell . Domest . Notes, typically marginal, from the original text Notes for div A12178-e190 The Apostles scope in these words ▪ The division of the Text. An inferencefrom the first particular . 2 Particular . The naturall world is the Churches . Rom. 8. 21. The world of wicked men is also the Churches . And therein first the good of this world 1 Tim. 1. 20 2 All wicked men . Simile . Iames 4 4. a A consectary from the former particulars 3 Particular . 3 Particulars how Life is the Churches . 1 The life of Ministers . Philip. 1. 23 , & 24. 2 The life of Magistrats . 3 The life of every particular Christian. The benefit of longer life Vse of this particular . Thankfullnes for life . 4 Particular how death is the Churches . a Ioh. 15. 26. u 1 Cor. 15 , 26. 1. Death by the Gospell is ●ours , a Snake without a sting . 2. It s the passage ●●●n all ●ill to all good . 3 Death is the beginning of eternall life . a 1 Cor. 15. 31. 3 Degrees of life . a Eccle. 7. 1. u Revel . 14. Vse . Rom 6. 1 Cor. 15. 54. 5 Particulars how things to come are ours . 1 All good things . 1 Cor. 62. 1 Cor. 2. 9. 2 All evill Rom. 9. 23. Rom. 8. 38. 38. A Christian sure of the future . Rev. 1. 8. u Heb. 13 ● . Limitations and resolutions of some cases and questions . 1. Concerning propriety . Ob. Ans. How all is ours , and not ours . Read Iud 11. from . 12 , vers . to 20. Ans. 1. 2. 3. 4. The 2. case concerning the right of evill men . Ob. In ordine ad spiritualia . Ans. Ob. Ans. 3. cas . Ans. 4 Case . Ans. 1 Cor. 10 25. Qu. Ans. Simi . Qu. Ans. Vse . The largnesse of the Churches Ioynture . Singular consolation For all true Christians Qu. Ans. Ezek. 29 18 19. How wee are Christs . Cant. 6. 3. 1. By his Redemption . 2. By marriage in al sweete relations . Christ is our Mediator , and Why. All good comes to us from God through Christ. All must be returned to God through Christ. 
A34501	----	A Copy of a remonstrance lately delivered in to the assembly by Thomas Goodwin, Ierem. Burroughs, William Greenhill, William Bridge, Philip Nie, Sidrach Simson, and William Carter declaring the grounds and reasons of their declining to bring into the assembly their modell of church-government. This text is an enriched version of the TCP digital transcription A34501 of text R265 in the English Short Title Catalog (Wing C6189). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 16 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A34501 Wing C6189 ESTC R265 12685804 ocm 12685804 65766 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A34501) Transcribed from: (Early English Books Online ; image set 65766) Images scanned from microfilm: (Early English books, 1641-1700 ; 978:16) A Copy of a remonstrance lately delivered in to the assembly by Thomas Goodwin, Ierem. Burroughs, William Greenhill, William Bridge, Philip Nie, Sidrach Simson, and William Carter declaring the grounds and reasons of their declining to bring into the assembly their modell of church-government. Goodwin, Thomas, 1600-1680. Burroughs, Jeremiah, 1599-1646. Greenhill, William, 1591-1671. Bridge, William, 1600?-1670. Nye, Philip, 1596?-1672. Simpson, Sidrach, 1600?-1655. Carter, W. (William) 8 p. [s.n.], London : 1645. Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Church polity. A34501 R265 (Wing C6189). civilwar no A copy of a remonstrance lately delivered in to the Assembly. By Thomas Goodwin. Ierem: Burroughs. William Greenhill. William Bridge. Philip [no entry] 1645 2787 5 0 0 0 0 0 18 C The rate of 18 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2006-04 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2006-09 Emma (Leeson) Huber Sampled and proofread 2006-09 Emma (Leeson) Huber Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion A COPY OF A Remonstrance LATELY DELIVERED IN TO THE ASSEMBLY . BY Thomas Goodwin . Ierem : Burroughs . William Greenhill . William Bridge . Philip Nie . Sidrach Simson . and William Carter . Declaring the Grounds and Reasons of their declining to bring in to the Assembly , their Modell of Church-Government . LONDON : Printed in the Yeer , 1645. To the READER . THe Copie of this ensuing Remonstrance ( for so I title it , as deeming it no other ) lately delivered in to the Assembly by the Dissenting Brethren , falling under my view ( by a divine providence ) I endeavoured a transcript thereof , ayming at no other end but the reserving it by me for my private and particular satisfaction . Since which time upon occasionall converses with divers of the Presbyterian party , I have been an often eare-witnesse of many untrue and unjust aspersions which reflected upon the Reverend Authors , as if the Independants ( so they are pleased to call them ) could not , or durst not ( according to the demand of the Assembly ) produce a Model and bring in thither , such a Frame of Church-government with the Reasons and grounds thereof as they contend for ; or rather , that they had in their conceptions some Chima●ra , or some Utopian Frame , which in the issue would prove either abortive or ridiculous ; and that therefore being privy to the weaknes of their own principles , they have res●●ted onely , instead of a perfect Body , an airy , and ( to use some of their own words ) a rayling accusation against the Reverend Assembly , intending nothing lesse then the product of a Compleated Frame , and nothing more than the cheating of the people , whom they know do expect such an accomplisht platform . These and the like undue bespatterings , ●asht from the mouthes of some whom I dare not but call Brethren , and that upon those who for their personall endowments they themselves acknowledge to be both pious and learned ; and frequently hinted into the minds and thoughts of the godly and well-affected of either part ( who at present by reason thereof are at a losse both in their judgements and expectations ) coming within my hearing and observation ; I found ( weighing the rationall considerations exhibited in this Remonstrance for their refusall to deliver in to the Assembly their Model of Church-government , as was imposed on them ) an irresistable dictate from my conscience , to convert the Manuscript into a printed Copie . Wherein the ingenious Reader may clearly perceive , and truly judge what was the direct Remora that deterred them ( contrary to their primary resolves ) from doing that which was required by the Assembly , and what likewise are their reall intentions for the future , namely , to let the Churches have the benefit of what they have prepared to that purpose , which I am confident in as convenient a time as is sutable to such a work , they will perfect and exhibit to open view . As for the godly and learned Authors themselves , I humbly crave their pardon that I have presumed without their knowledge to present this their Copie to the world , professing that no sinister ends at all byassed me : 'T was onely the satisfying of my own Conscience , and my earnest desires that the truth and candour of their cause , and their proceedings therein , may ( notwithstanding the besmearings that others endeavour to cast on both ) be rightly resented by the godly and judicious , that hath swayed my resolutions : which ends if I attain , I have enough . December 12. 1644. We gave in Reasons of our dissenting , to this Assembly , against the subordination of Synods , and they were committed to be answered and brought in . April 4. 1645. An Order was made by this Assembly , that the Brethren of this Assembly , who have formerly entred their dissents to the Presbyteriall Government , shall be a Committee to bring in the whole Frame of their Judgements , concerning Church Government , in a body with their grounds and Reasons . It was also by this Assembly , lately imposed on us , to make report of what we had done in the Committee . HOw willing and ready we have been from the beginning of the Discussions in this Reverend Assembly , to make known whatever we hold , concerning Church government , as we have had publique testimony in this Assembly , so we have manifold instances and evidences of it ; Witnesse that constant , free , and open expressing our selves upon all occasions , and in all questions propounded to the debate , with offers to give an open Account at any time , in what ever should be asked us by any Brother . Our profferring divers times to bring in Propositions , stated to our sense for the dispute , and when we were made a Committee to that purpose , in the point of Ordination , and did bring our Judgements concerning it for a dispute , It was laid aside . And at another time , when we ourselves brought in papers , giving the state of the question , about that extraordinary way of Ordination , which were read , and returned back unto us , it being publiquely professed that that was not an allowed way and course of this Assembly , for any of the Brethren to bring in papers , unlesse they were made a Committee by the Assembly it self . And so we were prevented of doing the like for time to come . Likewise our frequent complainings of the stating of questions , so that we could not fully argue for our Judgements , we being bound up to the questions as stated by you . The usuall answer to our Complaints heerin being , That the Assembly sate not to argue the opinions of a few men , but that if we had any thing to say to the assertion brought in , we might . As also our earnest contending to have some questions ( which you all know are the greatest and most fundamentall points ) fairly disputed and debated , is a sufficient testimony of this our willingnesse . As in the entrance into the dispute of Government , the first day , we pressed the handling of this , That there is a platform of Government for the Churches , under the Gospel , laid down in the Scripture , and desired to have discussed , what are the sure and certain wayes , whereby we may judge what of Government , is held forth Jure divino therein , which should have been fundamentall to all the disputes that were to follow : and this was professedly laid aside by you , which therfore in none of the subsequent debates , we could renew , and thus Arguments were cut off , It being that great and necessary Medium , by which the particulars should be confirmed , and in a manner , the whole controversie decided ; the greatest difference that were likely to grow betwixt us , being this , That the forms of Government , you pretend to , and we deny , are asserted to be Jure divino . In like manner that other next great question , about the intire power in Congregations , that have a sufficient Presbytery for all Censures , which as it is in order the first that presents it self for discussion ( as was urged ) so also it is one of the greatest points in difference betwixt us and you : Yet the debate of this was not onely denied the first place in the dispute , but was to this day declined by you ; Although to have it argued was contended for by us , and not by us onely , but by many of those , that are for a subordinate government thereof to Synods . And though earnest desires and motions for it were renewed and inculcated , yet were they as often laid aside . Yea and this , although it was once expresly commended by the grand Committee of the Honorable Members of both Houses , joyned with twelve Divines of the Assembly , to be next disputed , as the best means , both of expedition , and of ending the Controversie . And over and above all this , to argue this our willingnesse to dispute our way , In the aforesaid Honorable Committee appointed by an Order of the Honorable House of Commons , to find out wayes , of accommodating different Judgements in the Assembly , the Sub-Committee of Divines , consisting of two of us , and foure others , appointed by that Honorable Committee to prepare waies and Propositions of Accommodation , brought in the main and most of what practically we desired , and we therein added , That if such a libertie shall seem in the wisdome of this Honorable Committee , to be so prejudiciall to the peace of the Church as not to be permitted , we humbly desire , the doctrinall principles wherein we differ about Church-Government , may be taken into serious consideration , and some other way of accommodation in practise thought upon , as shall seem fit to this Honorable Committee : and this was presented to that Honorable Committee and those twelve of the Assembly , to be transmitted , whether to the Honorable Houses , or the Assembly as they should think meet . After this , when upon occasion of something brought in by one Brother , and intertained , we took hold of that example , and one of us , with consent of the rest , brought in seven Propositions , which contained matter of difference betwixt us , professing , That if this Reverend Assembly would debate them , or any one of them , we would bring in more , untill we had brought in all the Frame , and the Assembly themselves should pick and chuse what they would debate , and what not . But these Propositions were rejected with a refusall to debate any one of them . And after all this , though the main parts of the Presbyteriall government , had been then voted by the Assembly , and sent up to the Honorable Houses ( as , namely , that about Ordination , and the Presbyteriall government over many Congregations , as also concerning the Subordination of Nationall , Provinciall and Classicall Assemblies ) and there was not much remaining about Church-government , to be concluded in this Assembly : yet this Reverend Assembly requiring , ( by occasion of a book published , that reflected on these proceedings , that we had no hand in , nor knowledge of ) a whole Frame of Government , with the grounds and reasons thereof , to be brought in by us , and voted us heerto to be a Committee , we yeilded our selves to be a Committee , to bring in part by part , in like manner as the Presbyteriall Government was brought into the Assembly , and disputed : but that was not accepted . And then it being said , that there was something in Church-government , remaining undiscussed , and unresolved ; and it being further alledged that the Assembly ●ad not sent up all that which they had concluded , but meant to present an entire Frame and Body to the Honorable Houses : And that we might take away all occasions of any such jealousies that we were unwilling to discover what we held ( which were commonly in mens mouthes abroad ) we yeilded to be a Committee , to bring in the whole to this Assembly , though upon all the fore-mentioned disadvantages , and were purposed and resolved amongst our selves so to do , and that in as convenient a time as a work of such a compasse could , ( in such a manner as was proposed by you ) be dispatched by us . And as in the debate about making us a Committee , the Assembly would not declare ( though pressed by us ) what they would do with that Modell , and those Reasons we should bring in ; so the voting of what yet remained in Church-government , was hastened by you . And when not long after , upon occasion of the debate of one particular point , in which we differed from this Assembly , we moved it might be deferred , because we should present our Judgements and Reasons about it , with the rest , ( for therein lay that which we accounted the favour of being made a Committee by you ) it was publiquely answered , that therefore the Assembly should the rather go on to the concluding of it , because we intended to bring it in ; and before we could dispatch that Body we intended , so as to report it unto you according to your order ; ( the collection of the materials whereof , spent us two or three moneths , and we could not obtain the liberty to bring in any thing but the whole ) this Assembly had presented to the Honorable Houses , as well what had been sent up by peeces afore , as what was since concluded , in one intire Frame . By all which we perceived , that that which was the main end and use of presenting such a Modell to this Assembly , would be frustrated . And furthermore , we having given in ( as this Assembly knows ) but two heads of dissenting reasons : The one against the Presbyterial government over many Congregations : The other against the subordination of Synods . By the successe of the latter we see , that this Assembly can assume the liberty ( if it so please ) to reserve those we shall now present , unanswered , as they have done those our dissenting Reasons against subordination of Synods , although it contain a great and main part of that wherein we differ , as also is of all other , of the greatest moment , both to this Church and State , and hath been given in to this Assembly ten moneths since , and their votes concerning thes● Subordinations , as long since presented to the Honorable Houses , but have not been answered by any reply brought in to this Assembly , and so not ready to have been sent up to the Honorable Houses . And if These we might now bring in , should be undertaken to be answered by this Assembly , yet we still retain the sense of so much remedilesse prejudice , by being bound from replying again , as doth make us justly wary : we may for ever lie under whatever misinterpretations may happen , ( suppose but through mistake of yours , or imperfection of our expression ) without clearing our meaning , and we may be bound up from further urging or driving home that wherein the strength of any Argument lies , if the dint thereof should be avoided by some specious diversion . And although our former Reasons given in after dispute to both the Honorable Houses , according to their Order , were therefore not our own , but to be disposed of according to their appointment ; yet what we should now give in , we conceive to be in our own power . Upon these considerations we think that this Assembly hath no cause now to require a Report of us , nor will that our Report be of any use , seeing that Reports are for Debates , and Debates are for Results to be sent up to the Honorable Houses , who have already voted another form of Government then what we shall present . However it may be of more use some other way , which by this course may be prevented , And therefore we are resolved to wait for some further opportunitie , to improve what we have prepared . FINIS . 
A09958	----	The doctrine of the saints infirmities Delivered in severall sermons by John Preston Doctor in Divinity, Mr. of Emanuel-Colledge in Cambridge. And late preacher of Lincolnes Inne. Preston, John, 1587-1628. 1636 Approx. 139 KB of XML-encoded text transcribed from 115 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A09958 STC 20219 ESTC S115062 99850281 99850281 15471 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09958) Transcribed from: (Early English Books Online ; image set 15471) Images scanned from microfilm: (Early English books, 1475-1640 ; 1330:3) The doctrine of the saints infirmities Delivered in severall sermons by John Preston Doctor in Divinity, Mr. of Emanuel-Colledge in Cambridge. And late preacher of Lincolnes Inne. Preston, John, 1587-1628. Goodwin, Thomas, 1600-1680. Ball, Thomas, 1589 or 90-1659. Marshall, William, fl. 1617-1650, engraver. [12], 216 p. Printed by Nich. and Iohn Okes for Hen. Taunton, and are to be sold at his shop in St. Dunstans Church-yard in Fleet-street, London : 1636. Editors' dedication signed: Tho. Goodwin Tho. Ball. With an additional title page, engraved, signed: Will: Marshall· sculpsit. 1636. Running title reads: The saints infirmities. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Olivia Bottum Sampled and proofread 2004-05 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE Doctrine of the SAINTS Infirmities . Deliverd in Sundry SERMONS . By Iohn Preston , D r. in D : M r. of Emmanuel Colledge , in Cambridge . AND late Preacher of Lincolnes Inn. London . Printed for Henry Taunton , and are to be sold , at his shop in S t. Dunstons , Church-yard , Fleet street . THE DOCTRINE OF THE SAINTS Infirmities . Delivered in severall Sermons by JOHN PRESTON Doctor in Divinity , Mr. of Emanuel-Colledge in Cambridge . And late Preacher of Lincolnes INNE . LONDON , Printed by Nich. and Iohn Okes for Hen. Taunton , and are to be sold at his shop in St. Dunstans Church-yard in Fleet-street . 1636 TO THE LEARNED and Religious Gentleman HENRY LAURENCE Esquire . WOrthy Sir , although your own native worth might justly draw from us a greater testimony of observance , then the putting of this little Treatise into your hand ; yet have wee been rather hereunto induced , by the consideration of such adornments of wisdome , learning , & piety in you , as had expres relation to the author , and may to be the fruit & issues of his labours in your younger years . It is true indeed that the goodnes of the soile ads much unto the greatnesse of the crop ; but it is as true , that the industry and wisedome of the husbandman ads also much unto the goodnesse of the soile ; yet neither of these without a gracious influence from heaven bring forth a harvest . It hath pleased God , there should be extant divers monuments wherby the authors eminent abilities doe yet survive in the hearts and eesteeme of men : yet none expresse him more unto the life , then the piety & ver tue of those that grew up under him , he lives if they stand fast in the Lord. Among whom as you had a greater intimacy , of all the nearest , not of a pupill but of a bosom-friend , & continuall companion ; and therein a longer time : so have you answered it , as then in love and respect to him , so since in a proportionable & happy improvement of what you did receive . And therfore as we conceived , it would bee a derogation injurious to your candid and ingenious disposition , to thinke you unwilling to bee put in minde of him , by whose religious care you were so often put in minde of God , & of your selfe : So also an unworthy and un gratefull direspect , to have omitted inscription of your name ; especially by us , who long have beene and are Your loving and obliged Friends . Tho. Goodwin Tho. Ball. SERMONS BY JOHN PRESTON D r. of D. 2. Chron. 30. 18 , 19 , 20. 18 FOr a Multitude of the people even many of Ephraim , and Manasseh , Issachar , and Zebulon , had not cleansed themselves ; yet did they eate the Passeover otherwise then it was written , but Hezekiah prayed for the saying , the good Lord pardon every one . 19. That prepareth his heart to seeke God : The Lord God of his Fathers , though he be not cleansed according to the purification of the Sanctuary . 20. And the Lord hearkned to Hezekiah , and healed the people . UPon the occasion of these words was the illegality of some resorters to the Passeover at this Time , for this solemne Duty having beene long neglected , by occasion of the negligence of former Governors : Ezekiah sends his Messengers not onely into Iuda , but also into Israel , to assemble them , if it were possible , unto this great Solemnity , which was effected with various successe , for in some places they were entertain'd with scoffs ; in others , with great readinesse , to submit themselues unto this Sacred ordinance ; but the warning being short , and journey long , there were many wanted legal cleansing ; Hezekiah seeing the promptnesse of the people , and that in the substance of the Duty they had not fayled , puts up this Prayer to Almighty God , in their behalfe . In which prayer we have these three things to be considered , and understood . 1 The substance of it , which was that God would pardon or be mercifull . 2 The persons for whom he made it , and they are described two waies . 1 From the preparation of their Soules and inward man , they prepared their whole hearts . 2 From the imperfections of their outward and legall preparations , they were not cleansed according to the purification of the Sanctuary . 3 The successe and issue that it had , which was the healing of the people , that is , God blessed that ordinance of his for the removall of that outward guilt , contracted by those ceremoniall neglects , or otherwise , and for the strengthning of their Soules in grace and holinesse , and for the curing of their outward estate , which lay open at this time to many pressures and calamities on every side . The points of Doctrine might be many that would hence arise , but we doe purpose onely to handle two . 1 That in all the parts of publicke worship and performances , the Lord especially requires , and expects , the heart bee right ; he would have nothing wanting , but of all the rest hee would not have the heart imperfect , or defective , the good Lord , ( saies this good King ) be mercifull to every one that prepareth his whole heart , to seeke the Lord God of his fathers , though he be not clensed , that is , though he bee in other things imperfect & defective , so Solomon , this good Kings predecessor , Pro. 4. 23. Keepe thy heart with all diligence , thy foot is not to be neglected , Eccle. 5. 1. but to be kept , but not with so much care and circumspection as the heart , that part must not be wanting what-ever other parts were , and therefore if any were in this defective Hezechiah praies not for them . 1 Because the heart is that which God himselfe doth most delight in , no duty can be well performed where God himselfe doth not vouchsafe his his presence , & assistance . Heb. 13. 15. By him therefore let us offer the Sacrifice of praise to God continually , that is , by his assistance and gracious presence , but where there is not a heart to receive and entertaine God in , he never will , nor doth afford his presence . Esay . 66. 1 , 2. Heaven is my throne and the earth my foot stoole , &c. But to this man will I looke , even to him that is poore , and of a contrite heart , according to that of the Psal. 51. 17. The Sacrifices of God are a broken spirit : a broken and contrite heart , &c. Though to the eye of men it may seeme a despicable and meane abode , for such a glorious and excelling Majesty , yet sure it is not so by him accounted , when a great man is to be received into our houses , we are carefull that there be no breaches in them , but when the Great and glorious God , is to be received into our hearts , he will not stumble at the wounds and breaches . The heart is that onely part , whereby God estimates , and makes a judgement of the whole , hee takes measure of a man by his heart , if that bee sound and upright , he never cuririously examines other parts ; wee commonly are taken with the face and countenance , because wee are not able to looke deeper ; but God regards not that , as being able to descend into the secret closet of the heart , 1. Sam. 16. 6. 7 : And hee looked on Eliab , and said , Surely the Lords anointed is before him : But the Lord said unto Samuel , Looke not on his countenance , nor on the height of his stature , because I have refused him ; for the Lord seeth not as man seeth ; For man looketh on the outward appearance ; but the Lord seeth the heart : And accordingly yee have the doome of almost all the Kings of Iudah , according to the goodnesse or badnesse of their hearts : 2. Chron. 25. 2. Hee did that which was right in the sight of God , but not with a perfect heart : And the like is also testified of many other of them . 3. The heart is the hardest peice to manage and manure ; and therefore he that keepes that well in tune , is not likely to bee wanting in the other : if in a Violl , I finde the Treble string in tune ; I make no question of the Base that goes not out so easily : Symon magus had composed the other parts , Acts 8. 13. He did believe and was Baptized : but this string was out of tune , the Apostle findes this jarring , ver . 21. Thou hast neither part nor lot in this businesse , for thy heart is not right in the sight of God ; in his owne sight no question but hee thought it so , but it was not so in Gods sight : And indeede , the heart is so deceitfull , that it will deceive the very owner and possessor of it : like to your Juglers , that will doe a thing before your face , and yet you shall not see him do it , 2. King. Why weepeth my Lord ? ( saith Hazael ) Why ( saies the Prophet ) for the great evill , that I know thou wilt doe unto the Children of Israel ; their strong holds thou wilt set on fire , &c. And Hazael said , Is thy servant a dogge , that hee should doe this great thing : There were Characters of of cruelty ingraven on his heart , which himselfe had never read , nor beene acquainted yet withall , Who knoweth ( saith the Apostle ) 1. Cor. 2. 11. the things of a man , but the spirit of man that is within him : One would think a man should read his owne hand , yet some do write so bad , that they cannot reade it when they have done and so did Hazael , he had hatcht such cursed thoughts within him , that he could not see unto the utmost terminus and end of them ; if a man hath a spot upon his face , hee is warned of it by every body else , because it s knowne hee cannot see it , but he may have a thousand spots upon his heart , and neither he , nor no man in the world beside be able to discover it : he therefore , that hath wel prepared this part , will hardly bee defective in the rest . 4. The heart is the spring and first wheele of all that curious Clocke-worke of the soule ; so that if that be but ordered and kept aright , it will direct and order all the rest , and this is the reason that the Holy Ghost is pleased for to give , Prov. 4. 23. Out of it are the issues of life : If a man had a Wel or Fountaine in his Garden , out of which came all the liquors that he used , he had neede be very diligent to keepe that cleane ; if that were poisoned , it would be hard for himselfe long to escape , . Now the heart is such a fountaine , Rom. 10. 10. With the heart man believeth to righteousnes , And from within , even out of the heart proceed evil thoughts , &c. Mar. 7. 21. the Gentiles were accounted common & prophane before Christs time , but after their hearts were purified , even Peter himselfe , the Apostle of the Circumcision , durst venture on them , Act. 15. 9. For God put no difference betweene them & the Iewes , after that by faith he had purified their hearts : give me never so bad a man , make but his heart right , and I dare venture to close with him , if ye take out the Serpents sting , hee may bee played with , or otherwise imploied , without either danger , or other inconvenience . Let us everyone be hence encouraged to examine well , and looke unto our hearts ; for if they be any way difordered and out of tune , our actions and performances will not be relished : Remember what the Apostle saith Heb. 3. 12. Take heede brethren lest there be in any of you an evil heart of unbeliefe , to depart from the living God ; an unbeleeving and evill heart will evermore bee drawing backe from God , will not come at him by its good will , Mat. 15. 8 , 9. They honour mee with their lips , but their hearts are remooved far from me : And what then became of all their worship ? why surely it came to nothing , In vaine they worship mee : A hartlesse worship is a worship that God regards not ; but if the heart bee framed and prepared as it should be , God lookes not at the many imperfections that may bee found in circumstantiall matters . But it will be heere demanded , how one may know when his heart is truely qualified and fitted for a duty ? When he is perswaded of a speciall , and peculiar eye of God upon him in the duty , that God in a speciall manner doth behold him , and observe him how hee doth it ; he must beleive that God is at his Elbow , Heb. 11. 6. He that commeth to God , must beleive that God is ; that is , must have his heart delivered from that blindnes , wherein by nature al mens hearts remaine . What was the reason that the Gentiles , even in their solemne worship of their Gods , were so abhominable oftentimes , because their hearts were darke and blinde in spirituall and celestiall matters , Rom. 1. 21. 22. 23. Their foolish hearts were darkned , and then they changed the truth of God into a lye , and worshipped the Creature in stead of the Cretor , &c. But when the heart is seriously convinced that God is present , records and registers all our deportments whatsoever : it makes us circumspect and carefull , even those that are otherwise regardlesse of their duties ; yet when their masters eie is on them , will consider what they doe : and therefore the Apostle requires of Christian Servants more , Ephes. 6. 6. Because the Heathen would doe thus much , the very Asse , when shee saw the Angel in the passage behaves her selfe accordingly , Numb . 22. 23 : If a man would therefore know , whether his heart be fitted and prepared for any duty , let him seriously examine , whether hee is thus perswaded of the speciall eye of God upon him in it . 2. The heart is then prepared for a duty and service unto God , when it is sequestred , and taken off from other things : when the drosse and staine of natural selfe-love , and earthly mindednesse is gotten out : as we see , men bring not filthy vessels , unwashed , and uncleansed to their Masters table . Yee may see , perhaps , an impure and filthy vessell in the Kitchin , but upon the Table it is not tollerable : These men that came unto the Passeover , although not washed according to the purification of the Sanctuary ; yet were , no question , purged inwardly : they had , no doubt , a Substantiall , though not a Ceremoniall cleansing , according to that of the Apostle , 2 Tim. 2. 21. If a man doe therefore purge himselfe from these , he shall be a vessell unto honour , sanctified , and meete for the Masters use , and prepared unto every good worke . There 's none of us would have our meate come up upon a dirty Dish , and much lesse God. When David asked for some holy Shew-bread from the Priests , he tels him withall , that the vessels of the young men , that were to carry it , were holy 1 Sam. 21. 5. So must our hearts be , when we adventure to draw neere to God : And though we cannot here attaine a perfect purity , but that corruption will still be mingled with our best performances , yet that must be removed , and laid aside , that kept us back from turning to the Lord : the rubbish of necessity must be removed , that stops the building from going on , 1 Pet. 1. 22 , 23. Seeing yee have purified your soules to the obedience of the truth , unto unfeigned love of the brethren , &c. Being borne againe , &c. That is , seeing that original impurity , that blocked up the soule from turning unto God , is done away , the heapes of muck and rubbish , that stood where now the building is erected ; for that 's done alwayes at the first conversion of the soule to God , and never fully doth returne . 3. When it is softned , and fitted to receave impressions : when the Centurion by much dejection and prostration of his soule to God in secret , had his heart so mollified , that any thing would make a charracter or Print : Hee tels Peter , He was ready to heare whatsoever God should be pleased for to speake , Act. 10 33. It 's not enough that the mettall be refined , and purged from the drosse , that before did cleave unto it : unlesse it likewise be so softned , as that it will accommodate it selfe unto the mold , or stampe it shall be cast into : and therefore it 's powred into that while it is soft and liquid . So the Apostle Rom. 6. 17. argues They now were truely freed from the dominion and power of their former unregenerate estate , because their Hearts did yeeld unto the stampe that was imprinted on them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As the mettall then is judged to bee sufficiently continued in the Furnace , when it willingly receives the forme and figure of that which it is cast and poured into . Thus Paul was melted by that Sunne of Righteousnesse , that shone into his soule when hee was going upon other errands , Acts. 9. 6. And he trembling and astonish'd , saying , Lord , what wilt thou have mee for to doe ? as if hee should have said , This fire of thy love hath now so thawed and melted my obdurate , and kicking soule , that it is prepared for any mould , to receive what print soever thou shalt bee pleased for to stamp upon it : put mee into whatsoever shape thou wilt , I am now ready for any mold ; to be a preacher that have been a persecutor ; to suffer my selfe , that have beene the cause of so much suffering to others formerly , and therefore no marvaile , if the Lord professeth he would looke to such alone , Isaiah 66. 2. because onely such are fitted to bee wrought upon ; whereas , unbroken and unmollified spirits submit to nothing , but the word is as water spilt upon the Rocke , that makes no manner of impression . 4 The heart is then prepared for a duty , when it makes the duty but a bridge to lead him unto God , when it rests not in the deed , but passeth by it , and through it to God : Yee have many very frequent in the outward acts of duty , will heare , and pray , and fast , and preach perhaps ; yet raise their soules no higher then the outward act alone . Hos. 7. 14. And they have not cryed unto mee with their hearts , when they howled upon their beds : Therefore not with their hearts , because not unto me , or at least , with hearts well qualified , and fitted for that holy duty : There were some ( it may bee ) among these people that came unto the Passeover to please the King , because the King was pleased for to have it so , and so they should , but if they rested there , and went no further , their service would no be accepted , neither were they included in Hezekiahs Prayer , for hee onely prayes for them that sought the Lord God of their fathers ; not that sought the face of the Ruler , or the favour of this godly King , or any other bie and carnall end . So Esa. 55. 6. Seeke the Lord while he may be found . The duty is ordained to draw and to allure the soule to God , no more but an opportunity that God and men may trade and have commerce with one another : As Solomon did therefore build the glorious Temple to the Lord , that he might dwell with men . 2. Chron. 7. 12. But now if any rested in that Temple , and went no higher , he had no interest in any promise that was made unto it , for the condition of the promise was that they should seeke his face . ver . 14. If my people which are called by my name , shall humble them selves and pray , and seeke my face , and turne from their wicked way : Then will I heare from heaven , & wil forgive their sin , and wil heale their Land , if they shall humble themselves , and pray , and seeke my face ; but if they prayed never so much , and in their praiers had onely respect and aime unto themselves , hee would not heare them , It is a strange expression , of the Prophet , Amos 5. 25. 26. Have yee offered unto me Sacrifice , and offerings in the wildernesse , by the space of forty yeares O ye house of Israel . Why , what did they with the Tabernacle , and all their furniture ? but accomodate their publicke service in the wildernesse ; no saies God , Yee did it to your selves ; your ends and aimes were carnall , sensuall and earthly in it , and you had no profit by it , as neither have many now a daies ; for want of disposing and preparing of their hearts for God aright . And so wee have done with the first poynt observed from the Text. Wee are now to come unto the latter part , and reason of this holy mans request , which was there not being cleansed according to the purification of the Sanctuary , which was a legal barre & lett to stop them from the Passeover , how upright and sincere soever they were : Wherefore he labours by earnest prayer to remoove this barre & great impediment , and the Lord expresseth here his willingnesse to be intreated , for the Lord heard his prayer , and healed the people , whence this will follow . Where there is uprightnes and sincerity of heart : Infirmities do not exclude from mercy , this is apparant in the Text , for hee prayes for mercy and hath it granted , although they were not qualified as God required , and may bee further proved . From the wisedome of God , who knowes what we can doe , and will expect no more , as a wise parent will not looke for so much from a weake childe , as from a strong , nor from a sicke servant , as from a healthfull ; it is his wisedome to consider what we are , and accordingly to deale with us ; and therefore we may bee sure that he wil not cast us off for our infirmities , but as a Father beares with his Sonne that feares him , though hee spyes many faults in him : Like as a Father pittieth his children , so the Lord pittieth them that feare him . For hee knoweth our frame , heremembreth that wee are but dust . Psal. 103. 13. 14. So the Lord hath compassion on them that feare him : Why ? because he knowes whereof we are made , he remembreth that we are but dust : So wee see that when the Israelites had so provoked God , that he could scarce hold his hands off them ; yet he staied his hand , even then when he was ready to strike . And many times saith the Text Psal. 78. 38. 39. But he being ful of compassion , forgave their iniquities , and destroyed them not : yea , many a time turned he his anger away , and did not stirre up his wrath ; For he remembred that they were but flesh , and that they were even a wind that passeth away , and commeth not againe . He called backe his anger , because he remembred they were but flesh . And herein God shewes his wisedome , and wee ours : A wise man lookes for no more of his servant then he is able to doe : but on the contrary , a foolish man expects asmuch from a weaker , as from a stronger , and fals presently upon him if hee does not as much : So wee our selves shew our wisedome in other things ; as for example . If there were a little Gold , and much drosse mingled together ; A wise man will not for the drosse sake cast away the gold , but purifie and trye it : So if we have corne , although there be some cockle in it , yet a wise husband-man will not reject it , but winnough it , and purge it . So God being a wise God , doth not cast us off presently for our infirmities , if there be any truth and sincerity in us : And as God is wise , so compassionate , and beares with our infirmities . The Taske-masters wanted compassion , and therefore expected more from the Israelites , then they were able to do : So whilst we were under the Law , there was a burthen laid upon us , which neither wee nor our our fathers could beare ; but now if wee bee once undergrace , the Lord doth not lay such loads upon us : But if there bee truth in the heart , he accepts of our endeavours , although accompanied with many weaknesses . A second reason is taken from the covenant , for so long as a man is in the covenant , his infirmities cannot cut him off from Gods mercy . Now it is certaine , wee may have many infirmities , and the covenant remaine unbroken : for every sin doth not breake the covenant , but those that untye the marriage knot : As in marriage every offence doth not disanull the marriage ; but onely the breach of the marriage vow : to wit , adultery : So onely heere those sinnes that breake the covenant , which untie the marriage knot , ( as it were ) and that is ; First when wee take any new master , and this wee doe when wee let any sinne reigne in our hearts , if we set up any sinne , that commands and rules us ; then the covenant is broken , for thou hast chosen a new Master . Secondly , if we take another husband , and this we doe , when we make a league with sinne , if wee be in league with any thing in the world , that doth draw our hearts from God , we breake our covenant in choosing another husband . But other failings doe not breake the covenant , and whiles it remaines in force , wee have interest in Gods mercies , for hee cannot forget his covenant , which if hee should , yet Christ is the Mediator , and would put him in minde of it . A third reason is drawne from the common condition of all the Saints : Take all the Saints that ever lived , and every one of them have had infirmities : Now if God should be too extreame , to marke our iniquities , ( Psal. 130. 3. 4. ) who should stand : If God should cast off all that have infirmities , then none should be saved , and then wherfore hath Christ dyed ? But saith the Psalmist ; Mercy is with thee , therefore thou art to be feared : That is , if God were so severe a master , that he would endure no failing , then he should have no servants : But it is his mercy , that makes him to be feared . And thus we see , that infirmities doe not cut us off from Gods mercy , if wee be sound at the heart ; but withall we must remember these two cautions . First , though infirmities do not utterly exclude us from the mercies of God ; yet they may bring upon us many and sore afflictions ; and hinder us of many blessings , & here we must remēber these distinctiōs . First , there is a voluntary infirmity , which proceeds from our owne wils ; & by how much the more , will is in an infirmity , by so much the more God is provoked to anger , and to punish and afflict us . But there is another infirmity which ariseth from some impediment which a man would faine remove , but he cannot . As for example : A man would faine remember all hee heareth , but he cannot , because his memory is fraile , and he cannot help it , he would convert many to God , but he cannot , because he hath weak parts . He would faine have such a lust removed , but God doth not please to set his Spirit at liberty , though he do his uttermost endeavour , for that must still be remembred , for if a man saies hee would pray fervently morning & evening , & yet sits still , & doth not set upon the duty and strive to do it ; this is the act of the sluggard : So also in other things . Secondly , there is an infirmity that ariseth from want of groweth , for there are some Babes in Christ , some buds that are but tender , even as a tree hath some buds , and sprouts as well as branches : And these sucke sappe from the as well as the branches : Now , God beares much with those that are such , and will not presently punish them for their failings , hee will not in this case quench the smoaking Flaxe ; nor breake the bruised Reede : Hee will not put new Wine into old vessels ; hee knowes there is much of the old man still in them , and therfore wil not enjoyne them to such great duties as they are not able to performe ; hee will not put too much on them at the first : Hee mands us not to reject or despise those that are weake , Rom. 14. 13. Let us not therefore judge one another any more , but judge this rather , that no man put a stumbling-blocke , or an occasion to fall in his brothers way . And sure then , himselfe will practice that rule that he prescribes to us . But now there are other infirmities that arise from sicknesse , in those that have beene strong . And through some distempers , are become sicke , and are fallen from their first love , as in the 2 of the Rev. 2. 4 , 5. Neverthelesse I have somewhat against thee , because thou hast left thy first love : remember therefore from whence thou art fallen , and repent , and doe thy first workes , or else I will come unto thee quickly , and will remoove thy Candlestick out of his place , except thou repent ; Or that arise from some desertion themselves being then causes of it , by reason of presumption ; as in Peter and Hezekiah : Now in this case , God doth not beare with a man , butwil come against him quickly , and will not stay long , unlesse they repent , & do their first works We must remember , that to some God hath appointed a lesser stature in grace , & to others greater . There are Christians of all sizes , as it were . Now those that are of the least size , they are the weakest , and these are generally weake , that is , they ate weake in their understandings , weake in affections , weake in all ; & with these God beares much : As wee may see in the Church of Thyatira , Rev. 2. 24 , 25. But unto you I say , & unto the rest of Thyatira , as many as have not this doctrine , & which have not knowne the dephs of Sathan , as they speake : I will put upon you none other burthen ; but that which you have already , hold fast til I come . There were some that were expert , and others that were weaker : Now for those saith God , that have not this learning , neither have knowne the deepnesse of Satan , I doe not require so much of you , but onely , that you hold fast that which yee have . Fourthly ; but now there is another infirmity , which doth not runne in generall over the whole man , but is some particular infirmity , which is in a man that is strong , and hath attained a greater measure of grace : As a body may be strong , and have some particular weaknesse , and a wall may be strong , yet have some weake parts : so a Christian may have strong lusts : some particular infirmities ; as indulgencies to his Children , or pride , or any other ; so then this rule is true ; that strong infirmities bring strong afflictions : as wee see it did in Elie , for his indulgency , and so in David , he had strong , and long afflictions , for his strong lusts . Fifthly , we are to remember , that there is an infirmity in a man that hee is sensible of , and strives against it with all his might , and yet cannot get victory over it : God may suffer a man to labour and tugge and yet profit nothing by his paines , but gives him grace which is sufficient for him ; hee gives his pardoning grace , though not his prevailing grace , 2 Cor. 12. 9. In this case God will beare much , though he cannot get the victory , yet he may get pardon . Sixthly , but there is another infirmity , that befals us in peace and prosperity ; that wee are not sensible of , but are as it were in a sleepe and forget our selves , and so let some infirmity steale uppon us ; and in this case , though it will not quite cut us off from Gods mercy , yet it will bring some great affliction upon us , whereby God doth waken us , and bring us unto our selves againe : So he dealt with Hezekiah , no sooner was he settled in peace and prosperity , but presently he forgets himselfe , suffers pride to steal in upon him , for which we know how the Lord awaked him , So David Psal. 30. when he was in prosperity thought he should never be moved ; but then God hides his face , and makes him looke about him , therefore wee must remember this caution : That though infirmities doe not cut us off from Gods mercies , yet if voluntary infirmities in w ch our will hath a hand , if such as are not from weaknesse , and want of growth , but from sicknesse , if they be some particular weaknes in a strong christian , if they steale upon us by our owne sloath , and we are not aware , nor sensible of them , then they will bring upon us some great crosse and affliction , and hinder us of some great blessings . The second Caution is , that yee take heede , that yee doe not mistake those infirmities that proceede from the regenerate part , for those sinnes that proceed from the ungenerate : For these latter are rebellions , not infirmities , they are wickednesses , not weaknesses , and therefore , we must beware , that we do not mistake the one for the other . To this purpose , it will bee needfull to know what an infirmity is , and this we may doe by the contrary , if wee consider what strength is . Now for this wee must know , that there is a twofold strength . First , a naturall strength . Secondly , a supernaturall . First , a naturall strength is that , by which we performe the worke of nature ; this in it selfe , is neither pleasing nor displeasing to God ; but as a Cypher , when it stands by it selfe is nothing , but a figure being set before it , it encreaseth the summe : so this naturall strength neither pleaseth God nor displeaseth , but as it is in a regenerate man , or unregenerate man , so it helps , or hurts . Secondly , there is a supernaturall strength , by which wee are enabled to doe more than Nature could helpe us to , and this is either for evill , or good things . First , there is a supernaturall strength that tends to evill , when as to the naturall , Sathan addes a supernaturall , to enable men to evill : such a strength have they who dyed for Turcisme , and the like ; who kill Kings , &c. see how the Apostle sets out this , 2 Thes. 2. 9 , 10. Such a strength have they that write & dispute against the truth , they have the strength of mad men , which we say , are three men strong : So likewise there is a super-naturall weaknes , when to naturall imbecillity there is a superadded weaknesse , in the 8 of Luke . 12 , there we see that the first groūd forgat the Word : why ? through weaknesse only ? No ; but Satan he helps on : he comes , & takes away the word , &c. And so we read of a more than naturall unaptnesse to receive the Gospell , 2. Cor. 4. 3. 4. The divel he puts to his hand , he blinds their eyes , that the light of the Gospell should not shine to them : He helps forward the naturall weakenesse . Secondly , there is a supernaturall strength to doe good , as Christ bad his Disciples to stay at Jerusalem , till they were endued with strength from above , Luke . 24. 49. because they were to enter upon a great worke , above naturall strength : to wit , to preach the Gospel ; therefore they had neede have strength above nature , because they were to preach the Gospell . This supernaturall strength wee may know by this ; it will enable us to doe more then nature can , it over-flies the reach of nature , or mortality our common grace : Nature can doe as much as lyes in her power , or as is her worke : but there are some things which Nature , though never so well refined , can never reach unto . As Iron can doe as much as is in Iron , if it bee made bright and fit for those severall uses it serves unto ; but if you would have this Iron to turne to the North it cannot doe it , till it bee touched with the Load-stone , and hath a higher quality added to it . So take the purest water , and it can doe what is in the power of water ; it can moisten , coole , descend , or the like : But if you would have water to heate , to ascend , it must be by a supernaturall power , and by a superadded vertue . And so take nature , and let it be refined , with more vertues , and common graces , and it can doe as much as is in nature . But if you would have it love God , or some such higher worke , it cannot doe it ; The water riseth no higher than the spring from whence it came : So naturall men can ascend no higher then nature , and therefore for workes of a higher reach , there must be strength from above to performe them . But what are those things which nature cannot superficially enable a man to doe ? Take the best of the heathen , or the best naturall man , and meere nature cannot enable him to do these things following . First , it cannot bring him to this , to preferre God before himselfe upon this perswasion , that his wel-being doth depend more on God , than on himselfe . Secondly , it cannot enable a man to see sinne , as the greatest evill in the world , and so to hate it ; and to looke upon Christ as the greatest good in the world , and so to embrace him . Thirdly , nature cannot make a mā resolute , not to part with Christ upon any tearmes , but willing rather to beare the greatest persecutions on the one side , and to refuse the greatest offers on the other side , then to part with his Christ. Fourthly , nature cannot make a man to love God , for this is a distinguishing property of a godly man , and so are all the other affections ; now a naturall man cannot hate sinne , cannot grieve for wickednes , as abhomination to God : Take this for a rule , that howsoever naturall men may know much , and doe much , yet they have no spirituall affection ; they have no spirituall love , hatred , griefe , or joy . A fifth thing which nature cannot do , and which this supernaturall strength doth , is this , it overcomes and subdues the lustings of our owne spirits , and that , not by restraint ; but putting in it a contrary lusting ; the spirit lusts against the flesh ; this supernaturall strength of the spirit , it hemmes us about , it comprehends and keepes us : Acts 20. 22. Behold , I goe bound in the Spirit ( saith St. Paul ) to Ierusalem : When a man 's owne spirit would fall loose , this supernaturall strength staies and strengthens it ; when God leaves any of the Saints to nakednesse & emptinesse of his owne spirit , hee becomes as another man , as it was said of Sampson , they become weake as water , as we see in Elias , David , and Peter . But when this supernaturall strength is within us , it sits at the sterne , and guids us , and carries us through all . Now then if thou findest that thou hast any strength in thee more than natural , though it be but a little , all thy infirmities shall not exclude thee from the mercies of God in Christ. Is it so ? be not then discouraged for any thy infirmities , but come boldly to the throne of grace : it is a great fault in christians , if because of such , or such an infirmity they be kept from the thron of grace , or weaken their assurance . It was the commendation of Iob , who ( notwithstanding all his infirmities ) would not let go his righteousnes Looke upon Asa , his infirmities were many , as to imprisone the Prophet : to trust to the Phisitian , more then God , &c. Yet because there was an uprightnesse of heart , see what testimony the Lord gives of him in the 2. Chron. 14. 2. the like in Iehoshaphat . So David had many foule infirmities , yet because sound at the heart , God calls him a man after his owne heart . So Saraah notwithstanding her infirmities , is commended as a paterne to wives . 1. Pet. 3. 6. Rahab , her infirmities are pased over , and she commended for her faith and good workes : Iames 2. Heb. 11. and therefore ( notwithstanding our infirmities ) let us trust perfectly in the grace of Jesus Christ , and if wee see they doe abound , let us lay the more on Christ , as needing his helpe the more . The second use , is , from the first Caution : seeing infirmities , though they doe not cut us off from Gods mercy , yet they may bring upon us many troubles ; therefore let us take heed of them ; it is not a smal matter to be subject to infirmities : so it was but an infirmity in Rebeckah & Iakob to compasse the blessing by indirect meanes . But consider what it cost him , a great deale of griefe and paine : And see how deare Davids infirmities did cost him : So Moses , when he distrusted God , God would not suffer him to goe into the Land of Canaan ; these were all great afflictions , which their infirmities brought upō them , though they did not cast them out of Gods favour , therefore if wee would avoyde such troubles , let us beware of living under infirmities . The third use , is from the second Caut on , that we do not mistake rebelliō & wickednes for infirmities and weaknes . Now seeing we may easily bee deceived , let us try & examine our selves narrowly ; for it is the use of men to shroud themselves under infirmities , they say , their meaning is good , &c. But it s their infirmity . And on the other side many are upright in heart , & because they have infirmities , they think they have no grace , & therfore we had need to judge both with righteousjudgement . Now to helpe you in your tryal , consider , first what an infirmity is : Secondly the signes of it . First , an infirmity is such a weaknesse , as when the heart is upright , yet by reason of some impediment it cannot doe that good it would : and doth the evill it wouldnot . So that there must , be first uprightnesse of heart , else it is not an infirmity , but iniquity , the heart must be perfect with God in all things , there must be a purpose to please God in all . Secondly the reason , that it cannot doe so , is from some impedimēt that hinders : and this ariseth from the rebellion of his flesh , which leads him captive , makes him omit the good that he would doe , & doe the evill he would not . But now secondly to come to the notes and characters : For a carnall man and a godly man , both bee guilty of one and the same infirmities , as to have their hearts wandring in prayer , in reading , and to idlenesse in their calling , &c. Yet these may be wickednesse in the one , but weaknes in the other , and therfore to know this , consider these signes . First , if it be an infirmity , it continues not , but assaults thee by fits , and starts , and so away ; and afterwards thou wilt returne to thy former course : As a stone that is throwne up , it flyes as long as the force of the hand that threw it remaines ; but after it takes its owne course againe : But if it continue upon thee , it is signe that it is naturall to thee : As a stone , it rests on the earth , because it is the naturall place of it : my meaning is not , but that an infirmity may assault a man all his life , for so some may , as we shall shew afterwards ; But I say , it comes by fits , and so is gone . This we see in David , in Peter , and the rest of the Saints , that their infirmities continued not so , but that afterwards they returned to their course againe . Secondly when a man amends not upon admonition , it is a signe it is not an infirmity , if a man intends to goe to such a place , and one should meete him , and tell him , this is not the way , and direct him into the right way , he would thanke him , and returne into the right way , because that is the way hee intended to goe . So if your faces be set towards Ieru salem , and one should tell you , here you went out of the way , he would bee glad of it , and returne . So it was with David , when hee would have slaine Nabal in a passion , & Abigal met him , and stayed him : oh how thankfull he was to God , and her ! it was a signe it was but an infirmity : and so in the case of Vriah , when Nathan told him , hee was in the wrong : Prov. 25. 12. He that reproveth the wise and obedient , it is as a golden eare ring , or as an ornament of gold , saith Salomon , that is , hee whose heart is upright , whose intent is to grow rich in grace , hee accounts of those that reprove him , as of goldē ornaments : But if a man after admonitiō & reproofe will take his owne course , it is a signe of his wickednesse , and not infirmity . Againe thirdly , a sinne of infirmity is alwayes with griefe and sorrow of heart for that weakenesse : now what is griefe , but the endeavour and strife of the will , when a man cannot attaine to that he would , or would shun something he cannot avoyd , then hee is grieved and pained : As it is in the body ; all the griefe there , is , when a part or member cannot performe its office or function there : So in the soule when it would faine doe such a thing , when the desire of the minde is set on such , or such an object , and it cannot attaine it ; then followes griefe : so here , when the heart is drawne up to please God in all things , and something comes in the way that it cannot , & therefore it is grieved , and therefore in the 2. Cor. 10. 11. the Apostle makes this sorrow , a ground of their uprightnesse , & it is certaine , where this griefe is not mingled , it is no infirmity . Every sinne of infirmity , produceth a hearty complaint , and an earnest desire , and a serious endeavour to have it cured , for every infirmity in a body , that is quickned , that hath some life in it , and so is sensible of it . As in a disease , that a man is sensible of , he tels his friends , or any other , that hee is in company with , of it , to see if they can helpe him , if they cannot he complaines to the Physitian , and goes to him to have it cured : so in an infirmity or sicknesse of the soul ; an upright heart , complains to his christian friends , I have such an infirmity , what shall I doe to cure it ? if they cannot help him , he runnes to him that hath the balme of Gilead , to Iesus Christ to have it cured , the 2. Cor. 12. 8. 9. this was so in St. Paul , he praied three times that it might be removed , he doth not onely complaine as in the 7th of the Rom. 24. and desire that it may be healed , as in the forenamed place , where he praies against it , but to this he addes , a serious endeavour , 1. Cor. 26. 27. he beats downe his body , &c. that is , he used all good meanes for the overcomming of this infirmity : and where this complaint , desire , and endeavour is wanting , it is a signe it is not a mans infirmity , but iniquity . Fiftly , if thy sinne be a sin of infirmity , thou shalt finde in thy selfe a continuall reluctancy , and strife against it : for as there is in thee a body of sinne ; so also a body of grace , which being contrary to the other , will not suffer thee to be at quiet , the Spirit will be against the flesh , as well as the flesh against the spirit : and as the flesh will not suffer thee to doe a good duty without resisting , and interrupting thee ; so neither will the spirit suffer thee to sinne without striving against , and opposing it . But if thou canst sitt downe , and let it rest without striving against it , it is no infirmity , but rebel lion , therfore try thy selfe by these signes . But others besides true Christians are able to doe this ; for take an unregenerate man , and he wil make the same plea for himselfe , that it is but his infirmity : Indeed hee is overtaken sometimes , but it continues not ; and when hee is admonished or reprooved , hee findes his heart yeel to it , and he grieves , and is sorry for it , hee complaines of it , and seekes to helpe it , and strives against it , and therfore these are not sure signes to distinguish him from another . I answer , that there is something in an unregenerate man which is much like , and comes very neare to that in the regenerate man , he may doe much by that light he hath , but yet there is a broad difference betweene them : for the regenerate man hath another object about which he is conversant , he hath a new light put into his heart , he is renued in the spirit of his mind , and he hath the Law written in his heart , 2. Cor. 3. 3. Heb. 8. 10. That is , all the spirituall duties that are written in the Law : and hee hath something in his heart that answers to what is in the Law , as tally answers to tally ; or as that fashion in the lead , to that in the mold ; or as in a seale character answers to cha racter , impression to impression , so that which is in the Seale , the same is in the waxe : So whatsoever is in the Law of righteousness , if you could see that which is written in the heart by Iesus Christ , you should see character for character , print for print ; and so , that if there were not a written Law , hee would be a law unto himselfe to obey God , performe duties according to the Law written in his heart : Now when it stands thus with a man , and something , some impediment comes in the way , that he cannot serve God as he would , the law of his members rebelling against the law of his minde , then this troubles and grieves him , this hee complaines of , and strives against , and labours to have it mended . But now a naturall man , hath not the law thus written in his heart , he hath all things revealed to him within his sphaere , to wit of nature , he ascends no higher : and although he hath good purposes and meanings , and grieves and complaines , yet all this is for sinnes committed against common light , against naturall conscience , against the secōd table . Now this is in a lower sphaere , they are sorry , but not godly sorrowful , they cannot grieve for omission of spirituall duties , required in the first table , and so wee see they are not pitcht on the same objects which makes a greater difference . Now for the further and fuller clearing of this point , we will answere some questions or cases . First , suppose I have striven long against such a lust , and done what I can , and yet cannot prevaile against it , shall I say that this is an infirmity ? To this I answer , first , that we may be , and are often deceived in this , when we have striven long against it ( yet wee grow worse ) and that the infirmity gets ground of us ; for an infirmity may appeare to get strength , when as it looseth it . As when we cleanse a pond , it appeares more muddie then it was before , though in trueth it loseth mud more and more . Every contrary , the more it is resisted , the more it appears ; as fire the more cold is about it , the hotter it is : so an infirmity , the more it is resisted with the contrary grace , the more it appears to prevaile , though in trueth it loseth ground and strength . And therefore secondly I give this rule , that though you have striven , yet you must not leave off , but continue your striving still , and yet be content with Gods hand in suffering such an infirmity in you : for there is a double contentment ; first , that which is opposed to murmuring against Gods hand , and impatiency , and so we must be content to suffer an infirmity on us : we must not repine at Gods proceedings . Secondly , such a contentment , as is opposed to striving against the infirmity , and so we must not be content to suffer it on us , but must strive constantly against it : As in a naturall disease wee are to labour to have it cured : but if God will have it lie upon us , we must be content : So here wee should continually strive against our infirmities ; but if God see good to let it rest upon us , wee must be content with his hand : for God doth it that wee might have something to humble us , and Humility is the Nurse of grace , without which all grace would wither and decay . And againe , the power of God rests and dwells in an upright heart , and that must have an empty place ; and humility makes roome for this , when the power of God dwels in us , when it beginnes to settle in a mans heart : if he now begin to grow up in conceit of himselfe , this expells the power of God , and crouds it out : And therefore God would have something to be in us , to keepe us in an humble condition . It is with us as with Paul , when hee looked on his infirmity ; at the first he was impatient , would have no deniall at Gods hand , but have it removed ; hee prayed thrice , that is , often , to this purpose . But when he saw it was a medicine , which he thought a poyson , that it served to humble him , & by that meanes the power of God dwelt in him , then he was content , and so should we . Againe thirdly , I answere , suppose you doe not get victorie over your infirmity , and you be no better then you were before , nay lose ground of it , yet strive still , for this strife makes you hold head against it , which otherwise you would not do : for if when you strive , you doe but keepe your ground , or lose somewhat , then what would become of you , if you did not strive at all , should you not goe quite downe the streame , and lose all ? yes certainely . As a man that rowes against the streame , so long as he rowes , he doe some good , loseth some ground , and getteth some ; but if he leaves rowing , he goes quite downe the streame . And as a man may keepe the field against his enemie , though he doe not conquer him , yea though he loseth ground ; yet it is one thing to keepe the field , and another thing to bee beaten out , and overcome ; now this continuall striving , makes a man to keepe the field , against his infirmity , and not to be overcome , and therefore its worth the while to continue striving . Lastly , I say , that though a man is sure of victory , and that his cause is never so good , and that he goes on a good ground , yet GOD may in his wisedome so dispose of the matter , that hee may lose the victorie for a time , as wee see the Israelites , in a good cause were foiled twice by the Beniamites ; and so the Disciples of CHRIST that were sent on his businesse to fish , they fished all night in vaine . And so Moses though he went on Gods errand , yet he prevailed not a good while , but the people were oppressed more than before , Exod. 5. And so Paul though he was called to goe to Macedonia , yet see in the storie what a many letts he had , yet afterwards he planted a Church there ; so when wee strive against any sinnefull lust , our cause is good , and wee have a certaine promise , that wee shall overcome , even as certaine a promise as Iosuah had , that he should drive out the Canaanites , and overcome them , when the Lord encouraged him , saying , I will not faile thee nor forsake thee . So sure a promise have wee , in the 1. Luke 74. wee shall be delivered from all our enemies , that so wee might serve God in holines : & therfore be not discouraged , though thy infirmitie hang long upon thee , but strive against it , and in the end thou shalt get the victory . A second question is , whether an infirmitie may hang on a man all his life , or no ; for some men may say , I have had a sinne which haunted mee all my life hitherto , and may doe till my dying day for ought as I doe know , and shall I then say this is an infirmity ? In this case wee must distinguish of infirmities , for infirmities are either occasionall , which are occasioned by some other accident , or habituall , w ch stay longer by a man , and these are either naturall to us , and so proceed either from our parents , and so are hereditarie to us , even as some diseases are ; and so wee are subject to the very same infirmities , that our parents are : else they are such , as arise from the temper of our owne bodies . Such as proceed from our naturall complexion , or else such as proceed from custome , which is another nature , now I say that occasionall infirmities such as arise from without , as such as come from Sathan , these continue but for a fit , and doe not last all a mans life , God doth usually set Sathan a limited time , hee may give him liberty to tempt a man , but hee sets him his bounds , thus long he must doe it , and no longer , usually I say God doth thus ; For he may suffer him to doe it longer , but seldome all a mans life . But now for our naturall hereditarie infirmities these may and doe oftentimes continue for tearme of life : for they have a roote in us . Now though you doe loppe off the branches , yet the roote will send forth more againe : I doe not say , that they so prevaile , as that they reigne in a man ; for Grace will continually get ground against it : but it may remaine in a man so long as hee lives , and GOD hath a good end in it ; for he would glorifie his Sonne in us , not onely at our first conversion , but all our life after , he would make us depend on CHRIST alwayes , as well for Sanctification as for Justification : he would make us see what neede wee have of a dayly Mediatour , and therefore leaves dayly infirmities in our nature to exercise us with , and to cause us to looke up to Christ , as the Brazen Serpent was lift up amongst the Israelites . Another case may be this , whether a sin against knowledge , and with deliberation may be said to be a sin of infirmity , or no ? To this I answer , that a sinne committed simply with deliberation , cannot be an infirmity : that is , let a man be ever himselfe , without let or impediment , let him be his owne man , let the eye of his understanding be as when the Sunne shines , and dispell the mists , so that it may see all before it , and let his will and affections walke at liberty : and in this case a good man cannot sinne deliberately . See the ground of this , Romans the seventh , and the seventeenth vers . If I commit sinne , it is no more I , but sinne that dwelleth in me : That is , when I am my selfe , my owne man , not bound up with any lust , I thus doe not sinne , it is not I : But in this case , which is the usuall and indeed all the case of Christians , namely , when any passion orinordinate affection , or strong distemper doth either blind the eye of reason , or tye up his affection , so that hee is not at liberty , then I may commit a sin , having long deliberated on it . There may be such distemper of affection as may continue long , and though it doe not wholly blind Reason , yet it blinds most of it . And this was the case of David in numbring the people , he deliberated on it : Ioab tells him the truth , and reasoned the case with him , and yet hee did it : and so we know in murdering Vriah , it was consulted on , and a deliberate actiō , but there was much passion mingled with it : David was not himselfe , there was some strong affection that did binde and tie up the use of the regenerate part , as in drunkennesse , that excesse bindes up for a time the use of reason , so that hee could not walke in the liberty of his spirit , and therefore it was his infirmity : wee may see that passion overcame David for the time , by his com ming out of these sinnes : For when after hee came to himselfe , and saw the greatnesse of it ; as usually when a sinne is committed , ( and not before ) then we see the grievousnesse of it ; so then David confessed hee had sinned , and done very foolishly . So a Christian may fall into a course of worldly mindednesse , or the like , and this lust may hang upon a man , and yet be a sinne of infirmity , ● when a man is himselfe hee sees it , and repents it . Secondly , I answer , that in this deliberation , which is mingled with passion , there is a double error ; namely , when a man erres either about the ultimate and last end , or when hee erres onely in the meanes . Now a regenerate man hath set up God for his last end , whom he must never forsake , nor part with for all the world , but in some particular thing hee may erre : As when he thinkes he may doe such a thing , and yet keepe his God still , or else hee may get pardon of sinne quickly , or else minceth his sinne with distinctions , &c. and so may commit a sin deliberately : For this is a true rule , that any sin is a sinne of infirmity , so long as we doe not erre about the last end , though in some particular wee are out , concerning the means and way to it . But now an unregenerate man , hee deliberates after this manner ; I would have God for my God ; I would not bee without God in the world , but there is such a pleasure , such a profit , which I must needs have , and rather than hee will lose it , hee will part with God , thus hee makes pleasure his uttermost end . A man loves his life , and loves the use of his members ; as of his hand , his arme , or his legge , &c. But he had rather lose his hand or any of his members , than his life . So a wicked man covers his pleasure more than his life , hee cannot live if he have it not ; and God hee esteemes but as one of his members , which hee would not willingly want : But a Christian hath God for his chiefe end , and never sins with deliberation , about this end , he wil not forget God upon any termes , but may erre in the way , thinking hee may fulfill such a lust , and keepe God too . Another question is , whether a Regenerate man may not fall into some presumptuous sins , and so commit a sinne that is not of infirmity ? For answer to this , wee must know , that a presumptuous sin is of two sorts : First a sinne that is simply presumptuous , when wee know such a thing to be sinfull , and yet presuming on Gods mercy , we will doe it ; I say thus a godly man cannot sin presumptuously . But there is a sin that is comparatively presumptuous ; to wit , in comparison of our other sinnes , which wee commit with more reluctancy , with more tendernesse of conscience : but some others we commit more against knowledge , and are more our selves when wee doe them ; these are comparatively presumptuous sins , and a godly man may sometime commit them : As we see it was Davids case in the matter of Vriah , when hee plotted his death . The end of the first SERMON . THE SECOND SERMON , BY JOHN PRESTON Dr. of D. Math. 12. 18. 19. 20. 18. BEhold my servant whom I have chosen , my beloved in whom my soule is well pleased : I will put my spirit upon him , and hee shall shew judgement to the Gentiles . 19. He shall not strive , nor cry , neither shall any man heare his voice in the streetes . 20. Abruised reede shall he not breake , and smoaking flaxe shall he not quench , till he send forth Iudgement unto victory . I HAVE made choice of these words for the Affinity they have with that Text , whereof we have so lately spoken in this place , that out of this Text wee might prosecute the point already entred upon by occasion of the prayer of that good King in the former Text : for Christ is heere brought in shewing Judgment to the Gentiles , and doing it in a meeke and tender manner , as ver . 18. 19. which manner is heere illustrated by the consideration of the persons , to whom this Judgement was declared or shewed , who are here expressed under the similitudes of a bruised reed and smoaking flaxe . A reed the weakest plant , that is , not a strong tree ; yet this a broken one , none of the strongest : So Flaxe , that takes the fire a great deale sooner than a Reed will , especially if it be dry , and have hung neere the fire , but most of all , if it be already smoaking , the least sparke will doe that , yet Christ will not quench that little sparke . Then he shews the issue of this teaching , till he bring forth iudgement into victory : that is , untill that little sparke have got the mastery , or that hee may &c. and so it is a reason of his tender dealing ; because otherwise , is roughly dealt withall , it never would prevaile As a little coale , if it bee hard blowne , is soone extinguished , but if nourished , and gently dealt with , increaseth to a mighty flame : So the least grace , though as weake as a bruised crushed reed , or as small as aspark of fire , that onely makes the flaxe to smoake , yet if cherished by Christ , it will increase , & come at last to victory ; so that in these verses yee have foure things . First , the Office of our Saviour Iesus Christ , which is , to teach men Judgement . Secondly , the manner how he doth it , namely , with tendernesse and meekenesse . Thirdly , the persons , namely , such as are very weake in grace and holinesse . Fourthly , the issue , namely , that He will bring forth Iudgmēt into victory . For the first and second of these . The office ( I say ) of Christ , is to teach men judgement , and this he doth with much tendernesse , compassion , and gentlenes : for the former part , that Christs office , is to shew men judgement . First , to teach men the just and righteous waies of God , so the word is taken in the old testament . to enlighten men to judge of the waies of God. There be two ends why Christ came ; first , to justify , and secondly , sanctifie us , to give us forgivenesse of sinnes , 3. Act. last , 5. Act. 31. therefore Christ is often compared to a shepherd , in the 10 th of St. Iohn , ( and many other places ) that feeds his flocke , and he is also called Iobn 1. 9. the true light , which lighteneth the world , & every man that cometh into the world ( that is ) if Christ had not come into the world , there would not have been one sparke of GODS image left in man , neither Adam , nor his posterity should have knowne any thing , but a cloud of darkenesse should have seized on mens minds . But now by Christs comming every one , even the wicked have this benefit , that they have seen common light : Christ lightens every one that commeth into the world , in some sort teacheth them so much as shal make thē inexcusable It is his office to teach men , and he doth it in the next place , with much gentlenes and tendernes : this we will easily grant , if we consider who it is that teacheth , and who we are that are taught , a rude people so hard to conceive , so ready to forget , therefore he had neede have much gētlenes . We say whē one quickly conceives a thing , and then goes to teach it , to another that cannot apprel end it , it will weary him , if hee bee not very meeke . An angry man when he findes any impediment , he flies on the face of it presently , and a proud man , he will not beare so much , nor waite so long . But now Christ is meeke , and thinks not much to waite from day to day , to drop in heere a line and there a line , here a little and there a little : he teacheth with much meeknesse ; the reason is in the verse before , Christ deales with us according to his nature and disposition . Now as it is said before , he shall not strive nor cry ; when the Pharisees would have killed him , rather than he would strive with them , he departed , yeelding to them , went his wayes from them . And againe it is said , neither shall his voice be heard in the streets , alluding to an action of his , when he had wrought a great work , he bad them not utter the matter : he came not with Pomp , and majesty , as great men , that cannot come into a place , but the towne must ring of them ; hee deterres no man by his greatnes , from comming unto him , but was of an humble and meeke disposition . And according as his nature was , so dealt he with us , teaching us with much tendernesse , and meeknesse : then there is no reason , why wee should bee discouraged for any of our infirmities , for Christ will beare with them . If he were not God , and man , that is , if he were not patient in an infinite manner , he could not beare with us : but he is infinitely patient , therefore be not discouraged , in Ezekiel 34. 16. ver . he compares himselfe to a shepherd , and ( saith he ) I will seeke that which was lost , & bring againe that which was driven away , and will bind up that which was broken , and will strengthen the weak : where we see , there be foure causes of weaknesse . First , men are apt to straggle out of the way through vanity and weaknesse of their owne spirits . Now when a man doth so weaken and lose himselfe through his owne folly ; then Christ seeks him , and will not suffer him to be utterly lost . David wandred as well as Saul , but God sought David againe , and would not lose him : therefore wee see , that David delights to use this Metaphor in Psal. 119. 176. Againe a temptation may come on a man which is too strong for him , and drive him out of the way , as sheepe when theeves come , are driven out of the fold , whither else they would not have gone : these Christ promiseth to bring back againe : as David recovered the sheepe , out of the paw of the Lion and Beare , so Christ will recover his children that were carried away with such strong temptations . Againe , suppose there be some wound made in the soule , by some actuall sinne , if there bee some breach made into the conscience , Christ promiseth in the next place to make up this breach , that he will binde up that which was broken : a man may complaine that hee is weake and ready to straggle , as before : therefore Christ promiseth to strengthen that which is weake , that is , he wil lead them on to a greater measure of strength dayly , whereby they shall bee able to get victory over such infirmities : Isaiah 40. 11. Hee shall feede his flocke like a shepheard , hee shall gather the Lambes with his arme , and shall carry them in his bosome , and shal guide them with young : Here wee see , that in the fold of Christ there is this difference of sheepe . Some are strong that can goe apace , some are weaker , that cannot keepe pace with the other , and they are compared to the Ewes with yong , that can goe but a slow pace : Some are so weake , that they must be carried , else they cannot goe . Now those that are so weake that they cannot comprehend Christ , hee is ready to comprehend them : when men are weake , and have not that use of their faith which others have to lay hold on Christ ; Christ will take hold on them , and carry them in his bosome , and those that are weake and cannot keepe pace with others , hee wil guide them , and drive them on , according to their pace , and hee will drive on the strong according to their strength , and though hee beare with the weake , hee expects more from the strong : See how Iacob ordered his flocke in that manner that he would not out-drive them , and shall not God doe so also , who hath taught the husbandman this discretion , Isaiah 28. use it himselfe ? surely he will : in the 1. of St. Iam. ver . 5. If any man lacke wisedome , let him aske it of God , that giveth to all men liberally , and upbraideth none , and it shall bee given unto him : that is , you shall finde this difference betweene God and man. If one be foolish , and goes to man ; man is ready to despise him , and laugh at him : but if hee aske wisedome at Gods hands , he gives it to him liberally , and twits him not with his folly ; upbraides him not with his weaknesse : looke how a tender mother deals with her child , the more its weaknesse is , the more tender she is of it ; so doth Christ guide us according to our weaknesse , and tender us the more , because wee are meeke and humble : and therefore wee have no cause to bee discouraged , for that weaknesse which we finde in our selves . Wee are indeede exceeding backward to beleeve this , and therefore see what 's added : Ezek. 34. 16. He saith he will feede them with judgement : That is , with wisdome and discretion : for hee is wise , and knows how to feed thē , according to their weak capacities , and so his Wisedome may bee a ground that he will tender us . Againe , his power may shew that he will doe this with us , because hee is able to make crooked things streight : If a man meete with a crooked piece of wood , which he would streighten for his use , and cannot ; hee throwes it away , because he cannot make it streight . Men if they are to deale with a Scholler that is hard to learne , they give him over , because hee is uncapable ; they cannot make him conceive instructions . But Christ is able to make crooked wayes streight , to quicken those that are dull , to put new natures into us ; and therefore hee will not deale so harshly with us . Againe , if there be any grace in us , it is his owne worke , and therefore it is for his credit to perfect it . 1 Thess. 5. 24 vers . Phil. 1. 6. hee should not be faithfull else , if he should not doe it ; but he will doe it : as a worke-man loves his owne workes , and will not leave them unperfect , so neither will Christ. Againe , it is his Fathers will , that those who are weake should be cherished , his delight is still in leading them from one degree of strength to another ; for his power is more seene in them and he hath more thankes from them , as he had from Mary Magdalen . But some will say , oh but my heart is so untoward , that I feare I never shall overcome ? Consider well that place the 42 of Esay , 5 , 6 vers . Thus saith the Lord , Hee created the Heavens , and stretched them out ; he that spread forth the earth , and that which commeth out of it ; hee that giveth breath unto the people upon it , and spirit to them that walke therein : I the Lord have called thee , &c. Consider who it is that created the Heavens , the Earth , and the buds thereof ; that giveth breath , &c. is it not God ? now then suppose he findeth nothing in the nature of man , but an emptines of grace and holines , is it not he that made the heavens when there was none before , and then is not he able to create grace in a mans heart ? Againe looke on the earth in the winter , it is very hard , a man would think it should never bring forth flowers , yet in the spring it puts forth many kind of fruites & flowers ; so though thy heart bee as hearbs in the winter , yet God is able to make grace sprout forth there , as flowers in the spring ; besides it is he that giveth breath unto the people , that is , if you looke upon all the creatures in the world , yet none was able to put life in them , but GOD. So though your soules be like unto a clod of earth , he is able to put life into them , the breath of life , as he did at the first , he is able to enlighten and enlarge them further , and therefore be not discouraged for thy weaknesse . Is it thus ? that Christ teacheth in judgement , and that with much compassion , and rendernesse ? then this should incourage men to come unto Christ , to learne of him , to take his yoke on them : this use we finde to be made of this Doctrine in the 11th of S. Mat. 28 , 29 , and 30. verses , Come unto me all ye that are weary and heavy laden , and I will ease you : take my yoke on you , and learne of mee , and you shall finde rest to your soules : for my yoke is easie , & my burden is light : that is , let a man look upon Christ and his waies , and usually they are discouraged with the strictnesse of religion , they thinke they shall bee too straight laced , and bound with fetters , that are too straight for them . No ( saith Christ ) feare not , for I am meeke and lowly , and such shall you find my dealings to be towards you . There be two things in the Text to moove us to come in to Christ , and to bee subject to his yoke . First , the nature of the thing it selfe , it is an easie yoke : Before you come to me , you are like men in prison , but when you come to me I losen you , and set you at liberty : before you were as in darknesse , but when you come to mee I enlighten you : before you were as men in sicknes , but when you come to mee , I strengthen and heale you . A second thing , is from the person you have to deale with , that is , Christ : Come unto me , for I am exceeding gentle , and meeke , and such shall you finde mee : Iohn Baptist and Moses came roughly ; but Christ is come in tendernesse ; if you be subject to infirmities , hee is ready to passe them by ; if you bee overcome with them , hee is ready to recover you : and therefore now come in to Christ ; submit your selves to his yoke , to his teaching and discipline , to his rule and government , which is so easie . But if you wil not , he will rule you with a rod of Iron , and breake you in peeces like a Potters vessell ; if you stand out with him , then none is so rough as he , and therefore observe him . If a King should say at his Coronation , he would open all the prison doors : would not offenders take that opportunity ? or if a Creditor should say to his debtors , come to me at such a time , and I will forgive you and your debts , and give you in your bonds : would the debtor over-slippe that time ? So let us , when Christ offers himselfe to teach us with such tendernesse , goe to him , take that time especially ; considering , that these are such times as are in Gods owne power ; those things that are in our owne power , we may doe what we will with , and take our owne time : but these times are not in our hands , but in Gods : and therefore take heede of over-slipping that time , when Christ carries himselfe as a nurse unto us : there is a time for every purpose , and that lasts but for a season Eccles. 3. 11 , 12. There is a certaine season which God hath appointed for every purpose , there is a time when the business may be well done , and if that be let slippe , it will not succeede , but he will be snared in an evill time , because hee knoweth not the good time . Therefore when it is past , his misery is great . So cheifly there is a time of receiving grace , but this time a man knowes not , yet he is undone if he passe it ; therefore take heed of overslipping any offer of grace : procrastination in all things is dangerous , but here especially . Now that which deceives us , is the deferring : but we must not deferre one day , and say , then wee shall doe it another , no , for then we shall let the time be past : as in a chariot , the wheeles runne neere one another , but they never overtake one another . And as in a clocke the minutes are but little distant one from another , yet none of them are together , So the devill by his cunning thinkes to make you doe it now , and by and by , till he have made you passe your houre : therfore take heed of deferring , and come in , whilest Christ doth expresse himselfe thus unto you in these tearmes , whiles he deales thus tenderly and gentlie with you . It is a very dangerous thing to lose the opportunity of receiving Christ when he offers himselfe , when he deales gently , which wee gather from that place , thus ; if there bee a time for every purpose , then certainely there is a time for the greatest businesse that a man hath to doe on the earth , that is , to come in to Christ , and receive him ; and if the miserie of man be great upon him , if hee let slip other seasons , much more if he neglect this ; but now there is a time for every purpose , as these places testifie . And to instance in some few Gehezi tooke a gift of Naaman , 2. Kings 5. saith Elisha to him , is this a time to take gifts ? there was a time when thou mightest have done it , at another time , of another person thou mightest , but this was not a time : for Naaman was a stranger , and did not know the customes , and Elisha would give him his health freely , and therefore it was not the time , and therefore we see the misery was great , the leprosie clave to him and his posterity , because he knew not the time ; so Saul because hee sacrificed before Samuel came , the thing he did was good , but he tooke not the right time , he was too hasty , he knew not his time ; and so his miserie was great upon him ; God tooke the kingdome from him , and gave it to his neighbour , 1. Sam. 13. 13. 14. so Iacob when he sought the blessing , he thought he did a good thing , but he did not stay the time , so the misery was great upon him : see what a long peregrination , what a hard service did he undergoe under his uncle Laban , and all because he knew not the right time : so the Israelites when they sought a King , if they had staied their due time , God would in his due time have revealed unto them , that David should be their King , for he had so appointed it : and therfore because they missed of the time , their misery was great on them , so likewise for other purposes , so for this ; there is a time for a man to come in , and take the offer that Christ makes , a time when he is kind and gentle , and ready to receive us ; if wee know not this time , and so overslip it , our miserie will be great upon us . Now then it is very requisite to know , and finde out this time , because if wee choose Gods time , God will joyne with us in the worke , and so it will bee done with ease , Eccles. 3. 9. 10. A time to love , &c. what profit hath he that worketh , in that wherein he laboureth ? I have seene the travell which God hath given to the sonnes of men , to be exercised in it . ( that is ) men take much travell and paines to bring their purposes & ends to passe ; when they doe not take Gods time , and what profit have they by it ? Now if you will open when Christ knocks at the doore , harken to the motions of the spirit , and blow them , and nourish them , and it will bee done with much ease ; but if you misse this time , your misery is great ; you may desire , and crye , and pray , and never the better , Eccles. 9. 12. For a man also knoweth not his time , as the fish is , that is taken in an evill net , and as the birds that are caught in a snare , so are the sonne of men snared in an evill time , when it falleth suddenly upon them : There is a double time , as wee may gather out of these words ; a good and acceptable time , so called because God is then ready to accept and receive us , if wee come in that time , and if wee doe not make use and embrace that good and acceptable time , then the evill time shall fall upon us , we shall bee caught in an evill net and snare : there may bee a good net come on us , as affliction , sicknesse , and the like may come upon us , so as to doe us good , as we catch at some things to preserve them alive for a better condition then they were in : but now if we over-slippe the good time , then the evill net shall fall upon us , sicknesse , death , and destruction shal come on us suddenly as a snare : that wee may see the ground of this , see what Christ saies , Luke 19. 42. 43. I thou hadst knowne , even thou , at least in this thy day ; the things which belong to thy peace : but now they are hidden from thine eyes : He speakes it to the Iewes , who yet enjoyed the ministry of Christ , and hee tels them that the time of their visitation was past . So that a man may have the liberty to liveūder the ministery , long after that God hath rejected him : Christ came then and visited the Iewes , and al profited nothing ; then they were like the Figge-tree that Christ cursed after their day was passed : and this day may be long before a mans death , he may live long rejected : and therefore let us take heed we doe not stand out our time . In outward things we are wont to anticipate and prevent time : so Iacob got the blessing before the time : and the Israelites sought for a King before the time : and so men would be hastily rich ; and so for pleasures , if wee would stay Gods time , to take it after labour , we should doe well , but wee prevent our time here ; but in spirituall things wee are too slow , let slip our time , to come after : But this is dangerous ; take heede of it : It 's a good note which the Stoiks have ; some things are in our owne power , and in them wee may use our owne liberty , but other things are in the power of others ; and then we must take the opportunity while it 's offred , wee must saile when the winde blowes . Now of this latter kinde are spirituall things , and therefore wee must take the time that 's offred : Indeede if the time were in our owne power , or if we knew the time , then wee might delay : Acts 1. 11. It is not for us to know the times which the Father hath kept for his owne power , and no man knoweth what shall bee , neither can any tell it him , and therefore take heede of letting slippe the time : Sathan deceives us in this , just as the Lapwing doth when a manis neere her nest , she flyeth a little before a man , and then lighteth , and flyeth a little further , till it hath led us quite out of the way . So Sathan makes us deferre a little longer , and a little longer , till our time bee past ; and therefore deferre now no longer , but come in unto Christ whiles hee offers himselfe in a loving and tender manner . And so much for the office of Christ , which is to teach , and his manner of teaching , with much meeknesse and gentlenesse . Now followes the third thing to be considered , & that is the persons that Christ hath to deale with , such as are very meeke ; compared here to a bruised reed , and smoaking flaxe . A reed is of it selfe very weake , and shaken with every wind , and not onely so , but broken with the least force . So a Christian may be subject to much unevennesse , and inconstancy in his wayes , shaken with every temptation ; but when this shall be a broken reed , this is a further degree of weaknesse : and so for smoaking flaxe , it must be an exceeding little sparke , which will not cause flaxe to smoake , and yet with such weake ones hath Christ to deale : he will not breake the bruised reed , nor quench the smoaking flaxe . Now from the persons that Christ teacheth , that is , weak ones , observe this point . That there may be exceeding great weaknesse , in true Christians ; wee see in the text they are compared to the weakest things , a bruised reed , and smoaking flaxe : the first reason of it is this . Because it pleaseth Christ in working grace , to doe it by degrees , hee might have perfected the worke of grace altogether as he did in the work of creation in an instant , but he dealeth with us now according to the course of generation , as a plant is first sowne , then riseth by degrees : So we in the beginning of grace are exceeding small , hee heales us as he did the blinde man , not altogether , but by little and by little . First we see more darkly and confusedly , and then more clearely , and he heales our lamenesse , not altogether by setting us on our feet at the first , but he gives us strength by degrees , first , to goe on crouches , as it were , or to creepe or steppe forward , and afterwards to goe more strongly : and hence it is that there are many weak , because grace is but weakly wrought in them . Now the reason why Christ doth thus lead us on by degrees ; is first to humble us , and to let us see that the worke is not of our selves , it is God that workes in us according to his good pleasure for when wee are brought on by degrees , thus it makes it evident unto us , that we receive strength from another . Secondly , hee doth it for his owne glory , that wee might know the righteousnes of Christ : in the 8 of Deut. 2. 17. there is set downe these 2. ends , why the Lord led them through the wildernesse , & not the nearest way . First , Gods end in it was to humble them . Secondly , to let them know that hee did it for for his owne sake . So he doth here to humble them , and for his own glory , God doth not perfect grace at the first , but by degrees , and likewise that they may know his power , that it is his strength in which they walke , that if a Christian should bee left to himselfe , he would quickely finde that it is Christs power that hee must walke in , that must goe along with him to guide him , and to deliver him from his enemies . Now for the use of this it may serve to comfort weake Christians ; what though thou art not at that growth as other Christians are ? yet bee of good comfort : a reed hath life in it as well as the strongest oake , what though thou canst not see the flame of an holy conversation , but only the fume ? yet you may know there is fire : men that are in the covenant , are like men that are gonein at a doore , or into a Church or the like . Some are further in then others , but yet all are in ; So though the weake be not so forward as another , yet hee may bee in , though not so farre in : for a budd drawes sappe from the roote , aswell as the fruite , why so thou must be a budd , and have grace in some measure , though not in so great a measure , yet thou maiest bee a true Christian , though a weake Christian . But you will say that it is a hard thing to be perswaded , that God will accept of such a weakling as I am . Therefore consider the nature of Christ , for wee are deceived in that as in other things , in 2. of the Heb. verse 17. Wee see that it behoved Christ in all things to be made like unto his brethren , that he might bee a mercifull and faithfull high Preist , &c. Christ is our high-Priest , now there are 3 offices of our high Priest : First he was to receive every sacrifice . Secondly to offer sacrifice daily . Thirdly , to lay the wood together , and preserve the fire . Now then it belongs to Christ to receive every sinner that comes to him , as it did to Aaron to receive the sacrifice ; and if Christ should not doe all that belongs to his office , he should be an unfaithful High Priest : But he is called a faithful High Priest : If then a sinner come to Christ , and saith ; Lord I know that God is a consuming fire , and I dare not come to him in my selfe , but in the merit of that Sacrifice which thou offredst : Christ cannot reject him ; but saies hee to him : Come unto me , and I will receive you : If they doe but come , hee cannot but receive them , else hee should bee unfaithfull in his office , and in his promise : But he is faithfull in both , and not only so , but he is a mercifull High Priest , and so will pitty them that come unto him : and if you have many sins daily renewed , many infirmities and imperfections ; why , it is Christs office to renew the sacrifice daily , hee offers up a daily sacrifice for us , even his owne righteousnesse ; and as he doth this for justification , so for sanctification also . When Sacrifice was laid on the Altar , the Priests could not bring fire from Heaven to consume it ; but God sent it , and so shewed that it was accepted : wee may lay the wood together , but cannot bring fire from heaven : But Christ is a Priest of an higher order than was Aaron ; hee will kindle this fire of Sanctification , and encrease it , and keepe it still burning , it 's his office so to doe ; and therefore doubt not but Christ will receive you . Oh , but this were some comfort , if I had assurance that I had but one sparke of true grace in me : therefore how shall I know that ? I answere , there bee 5 signes laid downe in the Text , whereby a man may come to know this . First , in these words , He will bring forth judgement into victory : That is , the first thing that Christ doth , even to set up a right Judgement in thee : When the Apostle prayes for the Philippians , hee prayes , That they may abound in knowledge and judgment . Secondly , there is life in a bruised Reede , as in the strongest Oake . Thirdly , there is fire , though never so small , as in the strongest Oake . Fourthly , there is a Combate . Fifthly , there is victory . Now for the first of these , consider whether Christ hath set up his judgement in thee : when the Apostle praies that the Philippians may abound in knowledge and in all judgement : That is , that they may discerne of things that differ , and hee takes it for granted that it was right , else hee would not pray for the encrease of it . So that when a man can discerne of things that differ , when hee can put a difference betweene the waies of God and sin , between spirituall priviledges , and outward vanities , between trueth and falshood ; then there is a light come into a man , and this makes them pure and blamelesse , fills them with the fruites of righteousnesse : now then if thou hast this in any degree , thou hast the spirit of Christ : As it was in Christ , Esay 11. 2. 3. Hee had the spirit of wisedome and understanding , the spirit of might , the spirit of knowledge and of the feare of the Lord. So is it in all his members ; they have the same spirit , and doe not judge according to the sight of the eye , or the hearing of the eare , but judge righteously , for there is a two fold judgeing , first , when our eye or eare judge , and wee judge according to that ; when wee send out our spirits and heare what they report , and this is ready to bring in a false report , to say that sinne is sweet and pleasant , and it will represent grace as vile , because it judgeth according to outward appearance , and the outside of Christianity is base , in regard of misreports , that are brought up of it ; As the tenne messengers brought an evill report upon the land of Canaan , and in regard of the outside of it in those that professe it , who are many times poore & contēptible men , & in regard of the infirmities and failings of the Saints ; Now if a man judge by the eye , that sees nothing but the outside , he will esteeme of religion as base . But it is otherwise when a man hath the spirit of judgement , he will looke further into things , he pries into the inside , and then he will not judge of the wayes of God , and of sin as the world doth ; But will see a basenesse in sin , and an excellency in religion , because he is enabled to judge aright . For Christ , as he makes his Princes and Priests , so he makes them Prophets likewise , to judge and discerne of things aright , and this he doth by opening the eyes , Act. 26 , 18. that is , good things in themselves are very excellent , and desireable , but wee see them not till our eies are opened , there is a vaile drawne over our eies till Christ removes it , and opens them . What is that ? Why , Christ he elevates and raiseth up that light which wee have , unto an higher degree , and that is by putting a new light into their soules Iohn 1. 9. that is , the true light , which lightneth every one that commeth into the world . Before the Creation was compleate there was some light ; the first day after the Sunne was created , and after the fall he enlightned every one that came into the world : ( that is ) all men have some light or other by Jesus Christ ; before there was no sparke of light in us , but all that wee have is by Christ : that glimmering light which is in naturall men , is but a sparke of the new Image , which Christ hath put on us : But in this , Christ raiseth up the light higher and higher ; and when this new light is put in us , then a mans eyes are said to be opened , when hee can see round about him , and discerne that excellency in grace , and that basenesse in sinne , which were in them before , but they could not see it . As the Chariots and horsemen were with Gehezi , but his eyes were not opened to see them : And so the Well was neere Hagar , but shee saw it not till God had opened her eyes , and shewed it unto her . So death and destruction may be very neere an unregenerate man , and he not see it till God opens his eyes : so also a Christian may have ground of comfort , and he not know it , till God sheweth it unto him . Now where a mans eyes are opened , that hee can see thus round about him , then hath Christ set up this judgement in a man. But here now all the businesse will bee to discerne between the common judgement of a man , and this right judgement which Christ sets up in him , which difference is seene by these particulars . First , they differ in the authors of them : another mans judgement is borne and bred with him ; but this comes from above from God : it is a new judgement , yea , a renewed judgement Ephes. 4. 23. Be yee renewed in your spirits & minds : When thou hast such a judgement of sin and godlinesse , which thou hadst not before , this is a new judgement . Secondly , they differ in regard of the subject : this new light is alwaies in a pure heart ; the other , not : so long as the heart is overwhelmed with lusts , so long the eye of the soule is dimme , as in a mist , that wee cannot see before us ; but Christ takes away this mist : Titus 2. 11 , 12 , 13 , 14. When the Grace of God hath appeared , &c. Then wee see cleerely : wheras the unregenerate man never judgeth aright of an holy way ; because his heart is full of lusts , which are as mists , that they cannot see . Thirdly , they differ in the measure . Common light wil perswade you of common truth , or of truths in generall , that such and such things are commendable ; but if you come to a particular action , and practice that , you must do this , and this , here it failes him : But this right judgement helpes a man to doe particular actions ; it inlightens him in every particular , takes away all objections , and guides you in the right way 2. Tim. 2. 7 Consider what I say , and the Lord give thee understanding in al things , ( that is ) I have told thee these things in generall , but when you come to particular , the Lord must direct you . Fourthly , they differ in the growth : this right iudgement growes more and more , it is as the light that shines clearer & clearer , till it be perfect day : Esay 42. 3. 4. Hee shall bring forth judgement unto trueth : when this iudgement is put into a man , every thing adds somthing to it : A good heart makes use of every thing , but another man that hath but a common sight hee doth not grow , but is apt to be offended , and at length that light that he hath turnes into injudiciousnes of minde , you shall find it decrease more and more , 2. Tim. 3. 13. evill men waxe worse and worse , for that light of theirs is but like a flower , which when it is at the best , fades and decayes ; and the reason of it is because God giveth a man leave to use that common wisedome that he hath for a time , but when they doe not improve that knowledge that they have , then God takes it away from them , and turnes it into foolishnesse , as wee may see Rom. 1. 25. Because they changed the trueth of God into a lye , therefore they were given up to vile affections : 1. Cor. 1 , 19. God will destroy the wisdome of the wise , & bring to nought the understanding of the prudent . Fiftly , they differ in the effects w ch they produce , for first this right iudgement brings forth poverty of spirit , when as before a man thought he had some good things in him ; now he sees hee is nothing . Saving wisedome makes him see himselfe empty of all that was good , makes him see that before he knew nothing , as he ought to know ; but now common iudgement breeds pride , it puffes a man up , 1 Cor. 8. 1 , 2. and makes him preferre himselfe before his brethren . Secondly , this right judgment , it causeth a man to know every thing , as they ought to know it , when hee knowes a right use of it : As for example , a man that knowes his ground which hee owes , when hee knowes what graine it will best beare , what tillage and manure is best for it , then a man knowes his toole as hee ought , when hee knowes how to use it as hee ought . So a man that knowes sinne as he ought , when he lookes upon it so as to lose it and loath it , then knows he the promises as he ought , when he makes that use of them , as hee should make ; when as other men minde them no more than their old shoos : and then we know forgivenesse of sinnes as wee ought , when we thinke it the most precious thing in the world : and so if wee knew earthly vanities as wee ought , wee would weane our selves from them ; yea , from all world ly things : as the lusts of the flesh , and pleasure , the lust of the eye , and riches , honour , and pride of life , or any other excellency in the world , bee it what it can be , wee will not then endure it . Now when a mans eyes are opened , and he is savingly enlightned , and knowes these things as he ought , then hee lookes on carnall pleasures , and sees they will bring bitternes in the end : when he looks upon riches , hee sees that to be true which is said of them : Why wilt thou set thy heart upon them , which are as nothing ? hee sees they are uncertain , insufficient , and not able to satisfie his soule : And for the pride of life , or any excellency which before he greatly prized , now he accounts it vile and contemptible , this the spirit of right judgement enables a man to doe . Thirdly , the singlenesse of the eye is another effect of this , it teacheth a man to looke on things with a single eye : Math. 6. 22 , 23. There is mention made of a single eye , and of an evill eye : if a man hath a single eye , hee will not looke on God and on the world , but on God alone , cleave to him , and serve him alone ; the other is called a wicked eye , because there be many lusts on which it looks . But this right judgement makes us looke on God singly , abstracted from all other things . A fourth effect which this right Iudgment pronounceth , is , Conversion of the whole man unto God : if thine eye be single , thy whole body is full of light , ( that is , ) shall be set straight ; and when this is not done , it hinders our conversion unto God , as we may see in the 13 of Math. 15. wee cannot looke on other things , and turne our eyes upon God at the same time . Fiftly , this right Iudgement it sets up , and makes a man willing to be guided by the word of God , by the ministers , or any servant of God , a Child may leade him , the weakest Christian may leade him , if they bring Spirituall reason , as naturall men are led by reason , so these by the word of God. Sixtly , it makes a man able to practise that hee knowes , whereas another man knowes much , practiseth little , but this Iudgemēt brings forth practice , this knowledge will leade us into action , and so much for the first signe , whereby wee may know whether Christ hath wrought any sparke of grace in us , namely , if he have set up his Iudgement in our hearts . Now for the second ; this is such a Iudgement as begets life : a Reed hath Life aswell as an Oake now if you would know if this life be right or noe , you shall know it by the heare , there is fire : so if we would know if this bee right , see it by the cōbate ; if you would know if that be right , try it by the victory : well then , now we have to speake of the second signe ; Consider though you bee weake , whether you are not as a bruised reed yea or noe , which hath some life , some strength in it . A bruised reed will he not breake , here we will consider 3 things . First that there must be some strength and life in the weakest . Secondly , this strength is subiect unto bruisings , A bruised reed , &c. Thirdly , that Christ wil heale al these bruises , he will not breake the bruised reed , but will bring forth Iudgement into victory . For the first of these , there must be a reed w ch hath some life in it : Now life is such a faculty wherby creatures move themselves in their owne places , so say Philosophers : other things that have not life , may move themselves when they are out of their owne places : as a stone when it is out of its owne place , moves downwards , and fire here below , being out of its place moves upwards ; but nothing can move it selfe in its place , but that which hath life in it ; To apply this to our purpose , whosoever moves himselfe in the wayes of God , hath life in him ; There bee many things may move us towards God , as good education , a powerfull ministry , good company , and the like , as Ioash and Amaziah , were good while their good friends lived , but all this doth not argue life in us , because they are but extrinsecall causes , as a hand may make a stone move upwards , the stone hath not life therefore ; but when a man is so farre inlightned , so fashioned and formed by Iesus Christ , that hee judgeth aright of the waies of God , and being thus formed , he moves himselfe to doe good , then he is said to be alive , when Christ shall set up Iudgement in the heart of man , to see the evil of the waies of sinne , and the good that is in the waies of God , even then , hee moves towards those wayes naturally & willingly , such a one hath life in him : Let some consider this , that live in the Church , under good Tutors , or Masters , or Parents , that are carried on in a crowde of good company , they may do much , and yet have no life , because it may proceede from an outward cause ; not froman inward perswasion of the heart , of the goodnesse of the waies wherein they walke . There is a two-fold perswasion : one is , that the wayes of God are good ; a bare perswasion onely , and yet this stirres not men up to walke in these wayes ; but it lyes dead in the heart . But there is another perswasion which is ingrafted in the heart , that moves a man to new obedience : 1 Iames 21. 22. So wee shall finde there a double expression of light : one , which barely shewes men all evill and good : But there is another light ; with life , Iohn 8. 12. He that followeth me , shal have the light of life : It is an Hebraisme , hee shall have the light of life that is , the lively light : Ephes. 5. 14. Awake from the dead , and Christ shall give thee light . The first difference betweene them , is , the one reveales the wayes of God , but so , that the affections are not mooved , the hands are not set on worke . But the other is , when that the wayes of God are so revealed , that wee see an amability , an excellency in them ; and so , that we lift up our hearts unto the waies of the Lord , as before we did unto vanity , ( that is ) wee desire earnestly to walke in them . Consider how you sitted up your hearts to riches , pleasures , and other earthly vanities ; if now you so lift up your hearts to walke in his waies ; then here is that inward perswasion ; that lively light wrought in you ; that life whereof wee speake : This life is nothing else but that which the Scripture calleth faith . Now there is a dead faith spoken of : and how shall wee know it to bee dead ? Thus , when it stirs us not up to good works : And howshall wee know it is living ? when it moves us willingly and readily to duties of obedience , Christ dwels in the heart by faith , so saith St. Paul , The life I now live , is by faith in the sonne of God , Gal. 2. 20. ( that is ) there are two men that looke on Christ ; one lookes on him , beleeves all the promises , all threatnings , all his word , opens his heart , & le ts Christ come in , and rule , and doe there what he list . Another saith ( if you aske him ) that he beleeves all this , but we shall know it by this : because it doth not make him moove forwards unto new obedience : now according to our life that is in us , so is our strength , the lesse life , the lesse strength , Revelations 3. 8. The Church of Philadelphia is said to have a little strength : now if you would know whether you have true strength or no : you must distinguish betweene life and strength , to wit , the least degree of strength will first enable a man to do all things in some measure ; though not in that measure you should : it wil enable you to love God , to beleeve , to pray , &c. you can doe something of every thing . Phil. 4. 13. I can doe all things through Christ that strengthneth mee . Secondly , though it do not reach the highest degree , yet it aimes at it , and hath a desire to come to it ; After he had said , he had not yet attaind to perfection , but aimed at it , made forward toward it : he ads , let as many as be perfect , be thus minded : the least spark of fire wil endevour to rise above the Aire , as well as the greatest , and where true strength is , it wilendeavour to be stronger . Thirdly , this is not an empty leveling at it , but it grows up to it ; so doth not other common strength ; there is a strength in iron to resist violent stroakes , and in a rocke to resist the force of the waves , but this is not a vital strength ; so in other men there may be strength of resolution , but it is not a selfe moving strength , & therfore it cōtinues as it was , & growes not ; but in vitall strength , there is a period to which it growes , & never rests til it comes up to it , as we see in plants , and other living creatures , and men , they grow up to their full strength so Christiās have their period which they grow up to , & this period is perfect holines , w ch they cannot attaine to in this life : and therfore they are stil growing so lōg as they live . Now then see if you have such a strength ; & if you can find that you have , then there is life in you : and that is the first that we propounded to shew , that there must bee some life , some strength . The second thing was ; that this strength is subject to much bruising ; A bruised reed will he not breake : A wea Christian , though he have not the strength of a man , yet he hath the strength of a child ; though not of a tree , yet of a plant ; and such strength is subject to bruisings , and the lesse strength , the more subject it is tobruisings , as we see in plants . Now bruisings are of two sorts , and both arising from sinne . The first arise from sin as it is unpardoned , ( that is ) as you apprehend sin to be unpardoned , the more ready you are to be bruised . The second sort ariseth from sinne as it is unmortified , when a man sees still that sinne growes up , which he had thought he had cut down , he is ready to bee bruised . The former sort is contrary to the grace of justification , the latter to that of sanctification , now Christ hath promised to heale these bruises , w ch is the third thing to be considered , let those therefore that are thus weak , cōsider this promise here , that Christ will heale all these bruisings , and so all other , the promise for this purpose that he will heale these bruisings , which arise from our doubting of justification , Esay 61 , 1 , 2 , 3 , 4 , ver . this is the bruising for which Christ came into the world , to preach glad tidings to the weak , and to binde up the broken hearted , to proclaime liberty to the captives . Therefore if a poore soule would goe to Christ , and say thus , Lord I am bound with a chaine of my sins , and thou camest to set such at liberty , Christ hee would doe it ; for he was anointed for that very purpose . And so for the bruisings that arise from sinne unmortified , why Christ hath promised not to leave thee , to thy self , nor forsake thee , but wil de stroy all the works of the devill in thee ; therefore goe to Christ , and put him in minde of this promise , and say , Lord. I am one of them to whom this promise is made , I am as a bruised reed , and as smoaking flaxe ; and thou hast promised , not to breake a bruised reed , nor quench the smoaking flaxe : put Christ thus in minde of his promise , and he wil heare , and help , & heal thee . But now here are sōe cases of conscience to be resolved First , some will be ready to say , that they have none of these bruises , that they are not thus weary and heavy laden , because they cannot greive for sin , so much as for other things . To w ch I answer , there may be some violent and sudden griefe , which may exceed griefe for sinne , as Davids griefe for Absalom ; But here is the difference , the griefe for sinne is constant and perpetuall , but the griefe for some losse or the like , is but for the present . Now a spring that runnes and is never dry , yeelds more water then a land flood , which for the present seemes greater , but is soone dryed up : so greife for sin , is like water that runnes from a spring , which continues ; and griefe for other things , is like a land flood which lasts not long . Againe they differ in regard of the termes of this sorrow : when a man hath lost a friend , he lookes on it as a total & irrepairable losse , and so greives the more ; and so in like manner , if we should look on the favour of God , as a thing irrevocably lost , his griefe for this would exceed the other . But because he alwaies conceives some glimpse of Gods favour , in the mid'st of this mourning , therfore this greife seems the lesse , though in regard of continuance it be greater . Oh! but I have not attained to a just measure of bruisednesse . If there bee such a measure of bruisednesse in thee as brings thee home to Christ , thou hast attained a sufficient measure , to bring thee to heaven . But this distinction must bee remembred , that there is a double bringing of a man home to Christ. One is , when a man is brought so far towards Christ , as to bee willing to take the crowne , and partake of the priviledges onely , but this is not sufficient ; but when thy sorrow shall so bring thee home to Christ , that thou art willing to take Christs yoke on thee , to subiect thy selfe to Christ in all things , so much sorrow and bruisednesse as this , is sufficient to bring thee home . Oh , but though I am thus farre bruised , that I am willing to beare Christs yoake , and to doe that hee shall command me ; yet I doe not finde that this promise is performed to me ; God hides his face from mee , and I cannot finde him , whom my soule loves , and that I cannot finde that my sins are pardoned : and so for bruises belonging to sanctification : I have striven long against such a lust , and cannot see it mortified any whit . To this I answer , that Christ in with-holding the Comfort , and suffering thee to bee more laded , doth ever fulfill this promise here made , Math. 11. 28. Come unto mee , &c. But the Objection might be made : We have come unto thee , and yet finde no rest : Christ therfore addes : Take my yoke on you , and learn of me , &c. The yoke of Christ is the government of Christ , the taking of this yoke upon us , is the subjecting our selves to this governmēt . Now the government of Christ , consists in two things , First , it commands us to doe many things . Secondly , he will have us to suffer many things : and if wee take Christs yoke upon us , we must do both . Now , a man is willing to doe many things that Christ commands , but stoppes at some things ; there is some thing , some duty , which he wil not do ; as prayer , giving of almes , or some other : And so also for suffering , he is willing to endure some things for Christ , but there is somthing againe which he cannot endure : Reproches , Scoffes , and the like . If therefore God hold off comfort for any long season , let a man looke well to his spirit , and see if hee be perfectly willing to take Christs yoke upon him , if he were , the promise is certaine , and shall be made good , hee shall finde rest to his soule : and if hee doe not , there is some fault in himselfe . In the tenth of Iudges ver . 10 , to the end of the Chapter , there the people were burdened , and cryed unto the Lord , and yet found no rest : but God deferres comfort , and tells them , he would deliver them no more ; thē the people submitted themselves unto God , saying , Doe with us what pleaseth thee , and put away their strange Gods , ver . 16. and served God. Now when the children of Israel were brought to this , to cast away the reliques of Idolatry , and to serve the Lord perfectly ; then it is said : The Lords spirit was grieved for the misery of Israel . So if a man would have peace , and have sought it long , and cannot find it , let him see whether there bee not some relique of corruption which God would have cast out of thy heart : and when it 's done , and thou art willing to serve god perfectly , then thou shalt finde rest unto thy soule . And so much for the second signe of true grace wrought in a man , to wit , if there be any life & strength in him , though it be mingled with much weaknesse . The third wee named , that where true grace was there was heat . Smoaking flaxe wil he not quench ; where there is smoake , there is fire , and where fire is , there is heate , be it never so small ; and this added to the former of life ; Life is nothing else but a sublimary heat , and where there is life , there is heate , all life is joyned with heate : but not on the contrary , where there is heate , there is life . For cold things may be warmed from without , by the Sunne ; but where there is heate from an inward principle , there is life . The Spirit is compared to fire and heat ; Quench not the spirit : He shall baptise you with the holy Ghost and with fire : or which is as fire , Therefore where this spirit is in a man , there the holy Ghost hath bin . Now this heat is nothing else , but a solicitous and earnest desire to please God in all things , to get and encrease communion with Christ , and to be built up in grace . I say , it is , first , a solicitous and earnest desire , a desire accompanied with carefulnesse how hee may doe to please God in al things , whereas in other men , there is a lukewarmnesse , a remisnesse in all things , they care not whether they doe it or no : but this is an earnest carefull desire , and that in the second place to please God : an hypocrite may have strong desires , let him bee brought to have an apprehension of Gods wrath , and hell fire , & he would have an earnest desire to bee delivered from it : But all this is not to please God , but himselfe , & not God in all this : But our desire must bee to please God : See how the affections were stirred ; and what fruits it wrought , they were moved by motives taken from God , and with desire tending to him , and so must wee be . Againe this righteous fire hath in it this property , that it purifieth the heart from drosse and filth , and it puts it selfe forth in holy actions , makes a man ready to pray , to speak profitably , and the like ; as fire makes men active and fit for action . Lastly , it is alway guided by the spirit of judgement , when you minde that most , which the Scripture presseth most , where the heart is upright , a man despiseth none of the waies of God , not the meanest trueth , but would know them all : but that which the Scripture most of all urgeth , that hee most earnestly presseth after , and labours to bring his heart unto them , as the Scripture is most love and the like , so hee taketh most paines with his heart about this : now therfore try by these properties , whether you have heate in you , or no. Oh! but I cannot finde this heate in me , I cannot finde these holy affections in my heart . I answer , consider if thou findest any affections that are holy in thee , though not many ; yea , if thou findest none , consider if thou hast not this smoake , for sometimes a man may finde the fire it selfe , somtimes onely this smoake , what is it ? I answer , when you finde not the affections so moving as you see some others doe , yet you finde in your selfe a carefulnesse , and watchfulnesse over your wayes , that thou wilt'st not runne into sin , though thou canst not doe what good thou would'st : why , here is the smoake , and some fire , though but small ; David was not able to doe as he was wont to doe , to pray as hee was wont , and therefore hee praies God to restore him his spirit , and the joyes he was wont to have ; but yet he was carefull over his wayes afterwards : And if thou findst but this smoak , this care over thy wayes , this resolution to commit no knowne sinne , though thou findst not the flame of this holy affection , yet be not discouraged , thou hast that which is of the same nature within thee : Smoake is of the same nature with flame , for flame is nothing but smoake set on fire ; and therefore take comfort , & continue constant still , till God inflames thee , and that is the 3 signe . Where there is true grace wrought , there is combate and strife in the working : and afterwards till hee bring forth judgement into victory . Before victory there goes a combate : this then is implied , there must be a strife . The Disciples strove amongst themselves who should bee the greatest in the kingdom of Heaven . This is a property of all his servants : as Christs kingdome is not of this world : so are they not apt to contend for any thing in this world . But you may know if you be Christs servants , or no , if you contend for spirituall things . Strive to enter in at the streight gate , for many shall seeke to enter in thereat , but shall not be able . We see there are two dispositions of men , that some seeke , & are willing to goe to Heaven , but take no paines for it ; these seeke saith Christ , to enter , but shall not be able to get in : but others strive and contend with all their power , & such must be our strife , if we will get into Heavē . The difference betweene the wise Virgins and the foolish lay in this , that the wise were more diligent than the other . Formall professors may contend , but it is but for a fitt ; they are soone weary of this contention : they leave off rowing , & suffer the boate to goe down the streame : but wee must strive untill we get the victory , and run with St. Paul untill we get the prize . And what made him to doe so ? why , hee considered 2 things first , he look't on the Crowne , an incorruptible Crowne . Secondly , he was loath to run in vaine , & lose all his labour so the reason why we doe not contend , is because we doe not consider these 2 things , namely , the prize & crowne of reward , and that else wee shall but lose our labour ; and therfore we must strive : if we be remisse , it is an argumēt that wee have a name to live , but are dead . And therefore consider it , there must be a strife & a combate ; and there will be that , by reason of that original corruption that is in us : We have continuall worke with our owne hearts ; the flesh is ready to have the first hand in every businesse , if wee doe not resist it ; wee shall exceedingly goe downe the winde , if we do not strive , and that hard : For when there is an infused habit as grace is , and a corrupt nature contrary to it , nature is ready to take part with it , which was bred & borne with it . Whē I would doe good , evill is still present with me : there is something lay at the fountaine-head , as it were , and stopt him , when hee would doe any good . It is our case also ; in wel-doing we see how backward we are to begin , and when we haue begun , how ready we are to leave off . But if it be a businesse that concernes our selves , we are ready to doe , yea , to over-doe it : How ready we are to idle words , how backward we are to profitable conference ; how ready to spend on our lusts , how backeward to true liberality ; & so I might instance in divers others . And therfore seeing wee have this flesh about us , we had neede to strive ; it is that which a Christian should make account of , to do that which he hath not a mind to doe , and not to doe that which he hath a minde to doe ; and so still to doe the contrary , and strive against the lusts of the flesh , and so to restraine his nature from what he would doe . But how should we doe to contend thus ? To give you some directions , Fight the good fight of faith : The acting of our faith , and setting it on worke when any thing comes to hinder us , will helpe us to overcome in this combate . Let a man beleeve the promises and threatnings of God , and he shall be able to resist the flesh : but let faith bee asleepe , and it will quickly prevaile against us : Take the shield of faith : Now , what a shield is for the defence of the body , that faith is for the defence of the soule . Whē any temptations are suggested unto us , faith is it that repells them ; never is a man overcome but through defect of faith , or when the habit lies hid asleepe in us . Heb. 11. When they set their faith on worke , what marvellous things did they ! what made Ieroboam so weake , but onely want of faith : What was it that overcame Eve ? but onely that shee did not beleeve stedfastly the word of God. On the cōtrary , what was it that strengthned Daniel , the three Children , and infinite others ? it was their faith . The Saints when they have the use of their faith , are very strong : but when they have not the use of their faith are very weake , as other men ; as Abraham , how weake was hee , when hee exposed his wives chastity , for want of faith ? and David when hee dissembled , and Peter when hee denied his Master ; but when hee was strengthned through faith , how bold was hee before the councell ? it was his faith that enabled him to fight the good fight , because he kept the faith , in the profession of it , and in the practice of it , and in teaching of it : and therefore if we would be strengthened to resist our spirituall enemies , we must labour to set our faith on worke , that is the first meanes . The second meanes , St. Peter sets downe : Dearely beloved I beseech you as strangers and Pilgrims abstaine from fleshly lusts w ch war against the soule . First consider that you are but strangers and Pilgrimes : for if you take the pleasures in the world , you cannot sit by them , why ? you are but strangers , therefore abstaine from them . Againe consider that these lusts they fight against the soule . No man in the world , that did consider that such a man now knocked at the doore , whom if he did let in , would cut his throat , but that he would use all meanes to barre him out : why this now is our case ; they seeke our lives , nay our soules , they fight , there is their force , they seek to prevaile by maine force if they can ; if they cannot , then they seeke to proceed by fraud & cunning : they are ready to perswade us , that they are friends , and not enemies , and that you may go to heaven though you yeeld to them , and that you may quickely overcome them , that if you satisfy them for the present , they will be gone , and trouble you no more , and a thousand such like : but take heed , fight against them , keepe them out , not onely for the present , for they renew the battell , as an enemy if hee bee too weake at one time , in one place hee increaseth his forces , takes more advantages , and renews his battaile againe : so doe these , they will set upon us againe and againe with a fresh force , & if they cannot prevaile one way , they wil try another way , and if they cannot doe good by one , they will use all wayes . And then consider the end of this fight , it is to kil and destroy , as we know the end of a fight is : Now these lusts they fight against your soule , and nothing will satisfie them but your life . Every time they set upon you , it is a buffetting ; every time you yeeld to thē , it is a wounding , and if you do not resist & strive against them , they wil procure your utter perdition . And therefore I beseech you as strāgers & Pilgrims , abstaine from fleshly lusts which warre against your soules . Yes , I could be content to strive if there were any hope of doing any good : but I am affraid I shall be overcome , and therefore as good yeeld at the first , as at the last . I answer , there is great hope , yea , assurance of victory , wheresoever true grace is , though it may be held downe long , and saffer many oppositions : yet in the end he shall be sure of victory , till hee bring forth iudgmēt into victory . A fift signe to know if there be saving grace , yea , or no ; if there be , it shall at last have the upper hand ; but all through Christ , He that hath begun that good worke , will perfit it : For he will do it , for he is faithful , and in him wee are rich : through him wee shall be more than conquerers , not through our selves ; we are apt to bee discouraged , when wee sit downe and consider what corruptions wee have arising from our natures , which wee thinke wee shall never master . True , we cannot doe it in our owne strength , but Christ hath undertaken to doe it for us , hee shall subdue our iniquities . There are 2 things in the kingdome of Grace , which when we looke on , are apt to make us discouraged . First , when a man looks on his owne strength , and sees how little he can doe of himselfe . Secondly , when hee lookes on the Kingdome of Grace abroad , and sees how it goes downe the wind , and how the wicked prevaile , & the godly are weake , and goe to the wall : But Christ hee will affoord us his strength against our lusts to subdue them , and for the enemies of the Gospell , hee will crample thē all under his feet ; it is his promise , He will bring forth Iudgement into victory . Now Christ doth this 2 wayes : first , by watering the buds , the seeds of grace , and maketh them to spring up as Willowes by the water courses : his branches shal spread , & his beauty shall be as the Olive-tree , and his smell as Lebanon : they shal revive as the Corne , and grow as the Olive , &c. Secondly , by removing all these impediments , which hinder the growth of grace any way . And therefore now let us not be discouraged , but make use of these promises of Sanctification , which wee are so apt to forget : And though we be as weake as a bruised Reed , or as the smoaking Flaxe , yet let us not faint , nor give over , but bee encouraged to strive , and contend without reasoning , seeing wee are sure the day shall bee ours : for so is his promise , A bruised reed shall hee not breake , and smoaking flaxe shall he not quench , till hee bring forth Iudgement into victory . FINIS . Notes, typically marginal, from the original text Notes for div A09958-e290 1 Thes. 3. 8. Notes for div A09958-e490 Doct. 1 Reas. 1. Reas. 2 Reason 3. Reason 4. Use. Question . Answer 1. Doct. 2. Reason 1. Reas. 2. 1. 2. Reason 3. Caution . 1. 1. 2 3. 5. 6. Caution 2. 1. 2. 2. 1. Question . Answ. 1. 2. 3. 4. 5. Vse . Iob. 27. 5. 6. Use 2. Vse 3. 2. Signe . 2 3. 4. 5 Signe . Objection 1. Answ. Difference . Quest. 1 Ans. 2. 3 Ans. 4. Ans. Quest. 2. Ans. ● Quest. 3. Answ. Answ. 2. Question 4. Answ. 1. 2. Notes for div A09958-e4080 Doct. 1 1 2 Causes . 4 1 Obiect . Answ. 1. Vse . 1. 2. Rea. 1. 1 1 Vse . Objection . Answ. Three offices of Christ. 3. Obiection . Answer 5. Signes . 1. 2. 3. 4. 5. 1. Question Answer . 1. 3. 4. 5. 2. 3. 4. 5. 6. 1. 2. 2. 1. 2. 3. 2. 1. 2. 2. Phil. 3. 14. 15. 3. 2. 1. 2. 3. 2. Cases of conscience . Quest. 1 1 Answer . 2 Case . Answer . 1. 3 Case . Answ. Object . 1. 2. Things . 1. 2. 3. 1 Cor. 7 , 11. 3. 4. Object . Answer . Psal. 5. 1. 12 4. Math. 18. 1. Luke 13 , 24. Math. 25. 1 Cor. 9. 24 , 25. Rom. 7. 21. 1 Obiect . Answ. 1. Tim. 6. 12. Ephe. 6. 16. 1 Pet. 2. 11. Obiect . 1. Answ. 5. Phil. 1. 6. 1 Thes. 5. 24. 2 Cor. 8. 9. 1. 2. Esay 44. 4. Hosea 14. 7. 2. 
A12205	----	Tvvo sermons vpon the first words of Christs last sermon Iohn XIIII. I. Being also the last sermons of Richard Sibbs D.D. Preached to the honourable society of Grayes Inne, Iune the 21. and 28. 1635. Who the next Lords day follwing, died, and rested from all his labours Sibbes, Richard, 1577-1635. 1636 Approx. 70 KB of XML-encoded text transcribed from 39 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12205 STC 22515 ESTC S102407 99838192 99838192 2557 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12205) Transcribed from: (Early English Books Online ; image set 2557) Images scanned from microfilm: (Early English books, 1475-1640 ; 1083:03) Tvvo sermons vpon the first words of Christs last sermon Iohn XIIII. I. Being also the last sermons of Richard Sibbs D.D. Preached to the honourable society of Grayes Inne, Iune the 21. and 28. 1635. Who the next Lords day follwing, died, and rested from all his labours Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [4], 69, [1] p. Printed by Thomas Harper, for Lawrence Chapman, and are to be sold at his shop in Holbourne, at Chancery lane end, London : 1636. Edited by Thomas Goodwin and Philip Nye--STC. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Olivia Bottum Sampled and proofread 2003-01 Olivia Bottum Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion TVVO SERMONS VPON THE FIRST words of Christs last Sermon IOHN XIIII . I. Being also the last Sermons of RICHARDS SIBBS D. D. Preached to the honourable society of Grayes Inne , Iune the 21. and 28. 1635. Who the next Lords day following , died , and rested from all his labours . 2. Sam. 23. 1. These are the last words of the sweet singer of Israel . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop in Holborne , at Chancery lane end . 1636. HONORATISSIMO DOMINO , DOMINO ROBERTO COMITI WARVVICENSI , HAS MELLITISSIMI THEOLOGI RICHARDI SIBBS , S. THEOL . DOCTORIS ( QUEM Percharum habuit , cuiusque concionantis auditor erat assiduus , unà cum nobilissima Familia ) CYGNEAS CONCIONES , IN ●ENTISSIMI AVTHORIS AFFECTVS , NEC NON IPSORVM SINGVLARIS OBSEQVII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 D. D. D. THOMAS GOODVVIN . PHILIPPUS NYE . Imprimatur , Tho. Weekes , R. P. EP. Lond. Capel . Domest . The first SERMON . lOHN 14. chap. 1 verse . Let not your hearts be troubled , ye beleeve in God , beleeve also in me . HOly men as they be trees os righteousnesse , and desire to be fruitfull at all times , so most especially towards their end , having but a short time to live in the world , they be willing to leave the world with a good savour ; so it was with Iacob ; so with Moses , as appeares in his excellent Song made before his death ; you may see it in King Salomon and David before their deaths , but especially in our Saviour . The nearer to heaven , the more heavenly minded , when grace and glory are ready to joyne , the one to be swallowed up of the other , then grace is most glorious . All the passages of Christ are comfortable , but none more comfortable then those Sermons of his , that were delivered a little before his death ; of all words that come from loving men to those they love , such are most remarkable as be spoken when they be ready to die , because then men are most serious , they being about the most serious businesse : then they bee wisest , and best able to judge : for the consideration of their end makes them wise . And therefore sayth God , Oh that my people were wise to consider their latter end . And , Teach mee to number my dayes , that I may apply my heart to wisedome , sayth Moses . And indeed there is no wisedome to that : for it teacheth men to passe a right judgement upon all things in the world : they be no longer drunke with the prosperity of the world , they be no longer swayed with opinion , but they passe an estimation of things as they are . Besides , love at that time is especially set on worke . Therefore our blessed Saviour being now to offer himselfe a sacrifice on the Crosse , he sweetly delivereth these words before his departure , Let not your hearts be troubled : Let us heare them therefore , as the dying words of our Saviour , to his Disciples , and in his Disciples to us all , as in the 17 of Saint Iohn , I pray not for them onely , but for all such as shall beleeve in me , through their word , for his comforts concerne us all , as his prayers did . This Chapter is sweetly mixt of comforts , counsels , and gratious promises , but especially it affords matter of comfort : mark who it is that gives this comfort , our blessed Saviour ; And at what time , when he was to sacrifice himselfe . What admirable love , and care , and pitie is in this mercifull high Priest of ours , that should so thinke of comforting his disciples , as to forget hemselfe , and his owne approaching death ; It is the nature of love so to do , and we should imitate our blessed Saviour in it : you see how he laboureth to strengthen them ; especially towards his end , he knew they would then need it most , and therfore he endeavoureth by all means to strengthen them both by counsell , as here by the Passeover , and by a newly instituted Sacrament . But what need we wonder at this in our blessed Saviour who so regarded us , as he left heaven , took our nature , became man ; put himselfe under the Law , became sinne . The words containe a disswasion from over-much trouble ; and then a direction to beleeve in God , and Christ , comforts must be founded on strong reasons ; For we are reasonable and understanding creatures , and God works on us answerably to our principles . He stayes our spirits by reasons stronger then the grievance . For what is comfort , but that which establisheth and upholds the soule against that evill which is feared or felt , from a greater strength of reason which overmastreth the evill . If the grievance bee but even with the comfort , then the consolation workes not ; but Christs comforts are of an higher nature , then any trouble can be , for hee not onely disswades from trouble , but also perswades to confidence , Be of good comfort , I have overcome the world . The occasion of this comforting them , and of remooving their discouragements was this : In the former Chapter , hee had told them , that he should leave them , and that they should leave him , the best of them all , even Peter should take offence at him , and denie him , and that all the rest should leave him : From whence they might gather , that the approaching trouble should be great , That should cause Peter to deny him , and them all to forsake him : And thence must needes arise great scandalls . Our Saviour saw by the power of his Godhead , into their hearts , and like enough , in their lookeshee saw a spirit of discouragement seyzing on them , for his departure , and Peters fall , their forsaking of him , and the persecutions that would follow . And therefore Christ discerning this dejection of their spirits , he rayseth them by this , Let not your hearts be troubled . The heavenly Physition of our soules applieth then the remedy when it is the fittest season . There was some good in their trouble , something naturally , and something spiritually good . There was ground of naturall trouble at the departure of such a friend , at the hearing of such persecutions : For wee are flesh , not steele , and in that sence , Christ was troubled himselfe to shew the truth of his manhood : nay trouble is the seasoning of all heavenly comforts , so as there were no comforts if there were no trouble : and therefore this naturall trouble was not disallowed by Christ. There was likewise something spiritually good , in this trouble , they loved their Master , who they saw was going away ; And they knew it was a shamefull thing for them to forsake him : there was love in them towards him all this while , Christ could discerne gold in ●oare , some good in a great deale of ill ; and therefore loved them againe , and manifested it by comforting them , Let not your beares be troubled : They were right in this principle , that all comfort depends on the presence of Christ. And so the maine ground of the sorrow was good . For as all heavenly light , and heat , and influence comes from the Sunne , it being all gathered into that body : so all heavenly comfort is gathered into Christ , and therefore must come to us from Christs presence , bodily or spiritually . Their errour was in tying all comfort to a bodily , a corporall presence . As if it were necessary for the Sun to come downe and abide upon the earth , to bestow its heat and influence ; and therefore he tels them , that though he was to goe away , yet he would send another comforter , the holy Ghost . And then they were overcome by an opinion , that it would go worse with them when Christ was gone : therefore Christ telleth them that it should bee better for them , and indeed it was better : Christ did not take away his blessed presence for their disadvantage , but for their good , God never takes any thing from his children , but he maketh it up in a better kinde . If Christ takes away his bodily presence , he leaveth his spirituall presence , and more abundantly . So that though they were led with sensible things and what they saw not , they could hardly beleeve , yet Christ lookes to what is good in them , and accepts it : hee saw what was naught in them , with a purpose to purge it , what was naturally weak in them to strengthen it , and therefore hee counsels them , Let not your hearts bee troubled . The thing that I will first observe out of the words , is , That the best Christians are subject to be troubled , to be pensive , and dejected more then should be . Indeed our Saviour Christ himself was troubled , but his trouble was like the shaking of cleare water in a christall glasse . There was no mudde in the bottome ; but our trouble is of another kinde , and apt to be inordinate . We may carry this truth through the whole Scripture , and shew how Hannah was in bitternesse of spirit which exceeded so , that Eli a good man mistakes her , supposing that she was overcome with drinke . Hezekiah a good King , was in such bitternesse , that like a crane or swallow he did chatter . And David complained that his spirit was over-whelmed within him ; And Ionah cries out , that he was in the bellie of hell . And God will have it so , partly for conformity to our head ; and partly that we may be known to our selves , that we may discerne where our weaknesse lyeth ; and so be better instructed to seeke to him in whom our strength lyeth . He suffers us likewise to be troubled for the preventing of spirituall sinnes , pride , and security , and the like . And partly in regard of others , that we may be pittifull ; Christ was man for this end that he might be a merciful high Priest , and we have much more need to know and feele the infirmities that are in our selves , that we may be mercifull to others ; that we may not be harsh and censorious upon the troubles of others ; from want of which consideration proceeded Elies rashnesse in passing that censure upon Hannah . But how shall we know we know that our hearts are more troubled then they should be ? For I lay this for a ground : That we may sinne in being over-much troubled , at things for which it is a sinne not to be troubled ; If they had not beene at all affected with the absence of Christ ; it had beene a sinne , and no lesse then stupidity ; yet it was their sinne to be over much troubled . In a word therefore for answer ; a trouble is sinfull , when it hinders us in dutie , or from duty ; when it hinders us in duties to God , or to others . Or from duty , that is , when the soule is disturbed by it , and like an Instrument out of tune , made fit for nothing , or like a limbe out of joynt , that moves , not onely uncomelily , but painfully , & becomes unfit for action : when we finde this in our trouble . we may know it is not as it should be . There be some affections especially that are causes of over much trouble , feare of evils to come , sorrow for evils that are present seize on us . Now when these do hinder us from duty , or trouble us in dutie , they be exorbitant and irregular . Naturally affections should be helps to duty , they being the winde that carry the soule on , and the spirituall wings of the soule : so that a man without affections is like the dead sea , that moves not at all . But then they must be regulated , and ordered , they must be raised up , and laid downe , at the command of a spirituall understanding : when they be raised up of themselves , by shallow and false conceits , and opinions , they be irregular , when they be raised up by a right judgement of things , and laid downe againe when they ought to be , then they are right and orderly . Now besides the hurt that is in such affections themselves , Sathan loves to fish in these troubled waters . The affections are never stirred and raised up irregularly , and exorbitantly , but Sathan joynes with them . And therefore we have need keep our affections of griefe and feare within their due bounds : Sathan is a curious observer of any excesse in our passions , and in just correction ( to speake the mildest of it ) God lets loose Sathan to ioyne with that excesse . And therefore the Apostle saith wisely , Let not the Sunne go downe upon your wrath , neither give place to the Devill , because as soone as ever we give way to any excesse of affection , Sathan fishes in these waters , and ioynes with that excesse . He being a spirit of darknesse , loves to dwell in the soule when it is in darknesse . And therefore when it is clouded by passion ( as all passions beyond their due measure are as clouds that darken the soule ) Sathan that works in darknesse , then seizes on the soule presently . That was Sauls case , he was envious at David being of a proud and haughty spirit , that could not endure competition : and Sathan took his time to work on him , And therefore it is said he was troubled with an evill spirit . But trouble of Spirit is too large an Argument , I will not now stand upon it , onely I will shew that we should not yeeld to excesse of trouble any way . And the reasons are : First , we wrong our owne selves when we give way to griefe and sorrow that is immoderate and inordinate : The soule is as it were put out of joynt by it ; we make actions difficult unto us , the wheeles of the soule are thereby taken off ; joy and comfort are as it were oyle to the soule . And therefore Nehemiah saith , The joy of the Lord is your strength ; when therefore we give way to feare , and griefe , and such passions , it weakeneth the soule in action . And then againe they are as it were a cloud betwixt Gods love , and us , and so the soule is hindered of much comfort and enlargement : ioy enlargeth the soule , but griefe strengtheneth it : comfort raiseth up the soule , griefe and sorrow weigh downe the soule . A Christian should be of a straight , upright . and enlarged spirit . When therefore the spirit is streightened . when it is prest downe and deiected , a Christian is not in his right minde , in his due and proper frame . Besides , if we regard God himselfe , we should take heed that the soule be not thus distempered : for by over much sorrow and griefe what a great deale of dishonour do we to God , it proceeding from a mistake of his goodnesse and providence ? And with over much feare and sorrow , there is alwayes ioyned murmuring and discontent , and a spirit unsubdued to God , and his Spirit . There is a wronging as of his care in providence , so of his gratiousnesse in his promises . There is a grieving of his good Spirit , a questioning of his government , as if he did not dispose of things as he should , when we will have it one way , and God will have it another way . There is likewise a great deale of pride in dejections and discontent . The most discontented spirit in the world is the Devill , and none prouder . It argues a great deale of pride , and sullennesse to be affectedly sad , and deiected , as if such worthy and excellent persons as we should not be so afflicted : Or there were greater cause for us to be deiected then raised up . Whereas if we ballance our grounds of comfort ( being Christians ) as we should do , they would appeare incomparably above the grounds of our discouragements : so it is a wrong to God , and his truth , and his gracious sweet government to yeeld to a dejected sullen disposition . It is likewise a wrong to others : for it maketh us unfit for any office of love to them , when we plodde and pore so much upon our discontentments , and drink up our spirits , and eate up our hearts , it disables the soule , taking away not onely the strength , but also the willingnesse of the soule . Besides the scandal that it brings on Religion , and the best wayes , as if there were not enough in Religion to comfort the soule . But you will say , Religion breeds a great deale of trouble , and pensivenesse . It is indeed the speech of the shallow people of the world , Religion makes men sad . And it is true that as our Saviour Christ here had made his Disciples sad , by telling them that they would leave him , and that a great scandall would be taken at his Crosse , and shamefull suffering ; but yet withall bids them not be troubled , and gives you grounds of comfort ; so Religion will make men sadde ; For it discovers truths , and sad truths . I but the same Religion will cheare them up againe , yea it casts them down , that it may raise them up . The uSnne in the morning raiseth clouds , but when it hath strength it scatters them . God intending solid . and substantiall comfort . doth first beget troubles , and discovers true grounds of trouble : he lets us see that all is not well , but still as Religion brings any trouble , so it brings with it greater remedies against thse troubles : and that God that raiseth a soule to see just matter of griefe , will by his spirit shew its due , and right portion in comfort . Thus to be sorrowfull and sad in some measure is from Religion , but that which will prevent the excesse and over measure of it , is from Religion likewise . So that it is a scandall to Religion to be over much dejected . Besides , though we should be troubled for sinne , yet to be over much troubled for sinne is a dishonour to Christ , and to the love of God , in Christ : for it is as if we had not in him a sufficient remedy for that great maladie . As be it griefe for the troubles of the Church : as not to be troubled at the affliction of Ioseph is branded for a sinne . So to be too much cast downe , as if Christ had cast off the government from his shoulders , or had not the name of the Church on his breast in heaven ( as the high Priest had the names of the 12 Tribes ) in his breast plate , to be so cast downe as to be taken off from prayer , and from the use of all good meanes to helpe the Church , this is sinfull . So also when griefe for sinne makes us forget the mercies of God in Christ , to forget the healing vertue of him our brazen Serpent , to neglect to search our grounds of comforts , and to yeeld to Sathan , to temptation . Even over much sadnesse , though it be for sinne , or for the Church , it is hurtfull and scandalous . Iosuah was much cast downe when he saw it went not well with Israel : but get thee up Iosuah , saith God , what doest thou lying here ? up and do thy duty ; consider what is amisse : There is an Achan in the Campe : and so when things go not well , let not your thoughts be conversant about the matters of trouble , so much as about your duty . So we see it is incident to Gods people to be over much troubled , and we see also the reasons why it should not be so , because it is injurious to God , to our selves , and others every way . And after all this there is much reason in this that Christ hath forbidden it , let not your hearts be troubled . But Christ could as well have cured it being God , as easily as forbidden it . It is true , but he cures it by forbidding it : with the words , there went forth a spirit of comfort into their hearts , an influence of grace , accompanied his commands , for the word , and Spirit God , together , Christ deales with men by men . The spirit of comfort is a spirit of truth , and therefore God comforts by truths . He gives us sanctified understandings , and affections , and then works on them by sanctified truths . And sometimes Christ cures it by reall comforts , for comforts are either rationall , which are fetched frō grounds , which faith ministers , or reall from the presence of any thing which comforts ; as the sight of friends , or the accommodating of us in any thing wherein we see the love of God conveighed : how many reall comforts doth God bestow , when he fitteth us with conveniencies in our way to heaven , so that we may teade the love of God in them ? God doth not onely comfort us by his gracious promise , by his Word and Sacraments , administring heavenly comforts by them , but also by the conveighing of himselfe , and his love by outward comforts that we enjoy in the world : howsoever carnall men abuse them , making all things to work for the worst : yet that love that intends heaven , sweetens all things in the passage to heaven to his children , because they see the love of God in the least comfort . Againe , observe from this here , let not your hearts be troubled , what is the seat of comfort , the heart , the seat of comfort is the fear of griese : There must be an application of comfort suitable to the griefe , and the heart must be comforted . And therefore in Isa. 40. 1 , 2. Comfort ye , comfort ye my people , speake to the heart . As the griefe sinks and soakes to the root of the heart : so do Christs comforts , like true cordials indeed , that go as deepe as the grievance . If the griefe goes to the heart , the comfort must go as deepe . Now God the Father of spirits , and the holy Ghost the Comforter , knows and searches our spirits ; they know all the corners of the heart , they can banish feare , and sorrow , out of every cranny ; and bring light , heat , and influence into every part of the soule . And therefore Christ saith , Let not your hearts be troubled . Now for the wayes whereby we must labour to comfort our hearts ( amongst many that I might speak of ) I will name a few . First of all , there must be a due search into the heart , of the grounds of our trouble ; for oftentimes Christians are troubled , they cannot tell wherefore : As children that Will complaine they know not why . I speake not of hypocrites that will complaine of that which is not a true griefe to them ; like some Birds that make greatest noyse , when they be furthest from their nests : But of some poore Christians that are troubled , but distinctly know not the ground of it . But search the heart ingenuously , and truly to the bottome of it , and see if there be not some Achan in the Camp , some sinne in the heart ( for sinne is like winde when it gets into the veines , it will have vent , and a troublesome one : and so will sinne . if it get into the soule ) it is that indeed which causeth all trouble . And therefore search your hearts throughly , what sinne lyeth there unrepented of , and for which you have not beene humbled . And when you have found out your sinne , give it vent by confession of it to God , and in some cases to others . And when we have done so , consider what promises , and comforts , in the word of God are fitted to that condition ; for we can be in no condition , but there are comforts for it , and promises fitted to yeeld comforts for every malady . And it will be the wisedome of a Christian to accommodate the remedy to the sore of his heart . And therefore we ought to be skilfull and well seene , in the word of God , that we may sore up comforts before-hand . Our Saviour Christ tels them before-hand of the scandall of the Crosse , and of Peters deniall , that they might lay up strength and spirituall armour against the day of tryall . Those comforts do not ( for the most part ) hold out in the day of adversity , which were not procured in the day of prosperitie . It is not wisedome to be to learne Religion when we should use it : and therefore let us be spirituall good husbands for our soules , by storing up comforts out of the Word of God , and then we shall have no more to do , then to remember the comforts that we did before-hand know . And there be some promise of more generall use , that are Catholica , fitted for all sorts of grievances : and of these wee must make use , when we cannot think of particular ones . As the promises that concerne forgivenesse of sinnes . Thinke of Gods mercy in pardoning sinne with admiration ; because sinne will be presented us in such terrible colours , that if God be not presented in as gracious colours , wee shall sinke : and therefore set out Christ in his mercies , and all sufficiencie , when sinne is aggravated to be in its hainousnesse , and out of measure sinfulnesse : as the Prophet Michah doth , Who is a God like our God , that pardoneth iniquitie , transgression , and sinne , &c. Likewise how many promises and comforts are there in that one promise , Luk. 11. He will give his spirit to them that aske him . And here our Saviour promiseth to send the Comforter : all graces and all comforts are included in the Spirit of grace , and comfort ; his Spirit is a Spirit of all grace : and therefore our Saviour thought that the promised enough when be said he would send them the Comforter : And so what a world of comfort is in that promise . All things shall worke together for the best to them that love God : yea those things that are worst shall work together ; though they be hostile , and opposite one to another : yet they joyne issue in this , they be all for the good of Gods people . As in a clocke the wheels go severall wayes , but all joyne to make the Clocke strike : And so in the carriage , and ordering of things , one passage crosses another , but in the issue , we shall be able to say , all things worke together for the best , I found God turning all things for my good . And I could not have beene without such a crosse , such an affliction . And so for present assistance in your callings or straits , remember that promise made to Iosuab , which is repeated in the 13 of the Hebrews , I will not faile thee , nor for sake thee : a promise which is five times renewed in Scripture ; and how much comfort is in that , that he will vouchsafe by his spirit a gracious presence in all conditions whatsoever . And likewise that of David , Psalme 23. Though I walke in the valley of the shadow of death , yet will I feare no ill , for thou art with me . It was a terrible supposition made , that though he should walke in the valley of the shadow of death , yet he would feare no evill , These promises well digested , will arme the soule with confidence , that it shall be able to put any case of trouble : As in the 27. Psalme , David puts cases , The Lord is my strength , the Lord is the light of my countenance , of whom shall I be afraid ? Though thousands shall rise against me , yet in this I will be confident . If our hearts be established by the word of God setled in the truth of such promises , by the Spirit of God , we may set God , and his truth , against all troubles that can arise from Sathan , and hell , and the instruments of Sathan , or our owne hearts . And therefore it is a great wrong to God , and his truth , if we know not our portion of comfort , and use it , as occasion serves . More particulars I omit , leaving them to your owne industry , the Scripture being full of them . When we have these promises , let us labour to understand them throughly , to understand the grounds of our comfort in them , and to beleeve the truth of them , which are as true as God , who is truth it selfe . And then to love them , and digest them in our affections , and so make them our owne , and then to walk in the strength and comfort of them . Labour likewise to have them fresh in memory : it is a great defect of Christians , they forget their consolation , as it is in the Hebrews : though we know many things , yet we have the benefit of our comfort from no more then we remember . But above all , if we will keep our hearts from trouble , let us labour to keepe unspotred consciences . Innocencie and diligence are marvellous preservers of comfort . And therefore if the conscience be sported , and uncleane , wash it in the bloud of Christ , which is first purging , and then purifying . It first purgeth the soule being set aworke to search our sinnes , and confesse them , which maketh us see our need of Christ , who dyed to satisfie divine justice . Then God sprinkles our heart with this bloud , which was shed for all penitent sinners : by which when the heart is purged , the conscience will be soone satisfied also , by Christs bloud . And when it is purged , and pacified , then keep it cleane , for a foule soule is alwayes a troubled soule ; and though it may be quiet , yet it is sure to break out afterwards . And because there can be no more comfort , then there is care of duty : therefore together with innocencie , let us be carefull of all duties , in all our severall relations : let us consider in what relations we stand , and what duties we owe , and be carefull to satisfie them all . Neglect of duty is a debt , and debts are troublesome , when the soule reflects upon the omission of a necessarie duty . I owe such a duty to such a person , I should have done such a thing , in such a relation , but I have omitted it , it is a disquietment , and that upon good grounds , and if you have beene negligent , there must be an actuall renewing of the Covenant , and a setting upon the duty with fresh endeavours to make amends for former negligences , or else the soule shall have no comfort . nor will God suffer it to admit of comfort . And therefore work out your salvation with feare , and trembling . The reason that men do still tremble , and are troubled with this doubt , and that feare , is , because their salvation is not wrought out , something is left undone , and their consciences tels them so . But above all , that we may receive comfort , let us labour for a spirit of faith . Therefore here it is said , You beleeve in God , beleeve also in me . Christ brings them to faith for comfort . And he sets downe a a double object of faith , God , that is , the Father , Sonne , and holy Ghost : and Christ , considered as Mediator ; and Christ brings them to himselfe , ( Beleeve also in me ) because he would fense them against the future scandal of his suffering . As if he should say , You will hereafter when you see me so handled , and upon the Crosse , doubt , and call in question , whether I am God , and the Messiah of the world , or no. But if you beleeve in God , beleeve in me . For howsoever in love to you , and mankinde , I tooke mans nature on me , and am abased , yet in my greatest abasement , remember this , that I am God. And surely there is nothing can stay the soule more , especially when it is deeply humbled , then to consider God in the second person incarnate , and abased , and crucified , and made a curse , and sinne for us , to see the great God of heaven , and earth , whose excellencies we cannot comprehend , to take our nature , and in our nature to suffer for us those things which he did endure . This will establish the soule indeed . Can the the soule thinke that this was done for any small , or to little purpose ? Or can there be any griefe , or sinne , that should hinder comfort , or perswasion of the possibilitie of pardon , when the great God became man , on purpose to dye for sinne ? We may set this against all discouragements whatsoever . And therefore , beleeve in God , beleeve also in me . Howsoever you see me abased , yet you may have comfort in my abasement , for it is for you . And therefore saith Paul , Irejoyce to know nothing , but Iesus Christ , and him crucified . That which proud , and Atheisticall Heathens tooke scandall at , that he rejoyceth in , God forbid that I should glory in anything but in the Crosse of Christ , Peace of conscience , joy in the holy Ghost , reconciliation , and title to happinesse is all founded upon Christ crucified . And then againe you see he joynes both together ( Ye beleeve in God , beleeve also in me ) to shew the distinction of persons in the Trinitie , God the Father , Sonne , and holy Ghost ; all our faith is resolved at length into one God , but yet withall into three persons in that Divine nature , because as there is God the Father offended , so there must be a God to satisfie that God , and there must be a God to reveale , and apply that satisfaction . The soule is so full of doubtings , that nothing can set it downe , but that which is above the soule , and above the devill . And therefore for our salvation , and to give us comfort , there is a necessitie of three persons in the Godhead . The Father is offended , God in the second person must satisfie offended justice ; and God in the third person must reveale , and apply the Sonne for comfort . And therefore he names them distinctly ( Ye beleeve in God , &c. ) And because we cannot beleeve in God the Father , but by beleeving in Christ , therefore he joynes them together ( ye beleeve in God , ye beleeve also in me , ) No man comes to the Father , but by the Sonne . God the Father dwels in the light that no mortall eye can approach unto , onely he hath manifested himselfe in his Sonne , who is the ingraven Image of his person ; God shines in the face of Christ , and as he comes down , and makes himselfe knowne to us in his Sonne , so we must go up to him in his Sonne , as he saith afterwards : I am the way , the truth , and the life . There is no going to the Father but by me : nothing is more terrible then to conceive of God , out of Christ , for so he is a consuming fire : therefore thinke of God as ours in Christ , carry Christ our elder Brother with us , and desire God to looke upon us in his Sonne . Now now doth faith in Christ ease the soule in trouble ? Many wayes : I will name a few . Faith in Christ banisheth troubles , and bringeth in comfort . Because it is an emptying grace ; it emptieth us of our selves , and so makes us cleane to another , and thereby becomes a grace of union . It is such a grace as brings the soule , and Christ together . Now Christ being the fountaine of comfort , God having treasured all comfort in him ; for the fulnesse of the Godhead dwels in Christ , and faith causeth Christ to dwell in us , brings the soule and Christ together , and so must needs make way for comfort , for it makes us one with the fountain of comfort . And by its repeated acts derives fresh comfort . Again , faith establisheth the heart . Now to establish the soule , there must be a solid Basis , as in building there must be a foundation , and a planting upon that foundation . Now here is a foundation , God and Christ , and there must be a grace to found , and bottome the soule thereupon , and that is faith , and so the soule is established . The chaine and connexion of causes herein is this . God the Father in Christ , and by the holy Ghost conveighs comforts , through the word laid hold upon by faith . It is not the word alone , for that is but as the veins and atteries , that conveigh the bloud , and spirits . So the Spirit being conveighed by the promises , helpeth the soule to lay it selfe upon Christ by faith , which is a grace of union , by which union with him the foule is established . And then againe faith stirreth up such graces , as do comfort the soule , as hope in all good things promised . And therefore in the next Verse he addes to comfort them , In my Fathers house are many mansions ; and faith is the grace that apprehends the joyes thereof , and hope expects that which faith beleeves , and that hope becomes an anchor to the soule , that stayeth the soule in all the waves and troubels of the world ; and what is the ground of that hope but faith ? Faith stirreth up hope , and hope pitcheth on the promise , especially of life everlasting . And thus faith becomes a quieting and a stilling grace , because it raiseth the soule by representing and making reall to it , better things then the world can give or take , as it doth also at other times present heavier things then the world can threaten : faith makes things present to the soule ; and because it layes hold on divine things , greater then any thing here below , therefore it overcomes the world , and all things in the world , yea hell it self , because it layes hold on heaven and happinesse ; upon the power of God , and the mercy of God in Christ , and upon those rich promises : What is in the world , or in the rank of good things , but faith out-bids it by setting heaven against it : and what evill is there but faith overcomes the feare of it by setting hell against it . I shall have such a good , if I yeeld to such a lust : I , but what is that to heaven , saith Faith ? For faith being the Hypostasis the substance of things to come , makes them substantiall , and evident to the soule , as if they were alreadie subsistent , being looked upon in the certaintie of the word ; and so it affects the soul deeply , and upholds it strongly , even as if the things themselves were present and so it banisheth and dispels all discomforts , the 11. Chapter to the Hebrews is a Comment upon this truth in the example of Moses , and many others . What greater object of feare might be presented to a man then the angry face and countenance of a terrible Tyrant ? Yet when by the eye of faith , he saw him that was invisible , and then looked upon Pharaoh , what was Pharaoh , to God ? When Micaiah had seene God sitting on his Throne , what was Ahab to him ? And when the soule hath entred into the vaile , and sees the glorious things of heaven , and happinesse , what are all things below ? Faith sets the Soule on a Rocke , above the reach of waves , upon the love of God in Christ. And therefore set the grace of Faith on worke , keepe it on the wing , preserve it on exercise , and faith exercised will be able to comfort the most dejected soule in the world , and to raise it above all the troubels that can be imagined , or befall us . The Second SERMON IOHN Ch. 14. Ver. 1 Let not your hearts be tronbled : ye beleeve in God , beleeve also in me . THe words of dying men departing out of the world , as being most serious , and weighty , are most to be regarded . The children of God the neerer they are to heaven , the more suteable they are to their heavenly condition . So was our Saviour Christ , and therefore he labours to furnish his Disciples ( and in them us ) with good counsell to establish their hearts against the troubles , and scandals to come . If you consider the time when he spake these words , it was when he himself was to be troubled more then ever was any creature : yet ye forgets himselfe , and his future troubles , and thinks how to raise up and comfort them . He foresaw that Peter would deny him , that the rest would leave him ; he foresaw that they would be dejected , when he was gone : yet let not your hearts be troubled . Oh what a blessed , and sweet Saviour have we , that thinks more of us , then of himselfe ; that he forgets his own troubles , and sufferings , and extremities , and thinks of the supporting and upholding of his Disciples . This came from the same love that drew him from heaven to earth , which moved him to take our nature , and in that nature to dye for us : and what may we not expect from that sweet and large love ? out of the same bowels of pittie , and compassion , was it ( that they should not be over much dejected ) that he saith , Let not your hearts be troubled . He knew his Disciples were in the state of grace already : yet he foresaw they were such as would sinne . Nay , that Peter would deny him . Yet the foresight of Peters and their unkindnesse , did not take away his love , and pittie , and compassion towards them : Yet notwithstanding he gives them sweet counsell ; nay after they had dealt unkindly with him , and denyed and forsooke him . Indeed , he took no advantage of their weaknesse . He knew they had a secret love to him , that they had in them a root of affection , and he was so farre from taking advantage for it , that presently after , he saith , Tell my brethren that I ascend to my God , and their God , yea and tell Peter so too , that hath dealt most unkindly of all with me . What a gracious and mercifull Saviour have we , that foresees what ill we will do ; and when we have done it , takes no advantage against us , but is carefull to keepe us from too much dejection , though he knew we would deale so unkindly by him : and indeed he did of purpose take our nature , that he might be a mercifull high Priest. Christians must distinguish bewixt dejection and griefe : It had beene a sinne for them not to have grieved , as well as it was a sinne for them to be over much troubled . None are more sensible then a Christian : Sentit dum vincit , he feels troubles whiles he overcomes them . Christ speakes to the heart , because the heart is the seat of trouble : Let not your hearts be troubled . Christ could speake to the eares and heart at once , his words were operative , and conveighed comfort with them . Together with his words , he let in his holy Spirit , that comforted them . Gods commands in the ministery of his word , suppose not that we have any abilitie to execute them , but together with his word there comes forth a power . As when Christ said , Lazarus arise : there went forth a power that caused Lazarus to arise . As in the Creation he said , Let there be light ; for the Word , and the Spirit go together . Having taken them off from trouble , he shews a way how to raise them , which is by faith , Ye beleeve in God , beleeve also in me . The object in beleeving is God , and Christ Mediator : we must have both to found our faith upon . We cannot beleeve in God , except we beleeve in Christ : for God must be satisfied by God , and by him that is God must that satisfaction be applied , the Spirit of God , by working faith in the heart , and for the raising of it up when it is dejected , all is supernaturall in faith . The things we beleeve are above nature , the promises are above nature , the worker of it the holy Ghost is above nature , and every thing in faith is above nature , there must be a God in whom we beleeve , and a God through whom : if God had not satisfied God , the conscience would never have beene satisfied , there would still have beene misdoubtings . And yet if the holy Ghost sets not downe the heart , and convinceth it throughly of the all-sufficiencie of that satisfaction , it would never beleeve neither . And therefore as ye beleeve in God , beleeve also in me , for I am God too . We may know that Christ is God , not onely by that which Christ hath done : the Miracles , which none could do but God , but also by what is done to him . And two things are done to him , which shew that he is God , that is , Faith , and Prayer , we must beleeve onely in God , and pray onely to God. But Christ is the object of both these , here he is set forth as the object of Faith , and of Prayer in that of Saint Stephen , Lord Iesus receive my spirit . And therefore he is God , for that is done unto him which is proper and peculiar onely to God. That which I shall now touch upon is this ▪ we must remember what a strong foundation , what bottome , and basis our faith hath ; there is God the Father , Sonne , and holy Ghost , and Christ the Mediator , that our faith may be supported , we have him to beleeve on , who supports heaven and earth . As in 1. Hebr. and Colos. 1. he created all things as well as the Father ; he is honoured of all as well as the Father ; he that supports the pillars of heaven , and earth , is able to support the pillars of thy soule . But how doth faith in Christ ease the soule of trouble ? In a word , as it carrieth the soule out of it selfe unto God in Christ , and unto Christ uniting , and making us one with him , and so sets the soule above all trouble whatsoever : for being one with Christ , we are already with him in heaven . And againe , faith is a grace that presents things to come , as present , and so establisheth the soule . It is the hypostasis of things , it gives subsistance to them in the promise , and it doth never leave to do it till the things subsist indeed . It is grace that accompanieth the soule to heaven , looking upon things in the word of him that is truth it selfe , and so giving a kinde of being to them throughout all the way to heaven , till they have a being indeed . And then faith is out of office , yeelding it up to sight , and the full enjoyment of all . But did not the Disciples beleeve already ? Yes they did , but they had need to renew their faith , as occasions were renewed , and as troubles were to increase . Beleeve in me : it is as he should have said , Now there is occasion for you to use your faith , I must be taken out of your sight , you must see me suffer , and you had need of an extraordinarie measure of faith to see me in such abasement , and yet to beleeve that I am God. We must grow from faith to faith , we may live by it continually , and we must increase with the encrease of God , that as our difficulties do encrease , our strength to go through them may encrease also : as they prayed , Lord encrease our faith . I gave some directions how we might not be troubled . And first , we must labour to have our part and portion in Christ , else there is nothing belongs to us but trouble . There are two sorts of men in the Church , some that usurpe a peace and exemption from trouble , as if joy and comfort were their portion . Sathan is wise enough not to trouble them , and they take an order with their consciences , that they shall not trouble them till needs must , till the houre of death , or some dismall accident : the onely way for such is to be troubled , that their trouble may be a foundation of their comfort . For to such as live in their sinnes against conscience apparantly , so that every man may see it , and yet are not troubled , they have no interest in comfort , nothing but wo and misery belongs to them . Indeed Christ came to save sinners , but it is broken-hearted sinners , penitent sinners , that are wearie , and heavy laden under the burthen of sin . And therefore though these speake peace to themselves , yet we dare not speake any comfort to them from Christ : As Iehu said to Ioram , What hast thou to do with peace , as long as the whoredomes of thy mother lezebel are so many ? Dost thou talke of peace as long as thou art a sweater , a prophane liver , a malitious person , against all that are truly good , what hast thou to do with peace ? Now in the visible Church there is another sort that Sathan laboureth to trouble ; since he cannot keepe them in the state of nature but they breake from him , Christ pulling them out of Sathans kingdome by the power of his ordinances , and holy Spirit , he labours to trouble them in their peace all he can ; because they be in the world , above the world , he enjoyes their condition , that they should enjoy that paradise which he left , the comforts that he once had , and therefore he labours to disturbe them in their comforts . The estate of such is mixt , here in this world : they have that in them , and without them , which will alwayes be a cause and occasion of trouble . They have corruption in them not altogether subdued : and they have without them Sathan taking advantage against them : and the world opposing them . These although they have something in them that must be subdued , yet something also that must be cherished and strengthened ▪ And therefore these are the persons to whom comfort properly belongs . In heaven we shall have no need of being comforted , for there our peace shall be to have no enemies at all : our peace here is to have comfort in the midst of discomfort , and an heart inlarged in troubles . He speaks this to them here who were beleevers already : Ye beleeve in God , who he knew should not be troubled , Let not your hearts be troubled So that to the end we may be subjects capable of comfort , we must be such as by faith are one with Christ , and so reconciled to God. All motion ends in rest , and all the rest of the soul ends in God , the center of the soule . And therefore before the soule can settle it selfe , it must be brought to God , through Christ , that must be laid as a ground . Now there is a threefold malady that troubleth us , and there must be a threefold peace , and ground of comfort against them . First , it is a trouble to the soule ( when once it is awakened ) that God , and it should be in ill termes when the soule looks upon God as angry , and is displeased with it . Againe the soule is troubled , when it looks upon it selfe , and sees nothing but turmoiles and seditions there . Thirdly , when it looks upon the affaires of the world , and accidents here below , it is full of confusion for the present ; and it is full of feares for time to come , that things will be worse and worse . Thus the soule whilest it is in the world , is troubled about its peace with God , and with its selfe , and about this evill world . Now before the soule can yeeld to any quiet , all these quarrels must be taken up . 1 A peace must be made betwixt God & us , by the great peace-maker , who is also called our peace , and when we be justified and acquitted from our sins by the bloud of Christ sprinkled on our souls by faith , that bloud of Christ speaks peace to the soule in the pardon of sinne : being justified by faith , we have peace with God , through Iesus Christ our Lord. Then secondly , there must be another peace setled in some degree , and that is the peace of government in the soule ; grace must be above corruption . They will be together in the soule whilest we are here , but sinne must not have the dominion . This is such a peace , not , as will admit of no conflict , but a peace wherein grace may get the better ; and where grace gets the better , it will keepe corruption under , and God gives his Spirit to whom he gives his Sonne : that as we be in good termes with God , so our natures may be like his : That we may love , and delight in what he loves and delights in , and so may be as friends , enjoying acquaintance and communion together . I but thirdly , there is confusion in the world , and many accidents may fall out , that may disquiet us for time to come . Now before the soule can be at peace in that respect , it must know , that being once in Christ , reconciled to God , and having the Spirit of God , it is under a gracious government and providence , that disposeth all things to good , and maketh every thing peaceable . Tranquillus Deus tranquillat omnia : When God is at peace , all is at peace , yea so farre at peace , that they have a blessing in them . The curse and venome is taken out of them by Christ , who took the curse on himselfe , and satisfied the wrath of God , and now they be not onely harmelesse , but medicinall , and helpfull , so that they be all ours , and made in some sort serviceable to further our spirituall good . When our husband hath all things committed unto him in heaven or earth , wil he suffer any thing to befall his dearly beloved Spouse , that shall be disadvantagious , and prejudiciall to the maine . No , no , he will not suffer any thing to befall her , which he will not rule , and order , and over-rule for the good of the Church , and so there comes to be that third peace . And for the time to come a Christian knows , that whom Christ loves , he loves to the end , and the good work begun shall be perfected to the day of the Lord. He knoweth he is in heaven already in his head : He that beleeves in Christ hath everlasting life , and is triumphing in glory in his head . And therefore nothing can dismay a Christian that is truly in Christ ; grant the first , grant all , stand upon good termes with Christ , be reconciled to God , and nothing can do thee hurt . But when we at any time come to comfort such as have comfort for their portion , it sticks here ; if I were a childe of God indeed , or if I did beleeve , it were something . These be good comforts indeed , and certaine , and true , for they be the word of God : but what is this to me ? I finde universally , that comfort sticks there , and therefore we must labour to remove that objection . First of all therfore labour to have a good judgement of maine truths , that these comforts are the comforts of the holy Ghost , and that the word is the word of God , by a generall knowledge of the truth of the promises ; thou shalt be better able to apply them . If thou sticke in the principles , so as not to know them , nor to beleeve them ; there is no talking of the application of faith upon them ; we must make that our owne in particular , which we beleeve first in generall . And therefore Christians must first be well seene in the Scriptures , and in the promises there ; that they may know what belongs to them , and apply them to themselues . I but my faith is weake ? I answer : The office of faith is to know Christ , and the weakest faith will do that , as well as the strongest : And when we are once one with Christ , then our perfection is to be found in him . It is the office of Faith to bring us to Christ , and then looke to him for all perfections , and for thy title to him in heaven , and not in thy faith . And true faith is faith even in the least degree of it . As we say of the elements , every drop of water is water , and every sparke of fire is fire . And therefore the argument will not hold , if we have not much faith , we have no faith ; or if we have no feeling , we have no faith . There are many common errours which we must remove , that they may not hinder us in the application of Christ , by distinguishing betweene strong grace , and true grace ; and above all , labour to know and understand the covenant of grace . The tenor of which requireth no set measures of grace , but if we beleeve , we shall not perish , but have everlasting life , under so gracious and mercifull a covenant are we . 2 But this is not sufficient to satisfie the soule . The very cleaving to Christ is indeed a sufficient ground of comfort , but yet to obtaine actuall comfort , there must be a knowledge that we do cleave to Christ , and beleeve . There may be adherence without evidence : and there must be an act of reflexion to cause faith of evidence , it must appeare to our selves that we do beleeve before we can have comfort , though we may be true Christians , and go to heaven without it . Therefore let us labour to make our calling and election sure : that is , in our selves , and in our owne apprehension : though it be never so sure in it selfe , and in Gods breast , yet we must labour to make it sure in our owne breasts , that sinne may be pardoned in our owne consciences , that all may be reconciled in our owne hearts , that what is done in heaven , may be done in our hearts also , being cleared to our owne assurance . You see what advise the Apostle gives , Give all diligence : it is not got without diligence , nor without all diligence : to make our calling and election sure , that is , to make our election sure , by our calling , and to that end to adde grace to grace . It is the growing Christian , that is the assured Christian. Whilest we are yet adding to every heape , we shall get more abundant entrance , and further into the kingdome of Iesus Christ , as the Apostle there speaks . 3 And when we have attained any evidence of true faith , labour to keepe that our evidence cleare , let it not be spotted or defiled by any sinfull acts : you have many a good evidence that is so blurred with negligences , and daily errours in speeches and conversation , that when they reflect upon themselves they conclude , Can such a wretch as I , that have so loose a tongue , that have no more watchfulnesse over my heart , have any faith at all . And thus God doth suspend their comforts so , that though they may be in a good estate for the maine , yet they shall not know it , and all because they are not carefull to keepe their evidence which we should preserve cleare and bright , that it might be seene and read upon all occasions . And we should so keepe them bright , that our consciences may witnesse with us , and that the Spirit and the Word may joyne their witnesse with our consciences . The Word saith , That he that loves the brethren is translated to life , and he that heares the word , as the word , is Christs sheepe . Now doth thy conscience tell thee , that though in weake measure , yet I do so ? Then here is the word , and thy conscience for thee : and doth the spirit witnesse with thy conscience that it is so indeed ? then it is well , thou keepest thy Evidence to purpose . 4 And when we have done this , let us make conscience not to yeeld to any base doubts , and feares , and objections of Sathan , and our owne hearts . When we finde any worke of grace , deny not the worke of God , lest we grieve the Spirit of God. As some melancholy Christians , that though every man may see the worke of God in them , yet yeeld so slavishly to the misguidings of their hearts , and the temptations of Sathan , that they conclude they have no faith , no love : though other Christians that can reade their evidence better , see that they have these in them ; what dishonour is this to God and his Spirit , when a darke humour shall prevaile more then the Word , the truth it selfe ? this is a great bondage which Sathan brings the soule into : that when there is evidence of faith in the fruits of it , yet men will beleeve a peevish humour , before the word and testimony of conscience , enlightned by the spirit . Take heed of it as a great pride in the heart , when we yeeld more to a sturdy , darke , unsubdued humour , then to Evidence it selfe . Therefore in such cases hearken not to what feare sayes , or humour saith , or Sathan saith , or what the world saith , but hearken what truth it selfe saith , and what conscience saith , when it is enlightened by the Spirit , as in good times when we are at the best . True Christians , though more remisse , shall have so much comfort as shall support them from falling into despaire , yet not so much as shall strengthen them , and carry them into a vigorous life , fit for Christians . 5 When we have found any worke of grace , and thereupon that our faith is true , we ought to comfort our selves , and to maintaine our comfort by all meanes . Everie grace is but faith exercised : when our Saviour saith , Ye beleeve in God , beleeve also in me , he might have said also in particular , Be patient , be contented , be comforted . But he names the root of all , Faith , wherein all graces are radically , which is therefore discerned in the fruits of it , so that if any grace be found , as love to the brethren , hope of life everlasting , or the like , there is faith . For the root and branches be together , though the root is not alwayes discerned . And therefore when we discover any true faith in the fruit of it , let us support and comfort our selves with it . For when a man is in Christ , and by Christ an heire of heaven , and a childe of God , what in the world can befall him , that should deject over much , and cast him downe ? What losse , what crosse , what want of friends , hath he not all in God , and in Christ , and in the promise ? Do not the promises weigh downe all discouragements whatsoever ? Surely they do . And therefore we must strive against dejection . For besides what I spake the last day , it is a dishonour to the profession of Religion , which is in it selfe so glorious , what a dishonour to God , and to Christ , when we have such glorious prerogatives , and priviledges , which the Angles themselves admire ; yet every petty crosse and losse that we meet withall in the world should cast us downe , we should take heed exceedingly of this , and should labour every day to have a more and more cleare sight of the promises that belong unto us , and to know the priviledges of Christianity , and renew our faith in them continually , that they may be fresh to us in all temptations , and occasions whatsoever . I beseech you do but consider any one grand promise , which if it be rooted in the soule , how it is able to support the soule , against all troubles whatsoever . As that , Feare not little flocke , for it is your Fathers good pleasure to give you the kingdome . Or that other : If God spared not his Sonne for us ; how will he not with him give us all things else ? Labour to have these things fresh in memory , together with the priviledges belonging to Christians . Thinke what is it to be a childe of God , and an heire of heaven . We must not looke onely to the blinde and darke side of our condition . Christians have two sides , one to heaven ward , and God-ward ; and that is full of glory , certaine , and immoveable . Another towards the world , and that is oftentimes full of abasement , full of disgrace , and dejection . That is moveable , sometimes better , sometimes worse , as God pleaseth to dispense his government in the Church . Let us looke to the grace , to the comforts that belong to that grace , to the promises , the best side , and not to be carried away with the darknesse of the other . It is a terrible sight to looke upon sinne , and miserie , and hell , and judgement to come ; but what are these to a Christian that is in Christ , that seeth them all subdued , and overcome to him ? The afflictions of the world , and the crosses of the world , what are they to a soule , that is alreadie in heaven by faith , and seeth them all overcome in his head Christ ? Be of good comfort , I have overcome the world . And therefore we must not be so malignant , as to looke all upon one part of a Christian , and that the worser part which is the object of sence ; for shame , live not by sence : but if we be Christians , let us live by faith , looke to the best part : looke , upwards and forwards to that which is eternall . 5 And withall labour to keepe the grace of the Spirit in continuall exercise upon all occasions . For grace exercised brings certaine comfort : it may be with a Christian in his feelings as with the worst man living ; but he may thanke his owne negligence , his owne dulnesse ; his not stirring up of the graces of God in him . For therefore it is that he hangs the wing , upon every pettie crosse , on every occasion : Labour to have an heart ready to exercise grace suteable to that occasion ; for then grace will reflect sweetly , where there is sinceritie and grace in exercise . Sinceritie alone will not comfort a man , unlesse it grow up to fruitfulnesse : and fruitfulnesse which springs from the exercise of grace , hath a sweet reflection upon the soule . Remember Lord how I have walked before thee , in truth , and with a perfect heart , saith Hezekiah . He stood then most in need of comfort , and this comforted him , this his reflection upon his former sinceritie . So when a man can appeale unto God as Peter did , Lord thou knowest I love thee ▪ so much sincerity , so much boldnesse with God. And therefore let us keep grace in exercise , that we may be fruitfull in our lives and conversations , and then we shal be alwaies comfortable . And to adde a little , there is no grace in a Christian , but if it be exercised , there is a suteable comfort upon it even here in this world . There is a Praemium ante praemium , A reward before a reward . Nay , the Heathen men , Socrates , and the best of them , so farre as they exercised the naturall goodnesse that was in them ; their consciences reflected peace so farre as they were good , and did good , they had peace , much more peace then bad men had . God gave even them some rewards , upon discharge of their duties : he will not be beholden to any man , that exerciseth any degree of goodnesse that is in him . Much more therefore shall a childe of God enjoy it , when he exerciseth his graces in any temptation , when he overcomes any uncleane , earthly , vaine-glorious vindictive , or any other base lust , he shall finde peace of conscience suteable : and the more he grows in strength , and resolution for the time to come , the more he groweth in inward peace . Righteousnesse and peace go together , not onely the righteousnesse of Christ , and our reconciliation before God ; but also the righteousnesse of an holy life , and peace in our own consciences . The righteousnesse of Christ entitles to heaven , and the righteousnesse of an holy life sheweth my title unto comfort . As faith in Christs righteousnesse brings peace , so sanctification also : Christ is first King of righteousnesse , and then King of peace . And therfore where there is no righteousnesse , there is no peace . But on the contrary , as heat followeth the fire , and as the beames have an emanation from the Sunne , so doth comfort arise from grace , especially from grace exercised . Therefore they that would have inward peace , let them labour to be gratious , and that not onely in the inward frame of the heart , but in the exercise of grace upon all occasions . For they that walke according to this rule , that is , of the new creature , peace be to them , and the whole Israel of God. Gal. 15 ▪ 16 ▪ an exact and carefull life will bring constant peace . Therefore let us labour first for interest in Christs righteousnesse , and then for the righteousnesse of an holy life ; for a conscience to justifie us , that we have no purpose to live in any sinne , and a not accusing conscience will be a justifying conscience . What a blessed condition shall we be in , to be in Christ , and to know that we are so ? Oh the heaven on earth of such a man , as is in that condition ! For which way soever he looks , he finds matter of comfort . If he looks backward , to the government of the spirit that hath ruled him in the former part of his life , he may say with Saint Paul , I have fought a good fight , I have runne the race that God hath set before me . And what a sweet reflection is this ? he is not afraid to looke backe to his life past as other men . If he looks forward , he seeth a place prepared for him in heaven , and there he sees himselfe already in Christ : hence forth there is laid up for me a crowne of righteousnesse , which the righteous judge shall give me at that day : and all that love his appearing , saith he , there . When there comes ill tydings of the Church abroad , and at home , it doth not much dismay him , his heart is fixed , he beleeveth in God , and in Christ , and that keepes him from being like a reed shaken with every winde . For reproaches , and disgraces that he meets withall in the world , he weares them as his crowne , if they be for Religion and goodnesse sake . For his witnesse is in heaven , and in his owne conscience . And God in heaven , and his conscience within , do acquit him , and if he suffer for his deserts , yet in all afflictions God dealeth with him as a correcting father , he knoweth he hath deserved them ; but he lookes on them as coming from a father in covenant with him : And what can come from a father but what is sweet ? He sees it moderated and sweetened , and in the issue tending to make him more holy . The sting is taken out , and a blessing is upon it , to make him better . And therefore what can make a Christian uncomfortable when he hath the Spirit of Christ , and faith the root of grace ? These comforts being warmed with meditation , will sticke close to the heart : comforts that are digested , are they that worke . Let them therefore not onely enter into the braine and fleete there , but let them sinke into the heart by often consideration of Gods love in Christ , and the priviledges of Christians here , and in heaven , where our head is , and where we shall be ere long ▪ Warme the heart with these , and see if any petty thing can cast thee downe . FINIS . Notes, typically marginal, from the original text Notes for div A12205-e270 Psal. 90. Chap. 8. 10. Ob. Ans. Non durant in adversis quae non in pace quaesita . Heb. 12. 5. Quest. Answ. Notes for div A12205-e1690 Quest. Answ. 2. Pet. 1. Heb. 7. 1. 2. Tim. 4. 7. 
A12180	----	Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1639 Approx. 121 KB of XML-encoded text transcribed from 104 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-03 (EEBO-TCP Phase 1). A12180 STC 22488 ESTC S117302 99852517 99852517 17842 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12180) Transcribed from: (Early English Books Online ; image set 17842) Images scanned from microfilm: (Early English books, 1475-1640 ; 1117:2) Christs exaltation purchast by humiliation Wherein you may see mercy and misery meete together. Very vsefull I. For instructing the ignorant. II. For comforting the weake. III. For confirming the strong. By R. Sibbs D.D. and preacher of Grayes-Inne, London. Published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [8], 196 p. Printed by Tho. Cotes, and are to be sold by Iohn Bartlet at his shop, at the signe of the guilt Cup, neere S. Austins gate, London : 1639. T.G. and P.N. = Thomas Goodwin and Philip Nye. Three sermons on Romans XIV, 9. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2002-12 Apex CoVantage Keyed and coded from ProQuest page images 2003-01 Emma (Leeson) Huber Sampled and proofread 2003-01 Emma (Leeson) Huber Text and markup reviewed and edited 2003-02 pfs Batch review (QC) and XML conversion CHRISTS EXALTATION PVRCHAST BY HVMILIATION . Wherein you may see Mercy and Misery meete together . Very Usefull I. For Instructing the Ignorant . II. For Comforting the Weake . III. For Confirming the Strong . By R. Sibbs D. D. and Preacher of Grayes-Inne , London . Published by T. G. and P. N. 1 Cor. 15. 45. The first man Adam was made a Living Soule , the last Adam was made a Quickning Spirit . LONDON Printed by Tho. Cotes , and are to be sold by Iohn Bartlet at his shop , at the Signe of the guilt Cup , neere S. Austins gate . 1639. The Contents . THe Coherence of the Text. p. 1. 2. &c. The Text divided . p. 6. 7 Christs death was voluntary . 10. 11 That Christ should dye is Admirable . 14. 15 That Christ rose againe as a publicke person . 16 What became of those that rose with him . 18 The Spirit in heaven will supply all wants . 22 Iustice must be satisfied . 25 Why we are the Lords . 26 Excellent inferences from Christs Resurrection . 27. 28. &c. What a Lord Christ is . 32. &c. ad 40. He is a Lord both of quicke and dead . 41 God doth all to some good Ends. 42 Divine truths depend on one another . 46 Christs Lordship full of security and comfort . 50. 51. &c. In the Lords Supper we have to deale with the Christ the Lord. 64 A Christian mans aime good . 68 Christ rose to be Lord of the living . 72. 73 He dyed to be Lord of his Church . 74. &c. And to be Lord of his Enemies . 76 And to make good what by death he got . 78. His Lordship eternall both over the living and the dead . 80 How great a happinesse to be under the Lord Christ. 82. 83 Comforts against the feare of death . 84 We must looke to Christ in life and death . 86. 90 When we live to Christ. 88. 92. &c. Directions for our ayming at Christ in all things . 96. 97 Helpes to live to Christ. 100. 101. Diverse desire him as Iesus , but not as Christ. 103. 104. 105. What it is to dye to Christ. 106. 107. Christs dying implies duty in us . 110 Abilities to doe duties , part of the covenant . 113 A signe to know who is under Christs goverment . 116. 117. Christs Lordship , assurance of our perseverance , 118. &c. What will make us willing to dye . 122. There is more than an exemplary good in Christs death . 132 The scope of Christs humiliation and exaltation . 134 The studdy of this scope is good . 138 By what title Christ is Lord 141 Diverse comforts from this title of Christs Lordship . 142. 143. &c. ad 152 An honour to bee under Christs Lordship . 153 It is great security to be under it . 158 Christs Lordship a Spring of duties and that 1. One to another . 2. To those that are not Christians . 3. To Christ himselfe . 160. 161. We must give up our selves to this Lord. 166. &c. Christs Lordship a stoppe against Sinne. 170. 171. It is also a comfort in affliction . 172. &c. Whether Christ by dying , merited for himselfe . 178. 179. Christians must be alwayes projecting for his glory . 188. &c. Christs Lordship comfortable in the houre of death . 190. 191. CHRISTS EXALTATION PVRCHAST BY HV MILIATION . ROM . 14. 9. For , for this end Christ both dyed , and rose , and revived , that he might be Lord both of the dead and of the living . THe dependance of these words upon the former I take to be this ; the scope of the Apostle in this Chapter , is to stay the ridged censures of other , concerning weaker Christians , especially about matters of indifferency , or at the least of a lesse nature , In the 6. verse , saith he , He that regards not a day , regards it not to the Lord , he that eates , eates to the Lord , and he that eates not to the Lord ; he eates not , and gives God thankes , &c. His reason is this , they that in eating or in not eating , doe it with a religious respect to the Lord : if they eate , it is to the Lord , if they eate not , it is to the Lord , that is , in obedience to the Lord , they are to be borne withall , because they doe it with religious respects , though perhaps there may be a little errour in the matter , yet there be some things of such indifferencie that they not give denomination to the action , if it be to the Lord , howsoever the action bee not altogether to be excused , yet the person is to be excused , and is not to bee hardly censured : therefore considering that they that doe it , and they that doe it not , doe it to the Lord , be not hasty in your censures . Quest. How doth hee proove that these holy Christians did eate , or not eate to the Lord ? Answ. From this because they were the Lords they that are the Lords , they live to him , and dye to him , and therefore they doe particular actions to him , No man , verse 7. lives to himselfe , nor no man dyeth to himselfe , which includes all particular actions , Whether we live , we live to the Lord , or whether we dye we dye to the Lord ; whether we live therefore or dye , we are the Lords , he proves therefore that they doe eate , or not eate to the Lord , if they bee good Christians , because they are the Lords . Those that are the Lords , live to the Lord , and doe all particular actions to the Lord , such must not be harshly censured , because they are the servants of the Lord. In the third placē how doth he prove , that they are the Lords that live , and dye to him ? He prooves it from the maine ground in the text , For , for this end Christ both dyed and rose , and revived , that he might be Lord both of the dead and of the living . So you see the dependance of the reason , they eate , or eate not to the Lord : why ? because they are the Lords . But how is it they are the Lords ? It is the end of the three actions of Christ here , Christ dyed , and rose againe , and revived , for this end that hee might be Lord of the dead and of the living : so you see the connexion of these words with the former . In the words you have argumentum & argumenti ratio , the argument , and the reasoning from the argument , the ground and the inference from the ground , the ground is , Christ dyed and rose againe and revived ; what is the inference from that ? that he might be Lord , of the dead and of the living . In the words therefore wee will consider the argument it selfe , the ground it selfe , and then the inference . For , for this end Christ both dyed , and rose , and revived . There are three branches of the ground . Christ Dyed . Rose . Revived . Of the inference wee will speake afterwards , and shew how these grounds inforce that inference , that he should be Lord both of the dead and of the living . Christ dyed . First of all you must know that Christ dyed here as a publicke person , or else the inference were not good , Christ tooke upon him the person of no man , but the nature , for this end that he might be a publicke person ; If Christ had taken the person of any body , there had beene two persons of Christ , he had dyed in one person and not in another ; now having the nature that is common to all men , and not the person of Peter or Iames , &c. when he dyed the person dyed in that nature , wherein he might dye , so when it is sayd Christ dyed , wee must consider Christ as a publicke person , not taking the particular person of any man , but the generall nature of man into union with the second person , Christ dyed as a publicke person . Secondly , Christ dyed as the second Adam ; the spring of all misery and death was from the first Adam , but the second Adam was a quickning Spirit , he dyed as a publicke person , and the second Adam . We must know moreover that he dyed as the great high Priest of the Church , offering to God the Father a sacrifice that made him Lord over all , as we shall see after : hee dyed as a Priest , as indeed he that was fore-signifyed by all the Sacrifices , and Priests , hee was both Priest and Sacrifice , Heb. 9. 14. By the eternall Spirit the Godhead , he offered himselfe to his Father . Againe he dyed a voluntary death : for else he had not dyed in obedience , his death was violent in regard of them that forced it , but it was voluntary in regard of them that he offered himselfe for , as a sweete Sacrifice to his Father , that voluntarinesse made his death a sweete sacrifice : for whatsoever the Father did to him , he joyned with the Father in it , the Father gave him , he gave himselfe , the Father appointed him to bee so and so , and he joyned with the Father in all things , No man takes away my life from me saith hee himselfe . It was a voluntary death , in regard of his freedome , nay hee thirsted after it , as you have it in the Gospell , he longed after it , upon higher considerations , howsoever in a lower consideration , as it was a tormenting thing , and a bitter cup , hee had a desire that it might passe , but it was upon lower respects , upon hi her respects the will of his Father , and the Salvation of mankinde , hee thirsted to drinke of that cup. A man may will , and nill the same thing upon presenting of different objects , and respects , and reasons , that which a man may decline as wee say , in this respect , looking to a particular end , that a man may desire looking to a higher end ; because man is framed so , to yeeld to the stronger reason alway . Thereupon that is no objection , he seemed sometime a little unwilling ? It was , looking upon something presented to him , that made him in that respect unwilling : but looking upon other respects , he gave himselfe willingly , the Father and he joyned together . And therefore by the way , when they talke of the active and passive obedience ; there was action , in all his passion ; chiefly in his passion there was action ; for if it had beene meere suffering without voluntary obedience , what obedience had that beene ? a beast may so suffer , but against his will , but his voluntary obedience was the chiefe , in all his passion , He humbled himselfe to the death of the Crosse , as it is Phil. 2. Yet further , as he dyed voluntarily , so he dyed as our surety , therefore hee dyed a cursed death due to us , Hee was made a curse for us , that hee might remove the curse from us , these , and such like conclusions must be observed in this , that the Apostle saith , to this end Christ dyed , because wee shall have use of them afterwards . Here we might stay and admire , that life should dye ! that glory should become shame for us : And that hee that is the Authour of all blessing should become a curse ! Indeed it is a great mystery , that Christ being God , should stoupe so low that hee could joyne together the infinite Majesty of God , and that low degree of abasement , that he did condescend unto . Domine quo descendis , &c. Lord how farre goest thou ? he could not goe lower , and be God. God to shew his love to us , shewed himselfe God in this , that he could be God , and goe so low as to dye , and not onely to dye , but to dye a shameful and cursed death for us , but I passe to the particulars : For this end Christ both dyed and rose , &c. He rose againe , and indeed , it was impossible , but hee should rise againe , because he is the Lord of life . Now the Lord of life , and life it selfe could not long dye , it was but by dispensation that hee dyed , viz. to worke our salvation , but he could not be detained any longer by the sorrowes of death , he dyed therefore , and rose , he rose , even as he dyed , he rose a publicke person , and as a second Adam , to give and infuse spirituall life into all his branches , he rose as our surety in our roome , he rose in spight of the Iewes , that laboured to keepe him downe , all they could : By the way , this shewes that he will rise in his Church , and in his children , in his Religion , and in his cause , let the world , and all the devils in hell lay a stone upon Christ , upon his cause , and Church , and children , they will rise againe , even as his blessed body did , in spight of all the watchfullnesse of the Iewes . Againe , as he rose , so he rose with many , not alone to shew ( as I said before ) that he rose as a publicke person , another man riseth as himselfe , the rest rise not with him , as caused by his rising . But Christ rose as a publicke person : Therefore , many rose with him , the graves were opened , to shew that he rose as a publicke person , as our surety , as a spirituall head , and as the second Adam , who could infuse life into others . What became of those bodyes that rose with him after ? the Scripture saith nothing of it , nor what became of Moses body . They rose to doe God a service , and Christ an honour , which when they had done , they were content to be disposed of by God againe , and it is likely , to returne from whence they came : for if the head of the Church , himselfe was content to come from heaven into the Virgins wombe , and from thence to the crosse , and from thence to the grave , and to be abased for us , those that have the Spirit of Christ those blessed soules in heaven might well be content for a time to be abased , to take bodies , to doe a service for their Lord and master ; who was content to foregoe heaven thirty foure yeares , and the glory due to him . Therefore by the way , if God will use us ( though we be never so great ) for a particular service to the Church , shall wee stand upon it , when the blessed Saints in heaven , those blissefull soules were content to come , and take bodies for a time , to doe God service , and then to sleepe againe ? Againe , he rose on that day , which was ever after , and well may still be called the Lords day : for a new world beganne with his rising , therefore a new Sabbath ; Saint Iohn saith , I was in the Spirit upon the Lords day . If a man be ever in the Spirit , it is upon the Lords day , when the Lord of the day doth honour his people , giving them to enjoy his Ordinances , and joyning effectually with them , maketh them full of the Spirit , and raiseth up our dead hearts after him . And revived . Why is this added to rising againe ? Hee revived ? To shew that hee rose never to dye againe , and that indeede hee never meant to lay aside that body againe , as once he had , to dye for us . Consonant hereunto is that , Revel . 1. 18. Behold , I was dead , and am alive , and I live for evermore , I have the keyes of death , and of hell . Hee lives for evermore , as Heb. 7. Hee sits for evermore at the right hand of God , there making intercession for us . He dies no more . Againe , this ( revived ) is added , to shew the kind of his life , differing from that life hee lived before , that life he lived , before he dyed , was supported with meate , and drinke , and refreshings : even as our poore lives are . It was a life subject to death , that he dyed in , but after his Resurrection , except it were for a particular dispensation to confirme the faith of his Disciples , he needed no more to eate , or drinke , or sleepe , or any naturall supports , and helpes , for he was enlivened immediately by the Spirit of God which flowed into him , he was full of the Spirit , and that did supply all other things whatsoever . Even as in heaven , God shall be all in all , that is , hee shall be so immediately to us , to supply all , as we shall neither eate , nor drinke , nor sleepe , nor have magistrates , nor ministers , but the Spirit of God will be all in all , so it was with this life of our blessed Saviour , when he revived , the Spirit supplyed the absence of all other supports whatsoever , that he used before he dyed . And indeed our Saviour Christ came to bestow that life upon us , that he lived after his Resurrection , not this naturall life of ours , that needes meate , and drinke , and refreshing , this is not that life , that Christ specially aimed at , when he came to dye , but that spirituall and eternall life , that he lived after the Resurrection , a life not subject to death , a spirituall life , not needing any created support whatsoever . You see the grounds , the inference from these grounds , follow in these words , That he might bee Lord both of the dead and of the living . The ground hath three branches , death resurrection , and reviving , how all these doe flow , and give strength to this inference , I will touch in the particulars . First , then Christ dyed that hee might be Lord of the dead , and of the living . Christ dyed , 1 Pet. 3. to offer himselfe a sacrifice to redeeme us by his precious blood , wee are not redeemed with Gold or Silver , but with the blood of Christ : hee could not be our Lord till hee had bought us , now his death was the price of our redemption , I say redemption , not emption , a thing may be bought , that was never sold away before : now we were sold to Sathan , and under a contrary government , now Christ satisfying divine justice , redeemes us , he buyes us againe , wee had subjected our selves to the devill , and put our selves under his regiment , till we were ransomed by Christ , now Christ shall have no right to us , till the price be paid to divine justice ; for mercy must have justice satisfied , the attributes of God must not fight one against another . Christ therefore is Lord of us , because by death , he gave full content to divine justice , so that now notwithstanding justice , yet we are Christs , and are saved , nay now the justice of God helpes us , the most terrible attribute justice , is a ground of comfort : for it stands not with justice to have the same debt paid twice . For God is just and faithfull , saith the Apostle , so then you see there is a ground from death , why wee are the Lords , we are Christs because we cost him deare hee hath paid a price for us , that is worth more then the whole world . Now God shewed his love in nothing more then in this , that he parted with that that is next himselfe , the greatest , his Sonne , who being God , yet dyed in that nature , that could dye to redeeme us , and hereupon becommeth Lord. Secondly , Hee rose againe , therefore he is Lord of the quicke and dead . First , because his rising againe , was a manifestation that his death was a ful satisfaction to divine justice , or else our sinnes should have kept him in the grave still , hee being our surety : but our surety being out of prison , it is a signe hee hath fully discharged all our debt , and the price is paid . If the surety and the creditor be agreed , we know the debt is paid . Secondly , in that hee rose againe , he is Lord : because in rising againe , he entred into the possession , and exercise of that Lordship , that he had purchased . The right is one thing , and the use and possession of the right is another . Christ was Lord of us before he dyed , he was Lord of us when he dyed : but hee did not enter into possession of this Lordship till he rose againe . Therefore he saith , All power is given to me , both in heaven and earth ; when hee was ready to goe up to heaven , to shew that by his resurrection , the right hee had by death , was manifest . Lastly , because his rising againe ; shewed that the father was fully pacified , he obtained the gift of the Spirit , which next Christ himselfe , is the greatest gift , God gave his Sonne first ; and then the Spirit that comes from the Father and the Sonne . The Spirit was not given till his resurrection and ascension , as it is Iohn 7. Why ? because , till all enemies were fully subdued by his death , and witnessed to be subdued , by his resurrection , the Spirit could not be so fully given , the Spirit being a declaration of the good will of God that sent it . Now when the enemies of Christ were tryumphed over , and God had shewed by the raising of his Sonne againe , that he was fully satisfied . Then the Spirit comes , as the Son of Gods favour , which Spirit doth enable us to be subject to Christ , and makes us come under Christs Kingdome , which is a spirituall government . Wherefore , because he obtained the Spirit for his members upon his resurrection , thereupon is the inference good , he rose againe , therefore he is Lord of the quicke and of the dead . Thirdly , Hee revived , therefore he is Lord of the quicke and of the dead ? reviving and taking such a life , as is not subject to death any more : hee is now in heaven , to make good that he purchased on earth . He revived I say , to be a King , Priest , and Prophet , at the right hand of God for ever , there to rule his Church , and to overrule all the enemies of it , till he hath subdued all , till hee hath gathered all the Elect , and brought his Church out of the world , and made his enemies his footestoole . You see then the ground is good , and the inference is good . Christ dyed , and rose , and revived , that he might be Lord of the quicke and dead . I come now to the thing proved . That he might be Lord both of the dead , and of the living . Christ is Lord , both of the dead and of the living , for the better clearing of the point , let us see what is Lordship ? Lordship properly is Ius in rem & personas , it is a right , and where it is ful , it is a right with possession , either in things or persons . But what manner of Lordship is this ? Christ is an universall Lord of and over all , over all the world , both over all the dead , and all the living , but more especially , and in a peculiar manner , he is Lord of his Church ; even as a husband is Lord over his wife , which is a Lordship with sweetenes : So Christs government is with unspeakeable , with unconceiveable sweetenesse . He is Lord , as the elder brother , as the first begotten is over the rest , for he is the first begotten among the dead , this likewise is a sweete governement . It is indeed a Lordship , of a King over his subjects , as his Lordship is a branch of his Kingly office , but it is such a Lordship as is for the good of his Subjects , It is not a derived happinesse , they injoy the head , and the subjects ; Christ accounts himselfe happy in his Church , which is his fullnesse , the Church is the fulnesse of him that filleth all things . Ephe. 1. And more especially is the Church most happy in this governement , it is such a Lordship , as is indeed altogether for the good of the Subjects . To us a Childe is borne , to us a Sonne is given . He dyed , and rose , and revived , and all is for us , a Christian may say of Christ , that he is totus in meos usus expensus , as one well said , he is all mine , hee is all expended for my use and profit . It is such a Lordship , as makes all his subjects Kings , therefore it is said , Rev. 1. He loved us , and gave himselfe for us , to purge his Church , as it is Ephe. 5. and likewise to make us Kings and Priests ; where note , Christ hath a notable attendance upon him ; he is served with none but Kings : All Gods children are Kings , even the meanest servant that is any where in the world , in spirituall respects is a King , what a Lord and King is this , that makes all his servants Kings . You see therefore , as Christ is an universall Lord , and also he is a peculiar Lord over his Church . Againe , hee is an independant Lord , onely his Father joynes with him in all , he is subordinate to his Father as mediator , but hee is independant in respect of all humane authority whatsoever , all humane authority is derived from him , By me Princes raigne , &c. His government in regard of all those governements , is altogether independant , therefore hee is called the Lord of Lords , and King of Kings , hee is Lord Paramount as we say , over all , and they all are , or should be dependant upon him . And likewise he is a Lord of the whole man , body and soule , he is a Spirituall Lord : He commands not the body onely , but the Soule , he sits in the throne of conscience especially , and there he subdues the conscience and the soule to him ; there he prescribes lawes to the conscience , and pacifies the conscience , and stablisheth conscience , and settles it against all feares and terrours whatsoever , he is Lord of body and soule , especially of the soule , he bowes the necke of the inward man , and brings it wholly to be subject to him , he layes his command upon the very soule it selfe . And he is an eternall Lord , you see here he is Lord of the quicke and of the dead , all other Lords have nothing to doe with men , when they are dead they can doe them no more harme , they have some power indeed over their dead bodies , but alas that is senselesse ; their government ends in death , because they are Lords over the outward man onely : but Christs Lordship is when we are gone hence , and then more especially ; for then wee are more immediately with him , wee are nearer the fountaine , when our soules are gone to him , that gave them : I desire ( saith S. Paul ) to be dissolved and to be with Christ , which is best of all , especially then hee is Lord , when wee are gone hence . In a word , he is an excellent Lord , for he hath all things that a Lord should have : a Lord should have three things , authority , sutable vertues and abilities , power and strength answerable to all : Now the Lord Christ hath all these ; and first he hath authority , for God the Father gave him power over all , hee purchased it , and his Father gave it him , he gave him the heathen for his possession , and All power is given to me , in heaven and earth ; and hee hath full authority , as it is Iohn 17. Thou hast given me power over all flesh , hee hath then authority . Secondly he hath all graces and vertues fit for a Lord and governour , hee hath Righteousnesse , Wisedome , bounty , affections , &c. we neede not make doubt of it , for he is the spring of all these in others ; his scepter is a Scepter of righteousnesse . Thirdly , hee hath strength answerable to his authority , for he is a Lord that is God ; sometimes among men authority wants power , or other qualifications , but in Christ is all : the utmost , and greatest fulnesse of all : These things premised , let us make some use of all . But first let us see why it s sayd He is Lord both of the dead and of the living , prefixing the dead before the living ? To shew I conceive that Christ is Lord of those that were dead before , as well as of those that are alive now . Christ is the Lord of all from the beginning of the world , from Adam to the last man that shall stand upon the face of the earth ; therefore he is Lord of those that were dead before , as well as of those that are alive now , and that shall dye after , he is Lord of the dead , and of the living : Now for use , first where he saith , For this end . It is a point wondrous pregnant , and full of very comfortable use : first shewing that the grounds of a Christians faith and comfort , are very strong , ( as you see how the holy Ghost dwells upon the argument ) For this end ( saith he ) Christ dyed and rose againe , and revived , that he might be Lord of the quicke and of the dead . God doth all to ends , it being a point of wisedome to prefixe an end , and worke to it : If God hath an end , and providence in the haires that fall from our heads , hath he not a farre greater in disposing of things for the good of the Church ? His Sonne is given to death and raysed againe , it is for the greatest end in the world , being the greatest worke , the greatest worke hath the greatest end , such was this end , the Lordship of the Church ; For this end ( saith he ) Christ dyed , and rose againe , that hee might be Lord of the dead , and of the living which is his Church . And is this Christs end to be Lord of the living and of the dead , we must have it then our end too , to serve Christ , to live and dye to him , for being under him , our ends must be answerable to his , as wee shall see after . For this end . Againe where it is sayd he dyed , and rose , and revived , that he might be Lord of the dead and of the living . It is a profitable course ( I speake it onely in generall ) when wee thinke of the abasement of Christ , to thinke of the end why ; so of his exaltation , its good to keepe these together to avoyd scandall , that might arise in our minds from either , though of by it selfe , that God should stoupe so low , least the thoughts of Christ dying and stouping so low should offend us , it s good also to thinke of the end that he might bee Lord of quicke and dead , and if that dazell thee againe , to thinke of our Saviour now in glory , full of majesty in heaven , and how shalt thou have accesse to so glorious majesty : oh come downe againe ! and thinke of God incarnate , God going up and downe in our flesh , of God dying , dying a cursed death , & rising againe , thus in your meditations inter . weave these thoughts to avoyd scandall , thinke of his glory , and that you may not be amazed at the glory , so as to be deterred from going boldly to him , thinke of bone of our bone , and flesh of our flesh , God dying in our nature , joyne these two together , For this end the Sonne of God both dyed , and rose , and revived , that he might be Lord both of the dead , and of the living . Againe you see here in generall that the grand principall points of religion , have an influence into all the particulars , and there is a homogeniall deduction , ( as we call it ) of divine truths one from another , all depend one upon another , and all divinity : for howsoever divine truth bee contrary to carnall reason sometimes , yet there is strong reason in all divine truth , for one is the cause of another , and one depends upon another , as here , Christ dyed , and rose , and revived , one followes another : what from all this : to be Lord of quicke and dead , how then prooves he that he is Lord of all ? because he dyed , and rose , and revived , one riseth from another , so that though carnall reason be one thing , and all divinity be another , yet there is reason , and deduction , issuing of one thing from another , in divinity most wisely and holily , and it is a part of wisedome to observe , how conclusions rise from principles , as branches and buds doe from rootes : indeede if we would enter into serious considerations of the grounds of religion , how they give life and rise unto their particulars , they would have an influence into the whole course of our life , as perhaps wee shall see in the particulars more clearely . For this end , &c. Againe in generall , when he saith Christ is Lord of the quicke and of the dead , we see thence the truth of the Catholike Church , from the first man living to the end of the Church , under one head Christ : Christ is the Saviour of those that were before the Law , under the Law , under the Gospell , Christ was the Saviour of all , he is the Saviour of the dead as well as of the living , all come under one head , which hath no further use than to informe us , in that one point of doctrine , to shew that Christ is yesterday as well as to day , to Morrow , and for ever , all that were saved before , that are saved now , and that shall be for ever , are saved by Christ , there is no other name under heaven , whereby wee can be saved , he is the Lord of the dead and of the living : Now therefore to come more particularly , Christ is Lord both of the dead and of the living , what a Lord we heard before ? This is a point of wondrous comfort , and likewise a point informing us of our duty , and withall shewing us that Christ will worke that duty in us , because he is a Lord , not onely that should rule over us , that we should be subject to him , but to make us subject to him , it is a point of wondrous comfort , and of duty , and of this issue that we under the covenant of grace , shall bee inabled to performe that duty to our Lord. And then it is a point of wondrous security , in life , in death , as alas , sometime one thing amazeth us , sometime another , sometime wee are willing to dye , Elias was afraid to live , sometime wee are afrayd of-death , as we are all naturally : why , come life , or death , come what will come , we are under a Lord that is Lord of the dead , and of the living , so it is a point of wondrous security and quiet to a Christian in all passages , hee somtimes lives , and sometimes dyes , but his salvation is not at that hazzard to be off and on , but whether he live or dye , hee is sure to be saved , for he is under the Lord of the living , and the dead . But to speake a little of the first ; it is intended for comfort , as well as direction , to duty , and to be subject , to submit to the Lord , it is a comfort that we have a Lord that rules us for our good , while we are living , and when wee are dead , and for ever : and indeed wee cannot have a greater comfort beloved than this , that we are not our owne , but that wee are bought with a price , that we are under Christ , why what a comfort is this , will you say ? homo non est natus , &c. as the naturall man sayd , a man is not borne to subjection but to honour , and governement , what comfort is this , to be under Christ , to be under a governour ? Oh beloved know that it is the greatest comfort , as the rule is , every thing is perfect if it be weake , by that whereby it is subject to a higher , the vine is perfect by leaning to the Elme , it would lye on the ground else , and be spoyled : the perfection of the weake creature the sheepe , is to have a shepheard , the perfection of a weake nature is to have a ruler for their good ; the perfection of the ship , is the Pylate , it would dash on every rocke , and bee tossed with every wave else , and so it is our perfection that we are under a Lord , such a Lord as this is , cui servire regnare est , &c. to whom to serve is to reigne , for all his servants are so many Kings , it is our perfection to bee subject to him , therefore it is a wondrous comfort that Christ is become Lord of the living and of the dead : I beseech you therefore think of it in your meditations , all the Scripture aimes at this end to comfort , whatsoever is written , is written for our comfort , and this is a principle of divinity among the rest , that a Christian is not his owne man now but he is under Christ , and this is a comfort both in life , and death at all times , as the Psalmist saith , My times are in thy hands Lord , hee saith not my time , but my times are in thy hand ; so wee may say our times are in Christs hands , our time of being borne , our time of living and dying , and when wee are dead , our time of rising againe ; our time , the whole current of our time is in thy hands , not in the devills hands , not in our enemies hands , beloved , for they would make short worke with us then , but our times are in our Lords hands , Christ is the Lord of our times , the Lord of our life , and death , and when we are dead he is a Lord for ever , for he lives for ever , and therefore hee is for ever a Lord. Beloved wee doe not live and dye , at the devotion , and good pleasure of any man whatsoever , they cannot stirre so much as a hayre from our head without the will of this Lord , all the devills in hell cannot stirre a haire of our head , I say nor all men that are acted by the Spirit of the devill , they may threaten punishment , but alas they can doe no more , then this Lord of Lords , will give them leave , therefore it is a point of wondrous comfort . Oh but will a poore soule say , Christ indeed is Lord of the living , and of the dead , but I finde a great deale of corruption in me , &c. and I am a sinner . Why he is Lord over thee , hee hath a sweete Lordship over thee , as well as a commanding Lordship , he is not onely a King but a husband as it is Ephes. 5. He gave him . selfe to purge his Church , and to make his Church fit by little and little , thou hast sinne and corruption , but thou hast a mercifull husband that will beare with the weaker vessell , doth he command others to doe that , and will hee not practise that that hee enjoynes others ? undoubtedly he will , and therefore it is a comfort , it is a sweete government and subjection , as of the husband over the wife , Christ purgeth , and clenseth his Church , hee doth not cast it away . For I beseech you consider , he that dyed for his Church and children , when they were enemies , will he cast them away now they are poore friends , and desire to please him ? as Saint Paul divinely reasoneth , Rom. 5. Much more shall wee be saved by his life , If he saved us by his death , much more now by his life , being in heaven , consider he rose and lives for ever , therefore will he cast us away for some imperfections , that dyed for us when we were enemies ? hee that will not quench the smoaking flaxe , nor break the brused reede , will hee cast away his poore children that strive against their corruptions ? hee will not , nay he hath promised where he hath begunne a good worke , hee will finish it to the day of the Lord , though it goe but slowly forward , yet that beginning is a pledge of proceeding , God will never remove his hand from his owne worke , till he have brought it to perfection ; therefore let any soule comfort it selfe , that will come under this Lord in a word what greater comfort can wee have than this , that he is such a Lord over us , as is Lord over all things in the world besides : for hee could not be Lord of his Church , except hee were Lord over hell , and all power were subject to him , now being so hee is such a Lord of the Church as can restraine the power of all other creatures whatsoever , because else they might annoy the Church , and affront him in his government by opposition , if he were not Lord of all things , else as well as of the church , but this is the comfort of a Christian , hee is under a Lord , that is Lord of of all the enemies of the Church , and he is so Lord over them till by little and little , hee make them his footestoole , that that is begun in this world , shall bee consumate hereafter by that Lordship , nay he will make all the enterprizes of the very enemies of his Church whatsoever serviceable , to his poore Church , for as the Apostle saith , All things are yours because yee are Christs , he is such a Lord , as that besides himselfe , being ours , hee makes all the world ours , yea the devill is ours , for in spight of him whatsoever he doth , it is ordained to the salvation of the Church , the Churches enemies are the servants of the Church , the unvoluntary servants , for they waken the Church , and scoure it , God ray seth them up for the exercise of the Church , and when he hath done , you know what course he takes with them , so then he is Lord , not only over all , but hee over-rules their actions , for the good of the Church , whatsoever they are , and hee makes all the indeavours , and plots of the enemy for the Churches good , all is yours , life , and death , though it bee death by tyrants , all kinde of death whatsoever , it is yours , what a comfort is this , that wee are under such a Lord as this ? Especially , what a comfort is this at the houre of death , when Christ ; that hath ruled us all our life time before , will take then the government and possession , of that Iewell that he hath bought with such a price , our precious soule , that when wee must part with friends , and part with this sweete body , that the soule so much loved , and with the world , and all things in the world , then Christ wil owneus for his , when the world wil owne us no longer . Therefore mee thinkes Christians should be at a poynt , for life or death , hee never goes out of the dominion of Christ , nay hee is nearer Christ , hee is more Christs , if there bee any comparison to bee made , when hee is dead , then when hee is alive , Blessed are those that dye in the Lord. To apply this a little to the present occasion , here in this Sacrament we are to have Communion with this Lord , of his death and resurrection . For what is the Sacrament but are presentation of his body broken , and of his blood powred out for us , that hee might be Lord over us ? The more communion and fellowship you have with Christ , the more assurance you shall have that you are his , which is indeed the grand comfort of all , that wee are Christs , that Christ is ours , for then heaven and earth is ours , all is ours . Now God hath ordained these Sacraments for this end , the word is the Scepter of his Kingdome , whereby hee rules , the Sacrament is the seale of the word , therefore all good subjects that submit themselves to the Kingdome of Christ , must submit themselves to this sweet ordinance of Christ , that he hath ordained for our good , the word , and Sacraments , thereby we shall finde the effectuall working of his Spirit in us , subjecting the whole inward man to his graciovs governement , but having spoken of this subject at large heretofore , I only desire you to raise up your thoughts , to consider whom you have to deale with , with him that is Lord of the quicke , and of the dead , we have to deale with the mighty Monarch of heaven , and earth , Christ ; therefore come , as with faith , because he hath ordained these things to strengthen faith , so come with reverence , knowing with whom wee are to feast , and to deale , consider of these things , and then I hope that God will vouchsafe a blessing answerable to the intendment of his ordinance . THE SECOND SERMON ON ROM . 14. 9. For to this end Christ both dyed , and rose , and revived , that he might be the Lord , both of the dead and of the living . I Shewed the dependance in the forenoone , a Christian by the Spirit of God in him , hee hath a blessed aime at all times , howsoever hee may faile in particulars , yet his ayme is right . This doubt rose from difference of aymes , whether he should please God or man ? his doubt rose in pleasing of God , what might please him most , and because hee sees not alwaies what might please him , therefore he carries this honesty , that whatsoever he doth , he will doe it to the Lord , and whatsoever he doth not , he will not doe it to the Lord , his ayme is for good at all times . Now this is proved from the generall disposition of Christians , they live , and dye to the Lord , therefore their particular actions must be to the Lord , if their whole life and death , bee to the Lord , their actions must bee to him . Now hee proves their whole life , and death are to the Lord , because they are the Lords , how doth he prove that they are the Lords ? that is Iesus Christs , because the Text saith here , For this end Christ both dyed , and revived , that he might bee Lord both of the dead , and of the living . And surely he is Lord , he will not misse of his end ; God never misseth of his end , because hee can remove all impediments betweene him and his end : Now it being Christs end to be Lord of the quicke , and of the dead , hee is Lord , if he be Lord , then those that are under him , and led by his Spirit , aime both in life and death , to glorifie him in all things . This in a word be spoken , for the inference of the words . To this end Christ both dyed , and rose , and revived . Here you have a ground and an inference : An argument and a reasoning from it . The argument or ground is , Christ dyed , and rose , and revived . That that riseth thence is , that he might be Lord both of the dead of of the living . In thē ground it selfe , I told you how Christ dyed as a publicke person , as the second Adam , &c. and now here you are to take notice likewise that hee rose againe as a publicke person , as the second Adam , &c. And likewise hee rēvived , not to dye againe , as in his first life , when hee beganne to live , hee beganne to dye , but when hee revived he did not dye againe , he lives for ever to make intercession for us in heaven , Christ never dyes againe , Rom. 6. he rose to a life that shall never end , for the divine nature doth flow into his humane nature , and doth immediately inspire such a spirituall life into it , as it lives for ever , by vertue of the Spirit of Christ , actuating , and stirring and moving him , as his naturall life did here , when hee was upon the earth . Christ dyed , and rose , and revived . To what end is all this , what is grounded hence , that Christ therefore is Lord of quicke , and dead , this is inferred from all three . Christ dyed , that hee might reconcile us to God by his death , satisfying justice , and so justice being fully satisfyed , hee might have his end in being Lord of his Church , hee had a minde to marry us , but he could not till hee had rescued us , therefore to rescue us out of divine justice , and from the tyranny of Sathan , Gods gaoler , he made satisfaction to divine justice . As for Sathan hee brought us out of his kingdome by strong hand , and so doth continually by the power of his Spirit . Now hereupon it must needes bee that hee must be Lord of that hee paid so deare a price for . And then he rose againe , for this end that he might be Lord , because , howsoever hee had a title to be Lord of the Church by the union of the humane nature with the divine , he was Lord alway , yet in regard of the exercise of his Lordship , it was deferred till his glorious resurrection , and ascention , then that that lay hid before Christs divine power , majesty and Lordship , that appeared , and manifested it selfe , as it is Rom. 1. He was mightily declared to be the Sonne of God by the resurrection from the dead , he was the Sonne of God before , but then it was a kinde of begetting , because it was then manifest : things are sayd in Scripture and Divinity , to be when they are apparent to be , so this day of the resurrection , Christ was begotten , because it was apparent then by raising himselfe from the dead , that he was the onely begotten Sonne of God , now that made way for his Lordship , for after his resurrection God gave him power over all things in heaven and earth , and then upon the resurrection he had the Spirit in more aboundance , having conquered all enemies betweene God and us , therefore he was fit to be Lord by that , because he could give the Spirit to them over whom hee meant to rule . But then in his owne person he rising , triumphed over all opposite enemies whatsoever , over death the last enemie , and over Sathan , sinne , and the Law , having cancelled all , surely he hath over-ruled all for himselfe , he will over-rule all for his Church and people , and therefore hee rose againe , to bee Lord of quicke and dead : and he may well be , because he is Lord of quicke and dead in his owne person , hee is Lord over all in his owne person ; and therefore he is Lord over the Church , and all the enemies of the Church , so farre as the enemies seized upon his person , so farre hee overcame them all , he hath as much care of his misticall person the Church , as he had on his owne body , and more too , for he gave that for the other . And then he revived to be Lord over all , that is , he lives for ever to make good what hee hath gotten by his death , hee will not lose the price of his owne blood , he is in heaven to appeare before God , and sits at the right hand of God , and rules there till he have made all his enemies his footestoole , till he draw his Church home to heaven , to himselfe , he lives for ever as the Apostle saith , to make intercession , hereupon it must needes bee that by living for ever he is fitly qualified to bee Lord over all the quicke : now I proceede . That he might be Lord both of quicke and dead . Christ is Lord both of the dead and of the living , you see upon what ground he is Lord of all , as well as of his Church , he is an eternall Lord over the dead and the living , he is a transcendent Lord , above all other Lords whatsoever , and he is independant , he is not obnoxious to any , all have power from him , and in some sort indeed Christ hath redeemed even all other creatures , they are Christs , and in some sort even proud wicked men , that live in the Church , that have perhaps some parts ( which are the occasion of their damnation , because of and by them , they are proud and insolent , ) they are redeemed by Christ , thus farre to be serviceable to his Church to use their parts to his owne ends , they goe a great way in salvation , that so by their parts , they may be fit to doe service to the Church , so he is Lord , not onely over the Church , but of others for the service of the Church . Now this point , that Christ is Lord of the dead and of the living , it yeelds many comfortable uses , I spake of some things in generall , and then wee came to some particulars , as First , seeing Christ is Lord of the quicke and of the dead , wee may comfort our selves under the Soveraignty of Christ : To be Solomons servant , was accounted a great happynesse , those that did observe the governement of Solomon , did thinke so , as the Queene of Sheba : Alas , what shall we thinke of those that are under Christ , who is greater then Solomon ? A most great , a most wise , a most loving , a most gracious and powerfull Lord over all , therefore it is a most comfortable condition , here in this life , ( to adde a little to that point ) however it be service , it is against the nature of man to serve a man , yet not to serve a more noble , to serve God is to reigne . Besides while we live here , such is our disposition , such is the weakenesse of base sinners , that they must be ruled by another , and indeede our happinesse and security consists in being ruled by another higher than our selves , we are not fit to bee our owne governours , S. Paul saith to the Galatians , an heire in his none-age differeth little from a servant , so it is with Christians till they be in heaven , they differ little from servants , and therefore they must bee under tutors , and government . And as it is a comfortable , so it is an honourable condition , for Christs Servants are so many Kings , Christ is served of none but Kings , and such Kings as doe not rule over slaves , but such Kings as in Christ rule over the greatest , and terriblest enemies of all , a Christian can thinke with comfort and incouragement upon those enemies , that make the greatest tyrants of the world to quake ; he can thinke of death , of sinne , of damnation , of judgement , of the Law , of all these things : Christs Kingdome is another manner of Kingdome than the Kingdomes of the world , they are poore Kingdomes , their Monarchs heads must lye as low as the basest subject they have , they know not how soone , and perhaps have a more terrible account to give , than any other under them : it is not so in Christs Kingdome . Therefore those Christians that are afraid of death , they forget their dignity , they forget him on whom they depend ; for Christ is Lord both of the quick and of the dead , if so be Christ be their Lord when they dye , what neede they feare to dye , and therefore let us comfort our selves when God calls for us , he is our Lord as well when wee dye , as while we live , and more too : for then our soules have more immediate communion with him , can there bee more comfort than this , that we have a Lord ever , that dyed for us , that rose for us , and lives for ever , and doth immortalize his subjects too ? joyne these together , an ever-living Lord , and ever-living subjects , coexistent I meane for the time to come , we indeed have a beginning , ( Christ had none as God ) but we have an eternall state to be for ever , and an eternall Lord to rule us for ever , and to make us happy forever , what comfort is more than this , that howsoever there be varietie of conditions in this world , wee live , wee dye , we are in prosperity , we are in misery , yet there is no varietie in the state of Salvation , Christ is not a Lord to day and none to morrow , but yesterday , to day , and the same for ever . Againe as it is a point of comfort , so it is also of duty , if Christ be our Lord in life and death , our duty is to looke to him in life and death , to live and dye to him : for our ayme must answere his ayme if we ever intend to come to heaven : for we are understanding creatures , and have a communion with him in a poore measure ; therefore what he will make his end must be our end , his end was that whether we live or dye , hee might rule over us , our end should be in life and death to bee ruled by him . How shall we live to Christ ? We live to Christ , ( this is a ground of all other duties that follow ) when we know , and acknowledge Christ hath a full interest in us , by being our head , by being our husband , by being our King , our elder brother , he hath all the sweete interest to us , that any relation can inright him to , for all other relations among men are but shaddowes of that grand relation , there onely is the realty of things , he is a true head , a true King , a true elder brother , a true husband of his Church , all ours are but , poore representations of those glorious things , then know and acknowledge so much , that is the ground of all living to him . Vpon knowing and acknowledging , issues all other obedience in our life to Christ , those that thus acknowledge Christ , they must be directed by his will , and not their owne , as a servant as farre as he is a servant , and a wife so farre as she is a wife , they have no will of their owne ; so he that lives to Christ , and acknowledgeth him to be a Lord , he must have no will of his owne , but hee must live according to the will of Christ , as you have it excellently set downe , 1 Pet. 4. Christ suffered for us in the flesh , let us arme our selves therefore with the same mind : for he that suffered in the flesh , hath ceased from sinne that he should no longer live the rest of his time in the flesh , to the lusts of men , but to the will of God : It is a comment upon this place , Christ dyed and rose and revived , that he might be Lord of the quicke and of the dead , that is , that we might live according to his will , and not after our owne , doe you thinke our Saviour Christ would so farre deny himselfe , to leave heaven , to take upon him our base nature , and be so farre abased in it , to let us live as wee list ? oh no , we must live the rest of our dayes , not according to the lusts of men , or our owne lusts , but according to the wil of God ; and therefore as the Apostle admonisheth , Rom. 12. we must search what is the acceptable will of God in all things : what is the end of our hearing Sermons , of our reading , and all the paines wee take in the meanes of Salvation ? not onely to know what God will doe to us , but what he will have of us , he will have the directing of our lives , and therefore if wee will live to Christ , we must labour to know his good pleasure to us , what he meanes to doe for us , and so his good pleasure with us , what he will have us doe againe by way of thankefulnesse , Christ squared his life immediately according to his fathers will ( It is written , in the volumne of thy booke that I should doe thy will oh God ) so all that are Christs must have the same Spirit , to direct all their lives according to his will ; now the most grand things of his will ( for his will is in the Scriptures ) are that we repent , he commands all to repent : his will is that we beleeve in him , his will is our sanctification , as it is 1 Thes. 4. his will is that we suffer , and in suffering submit our selves to him , and the Scripture is expresse in many other particulars , but these especially are named , to shew something , wherein wee must direct our selves according to his will , but ( not to insist upon particulars ) in all things wee must labour to direct our lives according to his will. Secondly , that we may live to God , we must aime at the glory of Christ in all things , and at the credite of religion , not at our owne credit ; if Christ be Lord of the quicke , and dead , while we live wee must not seeke our owne glory but his : the contrary to this the Apostle complaines of , All seeke their owne , saith he , and not the things that are of the Lord Iesus Christ , we must consider what is for the credite of religion , and the honour of Christ , and not what is for our owne advantage : is it not good reason that wee should seeke the glory of him that is Lord over us , naturally proud man is lead with a Spirit of selfe-love , and he seekes himselfe in all things , even in his religion , so farre as it stands with his owne lusts he will be religious and no further , so long as Gods will is not contrary to his , he will doe God Service , but if it crosse his will once , then hee will give God leave to seeke him a servant . Thus man makes himselfe an Idoll , he sets up himselfe in the roome of God , he doth all things , as from himselfe , so for himselfe , nor indeede can he doe otherwise , ( till hee put off himselfe wholly , and deny himselfe ) a man cannot goe beyond himselfe but by grace , that ray seth a man above himselfe , it makes him have an eye to some excellency , out of himselfe , conformity whereto , and interest whereinto will make him happy . Now that we may aime at Christ in all things , it is good to call our selves to account for our aymes , wherfore we live , & wherfore wee have are , or doe any thing , either in grace or nature , it is or should be , not onely that we may be saved our selves , but that Christ in all may bee glorified , wee neede not sever these , for Christ joynes them both together , and he that seekes his owne Salvation , seekes the glory of God , because God will be glorified in saving us , the end hath a maine influence into all actions , and as it differenceth man , from other creatures , that though he doth the same action as a beast , he eates , and drinkes and sleepes , all for another end , for an end beyond himselfe , because he is a reasonable creature , whereas other creatures rest in themselves , so it differenceth betweene naturall men , and Christians , they differ in their aymes not in their actions , both doe the same thing , one doth it for base ends of his owne , keepes within the circle of those ends , the other having a light discovering excellencies better than the world can afford , and having another Spirituall life above , hee is thereby directed to further aymes in all , yea even in his civill actions . Saint Paul gives a rule , that Whether we eate or drinke , or whatsoever wee doe , we should doe all to the glory of God : though the action bee common and civill not tending directly to the glory of God , as eating , &c. yet our ayme should be in it , at Christ and at God , that the body thereby being refreshed may bee fit to serve God. And indeed there is not the commonest action of this life , but we may shew that we have a good end in it , and therein glorifie God , therefore in Scripture , it is put as a kinde of limitation , Obey in the Lord , marry in the Lord , doe all things in the Lord , that is in Christ , he shewes that wee should doe all such things , intimating that as we must goe about such enterprizes with invocation of the name of the Lord , &c. so chiefely we should doe them so farre and no farther , as they may stand with the favour and glory of Christ : In subordinate things , the rule of subordinate things is to doe them so farre as they may helpe to the maine end : Now the Service of all other is subordinate to the Service of Christ , and all other bonds are serviceable to the maine bond in marriage , or whatsoever we may not prejudice the bond of marriage in the Lord , marry not rich , nor honourable , but in the Lord , all things must have their limitation to bee done in the Lord , that is , so farre as they may stand with pleasing the Lord , thus we see what it is to live to the Lord with his good pleasure and likening . Now an assistant helpe ( of living to the Lord ) is a perpetuall selfe-deniall of our owne wisedome , will , and affections in all things , else wee shall live to our selves , and to the Lord we shall never attaine . But you will say this is a hard saying ; True , but consider this one thing , that we are the greatest enemies to our selves of all , and wee carry in our selves a cursed enmity to all that is divine , and supernaturall , naturally we are trained up to our owne will , therefore we cannot indure the yoake of Christ without : supernaturall strength . Againe divine things perpetually crosse the liking of the soule , whereupon there is an antypathy betweene us and Christ , and divine things , therefore there must bee selfe-deniall of necessity . Now the knowledge of this will bee a good meanes to inable us to the duty . Another helpe to this , of living to Christ , is to complaine of our selves to Christ , as Saint Paul Rom. 7. Oh wretched man that I am , who shall deliver me , &c. To informe against our rebellions , that we live too much to the flesh , and too little to the Spirit ; too much to our selves , and too little to Christ , by reason of that principle of flesh and blood , and to desire him to captivate all , and bring all in subjection by his Spirit , this is alway a signe , of a man lead by the Spirit , that it directs him to Christ , the Spirit as it comes from Christ , and the father , so it directs to Christ to the pleasing of the Father , and of Christ in all things . Here I might take just occasion , to reproove a company of men that live under the Gospell , that will bee saved by Christ forsooth , but will not have Christ a Lord to rule over them , they will be ruled by rules of state , or rules of flesh , and blood , and their owne lusts , by the rules of hell sometimes , so that they may have their owne aimes , their owne ambition satisfied and raisethemselves , to their owne pitch a disposition cursed , and opposite to that religion which they professe , for our life should be a living to Christ , and under Christ a living to the Church and state : But say they Let us breake their bonds , and cast their coards from us , what doe they thinke wee will be awed with a company of poore preachers , away with them , we will have our wills , let us breake their bonds in sunder . Christ sits in heaven , and laughes them all to scorne , Psal. 2. they shall know at length hee will be no Saviour , where he is no Lord , if he may not rule them by his Spirit and holy directions while they live , he will not owne them when they dye , for you see the text joynes both here , he dyed , and he is Lord , when hee dyed there came water and blood out of his side , to shew that hee came not onely to shed his blood , to dye , and to satisfie divine justice , but by water to clense us , and to fit us to be subject to his government , therefore those that take him as a Priest to dye and will not have him as a Lord they rent his offices , I doe but touch these now . We see what it is to live to Christ , let us see : what is it to dye to the Lord ? To dye to the Lord is to know and acknowledge that Christ hath power over us when wee dye , thereupon to submit our selves to him , and not to murmure and fret , when he comes to call for our life and soule , as if we were unwilling to part with them . Then againe to dye to Christ is when upon any good occasion , he calls for our lives , in standing for a good cause , for the Church or state , to be ready to lay it downe ; there is not the least tittle of truth , but it is better than a mans life , a man may not onely dye , in case of martyrdome , but in case of justice and truth , and so he must be willing to doe , if he will dye to Christ. Againe wee dye to the Lord when we carry our selves so when death comes , as wee may expresse some graces to glorifie God , even in our very death , when wee studdy to doe all the good we can , that wee may dye fruitefully , out of this consideration , my time is short , I will labour to bee sowing to the Spirit , as much as I can , not to dye like fooles but wisely , knowing that there is no further opportunity , here is the time of seede , hereafter will bee the time of reaping : therefore there is no Christian , that is master of himselfe at the houre of death , if some disease disable him not , but he studdies how to shew himselfe as fruitfull as he can at that time ; as you see our Saviour when he was to dye , what long chapters there are three together , of his demeanour how hee strengthned his Disciples , what an excellent prayer he made to God , see Moses how hee carryed himselfe at his death , what excellent admonitions hee gives ; and good Iacob what an excellent Will he made , and S. Peter knowing he must put of his earthly tabernacle , he labours to put them in minde to glorifie God as Saint Paul saith . A Christian ought to end his dayes in faith , and obedience ; in faith that God will take his soule , when he commits it to him , and he shall reigne for ever in heaven : In obedience thereupon , because he beleeves , he dyes in faith , he will dye in obedience , I even offer my selfe to thee , because I beleeve thou wilt care for mee when I am gone hence , for thou art the Lord of life and death and thou art the Lord of mee when I live , and when I am dead . Well , as it implies duty , so it implies a gracious effect , that wee shall be inabled to this duty , he indeed in himselfe is a Lord , wee ought to acknowledge him so , nay , we shall have the Spirit if wee be his , to cause us to acknowledge him , you have a notable place , 2 Cor. 5. 15. to this purpose , The love of Christ constraines us , because wee thus judge , If one dyed for all , then we are all dead , if hee dyed to redeeme us from death , to what end did he dye ? he dyed for all , that they that live , might not live to themselves , but to him that dyed , and rose againe : It is nothing but this in the Text , we should live to him . Now this that wee should live to him , it is not an aime of ours onely , but an effect that hee workes in us , he dyed that we might live to him , for he dyed , and rose , that he might obtaine the Spirit ; by this Spirit hee inableth us to live , and dye to God , as you have it , Rom. 8. at large proved , those that are Christs , have the Spirit of Christ , and are led with it . Beloved , it is a part of the new Covenant , that whatsoever ourduty is , we shall have ability to performe it , by the Spirit of Christ , for all the gracious promises of the Gospell , are not onely promises upon condition , and so a covenant , but likewise the covenant of grace is a te stament , and a will , a will is made without conditions , a covenant with conditions , that as hee hath made a covenant what he would have us to doe , so his testament is , that wee shall have grace to doe so , he will put his Spirit into us , and circumcise our hearts , or else beloved , there would bee no more strength of the covenant of grace , then there was of that of nature in Adam , why did Adam fall ? he had not the Spirit to uphold him , nor had he the promise of it , to keepe him that hee should not fall , therefore the covenant of workes was frustrate , but now the covenant of grace is this , that whatsoever God requires , he will give his Spirit , to inable us to doe it , that the covenant may not bee frustrate , if God shold not make good our part as well as his , we shold not be saved . Therefore , now in the covenant of grace , wee may boldly goe to God , and Christ , and alleadge unto him , when any duty is pressed upon us , and when wee are about to performe any duty , and finde want of strength , Lord thou knowest I have no strength of my selfe , I am a barren wildernesse , but thou hast entred into a covenant of grace with me , which covenant now is a testament , a free will , that thou wilt give what thou requirest Lord , in the use of meanes that thou hast ordained , in attending upon thee , and looking up to thee , I desire that thou wouldst give me strength to submit to thee , to live , and dye to thee , to direct my course , as I should , this should be the course of a Christian , and not to set upon things in his owne strength , but when duty is discovered , looke to the promise of grace , and of the Spirit , and put them into suite , and alleadge them to Christ , in the use of sanctified meanes , as reading , hearing , holy conference and the like , and hee will enable us to doe that that is our duty . Therefore a man may know , who is indeed under Christs governement , by this , for he that is actually under Christs government , and acknowledgeth him to bee his Lord , hee hath ability to live , and dye to him , in some comfortable measure , to deny himselfe , to goe out of himselfe , to live and to dye to the glory of God. The Spirit of God hath given him this victory , and tryumph over his owne heart . Last of all , if this be so , here see the wondrous secure state of a Christian , Beloved , that as Christ is his Lord , both in life and death , and it is his duty to subject himselfe , so Christ wil give him grace , so to direct his life . Therefore let us doe our duty , attend upon the meanes , and lift up our hearts to God , let God and Christ alone with all the rest , let Christ alone with ruling us , and with inabling us to be ruled by him ; hee is Lord not onely over us , but in us , by his Spirit . But theSpirit breatheth where it listeth , there must bee waiting upon God in his Ordinances , till we finde ability to holy duties , and those that have so much patience to honour God and Christ , so farre as to attend in the use of good meanes , till the good houre come , till the Spirit come to subject their spirits to duty , no doubt but God intends well to them , but those that are so short spirited , that if they finde not ability to deny themselves , and to live to God , and to breake off their course of sinne , but give over in a kinde of base dispaire , it is just with God to leave them to themselves , that they shall even live and die to themselves , that is , they shall live without respect to Christ , and dye without respect to Christ at all , as if there were no Christ to take care for them . Now out of this branch of holy security , upon the care & power , and Lordship that Christ hath over us , for the time to come , it riseth that a Christian may be assured of his salvation , of his perseverance because Christ is Lord of all , he is Lord of his heart , hee is Lord not onely of the things without us , but of our spirits within us , and hee will inable us to subject our selves to him , that neither things present , nor things to come , or any thing , shall ever be able to separate us from the love of God in Christ , not onely from Gods love to us , but from our love to God. Beloved , let this incourage us , to come under the governement of Christ : There is no security or safety , but in his governement , wee are sure of nothing in this world , but we are sure of this , that Christ , if he be our Lord , is our Lord for ever , and that nothing in the world shall ever be able to separate us from him . I will close with this , you see Christ is ours , whether wee live or dye , hee is Lord of quicke and dead , let us labour to live to him , that hee may rule over us while we live , else when wee come to dye , though we never so much ( perhaps out of principles of selfe love ) desire him to be ours , it is to no purpose : while we live , therefore let us submit to his government , and if we live to him , we shall easily dye to him : if we doe not inure our selves by daily selfe deny all , and practising of the duties of obedience to live to him , how shall wee come to dye to him ? our life may bee snatched from us against our wills , wee may dye with a kinde of fretting and indignation , that we can live no longer , that wee can enjoy our pleasures no longer , but to dye meekely , and quietly , as to a Lord , submitting our selves to him that is the Lord of life and death , a man can never doe it , that hath not lived to the Lord Therefore I beseech you every day be acquainted with the actions of living to the Lord , whatsoever you doe to men , doe it as to the Lord , in the Lords strength , to please him , and as it may stand with his favour and no further : And especially take the advantage of your younger yeares , to roote out lusts , that will grow to that head else , that God in his judgement , giving you up to your selves , ( after long rebellion ) you shal never bee able to deny your selves to live to Christ , and when death comes to dye to Christ , therefore let us inure our selves , to deny our selves , in the practice of every holy duty , as to the Lord betimes , that so we may get the upper hand of our flesh , in these holy performances , that they may be easie and sweete to us , as indeed the yoke of Christ is after it is worne a while , the subjection of Christ is the sweetest subjection in the world , it breedes the greatest peace , and joy , and love , and contentment to the soule , and which is more then all , a blessed hope , for the time to come , he that is life , is inured to holy duties , and hath overcome the rebellions of his base flesh , when he comes to dye , he can say with Simeon , Lord now let thy servant depart in peace , that is , thou Lord of life , now thou wilt have me dye , I am even content to dye , to resigne my selfe to thee , who can say so , but he that makes Christ his Lord , all his life time ? then when death comes , he is content to yeeld unto him as a Lord , else it will be just in the houre of death for Christ , to say as it is Iudg. 10. doe you come to mee , and commend your soules to me ? goe to the lords you have served , you have served the humours of such a one , you have alliena'ed your soules to such a one , you have given your soules to sinne , and to such men as are instruments of the devill , you have denyed your honesty , your faith , your religion , goe to him , goe to the gods you have served , they are your lords , I am not your Lord , I was not al your life time , though these speeches be not uttered , the effect of them will , the soule will conclude , I have served mine owne lusts , and the humours of others all my life time , how can I looke that the Lord should take my Soule , therefore let it be our daily practise , to live to the Lord , to have the chiefe aime of our life in our eye , to direct our actions so , as they may be serviceable to the maine , else not to performe them . Herein consists the maine happines of a Christian , that whether hee lives or dies hee is not his owne , but hee is his , that can dispose of him , better then ever he could of himselfe , for if wee had the disposing of our selves , as Adam had , what would become of us ? what became of Adam , when he was master of himselfe ? he lost himselfe , and all . The second Adam hath bought us with his blood , and life , to rule us for ever , will hee then suffer us to bee disposed off by our selves ? No , whether wee live or dye , wee are his , if we yeeld our selves sweetely to his governement , in life and death . THE THIRD SERMON ON ROM . 14. 9. For to this end Christ both dyed , and rose , and revived , that he might be the Lord , both of the dead and of the living . IN these words , as you heard heretofore at large , the Apostle labours to stay the thoughts , and affections of men , concerning the things of indifferency , that they should not be hasty to censure anothers Servant , who stands or falls to his owne Master , as you have it in Verse . 4. The reason is , because whatsoever they do , they doe it to the Lord , He that regards a day , regards it to the Lord , hee that regards not a day , regards it not to the Lord. Some things are of that nature , that the right aime puts a qualification upon the actions , a good end cannot qualifie many actions , but some actions are of that nature , that a good aime doth not altogether justifie it , but it frees the person from some censure , he doth it to God , some upon some conceite , may abstaine from a thing for religious ends , and are not to bee censured , some againe performe it , and are not to be censured , because they doe it to the Lord , that is , out of religious respects . How doth he prove that they doe it to the Lord ? he proves it more generally , ver . 7. None of us live to our selves , nor none of us dye to our selves , which I spake of before . Then he proves that we are the Lords , because it was the end of Christs dying , and rising , and reviving , that hee might be Lord both of the dead and of the living , and if he be the Lord , then we ought to live , to this Lord of the quicke and dead . We see Saint Paul here makes use of a generall truth , of a grand principle , that we are the Lords , and therefore live to him , and dye to him , and doe particular actions to him , or not doe them to him , to shew that wee should have in minde , information of sound general truths , that are the ground of all particular practise , as we shall see after . For to this end Christ both dyed , rose , and revived , &c. The words , they are Christs universall government of the dead , and of the living , inferred from the end of his death , reviving , and rising againe , a comfortable inference , from a strong ground . We considered the particulars , Christs death , rising , and reviving . Christ dyed as a second Adam , as a publicke person , in whom dying all dyed , when other men dyed , particular men dyed , when Paul was dead , Paul dyed , and there was an end , onely there was an exemplary good , in his death , but there is more then an exemplary good , in the death of Christ , Christ dyed alone , and singular in this respect , because in him dying , all dyed that were his , that the Father gave him to dye for , for they goe parallell , Gods gift , and Christs death , hee did all by commission , and hee would not transgresse his commission , and he dyed a violent and cursed death , because otherwise hee could not have saved us , that were under a curse , so as a second Adam , hee rose , and as a publike person , therefore wee see in the resurrection of Christ , many rose , it is like enough they dyed againe , it was for a particular dispensation , to shew that Christ rose as a publicke person ; and it is not strange to thinke so , that to honour God they should be content to live a w●●●e , when Christ himselfe that was God , was content to bee man , and to be abased to death , that grand mystery makes all other things credible , he rose therefore as a publicke person , to give life to all that he dyed for . So hee revived , that is more than to rise againe , never againe to lay downe his life , as you have it excellently set downe among other places , Revel . 1. 18. I am he that liveth and was dead , and behold I live for ever more , amen , and he seales it too , I have the keyes of hell and of death , that is , the dominion of hell and death , for inde●●●hrist is life it selfe , and life cannot dye , as God he could not dye , and therefore he tooke upon him that nature , wherein he might dye for us , and now having done that dispensation , that office , there is a perpetuall influence of life , from the fountaine of life , his Godhead , to his humanity , so he never dyes any more ; then here followes the scope and end of all , That he might be Lord of the dead and of the living . The three offices of Christ they have this order , in regard of manifestation . First , he was a Prophet to instruct , and teach his in himselfe , and likewise by his ministery : And then a Priest to dye for those that are his , to make intercession now for ever in heaven ; and then a King : first a Prophet , then a Priest , and then a King : He was all at once , the very union invested him in all these , but in regard of manifestation , he was first a Prophet to in struct us of the end of his comming into the world , and then a Priest to doe that grand office , that we have most comfort by , and then a King to rule us , he could not be otherwise , for if he had manifested himselfe a King , and a Lord in his glory , where had beene his abasement , if they had knowne him to be the Lord of glory they would never have curcified him ; onely some sparkles of his God. head , and Lordship , and Kingdome , and royalty over all flesh , brake out in his miracles , yea in his greatest abasement there were some sparkles I say , even when he lay in the manger , Kings came to adore him , when he payd tribute , he had it out of a fish , by a command , by majesty , when he was on the crosse hee converted the good theese ; so somewhat brake out of him , that he was a person more than ordinary , but that was for speciall ends , ordinarily hee went on in a course of abasement , and all that he might performe the great worke of redemption , therefore hee made a stoppe of his glory and Kingly office , that hee might not manifest himselfe , in that relation and office ; that he might doe the office of a Priest to dye for us : therefore you have it here in the due order ; Christ dyed and rose againe , as the high Priest of his Church , that hee might he Lord of the dead and of the living , he was so before , but he was not manifest before : therefore he is sayd to be manifest to be God by the resurrection , Rom. 1. 4. he was God from ēternity , but he was borne then , This day have I begotten thee , it is spoken of the resurrection , so you see here Christs offices , the state , and condition of his humiliation , and of his exaltation , and the use and end of all , That he might be Lord of the dead and of the living . And if we be any thing offended with that abasement , that God should dye , looke to his rising , and reviving , and Lordship over all , both quicke and dead , and if we bee dazelled with his glory , looke backe againe to God in our flesh , and God in our flesh abased , even to the death of the crosse ; oh it is a sweete meditation beloved , to thinke that our flesh is now in heaven , at the right hand of God , and that flesh that was borne of the Virgin , that was layd in the manger , that went up and downe doing good , that was made a curse for us , and humbled to death , and lay under the bondage of death three dayes , that this flesh is now glorious in heaven , that this person is Lord over the living and the dead , it is an excellent booke to studdy this , beloved studdy Christ in the state of humiliation and exaltation . That he might be Lord of the dead &c. How is Christ Lord ? He is Lord of the dead , those that dyed before he was borne ; and of the living those that are since , he is yesterday , that is , to those that were before he was , and to day , that is , when he was , and to morrow and for ever the same , therefore he saith of the dead and of the living , of the dead , that is , in reference to former times , Christ is the Lambe of God slaine from the beginning of the world . By what title is hee Lord ? By a title beloved , not as God , but by a title of conquest as a redeemer : for he dyed that he might be Lord , we are a bloody spouse to Christ , we are the price of his blood , he dyed that he might bee Lord , he must winne us before he could have us ; thereupon dying and purchasing us , now hee is Lord of his Church and Children by marriage , before he could marry us he must bee borne in our nature , for the husband and wife must be of one nature : and being in bondage to a contrary King , to Sathan ; hee must redeeme and purchase us out of Sathans hands , so he is a Lord by conquest , and then he is a Lord in a nearer relation , hee is a Lord as a husband , He is Lord both of the dead and of the living . But the point is sweetest in the use of it , onely know for a ground that Christ is Lord of the dead and of the living , as mediator God-man , not as God , but as God man , God in our nature , and hereupon wee have diverse sweete comforts : as for example . First of all it shewes what we may expect from Christ , what Christ will doe to us , and what wee ought to returne to him againe , for relations are bonds , especially when they are so founded , as this of Christs is , to bee Lord over us both in life and death , it is founded upon redemption , and upon our Spirituall marriage , relations are bonds , and therefore they tye on his part to shew what wee may expect from him , he is Lord of the living , and of the dead , wee may expect on his part , all that a gracious Lord should doe , to provide for his Church and children , we may expect that from him , that ( wee can from none else that ) hee should not onely be Lord over us , but that he should make us subject that hee should flow in to us by his holy Spirit : for here is the prerogative of Christ , that he is such a head as quickeneth dead members , he is such a husband as makes his spouse beautifull , he puts glory upon her , no other husband can doe it , Moses married a blacke woman , but hee could not alter her hue , much lesse her disposition , it is not in the power of any man , a King cannot alter his subjects , but he is such a King as alters the nature of his subjects , he makes them subject , he takes them out of a contrary kingdome , as being not borne his subjects , but borne anew by the Spirit , he doth all provision , protection , the changing of our natures , the beginning of a good worke , and where this Lord begins a good work , hee finisheth it to his owne day : for beloved know this for a ground , that now in the second covenant , we are not left as Adam was , in the hands of our owne free will , to stand or fall , but now in the second covenant that is founded upon Christs death , and satisfaction for us , Christ gives grace , he gives his holy Spirit to bring us within , the compasse , and performes both our part and his too ; he makes good his owne to be a gracious Saviour to us , and he performes our part too , or else the second covenant , the covenant of grace should be frustrate as the first was , if it were left to our freedome , therefore that is that that we may expect from this Lordship of Christ , the performance of the covenant of grace , in writing his law in our hearts , other Kings give lawes and write them in tables , but they cannot write them in the hearts of their subjects , but hee is such a Law giver as writes his owne will in the heart , he teacheth the very heart obedience , we are taught of God to love one another , I will write my law in their bowels , and in their inward parts , that is , they shall not onely know what they should doe , but they shall know the doing , the affecting , and performing of the things ; they shall be able to doe the things , so Christ is a Lord over us , not onely teaching us what we should do , and injoyning us in a kinde of superiority , this is your duty , and not this , but inabling us to doe that that he commands , he gives us the very doing , the affections and loving , he teacheth our hearts to love . I say this we may expect from him , in the use of meanes , and subjecting to his ordinances , which is a wondrous prerogative to those that will submit to his law . We may expect againe from this Lord advancement , he is such a Lord as makes all his subjects kings , the meanest man that is a subject to Christ that hath the Spirit of Christ is a King : Now he is a King over that that all others are slaves to , that are not Christians , they rule over others , but they are in thraldome , to their owne lusts , but he is a spirituall King , a King over hell , and death , and those things , that the very greatest of men are afrayd off ; as who feares death most ? and hell most ? those that deserve it most , by reason of their great place , sinke most in sin and rebellion against God , and contract more guilt than other men that that they are afraid of a true Christian as a Christian , is most triumphant over , he is a King over those things , for every subject of this Prince is a King. Christs manner of government is hid now , there is more reallity in this , then can be expressed therefore wonder not : In a word Christ as our Lord binds himselfe to bring us to glory , never to leave us till hee hath brought us to that place that he is in himselfe , Father I will that where I am they be also , and hee purgeth his Church , Ephes. 5. That he may make it a glorious Church , he takes upon him not onely to dye , to redeeme us from hell , and damnation , and to set us in a state of favour with his father , but to goē on in a course of fitting us till he have brought us to the glorions condition that he is in , it lyes upon him to doe it , therefore let us doe our duty , as wee shall see after , and let him alone with that that belongs to him ▪ For our selves beloved this is our honour , that we are under such a King , such a Lord both living and dying ; it was the honour of those that lived in Solomons time , that they were under such a wise Prince , the Queene of Sheba judged it so , but what an honour is it to a Christian now , that he is under such a blessed Prince as Christ is : It is a great honour to be the Spouse of such a husband , to be the subject of such a King , to be members of such a head : and therefore we should oft thinke of it , to put honourable thoughts into us , and I know no greater way to keepe us from sinne , from base courses , than to have our thoughts strayned to this high point , to thinke of the dignity of a Christian , what a condition he is now brought unto in Christ , and what hee shall bee brought unto ere long , this should make him honourable to himselfe , to make him in a holy state , to thinke himselfe too good to defile his soule , or body , that is so dearely bought , and so highly advanced shall such a man as I flee ? saith Nehemiah , oh looke to that , shall such a man as I flee . It is the honour beloved of a Christian , that hee is Christs living and dying . But you will say an honour , it is an honour to be free , the subject is bound , non sumus nati , &c. as the heathen man sayd , we are not borne to slavery , but to honour and liberty , and it is an appetite ingrafted in man , to desire freedome above all things . It is true , In regno nati sumus Deo , &c. wee are borne in a Kingdome , and to serve Christ is to reigne , for where there is a subordination , it is a prerogative to be under a better : as for the body being baser than the soule , it is for the good of it to be under the soule , because it is more excellent , it hath life , and wisedome , the body is a loathsome dead thing of it selfe : the sheepe being a weake simple creature , shiftlesse , to bee guided by a sheepeherd , who is of a superiour nature , and wise to defend it , it is its security and safety , for the Vine that is a weak plant of it selfe , to have support , it is for the good of it , for man that is in a subordination to a higher nature to God , for him to be under the government of Christ God man , of God in our nature , it is a great honour : as they could say in the Schooles , every thing hath its perfection , by being subject to a superiour , except the highest of all , which is not subordinate , but independant , whatsoever is dependant hath its perfection by dependance , therefore it is an honour that we bee under Christ , the greatest honour in the world , especially if wee consider what manner of government Christs is , it is a rationall government agreeable to our principles : for he guides us as a Prophet , he is not onely a King but a Prophet , to teach us , he saith not you shall doe this , he stands not upon tearmes of will , no he is a Prophet to teach us , what wee should obey , he convinceth us , and then useth us , that we would not but be der such a government : and then when hee rules our will , he doth it sweetly , he drawes it with the cords of a man as the Prophet speakes , that is , by allurements , he brings us to heaven by way of love and intisements , what greater rewards can there be thought of than those that Christ leades us by , and drawes us to subjection by , and therefore hee workes upon our will sweetely , by perswading us by allurements in that kinde . In a word , he is such a King as is a husband , would you have a milder governement then that of a husband , which though it be not a parity , yet it comes as neare as can be , such a governement is Christs , as hee is a King , so hee is a husband , hee knowes how to beare with the infirmities of his Church , he that bids the husband to favour the wife as the weaker vessell , doth not hee practise his owne principles ? will not he favour his owne spouse as the weaker vessell think you ? that hath promised not to quench the smoking flax , and breake the bruised reed , undoubtedly he will : Therefore it is an honour to bee under the governement of Christ , so rationally , and sweetely hee drawes us with the cords of a man , it is the government of a husband , and of a wise husband , I doe but give a taste , you may inlarge them in your owne meditations . And as it is our honour , so it is our security , and safety to bee under him , why ? because when wee come sweetely under Christs governement , we need feare nothing , he that feares Christ , all things feare him , since Christ hath taken our nature upon him , the devill himselfe is afraid of mans nature , he trembles to think God hath appeared in our nature , now hee is afraid of a Christian , God hath taken this nature . Then hee is such a King as wee may be secure under him , as a universall King over all things , that he may be King over his Church ; for hee hath all power in heaven and earth , Mat. 28. All power is given to mee in heaven and earth , and all for the governement of his Church , it is our security to bee under him that governes al things for the good of the Church , he saith Iohn 17. Thou hast given mee power over all flesh . Christ hath all power given to him , in relation to his Church , therefore hee hath power over the devill , over hell , and over all wicked men , and all Monarches , and opposite power is subject to him , that they shall serve the Church , when they doe scourge the Church , they are but Christs rod , they are but instrumentall to Christ , they doe but his worke , therefore it is a great security , and we need to feare none , if we be under Christ. Againe , to goe on , as it is our honour and security , so it is a Spring of duty , Christ is our Lord , he is Lord of all . Therefore it teacheth us our duty every way . Our duty One to another . To those that are not Christians . To Christ himselfe . It teacheth us in all standings , how to carry our selves . To give a taste of this , the Apostle presseth it oft , that Christ is our Lord , and will bee our judge . Therefore , for others we ought not to be hasty in judging or censuring , wee ought to love them , because wee have all one Lord , this must force love : We have all one Lord , one baptisme , &c. We are many in our severals , but we are all one under this bond , being all under one Lord. Then againe , it teacheth us how to carry our selves to men , otherwise affected not to be servants to the humours of men , Christ rules over us , both living and dying , therefore bee not the servants of men , but according to the scriptures limitation , Marry in the Lord , obey in the Lord , walke in the Lord , doe all in the Lord , that is , so farre as it may stand in the will and pleasure of him , that is the Lord of Lords : For when the authority of any superiour doth countermand against the will of this Lord , it ceaseth to bind , when they command any thing in subordination , that may stand with the pleasure of the Lord , then the authority is divine , wee obey Christ , in obeying them . As Christ said to his owne mother , when shee commanded things , that shee had no authority to doe , hee cals her mother no longer , but Woman , shee stretching then beyond her compasse . Againe , to goe on , this should teach us , in that Christ is the Lord of the living and of the dead , to account our selves not our owne , it should teach us perfect selfe denyall in matters of religion , especially not to be overwhelmed of our owne conceites , in the great mysteries , that Saint Paul cryes out of , Oh the depth , you have many that quarrell with those things , and would bring them to reason , they will goe no further in religion then they can see reason , whereas one saith , I beleeve , because it is impossible , and too farre above reason , therefore I the rather beleeve it , it is oft times good to stand at a stay in God , as if wee were at a nonplus , to admire at him in the mysteries of Christs governing the Church , why hee suffers some part of the Church , that perhaps is better then other parts , ( that are quiet and exempt from the crosse ) to be exercised , with afflictions , and others not , not to scandall at this , and to be overbusie , in searching out the reason of this , Christ is our Lord and he is infinite in wisedome , and it is his prerogative to doe such things , as hee is not lyable to give a reason of to us , so God will have mercy , upon whom hee will have mercy . In great mysteries , remember the soveraignty of this our Lord he is Lord of quicke and dead , let this stoppe our judgements , and teach us to deny our selves , when wee cannot give a reason of them , in a holy admiration , say with Saint Paul , Oh the depth . And so for our will , he is Lord of quick and dead , we say of a wife , she hath no will , and a servant is not a distinct person , as it were in law , he is anothers wee are Christs servants , his subjects , & his spouse , and when wee beginne to be Christs , wee have lost our owne wills , we resigne them up to Christ , thy will shall bee mine in all things , if thou wilt have me doe this , I will doe it , if thou wilt have me suffer , I will suffer , if thou wilt honour thy selfe with my goods , and with my life , thou shalt have them : Of thee I had this body , this soule , this state , this reputation ; I have whatsoever I have from thee , it is maintained by thee , thou art mine , and I am thine ; therefore I give up all to thee backe againe , it is a ground of perfect resignation , that Christ is Lord of the quicke and of the dead , therefore stand not upon tearmes with Christ , when hee calls for any thing , in case of suffering and sealing the truth , let him have it , it is not lost , wee have a better foundation in him , then we have in our selves , when wee give any thing to him , life , or state , or credit , or whatsoever , wee have a better life , a better state and condition in him , because all is more eminently in him , the primitive fountaine , then in the derivation , and beames from him , when we lose any thing , it is but a beame from the Sunne , and whatsoever wee lose in particulars , we have in the whole , in the fountaine , againe , in Christ , therefore faith would helpe all this ; in case of suffering , and tryall , what , is the cause good , or no ? then I will resigne my selfe , and all that I have , and am to Christ , hee is Lord both of the quicke and of the dead . Wee must know beloved that we are redeemed from our selves , and therefore make this use of it , when wee are tempted to any sinne , Christ is my Lord , I am redeemed from my base lusts , what have I to doe with this anger ? what have I to doe with this ambition ? I am no debter to the flesh , I am under Christ , I am under grace , he hath redeemed mee from my vaine conversation , I owe it nothing but mortification , and deny all , therefore in all solicitations of corruption , learne this lesson , fetch arguments hence , Christ hath done great matters for me , he lived and dyed , and lives for ever , that is Lord of me living and dying , there is no greater slave , then he that is a slave to his owne flesh , and to his owne lusts , therefore when we are stirred to any thing by our base nature , which must dye , or else wee shall never live eternally , we must kill it more and more daily , and death is the summe and accomplishment of mortification , when wee are stirred to any thing , go to Christ and complaine to him , blessed Saviour , thou didst dye , and rise , and revive , that thou mightst be Lord of the living and of the dead , I beseech thee claim thine owne interest in me , bring all into captivity , to thine owne Spirit , what hath this base affection to doe with me ? what have I to doe with it ? I am freed from it , I am redeemed from my selfe , what have I to doe with my selfe , but deny all ? I am thine altogether , therefore take thine owne interest in me , possesse me , fill me with thy Spirit , be all in all in mee , let pride , and ambition , and such things have no footing in me . It is good powring out the soule to God , to that purpose , to complaine to Christ , when it is thus with us , because it is his office to rule us . Now Lord Iesus do thine office , thy office is to be King , to rule in me , other lords would faine rule in mee , pride , and lust , and base covetousnesse would faine rule , as the Prophet saith , but what hath other lords to doe with me ? thou art my Lord , and hast right to me , living and dying . It is a point of wondrous comfort likewise to us , in all afflictions whatsoever , especially such , as concerne the state of the Church , we are now in ill times , if wee looke about us , however God continues better to us then we deserve , wee are as the three young men in the fiery furnace , untouched , when all is in a combustion round about us , where is Christs ruling now ? his poore Church is thus used , and trampled upon in France , in the Palatinate , in Bohemia , and the Princes of Germany . Beloved , it is our faults , perhaps wee waken not Christ , as the Disciples , they awaked Christ , when there was a mighty storm , and moved him to rebuke the winds , and the waves , and there followed a calme , so should we . Christ loves to bee awaked by our prayers , and if the Church would joyne in forces , one Church with another , altogether they might worke wonders , let us offer a holy violence to Christ by prayer , and the use of holy meanes ; he is Lord still of the Church , and take things at the worst as they are , hee is but carrying things to his owne ends . Beloved , if we consider things aright , it can hardly bee otherwise with the Church then it is , if wee consider the former security , and dullnesse , and want of prizing the great things of Christ , the ministery of the word , and the Sacraments , we live under the Gospell , in such deadnesse and such sinnes , as a Turke would scarce commit , we are no more affected with it , then a Iew , or a Turke , that hath not the meanes , will Christ indure this that wee should come to bee carelesse whether wee have the Gospell , the blessed truth of God , or no ? and grow sinfull , and have lesse conscience then a Turke or a Iew , will Christ continue his blessed prerogatives , and priviledges to such ? Therefore , if we doe but looke to the ordinary dispositions of most men , a man would thinke it impossible , but that judgement should come , will there be a reformation of these men without a Spirit of fire , without some purging flame . Then againe , Christ is humbling his Church for the advancement of it , and suffers the enemies to triumph for their further abasement , hee is compassing a blessed worke , there is a great wheele a going , but wee doe not see the issue of things , al this great wheele the Lord rules and governes and moves , you shall see at length what it will drive to , wee see in a clocke there are many wheeles one contrary to another , but all helpes the clocke to strik , all joyne in that , so there is a stroke , there is somewhat that will come out of all these troubles , that seeme contrary one to another , some up , and some downe , but all these wheeles , will helpe to bring out some stroake , some glorious thing , that posterity perhaps may see that is now a working . Therefore let none take scandall , Christ rules now in the middest of his enemies . We must not catch at peeces of Christs workmanship , as in a poem , we judge not by a peece , but looke to the Catastrophe , wee looke to the upshot , and closure of all though all was in a combustion , there wee see all things brought to an excellent and wise issue : Therefore I beseech you suspend your judgements a while , and then you shal see with a spirit of faith , all the enemies overthrowne , even as if we did see it with our eyes of sence , and in the meane time perswade our selves , that Christ is about a blessed worke , as hee is King of his Church . One question the Papists moove upon such Texts as this , that I will assoyle briefely , because it may trouble some , though it bee of no great moment : It is said here that Christ dyed , and rose againe , and revived , that hee might be Lord of the dead , and of the living . Hence , not onely Papists , but some others , moove this question , which I will give a little light unto . Whether Christ by his dying and abasement did merit any thing for himselfe ? because it is said here ; he did this that hee might bee Lord of the dead , &c. Hee abased himselfe to the death of the crosse . Therefore , God gave him a name above all names , Phil. 2. The Papists they fall upon Calvin , that saith , he did not , ( and that makes me the rather to touch it ) Calvin , as hee was a very holy man , so out of his holinesse , hee avoyded curious questions , as much as he might , therefore gives an excellent answer , saith he , whether he did or no , it is curious to search , it is rash to define . For satisfaction , take these grounds and all is well . First of all , that Christ is perfectly glorious now in heaven , both body and soule , there is no question of that , and that he came to this glory , both of body and soule , and the manifestation of it , after his abasement by his humiliation , first , he must dye , and suffer , and then enter into glory . Againe remember this for a ground that Christ as man merited not the grace of Vnion or unction , for how could he merit before he was ? could Christ merit to be united to the second person , that was the greatest grace that ever was ? No , nor the grace of unction , habituall grace in Christ whereby the humane nature was filled with all grace , it was upon unction , presently they follow one another , there was no meriting of that thing , because from the beginning of his incarnation it was by union of his nature , these things being thought upon , for other things they are not materiall , onely it is best and safest , to thinke that he did not for himself merit any thing : for if so be all glory was due to him by vertue of union , which he had by grace , and by vertue of unction , if he had dyed presently , he might have gone to heaven presently indeed without dying if there had not beene a dispensation layd upon him to dye for us , and therefore by vertue of union and unction that was free , heaven was due to him presently , and all that glory that hee had afterward . Why was there a stop of that glory ? that his body being united to the divine nature , was not presently glorified , as now it is in heaven , so that hee lived in abasement , and dyed a most cursed death . Beloved all this was for us , and then after the dispensation was finished for us , after Gods justice was satisfied for us , there was no more stoppe or stay of his glory , but then his divine nature did flow into his humane nature , and then his humane nature became glorious , so glorious as it was capable of what hee did was for us , Therefore it is good to thinke of the love of Christ , that he considered us and not himselfe , in that his abasement as the Scripture runs in that straine , To us a Sonne is given , for us a childe is borne , he dyed for us , hee gave himselfe for us , he rose for us , hee ascended for us , he sits at the right hand of God for us , himselfe indeede hath glory , but together with us , and therefore when wee thinke of the glory of Christ , thinke of us in him , when we see him borne , thinke he was borne for me , when wee see him dye , thinke wee dye with him , when wee see him buried , thinke our selves buried with him ; so in the state of exaltation , when wee see him rise , and sit at the right hand of God , thinke he is there to prepare a place for me , whatsoever hee hath , or whatsoever he did , he regards us in all ; therefore it somewhat obscures the glory and the love of Christ to us , to conceive that he had a selfe-respect in these things , when he saith in the text , For this end Christ dyed , and rose , and revived , that he might be Lord of quicke and dead , I beseech you consider whose good he respects , in this Lordship : is it not a profitable Lordship for us ? is it not for our good , that he is our Lord in life and in death ? & not only our Lord , but the Lord of Sathan , of death , and of all our enemies , he is Lord over all saith the Apostle , God over all , blessed for ever therfore he is Lord over sinne , over death , over hell , over all that we neede to feare , it is for us , therefore our good is intended , though there be a redundance of glory in Christ , in all these things , yet thinke hee respects our good , the best meditation of Christ , is to thinke , all is for us . Beloved is it not a great mercy , that hee should stop the issue , and the beames of glory that should otherwise have come upon his humane nature , that he should be content to be in the shape of a servant ? and bee eclipsed , in regard of manifestation , and abase himselfe to the death of the crosse , and all for our redemption , when he might have gone to glory another way ? but as one of the ancients saith well , if he had gone to heaven another way , hee might have come thither himselfe , but hee could not have helped us that way , therefore he would goe to heaven by way of abasement , and concealement , and stopping that of his glory , that he might helpe us , and pay the price to God for us , and reconcile us : I beseech you let us see his love to us in all this ; enough for that question , which I would not have mentioned , but that it hath a speciall use and comfort , and may be an incentive , to kindle love to Christ , regarding us in his birth , and life , and death in his resurrection ; in his ascention , in his glory , in all . To draw to a conclusion therefore , Christ is our Lord both in life and death , it is for ever , oh beloved therefore I beseech you , let us project for his glory for ever as much as we can , he is our Lord , when we are dead , he is the Lord of our soules , of our happines , we are nearer him then , than we are now , hee that is my Lord both living and dying , and for ever , shall not I labour that when I am dead there may be a Church here ? that when I am dead posterity may serve him ? and be subject to him , shall he for ever be Lord for my good , and shall not I as much as lyeth in me , lay a foundation for ever in his service ? that when I can serve him no longer my selfe , then posterity may serve him . It was a cursed wish of a Pagan Emperour , when I am dead let heaven and earth be mingled if they will : but a Christian thinkes Christ is mine , and for my good both living and dying , nay I have more good by him when I am dead than alive , therefore I will labour that he may have glory in his Church by me and mine , and all my counsels , and projects shall be , that it may be for ever and ever world without end , therefore they desire that God may be served and glorified in the Church for ever , as he is their Lord living and dying . And let it be our comfort in the houre of death ( that may bee nearer us then we are aware off ) that he is not onely Lord of the living but of those that are dead , he hath the keyes both of hell and death , that is , he hath the government of death , and therefore shall I be afraid to commit my soule to Christ ? what a ground is this , comfortably to yeeld our soules to Christ , Lord take the soule , thatthou dyedst to purchase , that thou didst rise againe-to justifie , that thou dost live now in heaven to make intercession for , that thou hast given thy holy Spirit , in some measure to sanctifie , take this soule to thee , it is thy soule as much and more than mine I am not mine owne , nor my soule is not my owne , Into thy hands I commend even thy Spirit , for thou hast redeemed me oh Lord of truth , thou hast redeemed this soule of mine , therefore now take this soule , that thou by thy Spirit hast wrought in some poore measure , to desire to please thee , that soule that thou hast sprinkled with thy owne blood , take that soule , for thou art Lord both living and dying , and what a comfort is it when death shall close up our eyes , that we can looke forward and see then our selves nearer Christ , for then we goe to Christ our husband , as Paul saith , I desire to be dissolved and to bee with Christ , which is best of all , when a Christian thinkes at death : now I am changing for the better , Christ will not leave me at the houre of death , neither dying nor living , butwill watch over my dust , my dead body is a member of Christ , death may separate body and soule , but it cannot separate soule or body from him , therefore take no thought for body , or soule for my soule I know hee will receive it , and my body as a good depositum is layd up in the dust , hee watches over all the dust and ashes , and every thing and will make the earth faithfull in giving up that depositum , he is Lord of me dying as well as living , shall I be afrayd to dye , when in death I commend my soule to such a sweete Lord , and goe to my husband and to my King ? And that is the end of the Sacrament , for the Word and Sacrament are parts of the regiment of Christ , whereby he rules his Church , hee rules his Church outwardly by the Word and Sacraments , and inwardly by his Spirit , his holy Spirit makes good his owne good meanes , and therefore as the subjects of Christ , I beseech you let us come to the ordinance of Christ , he is such a Lord as doth great things by despised meanes , bread and wine , poore meanes , but consider what a mighty Lord useth them for our soules good , and it is his glory to magnifie himselfe by base and weake meanes , hee goes contrary to the course of the world , that stands all upon outward excellency , therefore let no man stumble at the meannesse of the meanes , but consider what great things he workes , by the foolishnesse of Preaching , and the meannesse of his Ordinances the Sacraments , he beates downe strong holds , he builds us up in Christ to Salvation , hee communicates himselfe and all his benefits to us , therefore I beseech you come with faith , come with this perswasion Christ will blesse his own Ordinance , and come with comfort , Christ communicates himselfe to us , the nearer we come to the fountaine , the more wee draw . And come with preparation , know with whom wee have to deale , with him that is Lord of quicke and dead , come with reverence ; but these things I have oft upon this occasion stood upon : so much for this Text. FJNJS . Notes, typically marginal, from the original text Notes for div A12180-e820 Quest. Ans. 2. Independantly . 3. Lord in the whole man 4. An Eternall Lord. 5. An Excellent Lord. Why the dead are put before the living . Vse 2. Answ. Simil. Object . Answ. Notes for div A12180-e3960 Object . Answ. 
A47560	----	A glimpse of Sions glory, or, The churches beautie specified published for the good and benefit of all those whose hearts are raised up in the expectation of the glorious liberties of the saints. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A47560 of text R8454 in the English Short Title Catalog (Wing K711). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 69 KB of XML-encoded text transcribed from 21 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A47560 Wing K711 ESTC R8454 12817361 ocm 12817361 94171 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47560) Transcribed from: (Early English Books Online ; image set 94171) Images scanned from microfilm: (Early English books, 1641-1700 ; 256:E175, no 5) A glimpse of Sions glory, or, The churches beautie specified published for the good and benefit of all those whose hearts are raised up in the expectation of the glorious liberties of the saints. Goodwin, Thomas, 1600-1680. Burroughs, Jeremiah, 1599-1646. Glover, Jose, fl. 1641. Kiffin, William, 1616-1701. Knollys, Hanserd, 1599?-1691. [6], 33 p. Printed for William Larnar ..., London : 1641. Entered in Wing under Hanserd Knollys. Attributed also to William Kiffin, Jeremiah Burroughs and Jose Glover by various sources. Reproduction of original in Thomason Collection, British Library. eng Church -- Biblical teaching -- Early works to 1800. A47560 R8454 (Wing K711). civilwar no A glimpse of Sions glory: or, the churches beautie specified. Published for the good and benefit of all those whose hearts are raised up in Goodwin, Thomas 1641 12615 6 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2006-05 TCP Assigned for keying and markup 2006-11 SPi Global Keyed and coded from ProQuest page images 2007-03 Robyn Anspach Sampled and proofread 2007-03 Robyn Anspach Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A GLIMPSE OF SIONS GLORY : OR , THE CHURCHES BEAUTIE specified . Published for the Good and Benefit of all those whose Hearts are raised up in the expectation of the glorious Liberties of the SAINTS . PSAL. 87.3 . Glorious Things are spoken of Thee O thou Citie of GOD . ESAY 40.10.11 . Behold , the LORD shall come with might against the strong ones , and his arme shall rule for him , &c. LONDON , Printed for WILLIAM LARNAR , and are to be sold at his Shop at the Signe of the golden Anchor neere PAULS-Chaine . MDCXLI . THE EPISTLE TO THE READER . CHristian Reader , thou hast here presented to thy view a small Tract : the matter whereof is weighty , and of concernment to all that are the professed Subjects of Iesus Christ . It is a thing of sad consequence to consider how we have beene kept under blindnesse and darknesse , although not totally , yet in a great measure , in regard of such truths as doe immediately strike at Antichrist and his false power . As namely this great Truth , CHRIST the King of his Church ; and that Christ hath given this Power to his Church , not to a Hierarchy , neither to a Nationall Presbytery , but to a company of Saints in a Congregationall way . Now these truths strike directly at Antichrist , and therefore kept and quell'd downe as errours . And so by reason of this obscurity ( we being halfe blind ) such bright truths seeme strange to us , and goe under many aspersions and calumnies , as carnall , erroneous , absurd , and the like . And truely we have beene so accustomed to the yoke , that we seeme to beat down freedome , with casting up a thousand surmises , dreaming of strange Consequents . Nay , there is a generation of of Men in these times ( some or most of them seeming to plead for Christ ) are as inveterate against the one true Way of Jesus Christ , as if it would be the bondage of Rehoboam , succeeding the light oppression of Solomon : whereas it will prove to bee a Haven to our tedious stormes , and a period to many distractions . READER , give over thy wonted censuring of mens Labours ; and learne to be more wise ; lay aside all prejudiciall thoughts concerning this Tract , and weigh it in the Ballance of the Sanctuary , comparing it with the Word ; if it will hold out there ; then embrace it , and make use of it for thy comfort . Indeed it may be beneficiall to thee divers wayes . First , by this thou mayst learne to prize Jesus Christ more ; what was that among other things that made Christ so beloved and excellent in the eyes of his Spouse ? His head was of Gold . Now what is this Head of Gold , but that excellent Government , that is upon his shoulder ? Secondly , it will administer comfort to thee , in regard of the former yokes , of which there are hopes , they will bee broken off , at least in the accomplishing of these Truths ; Nay the day is now dawning , wherein Sions Peace and Comforts shall bee fulfilled , Iesus Christ set up , the sole and great King of his Church . Thirdly , it will teach you to make that use of it that the Apostle Peter doth of the like Truths : What manner of Persons ought we to be ? The use of it is divers , beyond my reach or weake Iudgement to prescribe ; and indeed my commendation of it doth but darken it , I being so far below the matter and the Author . But thy experience may make up that of which I fall short . So commending Thee ( both in the use of this , and any thing else that beares the stamp and Image of truth upon it ) to the teaching of that Spirit , that is the Author of all Truth in the hearts of Beleevers , to be taught by it ; I leave thee in the perusing of this small Treatise ; hoping thou wilt reape some good by it . Farewell . Thine in the Lord Jesus . to command . W. K. A GLIMPSE OF SIONS GLORY : OR , THE CHURCHES BEAUTIE specified . REVEL. 19. VERSE 6. And I heard as it were the voice of a great Multitude , and as the voice of many Waters , and as the voice of mighty Thundrings , saying HALLELVIAH , for the LORD GOD Omnipotent reigneth . AT the powring forth of the first Viall , there was a Voice , saying , BABYLON is fallen , it is fallen : at the powring forth of the sixth , Iohn heares a voice as the voice of many Waters , and as the voice of Thundrings , saying Hallelujah , the Lord God omnipotent reigneth , immediately following the other . Babylons falling is Sions raising Babylons destruction is Ierusalems salvation . The fourth Viall was powred upon the Sunne , which is yet doing , ( namely upon the Emperour and that House of Austria ) and will be till that House be destroyed . The heat of that makes the seat of the Beast hot , and prepares it unto the fire , that it is appointed unto ▪ God is beginning the powring forth of the fifth Viall , namely , upon the Throne of the Beast , upon Babylon ; this is the worke that is in hand : as soone as ever this is done , that Antichrist is downe , Babylon fallen , then comes in Jesus Christ reigning gloriously ; then comes in this Hallelujah , the Lord God omnipotent reigneth . Let Christ live , and Barrabas die , was the last speech of Tremellius : Let Babylon fall , let Ierusalem rise , and Christ reigne in his glory ; this is the voice of all the Saints this day , and will continue to their last Voyce : It is the work of the day to cry downe Babylon , that it may fall more and more , and it is the worke of the day to give God no rest , till he sets up Ierusalem as the praise of the whole World . Bl●ssed is he that dasheth the Brats of Babylon against the stones : Blessed is hee that hath any hand in pulling downe Babylon : and beautifull likewise are the feet of them that bring glad tidings unto Ierusalem , unto Zion , saying , The Lord God omnipotent reigneth . This is the work of this Exercise ; to shew unto you , how upon the destruction of Babylon Christ shall reigne gloriously , and how we are to further it . The words then read unto you , they are you see an Halleluiah . But what is that to the day of a Fast ? Is an Halleluiah sutable to a Fast ? Hallelujah is , Praise ye the Lord ; the worke of a Fast is a mourning worke , and yet this Hallelujah is sutable to this day of Fast . 1. Sutable : First our mourning is to be Evangelicall , and therefore to have comfort mixed with it . Secondly , because our mourning is a preparation to , and hastning of this Hallelujah . Thirdly , because we are by faith to speake of things as if they were done : therefore now to shew you what is to be done , and what wee are to looke upon as if it were done this day ; Hallelujah is sutable for that . Yea further , a day of Humiliation is a day of Reconciliation too , as well as a day of Humiliation ; and the great fruit of our Reconciliation with God , is the setting up of the Kingdome of his Sonne . Yea , we read of the Churrh of the Iewes , that in their returning from the Captivity , God did lead them by weeping , 31. Ier. 9. The Argument of deliverance from Captivity under Antichrist , and the setting up of the Kingdome of Jesus Christ , may stand with our weeping : and we in a weeping and a mourning frame , are fittest to heare such an Argument as this is . Hallelujah is an Hebrew word ; why here used ? First to note the joyning of the Church of the Gentiles with the Jewes , according to the Prophesie in the 14 of Zachary 9. The Lord shall be King over all the Earth , in that day there shall be one Lord , and his name one . Secondly , because the Gentiles are to provoke the Church of the Iewes to come in , according to the Prophecy of Isaiah , 2. C. 3.5 . Come ye , let us go up to the Mountaine of the Lord , to the House of the God of Jacob , and hee will teach us of his wayes , and wee will walke in his Paths ; 5. verse . O House of Jacob , Come yee and let us walke in the light of the Lord : The Gentiles calling upon the Iewes to come in : so it shall be at the Iewes Calling ; and therefore this Hebrew word is used , Hallelujah , as if the Gentiles should provoke the Iewes after Antichrist is fallen now to praise the Lord , because he reignes . In this Hallelujah there are these 2. things considerable . First , what it is for which this Hallelujah is sung . Secondly , from whom . First , what it is for ? It is for this , because the Lord God omnipotent reigneth , the Lord God , that is , Christ ; Christ now appeares to be Lord God : his Lordship and Dominion was much darkned before : now it appeares to all the world , that he is Lord God , Lord God omnipotent : the Name of Christ is the mighty God , as 9. Isay , 6. but hee is but little knowne by this Name in comparison : after Antichrist is fallen , he shall bee knowne by his owne Name , the mighty God , the Lord God omnipotent , the Lord God omnipotent reigneth ; his Crowne and Dignity were as it were hidden before in comparison : little of the power of the Soveraignty of Christ did outwardly appeare before : but now it shall appeare , before the eies of all his enemies , that it is he that reignes , he hath the Kingdome of Kingdomes , and is the Lord of Lords . 2. From whence came this Hallelujah , I heard as it were the Voice of a great Multitude , and as the voice of many Waters : by Waters we are to understand People ; the voice of many Waters , of many People . First , it is the voice of the Waters , the voice of Jesus Christ reigning in his Church , comes first from the Multitude , the common People , the voice is heard from them first , before it is heard from any others : God uses the common People and the Multitude to proclaime that the Lord God omnipotent reigneth : As when Christ came at first , the poore receive the Gospell ; not many Wise , not many Noble , not many Rich , but the Poore : so in the Reformation of Religion , after Antichrist began to be discovered , it was the common People that first came to look after Christ . In the 5. Cant. 7. we find the Church inquiring for her beloved , which is to be understood of these times of Reformation : shee went to the Watchmen , the Watchmen smote her , despised her , and persecuted her ; at the 8th . verse she goes to the Daughters of Ierusalem , and enquires for her Beloved , that is , among private Christians and common People , and this glorious Church that is to come , when the Lord God omnipotent reigneth , according as it is here said , the voice will bee first among the Multitude . It is observable that wee have in the 7. Cant. 1. where you find a description of the glorious Church that is a comming , wherein Christ is to reigne gloriously , the description there begins at the feet , and goes upward : When Christ is described 5. Cant. the description of Christ is from the head , and so downeward : But when the Estate of the Church in her glory is described ; shee begins at the feet and goes upward , to note the beginning and the raising of the Church is like to bee at first among the meaner sort of People , among the Multitude . The Hallelujah for Babylons downfall was among the Multitude , before it came to the foure and twenty Elders , as you may see in the beginning of the Chapter . The Businesse Brethren concerning the SCOTS , it is a businesse , in the issue whereof wee hope there will be great things : Where began it ? at the very Feet , at the very soles of the feet . You that are of the meaner rank , common People , be not discouraged ; for God intends to make use of the common People in the great Worke of proclaiming the Kingdome of his Sonne ; the Lord God omnipotent reigneth : the Voice that will come of Christs reigning , is like to begin from those that are the Multitude , that are so contemptible , especially in the eyes and account of Antichrists spirits , and the Praelacie , the vulgar Multitude , the common People ; what more contemned in their mouths then they ? and yet it is from them that this Voice doth come ; The Lord God omnipotent reigneth . Wee read in the 2. Chron. 30.15 . that the Priests and Levites were ashamed in that glorious Reformation of Hezekiah , they did not prepare themselves as the People did : So it is many times , that in many places where God is doing a great work , and whensoever God sets up the Kingdome of his Sonne , in that glorious manner that hee doth intend , he wil not begin with the Priests and Levites , they will not bee so forward , but the People at the first are more forward . In the 3. Nehem. 5. it is said concerning the building of the Temple and Ierusalem , that the Nobles did not put to their necks , but it is said the People blessed those that came to dwell at Jerusalem ; but yet marke further , it came from the Multitude as a noise of many Waters : though the voice of Christs reigne came first from the Multitude ; yet it comes but in a confused manner , as the noise of many Waters : though the Multitude may begin a thing , and their intention may be good in it ; yet it is not for them to bring it to perfection , that which they do commonly is mixed with much confusion , and a great deale of disorder . It was but as the voice of many Waters , the People had a hint of somthing ; downe with Antichrist , downe with Popery , not understanding distinctly what they did ; their voice was but as the voice of many Waters : Therfore it followes , and as the Voice of mighty Thundrings , that is , as one paraphrases of it , the Voice that is more terrible and piercing like the Thunder ; After the beginning of this confused noise among the Multitude , God moves the hearts of Great ones , of Noble , of Learned ones , and they come in to the Worke , and their voice is as the voice of mighty Thundring , a Voice that strikes terror , and hath a Majestie in it to prevaile . We heare of the voice of the Multitude in our owne Countrey , as the voice of many Waters , they cry up the Kingdome of Christ , and cry downe the Kingdome of Antichrist , cry downe Babylon , and the Praelacie ; but this doth seeme to be the Voice of many Waters , that the Adversaries derided it , scorned it . It is but the Multitude , a company of rude People : But blessed bee God , we begin to heare the voice from the Thundrings too in a more terrible way : God begins to work upon the Great ones of the Land , the Worthies of the Land that are drawne together in that ASSEMBLY , and they doe begin to come to the Land , and beyond the Land to our eares , as it is terrible in the eares of the Adversaries , that they begin to feare . This is the work of the day , for us to lift up our voice to Heaven , that it might bee mighty to bring forth more and more ; the voice of our PARLIAMENT as a voice of Thunder , a terrible voice to the Antichristian party , that they may say , The Lord God Omnipotent reigneth . And let us not be discouraged , for our Prayers though they be poore and meane , and scattered , they may further the Voice of Thundrings : though our Prayers bee as the Voice of many Waters , confused ; we may by them further this Worke , so as to heare more of the Voice of our Worthies that are assembled , as Thundrings , saying , The Lord God Omnipotent reigneth . 1. Sam. 7.9 . When Samuel did but offer a sucking Lamb , there arose Thundrings : If wee come before the Lord , and it be but a sucking Lamb that we are able to offer ; if we come but to present our selves only to testifie on what side we are , there may come that Voice of Thundrings from our PARLIAMENT , furthered by our Voice , saying , The Lord God Omnipotent reigneth . How gladly would wee heare this Voice come from our Nobles , and the KING himselfe , and the Great ones of the Kingdome , to heare them powerfully commanding and speaking for the furtherance of the Kingdome of Iesus Christ , and the setting it up ! But to come more closely to the words : there are these two Doctrinall conclusions that contain the scope of them . First , that though the Kingdome of Christ may be darkned for a while ; yet certainly Christ will reigne in his Church gloriously , at which the Saints will sing Hallelujah . Secondly , that the beginning of this glorious Reigne of Christ , the Multitude of the People shall bee the furtherers of it , and take speciall notice of it . It is but only the first that I doe intend to speake of , in way of a Doctrinall Conclusion , it is this Though Christs Kingdome bee for a while darkned , Christ shall reigne gloriously , that is implyed : It is revealed to John as a great wonder , as a glorious thing . Why , did not Christ reigne before ? Yes , but not in that manner that now hee is to reigne : the Kingdome of Christ hath beene exceedingly darkned in the World ; though it now begins to appeare a little more brightly , it hath beene exceedingly darkned . When he came in his owne Person , how did he appeare to reigne , and be the Lord God Omnipotent ? I meane outwardly , he was a man of Sorrowes ; one that vvas rather a Worme then a Man : as it is said of him , He was one , in whom appeared no Forme and Beauty ; for which hee should be desired . Hee was even bruised by his Father , hee was in the forme of a Servant ; yea in the forme of an evill Servant ; being made sinne for us , and beaten like an evill servant ; yea made a Curse for us , and that in the Abstract ; how did he reigne ? they made him a King in way of derision , put a Reed into his Hand in stead of a Scepter , and bowed the Knee in scorne , and called him the King of the Iews : and thus he reigned outwardly , and not otherwise , in his own Person . And afterwards in the Primitive Times how did he appeare to be Lord God , and to reigne there , when the Heathen Emperors reigned over his Subjects , and had their wills upon them ? his Subjects were but a company of poore distressed for lorne people , wandring up and downe , persecuted , and destitute of all comforts . Afterwards when God brought Constantine the Christian Emperour and others to reigne , the Church enjoyed a little Peace , this was but for a little time . In the 8. of the Revelation , it is said there was silence in Heaven for halfe an houre , which is applyed to the little Time of respite that the Church had in Constantines time : for Litinius who was joyned with Constantine in the Empire , presently fell off , and grew a Persecutor : then spread Arianisme over all the World , that all the World seemed to be an Arrian , so that he was not acknowledged Lord God ; and therefore not reigned . Then Antichristianisme spread it selfe , and he set up himselfe as Lord God , and hee prescribed Lawes to the Consciences of men , and Christ was cast out of his Throne : yea , to this day how little hath Christ reigned outwardly ? The Divell himselfe is a greater King , I meane in regard of multiplicity of Subjects . Divide the World into thirty parts , and there are not above five of those that acknowledge Christ ; and out of those five take them where Antichrist reignes , and how little doth Christ reigne ? and among them where Christ is acknowledged , and Antichrist rejected , how is his Kingdome persecuted , and of the better sort ? how is his Kingdome sleighted , and many forward Professors , and zealous Ministers have hard thoughts of it . Yea , among those that set up his Kingdome , in regard of their miscarriages his Kingdome is darkned ; so that Christ hath but a little Reigne in the World : And it is a glorious thing spoken of to Iohn , That Christ Lord God Omnipotent reigneth . What shall we say to these things ? That Christ should be King of Heaven and Earth , and should appeare so little in his reigne as he hath done , and yet doth to this day . Let us stay a little here , and admire at the infinite depth and Wisedome of Gods Counsells that are past finding out . What God should aym at and meane ( if wee may speake with holy Reverence ) to suffer these Things , that his owne Sonne so infinitely deere unto him , should have his glory so darkned in the World as he hath . We may think of some Reasons why God doth suffer this ; but what his ayme and intentions are in the depth of his Counsels , is infinitely beyond us . It may be it is to be a stumbling-block to wicked and ungodly men in his just Judgement , that they should see and not understand . And it vvas upon this ground that God suffered his Kingdome to be darkned hitherto , that Antichrist might prevaile , because of much Glory that he is intended to bring out of the prevailing of Antichrist in the World : therefore in his Providence he hath so permitted it , as that the Kingdome of his Sonne for many yeeres should be darkned . And ( my Brethren ) if the Kingdome of Christ had bin kept in Congregations , in that way that we and some other Churches are in , it had bin impossible that Antichrist should have got head . But God in his Providence , because he would permit Antichrist to rise and to Rule for a long time , and he had many things to bring out the Kingdome of Antichrist , to worke for his Glory ; therefore God hath left this Truth to be so darke , the setting up of Christ in his Kingly Office . Thirdly , because God would exercise the Faith and other Graces of his Spirit in his Children , that they might beleeve in , and love Jesus Christ for his spirituall Beauty , though there appeares nothing but spirituall Beauty , though no outward Beauty , no outward Kingdome doth appeare , but he be as a spirituall King only . It was a great and a glorious Worke , in those three wise Men that came to Christ that offered Frankincense , and Gold and Myrrhe , to Christ when he was in a Cratch , in a Manger ; and so for Gods people now to beleeve in him , now to love , now to reioyce in him , to offer all to him , now his Kingdome is darkned , now he doth appeare so meane as he is , this is a glorious worke of Faith , and we should labour much to exercise this worke of ●aith , in looking vpon this spirituall Beauty that is in Christ , and satisfying our Soules in that , that so we may not be offended at the darkning of Christs Kingdome outwardly : And the lesse Christ doth reigne outwardly in the world , the lesse glorious his Kingdome doth appeare outwardly , the more let us labour to bring our hearts under his spirituall Reigne : The more others say , We will not have this man reigne over vs , the more let our Soules subiect themselves to him , and say , Christ is our KING , and let him reigne for ever over us , yea let us labour to symphathize with Jesus Christ in the darkning of his glory and of his Kingdome . IESVS CHRIST , though he the glory of his Father , the Brightnesse of his Glory , the Character and graven Forme , or the Image of his Father , yet is he contented to have his glory darkned . Who are we that we must have Glory in this world and outward excellencies , when Christ is willing to be without them ; Let us be willing to goe like the Witnesses , clothed in Sackcloth till Christ comes to reigne : There are white shining garments prepared , but that time is not yet , though it wil not be long . The Bridegroom yet seems to be absent , and therefore it is fit for the Spouse to goe low and mean in the mourning weeds as a Widdow : the trimming of the Bride in her outward glory , may come hereafter , when Christ shall come in glory into the World . And Lastly the Kingdom of Christ is darkned for a while outwardly , and therefore it should teach us to blesse God so much the more for that Opportunitie that we have of setting vp Christ as King amongst us : For yet , the Voyce is not heard much , That the Lord God Omnipotent reigneth abroad in the World , though lately some noise we have heard : But , blessed be God , in our Congregations amongst us , we may heare , That the Lord GOD Omnipotent reigneth . It is through our wretched wickednesse , if his Kingly Power be not fully set up amongst us in all his Ordinances : And that we should have an opportunity to set up his Kingly Power amongst us heere , while it is so much opposed , and so little knowne in the world , it is a great mercy . And let us take heed of abusing that opportunity we have , for darkning the Kingly Power of Christ , which we professe to set up : Especially in these Times , when there comes to be a Voyce , though confusedly , from the Multitude , and some Kind of Voyce of Thunder from the Great ones . But though it be darke for a while , certainly he shall reigne , and the Voyce will be glorious and distinct one Day , Saying , HALLELVIAH the Lord God Omnipotent reigneth . He shall reigne first Personally ; secondly , in his Saints . First , Personally ; we will not fully determine of the manner of his Personall Reigning , but thus farre wee may see there is a Voice of great waters , though not distinct : but a Probability in his Person GOD and MAN ; he shall reigne vpon the Earth , here in this World before that great and Solemne Day . There are divers Scriptures that have somewhat of this in them , we cannot give the distinct Voyce of those Scriptures , but many of Gods Saints , they do heare somthing , and when a thing growes neerer and neerer , God will reveale it more distinct ; Zachary 12.10 . They shall looke upon him whom they have pierced , and shall mourne for him , as one mourneth for his only Sonne . It is usually understood either of a spirituall looking by the eye of Faith , or beholding Christ at the Day of Iudgment : But why should we take it for a spirituall looking , and looking at the day of Iudgment ? that place doth not hold out , that is not the thing intended : They shall mourne every one apart ; this is not like the setting forth of the mourning at the Day of Iudgement : And take but this one Rule , that all Texts are to be understood literally , except they make against some other Scriptures , or except the very Coherence and Dependance of the Scripture shewes it otherwise , or it makes against the Analogy of Faith ; now there is nothing against this , but it may bee so . A second Scripture that seemes to hold out somewhat is that in the 26th . of Mathew , 29. I will not henceforth drinke of the Fruit of the Vine , untill that Day , when I drinke it new with you in my Fathers Kingdome . It is true , this is likewise interpreted in a mysticall sense ; but there is no reason , why wee may not take it literally . Not in the Kingdome of his Father in Heaven ; but in that Kingdome that hee shall come in here to drinke the Fruit of the Vine , to have Communion with his Saints in this World , 2. Thes. 2.8 . Antichrist shall be destroyed by the brightnesse of Christs comming , the brightnesse of his Personall comming : And that place Revel. 20. where it is said , The Saints shall reigne with him a Thousand years , which cannot be meant reigning with him in Heaven . It is made as a proper peculiar benefit unto such as had refused Antichrists Government , especially to the Christian Church : It is likely divers of the Prophets and Patriarchs may come in ; but especially it belongs to the Christian Church : Now the reigning with Christ a thousand yeeres is not meant reigning with him in Heaven , for after these thousand yeares , there shall be many enemies raised against the Church , GOG and MAGOG shall gather themselves together ; if it were meant of Heaven , that could not be ; and therefore it must be meant of Iesus Christ comming and reigning heere gloriously for a Thousand yeares . And although this may seeme to be strange ; yet heretofore it hath not beene accounted so , it hath beene a Truth received in the Primitive Times . Iustine Martyr , that lived presently after IOHN , he spake of this as a thing that all Christians acknowledged : and likewise Lactantius hath such expressions in divers places of his Seventh Booke . That there are glorious Times comming , wherein shall be plenty and fruitfulnesse in the Church , yet First , Rome must de burnt , and Babylon first downe , and brings the Sybills , the Heathen Oracles for it , and after a little Time there shall be stirring up of Enemies against them : Thus farre they goe ; if they did not beleeve that Christ himselfe should come personally to reigne , yet he shall with his Saints reigne in a Glorious Manner , and the Church shal be so raised up in the world outwardly , as to be aboue all the men of the World in outward Glory . And there are many Scriptures full for that which we may be much more confident in , then wee can be of the other . There is a Time comming , when there shall be this Halleluiah in the Church , The Lord God omnipotent reigneth . As in the . 7. Dan. 17.18 . The fower Beasts are the foure Monarchies , and the last is the Roman Monarchy , and that Babylon shal goe down together , and immediatly upon that , the Saints of the most high shall take the Kingdome , and possesse the Kingdome for ever and ever : at the 21.22 . Ver. 27. Verse . And the Greatnesse of the Kingdome under the whole Heaven shall be given to the People of the Saints of the most high : the Kingdome under Heaven is not the Kingdome of the World to come . More apparant is that in the 12th . of Dan. which is ordinarily interpreted of the day of Iudgment : but surely this Text doth not aime at the Day of Iudgment principally , but at a Time before . First , because many that sleepe shall awake , not all , but many . Secondly he saies that they that are wise , shall shine as the Brightnesse of the Firmament : Whereas the Glory that shall be put upon the Saints in Heaven shall be as the Sunne : Though this Glory be great , it is inferiour to that which shall be . The Third Reason is , that Daniel must shut up these Words , and seale up this Book as a great Secret : That there should be a Resurrection at the last Day , a reward of happinesse to the righteous , and of Misery to the Wicked is no great Secret , but this that was revealed to Daniel was a great Secret . But Daniel might say , if the Booke be shut up , how shall the Truth come to bee knowne ? Many shall runne to and fro , and take paines in finding it out , and at last this Truth shall come to be found out , and Knowledge shall be increased . And certainely it is the Antichristian yoke that doth hide this Truth . Men dare not whisper of any truth , but of such as are held in the Church of Rome : But when there comes to be liberty of Churches , and that men may freely search into this truth , knowledge will be increased . The fourth Reason is , because in the last verse , there seemes to be a Promise euen to Daniel , that hee should have his share and part in this glory : Was it such a matter , that Daniel in the resurrection should have his lot , and that he should stand up at the Day of Iudgment ? No! but that he should haue his Lot in that Resurrection was a great Priviledge . Againe , for Christs Reigning with the Saints , take two Places in the Psalmes . Psalme 49.14 . The Vpright shall haue Dominion ouer them in the Morning , there is a Time they shall haue Dominion , though now they have a Night , a morning shall come that the Vpright shall have Dominion . Psalme , 149.5 . and so on : Let his Saints be ioyfull in Glory , &c. and a two Edged Sword in their hands : To execute Vengeance upon the Heathen , and punishments upon the People , &c. What shall we make of these Scriptures ? Indeed if we be put upon Allegoricall senses , we may put off any Scripture ; but if we take them literally , why should we not ? And the Promise that is made to them that overcome , Revel. 12. the latter end of it ; Hee that overcommeth and keepeth my words , to him will I give Power over the Nations , and he shall rule them with a Rod of Iron , and as the Vessels of a Potter , they shall be broken to shivers . What shall we make of this ? except the Saints shall reigne , and there shall be a glorious Reigne of Christ with the Saints , and so that place of the Saints reigning and judging the World , some interpret it of the Day of Judgement , but these Scriptures seeme to have an apparancie to be before ; and therfore Christ is said to make them Kings and Priests unto GOD spiritually , though not every one properly Kings over others ; yet so , as to have Power and Dominion in the World ; and therefore where it is said in the Gospell , that righteous men desired to see those things that you see , and did not : in the 10th . of Luke it is said , Kings desired to see those things that you see , and have not seene them : so that Christ shall reigne together with his Saints . And that there shall be such a reigne of Christ ; and this Hallelujah appeares by many Arguments , as take this one drawne from Scripture . If there be many Prophesies and Promises in Scripture that are not yet fulfilled ; and the fulfilling whereof will bring the Church into a more glorious condition then ever it was yet in the World : then there is a glorious Time a comming . Now there are such Scriptures wherein are such glorious things promised to be fulfilled to the Church , as yet never were fulfilled : And that wee know not what to make of , unlesse there be a truth in this . 24. Isay . 23. Then the Moone shall be confounded , and the Sunne shall be ashamed , when the Lord of Hoasts shall reigne in Mount Zion and in Ierusalem : When was this , that there was such a reigne of Christ in Mount Zion , as that the Moone was confounded , and the Sun ashamed ? Certainly this cannot be understood of their returne from their Captivity , for the People of the Iewes were under Contempt after their Deliverance from Captivity , and came not to such a Glory as this , and were under a kind of Captivity , and met with such oppositions , that they were as long building the Temple as they were in Captivity , seventy yeeres . But some that were in Captivity saw both the first & the second Temple ; how could this be , if it were so long ? The Foundation they might see , but not see it finished . And in Ahasuerus time they were in Captivity , as that had not God wrought mightily , they had all beene cut off by a wicked Haman : Therefore they were not so glorious . Isaiah . 33.20 . Look upon Zion the City of our Solemnities : Thine eies shall see Ierusalem a quiet Habitation , a Tabernacle that shall not be taken downe : This Text neither hath not bin fulfilled hitherto , but must remaine . Isay 54.11 . Oh thou afflicted , tossed with Tempests , and not comforted ; Behold , J will lay thy Stones with faire Colours , and thy Foundations with Saphires , &c. When Antichrist shall fall down , and the Iewes , called ; and this Halleluia sung , The Lord God omnipotent reigneth : then this Promise may be made good . Isay . 60. if you read the whole Chapter , there are glorious things spoken of the reigne of the Church : but there have never beene such glorious times since those Prophecies , and therefore these we are to expect to be fulfilled . That place of Ezekiel , of the dry Bones receiving Flesh and Life is apparant to be the Iewes comming , and Gods ioyning two stickes together , making Iudah and Ephraim to be one ; and therefore glorious things are to be expected immediately after the fail of Antichrist : and if you may speake of the fall of Antichrist as done , you may speake of those Promises as done . So in the 21.22 . Revel. There is a description of the glorious estate of the Church , which ordinarily is applied to the glory of Heaven : But there is a mistake in applying these things to the glory that is in Heaven , and not to thinke of the glory that shall appeare on Earth before . It is said , that John saw the new Ierusalem come downe from Heaven ; if it had been the glory of Heaven , more like Heaven should have been opened , and he raised up to it . Againe , Iohn here sayes , that the foundations of the Walls had twelve Stones , and in them the names of the twelve Apostles : that the Foundations of Heaven should have the names of the twelve Apostles is not like . For Abraham , Isaac and Jacob , the Patriarchs and Prophets shall bee there as well as the Apostles ; and why should it not have the names of the Patriarchs and Prophets as well as the Apostles ? And if you read the Revelations , you shall finde that the Kings and Princes came to give in their glory to the Church : Now that the Kings and Princes should come in to make Heaven glorious , there is no likelihood in that . Thus there are these Prophesies to be fulfilled , and these Promises to bee accomplished , and therefore a time for the Lord GOD with the Saints to reigne gloriously : And why should we think it much ? Let us but consider the great Designes that God hath in honouring of his Saints in the World , and we have not cause to thinke much of such a truth as this : for hereafter in Heaven Christ will be honoured before his Saints . But how will Ch●ist be honoured before all the World you will say at the day of Judgement ? But onely at that time so long as the wicked shall stand for their sentence ? Doe we thinke there shall be no further time for Christ and his Saints to be honoured but just then ? God intends to honour Christ and the Saints before all the World . Christ hath purchased a glorious Condition by humbling himselfe so low to the Death of the Crosse , and therefore was promised the Heathen for his Inheritance , and the utmost parts of the Earth for his possession ; and this must bee given in due Time ; and God is pleased to raise the hearts of his People to expect it . And those that are most humble , most godly , most gracious , most spirituall , searching into the Scriptures , have their hearts most raised in expectation of this . And it is not like that that work of the Spirit of theirs shall be in vaine . But God is beginning to cleere it up more and more : God is beginning to stirre in the World , and to doe great things in the World , the Issue whereof ( I hope ) will come to that we speake of . But what shall bee the glorious Condition of the Church , when the Lord God Omnipotent reigneth ; for which the Saints shall sing this glorious Hallelujah ? Tell us somthing of this good Land . In the generall I answer , It is the resurrection from the Dead , as the Apostle speakes , Rom. 11. concerning the Calling of the Iewes . But for Particulars ; Glorious things are spoken of thee , O thou Citie of God . The first thing wherein the happinesse of the Church consists , is this : That it shall be delivered from all the Enemies of it , and from all molesting troubles , and so be in a most blessed safety and security . The God of Peace shall tread downe Satan shortly , and all that are of Satan . Christ is described in this Rev. 19. with his garment dyed in Blood , when he doth appeare to come and take the Kingdome ; and he appeared with many Crownes on his head ; that notes his many victories ▪ and his name was King of Kings , and Lord of Lords . And the Saints appeared triumphing with him , clothed with white linnen , and set upon white Horses ; is that a cloathing for Soldiers ? Yes , for the Army of Christ , that rather comes to triumph then for to fight . Christ fighteth and vanquisheth all these Enemies : and they come triumphing in white . All Teares shall be wiped away from the Church , Isay . 25.8 . Revel. 21.4 . There shall bee no Brier nor Thorne , Ezek. 28.24 . among the People of GOD ; Ezekiel did once live among Briers and Thornes , but there shall bee no pricking Thorne left . And this Citie that is described in the Revelation , shall have the gates alwayes open , in regard of the secuirty that is there ; no danger at all of any Enemy . Secondly , there shall be a wonderfull Confluence of People to this Church , both Jew and Gentile shall joyne together to flow to the Beautifulnes of the Lord , Dan. 2. verse 35. Christ is compared to the Stone , that shall breake the Image , and shall become a Mountaine , and fill the whole Heaven , Isaiah , 60. They shall come as Doves to the Windowes . And when IOHN came to meathe Citie , the Church ; it was a great and mighty Citie . Thirdly , because where there is much Confluence , there useth to bee a Contraction of much filthinesse . Therfore in the third place it shall be most pure , a pure Church : yea , in great part , if not altogether . Nay we may almost affirme , altogether to be delivered from hypocrites . Without there shall be Doggs , and whosoever shall worke or make a lye . Not without , in Hell ; but without the Church . Hypocrites shall bee discovered and cast out from the Church : though many get into the Church now ; then the righteous Nation shall enter in . In the 44th . of Ezekiel , 9. There is a description of the Church under the Gospel : And he shewes that none uncircumcised in heart shall enter in there : But the fulfilling of the Prophecies of those Chapters in the latter end of Ezekiel , will not be till this time ; and then no uncircumcised in heart shall enter , Revel. 21.27 . There shall in no wise enter into it any thing that defileth , &c. there are two Negatives in the Originall , they shall not , they shall not enter . As Christ sayes , Whosoever comes to me , J will in no wise cast out ; I will not , I will not cast out . Blessed are they that are called to the Supper of the Lamb . Before , many were called , and few chosen ; but now all that are called are chosen , and none that are made partakers of the first Resurrection shall die the second Death . It is a most pure Church , and therefore is described ; The Walls to be precious Stones , the Citie to be as cleere as glasse , and the Pavement to be pure gold . Fourthly , there shall be abundance of glorious Prophecies fulfilled , and glorious Promises accomplished . When you read the Prophets , you have Prophecies of many glorious things : And the knowledge of this truth will help to understand those Prophecies . Revel. 2. It is said there was a Booke sealed shewed unto Iohn , and none could open the Booke but the Lambe . The Booke of the Prophecies Prophecies is a sealed Book , and especially the booke of the Prophecies of the Revelatious . But when the Lamb , Christ , shall come to reigne , this shall be opened to us . And therefore it is said , the holy Apostles and Prophets should reioyce at the destruction of Antichrist , because the Prophets should be so cleerely opened , and understood by the People of God . Revel. 22.6 . These sayings are faithfull and true : and the Lord God of the holy Prophets sent his Angell , to shew unto his Servants , the things which must shortly be done . Why the Lord God of the holy Prophets ? That Lord God that did intend to make the holy Prophets cleere and evident . Saies the woman of Samaria , when the Messiah comes , he shall teach us all things : We may well say it of the comming of Christ , heere the meaning of abundance of Prophecies and Promises , that we know not what to make of , shall be cleere before us . Christ is called the word of God , and is said to be faithfull and true , because he wil discover the truth and faithfulnesse of the Promises . And this will bee a glorious Time , when the Prophecies shall be opened , and the promises come to be fulfilled . Fifthly , Abundance of hidden Mysteries of Godlines will be cleered then , that now are exceeding darke . 4. Revel. Iohn did but see a Doore opened in Heaven : But afterwards , Revel. 19. he saw Heaven opened . Noting the cleere revelation of Truth that shall be then : And , Revel. 11.19 . There was seene the Arke of the Testament : Whereas the Arke stood before , in the Holy of Holies , that was shut up , that none was to come into it , but the High Priest : But now it is opened to all . In the Arke where the Secrets a Type of the Secrets that shall be opened at this Time , that were shut up before . Glorious Truths shall be revealed , and above all , the Mystery of the Gospell , and the righteousnesse of Faith shall bee discovered . Before what a little of the Mystery of the Gospel , and the righteousnesse of Faith was discouered ! but this will grow brighter and brighter till that time , which is the great Designe of God for his Glory to all Eternitie . Sixtly , the gift of the Saints shall be abundantly raised . He that is weake shall bee as David , and he that is strong as the Angel of the Lord Zach. 12.8 . and then shall be accomplished that Promise , that GOD will powre his Spirit on them ; and their young men shall see visions , and their old men shall dreame dreames . It was fulfilled in part upon the Apostles , but the full is not till that time knowledge shall be increased . Seventhly , the Graces of the Saints shall be wonderfully inlarged , even in a manner glorified ; thoughuot so full as afterwards in the highest Heaven but mightily raised . The Saints shall be all clothed in white linnen which is the righteousnesse of the Saints ; that is , the Righteousnesse they have by Christ , whereby they shall bee righteous before God , and holy before Men : HOLINES shall be written upon their Pots , and upon their bridles : upon every thing their Graces shall shine forth exceedingly to the glory of God . Iohn saw a Vision of the Bride comming downe from Heaven , with a Heavenly Glory , fit to meet Christ her Bridegroome , to stand in his presence , and serve him day and night . Yea further , Religion shall bee honoured , and no more be a disgrace . God hath promised to his Church that hee will wipe away their Reproches for ever . The People of God have been and are a despised People : But their Reproach shall be for ever taken away , and they shall not be ashamed of Religion : for it shall be glorifyed before the Sonnes of men . Therfore it is said Revel. 14. They shall have the Name of God upon their Foreheads , openly to professe Religion ; A time shall come when ten men shall take hold on the skirt of a Iew , and say , We will go with thee . Cant. 8.1 . I will kisse thee , yet should I not bee despised : She would embrace Christ publikely , and should not be despised : It shall be so honourable , as none shall be able to despise it . There are notable Texts of Scripture , to shew the great Honor that shall be in the wayes of Religion , Isaiah 49.23 . Kings shall be thy Nursing Fathers , and Queenes thy Nursing Mothers ; they shall bow downe to thee , and lick up the Dust of thy Feet . What a high expression is this for the Honour of Godlinesse ? So in Isaiah , 60. are a great many of notable expressions , verse , 13. I will make the place of my Feet glorious ; that is , the Church . There was a time when as the Feet of Christ were as burning Brasse , to shew the suffering condition of the Church : But now the Feet of Christ , that is the Church , shall be made glorious , vers. 14. you have two notable Scriptures for this in the Prophesie of Zachary . The first in the 4th . of Zachary , 16. They shall be as the Stone of a Crowne-lifted up : They are now trampled upon as the stones of the street ; but they shall be as the Stones of a Crowne ; and not onely so , but as the Stones of a Crowne lifted up : The second place is in Zach. 12.5 . The Governours of Iudah shall say in their hearts , the Inhabitants of Ierusalem shall be my strength in the Lord of Hoasts their God . Wee know , that now in many places , the Governours of Iudah , the great ones of the Countrey , their Spirits have beene set against the Saints of God : Wee know what reprochfull names they have put upon them , and how they have discountenanced them : Though the Governours of Iudah have counted them factious , and Schismaticks , and Puritanes ▪ there is a Time comming , when the Governours of Judah shall bee convinced of the Excellency of Gods people , so convinced as to say in their hearts , that the Inhabitants of Ierusalem , that is , the Saints of God gathered together in a Church , are the best Common-wealths men : not seditious men , not factious , not disturbers of the State ; but they are our strength in the Lord of Hosts , they are the strength of a Kingdome , and shall be countenanced by them as the strength of a Kingdome , as those that will bee most usefull in a Kingdome . This will bee a blessed time , when as wicked men and wickednes shall bee despised , and Godlinesse as honourable as ever it was contemptible : this shall bee when the Lord God Omnipotent reigneth in his Church . And through Gods mercy , wee see light peeping out this way : That the Governours of Iudah are saying , The Inhabitants of Ierusalem shall be our strength : Religion shall be honoured in the World one day , and not only at the day of Iudgement , but here . In the ninth place ; the presence of Iesus Christ , and of God shall be exceeding glorious in the Church : then the name of it shall be called IEHOVAH SHAMMAH , The Lord is there . They shall follow the Lamb wheresoever he goeth : they shall see the King in his beauty and glory . And such a presence of Christ will be there , as it is questionable whether there shall be need of Ordinances , at least in that way , that now there is . And therefore some interpret that place so : They shall be all taught of God , and shall not need to teach one another . And so that place 2. Peter , 1.19 . We have also a moresure Word of promise , wherevnto ye doe well that ye take heed untill the Day dawne , and the Day-starre arise in your hearts . Now the Morning-Starre , the Holy Ghost applies to them , Revel. 2.28 . That is such a glorious presence of Christ , as shall so instruct them , as if they had not need to take heed to the Word of Prophesie . And in Revelat. 21. They shall need no Temple , nor Sunne , nor Moone ; for the Lamb is the Temple and the light thereof : the presence of Christ shall bee there , and supply all kind of Ordinances . And Revel. 7. Christ sayes ; Hee will lead them to the Fountaine of living Waters ; all the Ordinances . Here are but the streames and Conduits ; then they shall be led to the Fountaine . Though we dare not affirme that there shal be no Ordinances ; yet is there some probability at least thus far in comparison ; there shall be such a presence of Christ there , as therr shall not be that need of Ordinances . In the tenth place . There shall bee the addition of Martyrs , and many of the Worthies of God that have lived in former Times shall rise againe . If you read the 7th . Revel. and 21th . Revel. you cannot but be convinced of this , That those that have suffered Martyrdome under Antichrist shall have the glory of that time ; and Daniel shall come up and stand in his lot ; and as he , so many of the Worthies of God in former times : and this shall add to the Glory of that time . The eleventh is this : There shall be most blessed Union of all the Churches of the World . The envy of Ephraim and of Iudah shall be taken away . Isaiah 11. There shall be one King ; and one Name . Zach. 14.9 . Wee all professe one Lord , but give him divers Names : but then there shall be one Lord , and his name one . Zeph. 3.9 . They shall serve the Lord with one Consent , with one Shoulder , it is in the Originall : And if you read that Chapter , you may see what Reference it hath to a more glorious Time , than the returning of the Iewes from the Captivity . Dissentions in any one Congregation are evill ; and for one Church to dissent from another is a grievous evill . Blessed will the Time be , when all dissentions shall bee taken away ; and when there shall bee a perfect Union of all , and not any distinction of Calvinists or Lutherans , or the like : but all shall come , and serve God , and be called by one Name . The twelfth is the Resurrection of the Creatures of the World : and so in that regard there shall be abundance of outward Glory and Prosperity . That place in the 8th . of the Romans . The Creature groanes under the Burthen that it is in , that it may be delivered into the Adoption of the Sonnes of God . When the fulnesse of the glory of the Adoption of the Sonnes of God shall come , the Creatures shall be delivered to them . The whole World is purchased by Christ , and purchased for the Saints , that is Christs ayme . All is yours , ( sayes the Apostle ) the whole World : and therefore , Revel. 21.7 . it is said , The Saints shall inherit all things . You see that the Saints have but little now in the World ; now they are the poorest and the meanest of all ; but then when the Adoption of the Sonnes of God shall come in the fulnesse of it , the World shall be theirs ; for the World is purchased for them by Iesus Christ . Not onely Heaven shall be your Kingdome but this World bodily . And so that place , 2 Pet. 3.10 . where it is said , The Heavens shall passe away with a great noise , and the Elements shall melt with fervent Heat : the Apostle speakes as if it were the Day of Judgement . But there is one passage whereby we may gather that the Apostle onely meanes a mighty change that shall be before the day of Judgement , verse 13. We according to his promise look for new Heavens and new Earth . Where hath God promised a new Heaven , and a new Earth ? I know no place in Scripture that I can referre this place unto , but Isaiah 65.15 . which is apparant to be meant of the Church . Now the Apostle speakes of these Times , when there shall be a mighty change in the World : then shall be fulfilled that Promise , There shall be new Heavens , and a new Earth . We can find no such promise but in Isaiah , and that is meant of the Church , and therefore it is probable the Apostle meanes that Lactantius sayes , When the Thousand yeeres come , the World shall bring forth Fruite alone , and the Rocke shall distill Dew , and no Creature shall live upon Prey : the Dog shall not hunt , the Child shall not be afraid of the Serpent : making the place of Isaiah , which we understand metaphorically , to be understood , literally , Of the Wolfe and the Lambs living together , and the Child playing upon the Hole of the Cockatrice . And all the Prayers that ever we put up for the Church will be answered , and the blessing of all will come upon the Churches . Heere we have some degree of Blessing : But the Blessing of all the prayers of the Prophets and Apostles will come upon it . In Isay , They were to cry to God , and give him no rest , till he made Ierusalem the praise of the whole World : that is , till God did bring this Time , and Ierusalem hath not bin so lifted up . All these prayers that have not given God rest all this while , shall be answered , and Ierusalem shall be advanced . Lastly , Those glorious Titles that the Church of God hath in the old Testament , will be made up to the full ; and that is a Resultance from all the Former . There are many glorious Titles of the Church of God in the old Testament : Now the estate of the Church in the old Testament was but Typicall ; typifying the estate of the Gospel . I shall name some of them , and when those come to be fulfilled , it will be glorious . First the Lords Portion . Deut. 32.9 . Secondly his Pleasant Portion . Ierem. 12.10 . Thirdly his Inheritance . Isaiah . 19.25 . All People are the Worke of his Hands , But his Church is his Inheritance . Fourthly , the dearely Beloved of his Soule . Ierem. 12.7 . Fiftly , Gods Treasure , and Peculiar Treasure , Exod. 19.5 . Sixtly , His Glory , Isaiah , 46.13 . Seventhly , The House of Gods glory , Isaiah , 60.7 . Eightly , A Crowne of Glory . Isaiah , 62.3 . Ninthly , A Royall Diademe , in the same place . Tenthly , The glory of God . Ierem. 3.17 . Againe , The Throne of his Glorie . Jeremiah , 14.21 . Againe , The Ornament of God : and The Beauty of his Ornament , Ezek. 7.21 . Againe , The Beauty of his Ornament in Majestie , in the same place . Now to have all this made up to the full ; to shew that these are no high expressions , but rather come short of what will bee : it must be a glorious condition . But you will say , Are these things true ? To that wee answer ; For the truth of them , I will goe no further then this Chapter , verse 9. These are the true sayings of God . It is a very strange Phrase : If they be the sayings of God , they must needs be true . Were it not enough to say they were the sayings of God , or true sayings ? No , they are the true sayings of GOD . And in the Originall it is not onely the true sayings of God ; but the true sayings of that God that is true : therfore they are certaine . But how can they be ? Zachary , 8.9 . If it be marvellous in your eyes ; should it also be marvellous in my eyes , saith the Lord of Hoasts ? they are marvellous in your eyes ; but they are not so in mine . It is God Omnipotent that shall doe these things , by that power , whereby he is able to subdue all things unto himselfe . Mountaines shall be made plaine , and hee shall come skipping over Mountaines , and over difficulties , nothing shall hinder him . And why should you thinke it strange , that these things should be , though they bee great : God hath done already as great things as these . Certainly Christians that shall acknowledge the great and never sufficiently admired and adored worke of God in the Hypostaticall Union of the Natures , that God should be Man , should never aske this Question , how these things should be ? or to think that any object propounded for our Faith is too difficult . But when shall these things be ? Truly ( Brethren ) we hope it is not long before they shall bee ; and the neerer the Time comes , the more clearly these things shall bee revealed . And because they begin to be revealed so much as they doe now , we have cause to hope the Time is at hand . In Daniel , 12. God bids Daniel seale his Booke untill the time come , as if then it should be opened . Doth God begin to open this Booke ? Know that the time is at hand . Iohn was bidden not to seale the Booke , because the Time was at hand . The neernesse of the Time at hand discovers the Booke ; and the neerer the Time , the more it is discovered . No place in Scripture gives us so much light to know when this shall be as Dan. 12.11 . And from the time that the dayly Sacrifices shall be taken away , and the abomination that maketh desolate set up ; there shall bee a thousand , two hundred and ninety dayes . What is the meaning of this ? The light that I have from this , I acknowledge to be from that worthy Instrument of God Mr. Brightman . A day is usually taken for a yeare , and so many dayes as were set , so many yeares it should be . All the question is about the beginning of the time . This abomination of desolation was in Julians time 360. because then Iulian would set up the Temple againe that was destroyed , in despight of the Christians , and would set up the Iewish Religion againe : That was the abormination of desolation , sayes he ; and the whole Iewish Religion was not consumed till that time . Now reckon so many yeeres according to the Number of the dayes , it comes to , 1650. and it is now 1641. and that place for the abomination of desolation is like to bee it as any that can be named . But it is said , Blessed is he that comes to another Number : 1335. dayes , that is 45. years more added , that is , sayes he in 1650. they shall begin ; but it shall bee 45. yeares , before it comes to full Head , and blessed is hee that comes to this Day . And he hath hit right in other things , as never the like , in making Sardis to be the Church of Germany , and foretold from thence how things would fall out , and wee see now are . Now we have also a voyce from the Multitude , as from the Waters , and it begins to come from the Thundrings . Seeing these things shall be , what manner of persons ought we to be ? That is the worke I intended to have done , to have shewed you the Duties , these things call for at our Hands . If God hath such an intention to glorifie his Church , and that in this World : Oh , let every one say to his owne heart ; What manner of persons ought wee to be ? and especially , What manner of persons ought yee to be ? because you are beginning this despised Worke , gathering a Church together , which way God will honour . Certainly , the Communion of Saints , and independency of Congregations God will honour . And this Worke is a Foundation of abundance of glory that God shall have , and will continue till the comming of Christ . And blessed are they that are now content to keep the Word of Gods Patience . And doe you keep the Word of Gods Patience , though you suffer for it , as you now doe . And wait , the Text sayes , Those that testifie against Antichrist and Antichristianisme , and keep the Word of Gods Patience , God will keep them in the houre of Temptation , hee will make them a Pillar in his House , and they shall never goe out ; God will open their dore , so as none shall shut it till the comming of Christ : and hee will write upon them the Name of the new IERVSALEM . Therfore keep the Word of Gods Patience now you have an opportunity in your hands for furthering this great Worke . Take heed that you loose not this opportunity : certainly , if there should fall out any just cause amongst you of scandall in regard of Divisions , or any other way , you may do more hurt to hinder this glorious Work , then all the Persecutors could doe . For you will perswade the consciences of Men , that this is not a Way of Christ . Persecutors cannot doe so . So that the Governours of Iudah wil not say , Our strength is in the Inhabitants of Ierusalem , those that professe themselves to be the People of Ierusalem . FINIS . Notes, typically marginal, from the original text Notes for div A47560e-600 Quaest . Answ . Quaest . Answ . 1. Doct. 2. Doct. Doct. Reas. 1. Reas. 2. Reas. 3. Object . Answere Quest . Answ . Quest . Answ . Quest . Answ . 
A85437	----	Most holy and profitable sayings of that reverend divine, Doctor Tho. Goodwin Who departed this life, Feb. 23. 1679/80. Goodwin, Thomas, 1600-1680. 1680 Approx. 8 KB of XML-encoded text transcribed from 2 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A85437 Wing G1249 ESTC R229141 99895265 99895265 152660 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85437) Transcribed from: (Early English Books Online ; image set 152660) Images scanned from microfilm: (Early English books, 1641-1700 ; 2312:6) Most holy and profitable sayings of that reverend divine, Doctor Tho. Goodwin Who departed this life, Feb. 23. 1679/80. Goodwin, Thomas, 1600-1680. 1 sheet ([1] p.) s.n., [London : 1680] Imprint from Wing CD-ROM, 1996. Reproduction of original in the Newberry Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Maxims -- Early works to 1800. Christian life -- Early works to 1800. Proverbs, English -- Early works to 1800. Broadsides -- England 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion MOST Holy and Profitable SAYINGS OF THAT REVEREND DIVINE , Doctor Tho. Goodwin . Who departed this Life , Feb. 23. 1679. / 80. WE sail to Glory , not in the salt Sea of our Tears , but in the red Sea of Christs precious Blood. A sanctified Heart is better than a silver Tongue . A Heart full of Graces is better than a Heart full of Notions . Notional Knowledge , it may make a Mans Head giddy , but it will never make a Mans Heart holy . The Wheat and the Chaff , they may both grow together , but they shall not both lie together . In Hell there shall not be a Saint amongst those that are terrified : And in Heaven there shall not be a Sinner amongst those that are glorified . Will you pity a Body that is going to the Block ; and will you not pity a Soul that is going to the Pit. What a sad Visitation is that , where the Black Horse of Death goeth before , and the Red Horse of Wrath followeth after . A Mans Condition in this Life may be honourable , and yet his State as to another Life may be damnable . There cannot be a better Being for us , than for us to be with the best of Beings . That which makes Heaven so full of Joy , is , that it is above all fear : And that which makes Hell so full of Horror , is , that it is below all hope . To be a Professor of Piety , and a Practiser of Iniquity is an abomination to the Lord. Oh! Sin is that Mark at which all the Arrows of Vengeance are shot . Were it not for Sin , Death had never had a beginning ; and were it not for Death , Sin would never have had an ending . Oh! did Sin bring Sorrow into the world , then let Sorrow carry Sin out of the world . Let the Cry of your Prayers out-cry the Cry of your Sins . Nothing can quench the fire that Sin hath kindled , but the water which Repentance hath caused . You that have filled the Book of God with your sins , should fill the Bottle of God with your Tears . He can never truly relish the sweetness of Gods mercy , who never tasted the bitterness of his own Misery . None can promise us better than Christ can , and none can threaten us worse than Christ can . Can any Man promise us any thing better than Heaven ? Or , Can any Man threaten us with any ▪ thing worse than Hell ? Heaven is promised to those that love him , and Hell is to be the Portion of those that hate him . To live without fear of Death is to dye living , to labour not to dye , is labour in vain . Men are afraid to dye in such and such sins , but not afraid to live in such and such sins . Oh the Hell of horrours and terrors that attend those Souls , that have their greatest work to do when they come to Die. Therefore as you would be happy in Death , and everlastingly blessed after Death , prepare and fit your selves for Death . Did Christ Die for us , that we might live with him : And shall not we desire to Die , and be with him . A Believers Dying day is his Crowning day . God protects Men when they are in his way , but not out of his way . Sin is never at a higher flood , than when Grace is at a low Ebb. Though the Churches Enemies may be Waves to toss her , yet they shall never be Rocks to split her . It is not a time for Sions Sons to be Rejoycing , when their Mother is Mourning . When the Churches Adversaries make long Furrowes upon her Back , we should cast in the Seed of Tears . Many instead of sympathiseing with Believers in their Misery , they are censuring of them for their Misery . True love to Christ can walk on the Water without drowning , and lie on the Fire without burning . How shall we land at the Heaven of Rest , if we are not tossed upon the Sea of Trouble . A Saint of God lives above the love of Life , and fears not the terror of Death . None are so welcome to that Spiritual Canaan , as those that swim to it through the Red Sea of their own Blood. Saints are not so much afraid of suffering , as they are of sinning ; in suffering the offence is done to us , but in sinning the offence is done to God. FINIS . 
A85427	----	An apologeticall narration, humbly submitted to the Honourable Houses of Parliament. By Tho: Goodwin, Philip Nye, Sidrach Simpson, Jer: Burroughes, William Bridge. This text is an enriched version of the TCP digital transcription A85427 of text in the English Short Title Catalog (Thomason E80_7). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 53 KB of XML-encoded text transcribed from 18 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85427 Wing G1225 Thomason E80_7 99860270 99860270 155610 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85427) Transcribed from: (Early English Books Online ; image set 155610) Images scanned from microfilm: (Thomason Tracts ; 14:E80[7]) An apologeticall narration, humbly submitted to the Honourable Houses of Parliament. By Tho: Goodwin, Philip Nye, Sidrach Simpson, Jer: Burroughes, William Bridge. Goodwin, Thomas, 1600-1680. [4], 31, [1] p. Printed for Robert Dawlman, London : M.DC.XLIII. [1643] Reproduction of the original in the British Library. eng Church of England -- Clergy -- Early works to 1800. Church of England -- History, (17th century) -- Early works to 1800. A85427 (Thomason E80_7). civilwar no An apologeticall narration, humbly submitted to the Honourable Houses of Parliament.: By Tho: Goodwin, Philip Nye, Sidrach Simpson, Jer: Bu Goodwin, Thomas 1643 9158 3 0 0 0 0 0 3 B The rate of 3 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THis Apologeticall Narration of our Reverend and deare Brethren the learned Authors of it , 't is so full of peaceablenesse , modesty , and candour ; and withall , at this time so seasonably needfull , as well towards the vindication of the Protestant party in generall , from the aspersions of Incommunicablenesse within it selfe , and Incompatiblenesse with Magistracy ; as of themselves in particular , both against misreportings from without , & some possible mistakings from within too : That however for mine own part I have appeared on , and doe still encline to the Presbyteriall way of Church Government , yet doe I think it every way fit for the Presse . Charles Herle . AN Apologeticall Narration , HVMBLY SVBMITTED TO THE HONOURABLE HOUSES OF PARLIAMENT . BY Tho : Goodwin , Philip Nye , Sidrach Simpson , Jer : Burroughes , William Bridge : LONDON , Printed for ROBERT DAWLMAN . M. DC . XLIII . AN APOLOGETICALL NARRATION OF SOME MINISTERS , Formerly in Exile : NOW Members of the Assembly of Divines . OUR eares have been of late so filled with a sudden and unexpected noyse of confused exclamations , ( though not so expresly directed against us in particular , yet in the interpretation of the most , reflecting on us ) that awakened thereby , we are enforced to anticipate a little that discovery of our selves which otherwise we resolved to have left to Time and Experience of our wayes and spirits , the truest Discoverers and surest Judges of all men and their actions . And now we shall begin to make some appearance into publique light , unto whose view and judgements should we ( that have hitherto laine under so dark a cloud of manifold mis apprehensions ) at first present our selves , but the Supreame Judicatory of this Kingdome , which is and hath been in all times the most just and severe Tribunall for guiltinesse to appeare before , much more to dare to appeale unto ; and yet withall the most sacred refuge and Asylum for mistaken and mis-judged innocence ? The most , if not all of us , had ten years since ( some more , some lesse ) severall setled Stations in the Ministery , in places of publique use in the Church , not unknown to many of your selves ; but the sinful evill of those corruptions in the publique worship and government of this Church , which all doe now so generally acknowledge and decrie , took hold upon our consciences long before some others of our brethren ; And then how impossible it was to continue in those times our service and standings , all mens apprehensions will readily acquit us . Neither at the first did we see or look further then the dark part , the evill of those superstitions adjoyned to the worship of God , which have been the common stumbling block and offence of many thousand tender consciences , both in our own and our neighbour Churches , ever since the first Reformation of Religion : which yet was enough to deprive us of the publique exercise of our Ministeries , and together therewith ( as the watchfulnesse of those times grew ) of our personall participation in some ordinances ; and further exposed us either to personall violence and persecution , or an exile to avoid it : Which latter we did the rather choose , that so the use and exercise of our Ministeries ( for which we were borne and live ) might not be wholly lost , nor our selves remain debarred from the enjoyment of the Ordinances of Christ , which we account our birth-right , and best portion in this life . This being our condition , we were cast upon a farther necessity of enquiring into and viewing the light part , the positive part of Church-worship and Government ; And to that end to search out what were the first Apostolique directions , pattern and examples of those Primitive Churches recorded in the New Testament , as that sacred pillar of fire to guide us . And in this enquirie , we lookt upon the word of Christ as impartially , and unprejudicedly , as men made of flesh and blood are like to doe in any juncture of time that may fall out ; the places we went to , the condition we were in , the company we went forth with , affording no temptation to by as us any way , but leaving us as freely to be guided by that light and touch Gods Spirit should by the Word vouchsafe our consciences , as the Needle toucht with the Load-stone is in the Compasse : And we had ( of all men ) the greatest reason to be true to our own consciences in what we should embrace , seeing it was for our consciences that we were deprived at once of what ever was dear to us . We had no new Common-wealths to rear , to frame Church-government unto , whereof any one piece might stand in the others light , to cause the least variation by us from the Primitive pattern ; We had no State-ends or Politicall interests to comply ▪ with ; No Kingdoms in our eye to subdue unto our mould ; ( which yet will be coexistent with the peace of any form of Civil Government on earth ) No preferment or worldly respects to shape our opinions for : We had nothing else to doe but simply and singly to consider how to worship God acceptably , and so most according to his word . We were not engaged by Education or otherwise to any other of the Reformed Churches ; And although we consulted with reverence what they hold forth both in their writings and practice , yet we could not but suppose that they might not see into all things about worship and government , their intentions being most spent ( as also of our first Reformers in England ) upon the Reformation in Doctrine , in which they had a most happy hand : And we had with many others observed , that although the exercise of that Government had been accompanied with more peace , yet the Practicall part , the power of godlinesse and the profession thereof , with difference from carnall and formall Christians , had not been advanced and held forth among them , as in this our owne Island , as themselves have generally acknowledged . We had the advantage of all that light which the conflicts of our owne Divines ( the good old Non-conformists ) had struck forth in their times ; And the draughts of Discipline which they had drawn ; which we found not in all things the very same with the practises of the Reformed Churches ; And what they had written came much more commended to us , not onely because they were our own , but because sealed with their manifold and bitter sufferings . We had likewise the fatall miscarriages and shipwracks of the Separation ( whom ye call Brownists ) as Land-marks to fore-warn us of those rocks and shelves they ran upon ; which also did put us upon an enquiry into the principles that might be the causes of their divisions . Last of all , we had the recent and later example of the wayes and practices ( and those improved to a better Edition and greater refinement , by all the fore-mentioned helps ) of those multitudes of godly men of our own Nation , almost to the number of another Nation , and among them some as holy and judicious Divines as this Kingdome hath bred ; whose sincerity in their way hath been testified before all the world , and wil be unto all generations to come , by the greatest undertaking ( but that of our father Abraham out of his own countrey , and his seed after him ) a transplanting themselves many thousand miles distance , and that by sea , into a Wildernes , meerly to worship God more purely , whither to allure them there could be no other invitement . And yet we still stood as unengaged spectators , free to examine and consider what truth is to be found in and amongst all these , ( all which we look upon as Reformed Churches ) and this nakedly according to the word ; We resolved not to take up our Religion by or from any partie , and yet to approve and hold fast whatsoever is good in any , though never so much differing from us , yea opposite unto us . And for our own congregations , we meane of England ( in which thorough the grace of Christ we were converted , and exercised our Ministeries long , to the conversion of many others ) We have this sincere profession to make before God and all the world , that all that conscience of the defilements we conceived to cleave to the true worship of God in them , or of the unwarranted power in Church Governours exercised therein , did never work in any of us any other thought , much lesse opinion , but that multitudes of the assemblies and parochiall congregations thereof , were the true Churches and Body of Christ , and the Ministery thereof a true Ministery : Much lesse did it ever enter into our hearts to judge them Antichristian ; we saw and cannot but see that by the same reason the Churches abroad in Scotland , Holland , &c. ( though more reformed ) yet for their mixture must be in like manner judged no Churches also , which to imagine or conceive , is and hath ever been an horrour to our thoughts . Yea we alwayes have professed , & that in these times when the Churches of England were the most , either actually overspread with defilements , or in the greatest danger thereof , and when our selves had least , yea no hopes of ever so much as visiting our own land again in peace and safety to our persons ; that we both did and would hold a communion with them as the Churches of Christ . And besides this profession , as a reall testimony thereof , some of us after we , actually , were in this way of communion , baptized our children in Parishionall congregations , and ( as we had occasion ) did offer to receive into the communion of the Lords Supper with us , some ( whom we knew godly that come to visit us when we were in our exile ) upon that relation , fellowship , and commembership they held in their parish Churches in England , they professing themselves to be members thereof , and belonging thereunto . What we have since our returne publiquely and avowedly made declaration of to this purpose , many hundreds can witnesse , and some of our brethren in their printed bookes candidly do testify for us . And as we alwayes held this respect unto our own Churches in this Kingdome , so we received and were entertained with the like from those reformed Churches abroad , among whom we were cast to live , we both mutually gave and received the right hand of fellowship , which they on their parts abundantly manifested by the very same characters and testimonies of difference which are proper to their own Orthodoxe Churches , and whereby they use to distinguish them from all those sects ( which they tollerate , but not own ) and all the assemblies of them ( which yet now we are here some would needs ranke us with ) granting to some of us their own Churches , or publique places for worship , to assemble in , where themselves met for the worship of God at differing houres the same day : As likewise the priviledge of ringing a publique Bell to call unto our meetings : which we mention because it is amongst them made the great signall of difference between their own allowed Churches and all other assemblies , unto whom it is strictly prohibited and forbidden , as Guiciardine hath long since observed : And others of us found such acceptance with them , that in testimony thereof they allowed a full and liberall maintenance annually for our Ministers , yea and constantly also Wine for our Communions . And then we again on our parts , not onely held all brotherly correspondency with their Divines , but received also some of the members of their Churches ( who desired to communicate with us ) unto communion in the Sacraments and other ordinances , by virtue of their relation of membership retained in those Churches . Now for the way & practices of our Churches , we give this briefe and generall account . Our publique worship was made up of no other parts then the worship of all other reformed Churches doth consist of . As , publique and solemne prayers for Kings and all in authority , &c. the reading the Scriptures of the Old and New Testament ; Exposition of them as occasion was ; and constant preaching of the word ; the administration of the two Sacraments , Baptisme to infants , and the Lords Supper ; singing of Psalmes ; collections for the poor , &c. every Lords day . For Officers and publique Rulers in the Church , we set up no other but the very same which the reformed Churches judge necessary and sufficient , and as instituted by Christ and his Apostles for the perpetuall government of his Church , that is , Pastors , Teachers , Ruling Elders , ( with us not lay but Ecclesiastique persons separated to that service ) and Deacons . And for the matter of government and censures of the Church , we had nor executed any other but what all acknowledge , namely , Admonition , and Excommunication upon obstinacie and impenitencie , ( which we blesse God we never exercised . ) This latter we judged should be put in execution , for no other kind of sins then may evidently be presumed to be perpetrated against the parties known light ; as whether it be a sin in manners and conversation , such as is committed against the light of nature , or the common received practices of Christianity , professed in all the Churches of Christ ; or if in opinions , then such , as are likewise contrary to the received principles of Christianity , and the power of godlinesse , professed by the party himselfe , and universally acknowledged in all the rest of the churches , and no other sins to be the subject of that dreadful sentence . And for our directions in these or what ever else requisite to the manage of them , we had these three Principles more especially in our eye , to guide and steere our practice by . First , the supreame rule without us , was the Primitive patterne and example of the churches erected by the Apostles . Our consciences were possessed with that reverence and adoration of the fulnesse of the Scriptures , that there is therein a compleat sufficiencie , as to make the man of God perfect , so also to make the Churches of God perfect , ( meere circumstances we except , or what rules the law of nature doth in common dictate ) if the directions and examples therein delivered were fully known and followed . And although we cannot professe that sufficiency of knowledge as to be able to lay forth all those rules therein which may meet with all cases and emergencies that may or sometimes did fal out amongst us , or that may give satisfaction unto all Queres possible to be put unto us ; yet we found principles enough , not onely fundamentall and essential to the being of a Church , but superstructory also for the wel-being of it , and those to us cleare and certaine , and such as might well serve to preserve our Churches in peace and from offence , and would comfortably guide us to heaven in a safe way : And the observation of so many of those particulars to be laid forth in the Word , became to us a more certaine evidence and cleare confirmation that there were the like rules and ruled cases for all occasions whatsoever , if we were able to discerne them . And for all such cases wherein we saw not a cleare resolution from Scripture , example , or direction , wee stil professedly suspended , untill God should give us further light , not daring to eeke out what was defective in our light in matters Divine with humane prudence , ( the fatall errour to Reformation ) lest by sowing any piece of the old garment unto the new , we should make the rent worse ; we having this promise of grace for our encouragement in this , which in our publique Assemblies was often for our comfort mentioned , that in thus doing the will of God we should know more . A second Principle we carryed along with us in all our resolutions , was , Not to make our present judgement and practice a binding law unto our selves for the future , which we in like manner made continuall profession of upon all occasions . We had too great an instance of our own frailty in the former way of our conformity ; and therefore in a jealousie of our selves , we kept this reserve , ( which we made open and constant professions of ) to alter and retract ( though not lightly ) what ever should be discovered to be taken up out of a mis-understanding of the rule : Which Principle wee wish were ( next to that most supreame , namely , to be in all things guided by the perfect wil of God ) enacted as the most sacred law of all other , in the midst of all other Laws and Canons Ecclesiastical in Christian States and Churches throughout the world . Thirdly , we are able to hold forth this true and just Apologie unto the world , That in the matters of greatest moment and controversie , we stil chose to practice safely , and so , as we had reason to judge that all sorts , or the most of all the Churches did acknowledge warrantable , although they make additaments thereunto . For instance : Whereas one great controversie of these times is about the qualification of the Members of Churches , and the promiscuous receiving and mixture of good and bad ; Therein we chose the better part , and to be sure , received in none but such as all the Churches in the world would by the balance of the Sanctuary acknowledge faithful . And yet in this we are able to make this true and just profession also , That the Rules which we gave up our judgements unto , to judge those vve received in amongst us by , vvere of that latitude as would take in any member of Christ , the meanest , in whom there may be supposed to be the least of Christ , and indeed such and no other as all the godly in this Kingdome carry in their bosomes to judge others by . We took measure of no mans holinesse by his opinion , whether concurring with us , or adverse unto us ; And Churches made up of such , we were sure no Protestant could but approve of , ( as touching the members of it ) to be a true Church , with which communion might be held . Againe , concerning the great ordinance of Publique Prayer and the Lyturgie of the Church , whereas there is this great controversie upon it about the lawfulnesse of set formes prescribed ; we practiced ( without condemning others ) what all sides doe allow , and themselves doe practice also , that the publique Prayers in our Assemblies should be framed by the meditations and study of our own Ministers , out of their own gifts , ( the fruits of Christs Ascension ) as well as their Sermons use to be . This vve vvere sure all allowed of , though they superadded the other . So likewise for the government and discipline in the Churches , however the practice of the Reformed Churches is in greater matters to govern each particular congregation by a combined Presbyterie of the Elders of several congregations united in one for government ; yet so , as in their judgements they allow , especially in some cases , a particular congregation , an entire and compleat power of jurisdiction to be exercised by the Elders thereof within it selfe ; Yea and our own Master Cartwright , holy Baynes , and other old Non-conformists , place the power of Excommunication in the Elde●ship of each particular Church with the consent of the Church , untill they do miscarry , and then indeed they subject them to such Presbyterial and Provincial Assemblies as the proper refuge for appeales and for compounding of differences amongst Churches ; which combination of Churches others of them therefore call Ecclesiae ortae , but particular congregations Ecclesiae primae , as wherein firstly the power and priviledg of a Church is to be exercised . And vvithall vve could not but imagine , that the first Churches planted by the Apostles , were ordinarily of no more in one city at first then might make up one entire congregation , ruled by their own Elders , that also preached to them ; for that in every city where they came , the number of converts did or should arise to such a multitude as to make several and sundry congregations , or that the Apostles should stay the setting up of any Churches at all , until they rose to such a numerous multiplication as might make such a Presbyterial combination , we did not imagine . We found also those Non conformists ( that wrote against the Episcopal Government ) in their Answer to the Arguments used for Episcopal Government over many Churches , brought from the instances of the multitude of Beleevers at Jerusalem , and other places and cities , mentioned in the New Testament , to assert that it could not be infallibly proved that any of those vve reade of in the Acts and elsewhere ; vvere yet so numerous , as necessarily to exceed the limits of one particular congregation in those first times . We found it also granted by them all , that there should be several Elders in every congregation , who had power over them in the Lord ; and we judged that all those precepts , obey your Elders , and them that are over you , were ( to be sure , and all grant it ) meant of the Pastours and Teachers , and other Elders that were set over them in each particular congregation respectively , and to be as certainly the intendment of the holy Ghost , as in those like commands , Wives obey your owne husbands , Servants your own governours , to be meant of their several Families respectively . We could not therefore but judge it a safe and an allowed way to retaine the government of our severall congregations for matter of discipline within themselves , to be exercised by their own Elders , whereof we had ( for the most part of the time we were abroad ) three at least in each congregation , whom we were subject to : yet not clayming to our selves an independent power in every congregation , to give account or be subject to none others , but onely a ful and entire power compleat within our selves , until we should be challenged to erre grosly ; such as Corporations enjoy , who have the power and priviledge to passe sentence for life & death within themselves , and yet are accountable to the State they live in . But that it should be the institution of Christ or his Apostles , that the combination of the Elders of many Churches should be the first compleat and entire seat of Church power over each congregation so combined ; or that they could challenge and assume that authority over those Churches they feed and teach not ordinarily by virtue of those fore-mentioned Apostolicall precepts , was to us a question , and judged to be an additament unto the other , which therefore rested on those that allowed us what we practised , over and above , to make evident and demonstrate ( and certainly of all other the challenge of all spiritual power from Christ had need have a cleare pattent to shew for it ) Yea wee appeale further unto them that have read bookes , whether untill those latter wrytings of the two reverend and learned Divines of Scotland set forth after our return , nor much more then two yeeres since , and others of no elder date from Holland , and one of our own Divines more lately written with much learning and ingenuity ; there hath been much settly and directly or with strength insisted on to prove that governement ; and although assert and inculcate it they do as their opinions , yet the full strength and streame of our Non-conformists wrytings and others are spent rather in arguments against , & for the overthrowing the Episcopall government , and the corruptions that cleave to our worship , and in maintayning those severall Officers in Churches which Christ hath instituted in stead thereof ( in which we fully agree with them ) then in the proofe of a combined classicall Presbyteriall government as it is authoritatively practised in the most reformed Churches . And whereas the common prejudice and exception laid into all mens thoughts against us and our opinions is , that in such a congregationall governement thus entire within it self , there is no allowed sufficient remedy for miscarriages , though never so grosse ; no reliefe for wrongful sentences or persons injured thereby ; no roome for complaints : no powerful or effectual means to reduce a Church or Churches that fal into heresie , schisme , &c. but every one is left and may take liberty without controule to do what is good in their own eyes ; we have ( through the good providence of God upon us ) from the avowed declarations of our judgements among our Churches mutually during our exile , and that also confirmed by the most solemne instance of our practice , wherewith to vindicate our selves and way in this particular ; which upon no other occasion we should ever have made thus publique . God so ordered it that a scandall and offence fell out between those very Churches whilst living in this banishment ( whereof we our selves , that write these things , were then the Ministers ) one of our Churches having unhappily deposed one of their Ministers , the other judged it not onely as too suddaine an act ( having proceeded in a matter of so great moment without consulting their sister Churches , as was publiquely professed we should have done in such cases of concernement ) but also in the proceedings thereof as too severe , and not managed according to the rules laid down in the word . In this case our Churches did mutually and universally acknowledge and submit to this as a sacred and undoubted principle and supreame law to be observed among all Churches , that as by virtue of that Apostolical command , Churches as wel as particular men are bound to give no offence neither to Iew nor Gentile , nor the Churches of God they live amongst . So that in all cases of such offence or difference , by the obligation of the cōmon law of cōmunion of Churches , & for the vindication of the glory of Christ , which in cōmon they hold forth , the church or churches chalenged to offend or differ , are to submit themselves ( upon the challenge of the offence or complaint of the person wronged ) to the most full & open tryall & examination by other neighbour Churches offended there at , of what ever hath given the offence : And further , that by the virtue of the same and like law of not partaking in other mens sins , the Churches offended may & ought upon the impenitency of those Churches , persisting in their errour and miscarriage to pronounce that heavy sentence , against them , of with-drawing and renouncing all Christian communion with them until they do repent ; And further to declare and protest this , with the causes thereof , to all other Churches of Christ , that they may do the like . And what further authority , or proceedings purely Ecclesiasticall , of one , or many sister Churches towards another whole Church , or Churches offending , either the Scriptures doe hold forth , or can rationally be put in execution ( without the Magistrates interposing a power of another nature , unto which we upon his particular cognisance , and examination of such causes , professe ever to submit , and also to be most vvilling to have recourse unto ) for our parts vve savv not then , nor do yet see . And likewise we did then suppose , and doe yet , that this principle of submission of Churches that miscarry unto other Churches offended , together with this other , that it is a command from Christ enjoyned to Churches that are finally offended to denounce such a sentence of Non-communion and withdrawing from them whilst impenitent , as unworthy to hold forth the name of Christ , ( these principles being received and generally acknowledged by the Churches of Christ to be a mutuall duty , as strictly enjoyned them by Christ as any other ) that these would be as effectuall means ( through the blessing of Christ ) to awe and preserve Churches and their Elders in their duties , as that other of claime to an authoritative power Ecclesiastical to Excommunicate other Churches or their Elders offending ; For if the one be compared with the other , in a meere Ecclesiastial notion , That of Excommunication pretended hath but this more in it , That it is a delivering of whole Churches and their Elders offending unto Satan , ( for which we know no warrant in the Scriptures , that Churches should have such a power over other Churches ) And then as for the binding obligation both of the one way & the other , it can be supposed to lye but in these 2. things ; First , in a warrant and injunction given by Christ to his Churches , to put either the one or the other into execution ; and 2. that mens consciences be accordingly taken therewith , so as to subject themselves whether unto the one way or the other : For suppose that other principle of an authoritative power in the greater part of Churches combined to excommunicate other Churches , &c. to be the ordinance of God , yet unlesse it doe take hold of mens consciences , and be received amongst all Churches , the offending Churches will sleight all such Excommunications as much , as they may be supposed to doe our way of protestation and sentence of Non-communion . On the other side , let this way of ours be but as strongly entertained , as that which is the way and command of Christ , and upon all occasions be heedfully put in execution , it will awe mens consciences as much , and produce the same effects . And if the Magistrates power ( to which we give as much , and ( as we think ) more , then the principles of the Presbiteriall government will suffer them to yeeld ) doe but assist and back the sentence of other Churches denouncing this Non-communion against Churches miscarrying , according to the nature of the crime , as they judge meet , and as they would the sentence of Churches excommunicating other Churches in such cases , upon their own particular judgement of the cause ; then , without all controversie this our way of Church proceeding wil be every way as effectuall as their other can be supposed to be ; and we are sure , more brotherly and more suited to that liberty and equality Christ hath endowed his Churches with . But without the Magistrates interposing their authority , their way of proceeding will be as ineffectuall as ours ; and more lyable to contempt , by how much it is pretended to be more authoritative ; and to inflict a more dreadful punishment , which carnall spirits are seldome sensible of ▪ This for our judgements . And for a reall evidence and demonstration both that this was then , our judgements , as likewise for an instance of the effectuall successe of such a course held by Churches in such cases , our own practice , and the blessing of God thereon , may plead and testifie for us to all the world . The manage of this transaction in briefe was this . That Church which ( with others ) was most scandalized , did by letters declare their offence , requiring of the Church ( supposed to be ) offending , in the name and for the vindication of the honour of Christ , and the releeving the party wronged , to yeeld a full and publique hearing before all the Churches of our Nation , or any other whomsoever , offended , of what they could give in charge against their proceedings in that deposition of their Minister , and to subject themselves to an open tryall and review of all those forepassed carriages that concerned that particular ; which they most cheerfully and readily ( according to the fore-mentioned principles ) submitted unto , in a place , and state where no outward violence or any other externall authority either civil or ecclesiasticall would have enforced them thereunto : And accordingly the Ministers of the Church offended with other two Gentlemen , of much worth , wisdom and piety , members thereof , were sent as Messengers from that Church ; and at the introduction and entrance into that solemne assembly ( the solemnity of which hath left as deep an impression upon our hearts of Christs dreadfull presence as ever any we have been present at , ) it was openly and publiquely professed in a speech that was the preface to that discussion , to this effect , That it was the most to be abhorred maxime that any Religion hath ever made profession of , and therefore of all other the most contradictory and dishonourable unto that of Christianity , that a single and particular society of men professing the name of Christ , and pretending to be endowed with a power from Christ to judge them that are of the same body and society within themselves , should further arrogate unto themselves an exemption from giving account or being censurable by any other , either Christian Magistrate above them , or neighbour Churches about them . So far were our judgements from that independent liberty that is imputed to us , then , when we had least dependency on this kingdom , or so much as hopes ever to abide therein in peace . And for the issue and successe of this agitation , after there had been for many dayes as judiciary and full a charge , tryall , and deposition of witnesses openly afore all commers of all sorts , as can be expected in any Court where Authority enjoyns it , that Church , which had offended , did as publiquely acknowledge their sinfull aberration in it , restored their Minister to his place again , and ordered a solemn day of fasting to humble themselves afore God and men , for their sinfull carriage in it ; and the party also which had been deposed did acknowledge to that Church wherein he had likewise sinned . Thus we have rendred some smal account of those , the saddest days of our pilgrimage on earth , wherein although we enjoyed God , yet besides many other miseries ( the companions of banishment ) we lost some friends and companions , our fellow labourers in the Gospel , as precious men as this earth beares any , through the distemper of the place , and our selves came hardly off that service with our healths , yea lives . When it pleased God to bring us his poor Exiles back again in these revolutions of the times , as also of the condition of this kingdom , into our own land , ( the pouring forth of manifold prayers and teares for the prosperity whereof , had been no small part of that publique worship we offered up to God in a strange land ; ) we found the judgement of many of our godly learned brethren in the Ministery ( that desired a general reformation ) to differ from ours in some things , wherein we do professedly judge the Calvinian Reformed Churches of the first reformation from out of Popery , to stand in need of a further reformation themselves ; And it may without prejudice to them , or the imputation of Schisme in us from them , be thought , that they comming new out of Popery ( as well as England ) and the founders of that reformation not having Apostolique infallibility , might not be fully perfect the first day . Yea and it may hopefully be conceived , that God in his secret , yet wise and gratious dispensation , had left England more unreformed as touching the outward form , both of worship & Church government , then the neighbour Churches were , having yet powerfully continued a constant conflict and contention for a further Reformation for these fourescore yeers ; during which time he had likewise in stead thereof blessed them with the spiritual light ( and that encreasing ) of the power of Religion in the Practique part of it , shining brighter and clearer then in the neighbour Churches , as having in his infinke mercy on purpose reserved and provided some better thing for this Nation when it should come to be reformed , that the other Churches might not be made perfect without it , as the Apostle speaks . We found also ( which was as great an affliction to us as our former troubles and banishment ) our opinions and wayes ( wherein we might seem to differ ) environed about with a cloud of mistakes and misapprehensions , and our persons with reproaches , Besides other calumnies , as of schisme , &c. ( which yet must either relate to a differing from the former Ecclesiastical Government of this Church established , and then who is not involved in it as well as we ? or to that constitution and government that is yet to come ; and untill that be agreed on , established and declared , and actually exist , there can be no guilt or imputation of Schime from it ) That proud and insolent title of Independencie was affixed unto us , as our claime ; the very sound of which conveys to all mens apprehensions the challenge of an exemption of all Churches from all subjection and dependance , or rather a trumpet of defiance against what ever Power , Spirituall or Civill ; which we doe abhor and detest : Or else the odious name of Brownisme , together with all their opinions as they have stated and maintained them , must needs be owned by us : Although upon the very first declaring our judgements in the chief and fundamental point of all Church discipline , and likewise since , it hath been acknowledged that we differ much from them . And wee did then , and doe here publiquely professe , we beleeve the truth to lye and consist in a middle way betwixt that which is falsly charged on us , Brownisme ; and that which is the contention of these times , the authoritative Presbyteriall Government in all the subordinations and proceedings of it . And had we been led in our former wayes , and our removall out of this Kingdome by any such spirit of faction and division , or of pride and singularity , ( which are the usual grounds of all Schisme ) we had since our returns again during this intermisticall season , tentations , yea provocations enough to have drawn forth such a spirit ; having manifold advantages to make and encrease a partie , which we have not in the least attempted . We found the spirits of the people of this Kingdome that professe or pretend to the power of godlinesse ( they finding themselves to be so much at liberty , and new come out of bondage ) ready to take any impressions , and to be cast into any mould that hath but the appearance of a stricter way . And we found that many of those mists that had gathered about us , or were rather cast upon our persons in our absence , began by our presence againe , and the blessing of God upon us , in a great measure to scatter and vanish , without speaking a word for our selves or Cause . But through the grace of Christ , our spirits are and have been so remote from such dispositions & aymes , that on the contrary we call God and men to witnes our constant forbearance , either to publish our opinions by preaching ( although we had the Pulpits free ) or to print any thing of our owne or others for the vindication of our selves ( although the Presses were more free then the Pulpits ) or to act for our selves or way ; although we have been from the first provoked unto all these all sorts of wayes , both by the common mis-understandings and mis-representations of our opinions and practises , together with incitements to this State not to allow us the peaceable practises of our Consciences , which the Reformed Churches abroad allowed us , and these edged with calumnies and reproaches cast upon our persons in print ; and all these heightned with this further prejudice and provocation , that this our silence was interpreted , that we were either ashamed of our opinions , or able to say little for them ; when as on the other side ( besides all other advantages ) Books have been written by men of much worth , learning , and authority , with moderation and strength , to prepossesse the peoples minds against what are supposed our Tenets . But we knew and considered that it was the second blow that makes the quarrell , and that the beginning of strife would have been as the breaking in of waters ; and the sad and conscientious apprehension of the danger of rending and dividing the godly Protestant party in this Kingdome that were desirous of Reformation , and of making severall interests among them in a time when there was an absolute necessity of their neerest union and conjunction , and all little enough to effect that Reformation intended , and so long contended for , against a common adversary that had both present possession to plead for it selfe , power to support it , and had enjoyed a long continued settlement which had rooted it in the hearts of men ; And this seconded by the instant and continuall advices and conjurements of many Honourable , wise , and godly Personages of both Houses of Parliament , to forbeare what might any way be like to occasion or augment this unhappy difference ; They having also by their Declarations to His Majesty professed their endeavour and desire to unite the Protestant partie in this Kingdome , that agree in Fundamentall Truths against Popery and other Heresies , and to have that respect to tender consciences as might prevent oppressions and inconveniences which had formerly been ; Together with that strict engagement willingly entred into by us for these common ends , with the rest of our brethren of the Ministery , ( which though made to continue but ad placitum , yet hath been sacred to us . ) And above all , the due respect we have had to the peaceable and orderly Reformation of this Church and State ; the hopefull expectation we have been entertained with of an happy latitude and agreement by means of this Assembly , and the wisdome of this Parliament : The conscience and consideration of all these , and the weight of each , have hitherto had more power with us to this deepe silence and forbearance , then all our own interests have any way prevailed with us to occasion the least disturbance amongst the people . We have and are yet resolved to beare all this with a quiet and a strong patience , ( in the strength of which we now speak , or rather sigh forth this little ) referring the vindication of our persons to God , and a further experience of us by men ; and the declaration of our judgements , and what we conceive to be his truth therein , to the due and orderly agitation of this Assembly whereof both Houses were pleased to make us Members . And whereas our silence upon all the forementioned grounds ( for which we know we can never lose esteeme with good and wise men ) hath been by the ill interpretation of some , imputed either to our consciousnesse of the badnesse and weaknesse of our Cause , or to our unability to maintain what we assert in difference from others , or answer what hath been written by others , wee shall ( with all modesty ) onely present this to all mens apprehensions in confutation of it . That what ever the truth and justnesse of our Cause may prove to be , or how slender our abilities to defend it , yet wee pretend at least to so much wisdome , that wee would never have reserved our selves for , but rather by all wayes have declined this Theatre , of all other , the most judicious and severe , an Assembly of so many able , learned , and grave Divines , where much of the piety , wisdome , and learning of two Kingdomes are met in one , honoured and assisted with the presence of the Worthies of both Houses at all debates ( as often as they please to vouchsafe their presence ) as the Stage whereon first wee would bring forth into publique view our Tenets ( if false and counterfet ) together with our own folly and weaknesse : We would much rather have chosen to have been venting them to the multitude , apt to be seduced , ( which we have had these three yeers opportunity to have done . ) But in a conscientious regard had to the orderly and peaceable way of searching out truths , and reforming the Churches of Christ , we have adventured our selves upon this way of God , wisely assumed by the prudence of the State ; And therein also upon all sorts of disadvantages ( which we could not but foresee ) both of number , abilities of learning , Authority , the streame of publique interest ; Trusting God both with our selves and his own truth , as he shall be pleased to manage it by us . Moreover , if in all matters of Doctrine , we were not as Orthodoxe in our judgements as our brethren themselves , we would never have exposed our selves to this tryall and hazard of discovery in this Assembly , the mixture of whose spirits , the quicksightednes of whose judgements ( intent enough upon us ) and variety of debates about all sorts of controversies afoot in these times of contradiction , are such , as would be sure soon to find us out if we nourished any monsters or Serpents of opinions lurking in our bosomes . And if we had carryed it so , as that hitherto such errours were not aforehand open to the view and judgement of all , yet sitting here ( unlesse we would be silent , which we have not been ) we could not long be hid . But it is sufficiently known that in all points of doctrine ( which hitherto in the review and examination of the Articles of our Church , or upon other occasions have been gone thorough ) our judgements have still concurred with the greatest part of our brethren , neither do we know wherein we have dissented . And in matters of Discipline we are so farre from holding up the differences that occur , or making the breaches greater or wider , that we endeavour upon all such occasions to grant and yeeld ( as all may see and cannot but testifie for us ) to the utmost latitude of our light and consciences ; professing it to be as high a point of Religion and conscience readily to own , yea fall down before whatsoever is truth in the hands of those that differ , yea though they should be enemies unto us , as much as earnestly to contend for & hold fast those truths wherein we should be found dissenting from them ; and this as in relation to peace , so also as a just due to truth and goodnes , even to approve it & acknowledge it to the utmost graine of it , though mingled with what is opposite unto us . And further when matters by discussion are brought to the smallest dissent that may be , we have hitherto been found to be no backward urgers unto a temper ( not onely in things that have concerned our own consciences , but when of others also ) such as may suit and tend to union as well as searching out of truth ; judging this to be as great and usefull an end of Synods and Assemblies , as a curious and exact discussion of all sorts of lesser differences with binding Determinations of truth one way . And thus we have nakedly and with all simplicity rendred a cleare and true account of our wayes and spirits hitherto ; Which we made choice of now at first to make our selves known by , rather then by a more exact and Scholastique relation of our judgements in the points of difference about Church government ; reserving that unto the more proper season and opportunity of this Assembly , and that liberty given by both Honourable Houses in matters of dissent ; or as necessity shall after require , to a more publique way of stating and asserting of them . In the meane time from this briefe historicall relation of our practices , there may a true estimate be taken of our opinions in difference , which being instanced in , and set out by practices , is the most reall and least collusive way , and carries its own evidence with it . All which we have taken the boldnes together with our selves humbly to lay at the feet of your wisdom and piety ; Beseeching you to look upon us under no other Notion , or character , then as those , who if we cannot assume to have been no way furtherers of that reformation you intend , yet who have been no way hinderers thereof , or disturbers of the publique peace ; and who in our judgements about the present work of this age , the reformation of worship and discipline , do differ as little from the Reformed Churches , and our Brethren , yea far lesse , then they do from what themselves were three yeers past , or then the generallity of this kingdom from it self of late . And withall to consider us as those , who in these former times , for many yeers suffered even to exile , for what the kingdom it self now suffers in the endeavour to cast out ; and who in these present times , and since the change of them , have endured ( that which to our spirits is no lesse grievous ) the opposition and reproach of good men , even to the threatning of another banishment , and have been through the grace of God upon us , the same men in both , in the midst of these varieties ; And finally , as those that do pursue no other interest or designe but a subsistance ( be it the poorest and meanest ) in our own land ( where we have and may do further service , & which is our birth-right as we are men ) with the enjoyment of the ordinances of Christ ( which are our portion as we are Christians ) with the allowance of a latitude to some lesser differences with peaceablenesse , as not knowing where else with safety , health , and livelyhood , to set our feet on earth . Tho : Goodwin , Philip Nye , Sidrach Simpson Jer : Burroughes , William Bridge . FINIS . Notes, typically marginal, from the original text Notes for div A85427e-170 Mr. Cheynett . Rise & growth of Socinianisme . 
A72189	----	The vanity of thovghts discovered with their danger and cvre. By Tho: Goodvvin, B.D. Goodwin, Thomas, 1600-1680. 1638 Approx. 97 KB of XML-encoded text transcribed from 72 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A72189 STC 12044 ESTC S122604 99899081 99899081 150618 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A72189) Transcribed from: (Early English Books Online ; image set 150618) Images scanned from microfilm: (Early English books, 1475-1640 ; 1959:4) The vanity of thovghts discovered with their danger and cvre. By Tho: Goodvvin, B.D. Goodwin, Thomas, 1600-1680. [8], 133, [3] p. printed by M[iles]. F[lesher]. for R. Dawlman, and L. Fawne, at the signe of the Brazen Serpent in Pauls Church-yard, London : 1638. Printer's name from STC. Cf. Folger catalogue, which gives signatures: A-F¹² . Running title reads: The vanitie of thoughts. With a final imprimatur leaf. Reproduction of original in the Henry E. Huntington Library and Art Gallery, San Marino, California. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Thought and thinking -- Early works to 1800. Meditation -- Christianity -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-10 Aptara Keyed and coded from ProQuest page images 2007-11 Elspeth Healey Sampled and proofread 2007-11 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE VANITY OF THOVGHTS DISCOVERED : WITH THEIR DANGER AND CVRE : BY THO : GOODVVIN , B. D. LONDON , Printed by M. F. for R. Dawlman , and L. Fawne , at the signe of the Brazen Serpent in Pauls Church-yard . 1638. The Contents of the Booke . THe Heart compared to a house of common resort , Pag. 1 , 2. The Heart must be washt , not swept only , 3 , 4 Wee must not lie downe with uncleane Thoughts , 5 , 6 The vanity of our Thoughts , 7 , 8 What is meant by Thoughts , 8 , 9 , 12 , 13 , 15 Their frame , or how conceived , 15 , 16 When ours , and not the devils , 16 , 17 , 18 , 19 How evill thoughts oft-times are punishments of the neglect of our Thoughts , 18 , 19 , &c. Vanity what ; and how diversly taken , 20 1 , For unprofitablenesse , 20 , 21 2. For lightnesse , 22 , 23 3. For folly , 23 4. For inconstancy and frailty , 23 , 24 5. For wickednesse and sinfulnesse , ●● Thoughts are sins , 25 7. Reasons for it . 1. The Law judgeth them so , 25 2. They are capable of pardon 25 3. They are to be repented of , 26 4. They defile the man , 26 , 27 5. They are abominable to the Lord , 27 6. They hinder all good , 27 , 28 7. They are the first motioners of all evill , 28 , 29 A Heart sanctified , will ( out of all objects that are put into the Thoughts ) distill holy and usefull medirations , 31 , 32 The vanity and sinfulnesse of the minde appeares in an unwillingnesse to entertaine holy meditations , 37 What a hardnesse there is to holy meditations , 39 , 40 How little while we are intent in them , 41 Not stedfast , but like one looking on a Star thorow an Optique-glasse , held with a Palsie hand , 43 We must watch , and that chiefly in Prayer , 45 , 46 The vanity of mind in good things , is , To thinke of them unseasonably , 46 , 47 , 48 The difference of Christs , and Adams , and our Thoughts , 49 Of the positive vanity of our thoughts , and whereby it discovereth it selfe , 50 , 51 And this is seen in 5. things . 1. It its Foolishnesse , 51 2. In its Independency , 54 3. In its Curiosity , 62 4. In its taking thought to fulfill the lusts of the flesh , 71 5. In its representing and acting over sins in our thoughts , 74 This representation of our sinnes to our thoughts doth 3. things , 1. It maketh the heart of man vaine and empty , 76 2. It maketh our desires impatient , 78 3. It maketh them sinfull and corrupt , 79 The seeming comforts which men have in speculative enjoying of pleasures , appeare In three things , 1. In things present ; 80 2 , In things past , 83 3. In things future , 8● A sure way whereby to know our naturall inclinations , 101 , 102. The Vses of the Discovery of the vanity of our Thoughts , 102 Vse . 1. To be humbled for them , 102 , &c. The Reasons why wee should be humbled for them , 104 , 105 Vse . 2. To make conscience of them , 109 , 110 The Reasons why , 111 , 112 , &c. Remedies against vaine Thoughts , à p. 116 ad finem . The Scriptures that are inlightned in this Treatise . Gen. 6. 5. pag. 10. 40. 14. 10 Exod 18. 18. 153 Deut. 6. 67. 121 , &c. 1 Sam. 9. 5. 10 , 11 2 Sam. 15. 4. 96 Iob 6. 3. 106 17. 11. 41 20. 2 , 3. 12 21. 1● . 38 Psal . 〈◊〉 〈◊〉 124 , 125 50. 18. 96 , 97 62. 9. 22 92. 1 , 2 , 5 , 6. 34 138. 17. 21 139. 17. 126 144. 4. 23 Prov. 6. 14. 15 , 119 6. 22. 13 16. 3 136 16. 30. 42 17. 22. 51 , 52 30. 21. 102 , 103 Eccles . ● . 1 , 2 , 3 ▪ pag. 20 9. 10. 132 Isay 32. 7. 72 , 73 56. 12. 85 66. 18. 9 Jer. 31. 19. 103 Matth. 13. 35. 118 15. 18. 71 Mark. 7. 22. ● , 21 13. 33. 45 Luke 10. 40 135 Acts 17. 21. 68 Rom 3 ▪ 19. 103 13. ult . 71 1 Cor. 4. 5. 116 Ephes . 4. 26. 5 1 Tim. 5. 13. 132 Hebr. 12. 13. 53 Iam. 4. 13. 85 THE VANITY OF THOVGHTS . JEREM. 4. 14. How long shall thy vaine thoughts lodge within thee ? IN these words hee compares the heart unto some house of common resort , made as it were with many and large roomes to entertaine and lodge multitudes of Guests in ; into which , before conversion , all the vaine , light , wanton , prophane , dissolute thoughts , that poste up and downe the World ( as your thoughts doe ) and runne riot all the day , have free , open accesse , the heart keeps open house to them , gives them willing , cheerfull welcome , and entertainment ; accompanies , them , travels o're all the world for the daintiest pleasures to feed them with ; Lodgeth , harbours them , and there they , like unruly Gallants , and roysters , lodge , and revell it day and night , and defile those roomes they lodge in , with their loathsome filth and vomits . How long , sayes the Lord , shall they lodge therein ? Whilst I with my Spirit , my Sonne , and traine of graces , stand at the doore and knock , Rev. 3. 20. and cannot finde admittance ; of all which filthinesse , &c. the Heart this house must be washed ; wash thy heart from wickednesse . Washt , not swept onely of grosser evills ( as Matth. 12. 43. the house , ( the uncleane spirit re-enters into ) is said to bee swept of evills that lay loose and uppermost ) but washt , and clensed of those defilements which sticke more close , and are incorporated , and wrought in , into the Spirit . And 2. those vaine and unruly guests must bee turned out of doores , without any warning , they have staid there long enough ; too long ; How long ? and the time past may suffice , as the Apostle speaks , they must lodge there no more . The house , the soule is not in conversion to bee puld downe , but onely these guests turned out ; and though kept out they cannot be , they will still enter whilst wee are in these houses of clay , yet lodge they must not : if thoughts of anger and revenge come in , in the morning or day time , they must bee turned out e're night , Let not the Sunne goe downe upon your wrath , Ephes . 4. 26. For so you may come to lodge yet a worser guest in your heart with them : Give not place to the Devil , ( for it followes ) who will bring seven worse with him . If uncleane thoughts offer to come to bed to thee , when thou liest downe , let them not lodge with thee . To conclude , it is not what thoughts are in your hearts , and passe through them , as what lodging they have , that doth difference your repentance : many good thoughts and motions may passe , as Strangers thorow a bad mans heart ; and so likewise multitudes of vaine thoughts may make a thorow-fare of a beleevers heart , and disturbe him in good duties , by knocking 's and interruptions , and breakings in upon the heart of a good man ; but still they lodge not there ; are not fostered , harboured . My scope in our ordinary course is , to discover the wickednesse and vanitie of the heart by nature : in the heart we are yet but in the upper parts of it , the understanding , and the defilements thereof , which are to bee washt out of it , and the next defilement , which in my broken order I meane to handle , is that which is here specified , the vanity of your thoughts : for the discovery sake of which onely , I chose this Text , as my ground ; That is it , therefore , which I will chiefly insist upon . A subject which , I confesse , would prove of all else the vastest . To make an exact particular discovery of the vanities in our thoughts , to travell over the whole Creation , and to take a survey , and give an account of all that vanity abounds in all the creatures , was ( as you know ) the taske of the wisest of men , Solomon ; the flowre of his studies and labours : But the vanitie of our thoughts , are as multiplied much in us ; this little world affoords more varieties of vanities , than the Great . Our thoughts made the creatures subject to vanitie , Rom. 8. 20. therfore themselves are subject to vanity much more . In handling of them I will shew you , 1. What is meant by Thoughts . 2. What by vanity . 3. That our thoughts are vaine . 4. Wherein that vanity doth consist , both in the generall , and some particulars . First , what is meant by thoughts , especially as they are the intended subject of this discourse , which in so vast an argument I must necessarily set limits unto : 1. By thoughts , the Scriptures do comprehend all the internall acts of the minde of man , of what faculty soever , all those reasonings , consultations , purposes , resolutions , intents , ends , desires , and cares of the minde of man , as opposed to our external words and actions , so Isay 66. 18. All acts are divided into those two , I know their workes and their thoughts : what is transacted within the minde , is called the thoughts ; what thereof do manifest themselves , and breake out in actions , are called workes . And so Genes . 6. 5. Every imagination of the thoughts , ( omne figmentum ) all the creatures the minde frames within it selfe , purposes , desires , &c. ( as it is noted in the margin ) are evill ; where by thoughts are understood all that comes within the minde , ( as Ezech. 11. 5. the phrase is ) and so indeed we vulgarly use it , and understand it , so To remember a man , is , to thinke of him , Gen. 40. 14. to have purposed a thing , we say , I thought to doe it . To take care about a businesse , is to take thought , 1 Sam. 9. 5. And the reason , why all may thus bee called the thoughts , is , because indeed all affections , desires , purposes , are stirred up by thoughts , bred , fomented , and nourished by them : no one thought passeth , but it stirreth some affection of feare , joy , care , grief , &c. No , although they are thus largely taken here , yet I intend not to handle the vanity of them in so large a sense at present : I must confine my selfe , as strictly as may be , to the vanity of that , which is more properly called the thinking , meditating , considering power of man , which is in his understanding or spirit , that being the subject I have in hand : Thoughts not being in this sense opposed onely to your workes , but unto purposes and intents , so Hebr. 4. 12. as the soule and spirit , so thoughts and intents seeme to bee opposed . And Iob 20. 2 , 3. Thoughts are appropriated to the Spirit of understanding . And againe yet more strictly , for in the understanding I meane not to speake of , generally , all thoughts therein , neither , as not of the reasonings or deliberations in our actions : but those musings onely in the Speculative part . And so , I can no otherwise expresse them to you , than thus . Those same first , more simple conceits , apprehensions that arise ; those fancies , meditations , which the understanding by the helpe of fancy frames within it selfe of things ; those whereon your mindes ponder and pore , and muse upon things , these I meane by thoughts , I meane those talkings of our mindes with the things wee know , as the Scripture calls it , Prov. 6. 22. those same parleys , enterviews , chattings , the minde hath with the things let into it , with the things wee feare , with the things wee love . For all these things our mindes make their companions , and our thoughts hold them discourse , and have a thousand conceits about them ; this I meane by thoughts . For besides that reasoning power , deliberating power , whereby wee aske our selves continually , what shall wee doe ? and whereby wee reason and discusse things , which is a more inward closet , the Cabinet and privie councell of the heart , there is a more outward lodging , that presence chamber , which entertaines all commers , which is the thinking , meditating , musing power in man , which suggesteth matter for deliberations , and consultations , and reasonings , which holds the objects till we view them , which entertaineth all that come to speake with any of our affections . 2. I adde , which the minde frames within it self , so the Scripture expresseth their originall to us , and their maner of rising , Prov. 6. 14. Frowardnesse is in his heart , fabricatur , hee forgeth mischiefe , as a Smith doth Iron , hammers it out : and the thoughts are the materialls of this frowardnesse in us ; upon all the things which are presented to us , the minde begets some thoughts , imaginations on them ; and as lusts , so thoughts are conceived , Iames 1. Isay 59. 4. They conceive mischiefe , and bring forth iniquitie , and hatch Cochatrice egges , and weave Spiders webbes . And verse 7. hee instanceth in thoughts of iniquity , because our thoughts are spunne out of our owne hearts , are egges of our owne laying , though the things presented to us bee from without . And this I adde to sever them from such thoughts as are injected , and cast in , onely from without ▪ which are children of anothers begetting , and often laid out of doores : such as are blasphemous thoughts cast in by Satan , wherein if the soule bee meerely passive , ( as the word Buffeting implies , 2 Cor. 12. 7. ) they are none of your thoughts , but his ; wherein a man is but as one in a roome with another , where he heares another sweare and curse , but cannot get out from him ; such thoughts , if they bee onely from without , defile not a man. For nothing defiles a man , but what comes from within , Matth. 15. 18 , 19. or which the heart hath begotten upon it by the devil , as thoughts of uncleannes , &c. Wherein though he be the father , yet the heart is the mother and wombe ; and therfore accordingly they affect the heart , as naturall children doe , and by that wee may distinguish them from the other , namely , when we have a soft heart , an inward love unto them , so that our hearts doe kisse the childe , then they are our thoughts , or else when the heart broods upon these egges , then they are our thoughts , though they come from without . Though this is to bee added , that even those thoughts , wherein the soule is passive , and which Satan casts in , which wee do no wayes owne , wherein hee ravisheth the heart , rather than begets them on us , ( if there bee not any consent to them in us , then it is but a Rape , as in law it is not ) I yeeld those thoughts are punishments often of neglect of our thoughts , and of our suffering them to wander ; as Dinah , because she went cunningly out , to view the Daughters of the land , was taken and ravish't , though against her will : yet it was a punishment of her curiosity : or else they are the punishment of the neglect of good motions of the spirit ; which resisting , we thereby grieve him , and so he deales with us , as wee with our children , suffers us to bee scared with bug-beares , and to bee grieved by Satan , that wee may learne what it is to neglect him , and harbour vanity . Lastly , I adde , which the minde , in and by it selfe , or by the helpe of fancy , thus begets and entertaines , because there are no thoughts or likenesses of things at any time in our fancies , but at the same time they are in the understanding also reflected unto it : As when two Looking-glasses are placed opposite and nigh each to other , looke what species appeares in the one , doe also in the other . Secondly , let us see what vanity is , take it in all the acceptations of it ; It is true of our thoughts that they are vaine . 1. It is taken for unprofitableness . So Eccles . 1. 2 , 3. All is vanitie , because there is no profit in them under the Sunne , such are our thoughts by nature , the wisest of them will not stand us in any stead in time of need , in time of temptation , distresse of conscience , day of death or Judgement , 1 Corin. 2. 6. All the wisedome of the wise comes to nought , Pro. 10. 20. The heart of the wicked is little worth , not a penny for them all , whereas the thoughts of a godly man are his treasure : Out of the good treasure of his heart , hee brings them forth . He mints them , and they are laid up as his riches . Psal . 138. 17. How pretious are they ? he there speakes of our thoughts of God , as the object of them thy thoughts , that is , ( of thee ) are precious . 2. Vanitie is taken for lightnesse . Lighter than vanity is a phrase used , Psal . 62. 9. and whom is it spoken of ? of men , and if any thing in them be lighter than other , it is their thoughts which swim in the uppermost parts , float at the top , is as the scum of the heart ; when all the best and wisest , and deepest , and solidest thoughts in Balthazar a Prince , were weighed , they were found too light , Dan. 5. 17. 3. Vanity is put for folly . So Prov. 12. 11. Vaine men , is made all one with men void of understanding . Such are our thoughts among other evills which are said to come out of the heart , Mark. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is reckoned as one , foolishnesse , that is , thoughts that are such as mad men have , and fooles , nothing to the purpose , of which there can bee made no use , which a man knowes not whence they should come , nor whither they would , without dependance . 4. It is put for Inconstancy , and frailty , therefore vanity and a shadow are made Synonomaes , Psal . 144. 4. such are our thoughts , flitting and perishing , as bubbles , Ps . 146. 4 All their thoughts perish . Lastly , they are vaine , that is , indeed , wicked and sinfull ; vanity in the Text here , is yoaked with wickedness : and vaine men , and sonnes of Belial are all one , 2 Chron. 13. 17. And such are our thoughts by nature . Prov. 24. 9. The thought of foolishnesse is sinne . And therefore a man is to bee humbled for a proud thought , Prov. 30. 32. For so laying hand on the mouth is taken , as Iob 39. 37. for being vile in a mans owne eyes . And because this is the sense I chiefly must insist on , in handling the vanity of the thoughts , and also men usually thinke that thoughts are free ; I will therefore prove this to you , which is the onely Doctrine raised , that Thoughts are sinnes . 1. The Law judgeth them , Hebr. 4. 12. rebukes a man for them , 1 Cor. 14. 25. and therefore they are transgressions of the Law : and so also did Christ rebuke the Pharisees for their ill thoughts , Mat. 9. 4. which argues the excellency of the Law , that reacheth thoughts . 2. Because they are Capable of pardon , and must be pardoned , or wee cannot be saved , Acts 8. 22. which argues the multitudes of Gods compassions , seeing thoughts are so infinite . 3. They are to bee repented of , yea repentance is expressed , as to begin at them . So Esay 55. 7. Let the unrighteous man for sake his thoughts ; and a man is never truely and throughly wrought on , ( as 2 Cor. 10. 4 , 5. ) till every thought be brought into obedience ; which argues that they are naturally rebellious , and contrary to grace . And this also argueth the Power of grace , which is able to rule and to subdue so great an Army as our thoughts are , and command them all , as one day it will doe , when wee are perfectly holy . 4. They defile the man : which nothing defiles but sinne , Matt. 15. 15 , 16 , 17. Out of the heart proceed evill thoughts , these defile the man. 5. They are an abomination to the Lord , who hates nothing but sinne , and whose pure eyes can endure to behold no iniquity , Prov. 15. 16. as good Meditations are acceptable , Psal . 25. ult . so by the rule of contrary , bad are abominable . 6. They hinder all good wee should doe , and spoile our best performances . Vaine thoughts draw the heart away in them , that when a man should draw nigh to God , his Heart , by reason of his thoughts , is farre off from him , Esay 29. 16. A mans heart goes after his covetousnesse , when hee should heare , as the Prophet speakes , because his thoughts thus run . Now nothing else but sinne could separate , and what doth estrange us from God , is sinne , and enmity to him . 7. Our thoughts are the first motioners of all the evill in us . For they make the motion , and also bring the heart and object together ; are panders to our lusts , hold up the object , till the heart hath plaid the adulterer with it , and committed folly , so in speculative uncleanness , & in other lusts , they hold up the images of those gods they create , which the heart falls downe and worships ; they present credit , riches , beauty , till the heart hath worshipt them , and this when the things themselves are absent . To come now to those Particulars wherein this vanity of the thinking , meditating power of the minde consists . First , I will discover it in regard of thinking what is good , how unable and loth , &c. it is to good thoughts ; and secondly , in regard of the readinesse of it to think of evill and vaine things . For the first , first in a want of ability ordinarily , and naturally to raise and extract holy and usefull considerations & thoughts from all ordinary occurrencies , and occasions ; which the minde , so farre as it is sanctified , is apt unto . A heart sanctified , and in whose affections true grace is enkindled , out of all Gods dealings with him , out of the things he sees and heares , out of all the objects are put into the thoughts he distilleth holy , and sweet , and usefull meditations : and it naturally doth it , and ordinarily doth it , so farre as it is sanctified . So our Saviour Christ , all speeches of others which hee heard , all accidents and occurrences did still raise and occasion in him heavenly meditations , as wee may see throughout the whole Gospels : when he came by a well , hee speakes of the Water of life , Iohn 4 , &c. Many instances might bee given ; He in his thoughts translated the book of the creatures , into the booke of grace , and so did Adams heart in innocency : his Philosophy might be truely termed Divinity , because hee saw God in all ; all raised up his heart to thankfulness and praise : So now in like manner our mindes , so farre as they are sanctified , will doe . As the Philosophers-stone turnes all Metals into Gold ; As the Bee sucks honey out of every flower , and a good stomack sucks out some sweet and wholsome nourishment out of what it takes unto it selfe : so doth a holy heart , so farre as sanctified , convert and digest all into spiritual usefull thoughts ; this you may see , Psalme 107. ult . That Psalme gives many instances of Gods providence , and wonderfull works which hee doth for the sonnes of men ; as deliverances by Sea , where men see his wonders : deliverance to Captives , &c. and still the foot of the Song is , Oh that men would therefore praise the Lord for the wonderfull workes hee doth for the sonnes of men . Now after al these instances , hee concludes , that though others passe over such occurrences with ordinarie slight thoughts , yet sayes hee , The righteous shall see it , and rejoyce : that is , extract comfortable thoughts out of all , which shall be matter of joy , and who so is wise will observe those things , that is , makes holy observations out of all these , and out of a principle of wisedome hee understands Gods goodness in all , and so his heart is raised to thoughts of praise , and thankfulnesse , and obedience . Now compare with this the 92. Psalme made for the Sabbath ( when in imitation of God , who that day viewed his works , wee are , on our Lords day , still to raise holy praisefull thoughts out of them to his glory , which hee that penned that Psalme then did , vers . 1. and 2. and ) ver . 5. How great are thy workes , & c ! A brutish man knowes not , nor will a foole understand this : that is , hee being a beast , and having no sanctified principle of wisedome in him , lookes no further than a beast into all the works of God , and occurrences of things ; lookes on all blessings as things provided for mans delight by God : but hee extracts seldome holy spirituall and usefull thoughts out of all , he wants the art of doing it . If injuries be offered us by others , what doe our thoughts distill out of those wrongs , but thoughts of revenge ? we meditate how to requite it againe . But see how naturally Davids mind distills other thoughts of Shemeis cursing , 2 Sam. 16. 11. God hath bidden him , and it may prove a good signe of Gods favor . God may requite good for it . When we see judgements befall others , severe thoughts of censure our mindes are apt to raise against our brother , as Iobs friends did . But a godly man whose minde is much sanctified , raiseth other thoughts out of it , Prov. 21. 22. Wisely considers , &c. So when outward mercies befall us , the next thoughts wee are apt to have , is to project ease by our wealth , thou hast goods for many yeares : and when judgements befall us , wee are apt to be fill'd with thoughts of complaint , and feares , and cares how to winde out againe . But what were the first thoughts Iob had , upon the newes of the losse of all ? God hath given , and the Lord hath taken , blessed be the Lord for all . Such thoughts as these ( which all opportunities hint unto ) a good heart is apprehensive of , and doth naturally raise for its owne use . So farre Barren as our thoughts are , so farre vaine . Secondly , the vanitie , and sinfulnesse of the minde appeares in a loathnesse to entertaine holy thoughts , to begin to set it selfe to thinke of God , and the things belonging unto our peace ; even as loath they are to this as Schoole-boyes are to goe to their Books , or to busie their mindes about their lessons , their heads being full of play ; so loath are our mindes to enter into serious considerations , into to sad solemne thoughts of God , or death , &c. Men are as loath to thinke of death , as theeves of the execution ; or to thinke of God , as they are of their Judge . So to goe over their owne actions , in a review of them , and read the blurd writing of their hearts , and to commune with them , at night in the end of the day , ( as David did , Psalm . 119. 59. ) men are as loath to doe this , as Schoole-boyes are to perse their lessons , and the false Latins they have made , Iob 21. Depart from us ( say they in Iob ) unto God , from their thoughts they meant it , for it follows , we desire not the knowledge of thy wayes . They would not thinke of him , or know them by their good wills ; and therefore our mindes , like a bad stomack , are nauseated with the very scent of good things , and soone casts them up againe , Rom. 1. 28. They like not to retaine the knowledge of God : let us goe and try to wind up our soules , at any time , to holy meditations , to thinke of what we have heard , or what wee have done , or what is our duty to doe , and wee shall finde our minds , like the peggs of an Instrument , slip betweene our fingers , as we are a winding them up , and to fall downe suddenly againe , ere we are aware of it : yea you shall finde , that your mindes will labour to shun what may occasion such thoughts ; even as men goe out of the way , when they see they must meet with one they are loath to speake withall ; yea men dare not be alone , for feare such thoughts should returne upon them . The best shall finde a gladnesse , for an excuse , by other occasions to knocke off their thoughts from what is good : whereas in thinking of vaine earthly things , we thinke the time passeth too fast , clocks strike too soone , houres passe away ere wee are aware of it . Thirdly , the vanity and sinfulnesse of the minde appeares in the godly , that though they entertaine good thoughts , yet the minde is not , will not bee long intent on them . Some things there are , which wee are , and can be intent upon , and accordingly dwell long upon them , and therefore in Iob 17. 11. The thoughts are called the possessions of the heart , ( so 't is in the originall , and noted in the margin ) such thoughts as are pleasing , the heart dwells on them ; yea so intent are wee often , that they hinder our sleepe : as 't is said of wicked men , They cannot sleepe for multitude of thoughts , Eccles . 5. 12. So , to devise froward things , Solomon sayes , Prov. 16. 30. That a man shuts his eyes , that is , is exceeding attentive , poreth upon his plots ; for so a man doth use to do , to shut his eyes when hee would be intent , and therefore it is so expressed . But now let the minde be occupied and busied about good things , and things belonging to our peace , how unsteady is it ? which things should yet draw out the intention of the minde : For the more excellent the object is , the stronger our intention should bee . God is the most glorious object our mindes can fasten on , the most alluring . The thought of whom therefore should swallow up all other , as not worthy to bee seene the same day with him : But I appeale to all your experiences , if your thoughts of him be not most unsteady , and are , ( that I may so compare it ) as when wee looke upon a Starre thorow an Optique glasse , held with a palsie shaking hand : It is long ere wee can bring our mindes to have ken of him , to place our eyes upon him , and when wee have , how doe our hands shake , and so loose sight ever and anon ? So whilst wee are in never so serious talke with him , when all things else should stand without , and not dare to offer entrance , till wee have done with him , yet how many chinkes are there in the heart , at which other thoughts come in ? and our minds leave God , and follow them , and goe after our covetousnesse , our credit , &c. as the Prophets phrase is , Ezech. 33. So when wee are hearing the Word , how do our minds ever and anon runne out of the Church , and come 〈◊〉 againe , and so doe not heare halfe that is said ? So when wee are at our callings , which God bids us to bee conversant about with all our might , Eccles . 9. 10. yet our minds like idle truants , or negligent servants , though sent about never so serious a businesse , yet goe out of the way to see any sport , runne after the Hares that crosse the way , follow after Butter-flies that buzze about us . And so when wee come to pray , Christ bids watch to prayer , Mark. 13. 33. that is , as if wee were at every dore to place a guard that none come in and disturbe 〈◊〉 knock us off . But how oft doth the heart nod , and fall asleepe , and runne into another world , as men in dreames doe ? Yea so naturall are distractions to us , when wee are busied about holy duties , that as excrements come from men , when very weak and sicke , ere they are aware of it ; so doe worldly thoughts from us , and we are carried out of that streame of good our mind was running in , into some by creek ere we are aware of it . Fourthly , the vanity of the minde appeares , in regard of good things , that if it doth thinke of them , yet it doth it unseasonably . It is with your thoughts as with your speeches , their goodness lies in their placing and order , Prov. 25. 11. If fitly spoken , they are as Apples of Gold in pictures of silver . And as a man is to bring forth actions , so thoughts in due season ; as those fruits , so these buds should come out in season , Psalm . 1. Now the vanity of the minde appears in thinking of some good things , sometimes unseasonably ; when you are praying , you should not onely have no worldly thoughts come in , but no other than praying thoughts . But then haply some notions of , or for a Sermon will come readily in : so in hearing , a man shall often have good thoughts that are heterogeneall to the thing in hand ; So when a man is falling downe to prayer , looke what thing a man had forgotten , when it should have beene thought of , will then come in , or what will affect a man much comes in to divert him . This misplacing of thoughts ( suppose they bee good ) is yet from a vanity of the minde ; did those thoughts come at another time , they should be welcome : we finde our minds ready to spend thoughts about any thing , rather than what God at present calls unto . When we goe to a Sermon , we finde we could then spend our thoughts more willingly about reading ; or happily searching our hearts ; unto which at another time , when called to it , wee should be most unwilling to . We could bee content to run wild over the fields of meditations and miscellanious thoughts , though about good , rather than to bee tied to that taske , and kept in one set path . In Adam and Christ no thought was misplaced , but though they were as many as the Starres , yet they marched in their courses , and kept their ranks . But ours as Meteors , dance up and dowve in us . And this disorder is a vanity and sinne , bee the thought materially never so good . Not every one that hath the best part must therefore first step up the Stage to Act , but take his right cue . In Printing , let the letters bee never so faire , yet if not placed in their order , and rightly comp●sed , they marre the sense . Souldiers upon no termes should breake their ranks : so nor should our thoughts , Prov. 16. 3. There is a promise to a Righteous man , that ( as some reade it ) his thoughts shall be ordered . And so much for the first part , The privative sinfulnesse in our thoughts , in respect of what is good . Now secondly , I proceed to discover that positive vanity , which appeareth in our thoughts ; in regard of what is evill . And here it is not to bee expected , nor indeed can it bee performed by any man , to reckon up the severall particularities of all those vaine thoughts which run through mans heart ; I will insist onely on some more generall discoveries , to which particulars may be reduced , for a taste of the rest . First , the vanitie of them discovers it selfe , in that which Christ calls , Mark. 7. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolishness : that is , such thoughts as mad men have , and fooles ; which foolishnesse is seene , both in that unsetled wantonnesse and unstayednesse of the minde in thinking , that like quick-silver it cannot fixe , but as Solomon sayes , Prov. 17. 24. A fooles eyes are in the ends of the earth , are garish , and runne up and downe from one end of the earth to the other , shooting and streaming , as those Meteors you see sometimes in the ayre . And though indeed the minde of man is nimble and able thus to run from one end of the earth to another , ( which is its strength and excellency ) yet God would not have this strength and nimblenesse , and metall-spirit in curvetting and tumbling , ( as I may call it ) but in steady directing all our thoughts straight on to his glory , our owne salvation , and the good of others ; he gave it this nimblenesse to turne away from evill , and the first appearance of it . As we are to walke in Gods wayes hee calls us to , so every thought , as well as every action is a step : and therefore ought to bee steady , Make straight steps to your feete , sayes the Apostle , Hebrews 12. 13. turning not to the right hand , nor to the left , untill we come to the journeys end of that businesse wee are to think of . But our thoughts , at best , are as wanton Spaniels , who though indeed they goe with , and accompany their Master , and come to their journeys end with him in the end , yet doe runne after every Bird , and wildly pursue every slock of sheepe they see . This unsteadinesse , it ariseth from the like curse on the minde of Man , as was on Caine , that it being driven from the presence of the Lord , it proves a vagabond , and so mens eyes are in the ends of the earth . This foolishnesse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also seene in that Independence in our thoughts ; they hanging oft together as ropes of sand ; this wee see more evidently in dreames : And not onely then , but when awake also , and that , when we would set our selves to be most serious , how doe our thoughts jangle and ring back-ward ? and as wanton Boyes , when they take pens in their hands , scribble broken words that have no dependence . Thus doe our thoughts : and if you would but looke over the copies thereof , which you write continually , you would finde as much non-sense in your thoughts , as you find in mad mens speeches . This madnesse and distemper is in the minde since the fall ( though it appeares not in our words , because wee are wiser ) that if notes were taken of our thoughts , we should finde thoughts so vagrant , that wee know not how they come in , nor whence they came , nor whither they would . But as God doth all things in weight , number , and measure , so doth his Image in us , so farre as it is renewed . And , by reason of these two , the folly , unsetlednesse , and independence of our thoughts , wee bring our thoughts often to no issue , to no perfection , but wilder away our time in thinking ( as you use to say ) of nothing , and as Seneca sayes of mens lives , as of Ships that are tost up and downe at Sea , it may bee said they have beene tossed much , but sayled nothing ; The like in this respect may bee said of the thoughts : Or as when men make imperfect dashes , and write non-sense , They are said to scribble , they doe not write : So , in these follies and independencies , wee wilder and lose our selves , wee doe not thinke . But 2. on the contrary if any strong lust , or violent passion be up , then our thoughts are too fixed and intent , and run in so farre into such sinfull objects , that they cannot bee puld out againe , or any way diverted or taken off : which is another vanity . For our thoughts and our understanding part was ordained to moderate , allay , and coole , and take off our passions , when they are a playing over , to rule and governe them . But now our thoughts are themselves subjected to our affections , and like fuell put under them , doe but make them boile the more . And although our thoughts do first stirre up our feares , joyes , desires , &c. yet these being stirred up once , chaine , and fixe , and hold our thoughts to those objects , so as wee cannot loosen them again . Therefore sayes Christ to his Disciples , Why are you troubled , and why doe thoughts arise in your hearts : For perturbations in the affections cause thoughts like fumes and vapours to ascend . Thus if a passion of feare bee up , how doth it conjure up multitudes of ghostly thoughts which wee cannot conjure downe againe , nor hide our eyes from ? But which haunt us , and follow us up and downe , where ever wee goe , so as a man runnes away pursued by his owne thoughts , the heart then meditates on terrour : As Isay 33. 18. So when sorrow is up , how doth it make us study the crosse that lights upon us ? which to forget , would be an ease unto the minde . But a mans passions makes his thoughts to con it , and to say it by heart , over and over againe , as if it would not have us forget it . So when love and desire is up , bee the thing what it will , wee are taken with , as preferment , credit , beauty , riches , it sets our thoughts aworke to view the thing all over , from top to toe ( as wee say ) to observe every part and circumstance , that doth make it amiable unto us : as if a picture were to bee drawn of it . So when joy is up , wee view the thing we rejoice in , and reade it over and over , as wee doe a Booke wee like , and wee marke every tittle , wee are punctuall in it ; yea so inordinate are wee herein , as often we cannot sleepe for thinking on them . Eccles . 5. 12. Abundance of riches will not suffer him to sleepe , for the multitude of thoughts in his head , speaking of a man who is covetous : how doe thoughts trouble the Belshazzers and Nebuchadonezers of the world ? Dan. 4. 19. so Proverbs 4. 16. They sleepe not unlesse they have done mischiefe ; if their desires remaine unsatisfied , they doe disturbe their thoughts , like froward children by their crying : so as , often , these which men count free ( as the most doe thoughts ) doe prove the greatest bondage and torment in the earth unto them , and doe hinder sleepe , the nurse of nature , eate out , and live upon the heart that bred them , weary the spirits , that when a man shall say ( as Iob 7. 13. ) My bed shall comfort mee , by putting a parenthesis to his thoughts , and sad discourses , which hee hath when awake , yet then they haunt a man ; and as vers . 14. terrifie him . A man cannot lay them aside as he doth his cloake : and when men die they will follow them to hell , and torment them worse there ; your thoughts are one of the greatest executioners there , even the worme that dies not . Thirdly , the vanity of the minde appeares in curiosity , a longing and itching to bee fed with , and to know ( and then delighting to thinke of ) things that do not at all concerne us . Take an experiment of this in Schollers ( whose chiefe worke lies in this shop ) how many precious thoughts are spent this way ? as in curiosity of knowledge , as appeares by those the Apostle often rebukes , that affect , as 1 Tim. 6. 4 , 20. oppositions of science falsely so called curiosities of knowledge of things they have not seene . So Coloss . 2. and 1 Tim. 4. 7. hee calls such issues of mens braines , they dote on , old wives fables : because as fables please old wives , so doe these their mindes , and of that itch they have in them , even as women with child , in their longings , content not themselves with what the place affords , or the season , with what may he had ; but often long after some unheard of rarity , far fetcht , or , it may bee , not at all to bee had : Thus men not contenting themselves with the wonders of God discovered in the depth of his Word and Workes , they will launch into another Sea , and world of their owne making , and there they saile with pleasure , as many of the Schoole-men did in some of their speculations , spending their pretious wits in framing curious webs out of their owne bowels . Take another instance also in others , who have leisure and parts to reade much , they should ballast their hearts with the Word , and take in those more pretious words of wisdome and sound knowledge to profit themselves and others , and to build up their owne soules , and whereby they may bee enabled to serve their Countrey : but now what doe their curious fancies carry them unto , to bee versed in , but Play-books , jearing Pasquils , Romanses , fained stayes , which are the curious needle-worke of idle braines , so as they load their heads with Apes and Peacocks feathers , in stead of pearles and pretious stones ; so as a man may say as Solomon Prov. 15. 14. The heart of him that hath understanding seeketh knowledge , but the mouth of fooles feeds on foolishnesse . Foolish discourses please their eares and eyes to reade : all these being but purveiors ( as it were ) for food , for the thoughts , like Camelions men live on ayre and winde . To leave them , how doe others out of meere curiosity to know and please their thoughts , listen after all the news that flies up and downe the world , scum all the froth that floats in foolish mens mouths , and please themselves onely with talking , thinking , and hearing of it . I doe not condemne all herein : some their ends are good , and they can make use of it , and doe as Nehemiah did , who inquired how things went at Ierusalem , to rejoyce with Gods people , and mourne with them , and pray for them , and to know how to fashion their prayers accordingly . But I condemne that curious itch that is in men , when it is done , but meerly to please their fancies , which is much delighted with new things , though they concerne us not ; such the Athenians were , Acts 17. 21. How doe some men long all the weeke , till they heare events and issues , and make it a great part of the happinesse of their lives , to study the state more than their own hearts , and affaires of their callings : who take actions of State as their text to study the meaning of , and to preach on where-ever they come . I speake of those that yet lay not to heart ▪ the miseries of the Church of Christ , nor helpe them with their prayers , if at any time they happen . The like curiosity is seene in many , in desiring to know the secrets of other men , which yet would doe them no good to know , and who doe study mens actions and ends , not to reforme , or doe good to them , but to know them , and think and muse thereof , when alone , with pleasure ; this is curiosity , and properly a vanity of the thinking power , which it mainely pleaseth ; and is indeed a great sin , when much of mens most pleasing thoughts are spent on things concerne them not . For the things we ought to know , and which doe concerne us , are enough to take up all our thoughts alone , neither shall wee have any to spare : and thoughts are pretious things , the immediate fruits and buds of an immortall nature ; and God hath given us power to coyne them , to lay them out in things concerne our owne good , and of our neighbours , and his owne glory ; and thus not to spend them is the greatest waste in the world ; examine what Corne you put in to grind , for God ought to have toll of all . Prover . 24. 8. Hee that deviseth evill shall be called a mischievous person , not alwayes hee that doth a mischievous action , but that deviseth it : and verse 9. he aggravates it , à minori , for every thought is sinne , then a combination and conspiracy of wicked thoughts is much more . But 4. there is a worse vanity than this , and that is that intimated Rom. 13. ult . Taking thought to fulfill the lusts of the flesh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ To make projects for it . ] For thoughts are the Caterers for our lusts , and lay in all their provision , they are they that looke out where the best markets are , the best opportunities for sinning in any kind , the best bargaines for credit , for preferment ; for riches , &c. For example , would a man rise ? his thoughts study the art of it , men frame their owne ladder to climbe withall , invent wayes how to doe it , though often it proves as to Haman their owne Gallows . Would they bee rich ? what doe they study ? even all cheats and tricks on the Cards , ( as I may so speake ) that is , all the cunning tricks of the world , all the wayes of oppressing , defrauding , and going beyond their brethren , so to pack things in all their dealings , that they themselves shall bee the winners , and those that deale with them , the losers , Isay 32. 7. It is said , that the Instruments of the churlish are evill , and hee deviseth wicked devices to destroy the poore : would a man undermine his opposite , as one that stands in his light , and who hinder his credit ? he 'll digge and fall a pioning , with his thoughts , his engins , in the night , digge a pit , as the Scripture phrase is , and dig deepe to hide his counsell , to blow him up in the end , and so as hee shall not know who hurt him ; and this is worse than all the former , this studied artificiall villanie . The more devising there is in sinne , the worse : therefore the fact about Vriah , not so much that of Bathsheba , is objected against David , because hee used art in it ; hee tooke thought for it , but in the matter of Bathsheba , thoughts tooke him . Fiftly , the fifth is the representing or acting over sinnes , in our thoughts and imaginations , personating those pleasures by imagination , which at present wee enjoy not really , faining and imagining our selves to act those sinfull practises wee have not opportunity outwardly to performe : speculative wickednesse Divines doe call it , which to be in the power of imagination to doe ; is evident to you by your dreames ; when fancy playes its part most , and to allude to what the Prophet sayes , makes us beleeve wee eate when wee are an hungry , to drinke when our soules are thirsty . Isay 29. 8. But I meane not to speake of the power and corruption of it ; as in our dreames : it were well if , as the Apostle speakes of Drunkennesse , that this speculative wickednesse were onely in the night . But corrupt and distempered affections doe cast men into such dreames in the day , and when they are awake , there are then ( to borrow the Apostles expression ) filthy dreames , Jude 8. that defile the flesh , even when awake : when , their lusts wanting worke , their fancie erects to them a stage , and they set their imaginations and thoughts a worke to entertaine their filthy and impure desires , with shewes and playes of their owne making , and so reason and the intention of their mindes , sit as spectatours all the while to view with pleasure , till their thoughts inwardly act over their owne uncleane desires , ambitious projects , or what ever else they have a minde unto . So vaine and empty is the heart of man become , so impatient are our desires and lusts of interruption in their pleasures , so sinfull and corrupt . First , vaine and empty it appeares to bee in this ; for take all the pleasures of sinne , when they are never so fully , solidly , really , and substantially enjoyed , they are but shadows , a meere outside and figure , as the Apostle cals the world . It is opinion of imagination that casts that varnish of goodnesse on them , which is not truly in them . So Felix and Bernices pompe is te●●…ed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but now this speculative enjoying of them onely in imagination , ( which many mens hearts take so much pleasure in , ) the pleasing our selves in the bare thoughts and imaginations of them , this is but a shadow of these shadows , that the soul should Ixion-like embrace and commit adultery with clouds onely ; this is a vanitie beyond all other vanities , that maketh us vainer than other creatures , who , though subject to vanity , yet not to such as this . Secondly , it argues our desires to be impatient , to bee detained from , or interrupted of their pleasures . When the soule shall bee found so greedy , that when the heart is debarred or sequestred from those things it desires , and wants meanes or opportunities to act its lusts , as not being to stay , it will at least enjoy them in imagination , and in the interim , set fancie to entertaine the minde with empty pictures of them drawne in its owne thoughts . 3. Thus they appear also to bee exceeding sinfull and corrupt ; an outward act of sinne , it is but as an act of whoredome with the creature , when really enjoyed : But this is Incest , when we defile our soules and spirits with these imaginations and likenesses which are begotten in our own fancies , being the children of our owne hearts . And yet ( my brethren ) such speculative enjoying of pleasures , and acting over of sinnes the minde of man is full of , as will appeare in many particulars . First , looke what comforts men have at present in their possession , and at command , what excellencies or endowments , men love to be alone to study , and thinke of them , and when they are sequestred from the present use of them , yet they will then bee againe and againe recounting and casting of them up , taking a survey of their happiness in them , applauding their owne hearts in their conditions . And as rich men , that love money , love to be looking on it , and telling it over ; so do men to be summing up their comforts and priviledges they enjoy , which others want ; as , how rich they are , how great , how they excell others in parts and gifts , &c. Oh how much of that precious sand of our thoughts runne out this way ! Thus he in the Gospell , hee keepes an audit in his heart ; Soule ( saith he ) thou hast goods laid up for many yeares . So Haman , Ester . 5. 11. takes an Inventory of his honours and goods , he talkes of all the glory of his riches , and all the things wherein the King had promoted him . So Nebuchadnezzar , Dan. 4. 30. as it may seeme , hee was alone walking and talking to himselfe , like a foole , saying to himselfe ; Is not this the great Babell which I have built by the might of my power , for the glory of my Majesty . And as thus upon their comforts , so also upon their excellencies , as their learning , wisdome , parts , &c. Men love to stand looking upon these in the glasse of their owne speculation , as faire faces love to looke often and long in Looking-glasses : which , as it ariseth from that selfe-flattery is in men ; so also that they might keepe their happinesse still fresh and continued in their eye ; which thoughts , when they raise not up the heart to thankefulnesse to God , and are not used to that end , but are bellows of pride ; they are vaine and abominable in the eyes of God , as appeares by Gods dealing with those fore-mentioned ; for to the one hee sayes , Thou foole , this night ; the other , whilst the word was in his mouth , ( giving him no longer warning ) hee strikes with madnesse and brutishnesse : and Haman , you know , was like a Wall that doth swell before it breakes , and falls to ruine and decay . Secondly , this speculative enjoying of pleasures , and acting over sinnes thus in fancy , doth appeare in regard of things to come ; which when wee have in view , or any hopes of mens thoughts goe forth afore to meet them , with how much contentment doe mens thoughts entertaine their desires , with vaine promisings and expectations afore-hand of their pleasures , that are in view and in possibility to bee enjoyed . So they in Esay wind up their hearts to a higher pin of jollity in the midst of their cups , in that their hearts thought and promised them , To morrow shall bee as to day , and much more abundant , Isay 56. 12. So they , Iames 4. 13. they say with themselves , Wee will goe to such a City , and continue there a yeare , and get gaine . And the promise of this , and the thoughts of it afore-hand feeds them , and keepes up their hearts in comfort . When men rise in a morning , they begin to forethinke with much pleasure , what carnall pleasures they have the advousion and promise of that day or weeke , as to goe to such company , and there bee merry ; to goe such a pleasant journey , enjoy satisfaction in such a lust , heare such newes , &c. And thus as godly men live by faith in Gods promises , Hab. 2. 4. Isay 38. 16. By these men live , and this is the spirit of my life , saith Hezechiah , even what God hath spoken , vers . 15. So doe carnall men live much upon the promises of their owne hearts and thoughts afore-hand , ( for to this head of vaine thoughts , these vaine promisings are to be reduced , Psalm . 49. 11. Their inward thought is , their houses shall continue for ever , and this thought pleaseth them : ) what pleasure almost is there , which a man makes much account of , but hee acts it first over in private in his owne thoughts ? and thus doe men foolishly take their owne words and promises , and so befoole themselves in the end , as Ieremy speakes , Ierem. 17. They take up before-hand in their thoughts upon trust , the pleasures they are to enjoy , even as spend-thrifts doe their rents , or Heires their revenews before they come of age to enjoy their lands , that when they come indeed to enjoy the pleasures they expected , either they prove but dreames , as Isay 29. 6. they finde their soules empty ; or so much under their expectation , and so stale , as they have little in them , that there still proves more in the imagination than in the thing , which ariseth from the vastnesse and greediness of mens desires , as the cause hereof ; for that makes them swallow up all at once . So Hab. 2. Enlarging his desires as Hell , hee heapes up all Nations , swallowes them up in his thoughts . So an ambitious Scholler doth all preferments that are in his view . Thirdly , this speculative wickednesse is exercised in like maner towards things past , in recalling namely , and reviving in our thoughts the pleasure of sinfull actions passed ; when the minde runnes over the passages and circumstances of the same sins long since committed , with a new and fresh delight ; when men raise up their dead actions long since buried , in the same likenesse they were transacted in , and parley with them , as the Witch & Saul did with Satan in Samuels likenesse . And whereas they should draw crosse lines over them , and blot them out through faith in Christs blood , they rather copy and write them over againe in their thoughts , with the same contentment . So an uncleane person can study and view over every circumstance passed in such an act , with such a person committed ; so a vaine-glorious Scholler doth repeate in his thoughts an eminent performance of his , and all such passages therein as were most elegant . And thus men chew the cudd upon any speech of commendation uttered by others of them . And all this even as a good heart doth repeate good things heard or read , with the remembrance also of what quicknesse they had in such and such passages , and with what affections they were warmed , when they heard them ; or as a godly man recalls with comfort the actions of a well-past life , as Hezechiah did , Lord I have walked before thee with a perfect heart ; and thereby doe also stirre and provoke their hearts to the like temper againe : So on the contrary , doe wicked men use to recall , and revive the pleasingest sinfull passages in their lives , to suck a new sweetnesse out of them : Then which nothing argues more hardnesse and wickednesse of heart , or provokes God more . For , First , it argues much wickednesse of heart , and such as when it is ordinary with the heart to doe thus , is not compatible with grace : for in the 6. of the Romans , ver . 12. the Apostle shewes that a good heart useth to reape no such fruit of sinfull actions past , But what fruit had you of those things whereof yee are now ashamed ? The Saints reap and distill nothing out of all those flowers , but shame and sorrow , and sad sighs : when Ephraim remembred his sinne , he was ashamed , & repented ; and canst thou in thy thoughts , reap a new harvest and crop of pleasure out of them , again and againe ? Secondly , it argues much hardnesse of heart ; nothing being more opposite to the truth and practice of repentance , the foundation of which is to call to mind the sinne with shame and sorrow , and to recall it with much more griefe , than ever there was pleasure in the committing of it : and whose property is to hate the appearance of it , and to enflame the heart with Zeale and revenge against it . And thereby it provoketh God exceedingly , our hearts are thereby embrued in a new guilt , wee thereby stand to , and make good our former act : even so , by remembring it with pleasure , wee provoke God to remember it with a new detestation of it , and so to send downe new plagues ; who , if wee recall it with griefe , would remember it no more : wee shew wee take delight to rake in those wounds wee have given Christ already ; to view the sinnes of others with pleasure , Rom. 1. ult . is made more than to commit them : But much more to view and revive our owne with a fresh delight : and therefore know that how-ever you may take delight here to repeat to your selves your old sins , yet that in Hell nothing will gall you more , than the remembrance of them ; every circumstance in every sin will then be as a dagger at thy heart . This was the rich mans taske and study in Hell , to remember the good things hee had received , and his sins committed in the abuse of them . And if godly men here be made to possesse the sinnes of their youth with horrour , as Iob , and to have them ever afore them , as David , how will wicked men bee continually affrighted with them in hell ? whose punishment is in a great part set forth to us , by this Psalme 50. 20. I will set them in order before thee . Fourthly , the fourth thing wherein this speculative vanity appeares , is in acting sinnes upon meere imaginary suppositions men faigne , and contrive to themselves , and make a supposition to themselves in their own thoughts , first of what they would bee , and then what they would doe . Men create fooles paradises to themselves , and then walke up and downe in them ; as , if they had money enough , what pleasures they would have ; if they were in such places of preferment , how they would carry themselves . To allude to that Absolom said , 2 Sam. 15. 4. Oh if I were a Iudge in the Land , I would doe this or that , &c. doing this with a great deale of pleasure , almost as much as those that really enjoy them . This may well bee the meaning of that Psalme 50. 18. where of the hypocrite ( who outwardly abstaines from grosse sins ) 't is said , that hee consenteth with the thiefe , and partaketh with the adulterer , namely , in his heart and fancie , supposing himself with them , and so desires to bee doing what they doe . Thus take one who is naturally ambitious ( whom both nature , parts and education have all made , but a Bramble never to rule over the trees , and hath fixt in a lower sphere , as uncapable of rising higher or being greater , as the earth is of becomming a Starre in Heaven , yet ) hee will take upon him in his owne heart , faining and supposing himselfe to bee , and then act the part of a great man there , erect a throne , and sit downe in it ; and thinkes with himselfe what hee would doe , if a King or a great Man , &c. So take a man that is uncleane , but now growne old , and a dry tree , and so cannot act his lust as formerly , yet his thoughts shall supply what is wanting in his strength or opportunity . And he makes his owne heart both Bawd , Brothel house , Whore , Whoremonger , and all : so a man that is naturally voluptuous , loves pleasures , but wants meanes to purchase them , yet his inclinations will please themselves with the thoughts of what mixture and composition of delights hee would have ; hee will set downe with himselfe his Bill of fare , how hee would have , if he might wish , his cup of pleasure mingled , what ingredients put into it . So a man that is revengefull , and yet wants a sting , yet he pleaseth himselfe with revengefull thoughts and wishes , and will be making invectives and railing dialogues against him , hee hates , when hee is not by . A man in love , in his fancy hee will court his Paramour though absent , he will by his imagination make her present , and so frame solemn set speeches to her . In a word , let mens inclinations and dispositions bee of what kinde so ever , and let the impossibilities and improbabilities be never so great of being what they desire ; yet in their fancies and thoughts they will discover themselves what they would be . Totumque quod esse desiderant sibi apud semetipsos cogitationibus depingunt , men will bee drawing Maps of their desires , calculate their owne inclinations , cut out a condition of life which fills their hearts , and they please themselves withall : and there is no surer way to know a mans naturall inclination , than by this . First , which yet first is as great a folly as any other , imitating children herein ; for is it not childish to make clay pies , and puppets ? what else are such fancies as these ? and to bee as children acting the parts of Ladies and Mistresses , and yet such childishnesse is in mens hearts . 2. And secondly , a vanitie also , because a man sets his heart on what is not : the things themselves are not , if a man had them , Prov. 23. 5. but to please themselves with suppositions is much worse . Thirdly , this argues the greatest incontentation of minde that may bee , when men will in their owne thoughts put themselves into another condition than God ever ordained for them . Vse . 1. HAving discovered the vanity of your thoughts and your estates thereby , bee humbled for them ; This I ground upon , Proverbs 30. 21. where Agur teacheth us to humble our selves as well for thoughts as actions . If thou hast done foolishly in lifting up thy selfe , or if thou hast thought evill , lay thine hand upon thy mouth . Now as smiting upon the thigh is put for repentance and shame and sorrow in Ephraim , Ierem. 31. 19. so is laying the hand upon the mouth put for greater and deeper humiliation , as arguing full conviction of ones guilt , Rom. 3. 19. Every mouth must be stopped . Having nothing to say , not to plead and excuse , that thoughts are free , and it is impossible to bee rid of them , &c , but as Ezechiel , 16. 65. To remember and to bee confounded , and never to open thy mouth more ! to bee vile , and not to answer againe , as Iob 39. 27 , 28. this is to lay thy hand on thy mouth , that is , to humble thy selfe . And indeed there is much cause , for your thoughts they are the first begotten , and eldest sons of originall sin , and therefore the strength of it , as Iacob called Reuben the first-borne ; yea also , and the Parents and begetters of all other sinnes , their brethren ; The first plotters and contrivers , and Achitophels , in all the treasons and rebellions of our hearts and lives ; the bellows and incendiaries of all inordinate affections ; the Panders to all our lusts , that take thought to provide for the satisfying of them ; the disturbers in all good duties , that interrupt and spoile and fly-blow all our prayers , that they stinke in the nostrills of God. And if their hainousnesse will nothing move you , consider their number , for they are continually thus : which makes our sinnes to be in number more than the sands : the thoughts of Solomons heart were as the Sand , and so ours ; not a minute , but as many thoughts passe from us , as in a minute sands doe in an Houre-glasse . So that suppose , that taken severally , they be the smallest and least of your sinnes , yet their multitude makes them more and heavier than all your other . Nothing smaller than a graine of Sand , but if there bee a heape of them , there is nothing heavier , Iob 6. 3. My griefe is heavier than the Sand. Suppose they be in themselves , but as Farthing-tokens , in comparison of grosse defilements : yet because the Mint never lies still , sleeping nor waking , therefore they make up the greatest part of that treasure of wrath which wee are a laying up : and know that God will reckon every Farthing , and in thy punishment bate thee not one vaine thought . And that God lookes upon our thoughts thus , see but the inditement he brings in against the old world ; which stands still upon record , Gen. 6. when he pronounced that heavy judgement of destroying the old world , doth he alledge their murthers , adulteries , and grosse defilements chiefly as the cause ? Their thoughts rather ; which because so many , and so continually evill , provoked him more than all their other sinnes . Goe downe therefore into thy heart , and consider them well , to humble thee , to make thee vile , and if in one roome such a treasure of wickednesse bee found laid up , what in all those other Chambers of the belly , as Solomon calls them ? consider them to humble thee , but not for all this their multitude to discourage thee . For God hath more thoughts of mercy in him , than thou hast had of rebellion , Psal . 40. 5. Thy thoughts to us-ward , ( speaking of thoughts of mercy ) are more than can bee numbred . Thou begannest but as yesterday to thinke thoughts of rebellion against him , but his thoughts of mercy have beene from everlasting , and reach to everlasting : and therefore in Esay 55. vers . 7. having made mention of our thoughts , let the unrighteous man forsake his thoughts , and hee will have mercy on him ; because this objection of the multitude might come in to discourage men from hopes of mercy , therefore purposely hee addes , hee will multiply to pardon ; and to assure us that hee hath thoughts of mercy to out-vie ours of sinne , hee addes , for my thoughts exceed yours , as Heaven doth the earth . Vse 2. LEt us make for ever conscience of them , so Iob did , Iob 31. 1. I made a convenant with mine eyes , why should I thinke upon a Maide ? Solomon gives in especiall charge , above all keeping , keepe thy heart , Prov. 4. 23. First , thou art to keepe the Lords day holy , thy selfe unspotted of the World. To keepe thy brother , to keepe all the Commandements , but above all to keepe thy heart , and in it , thy thoughts ; for this is the Great Commandement , because it extends it selfe ( as the foundation ) unto them all : for as in the same Commandement where murther is forbidden , a malicious thought is also , and so of the rest ; So in keeping the thoghts , thou virtually keepest all the Commandements : as originall sinne is said to bee forbidden in all the Commandements , so are thy thoughts taken order for in all . Secondly , out of it are issues of life ; thoughts and affections are the spring , speeches and actions the streame : as are our thoughts , so are our affections ; for these are the bellows : so also our prayers , so all , for they are in the soule as the spirits in the body , they run through all , move all , act all . Thirdly , if you looke to God , our thoughts are that spot of ground , which he proclaimes himselfe sole Lord of , and makes it one of his greatest titles , that hee knows them , and judgeth them . Kings attempt to rule your tongues , to binde your hands , and rule your actions ; but God onely your thoughts . By them wee chiefly sanctifie him in our hearts , by them wee walke with God , and shall we not make conscience of them ? Fourthly , if you looke to the worke and power of grace , wherein lies it , But in bringing every thought into obedience ? 2 Cor. 11. 4. This is the glory of our religion above all other in the world : wherein lies the difficulty of it , the strictness of it , what makes it so hard a taske ? but the observing and keeping the thoughts in boūds : wherin lies the difference between sincere hearted Christians and others ? but the keeping of our thoughts , without which all Religion is but bodily exercise . Papists may mumble over their prayers , hypocrits talke , but this is godlinesse . Fiftly , if wee looke to things wee have a care of ; if wee have a care of speeches , because Christ hath said , wee shall answere for every idle word ; why not also for the same reason , should wee have a care of thoughts ? which are the words of the minde , onely they want a shape , to bee audible to others , which the tongue gives them , for which you must answer as well as for words , Heb. 4. 12. 1 Cor. 4. 5. If you be carefull what companions you have , and whom you lodge in your houses , and who lie in your bosomes , then much more of your thoughts , which lodge in your hearts , which are not yours , but Gods houses ; built for himselfe , and for Christ and his Word to dwel in : seeing also the things you think of have the most neare intimate fellowship and converse with you . And therefore when you thinke of the Word , it is said to talk with you , Pro. 6. If you be carefull of what you eate , because such blood you have , &c. then be careful what you think , thoughts being Pabulum animae , as Tully calls them . Thy words did [ I eate ] saies Ieremiah , speaking of meditating on it . Sixthly , if you looke to the issue of things : what shall be the subject of that great inquest at the Day of Judgement ? the thoughts and councels , 1 Corin. 4. 5. And after the Day of Judgement , mens thoughts shall prove their greatest executioners : what are the cords God lashes you with to all eternity ? your owne thoughts ; thoughts accusing , whereby you study over every sinne ; and every one will be as a dagger , Isay 33. 18. the Hypocrites torment , is to meditate terrours , to study Gods wrath , and the Saints blessednesse , and their owne sinnes and misery . Remedies against vaine Thoughts . THe first is to get the heart furnished and enriched with a good stocke of sanctified and heavenly knowledge in spirituall and heavenly truths : For a good man ( saith Christ ) hath a good treasure in his Heart , Matt. 13. 35. that is , hee hath all graces , so many precious truths which are as Gold in the Ore , which his thoughts , as the Mint , doth coine and beat out , and which words bring forth . A good man , out of the good treasure of his heart , brings forth good things . If therefore there bee not Mines of precious truths hid in the heart , no wonder if our thoughts coyne nothing but drosse , frothy vaine thoughts , for want of better materialls which should feed the Mint , are wanting . Therefore Solomon saith , Wicked men forge , mint , or hammer wickednesse , Pro. 6. 14. so Iunius reads it : or if men have store of naturall knowledge , and want spirituall usefull knowledge , to themselves ; although in company with others , they may bring forth good things in speeches , yet when alone , their thoughts runne not on them . For this , take a place of Scripture , Deut. 6. 6 , 7. which shewes , that laying up the Word in the heart , and being much conversant in it , and getting knowledge out of it , is an effectuall meanes to keepe our thoughts well exercised when wee are alone : for the end why these words are commanded to bee laid up in the heart , ver . 5 , 6. is , as to teach them to others , so , to take up our thoughts when we are most retired , and alone , and when a man can doe nothing , but barely exercise his minde , in thinking ; for when a man is a riding , or walking , or lying downe , and rising up , ( which are often and usually our most retired times for thoughts , & are wholly spent in them , for many ride alone , and lie alone , &c. ) yet then , saith hee , thou shalt talk of the Word : which command he that is alone cannot do , therefore the talking there meant is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , outward conference with others ( though intended ) as to talke to thy bed-fellow of it , and to thy companion : but suppose thou hast none , then to talke of it to thy selfe , for thoughts are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , talking of the minde ; and so comparing Prov. 6. 22. with this place ( which will fitly interpret it ) it appeares ; for Solomon exhorting to the same duty of Binding the Word to the heart , useth this motive , which is the fruit thereof , That when thou awakest , it shall talke with thee , that is , by thy thinking of it , it will talke with thee when thou and it art alone : So as thou shalt not need a better companion , it will bee putting in and suggesting some thing . Secondly , endeavour to preserve and keep up lively , holy , and spirituall affections in thy heart , and suffer them not to coole ; Fall not from thy first love , nor feare , nor joy in God ; or if thou hast growne remisse , endeavour to recover those affections again . For such as your affections are , such necessarily must your thoughts be : and they encline the minde to think of such or such objects as will please them , rather than others ; therefore sayes David , Psal . 119. 97. How doe I love thy Law ! it is my meditation day and night . It was his love to it made him thinke of it so frequently . So Mal. 3. 16. Those that feared the Lord , and thought upon his Name , are joyned : For what we feare wee often thinke of , and also speake of often ; therefore it is added ; They spake of one to another ; feare made them thinke much of his name , and thinking of it made them speake of it : such affection , such thoughts , and such speeches , as they both are . And indeede thoughts and affections are Sibi mutuo causae , the mutuall causes of each other : Whilest I mused , the fire burned , Psalm . 39. so that thoughts are the bellowes that kindle and enflame affections : and then if they are enflamed , they cause thoughts to boile , therefore men newly converted to God , having new and strong affections , can with more pleasure thinke of God than any . Thirdly , of all apprehensions else , get thy heart possessed with deep , strong and powerfull apprehensions and impressions of Gods Holiness , Majestie , Omnipresence , and Omniscience . If any thoughts bee of power to settle , fixe , and draw in the minde of man , they are the thoughts of him . What is the reason that the Saints and Angels in Heaven have not a vaine thought to eternity , not a wry stroke , his presence fixeth them , their eie is never off him ? Take a wanton garish loose spirit , let him be but in the presence of a Superiour whom hee feares and reverenceth , and it consolidates him . Iob made therefore conscience of his thoughts , that hee durst not looke awry , Iob 31. 1 , 2. because God sees it , saith hee . This drew in and fastned Davids thoughts , Psal . 139. from the first to the twelfth , he manifests what continuall apprehension hee had of Gods Greatnesse , Majesty , and Omnipresence ; and what effect had this ? When I awake I am even before thee , verse 17. Looke what objects they are , have most strong and deepe impressions in the minde , of those when a man awaketh , hee thinkes of first . Now such strong impressions had Davids thoughts of God , that still when hee awaked , hee was with him , and therefore wee finde it by experience to bee a meanes to avoid distractions in prayers , to enlarge a mans thoughts in his preparations before , or at the beginning with a consideration of Gods attributes and relations to us : and it will and doth make us serious . Fourthly , especially do this when thou awakest , as David did there , when I awake I am still with thee : to prevent winde which ariseth from emptinesse , men use to take a good draught in the morning , which the stomacke feeds ; so to prevent those vaine , windy , frothy thoughts the heart naturally ingenders , and which arise from emptinesse ; first fill thy heart with the thoughts of God ; Goe downe into his Wine-celler : observe it when you will , when you first open your eyes , there stand many suitors attending on you , to speake with your thoughts , even as Cliants at Lawyers doores , many vanities and businesses ; but speake thou with God first , hee will say something to thy heart , will settle it for all day : and this doe before the croud of businesses come in upon thee . Of some Heathens it is said that they worship that as their God , for all day , which they first see in the morning ; so it is with the idols of mens hearts . Fiftly , have a watchfull eye , and observe thy heart all day , though they croud in , yet observe them , let them know that they passe not unseene ; if a man would pray aright , he must watch also , who comes in , and who goes out : where strict watch and ward is kept , and Magistrates observant , the Marshall and Constable diligent to examine vagrant persons , you shall have few there ; that such swarmes of vagrant thoughts make their rendevous , and passe , is because there is not strict watch kept . This is in a manner all thou canst doe , for they will passe however , but yet complaine thou of them , whip them , and give them their passe . Sixtly , please not thy fancy too much with vanities and curious sights , this engenders vaine thoughts ; therefore Iob sayes , Chap. 31. vers . 1. That hee made a covenant with his eyes , lest he should thinke of a Maide , Prov. 4. 25. Let thine eyes looke right on . Seventhly , bee diligent in thy calling , and what thine hand findes to doe , doe it with all thy might , as it is , Ecclesiastes 9. 10. that is , putting to all the intention and strength of the minde that may bee in it . Let all the streame runne to turne about thy Mill ; the keeping thy thoughts to that channell , keeps them from overflowing into vanity and folly , 2 Thes . 3. 11. Those that labour not are busie bodies . And 1 Tim. 5. 13. Idle , wandring , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are not onely called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Idle only , because not busie about what they should , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as intent on things they should not ; they goe from house to house : so their bodies do , because their mindes doe wander , having no center . When David walked alone , what extravagancy did his spirit run into ? let the ground lye fallow , and what weeds will there soone grow in it ? God hath appointed us our callings to entertaine our thoughts , and to finde them worke , and to hold them doing in the interims , between the duties of his worship , because the spirit and thoughts of men are restlesse , and will bee busied some way ; as therfore Kings keep those men that have active spirits in continual imployment , lest their heads should be working and plotting amisse : so did God appoint even in Paradise the active spirit of man , a calling to keepe him doing . God hereby hedgeth in mans thoughts , and sets them to goe in a narrow lane , knowing that if they are unconfined and left at liberty , they would like wilde Asses snuffe up the winde , as Ieremy speaks , Ieremy 2. 24. onely take heed of encumbring thy minde with too much businesse , more than thou canst graspe . It made Martha forget that one thing necessary , being cumbred with many things , Luke 10. 4. this breeds care 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which distracts the minde , ( so the word signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as dividing it , and so causeth wandering thoughts nothing more , so that the minde is not it selfe . For this weakens it , enervates it , and this being vanity , Exod. 18. 18. said Iethro to Moses , when encombred with business , Thou wilt fade away as a leafe , out of which the moisture is dryed up , even that juyce which should be left for good duties will be exhausted : as dreames come through multitude of businesse , Eccles . 5. 3. so do a multitude of thoughts from a cumber of business . Eightly , in thy calling , and all thy wayes , for the successe and thy wayes therein , Commit thy wayes to God , Prov. 16. 3. Commit thy way unto the Lord , and thy thoughts shall be established , or ordered : that is , kept from that confusion and disorder , and those swarms of cares , which others are annoyed with : and thereby thy aimes may bee as well accomplished : a few thoughts of faith would save us many thoughts of cares and feares , in the businesses wee goe about , which prove therefore vaine , because they forward not at all the businesse wee intend . When such waves tosse the heart and turmoile it , and the windes of passions are up , if a few thoughts of faith come into the heart , they calm all presently . FINIS . Perlegi hunc tractatum , cui titulus est ( The vanity of thoughts ) in quo nihil reperio , quo minus imprimatur . Ex Aed . Lamb Iul. 1. 1637. Rever . in Ch. Patri & D no D. Ar. Cant. Sac. Dom. IOH. OLIVER . 
A10018	----	Sermons preached before his Maiestie; and vpon other speciall occasions viz. 1 The pillar and ground of truth. 2 The new life. 3 A sensible demonstration of the Deity. 4 Exact walking. 5 Samuels support of sorrowfull sinners. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston Dr. in Diuinity, chaplaine in ordinary to his Maiesty, master of Emmanuel College in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. 1630 Approx. 227 KB of XML-encoded text transcribed from 81 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A10018 STC 20270 ESTC S120145 99855345 99855345 20832 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A10018) Transcribed from: (Early English Books Online ; image set 20832) Images scanned from microfilm: (Early English books, 1475-1640 ; 1285:10) Sermons preached before his Maiestie; and vpon other speciall occasions viz. 1 The pillar and ground of truth. 2 The new life. 3 A sensible demonstration of the Deity. 4 Exact walking. 5 Samuels support of sorrowfull sinners. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston Dr. in Diuinity, chaplaine in ordinary to his Maiesty, master of Emmanuel College in Cambridge, and sometimes preacher of Lincolnes Inne. Preston, John, 1587-1628. Goodwin, Thomas, 1600-1680. Ball, Thomas, 1589 or 90-1659. [8], 92, 134 p. Printed [by Eliot's Court Press and R. Young] for Leonard Greene of Cambridge, and are to be sold by Iames Boler, at the signe of the Marigold in Pauls Churchyard [, London], London : 1630. Editors' preface signed: T.G. T.B., i.e. Thomas Goodwin and Thomas Ball. Eliot's Court Press printed A⁴ L-S⁴; Young the rest--STC. In this edition the title page is on A2. Reproduction of the original in the Union Theological Seminary (New York, N.Y.). Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Olivia Bottum Sampled and proofread 2004-05 Olivia Bottum Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion SERMONS PREACHED BEFORE his MAIESTIE ; and vpon other speciall occasions : Viz. 1 The Pillar and ground of Truth . 2 The New Life . 3 A sensible demonstration of the Deity . 4 Exact Walking . 5 Samuels support of sorrowfull Sinners . By the late faithfull and worthy Minister of Iesus Christ , IOHN PRESTION Dr. in Diuinity , Chaplaine in ordinary to his Maiesty , Master of Emmanuel College in Cambridge , and sometimes Preacher of Lincolnes Inne . LONDON , Printed for Leonard Greene of Cambridge , and are to be sold by Iames Boler , at the Signe of the Marigold in Pauls Churchyard . 1630. To the Reader . THE AVTHOR himselfe , being hindred by death , from digesting his thoughts into Tractates more accommodate for all mens vse , presaged notwithstanding , a little before his death , that they would be pressed into publike view by one or other , which might perhaps bee lesse carefull ; who that he might preuent , hee bequeathed the care of those Sermons that were only preached at Lincolnes Inne , to those his worthy friends , by whom you see them faithfully set forth , who liuing in the City , were better conuersant with those that tooke them from his mouth : All others whatsoeuer vnto vs , who ( though much more vnworthy and vnable ) were yet more frequently his Auditors in other places , and had reason fully to know his Doctrine , manner of life , purpose , &c should therefore bee more guilty of vngratefull negligence , if any of those Lamps , into which he emptied the golden oile out of himselfe , should not by vs be lighted vp to serue the Temple , to which vndoubtedly by him they were deuoted . Moued therefore with the necessity of our duty , their former good example , and the successefull entertainment the rest haue found , we doe here aduenture into light these fiue short Sermons , preached at speciall times , and in Auditories of greatest worth and expectation , and accordingly composed of more exact materials , and closer put together , which in him may well be pardoned , who in all his other works did bow his more sublime and raised parts to lowest apprehensions . Wee haue laboured what we could to discharge the trust by him reposed in vs , and desire that others would be pleased to forbeare the putting forth of any thing of his , without acquainting some of vs therewith , by him deputed for that worke ; who as soone as may be will be carefull to present thee with what else soeuer we shall think vsefull : the Lord grant they may doe as much good as the Author of them did intend . T. G. T. B. THE PILLAR AND GROVND Of TRUTH . 1. TIM . 3. 15. But if I tarry long , that thou mayest know how thou oughtest to behave thy selfe in the house of God , which is the Church of the living God , the pillar and ground of the Truth . THere are two maine principles , upon which the whole frame of Popery is founded ; first , That the Church of Rome is the onely Catholike Church : secondly , That the Church cannot erre . By which latter principle they have brought on themselves a desperate necessitie , never to amend or reforme whatsoever is once decided by the Church . These are the principles they first instill into their Novices ; these are the trains , wherewith they seeke to winne men to themselves : for when they cannot prove their points in speciall and particular , they take them all in grosse , and by this one principle ( Our Church , which cannot erre , hath so decided it ) they prove a bundle of them altogether . So when they can shew no ground in Scripture for their clouded , ungrounded , superadded opinions , they fasten them and hang them all upon this pinacle of the Church , which because it is infallible , admits of no examination . And whereas truth seekes out no corners , desires to see the light , and come to triall ; Poperie delights to hide it selfe in these obscure and uncertaine generalities . As for example : aske them what ground they have for invocation of Saints , worshipping of Images , Indulgences , superadded Sacraments , and a multitude of superstitious ceremonies ; their answer is , The Church hath so decided , and her decrees are all infallible , and not to be examined by particular men , which are inferiour . So that pull but this pillar downe , as Sampson did , and the whole frame of Poperie , with all that stay themselves upon it , comes presently tumbling downe . Yet because they think it too improbable a course to build all on the naked assertion of the Church , which is onely to interprete and not to make the Text , therefore they bring in Traditions , which they call unwritten verities , and make them of equall value and credite with the Text : but if you aske them what these unwritten verities are , and how they may be knowne from counterfeit ; they say onely the Church can tell that , to whose custodie they were committed , and who onely is able to iudge infallibly , which are the genuine Traditions , and which not . And if Scripture at anie time bee brought against any of these points , they say it belongs to the Church of Rome to declare what bookes of Scripture are canonicall , what translation is authenticall , what interpretation must be the sense of Scripture , and in effect they will be onely iudged by themselves , and whatsoever we say , they choke us with these principles , Theirs is the only Church , and , The Church can never erre . Now of all places of Scripture , whereby they would vindicate to themselves this priviledge , this verse that I have read is one of the chiefest ; but how iustly , wee are now to consider . Sayes the Apostle to Timothy , I have written unto thee , that thou mayest know how to behave thy selfe in the house of God : as if he should say , It is of much moment that the house of God be ordered and kept aright , be swept continually and purged , because it is the Pillar and Ground of Truth , that is , the ground and place where truth ( which is the housholds food ) is nourished , and doth grow ; into which if falshood creepe , their food will soone be poisoned , and so not nourish but corrupt , not fit them to salvation but destruction : so that the Apostle in this verse hath this double scope . First , to describe the Church by this distinguishing propertie , that it is the Pillar and Ground of Truth , that is , Truth is the signe , whereby this house of God is knowne from other houses . Secondly , he sayes , in the house of God &c. not in the Church of Ephesus , lest anie should conclude ( as now the Papists would ) that the truth were so nailed and fastened to anie one particular house or pillar , that it could never be taken downe from thence , and hanged up in another place ; which is flat contrarie to the scope of the Apostle in this place , who in the beginning of the next chapter shewes evidently , that in the later times some should depart from the faith , and give heed to seducing spirits and doctrines of Devils , forbidding to marry , and commanding to abstaine from meats . The Papists would make us beleeve , that because the truth was once at Rome , it is there still . Indeed the house and place where once it was , they may still shew perhaps ; but the inhabitant is now departed , and the truth , which was the signe , is taken downe , and hanged up elsewhere , in stead whereof these verie errours hang , which the Apostle doth foretell to be the signes of Truth 's departure , forbidding to marry , and commanding to abstaine from meats . If they object , they forbid not all to marrie . I answer , no hereticke or people since the beginning of the world , did ever doe it , nor is it credible that anie ever will ; for then the world would soone be at an end : but they forbid some to marrie at anie time , as the Clergie ; all at sometimes ; and that not as a precept of conveniencie , but necessitie and holinesse . The Papists indeed say , thatthe Church is so the pillar and ground of truth , that there is no truth but what comes from the Church , & that whatsoever comes from the Church is true infallibly , and not subject to errour : but this cannot be the Apostles meaning here . First , there may be truths in other Writers that are not of the Church : though the Garden bee the most convenient and ordinarie place and ground of hearbs ; yet some Violets may be gathered in the Woods , and on the high-way side . By Truth therefore here is meant divine and sacred truth , a plant of Gods owne Garden , not growing in the Wildernesse and Wast . Besides , as some truths may be found without the Church , so some errours may be found within the Church : though the Garden be the proper ground and place of hearbs , yet weedes may also grow there , as tares may in the field , which notwithstanding is the proper place of wheat . Againe , when hee saith , The Church is the pillar and ground of truth , his meaning is , that in the Church of God , the truth ought alwaies to bee preserued and kept , that is , those that professe themselues to bee the Church , ought to maintaine the truth ; that is their duetie , which they are bound at all times to performe : but it 's no good consequence to infer , A thing is surely done , because some ought to doe it ; for men doe not alwaies performe their dueties , nor discharge the trust that is committed to them . Lastly , it is to bee marked , that the Apostle saith in general tearmes , The Church is the pillar and ground of truth , not this or that particular people , of Ephesus , or Corinth , or Rome , or anie other citie or countrey ; for the Church may make a progresse , from one people to another , as now it hath from those famous cities of Asia unto other parts . Indeede while the Church continues in a place , so long the fundamentall truthes continue , but when shee changeth habitation , the truth goes with her ; for these cannot dwell asunder : while the Church continued at Rome , so long the truth continued , but no longer . If they object , that a pillar is the prop and sustent aculum of that building wherein it is , and therefore cannot bee removed to another place , unlesse the building be destroyed and perish : since then the Church of Rome was once the pillar and ground of truth , it is so still . I answer , the Apostle in this place speaks of a pillar , not more architectanico , as understanding by it some essentiall and inseparable peece of the building , but more forensi , for such a post or pillar , on which tables and proclamations , and such things are wont to hang ; and from such pillars , such things may soone bee separated . Such a pillar was this people of Ephesus , which stood long after the truth was taken downe and Mahumetanisme hanged up in stead therof . And that its thus meant , appears by the other word , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ioined with it , which signifies a seate or receptacle , at all times separable from what is in it . And indeed ( as before I said ) the Church is the ground of truth , as the garden is the ground of herbs , which wee know , may bee plucked up and planted in another place . As therefore that which hangs on the pillar may be plucked down , or other things hanged with it , as herbes may bee translated from one garden to another , or weedes grow with them ; so that people which are now the Church of God , may cease to be so , or continuing the Church , may bee obnoxious unto errours . And that this is the meaning of the place , and not that which the Papists hence deduce , namely , That the Church cannot erre ; may appeare by these reasons . First , not to be capable of errour , is the inseparable attribute of God himselfe ; for God and truth are termes conuertible , which cannot bee said of any creature ; because to creatures , truth is a rule , from which they may decline ; as the Carpenters hand may from the line that guides it . Truth is not of the essence of a creature , as it 's of Gods , and therefore separable and distinct ; as the Carpenters line , is a thing distinguished from his hand , and therefore may be separated , his hand may sometimes deuiate and goe awry . The decree and will of God is the rule it selfe , and from it selfe it cannot deuiate or erre ; but the creature hath a line of rectitude , drawne to it by the Scripture , from which , though now de facto it doth not swerue , yet de possibili it may . Esa. 8. 20. To the Law and to the Testimonie ; if they speake not according to this word , it is because they haue no light in them . As if one should say to a Pilote , Know that in your eye , and in your hand , there is no inseparable and inbred rule , to guide you in your course , but here is a compasse for to direct you ; if you look beside this , or neglect this , you will fall vpon the rockes and sands : so the Lord saith to his Church , Know that in you there is no inherent selfe-sufficient light , but here is my word , to be a lanterne to you ; if you keepe not your eye on this , you may erre quickely , and make shipwracke of your faith . Secondly , where there is ignorance there may bee errour ; for ignorance is the cause of errour , as darkenesse is of stumbling ; for a man cannot haue a perfect iudgement of things , except he haue a perfect knowledge of them : now the most learned Bishops that euer were , in generall Councels ( which is the representatiue Church , in all mens iudgements least subiect unto errour ) haue beene ignorant of manie things ; for euen in humane things , whereof we are more capable , the wisest men have beene readie to professe , that the greatest part of that they knew , was the least of that they knew not ; much more in things divine , in which our eyes are like the eyes of battes and owles , vnto the brightest sunneshine , too weake and too angust to comprehend them : therefore their knowledge beeing defective , their iudgement likewise must needes be so . 1. Cor. 13. 11. Wee know in part , saith the Apostle , therefore wee prophesie in part . Aristotle could say , He that looks not round about a thing , and sees not all the parts and corners of it , can give no certaine judgement of it : now who can say in divine mysteries hee is able to see all things ? and if he be not , hee may both bee deceived , and deceive . Lastly , where God intends to give the end he alwaies gives the meanes to effect and bring that end to passe ; but he giues not to the Church the meanes of infallibilitie , as perfect knowledge of the truth , sincere loue of it , right ordered zeale for it ; hee takes not alwaies from them those sinnefull lusts , which breed errings from the faith , and often thrust and impell men into errour . How oft have generall Councels , beene distracted into factions , leavened with malice , puft up with pride , & c ? and shall we say when their hearts and mindes are thus corrupted , that their tongues are notwithstanding infallibly ouer-ruled , to poure forth nothing else but oracles ? To say that at that instant there fals a spirit upon them to guide them with immediate revelation , is to approve the fanaticall fancies of the Anabaptists ; which they take on them to abhorre ; which notwithstanding if anie doe affirme , as some have beene bold to doe , they must consider , that the Prophets which were guided by such spirits , and had the truth inspired by visions , and immediat revelations , did never argue , discusse , or reason of the things they spake and wrote ; but only did declare and manifest what was revealed ; but in generall Councels the truth is bolted out by reasonings to and fro , the conclusions many times disputed of , and strongly argued on both sides : now where the premisses are onely probable , the conclusion cannot bee infallible ; for they are the cause of the conclusion , and there cannot be more in the effect than was formerly in the cause . This is sufficient to evince that though generall Councels , doe not at all times defacto erre ( for wee all acknowledge the great benefit of the foure first generall Councels ) yet to say that de possibili they cannot , is vtterly vntrue . Christ hath promised , Iohn 16. 13. to send his Spirit which should lead them into all truth ; and Matth. 28. 20. to be with them to the end of the world . These places must needes bee understood primarily of the Apostles themselues , who onely were infallibly led into every truth , and but secondarily of their successors , that is , so farre as they insist in their steps and doctrine ; for if that were the sense that Bellarmine , Stapleton , and other popish writers give , namely , that the promise is indifferently made to their successors , as well as to themselves , then particular Bishops and Ministers should be infallible judges of truth & falshood , & so all controverfies in the Church would presently have an end , so as never to spring againe . If they say , it s not to beunderstood of them taken single & apart , but as met together , & assembled in a Synode . I answer , there is not the least intimation of this distinction in those places : but the place for such a promise is Matth. 18. 20. Where two or three are gathered together in my name , there am I in the midst of them ; But this place is to bee understood of the least meetings of true Christians in the name of Christ , as well as of the largest Councels , and so the smallest companie or convention should bee capable of this promise of infallibilitie , as well as the most general and ample Councell . But they farther object , If there should not be a visible , external unerring judge , to which at all times those might resort for resolution , that are not themselues able to wade through the depth of diuinity-controuersies , there would be no end of wrangling and disputing , nor any certaine meanes to finde the truth in matters questioned . Though there bee no infallible , visible , humane iudge ; yet there is an invisible , in fallible judge , and that is the holy Ghost , speaking in the scriptures , which are therefore called the word of God. And this judge in many respects , is better and fitter than anie other . First , this may be easily had , is alwaies readie , and at hand , to which men of all sorts may soone repaire ; the other ambulatory , to many inaccessible , and to all difficult to bee obtained . Secondly , the sentence of this judge is certaine and inflexible , not subiect to errour ; but the others mutable like a leaden rule , that may bee bended to and fro : for in men , affections haue their place ; which is the reason that among men there are Lawes , because the Law is not capable of affections ; but the Lawyer is . Thirdly , this judge is better knowne , and may sooner bee agreed upon by all ; for bee it granted that the true Church is a judge infallible , yet it may be sooner known which is the true Scripture , than which is the true Church , there beeing more pretenders to the one , than to the other . While the Church is militant upon the earth , God hath not said , there should bee any such end of controuersies , as these men dreame of ; but rather he hath said the contrarie , 1. Cor. 11. 19. There must bee heresies in the Church , that those may perish who receiue not the loue of the truth to bee saued , and that those which are approued might be knowne . If there were anie such meanes , by God appointed in his Church to determine controversies infallibly , yer a generall Councell ( though in his place to be respected ) is not likely to bee it ; for is it like God would appoint a meanes for ending controuersies in his Church , that for at least three hundred yeares , ( that is , till the time of Constantine the great ) could not be had ? and though he and others his successours ( while the Empire was undivided ) might easily assemble Councels , yet when the Empire fell into many subdiuisions , and the parts thereof were gouerned by seuerall Kings , of different religions , as now they be , it is impossible the Church should haue the benefit of them . What is the vse then and benefit of generall Councels , if they could be obtained ? They are the best meanes to finde out Truth ; for manie candles give more light , and manie eyes see more than one ; and in the multitude of Counsellors there is health : and as they are the best meanes to finde it , so from them it hath no small authoritie ; yet notwithstanding they may erre in necessary and fundamentall points , as the Councell of Ariminum , and Seleucia , where there were as manie more Bishops , as at the first Nicene Councell ; and therefore held in two Cities , because no one was able to containe them ; yet erred in a fundamentall point , decreeing for Arrius heresie against the Deity of Christ. The second Councell at Ephesus did the like , and so ten Councels , at Tyrus , Ierusalem , Philadelphia , Ariminum , Seleucia , Constantinople , Alexandria &c. so the second Councell at Nice set up Images , and commanded them to bee worshipped , which in the second Councell of Constantinople immediately before were utterly condemned . More instances might easily bee given , but these suffice to warrant this conclusion , That a generall Councell may erre in fundamentall points . For though the universall Church of Christ , taken for his mysticall bodie on earth , and complete number of his elect , cannot erre in matters fundamentall ( for then they might fall away , and the gates of hell prevaile against them ) yet the externall visible bodie of the Church may erre , because the truth of God may bee locked up within the hearts of such a companie , as in competition of suffrages cannot make a greatet part in a generall Councell ; so that the sentence decreed therein may bee a fundamentall errour . From these grounds thus laid , may fitly rise a threefold application . First , seeing it is thè received and approved doctrine of the Papists , That the Church of Rome cannot erre in points of Faith and Doctrine ; wee see how little hope there is that wee and they should ever bee reconciled , or that one truth should arise from a composition of their and our opinions : for if they yeelde in any thing to us , it would presently follow , that in that wherein they now yeelde , before they erred , and so this fundamentall point of their Churches not erring , would from thence be overthrowne . Wee may alter our Tenents if wee will , but they are strongly engaged to keepe theirs without anie change or variation ; we may goe to them , they cannot come to us ; witnesse the Germane Interim , so carefully and often tempered , wherin there were but few of their ingredients left out ; yet was it more than Charles the Fifth could do to get it entertainment on eitherside : and therefore those Cassanders that thinke by wit and policie to reconcile us , attempt a thing impossible . For of what materials shall any middle course bee framed , when neyther side can spare the smallest piece of timber in their building ? they cannot , because thereby they should bee argued of erring for merly ; we cannot , for true Religion is of a brittle nature , breake it you may , bend it you cannot , no not in the least degree . It cannot bee accommodated to interests , and respects of policie and seruing turnes ; it cannot be mixt with errour , no more than oyle with water , iron and steele with clay . Daniel 2. 43. They shall mingle themselves with the seede of men , but they shall not cleave one to another : even as iron is not miset with clay ; or as the elements when once they are mingled in a compound bodie doe lose their proper formes ; even so Religions , when made ingredients , and compounding parts of any other , do lose their formes , and cease to bee religions in Gods account . 2 King. 17. 33. It is said , the mingled people of Samaria feared the Lord and served their owne gods , after the manner of the Nations whom they carried away from thence ; that is , they jumbled all together , the fear of God , & worship of their Idols , thinking thereby to fit both parties , Iewes and Heathens , with a religion wherein both might bee gratified . But what saith God ? doth he approve this mixture ? verse 34. Vnto this day they doe after the former manners , they fear not the Lord , neither do they after their statutes , or after the law or commandement which the Lord commanded . God will not owne his owne commanded worship when mingled and compounded with another . So Gal. 5. 1. 2. Bee not entangled againe with the yoke of bondage ( that is ) take heede of entertaining those rites and customes of the ceremoniall law , from which now by Christ ye are set free . Well , but what if circumcision the ancient character bee still retained , and joined unto Christ ? is it not better to be sure of both ? See what he answers in the second verse ; Behold , I Paul say unto you , that if you bee circumcised , Christ shall profit you nothing . And again , vers . 4. Christ is become of none effect to you ; As if hee should say , Take whether you will , either Christ or circumcision ; for both yee cannot have : So Esay . 1. vers . 21 , 22. How is the faithfull Citie become an har lot ? But how proveth hee that ? Thy siluer is become drosse , thy wine mixt with water . He denies not but they had silver and wine amongst them ; but as silver mixt with baser mettall becommeth drosse , and is no longer accounted silver : so wine when it is mixt with water leaves off to be accounted wine . Ier. 23. 28. Hee that hath my word let him speake my word faithfully ; for what is the chaffe to the wheat ? Whatsoever of our owne we offer to annexe to the word of God , in Gods account is as if wee added chaffe to wheate , by which addition the wheate can bee no gainer They that goe about to mixe true and false religions , are like those that take too big a graspe , and so let whatthey meant to have sustained fall and breake , as wee see in Ieroboam who mingled truth and falsehood , not changing the worship , as hee thought , but the place and manner of the worship onely , lest the kingdome should returne unto the house of David , that was the interest , whereunto he thought to make religion stoope , 1. Kings 12. 26. &c. But what came of it ? He made a nullitie of religion , and of his and his posterities title to the kingdome . Saul had a strait command to destroy all the Amalekites , but because in execution of it hee needs would interpose his owne discretion , in sparing Agag , and some of the cattel , God takes the kingdome from him for it . Moses will not yeeld to the King of Egypt to leave one hoofe behinde him , of any thing that did belong unto the Israelites . Mordecay , because God forbad them to make peace with Amalek for ever , will rather hazzard his owne and others safetie , than so much as bow the knee to Haman an Amalekite . Daniel when God commanded to pray towards the Temple , will not omit that circumstance of his praier , though he cannot practise it without hazzard of his life . This is the disposition of all whose hearts are perfect with their God ; they dare not pare away the least lap from the garment of religion , nor adde the least flye to this boxe of precious ointment ; for in this curious clocke-worke of religion , every pin and wheele that is amisse distempers all : And as we are wont to lay aside cracked vessels , and distempered watches as unusefull , so doth God distempered and mixt religions . As to the Iewes , a garment made of linzy woolsie might not be worne : so to vs a Samaritan religion , made vp of true and false , is not to be endured ; but as the stomacke loathes lukewarme water , so God lukewarme religions . As therefore Eliah exhorts the people to follow either God or Baal , and not to halt betweene them both ; so it 's good for vs to take heede of mingling truth and falsehood , whereof God is more impatient than of either of the two extremities apart . For one to be a downe-right Papist may be a sinne of ignorance ; but to blend and mingle with it , to picke and choose some tinctures of it to serue our worldly turnes , cannot but be a sin of knowledge : for if one were fully in his heart perswaded that Poperie were the truth , he would embrace that , and cleave to that alone ; againe , if our religion were thought to be the right , that onely will be entertained ; but when we mingle thus , and will not runne without a by as , but for advantage halt willingly betweene both , wee cannot bee accepted . This we speake but for prevention , not knowing what temptations aftertimes may bring ; it is good preventing Physicke to know the truth . Secondly , seeing wee have proved that the iudgement of the Church is not infallible in points of faith & doctrine ; hence we may learn , to take up nothing meerely upon trust , not to thinke things are so onely because the Church hath said it ; this foundation is too sandy for us to build our faith upon , that should be built upon the rocke which is the word of God : upon which ground , in a manner , the whole Fabricke of Poperie will soone be overthrowne , seeing all , or most of them , are only tooke up upon the Churches credit ; for in all the book of God ye shall not finde a word for invocation of Saints , worshipping of Images , universalitie , & supremacy of the Bishop of Rome , purgatory , Popish indulgences , praier in an unknowne tongue , praier for the dead , consecration of oyle , tapers , and holy water , and all that rabble of superstitious ceremonies ; but are the hay and stubble that men have heaped together , now one , and then another , according to their seuerall fancies , till the mysterie of iniquitie was come vnto its fulnesse : for all these controversies are founded , either upon the decrees of the Pope , or unwritten traditions , or the authority of the Church , or Scripture wrested from the native sense to that which they are pleased to put upon it ; so that this principle of their Church not erring , is that indeede on which the very waight of Popery doth depend ; let this be taken away , and all comes quickly down . Thirdly , as the Apostle here exhorts Timothie , and in him all Ministers to take heede how hee behaves himselfe in the Church of God ; so may we doe all Magistrates , both supreme and subordinate to be circumspect & wary how they behave themselues , in this Church of God : for though the Ministers be the bees that make the honey , yet the Magistrates are the hives wherin it is made and kept ; the Ministers are the vines that bring forth grapes , yet Magistrates are the elmes that underprop and hold up these vines ; the Minister defends the Church with tongue & pen , the Magistrate with hand & power , wherewith for that end God hath furnisht him ; Ministers are the preachers of both tables , Magistrates the keepers ; the executiue power of Word and Sacraments belongs alone to Ministers , but directiue and coactiue , for the orderly and well performance , belongs to Magistrates . And the text it selfe affordes us motives . It is the house of God , and its reason the tenant should keepe the house in reparation ; and they are Magistrates as well as Ministers ; for if the ruines and breaches of the house bee once neglected , both heresies and superstitions will soone creepe in , and carrie captiue with their errours those of the family . It is the Church of God , of which good Magistrates are nurses , Esay 49. 23. as therfore the nurse is bound to looke to the childe , and see it cherished with wholsome food , and kept from dangers , as they will answer to the parents , whose childe it is ; so Magistrates are bound to defend and keepe the Church , to see it nourished with milke , and not with poison , that is , with truth , and not with errour , as they will answer to that God , who with his owne blood hath purchased it unto himselfe , Acts 20. 28. It is the flock of God , and it s no disparagement for Kings to bee his shepheards , as David was ; if Wolves therefore doe enter through their negligence , and snatch up now a sheep , and then a lambe , the Lord will one day require it at their hands , as Laban did at Iacobs . It is the pillar and ground of Truth , that is , the field or garden wherein Truth growes , and Magistrates the gardiners or husbandmen ; and therefore bound to see the good plants watered , the weedes and stones throwne out that hinder growth , the hedge kept strong and good about it ; lest as the Serpent got into Eden , and beguiled Eve , so the Serpents of our times creep through into this Garden , and corrupt the minds of any from that simplicitie which is in Christ. The like Motives are every where in Scripture scattered ; Revel . 2. 20. I have a few things against thee , because thou sufferest that woman Iezebel , which calleth her selfe a Prophetesse , to teach and seduce my servants to commit for nication , and to eate things offered to idols . Therefore neither Errours , nor their Authours in the Church of God are to be suffered . Iohn 15. 13. Every plant which my heavenly Father hath not planted , shall bee rooted out : And who should root them out , but Magistrates , to whom Gods Vine-yard is committed ? Let 's come to the Old Testament , where the lives of Magistrates are represented , as the face is in a glasse , that shewes both spots and beauty . 2 Chron. 17. Iehoshaphat commanded the Priests and Levites to instruct the People in the Law , from the seventh verse to the tenth ; but that 's not all , but in the sixth verse it is said , His heart was lift up in the wayes of the Lord ; so that hee tooke away the high places , and the groves out of Iudah . Let us cast our eyes upon the other Kings of Israel and Iudah , and consider what God himselfe hath marked and observed in them , seeing his observation cannot but be of moment , like asterismes in the margents of a booke . Of Salomon God hath observed , 1 King. 11. 4. that when hee was old his wives turned away his heart after other gods , and his heart was not perfect with the Lord his God , that is , satte loose from God , and then the Lord left off to do him good : Of Rehoboam , 2 Chron. 11. 17 that for three yeares hee walked in the way of David , but when hee had established the Kingdome , and had strengthned himselfe , he forsook the Law of the Lord , and all Israel with him , chapt . 12. 1. & 2. therefore in the fifth yeare of Rehoboam , Shishak King of Egypt came up against Ierusalem , because they had transgresses against the Lord : Of Asa , 1 King. 15. 11. &c. that hee did what was right in the sight of the Lord , tooke away the Sodomites out of the Land , removed all the Idols that his Fathers had made , removed Maacah his Mother from being Queene , because she had made an Idoll in a grove , and burnes her Idoll by the brooke Kidron , but the high places were not taken downe ; therefore verse 16. there was war between Asa and Baasha King of Israel all their daies : yet those high places were but the groves where the Tabernacle and Altar were which Moses made , where before the Temple was built it was lawfull for them to offer sacrifice ; yet this was that for which the Lord is so offended , because when the Temple once was built , it was no longer lawfull to offer sacrifice in any other place . Now when Almighty God shall bee so curious , have such a quicke and iealous eye upon so small an over-sight as this ; how sensible will he bee , when matters much worse are tolerated & permitted ? Iude 3. the faith once given to the Saints . It was but once given ; therefore if lost , or any way corrupted , it will not be given again : for it was given once for all , & is not to be revealed a second time ; and therefore he exhorts them to contend earnestly for the same . For our selves , wee have cause to magnifie Gods mercie in our present condition , under the government of his gracious Maiestie , and to remember this day , which is the birth day of his Maiestie , seeing under his shadow wee enjoy the publicke profession and practice of Religion , and may live not only a quiet , but an honest life ; a blessing that we cannot prize too much , and should therefore much inlarge our hearts with thankefulnesse to God , and love to our Princes , to bestow on them not only outward obedience , but also inward , to assist them , and bee subiect to them , not by constraint , but willingly , to pray for them not formally , but heartily , as for the instruments and conduit-pipes of so great blessings . notwithstanding we the Ministers of God have been bold to deliver from the mighty God of heaven and earth , to conscience his vicegerent this impartiall and inflexible rule , not fashioned and bended by the hand of man , but moulded by the holy Ghost , that thereby we may discouer where in we have fallen short , and bee carefull to amend it : wherein we have done well , and be encouraged to doe it more and more , that is , to make freer passage for the truth , and dam up the current of errours , whether Popish or Arminian , or of what kinde else soever ; for it 's the Lords businesse , and blessed is the man that doth it diligently : for as any walked more perfectly with God , so they had more perfect peace , and where unevenesse was found in their obedience , there was it also found in Gods blessing on them . Though wickednesse and crooked wayes may get the advantage for a start , yet by it shall no man bee established , Prou. 12. 3. And againe , though uprightnesse bee sometimes overwhelmed , yet like a corke at last it will arise from under water ; the prosperitie of wicked men , like a watrie sun-shine may for a while continue , but the late evening will bring a storme that never shall blow over : he may flourish for a time , like a greene bay tree , but at last shall surely wither . Those that are perfect with their God , may have a winters season , but shall at last be sure to flourish . For if God be governour of the world , disposer of the things therein , according to his will , if good and evill are done by him alone , then certainely it must bee well with those that feare him , and ill with those that sinne against him ; for it will be alwaies found a true and certaine rule , That uprightnesse and holinesse is the cause of all our happinesse , and obliquitie , and sinne the cause of all our miserie . THE NEVV LIFE . 1. IOHN 5. 12. Hee that hath the Sonne , hath life : and hee that hath not the Sonne , hath not life . THe Apostles scope here is to shew us what great priviledges wee have by Iesus Christ , among which this is one of the chiefest , that hee that hath the Sonne hath life , that is , hee hath the life of grace for the present , and shall have the life of glory for ever ; which he sets out by the opposite , and that is , hee that hath not the Sonne hath not life . So that this point lies evidently before us , that whosoever hath not a spirituall life , for the present , he is not in Christ , and whosoever hath it , is in Christ , and shall live for ever ; where these two things are to be observed : First , that every man by nature is a dead man : dead , that is , in trespasses and sins . Secondly , that yet there is a life to bee had that is , contrary to this death . First , I say , every man by nature is a dead man : for life you see here is from the Sonne ; now there is no man borne a member of the new Adam , but every man is borne a member of the old Adam ; and therefore in that sense he is borne a dead man , though otherwise indued with a naturall life . For if the roote be dead , as the old Adam is , all the branches , that rise from the roote , must needes be dead also . Againe , spirituall life is nothing else , but a conjunction of the soule with the Spirit of God , even as the naturall life is a conjunction of the body with the soule ; now as the soule leaveth the bodie , so the holy Ghost withdrawes itselfe from the soule , when it is disjointed , & distempered , and made vnfit for vse : for even as a man dwels in a house while it is habitable , plaies on a musicall instrument while it is fit , useth a vessel while it is whole and sound ; but when the house growes ruinous , and inhabitable , hee departs from it , when the instrument is unstrung , hee laies it aside , when the vessell is broken or boared thorow , he casts it away , and leaves it : even so doth the soule depart from the body , when it growes ruinous , when it is made inhabitable through mortal disease , it laies it aside , as an out-worn garment : and after the same manner the holy Spirit withdrawes it self from the soule of a man , when it is broken , & ruinated , & distempered through the mortall disease of sin , and of naturall corruption . And this is the case of every naturall man whatsoever , till he be renewed by the infusion of a new life ; and yet it is the common opinion of naturall men , that if a man live in the Church , and be baptized , and pray , & heare the word , and imbrace the true religion , and practise the outward duties of it , that he is ( out of doubt ) in the state of this spirituall life ; and therfore I think it would bee an houre well spent to discover dead men to themselves , to perswade men , that except they be made new creatures , except they be borne again , they are in a state of death , and cannot bee saved in that condition : for you see , he that hath not life hath not the Son , and he that hath not the Son shall die , the wrath of God abides upon him for ever , Ioh. 3. ult . Now it is said , Eph. 4. 18. that men are strangers front this life through the ignorance that is in them , and through the hardnesse of their hearts . Marke it ; they are strangers from this life : Partly through Ignorance , because they are ignorant of this worke of life and regeneration , they thinke there is a greater latitude in religion than there is , within which compasse if they come , they are safe ; that is , though they be not so strict , and so zealous , though they goe not so fast to heaven as others , yet they shall doe as well as the best ; In a word , they are ignorant what belongs to this life , saith the Apostle , and therefore they are strangers to it . Partly againe , they are strangers , because of the hardnesse of their hearts , that is , either because they are so distracted and possessed with worldly businesse , that they cannot attend it , or they are so soaked and surfetted with pleasures and delights , that they are not sensible of the things that belong to this life , and therefore they are strangers to it , that is , they are not able to judge of it , whether they have this life of grace , or not . You will say vnto mee , How shall we know it ? I answer , from those properties of life and death , that wee take from the similitude of the naturall life and death . First , a man may know whether hee remaine in the state of Nature , whether hee be a dead man , by considering whether hee have anie change wrought in him : For as it is said of Christ , he was dead and is alive ; so it is true of everie man that is in Christ , he was dead and is alive . and this implies a great change . There are manie changes in a man : age makes a change , place and companie make a change , education and custome and experience make a change ; but when a man is translated from death to life , it is another kind of change , it is such a change , as if another soule dwelt in the same bodie , that a man thus changed can say , Ego non sum Ego . When his old lusts , his old acquaintance , his old temptations shall come , he is able to answer them , and to say hee is not the same man ; though they knocke at the same doore , yet there is another inhabitant come into the house , and they finde not him they looke for . Even as you see when a graft is put into a Crab-tree-stocke , it changeth all ; the sap , and the fruit , and the leaves , and all are of another fashion : so it is when the life of grace is put into the heart of a naturall man ; it changeth the inward man and the outward , it changeth the whole frame of the soule . For ( my Beloved ) this is not a light alteration ; but as the old stampe must bee obliterate before the new can be imprinted , as the old building must be pulled downe , before you can set up a new ; so this old nature of ours in a great measure , must bee broken in pieces , & new moulded , before a man can be made a living man : which is done by the infusion of the supernaturall qualities of grace and holinesse . I say supernaturall ; for even as the earth may bring forth grasse and common wilde flowers of it selfe , but it must be plowed and sown , before anie choise plants can grow there : even so these common natures , which we all have , may bring out things that are morally good ; but before they can bring forth fruits of true righteousnesse , they must be plowed and sowne . Plowed , that is , a man must be broken in heart , with an apprehension of his sinne , and of Gods eternal wrath , he must see himselfe but a dead man , and hee must be pricked and wounded in heart with the sense of it , as those in Act. 2. after the sermon of Peter , who were pricked in their hearts , and cried out , Men and brethren , what shall wee doe to be saved ? For this is the plowing & the breaking of the heart . And againe , they must be sowne too , that is , there must bee an implanting of spirituall graces , which change and renew vs , according to that which you shall find , Rom. 12. 2. Fashion your selves no more after this world , but be ye changed , or metamorphosed , by the renewing of your minde ; and this is one way by which you may discerne whether you bee dead or alive . Secondly , when there is no action , when there is no motion in a man , you say he is dead ; when a man acts nothing , when hee stirres not himselfe , we reckon him a dead man : now this is the case of every naturall man ; he is not able to move hand nor foot , in the waies of true godlinesse . If you say , I but they are able to doe something , they are able to pray , to heare the Word , to receive the Sacrament , they are able to doe many excellent dueties of justice and righteousnesse amongst men . I answer , it is very true ; but yet the Scripture speakes of certaine dead works , as Heb. 9. 14. The bloud of Christ is said there to purge our consciences from dead workes , that is , all these may bee done by naturall men , and they are good works in themselves , having all the lineaments of works truely good ( as you know a dead bodie hath of a living ) but yet indeede they are but dead workes , that is , they may have a golden out-side , and bee verie beautifull in the sight of the doer , and likewise in the sight of men , but yet as Christs speakes , be abominable in the sight of God. A naturall man , you see therefore , may pay a certaine debt of duetie , and obedience to God , but hee paies it in counterfeit coine that hath the stampe , and colour , and similitude of true coine , yet it consists , if you looke to the inwards , but of base mettall . I remember a storie that Remigius tels , who was a Iudge in Loraine , under whose iudgement many hundreds of witches were condemned vpon their owne confession , saith he , the devill did bring them many boxes , that had currant coine in them , to the appearance of the witches , but when they came to use them , they proved nothing but withered leaves : I say after the same manner , Satan couseneth natural men in things of greater moment , hee suffers them to thinke well of the good workes , and of the dueties that they do to make them thinke they are currant coine ; but when they come to make use of this treasure , at the day of death , in the time of extremity , at the day of judgement , they finde them to bee but withered leaves , such as God will not accept . The Apostle speakes , 1. Tim. 3. of certaine men which had a forme of godliness , but denied the power thereof , that is , that had a formall customary performance of good works , and of good duties , with which the conscience is satisfied , because it is ignorant and is not able to judge . Satan doth with men in this case , as we are wont to do with children ; we take from them true gold and silver , and when they fall a crying , stop their mouthes with counters ; So , I say , Sathan labours to keep men from the lively and through performance of good workes , and of holy dueties , and then satisfies their consciences with that which hath but a forme of godlinesse without the power of it . But you will say , How shall a man discerne it , whether those good works that are good in themselves , be good indeede , whether they be good in such a manner as they are wrought by him ? I answer , you may know it by these two things : First , it is certaine , that except they be vitall actions , that is , except they proceede from an inward principle of life within , they are not good actions , they are such as the Lord regards not . Now you know there are motions , as the motions of clockes and watches , that proceede not from life , but from art ; so it is in this matter of religion : many good actions may be done , many good motions in the waies of godlinesse , which yet may not proceede from life , from the life of grace , but from outward respects to men , from feare of hell , from feare of judgements , in sickenesse from the apprehension of death and calamity ; in such cases wee may be stirred vp to doe them , and then , even as the wheeles that are set a going by a spring , when the spring is downe , you know they cease their motion ; so commonly it is in these good fits , in these good moodes of godlinesse , when that which sets them a worke is removed , there is an end of it ; and therefore if you would know whether the workes that you doe bee right or no , such as God will accept at the last day , consider if they proceede from an inward principle , from a principle of life within . Secondly , you shall know them by their coldnesse ; for coldnesse you know is a symptome of death . These good workes , when they are done by a naturall man , yet there is no life in them , there is no warmth , no vivacity and quicknesse in them ; whereas you know it is said , Iam. 5. Praier if it be fervent prevailes much : and Rom. 12. Be yee burning in spirit , serning the Lord ; that is , all those dueties that have not heate in them , that haue not fire in them , God regards them not ; the reason is this , because if no heate bee there , then is none of his spirit there , and then you know our praiers are but the voyce of our owne spirits , the workes that we doe are but dead workes , because they are but the fruits and effects of dead flesh , if there be none of the holy Ghost there : Now if there bee no heate there , I say , there is none of the spirit ; for the spirit is as fire . Whence you know it is , that our Sauiour saith , I will baptize you with the holy Ghost , and with fire , that is , I will baptize you with the holy Ghost , which is as fire . And therefore you shall finde that holy men , have been usually described by the similitude of fire , as Chrysostome saith , that Peter was like a man made all of fire , walking among stubble ; and to one that desired to know what kind of man Basil was , it is said there was presented in a dreame , a pillar of fire , with this motto , Talis est Basilius , Such a one was Basil ; and old Latimer when he was asked the reason , why there was so much preaching , and so little practising , hee gave this reason , Deest ignis , fire is wanting : the same wee may say in this case , there may bee a performance , much performance , of many good dueties , of praier , of hearing , of receiving the Sacrament , of worshipping God , &c. but consider whether there bee fire , consider whether they bee not done without that livelinesse , and that fervency , that the Spirit of God requires , whether they are either done without heate , or but halfe baked , as Hosea's cake was , and if so , they be but dead workes : whereas true praying in secret betweene God and us , it is such as warmes and quickens the heart , it is such as brings the heart into a good frame of grace , and sets it right before God , and right hearing is such as kindles a fire in us , that in a great measure burnes up the drosse of sinnefull lusts and corrupt affections . So that is the next means , the second meanes , by which wee may know , whether we are alive to righteousnes , or dead in sin , to consider whether we have any motions , and of what kinde those motions , and actions are . Againe , you shall know it by considering what you contend for most ; for life is sweete , and every Creature would maintaine his life , and will part with any thing rather than with that : So a man that hath this life of grace in him , hee will suffer any thing , hee will lose his life , his goods , his libertie , and all , rather than hee will wound his conscience , and violate his inward peace , and communion with God , because that is as sweet and as deare to him as life ; whereas another man he contends as much for his lusts , for his profit , for his credit , for his pleasures , nay for his sins , and will rather suffer the losse of a good conscience , will rather suffer any unevennesse in his wayes towards God and men , suffer any sinne , rather than hee will be prejudiced in these things , because in this is his life , being dead to Christ , and alive to sin . Againe , such as the food is , such is the life . If it be the life of sinne that a man lives , which the Scripture calls death , then the secret thoughts , and the inward affections feed on carnall delights , eyther past , present , or to come , that is , either hee solaceth himselfe with the contemplation of what he hath had , or he feeds on that which is present , or hee cheares up himselfe with the thoughts and projects of those carnall delights which are future ; whereas a man that lives the life of grace , the contrarie is most acceptable to him : for everie life drawes to it selfe that which is most sutable , and most agreeable to it , that is , the food wherewith it is maintained , and that wherein it delights : Pleasure , voluptas , being nothing else indeed but the application of that which is convenient and agreeable to us . And if you say now , But naturall men may occupie themselves in hearing , in reading , in praying , and such like holy exercises . I answer , that they may , and it is well , these things are very good and commendable , and not to bee omitted : but yet there is something must be added ; for this is not enough , except we bee nourished by these dueties , and grow by them ; as you know it is said , 1 Peter 2. Desire the sincere milke of the word , that you may grow thereby ; and as your common saying is , Shew me not the meat , but the man. For Christ the great Shepheard of the sheepe is affected in this case , as shepheards are wont to be , that say not to the sheepe , shew me the hay that I have given you , but shew me the lac & lanam , the woole and the milke ; that is , shew me the fruits and the effects of all your hearing , and praying : for a man may bee conversant in all these dueties , and yet for want of life , and for want of a digestive facultie within , that is , not turning them to bloud and spirits , hee may not be nourished , hee may not grow and be strengthened by them , but be as a man in an atrophie , that cates verie much , and yet is as leane and meager as if he had eate nothing . Of such the Scripture saith , They have a name to live , but are dead : And they are alway learning , but never come to the knowledge of the truth , that is , to the saving knowledge of it . But now for the last propertie of life , as it is the propertie of every life , not only to draw to it selfe things sutable , but to expell and oppugne whatsoever is contrary and hurtful to it : so he that is a living man in Christ Iesus , though hee hath the reliques , and the wefts , and the remainders of sinne still in him , yet he is sicke of them , hee fights against them , hee resists them continually , as health resists sicknesse , or as a living fountaine refists the mud that fals into it , it workes it out , and doth not rest till it bee cleare againe ; whereas another man works out those good things , those good thoughts and motions that are injected and kindled in him ( for some good moods and good fits they may have ) I say they reject them , and are sick of them , and weary of them , and of the meanes that should increase them , and they are not well till they have gotten themselves into another element : but for the sinnes which are suteable to them , either by disposition , or by education , or by custome , those they suffer to lye continually unexpelled , and unresisted , as mud in ponds and dead waters . And this ( Beloved ) is a great signe of death : for I will be bold to say this , that if we lie in any knowne sinne , that is , if there bee a continued , tract of any sinne that wee know to bee a sinne , that is drawne as a thread through our whole conversation , bee it fornication , or adultery , or swearing , or drunkennesse , or malice and envie , or anie other ; I say it is verie dangerous , yea deadly , if it have dominion , if we lie in it ; as you know a prevailing disease killeth , and one disease will doe it as well as a hundred , as a swine that passeth by a thousand dirty puddles , and yet wallowes but in one , if shee lie in one , it is enough to make her unclean and filthy all over , as if she had done it in more . The Scripture is plaine in this case , 2. Cor. 5. 17. Whosoever is in Christ is a new creature , and old things are passed away , all things are become new . Gal. 5. 24. Whosoever is in Christ hath crucified the flesh with the affections of it . So that if there bee one living lust in a man , if there be one lust perfectly living , it is an argument , that the whole bodie of death is alive in us ; and if it bee so , we are yet in a state of death , and are not translated to the glorious libertie of the Sons of God. And so I haue shewed you that every man by nature is dead in trespasses and sinnes , and how you shall know it , and that if wee continue in that condition , and are not partakers of the first resurrection , wee shall never partake of the second resurrection . Now we come to the second , namely , that there is a life that is contrary to this death ; & that you may understand what it is , you must know that every man by nature is in a dead sleep , and therfore he sees not this death , nor feels it , nor regards it ; for as a dead man feeles not that he is dead , so hee that wants this spirituall life , he is not sensible of it ; for the soule in the worse condition it is , the lesse it feeles it , though it be not so with the bodie . And therefore the first thing that must bee done , to bring a man out of this miserable condition of death , is to waken him , to open his eyes , to see that hee is a childe of wrath , and to see what extreame neede hee stands in of Iesus Christ , and to seeke and to long after him ; as a condemned man longs after his pardon , and as hee that was pursued by the avenger of bloud , in the old law came to the citie of refuge , for safetie and for shelter : I say , after that manner we must first be awakened . This you shall see , Eph , 5. Awake thou that sleepest and stand up from the dead . That wakening therefore is the first worke . And so Rom. 7. 9. ( it is an excellent expression ) saith hee , I was once alive without the Law , but wen the Law came , sinne revived , and I dyed ; the meaning of it is this , before when I was ignorant of the Law , I thought my selfe a living man , in as good an estate as the best ; but when the Law came that is , when I was enlightened , when I saw the true meaning of the Law , that I saw my selfe , and saw sinne in a right glasse , then sinne was alive and I died ; that is , I found my selfe to be no better than a dead man. So that is the first worke , that God doth to a man , whom hee meanes to save , to waken him out of this dead sleepe , to charge sinne upon his conscience , and to set it upon him to pursue him , as the avenger of bloud wee spake of before . When that is done once , then a man will flie to the citie of refuge , that is , hee flies to Christ , as Ioab did to the hornes of the altar , & he cries and cals earnestly for the pardon of his sinnes , even as Sampson cried for water , Give me water , or I die . And when a man comes thus to Christ , thus humbled , then Christ accepts him ; and then hee breathes this breath of life into him , as God breathed the breath of life into Adam , and so is made a liuing man , according to that , Ioh. 5. 29. The time shall come , when the dead shall heare the voice of the Sonne of God , and they that heare it shall live , that is , those that are spiritually dead shall heare the voice of the Sonne of God , and those that heare it shall live ; for when a man toucheth Christ by faith , as the woman touched the hemme of his garment , there goes a certain vertue out from him , that heales the soule , as that vertue healed her bloudy issue . And this is a thing much to be marked , that even as you see when the iron comes neare the loadstone , there goes a vertue from the loadstone , that drawes the iron to it ; so though Christ be in heaven , and we are on the earth , there goes a certaine vertue from him , that drawes us to him ; and not so onely , but it changeth us , and reformes us , and quickeneth us by this infusion of a new life , by this transmission of a certaine power and vertue that comes from him . You will say , But this is somewhat obscure , what kinde of vertue is this ? what kinde of infusion and transmission is it ? My beloved , it is true , it is the great mysterie of life and regeneration ; but as farre as it is expressable , we will explaine unto you . It is done after this manner : Euen as you see an artificer , when he goes about any worke of art , there goes a certaine influence from the skill that is seated in his minde , that passeth upon the work as he moulds and fashions it , and sets a stampe upon it according to that Idea that is conceiued within ; or as wee see , when the will moves the members of the bodie to and fro , there goes a commanding active power from the will that acts the members , and stirres them according to the disposition of the will ; or as wee see in the workes of nature , when the bees make their combes , and the birds their neasts , there goes out a certaine instinct from God , the author of nature , that impels and instigates the creatures to doe according to their kinde . Such a kinde of vertue and power it is , that the Scripture cals the vertue of his resurrection , that comes from Christ & from the Spirit of Christ , that moulds & fashions the heart of a man , that commands powerfully in him , and that guides and directs him , to doe things agreeable to his will. And this is that , my beloved , which the Apostle speakes of , Eph. 1. 19. hee praies , that their eyes might be opened , that they might see the exceeding greatnesse of his power , that workes in those that beleeve ; where marke this , that it is called power , that is , it is not an emptie forme of godlinesse , but an effectuall preualent power , that puts not upon us onely the washy colour of a good profession , but that dies the heart in graine with grace and holinesse , that doth not onely alter that superficies , but changeth the whole frame of the heart , and turnes the rudder of the life , and guides the course to a quite contrary point of the compasse . And this differs from the forme of godlinesse , that wee spake of before , as the life differs from the picture , as the substance differs from the shadow , as that which hath sinewes and efficatiousnesse in it , from that which is weake and powerlesse . This vertue and power that comes from Christ , when God meanes to make one a liuing man , it doth not only make proffers & offers , it doth not onely breed in the heart good desires and purposes , that when they come to the birth , have no strength to bring forth ; but it so plants them in the heart , that they live there as the creatures live in their owne elements ; whereas in those that have their old hearts , and their old natures still , they wither and vanish away , as plants that are in a soile that is not connaturall and sutable to them . And therefore if wee would know whether this life be wrought in us or no , let us consider whether ever wee have had experience of such a great power and vertue , of such an influence from Christ , that may change us and reforme and renew us , and make us not onely willing to liue a holy life , to have our lusts mortified , to pray fervently , and to keepe the Sabbath with delight , but that enableth us to doe these things also ; as the Apostle speaks , I am able to doe all things through Christ that strengtheneth me . So much shall serve to shew you , that we are by nature dead , & that yet there is a life to bee had that is contrary to that death . Now for application of this , which shall be threefold . First , let us be exhorted to beleeve , that there is such a life ; for it is said , Col. 3. that this life is hid with Christ in God : it is hid , and therefore to be beleeved ; for things that wee see , wee need not to beleeve . Now that wee may know why it is said to be a hidden life , let us consider , From whom it is hid , and With what it is hid . From whom is it hid ? It is hid from naturall men , even as colours are hid from a blinde man , or as they are hidde in the darke . The colours are there , but they are hid from man , because either hee wants an eye , or he wants light to seethem . Againe , with what is it hid ? This spirituall life , this life of grace , is hid with this naturall life ; wesee men breathe and live , but this life is within , wee are not able to see it . Againe , it is hid under a base out-side , even as Christ was hid under a Carpenters sonne , as the wisedome of God is hid under the foolishnesse of preaching , as those whom the world was not worthy of were hid under sheep-skins , and goat-skins , Hebr. 11. and as the great mysteries of salvation are hid under the meane elements of Bread and Wine : after the same manner this life is hid ; I say under a base out-side , because those that live this life of grace , for the most part , are base and contemtible in the eye of the world : And this is another thing that hides this life from us . And thirdly , it is hidden with the infirmities of the Saints ; even as you see this naturall life hid in a swound , or as reason is hid in drunkennesse , there is life there , and reason there , but it is not seene . It cannot be denied that the holiest men have many infirmities , ( as you know David and Peter what they fell into ) and because of that wee cannot see this spirituall life , but are ready to thinke for the time that there is no life in them . And last of all , this life is hid from us by misreports , even as Christ was hid from the world , being reported to be a Wine-bibber , and a companion of gluttons , and one that cast out Divels through Beelzebub the Prince of Divels ; thus he was hid : And so the Apostle Paul , and the rest of the Apostles were hid from the world after this manner , in 2 Cor. 6. saith he , Wee are as deceivers though true , that is , though wee be true , yet saith he , we are deceivers , that is , we are reported to be deceitfull and false men . Therfore those that are in great place , should take speciall heede how they admit reports : for you shall finde this , that in all ages , in all stories , men for the most part have beene mis-reported , good men the worst reported of , and evill men the best ; so that if wee judge by reports , wee shall justifie the wicked , and condemne the generation of the just . I say , all these waies this life is hid from us ; and therefore wee must beleeve it , though we may help our selves a little with experience . We see there is a generation of men , whose life is not in carnall pleasures and delights , that give not themselves up to sinne against God , and it is certaine that no man can live without some delight , no creature can live without it : since therefore their delight is not in these things , it is likely that there is another life that they liue , that is , an inward and retired life , even this life , which is hid with Christ in God. Again , you see there is a generation of men , that are willing to suffer tortures , and imprisonments , yea death it selfe : and surely they would not be so willing to part with this naturall life , if there were not a better life , a life that they set a higher price upon : I say , they would not let this goe , if they had not hope of another . Thus we may helpe our selves with experience , but yet we must beleeve it . And this is the first vse that wee are to make of this , to beleeve that there is such a life . Secondly , if hee that hath not this life is not in Christ , why then , my beloved , it concernes us to see that wee have the fruits and effects of this spirituall life in us , that that change bee wrought in us , that wee spake of , that we have those motions and those actions , that proceede from an inward principle of life , that wee have that attractive disposition , and that expulsive disposition which may empty our hearts of all known sinne , which is also an effect of this life . And this further we must chiefly look to that we love the brethren , which for ought I see the holy Ghost points at above all other signs of this spiritual life ; you have it 1 Ioh. 3. 14. We know by this that we are passed frō death to life , because we love the brethren . You know a dead member hath no sympathie with the rest , but a living member hath a fellow feeling , yea a quicke and exquisite sense within , when anie of the members are pained or hazzarded . Therefore let us labour to find this character of life in our selves by being affected to our neighbours and brethren , & the Churches abroad , by having bowels of cōpassion in us , to melt over their condition , & to desire their safty as our own . For why should we not ? are they not the same Church of God as we are ? are they not bought with the same price , & are they not as dear to God ? and certainly , if we shew love to any Church , because it is a Church , we would do it to one as well as to another . Again , we have reason to commiserate them for our owne sakes . For we cannot stand alone , and God hath so ordered it in his providence , Luke 6. 38. that looke what measure we mete to others , in their distresse , men shal measure the same to us in our necessitie ; and how soone the fire may take here also , we know not ; But this you shall finde in the prophefie of Ieremiah , when the nations dranke of the cup of Gods wrath , we see there the cup went round , everie nation dranke of it , some more , some lesse . But if men doe not doe it , yet certainely God will recompence us with good if we doe it , with ill if wee omit it . For though he seeme angrie with his Churches for a time , as David was with Absalom ; yet as Ioab never did David so acceptable a turne in all his life , as when he sought to bring home Absalom his banished sonne , though hee were angrie with him , ( because his inward affection was toward him all the while ) so wee cannot doe God a more acceptable turne , than to helpe his Churches , though for the present they seeme to bee under the cloud of his anger . And doubtlesse the Lord would take it exceeding ill , if we should neglect our duety to them , ( as I hope we doe not , and shall not , ) as you see , Iud. 5. 23. We see there how the Lord is affected in such a case as this ; Curse ye Meroz , saith the Angel of the Lord ; yea curse the inhabitants of Meroz bitterly , because they came not to helpe the Lord , to helpe the Lord against the mighty . Marke , hee doth not say , because they did them any wrong , but because they came not out , but sate still ; and you know the rule , that hee that keepes not off an iniurie when he may , he doth it . Againe , marke the ground why they came not out , because it was to helpe the Lord against the mightie . When the enemies were mightie , they had respect to their owne safetie , and sate still . and that phrase is to bee observed chiefly , they came not to helpe the Lord ; it was not to helpe the Lord , but to helpe the Churches at that time , and yet the Lord takes it as done to himselfe . But now on the other side , as the Lord would take it ill , if wee doe it not , so certainely if we doe it , he will take it exceeding well at our hands . This worke hath meate in the mouth of it , it brings a sure reward . Even as the Arke when it was harboured by . Obed-Edom , and others , it brought a blessing to them ; so certainly the Church brings a blessing to those that defend it ; whereas on the other side , when the Arke was violate , and ill used by the Philistines , & the men of Bethshemesh , you know how many thousands were slaine for it . Whence I gather , If God would doe so much for that , which had but a typical holinesse , that was but a dead Temple , where he dwelt but for a time , what will he doe if his living Temple be destroied ? For the people of God are his living Temple , Ier. 2. 3. it is said , Israel is a hallowed thing to the Lord , my first fruits ; and therefore , hee that devours it , shall offend , and evill shall come to him , saith the Lord. And therefore in helping the Church of God from being devoured by strangers , wee helpea hallowed people , for wee see the Lord reckoned Israel so , though they were subject to manie failings . Let this therefore stirre us up to doe it with all diligence . We may fall out and in at home , and the vicessitude of fair weather and foule within our owne hemisphere may passe away , and blow over ( as I hope it will , and I pray God it may ) yet in the meane time , if any of the Churches shall be swallowed up , you know that is a thing that cannot be recalled : Therefore let us resolve to doe our best , and to doe it in time . And this I will be bold to say for our encouragement , they are the Churches of God , and there is a God in heaven that tendreth them , and hee is a God that delights to bee seene in the mounts , even when things are past hope ; and though their enemies bee exceeding great and mightie , yet when they goe about to oppose the Church , they are as a heape of straw , that goes about to oppresse a cole of fire , that will consume them ; or as one that devoures a cup of poison , that will proove his death ; or as one that goes about to overthrow a great stone , that fals backe againe , and bruiseth him to powder ; ( they are all the Scriptures expressions , as you shall finde Zach. 12. ) So I say , the Lord will deale with the enemies of his Churehes , and will preserve them ; therefore let this hope encourage us to doe it the rather . For your Maiestie , wee are perswaded as your profession is , so your desires and intentions are most reall and firme : and when wee say wee are so perswaded , as Paul speakes in another case , we speake the truth and lie not , ( for pulpets are not for flatterie ; ) but we speake as from God , in the sight of God ; and a message from God may comfort , and encourage , and confirme you in it . For us that are subjects , let us be exhorted to doe our parts , to contend and wrastle with God by praier , and not to let him rest , till hee have given rest to his Churches ; and not onely so , but that wee doe our parts , that which is within our compasse ; especially as any have greater power and opportunitie of doing good , let them consider that excellent speech of Mordecay to Hester , Hest. 4. 24. If then hold thy tongue at this time , deliverance shall appeare to the lewes from another place , but thou and thy house shall perish . The meaning is this , then there was an opportunitie of doing good to the Church , ( as you know then in what extremitie the Iewes were ) therefore , saith he , if thou doe not doe it , thou and thy house shall perish . For if any be an impediment , nay if any doe not doe their best , I pronounce this in the Name of the most true God , that shall make it good sooner or later , they and their houses shal perish , and be as the straw that we spake of , that oppresseth the coale of fire . But on the other side , if they seeke to deliver the Churches from his and their enemies , there is this great advantage in it , it will move God to deliver them from their enemies againe , or make their enemies to bee at peace with them ; as Salomon saith , When a mans wayes please the Lord , hee will make his enemies at peace with him . Thirdly and lastly , let us be exhorted to live this life of grace , that is , to doe the duties of obedience , wherewith this life is nourished and maintained : for so the Lord saith , He that keepes my Commandements shall live in them ; even as the flame lives in the oyle , or as the creature lives by its food : so a man lives by keeping the Commandements of God , that is , this spirituall life , this life of grace , it is maintained by doing the Commandements : whereas on the other side , everie motion out of the wayes of Gods Commandements , and into sinne , is like the motion of the fish out of the water , everie motion is a motion to death . And O that wee could thinke of sinne , of everie sinne , as a motion to death , and of every good action as a putting on towards life ; that wee could thinke this life of grace , to bee farre more excellent than the life of nature , or the life of sinfull lusts , and pleasures , and delights ! for so it is . Surely that life which God and Angels live , must needs bee the most excellent , and the fullest of joy ; and this life they live . To incourage us to it , let us but consider , how God interlaceth this life of grace with the life of joy , and of peace and outward prosperitie ; as you see in diuerse examples . Gideon , as long as he did the actions of this life , you know how hee prospered , but when hee set up a golden Ephod , after which the people went awhoring , it was the destruction of him and his house . Salomon , how glorious was his rising ! as a bright morning without clouds , and so hee continued to the evening of his life ; but then when hee began to suffer rebellions in his Kingdome against God in matters of Religon , ( as it is said he set up Ashtaroth , the abomination of the Zydonians , and Milcom , the abomination of the Antorites , &c. ) then God stirred up rebellions against him , then it is said that Hadad , & Rhesin , and Ieroboam his own servant , lift up his hand against him ; for , saith the Text , he stirred them up for that cause : So that as long as Salomon did the actions of this life , God prospered him continually in a high degree ; and when he fell from it , hee fell from that peace which hee had . so God interlaceth this life of grace , with the life of joy , and peace , and outward prosperitie . The like you see in his some Rehobeam for three yeeres , when hee sought the Lord , saith the Text , and did the actions of this life , 2 Chron. 11. so long he prospered , things went well with him , and in Ierusalem ; but after three yeeres hee forsooke the Lord , and suffered the people to make them high places , then it is said in the Text , in the fifth yeare of his Reigne ( God gave him two yeeres space ) he poured out his wrath upon him and upon Ierusalem , by the hands of Shishack , the King of Egypt . Where it is to bee observed , that this evill fell upon him , not because Shishack was angry , but because the Lord was angry with him ; for it is not said , that it was Shishacks wrath , but the Lords wrath ; hee was but the viall , but the instrument , through which Gods wrath was poured upon him : But an example you shall finde of this most cleere in Vzziah , 2 Chron. 25. 6. it is said , that Vzziah sought the Lord all the dayes of Zechariah the Prophet , and as long as he sought the Lord , he prospered ; so long as he did the actions of this life , the life of ioy , and prosperitie , and peace ranne along with it ; but after verse 10. when the Lord had helped him that he grew mightie , then saith the text , his heart was lift up to his destruction . So that even as you see blazing comets , though they bee but comets , yet as long as they keepe aloft , they shine bright , but when they begin to decline from their pitch , and fall to the earth , they vanish ; so when men for sake the Lord and minde earthly things , then they lose their light , and are dissipated and come to destruction ; whereas you see on the other side , all holy and good Kings , that lived this life of grace constantly , they shined in the darke world , as stars in a dark night , neither losing their light , nor falling from their place . And this you shall finde in all the stories of the Kings of Israel and Iudah , that either their suffering of Idolatrie and superstition at home , or their resting vpon Ashar and Egypt abroad , was the cause of all their miserie : for when they were in distresse , they sought to those nations that proved as broaken reedes , that did not onely deceive them , but did runne into their hands . On the other side you shall observe , that those that lived this life of grace perfectly , whose hearts were perfect with God , that emptied out all the old leaven of Idolatrie and superstition at home , and in all their distresses and wants trusted vpon God ; you shall finde , I say , proportionably as they did this , more or lesse , so they prospered . As you see in Asa , ( it is the Prophets owne speech to him , that was sent to him from the Lord , 2. Chr. 16. ) saith he , Asa , when there came a mightie army against thee of Lubyms and Ethiopians , that were ( as it is in the Chapter before ) as the sands on the sea for multitude , yet because thou restedst on the Lord , he gave thee the victory over them ; afterward a smal army escaped his hands . And why ? Because he rested on the King of Aram. So likewise Iehosaphat , we see when he came backe from helping Achab , at the battell of Ramoth-Gilead , the Prophet Iehu meetes him , 2. Chr 9. 19. 2. and saith thus to him , Oh Iehosaphat , wilt thou helpe the wicked ? wilt thou love those that hate the Lord ? wrath is gone out against thee ; and so in the next Chap. ver . 2. it is said , that a great armie came from beyond the sea , and Iehosaphat was sore afraid . Likewise when hee ioined with Achaziah to make ships to go to Tarshish , the Prophet Eliezar goes to him , and tels him , that God had broken the ships at Ezion-Geber because he had ioined with Achaziah the son of Achab , 2. Chron. 20. 35 , 36. I might give you many examples more : Iacob , though the thing were good which hee did ( as you know he might seeke the blessing lawfully , for it was promised to him ) yet because he used evill meanes , Rebekah and hee , and by a lie did deceive Isaac , you know what it cost him , hee was banished from his fathers house many yeares ; and you know how much sorrow Rebekah had for it , even for failing in the manner . So David , looke what intermission there was in doing the actions of this life , this spirituall life , you see likewise his troubles were . Therefore let us be exhorted to live this life of grace , seing wee have so great incouragment . I say , if you observe the Scriptures from the 2. Chron. 11. to the end of that book , ( which is exceeding well worth your reading , where not onely the story of the Kings is set downe , but the cause of all the accidents that did be fall them ) you shall see all along , as they lived this life of grace , as they did the actions of this life , that is , as they kept their hearts perfect with God , so their outward ioy and prosperity was accordingly ; and the interruptions , and intermissions they found in this , was according to their intermission in that . Therefore let us bee exhorted to live this life : For certainely every life hath an excellency and a sweetenesse in it more than any meere being , and as any life exceedes other , so it hath it more ; as the life of a man exceedes the life of a beast , and the life of grace exceedes the life of a man , and therefore it is more capacious of greater ioy , and of greater griefe : On the other side , as you know the ioy of the Saints is unspeakable and glorious , and passeth all understanding , so the despaire and horrour of conscience against it , exceedes as much . And let us marke this , that as hee that lives the life of a beast destroyes himselfe as a man , so he that lives the life of a man , that is , the life of reason onely , the life of humane wisedome & policie , destroyes himself as a christian . Therfore let us be exhorted to live this life of grace , which is best for our selves ; yea let us abound in the actions of this life , let us live it as much as may be ; for one man may live more in a day than another doth in a yeare : for life is in action ; so much as we do , as far as we exercise this spiritual life , so much we live ; and look what time we spend vainely , and idly , so much of our life death possesseth , as it is said of the woman that lives in pleasures , 1. Tim. 5. 6. Shee is dead while shee liveth . Now the God of life work this life of grace in those in whom it is yet wanting , and increase and inlarge this life in all those in whom it is alreadie . ❧ A Sensible Demonstration Of the DEITY . ISA. 64. 4. For since the beginning of the world , men have not heard nor perceived by the eare , neither hath the eye seene another God , besides thee , which doth so to him that waiteth for him . THis particle For , which you have for the first word , hath such a reference to those before , that we must take in likewise the third verse . When thou didst terrible things , which wee looked not for , thou camest downe , the mountaines flowed downe at thy presence : For since the beginning &c. We know in the new Translat . the words are read somewhat otherwise ; but if you looke into the margine of your bookes , you shall finde the same reading we now use , and that I take to be agreeable with the originall , and neerer the scope of the Prophet in that place . The words , at the first reading , seeme to bee somewhat obscure , but in briefe the plain meaning is this ; When the people of Israel were oppressed with enemies , more potent & mightier than themselves , the Prophet , in his owne name , and in the name of the people , makes this prayer unto the Lord ; O Lord , we beseech thee , breake the heavens and come down , that the mountaines may flow downe at thy presence . And whereas it might be said , Our enemies are mightie , and as great as mountaines ; Yet , O Lord , the mountaines melt at thy presence : Or even as the water boyleth when the fire burneth under it ; so do the nations tremble at thy presence . And this prayer is enforced with this reason ; O Lord , heretofore thou hast done terrible things , against those that provoked thee : againe , thou hast done great things for those that wait for thee ; therefore , we beseech thee , as thou hast done heretofore , so now breake the heavens and come downe &c. And if it be objected , It may be there were some other causes of all these evills , that befall us : the Prophet answereth no ; that it was not in the power of the creature , but the comming downe of the Lord , at whose presence the mountaines melted , that is , as a heape of waxe , or lead , sinketh and falleth downe when fire is put to it , so the mightiest nations melt away , when thou commest to doe any work for us . And if it be againe objected , But there is all the question , whether there be such a God or no , by whose providence these things are brought to passe : To this the Prophet answers in the fourth verse , For since the beginning of the world , men have not heard , nor perceived by the care ; neither hath the eye seen , another God , besides thee , which doth such things for him that waiteth for him . As if he should say , Indeed there is the testimonie of the Scriptures , there is the witness of the Prophets , and evidence of miracles , that all things are done by the providence of God , but yet ( saith hee ) I will leave all these things , and appeale to the works of Nature , even to the things that the eye hath seene , and the eare hath heard ; for from them it is manifest that there is a God , and that hee it is who hath done these terrible things which we looked not for . But not to stand long in the explication of the words , you shall finde these three points lying evidently before you . First , That even from the things that the eye seeth , and the eare heareth , it is manifest that God is , and that it is he that doth these terrible things that we looked not for . Secondly , That this God is one , and that there is no God besides ; the Idols and the dung-hill gods of the Gentiles are no gods . Lastly , As he doth terrible things to those that provoke him , so likewise great and wonderfull things for those who wait for him . These are the three points which arise from these words ; and of these in order : And first for the first , That It is manifest from the things that the eye seeeth , and the eare heareth , from day to day , that God is , and that it is by his providence that all things are done in the world . Now wee must know , that this point , That God is , and that by his providence all things come to passe ; I say , this is made plain to us two wayes : First , by Faith , out of the bookes of the Scripture . Secondly , by Reason , out of the books of the creatures . Out of the bookes of the Scriptures ; & that you shall see , Heb. 11. 3. By Faith we beleeve that the worlds were made by God ; and in the sixth verse , He who commeth to God , must beleeve that God is , and that he is a rewarder of those that seeke him . Here is mention made of the first way of knowing that God is . The second way you shall have set downe in Rom. 1. 20. The invisible things of him , that is , his eternall power and Godhead , are clearely seene , being understood by the things that are made : that is , though the eternall power and Godhead be in themselves invisible , yet by the things that are seene and heard , they may be made known and manifested to us : so likewise , Act. 17. 27 , 28. If so be we might grope after him , and finde him ; for in him we live , and move , and have our beeing : as if he should say , The verie things wee heare , and see , and taste , and handle with our hands , doe all demonstrate that God is ; which is the verie same the Prophet saith here , Since the beginning of the world they have not heard , nor understood with their eare , nor seene with their eye , another God besides thee , which doth so for him that waiteth for him . For we must know , that the things revealed unto us , are of two sorts . Such as have no impression upon the creature , such are the mysteries of the Trinitie , and of the Gospell ; these are only revealed . Others there are , which have certaine characters of them set upon the creatures , so that you may discerne them ; and amongst the rest this is one of the maine , that God is , and that by his providence all things are disposed , in heaven and earth . And although it may bee though that there are none that doubt of this , yet these proofes are usefull , partly because they serve to answer those secret objections of Atheisme , which we are all subject to ; and partly because they strengthen that Principle in us , that God is : which is very necessarie to bee confirmed , seeing it is the maine and principall foundation of all Christian religion , and can never sufficiently enough bee rammed downe , as being that that must beare all the waight of the building ; therefore let no man thinke , that those proofes that we shall use for the manifestation of this truth , are a thing altogether needlesse ; for certainely wheresoever the Scripture hath a mouth to speake , there it is usefull for us to have an eare to heare . First , therefore if we doe but in generall behold the universe , and looke upon the building of heaven and earth , wee may easily discerne therein , the eternall power and godhead of the maker of it . Suppose a man bred and brought up in some hollow cave of the earth , hauing a house there built , and things necessarie provided for him , and let him afterwards , ( when hee comes to a full use of understanding , and not before ) bee brought and set upon the face of the earth , and there let him see the glorious beauty of the Sun , and feele the heat of it , the force of the windes , and see the swiftnesse of the clouds , the ebbing and flowing of the seas , the apparelling of the earth ; let him see the course of the heavens , and the fearefull darkenesse that followeth upon the setting of the Sunne ; and after that the Moone and stars lighted up for the use of men and beasts ; would hee not wonder at all that , which we by reason of long assiduitie make nothing of ? It 's a true rule , Sapientis est rerum manifestarum causas quaerere ; a wise man enquireth after causes of manifest things , which another man passeth over , and asketh not the ground and reason of . And in this inquisition , when he findeth that man is best of the creatures , and yet was not able to raise such a roofe as the heavens , nor such a floore as the earth , hee must needes conclude , that some one better and more able than man , was the maker of all these things , which man could not make of himselfe . And if it bee objected , But this workeman is no where to bee seene , though these things are to be seene . I answer , that as it is , when you see a magnificent palace , the builder of that many times is not to be seene , yet we will say it could not bee done but by some wise Architect , whose wisedome and abilitie was answerable to the work ; or when wee see a faire river runne , though we see not the spring from whence it issues , yet we conclude , that there is a well-head somewhere , that produceth these streames ; so when we shall see the succession of creatures passing along by their generations , a wise man will say , Surely there is a principle , a first cause , a well-head , whence they doe flow , though hee see it not . But this is but in generall , if we should bring you to the particular observation of the creatures , it wil be more evident , even by the things that the eye seeth , and the eare heareth , that there is a God , by whose providence all things are disposed ; and we will instance in these particulars . First , we may observe by that consent , which ariseth from so many differences , and contrarieties amongst the creatures ; if you looke into the fabricke of the world , you shall behold one thing contrary to another , one thing fighting against another , fire destroying water , drinesse destroying moisture , and moisture drinesse , &c. yet withall you shall see these brought to a comely agreement , comming together to build up and maintaine the whole Vniverse ; how could this be done but by somewise Commander ? If you should see upon an Instrument twenty dissonant strings , and they all brought into one harmony , we would say that some skilfull Musitian had the tuning of it ; and when we looke into the world , and see so many contrary things , and all those brought to so sweete a harmony as they are , must wee not needes acknowledge , that there is some wise Agent , that intendeth one & remitteth another , and so maketh an usefull mixture of all ? And this is the first thing we are to observe ; for how could so many contrarieties meete in one , except they were guid ed by one which is above them all ? The next thing amongst the things which the eye hath seene , and the eare hath heard , by which this is manifested , is the fitting and composing of one thing to another . If we should come into the shop of a Ioiner , or some curious Smith , and see there all things fitted one to another ; the sheath to the knife , the scabbard to the sword , wee would say this was not done by accident , but by art : when we come into the shop of Nature , and see there all the workes of Nature , thus squared and fitted one to another , shall we not also acknowledge that there is a high and wise Agent , that hath done all this ? As for example : had God made the eye , and not colour for a fit object of the eye , to what end had the eye beene made ? if hee had made the eye and colours , and no light to discover the colours , the two first had beene to no purpose ; and if hee had made these three , and not another transparent bodie , as the aire is , through which the colours might be transmitted to the eye , the three former had beene to no purpose ; but out of them all thus fitted the one to the other , there resulteth an usefull and perfect worke : the like we may say of the rest . So that the verie things that the eye seeth , and the eare heareth , maketh it manifest , that there is such a God as made all these things . If you looke into the fabricke of the world , and behold all other particulars , you shall see the like . The plants which thrust their mouthes into the earth , draw sufficient nourishment from the place where they are set ; therfore as they neede no motion , so they have no motion given them , onely a naturall power to spread their rootes in the earth , for the farther strengthening of the bodies . But for the beasts , which have no nourishment in the places where they are bred , as they need motion , so they have motion given them ; and as the spaces are different through which they move , so are their motions different , some creepe , some goe , some fly ; and as their meate is different , so they have different instruments to receive it , some have teeth and some have beaks , some have gooms only ; and not so only , but they have different appetites and different tastes and smels , according to their several constitutions : so that you see all is fitted one to another , The creatures , the motion , the meate , the appetite , the instruments of taking it ; wheras were there anie disproportion or disagreement in those , the whole worke should bee in vaine . If you take a Watch into your hand , and see there the wheeles fitted one unto another , you will acknowledge that this is not done without Art : when you see the same done in the bodie of a man , where there are so many hundred bones fitted one to another , so manie arteries and sinews ; shall wee not acknowledge a great providence , which hath done all this ? This is the second thing to be observed . The third observation is taken from those effects that proceed from bruit and unreasonable creatures , the Storke , the Swallow , and the Elephant , whose actions for the most part exceed their knowledge , & are beyond their strength ; As for example : they aime at an end they know not , they goe by a rule they understand not , they use the meanes that tend to such an end , and yet are ignorant of it ; all which argues that they are guided by one , who both knowes the journies end to which they ayme , and the way that leadeth to it . Even as when a man hath passed through a way full of many turnings , and at length comes to the right end , hee will confesse that some one hath ruled and guided him ( through so manie turnings ) that knew the way : even so when we shall see these creatures doe things , and that constantly , and yet know not what they doe , it is an argument that they are led and guided by one that workes all their workes in them and for them . Whence the saying of the Schoolemen , Opus Naturae &c. the worke of Nature is not the worke of meere and bare Nature , but of the Author of Nature : and therfore as these actions are above their knowledge , so they are also above their abilitie ; which you shall see in the art of the Spider , curiously spinning his web , and the providence of the Ant , providing in the Summer for Winter ; in the wisedome of the Conies , that being a people not strong , yet they make their houses in the rocks . Now it is a sure rule , that wheresoever effects are produced above the reach & abilitie of the cause , they alway import some higher Cause , whence they proceed ; and therefore when we see such actions of wisedome and providence , done by the creature which have neither wisdome nor providence in them , they must needs proceed from some higher Cause that guideth them : even as you see in a faire writing , that is written by a new beginner , you will say surely it 's the writing of him that guided his hand , rather than his owne . If you should see a hundred arrows shot out of a thicket , and all these should hit the marke , though you see him not that shot them , you must needes say that they were shot by some skilfull Archer : even so when you see the creatures that knew not the end they aime at , nor the meanes that conduced to that end ; yet using direct and pertinent meanes to come to it , it 's a most direct argument that there is an almightie Power that guides them to all the things that they doe : and this is the third observation . A fourth thing , by which the invisible things , that is , the eternall Power and Godhead is made manifest to us by the things that the eye seeth and the eare heareth ; it is the provident provision that is made for all the creatures . If you should come into a well ordered Common-wealth , or family , and should see all their things done in order , meate provided for all the family in due order and season , we would not doubt but that there is a gouernour , that casts these things into this order . And shall wee not acknowledge this same when wee see it done in the great house of the world where so many millions of men & beasts are daily fed , and cloathed , and ordered ? Take but a small family , if there be but a little improvidence , how soone doth the whole family feele the want of it ? and how doe wee thinke that the great family of the world could bee kept , without a speciall providence to order it ? If there were but a towne , or a village to bee planted , how many things were necessarie to maintaine it ? I will name but one , Psal. 104. 10. that is , the providence of God in bringing the waters and the springs to many severall townes . If we should see the same done in a great house , water brought by pipes into every roome that needes it , wee would acknowledge it to bee the providence of him that ordered it so ; and shall we not acknowledge the same , when wee see God bringing in water into so many particular places in a countrie ? And as in feeding , so in cloathing so many creatures ; if men should cloath them , how would they beginne to doe it ? But as God hath commanded the earth to bring forth grasse , so hee hath commanded the skinnes of beasts to bring forth haires , and feathers , and wooll , to bee fit cloathing for them . And as it 's in cloathing , so his providence is also in defending and in fortifying them against the injuries of one another . Some have hoofes , and hornes , and tuskes to defend them ; those that have not , these have legs to runne away ; those that want that , have holes and dennes to hide themselves in , and ( which is to be observed ) the weaker creatures goe in heards together , the stronger goe alone ; for if they should goe in multitudes , no man nor beast could stand before them : this you shall finde set downe , Iob 37. Psal. 104. Now if the Queene of Sheba when shee came to Salomons Court , and saw the meate of his table , the sitting of his servants , and their apparell , 1. King. 10. was astonished ; I say , if she were so then , when she saw the wisedome and provision in the house of Salomon , how much more when we looke into this great house of the world , where there are so many uprising & down-lying , that must have bread and meate from day to day ? how much more , I say , should wee admire , and acknowledge this great providence of God , which openeth his hand and giveth them their meate in due season ? This is the fourth observation . The fifth is taken from the combination and connexion which is among the creatures , that dependence they have one upon another ; men cannot live without beasts to feede them , the beasts cannot live without grasse to nourish them , that cannot bee maintained without the influence of the heavens to nourish it ; which subordination you shall see set down , Hos. 2. 21. I will heare the heavens , and the heavens shall heare the earth , and the earth shall heare the corne . Whence wee may reason thus : Either this was done by accident , or by providence ; not by accident , for so you may as well say , that a multitude of letters cast together by chance , can make a History or Poem , as that this order , this connexion , and dependence of the creatures , should come to passe by accident ▪ and if it be not by accident , then it is by providence ; for this can no more bee done without providence , than in a Historie or Poem , there can be a dependence of one word or sentence upon another , without the art of wit and reason in him that composed it . The last observation , is from the wisedome of the Creator ; which is set and stamped upon all his workes , even as the skill of an Artist is upon all the worke he makes . When we see the statue of a man made , wee acknowledge that it was done by the skill of him that made it ; and shall not wee acknowledge it in the maker of man himselfe ? When we see a glasse eye , an ivory tooth , and a wooden legge , wee say it is done by a skilfull Artist ; and shall wee nor observe a speciall providence and wisedome , in the making of the members themselves ? for the things are better that are done by nature , than those that are done by art ; for art doth but imitate nature , and that which is imitated , is better than that which doth imitate : and shall wee attribute skill and wisedome to the workes of Art , and not to the works of Nature , which do far excell them ? When we see a Diall describing the hours of the day , we acknowledge it to bee done by the skill of man ; when wee see the same done in the heavens , ordering the times & seasons , shall we not acknowledge a wisedome in him that makes and guides the heavens ? It is reported that Archimedes made a Spheare , wherin the revolution of the heavens , the course of the Sunne , the ebbing and flowing of the Sea , is described and kept in the order that themselves doe move in , which when a man sees he is ready to say , this was not done by accident , but by the skill of some excellent Artist ; and if so , then certainely the thing it self which that Spheare doth but imitate , could not bee done but by the wondrous power and wisedome of him that doth it . I will proceed no further in this , but come to make some application . First therefore , seeing beside the Testimony of the Scripture there are so many proofes even from the things that the eye sees , and that the eare heare , that God is , by whose Providence all things come to passe , it should strengthen our Faith in that first and main Principle , that God is . For though an object may bee seene by a small light , yet when more candles are brought in , and when there is a greater light , wee see the same object more cleare and distinctly : so though we beleeve by Faith that God is ; yet the addition of more Arguments should strengthen us in this beleefe , and confirme this conclusion , and adde more to our assent to it : For ( my Beloved ) though it bee not observed , yet it is certaine , that all that unevennesse , all those exorbitances which are found in the lives of men , doe proceede from the weaknesse of this spring , that these first Principles are not firmely and thoroughly beleeved . Men will not neglect Religion altogether , neither will they make their hearts perfect with God in all things ; and whence comes it but from this , that this first Principle is in part beleeved , in part not beleeved ? that is , they say in their hearts , it may bee thereis such an Almighty God , that made heaven and earth , and it may be not : and therefore they will have some care in the duties of Religion , but a full care they have not ; whereas if they did beleeve it fully , they would serve him with a full and perfect heart . But is this all the use that is to be made of it ? is this all the Prophet driveth to in this place ? No , his verie scope is to shew us , that if there be such a God , then it is he that doth the terrible things that are done to us , they come not to passe by accident ; therefore wee so propound the point , that by the things that the eye seeth , and the eare heareth , it appeareth that there is such a God that doth terrible things which wee looke not for . If it be not by chance and by accident , nor the wisedome and endevours of men , but the Lord , which doth both terrible and mercifull things , both the good and the evill which befall us , then let us live by faith and not by sense , that is , feare him , and meet him in the way , while it s yet time , lest we fall into the errour of the Israelites here , to have terrible things done to us before we looked for them . For though we beleeve there is such a God , yet if we doe otherwise , we forget the Lord , and wee live without God in the world . Everie man , when the evill is upon him , startles at it : as a beast when he falls and sinkes into a ditch or quagmire , he struggles , and doth his best to get out ; so men are taught by nature and sense , to expedite themselves out of an evill when they are in it , but the greatest point of faith and wisdome , is to foresee & forecast evill to come , and to prevent it . Saul when he was in a strait , he could seeke to the Lord ; but then he would not answer him , neither by Prophet , nor by Vrim nor Thummim . Ioab when hee was in extremitie , and had no other refuge , he could fly to the hornes of the Altar ; as men use to flye to prayer in sickenesse , in danger , and extremitie ; but then it was too late . Esau when the blessing was past helpe and recoverie , he could seek it with teares : But why did they doe it no sooner while it was yet time ? Certainely it proceeds from a secret Atheisme and Vnbeleefe , to which wee are too subject , which makes us not to be moved with any forewarnings , till we feele the evill it selfe upon us : And therefore it is said here , Terrible things are done to us that we looked not for . Death is a terrible thing , yet because it s apprehended as a thing afar off , who considereth the shortnesse of his life , while its time to make sure his calling and election , that his soule may not depend upon uncertainties ? Hell is a terrible thing , to consider that the Soule is immortall , and that there is another place to live in for ever ; and yet who considers this in time , and takes it to heart ? Outward Calamities that befall a Church , or a State , or a particular Person , are terrible ; but who considers them in time to prevent them ? This is , and ever hath beene the nature of man in all times ; wee thinke we will doe it modò & modò , but still wee are put off : therefore let us not , as those in Amos , Put the evill day farre from us , and draw neere to the seate of iniquity , ( for those two commonly goe together ) lest it befall us that Salomon speakes of , As the Oxe to the slaughter , and the Bird to the snare , so we be led to destruction , and consider it not , till a dart strike through our liver : but let us doe somewhat in time , and not deferre and put off ; for the verie delay brings mischiefe . When the blow comes ( as I say ) every man feares , but before we care not ; but wee do as those , who because the hand of the Dyal proceeds insensibly , consider not how the houre passeth , till the stroke of the Bell giveth notice . It is a wise and true saying , Extremum stillicidium clepsydram non exhaurit , & , ultimus ictus quercum non caedit ; It is not the last sand that doth exhaust the houre-glasse , nor is it the last stroke that doth overthrow the oake ; that is , it is not the next immediate cause that brings evill upon us , as men commonly thinke , but it is the precedent acts , neglects and decayes , that were long before that blow came upon us . And who knowes whether we be not now upon the very Tropicks and turnings of Times ? and yet as it s sayd of old age , there is no man that is so old that thinkes he may not live a yeare longer ; so we are never brought to so low an ebbe , but we are apt to thinke we shall hold out yet a yeare , and a yeare longer . So that as the Lapwing fals before the Traveller , and draweth him a little and a little further , till at length hee bee quite drawne away from her nest ; so wee are quite drawne off from doing the things which might prevent those evils that are to come : and so terrible things are done to us which wee looked not for . The ground of all is , partly because wee live by sense , not not by faith , which wee are all subject unto , more or lesse , by which we think our present condition shall continue whatsoever it be ; if we be in affliction , wee thinke that shall alwaies continue ; and if we be in prosperitie , wee thinke as those in Esay 56. tomorrow shall be as to day , and much more abundant , that is an observable place ; saith the Prophet , there is an evill neere unto you , and the reason is , the Watchmen are blinde , they are dumbe dogges , they cannot barke &c. but looke to their own way every one ; and yet ( saith hee ) my people say , Come bring wine , wee will fill our selves with strong drinke , to morrow shal be as to day , and much more abundant : I say , this is naturall to us . Besides , another ground of it is , because wee see dangers come , and goe , and passe away , and yet the blowes come not upon us ; and therfore we are apt to doe as that foole , that because hee saw the river sliding away , standeth upon the shoare , and hopeth at length that all wil be past , that he may go over dry shod , and considereth not that there is a succession of waters , which will continue it : so wee consider not that God hath an army of sorrows , when he hath afflicted us seven times , yet he addeth seven times more , and if yet we continue obstinate , hee can doe it seven times more ; till at length his wrath swell and grow over the banks , and carry all away before it . That expression you have in the Prophecy of Nahum . Partly it is againe , because God is not seene , because God is forgotten in the world : the creatures which should be as a glasse to help us to see him more clearely , they become as thick clouds to hide God from us ; we look upon the wall of the creatures , but we look not upon him that stands behinde it , who changeth times , and seasons , as he doth the weather : So that our wisest conjecture of him , is as uncertaine as the prognostication is of the raine , snow and wind ; wee are ready to compute future things , as wee compute daies and yeares , and forget that God that is the disposer of these , and so grow bold and carelesse : But David thought not so , Psal. 31 My times are in thy hands , O Lord ; As if hee should say , They are not in the hands of Saul , nor in the hands of Doeg , nor in any of mine enemies hands , to do me hurt , nor in the hands of my greatest friend to doe mee good , but my times are in thy hands ; for so thou disposest of them as it pleaseth thee . And therefore let us be exhorted to reckon it our greatest wisedome , to foresee the greatest danger to come , while it is yet afar off . Fire may bee giuen to a traine of Gun-powder a great way from the place , to which the blow is intended : therefore it was a wise observation amongst the Romanes , that when Hannibal was besieging Siguntium , a City confederate of their Allies , which was farre enough from Rome , they thought every blow was given to it , that hee was even then beating upon the wals of the Capitoll ; therefore they tooke no lesse care to preuent the danger in such a distance , than if it had already seized vpon them : So no doubt when the enemy is assaulting the Churches afar off , he is even then striking at the roote of this Church and Common-wealth . It is a true rule , when the evill day commeth , its time of spending , and not of gathering , it must be done before ; it is too late to fetch the oyle when we should use it , to go and buy when the Bridegroome commeth ; therefore they are called foolish Virgins , because folly is improvident , it stands in the valley , and sees not the evil afore it bee upon us : wisedome stands upon a hill and descryes the danger , and the evils that are afar off , before they approach . It s certaine , ( give me leave to speake , for wee are the watchmen which stand upon the watch-tower , and should see more than those that stand below ; and must give warning , that we may deliver our owne soules , left your blood be required at our hands ) I say , its certaine that evill is intended against us , and will come upon us , except something be done to prevent it . For there is a covenant betweene God and us , and breach of covenant causeth a quarrell ; the quarrell of God shal not go unrevenged : he saith to the Israelites , Levit. 26. 25. I will send a sword upon you , which shall avenge the quarrell of my covenant ; As if he should say , There is a covenant , and you have broke that covenant , & therefore I have a quarrell , and I will send a sword to avenge my quarrell . Now the quarrels of God are not rash and passionate as mens are , & therfore he wil not lay them aside without some true & real satisfaction . If we will not beleeve his word , yet shall we not beleeve his actions ? hath he not begunne ? are we infatuate , and see nothing ? doe wee not see the whole bodie of those that professe the truth are besieged round about through Christendome ? at this time are not present enemies , not only stirred up , but united together , and we dis-joyned to resist them ? are not our Allies wasted ? are not many branches of the Church cut off already , & more in hazzard ? In a word , have not our enterprizes beene blasted , and withered under our hands for the most part ? have not things been long going down the hill , and are even now hastening to a period ? and do not wee say now that such an accident , and such a miscarriage of such a businesse , and such men are the causes ? But who is the cause of these causes ? is it not he without whose providence a Sparrow fals not to the ground ? are not these crackes to give warning before the fall of the house ? are not these the gray haires which Hosea speakes of , that are here and there upon us , and we discerne them not ? Gray haires you know are a signe of old age and approach unto death . And are not all these things arguments enow that God hath begunne with us ? will he leave his worke in the middle ? No certainly , you shall see what himselfe saith , 1. Sam. 3. 12. When I begin , I 'le make an end . Samuel had threatned fearfull judgments against the house of Eli , but because they lived long in peace , & were not suddenly executed , they were ready to think the words of the Prophet , were but wind ; therfore God tels them , that it was true , he was patiēt , & long before he begun , but notwithstāding when hee began hee would also make an end . wherfore I beseech you for our own sakes , and for the sake of the Churches , let us well and seriously consider this ; doubtlesse there is somewhat for which God is offended ; and if there be , certainely till that be taken away , the Lord will not returne unto us , and cause us to prosper in the things we put our hands unto . When Iosua saw the people fall before their enemies , hee wondred at it , and enquired the cause , and except that had bin removed , though it had beene for many yeares , yet he should never have had successe , nor brought the children of Israel to the Land of Canaan , though God had promised it ; for Gods promises are as his threatnings , to bee understood with a condition . But a most remarkable example you shall finde , 2. Sam. 21. 1. When there fell out a famine in the daies of David , he knew the naturall cause was the drought , but hee enquired after the supernaturall cause , as wise men should doe ; as Iacob when hee saw the Angels ascended and descended , hee enquired who stood on the top of the ladder and sent them to and fro . Ezakiel enquires who stands on the top of the wheele ; but fooles looke onely who stands on the next staire or step : whereas wee should enquire as David , what was the cause of the famine ; and it was answered him , it was Saul and his bloudy house , because he had broken his oath with the Gibeonites , which was done many yeares before : I say , so wee should doe in all the calamities , afflictions and extremities that befall either the Church in generall , or any particular person ; search what the cause is . I finde the phrase used in 2. Chron. 12. 7. saith the Lord there , I will not at this time poure out my wrath upon Ierusalem by the hands of Shishack : where observe , that though Shishack was the immediate instrument , yet it was not Shishack his wrath , Shishack was but the viall through which his wrath was powred out . Where you may observe this connexion , that when any affliction befalleth a State or Church , or a particular person , it is because God is agrie , and hee is never angrie but for sinne ; and till sinne bee removed , his anger is never laid aside , time wears it not out , as it doth the anger and passions of men . And therefore it is good for us to compound with the Lord , and to take up this suite before it come to execution and judgement , and not to doe as ill-husbands and prodigals doe , that suffer a suite to run on , and charges to grow from Terme to Terme , lest we be inforced to pay , not onely the maine debt , but the arrerages also , that is , the time of that patience and long-suffering of God ; and not in this world onely , but in that which is to come . It is apparent that God is about a great worke , yea to make a great change in the world , except we do as it were hold his hand by seeking and turning unto him , and by removing the things that provoke him : he doth not lay all these stones , and move all these wheeles for nothing , & yet who knowes what it is he is about , till it bee brought forth ? such a metaphor I finde , Prov. 27. 1. Who knowes what a day may bring forth ? its a metaphor taken from a wombe ; there is no man knowes what is in the wombe of tomorrow , or what evil tomorrow may bring forth . Saul little thought that the next day travelled of such a birth as the overthrow of the armies of Israel , and the death of himselfe and his sonnes . Iob little thought that the next day had in the wombe thereof the fall of the house , and the slaying of his children . If you observe the Scripture , you shall finde that there are certain seasons , wherein as the Angell troubled the poole , so God troubleth the Churches ; and commonly when God doth it to one , he doth it to all . 2. Chr. 15. 5 , 6 And at that time there was no peace to him , that did goe out or in , but that troubles were to all the inhabitants ; for nation was destroyed of nation , and citie of citie ; for God troubled them with all adversitie . Where you shall observe , that where God once begins to doe it , all the Churches come in , in the end ; and whence was it ? not because such an accident fell out , and such offences arose betweene Princes and Princes , and Nation and Nation , but God had troubled them with all kinde of adversitie ; but especially Ier. 25. 15. a notable example you shall see , the cup went round , when it was given to one nation to drink , every one tasted of it , though some more , some lesse . So that , I say , there are certaine times and seasons wherein God troubleth the Churches , and that very thing that distinguishes between Nations & Churches , to be saved or to be destroied , is the very ability to discerne of those seasons ; Oh that wee were able now , and willing to discerne that season . I will give you two instances : When destruction was to brought upon Ierusalem , when they were to bee led into captivity , the Lord was above twenty yeares about it , many warnings he gave them by his Prophets , hee brought Nebuchadnezar neer them , and took him away again ; & what is the complaint he takes up against his people ? saith he , The Stork and the Cranes know their appointed times , but my people know not the iudgements of the Lord. Those creatures feele and foresee the winter , and betake themselves to some warme place . There is a judgement a comming , there are warnings ' enough , but my people cannot discerne their season . And so when the last blow was to be given to the Iewes by the hands of the Romanes , you shall see how pathetically our Saviour expresseth it . O Ierusalem , Ierusalem , if then badst knowne in this thy day the things belonging to thy peace , but now they are hid from thine eyes . Mark , in this thy day ; there is a time & a season , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , time is exceeding swift , and passeth away . There is such a day wherein if Ierusalem had seene it , the destruction had bin prevented , but now the time is past : It is a thing worthy observation , that there is a double time , which we shall see observed in the Scripture : There is a time of preparing , and threatning , and no more but threatning , and a time of executing the decree ; so you shall see it expressed , Zephan . 1. 12. At that time it shall come to passe , that I will search Ierusalem with candles , &c. There is a time of whetting his glittering sword , and fitting the arrow to the bow , before the blow bee given there is a time of patience , triall & long-suffering , before he sweares in his wrath , they shall not enter into his rest ; but when the time is come , when the word is once gone out of his mouth , when the decree is gon forth , then , as Samuel said to Saul , when he would have the sentence of his rejection to be retracted ; No saith he , the strength of Israel is not a man , that he should repent , 2. Sam. 15. 29. Therefore while the evill is yet in the clouds , before the storme come , while things are preparing , while the sword is whetting , before the stroake be given , before the decree be come forth , let us search our selves and meet him , to preventit . The evils which men intend against us may proove abortive ; they may either die in the wombe , or else they may travell with mischiefe , and bring forth a lye , that is somewhat contrary to that they intend ; sed fat a viam invenient , but when God intends any evill against any , what power shall bee able to stop him ? the destructions of God will finde a way which wee never dreamed off , as we see oft by experience ; Vel puncto temporis maxima reram momenta vertuntur , even in a point of time the greatest things are turned upside downe . My beloved , we all affect the praise of wisedome ; and wherein doth wisedome chiefly consist , we shall see Deut. 32. 29. Oh that my people were wise : what to doe ? to remember their latter end ; as if wisedome did therein consist : So in Prouerbs 22. 3. A wise man sees the plague afar off , and hides himselfe , but a foole goeth an , and is punished ; it s a Metaphor taken from beastes , that feele the storme before it comes , and then hide themselves in their dens ; but the foole goeth on and is punished ; that is , either hee is ignorant & sees it not , or else he is besotted and stupified , & so careless to prevent it . So Pro. 14. 16. The wise man feareth and departeth from evil , but the foole rageth , and is careless , that is , the prudent man he feares the evill of judgment , the evill of punishment ; he feares the judgement to come , therfore he departeth from the vil of sin that brings it ; as Ioseph foresaw the famine , and hid both himselfe and others from it by providing against it : so Iob when his sons were banquetting , he feared , lest they had sinned , & blasphemed God in their hearts , and therefore he rose early & sacrificed for them : but the fool rageth & is confident ; the word in the originall is to passe on whatsoever comes of it ; as Balaam when the Angel met him with a drawn sword to shew the danger that he went in , yet he would not be ruled , but he went on , & you know the issue : & so Ahab when hee went to Ramoth-Gilead , though Micaiah foretold him , yet he would go on , therfore came short home for his labour : it s accounted a point of courage & generosity not to fear , but you see the wiseman saith here , that a wiseman fears & departs from evil . Indeed there is a double fear , there is a fear that ought not to be , that causeth the thing we fear to come to passe , that is such a feare as sets us aworke to use euill meanes to prevent the evil ; such was the feare of Saul , that set him aworke to seek to the Witch , which was the very thing that brought upon him that he feared ; such was the fear of the Israelites , which made them seeke to Egypt & to Ashur for help , which brought upon them the thing which they feared ; and such a fear we should lay aside : but there is a good fear which causeth the thing that we fear , not to come to passe , because it sets us a worke to seek to God ; such was the feare of Iehoshaphat , 2 Chr. 20. 3. When there was a great multitude came against him , he feared , saith the Text ; and what did this fear set him on work to doe ? He sought the Lord , and proclaimed a fast throughout all Iudah . Now this feare was a profitable fear , which caused the thing he feared , not to come to passe ; for by this meanes hee had a wonderfull deliverance : such was the feare of Iacob , when Esau came against him with 400. men , he was sore afraid , and what did this feare ? it set him aworke to pray , and to wrastle with the Lord Almighty ; this caused the thing he feared not to come to passe : such was the feare of Iosias when he heard the book of the law read , & therby seeing the danger that was like to come , hee feared ; and what did that fear bring to passe ? His hart melted ( saith the text ) within him , & he humbled himselfe greatly before the Lord , & therefore the thing he feared did not come to passe in regard of himselfe ; for hee had word sent him by the Lord , that he should not see that evill in his daies . So that there is a good , an useful , and profitable feare , that causeth the thing we feare not to come to passe ; and this is the feare that the wiseman speaks of , Pro. 28. 14. Blessed is hee that feareth alwaies , but he that hardneth his heart shal fall into evill . I will not adde any more : another maine thing to which the Prophet driveth , is , that as the Lord doth terrible things to those that provoke him , to those that will not take warning ; so likewise he doth wondrous things for those that waite for him . I am sorry I haue not opportunitie to adde this to the other ; but I see the time is past , therefore here shall be an end . Exact VValking . EPHES. 6. 15. Take heed that you walke therefore circumspectly ( or exactly ) not as fooles , but as wise . IN the eighth verse of this Chapter , the Apostle layeth downe this conclusion , You were once darknesse , but now you are light in the Lord , walke therefore as children of the light ; this hee carries along by some Arguments , and drawes some consectaries from it , among the rest this is one , Take heed therefore that you walke exactly , not as fooles , but as wise . As if hee should say , Now the darknesse is gone , now you are set vpon a hill , now you are in the broad light that all men may see you , now looke to your selues , now see that you walke exactly , not as fooles , but as wise : so you haue in these words , First , a command , or an exhortation laid on them , Walke circumspectly , or exactly . Secondly , that is backed with a reason , Not as fooles , but as wise ; as if he should say , It is your wisdome to doe so , it is folly to doe otherwise . Thirdly , there is prefixed before it a meanes how to doe it , Take heed , or Consider , that is , it is a thing that will not easily bee done , it is a thing that will cost you some labour ; a man may doe a bungling action without consideration , but if he will doe a thing exactly , he must take heed vnto it , Take heed that you walke exactly , not as fooles but as wise . I will open the words in particular , when I come to handle them . Before I come to the particular points which these words afford vs , something wee may gather from this particle Therefore : Therefore is a relatiue particle , it hath reference to that which went before , You are children of light , therefore walke exactly , not as fooles but as wise : Therefore ; that is , since you are the children of light , since you are those vpon whom the Name of God is called , since you professe the feare of God , it behooues you to looke to your selues that you walke exactly . In a table vpon which a Picture is drawne , before the picture is drawne , the blemishes , and blots , and scratches vpon it , are not obserued : but when the picture is drawne , a little blot is obserued in it : so it is with men in this case , a man before hee bee regenerate , before hee is made a childe of light , while hee walkes in darknesse , while Gods Image is not drawne vpon him , the sinnes that are in him are not much obserued , because there is no great difference betweene his generall carriage , and some particular fayling : but when the Peece is drawne , that is , when Gods Image is stamped vpon him , and renued in him , then the infirmities , and sinnes , and faylings that hee falls into , euery man is ready to obserue them and marke them : and therefore we should in a speciall manner looke to it , because our condition is altered , whereas before we were darknesse , now we are light ; whereas before we stood in the crowd , as it were among the rest of the people , now wee are set vpon the stage ; euery man markes what wee doe : nay , if wee stand still and doe nothing , it is obserued ; and if we doe , and doe that which is vndecent , that is obserued too : now when euery one of our actions are obserued , it behoues vs to looke the more what we doe , to see that we walke exactly . This thing I will not presse because it is common . Onely the vse that we should make of it is this , to see what God and men looke for from vs ; when we take vpon vs the profession of his feare , his glory is engaged in our carriage , therefore we should walke exactly , not as fooles , but as wise . Againe , as any man hath a higher degree of faith ( for there be degrees , ) as any stand in a higher place , they must looke to it more , as they are in more estimation and glory , so they must take heed of falling to the scandall of their holy profession : but I will not stand vpon that . Now I come to take the words as they lie . Consider therefore , or Take heed that you walke exactly : for the walking exactly , consideration is required you see ; now the question will be , what this consideration is ? It is a thing that is little taught , and not well vnderstood , and therefore I will a little open it vnto you , that you may know what this act is : it is a thing oft described in Scripture ; I considered my waies , and turned my feet to thy testimonies . Now consideration ( to describe it to you ) is nothing else , but an act of the practicall vnderstanding , whereby it reflects and stayes vpon its owne intentions , and comparing them with the rule , it proceeds to lay a command vpon the will and affections , to put them in execution . I say it is an act of the practicall vnderstanding , whereby it stayes and reflects vpon its owne intentions , &c. for there are many actions that passe from the minde of a man , that he dwels not vpon , but they passe presently away , these are not reflect acts , they are not acts of consideration , hee dwels not vpon them ; but when a man dwels vpon a thing , hee will not let it presently passe from his hands . First , they are in the intention , and then he lookes backe by consideration , when a man will see what is in his minde , hee will looke round about as it were , and returne vpon his heart , as it is called in the Chronicles , If you returne to your hearts ; I say this is necessary , this is one part of consideration , but this is not all , a man may dwell vpon his actions for another end . Therefore when this is done , in the second place this is to be added , that a man so dwell vpon his actions , as that hee compares them with the rule : he sets them both together , and therefore in Prou. 4. 26. that which is called consideration in another place , is there called Pondering ; Ponder the waies of thy feet : the meaning is , consider the waies of thy feet . Now you know what Pondering is , when you haue a thing to weigh , there must be something to weigh it by , which therefore is the rule thereof ; and as in measuring , there is the thing that you measure by : this is the second thing to bee done in consideration , to compare it with the rule . But yet this is not all : for there may bee a comparing of actions and intentions , with the rule by which it is squared , when yet it is not consideration : a Scholler may take a thing into consideration , whether it bee true or false , whether it be a practike or a speculatiue thing , he may compare it with the rule ; but his end is not to practise it , but onely to know the truth of it , and so he lets it lie . And not onely Schollers , but it is so with all men for the most part , they heare vs deliuer the truth of God , their end is to see ( as it were ) to vnderstand it , to know the truth of it , they doe no more but see if the thing be true , and giue their assent to it : but in consideration there is somewhat more . Therefore I adde , that it layeth a command vpon the will to put it in execution , or else it is not properly consideration ; but when a man considers of a thing , so as that he resolues to doe it , that hee layes an imperatiue iniunction vpon the inferiour faculties , to put that in practice and execution that he resolues on ; so now you see more distinctly and cleerely what the Apostle would haue vs doe , this is the action hee would haue vs doe , to Consider ; that is , to stay vpon our actions , to compare them with the rule , and not to let them lie there , but to put them in practice and execution ; this is the thing we are here exhorted vnto , to Consider , or Take heed what we doe . And it is that which we haue little reason to be backward to ( though in truth wee are backward to nothing more , which is the cause of many errors of our life ) if we consider . First , that this consideration is the excellency of all a mans actions , it is that which is proper to man , as hee is a man , there is no beast capable of it : It is a peculiar excellencie to man , to be able to returne and to reflect vpon his actions . Beasts looke forward altogether vpon the present pleasure which is propounded , but to consider an action , whether it be to be done , or not to be done , it is an excellency peculiar to man. Therefore as the Mathematicians say of Figures , the strait Figure , or the strait Line is the weakest , but the Circle is the strongest of all other , and the best , because one part returnes to another , and holds vp another ; so these direct actions of ours , these transient actions that passe suddenly vpon a thing , they are the weakest , in them wee are most subiect to erre , but these actions wherein wee returne againe vpon our selues , as a circle or round figure , are more perfect and exact : I say it is the excellency of an action , and this should make vs ready to doe it , but that is not all , there is not only a generall excellency . But it is the best for our selues , it perfects vs aboue all other ; take all other actions that goe directly forward , they perfect somewhat that is out of a man , but they perfect not the heart of a man. If it be in teaching others , in it is the perfection of the Scholler , other actions of wealth , of honour , of learning , or any thing of this nature , they perfect the thing vpon which they are pitched , but now this action , by which the heart returnes vpon it selfe , this reflect action is that which perfects a mans soule , it makes him a better man , it builds him vp in grace and in truth ; when a man lookes in , and returnes vpon himselfe , he makes vp the breaches of his heart , if there be any thing amisse there , he rectifies it : therefore it is an action that we should easily assent vnto , and agree to the exhortation of the Apostle . Therefore to conclude this point , let vs be exhorted , to consider what we doe , the failing in this is the cause of so many errours in our liues , the cause of so many ill spent houres , of so many vaine speeches , of so many grosse sinnes committed , all for want of consideration . If the swearer would well consider what that is , when the Lord saith , I will not hold him guiltlesse that taketh my Name in vaine , hee would not be so ready to sweare as he is . If the adulterer would consider what God saith , Heb. 13. Whoremongers and adulterers God will iudge , hee would not so easily continue in that sinne : so you may runne thorow other particulars , therefore this consideration is necessary in things that belong to saluation . It is not so in other things , in other things the notion passeth soone from the minde to the rest of the saculties , as soone as the light , it is no sooner kindled but present'y it is executed ; but in matters that belong to godlinesse , there may bee a sparke , and it will goe out againe in the heart , as greene wood putteth out the fire ; in that case there must bee paines taken , because of the stubbornnesse in the faculties of the minde to obey the light , which is dictated to the conscience : Therefore wee must doe in this case , as we doe with stubborne seruants , they must be bidden doe a thing againe , they must be forced vnto it . If the vnder-faculties were as ready to obey the minde in spirituall things as in other things , it were another case . In other things ( for the most part ) we shall finde that the minde hath no sooner resolued on a thing , but the faculties presently are ready to practise and to execute it ; If it be a matter of pleasure , a matter of commodity , a matter of businesse , if a man resolue once to doe it , he findes no resistance ; but if it bee a matter tending to a holy life , hee is resolued and fully intended to doe it , yet when hee comes to the point , how many impediments doth he finde in the vnder-faculties ? they are like stubborne seruants that haue need of pressing vpon , and must haue such imperatiue iniunctions vpon them as I speake of . Therefore this consideration is necessary for vs , we see if we be negligent in it , it is impossible wee should lead a holy life , because we goe vp the hill in that , there must bee paines taken in that ; there is no good action but it will cost this consideration , and the rather we should doe it , because ( as I say ) it is that which perfects vs most of any thing ; wee study many things , we study bookes , wee study men , wee study our selues , that is done by this act of consideration , and of all studies that is the best , when a man studies his owne heart , when hee dwels at home : It was the precept of the wise Moralist , to exhort men to dwell at home , to looke inward ; for a man to bee as a good house-wife in her owne house , to dresse the roome of his heart , euery morning to sweepe it , and to put things in order which the former day hath put out of order , that he may bee fit to entertaine the Lord of glory ; therefore we ought to keepe our selues right and straight , to keepe our selues cleane and pure in soule and body by this continuall act of consideration , that we may be fit Temples for the Holy Ghost to dwell in and to continue in : therefore we should doe this . First in generall , take this generall consideration ; let a man thinke what his condition is , what he comes into the world for ; let him sit downe and thinke with himselfe that hee hath a soule that is immortall , that must liue in another place for euer , that his life is vncertaine , hee knowes not when this soule of his shall bee put out of possession ; now if a man would take these things into consideration , if hee would sit downe and consider his latter end , consider the infallibilitie of the threatnings , consider the vncertainty of this life , consider the terrour of Gods wrath , because these things are not taken into consideration ; therefore it is that men goe on in courses of sinne , this is that which the people failed in , Deut. 29. 4. saith Moses there , you haue seene what the Lord did to Pharaoh and all his seruants , you haue seene the temptations and the great workes which he wrought , but you haue not hearts to perceiue , you haue not eyes to see vnto this day , you haue seene , but you haue not hearts to perceiue ; that is , you haue not hearts to consider it as it is , as if hee should say , this will profit nothing ; this which was one of the strongest arguments that was , ( as how could a people haue more arguments to feare God than they had , to see such wonders as they did , but this ) profited them nothing , because they had not hearts to consider ; so our Sauiour , Marke 6. 52. They considered not the miracle of the Loanes , for their hearts were hardned : After that miracle was wrought , when Christ walked vpon the Sea , and they thought he had beene a spirit , they were afraid , the reason is giuen , because they considered not the miracle of the Loaues ; as if hee should say , there was enough in that to haue strengthened their faith , that they should not haue beene so fearefull ; but saith Christ , the reason you did not profit by that was , because you did not consider , your hearts were hardened : and therefore 2 Tim. 2. 6. it is Pauls exhortation , Consider what I say ; consider what in other places I haue named to you , that is , though these bee reasons strong enough , yet consider , Timothy , or else it will neuer worke vpon thee , therefore consider what I say , and because wee are not able to doe it of our selues , hee prayes to God to teach him to consider , and the Lord giwe thee vnderstanding in all things : and indeed that wee may doe so , let vs beseech God to open our eyes to enable vs to consider ; till hee set vs a worke , we cannot doe it to purpose , so that I say , we should learne to doe this in generall , and not onely so , but to make a daily practice of it , euery day consider our waies , to set some time a part for that purpose : when we come to God in prayer , consider the businesse wee haue to doe , consider what hath beene out of order the day before , to reflect vpon our hearts , and to set things strait before God , and after this to haue an eye vpon our actions all the day , that our tongues , our hands , our feet , or any part bee not ready to act any thing before we haue considered and pondered it , before wee haue good warrant for it . You will say this is impossible , must a man stand considering euery act on that he doth ? I say , it is not needfull that euery action should be considered ; as in a iourney , you know it is not needfull for a man to thinke of euery step , but the first intention of the iourney will carry him a great way ; so set the heart aright , and that intention will carry a man thorow many actions , though hee stand not to consider euery particular ; but because our hearts are so ready to goe out of the way , like young horses that are not accustomed to the high way , they are ready to turne aside euer and anon , except the hand bee vpon the bridle continually ; so this consideration must bee euer and anon repeated in the heart to keepe it strait , it is apt else to turne a side . This wee must learne to doe in things that belong to godlinesse , in other things wee are apt enough to doe it ; the young man is apt to consider how he shall satisfie his flesh , and the desires of it , how hee shall obtaine his pleasures ; the ancienter men , they consider how they may increase their wealth , how they may keepe correspondency , as it is said of the good house-wife , She considereth a field and gets it , Prou. 31. there is too much of this consideration , men consider such outward aduantages : the thing that we require row , is to consider how wee may walke circumspectly and holily before God in all things , this is the thing that we ought to consider , & to neglect this and to intend other things , is no better than madnesse : If a man doe but consider seriously what he is , what his condition is , and what he is fit for , hee will reckon it madnesse to intend other things as he doth ; we reckon men mad , when they fall a gathering strawes , and sticke their clothes with flowers , when they scrabble vpon the walls , because wee thinke these actions vnmeet for a man : So come to a Christian , when he is occupied in trifles , in pleasures and honours , ( for they are no better ) when men doe this with all their endeuour , this is as vnmeet for a Christian , this is as much below a Christian , as those other actions , that I named , are below a man ; and it is as truly spirituall madnesse , as the other is natural frenzie ; consider of this therefore , and come to your selues . I am not too harsh in calling it madnesse , the Scripture cals it so , in Luke 15. the Prodigall is said to come to himselfe ; for other things hee was come to himselfe before , but for matter of grace and saluation , therein hee was not come to himselfe ; so that a man may truly say , that the world is full of mad men in this sense , because they come as much short of that which belongs to a Christian , of that which belongs to a man , as he stands in relation to God , as hee stands in reference to eternity , as the other actions are to other men , and you shall finde they are occupied in the same manner ; looke vpon the imploiments of men , if wee could see what they are bufie about , what their thoughts and liues are taken vp with , in the morning if we could see them , as God seeth them and beholds them , wee should see they doe as mad men ; as a man that makes a garland to himselfe , composed of such vanity as he is most fancied with . Consider therefore what you doe , Walke exactly , not as fooles , but as wise . So much for that . The maine point is that we now come to , Walke exactly . Consider therefore that you walke exactly , whence we will deliuer this Doctrine ( to take the words as they lie , ) that It is required of a Christian that he walke with God exactly in all things . Before I come to prosecute this point , I will shew what this walking is , and what it is to walke exactly . In a word , by walking nothing else is meant but the tract and course of a mans life , so that to walke holily is nothing else , but in all the passages and turnings of a mans conuersation to keepe himselfe close to the rule , so that into what circumstance soeuer he is cast , stil as a , Dye to fall right , whether he be alone or in company , whether he be in sport or in businesse , whether he be among enemies , or among friends , all is one , his conuersation is still of the same colour , he keeps one tenure what condition soeuer he is in , in crosses and aduersity he is taught to wait , in prosperity he knowes how to abound , to behaue him selfe as a Christian in any particular action , whether it bee gaine or losse to him , whether hee bee in a pleasant estate , or whomsoeuer he hath reference to , whether it be for his aduantage or disaduantage , all is one , he doth not shift , he doth not dawbe it out by seeking inuentions , that afterwards will fall off as vntempered morter , his conscience puts it to him , and tells him this is not to be done , and he is willing to let his conscience speake , he is ready to obey it ; when a man thus behaues himselfe in the constant course of his life , this is to walke exactly . But then againe there is somewhat in this word Exact , the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes of two words , that signifie to goe to the extremity of a thing ; so to walke exactly is nothing else , but so to keepe the Commandements of God , that a man goes to the vtmost of them , to all the rules that he prescribes , not onely to content himselfe to doe the maine duties of them , but you must looke to euery particle of them , to bee willing to goe to the vtmost of euery command ; so the scope of the Apostle is , to commend vnto vs here the thing that is so disgraced in the world , the which is a matter of much obloquie , that same exactnesse or precisenesse , for so the word may as well be translated , and there is no word that fits the Greeke better than this . Consider that you walke precisely , or exactly , or strictly in all things ; I say that is the Apostles scope , to commend this to vs , that men discommend so much , though indeed it be the only excellency of a Christian ; for is not that the best glasse that shewes the smallest spots ? and is not that the brightest light that shewes the least moats ? and doe you not reckon that the finest flesh that is sensible of the least pricking ? so the conscience that is sensible of the least sin or failing , is the perfection of Christianity which wee are to striue to attaine , it is that which we are to reckon the greatest excellency of all others , so far it should be from disgrace with vs. To walke exactly is required of euery one , and this exactnesse is to goe to the vtmost ; but a little more particularly to describe it , to walke exactly requires these three conditions . First looke to the whole rule , he that looks but to a part shall neuer doe a businesse exactly , but imperfectly and bunglingly ; that is , you must haue respect to all the commandements , to all the precepts that runne thorow the booke of God. Secondly , hee must goe to the vtmost of euery one , we see our Sauiour in Mat. 5. hee sets it downe , it is not enough for a man not to murder , but he must not be angry with his brother vnaduisedly , there is the extremity of the command , he must not onely take care of the maine , but to keepe the least ; so he saith , that a man should not onely not sweare great oathes , or not forsweare himselfe , but let your yea be yea , and your nay nay , saith our Sauiour in the same Chapter . And so for that command , Thou shalt not commit adultery , ( I giue you the instances in that Chapter , because Christ giues them vpon the same occasion ; saith he , he that breaks the least commandement , he that doth not keepe euery iot of the command , he shall not come to Heauen . ) As for that command of Adultery , though thou keepe the maine , if thou lust in thy heart , that is , if a man admit lasciuious thoughts , adulterous lustfull thoughts , though he keepe the maine Commandement , the maine duty which is there commanded , yet he walks not exactly ; there is a necessity laid vpon him , Hee that keepes not euery iot of the command , shall not enter into Heauen ; so that you must haue respect to the whole rule , and to euery particular command . And lastly , you must doe it at all times , Psal. 106. vers . vlt. Blessed is hee that doth iustice , and loues righteousnesse at all times ; otherwise a man cannot be exact ; he that doth it by fits and flashes , that walkes exactly one day , and is out againe another , this man is said not to walke exactly , he walks with God by fits , as he that lookes to halfe the rule , he walls but by halues ; if either of these be , that he walks but by halues or by fits , he is not exact : thus much shall bee said for the explication . Now this exactnesse is required in three respects . First , in respect of a mans person , that hee bee clothed with all the graces of the spirit that there be none wanting , there must bee a generality in that , and therefore in 2 Pet. 1. we see the graces are put together , Giue all diligence that you ioyne with vertue faith , with faith knowledge , with knowledge temperance , with temperance patience , &c. that is , as if he should say , a Christian must not bee adorned with some graces of the spirit onely , but hee must haue euery one , he must be exact , he must haue the whole clothing , the whole Image of God , for the Image of God is nothing else but the happy cluster of these graces : now put the case that any of these be wanting , then you shall see what a defect it will cause ; if a man haue faith , if hee want vertue , that is , if his faith shew not it selfe in workes , if it be not a working vertuall faith , what will his faith profit him . If he be zealous and ready to the worke , if there be vertue in him , if he want knowledge to guide , and direct him , and turne him , hee must needs erre exceedingly ; and therefore he must ioyne to vertue knowledge , if he haue knowledge that he know what to doe , if there doe not come in the practice of other graces , if he be intemperate , it will lie as a blot vpon him , there will be great inconcinnity in his carriage , if he haue other vertues and want one ; suppose if he be temperate , yet if he be an impatient man , this becomes not one of those vpon whom Gods Name is called ; it becomes a Christian to haue his person adorned with euery grace , because God requires so much beauty in him , in Cant. 4. 7. saith Christ to his Church , Thou art all faire my loue , there is no spot in thee ; that is , thou art adorned with all the graces of the spirit , there is not one wanting , for there is such a generality required , such is the beauty of a man in Christ , the whole frame of grace is in him : therefore Christ is said to worke grace for grace , the meaning is , for euery grace in himselfe , he hath stamped another in vs ; as the seale giues print for print , in the wax character for character , and as the father to the sonne limbe for limbe , and member for member ; so Christ to his Saints , hee workes grace for grace , that is , as hee himselfe hath the whole frame of grace in his owne heart , as the Image of God is perfect in him : so all that he changeth , all that are borne of him , not of the will of the flesh but of the will of God , they haue the same that he hath ; not in degree , no childe hath his members in the same degree as the father hath , hee hath them as a childe , the other hath them as a perfect man ; so euery Christian hath them in the degree of a childe , and yet he must be exact in all in respect of his person . Secondly , this exactnesse is required in regard of his actions , all the actions that the holy man hath to doe are to be exact , therefore it is a rule of the Schoolemen , an action cannot be good except all be good in it , except all the circumstances be good , if there be one wanting the action is euill ; this is required of necessity to walke exactly , that is , take any action we doe , if either the principle of it be not good , that it comes from carnall feare , or from carnall loue and desire , or else the end is not good , or the circumstances are not good ; to pray , and not to pray feruently ; to shew mercy , and not with cheerefulnesse ; to keepe the Sabbath , and not with delight ; and and so you may runne thorow what particulars you will , the wanting of any of these circumstances makes it an euill action ; and therfore in regard of his actions he must be exact . Thirdly , in regard of others it is necessary that he walke exactly , as in Iames 1. This is pure religion and vndefiled to keepe a mans selfe vnspotted of the world ; now if a man will be vnspotted of the world , hee must bee exact in all things ; if hee faile but a little the world will blot him and blaze his name all ouer , that no place shall be empty of it , if there bee any spot in him . It is true , the applause of the world is not to be greedily looked for , but yet in this case euery Christian should be like Absalom , there should be no blemish in him from top to toe , he should labour to bee so blamelesse in all his conuersation , to doe as Zachary and Elizabeth , to walke in all the Commandements without reproofe , so that a Christian in regard of his person , in regard of his actions , in regard of others , hee must walke exactly . But now in this point that I haue deliuered there is somewhat more than this , it is required I say of euery Christian , that hee walke exactly before God in all things , here comes in a question or obiection , when I say it is required of them ; the question is now whether it be of necessity or no , that it be so laid vpon euery Christian , that they cannot keepe in good termes with God , that they can haue no assurance of their owne good estate except they doe it ? whether it be laid vpon them of such necessity or no , to keepe such exactnesse in their conuersation ? To this I answer : this precept , as well as any in the Booke of God , is to be kept Euangelically , though we cannot keepe it Legally ; that is , we must endeuour to the vtmost of our power to doe it , to striue with all our might , wee must intend , and desire , and purpose to doe it , and we must haue endeuours answerable to our purposes ; this necessity lies vpon euery man to walke exactly , that is , to allow himselfe in nothing that is a knowne sinne , there may be many failings out of passion , a man may be transported out of incogitancy , out of inaduertancy , because many things passe from him that he is not able to consider of ; but let it come to this case , to be a knowne sinne , if he allow himselfe in it , this is a breach of the Euangelicall keeping of this Commandement , which requires that a man walke exactly , and this lies vpon euery one of necessity , that hee doe not admit of any knowne sinne in his conuersation , but in that respect to walke exactly , and that will bee manifested by these reasons . First , if there be but one thing in your conuersation ( pitch where you will ) be it greater or smaller , if it come to be a knowne sinne , if it be reuealed , that you know such a thing is a duty , or such a thing is a sinne ; now if a man walke not exactly in that , hee makes a breach betweene God and him : as it is with two friends , if there come but a small matter wherein they differ , that falling betweene them , if neither of them yeeld , it makes an vtter breach and separation betweene them ; so let it be a matter of lesse moment , take the least sinne , or the neglect of the least duty , yet when I know this thing God requires at my hands , it is a thing that God will haue done ; when a man now lies in the contrary and will not doe it , certainly God will not yeeld , and if hee doe not , it makes a breach betweene them , it makes a separation betweene God and him : As it is with a Prince , if hee command a man to doe any thing , when he proclaimes it , when there is authority put vpon it , when it is made knowne to him in particular , the standing out makes him a rebell ; so it is in this , the standing out with God in any part of our conuersation , if we be not exact in all , it puts vs into a state of separation from God. Secondly , except a man walke thus exactly with God in all things , it is euident that what he doth , hee doth it for himselfe and not for the Lord , and if he doe so it is not accepted of God ; I say what he doth , it is for himselfe and not for the Lord , for if he performe that obedience which hee doth for the Lord , and for his Commandement to please him , what is the reason that he goes not to the vtmost ? why doth hee set limits to himselfe , for God requires that we should doe his will on earth as it is done in Heauen ? his commandement is , that we should goe to the vtmost of euery command ; now when wee limit our selues in holinesse , when we come to such thoughts as these , well ; I will haue as much as will bring me to Heauen , I will labour for so much exactnesse of conuersation , as will keepe me in the state of grace , as much as will preserue me from hell ; I say the ground of all such conuersation is nothing out of a mans selfe ; it is but regard to himselfe , hee doth but onely looke at his owne saluation and no more , which is a thing I confesse that may be looked at , but to looke at nothing else , is selfe-loue ; when a man lookes at nothing but his owne saluation , and how he may escape hell , that man cannot bee right ; now when a man sets himselfe limits , and circumscribes himselfe , and saith with himselfe I will goe thus farre and no further , when he doth not endeuour to come to the vtmost , to the highest peg , it is a signe his heart is not vpright , therefore there is a necessity laid vpon euery man , that he walke exactly with God in all things . Thirdly , take any particular in a mans conuersation wherein he fauoureth himselfe , if he be ouercome of that , he is not in Christ , whosoeuer is in Christ ouercommeth the world and the flesh , saith the Apostle , Gal. 5. Whosoeuer is in Christ crucifieth the flesh and the affections , and ouercomes the Deuill , as wee know the stronger man casts out the strong man ; now when any one particular of these lusts of the flesh , or the temptations of the world , or the deuill , shall come and set vpon a man , if he yeeld to this he is ouercome of it , whereas none of those that are in Christ are ouercome of the world , or of the flesh , or of the deuill ; that is , if there be any particular sinne ( for they are but souldiers that fight vnder those Generals and Captaines ) if a man once yeeld to it , if a man giue ouer striuing against it , a man is said properly to bee ouercome ; whereas if a man continue warring with sinne , it is another case , but when hee giues ouer resisting , as the Apostle saith , His seruants you are , whom you obey : if a man come to obey any sinne , whatsoeuer hee is in the whole course of his conuersation , it interrupts this exactnesse ; when he yeelds , hee is ouercome ; As we say water and fire , as long as they contend one with another , neither is ouercome ; but when they yeeld one to another , when the fire is turned all to be water , then it is ouercome ; so in this case , when there is a contestation betweene vs and sinne , if wee yeeld to it , then sinne ouercomes vs , and hee that is ouercome of sinne cannot be in Christ. Fourthly , if there be any particular sinne in a mans conuersation wherein hee doth allow himselfe , it hinders the vse of all meanes and the profit of them , that neither a man is able to pray , or able to heare , or able to doe any duty as he ought : So that as a medicine is applied in vaine so long as the Arrow head is in the wound , that must be remoued first before it can worke any cure ; so let there be but one sinne , one failing in this exactnesse of conuersation , and all the meanes of grace are in vaine : therefore there is a necessity lies vpon euery man , if he will be a Christian , if he will reckon himselfe of the number of those that are the children of light , that he walke exactly . But not to stand to presse this further , to make some briefe vse of it , for I desire to come to the other part , Not as fooles , but as wise . The vse we are to make of this , is to set our selues about the worke , to doe the thing , to labour to walke exactly , and here it is good to bring our selues to particulars . Come to the keeping of the Sabbath , I would but aske this question , Whether the day be not holy ? whether it differ not from other daies that are common daies ? and if it bee not holy , why doe you doe any thing at all ? and if it be holy , is not a holy day to be kept holy ? why doe you not keepe it exactly to God ? And for Prayer , when you come to call vpon the Name of God , it is not the slight performance of the duty that God lookes for , it is another thing , hee takes your prayers by weight and not by number , therefore looke you doe it exactly ; so in receiuing the Sacrament , and all duties , I leaue it to your selues to consider particulars : and so for the duties of your Calling , to be diligent in them , to serue God and men in them with the fatnesse and sweetnesse of them : and so for sports and recreations , to be exact in them , and not to vse those that be vnlawfull , and those that bee lawfull , not to vse them excessiuely , but to vse them with limitations , and to put right ends vpon them ; and so in all businesse and conuersing with men , in all the turnings and passages of a mans life , looke that you walke exactly , that your obedience bee generall , otherwise that is a signe the heart is not changed , a man is not right borne till he come to walke exactly with God , till he be willing to performe euery duty , and willing to shunne euery sinne that hee knowes , euery thing that hath a tincture of sinne , if the heart be right there will be an antipathy betweene vs and whatsoeuer is called sinne ; otherwise what is the power of Religion , if wee onely doe duties that are facile and easie , to which wee haue no contrary disposition , it were an easie thing then to be religious , but herein is the power of Religion , to subdue euery affection , to subiect it , where there is a strong streame of a contrary disposition to turne the course of nature , to obey God when a man finds the greatest difficulties , in the time of temptation and triall to doe it , this is that which is necessary for vs , otherwise the truth is , wee serue the flesh and not God , saith Iames , Iam. 2. The same God that said thou shalt not murder , said also thou shalt not commit adultery ; so I say to euery man that failes in any particular , and allowes himselfe to lie in any particular sinne that he will haue his liberty in , I say , hath not God said , thou shalt not doe this as well as that , and if thou doest one duty to God out of loue and respect to him , or if thou didst abstaine from any sinne because he forbids thee , doth not he forbid thee that as well as this , and he hath commanded thee this duty as well as the other , why doest thou not performe all then ? A little leake will sinke and drowne a Ship as well as a great breach ; one disease will take away the life as well as many ; so one sinne , one failing in this exactnesse of conuersation is enough to destroy vs , it is enough to put vs out of a right condition in Gods sight , therefore learne to walke exactly , beware of by-waies , which though it may be hidden from the eyes of men , yet God knowes it that sees in secret ; for that is a common course : Men doe as wandring stars which are carried about with the rest of the Heauens , and yet they creepe backe by a contrary way , which is their owne proper motion ; so it is the custome of men to doe as others doe for the outside , to come to Church , to abstaine from grosse sins , to liue ciuilly , to deale iustly with men in their common course , but they haue a proper course of their owne . Labour to be exact , take heed , know that God obserues you , and know this , that that hath beene the practice of the Saints , it is not a thing impossible to be done , we must not set vpon it as vpon a thing that none can reach to , looke on Moses , see his manner of walking , when God commanded him to goe with all that he had out of Egypt , he would not leaue so much as a hoofe behind him , he would doe it exactly ; looke on Paul , he knew nothing by himselfe , that is , he kept a cleere conscience in all things , though hee were not thereby iustified ; looke on Samuel and his walking , hee calls the people to him , and saith to them , what haue I done amisse ? whom haue I wronged ? Whose oxe or whose asse haue I taken ? Againe , see those that faile in this , and wee shall see that it is not a slight matter ; Saul walked with God , but because hee did not walke exactly , because he offered sacrifice before hee should , you would thinke it a small matter , but because he did not destroy , but spared Agag , God reiected him . So Nadab and Abihu , when they offered sacrifice , you would thinke it to bee no great matter , a circumstance , and will not common fire serue the turne ? but they were consumed for not walking exactly ; looke vpon the Prophet that did not keepe him close to the word of God , as hee returned backe hee was slaine of a Lion ; looke vpon Balaam , he walked with a faire outside , yet because he was not exact ( for God saw the falsenesse of his heart ) God saw the secret by-ends that he had in it , & for this cause God reiected him , therfore take heed that you walke exactly . Not as fooles , but as wise . It is our wisdome to doe so ( to speake a word or two of that ) to doe that which God hath appointed a man to doe , to doe that which the rule of wisdome hath appointed , that must needs be the wisest way ; now it is the rule of wisdome that commands vs to walke exactly ; and as he is the best writer that comes neerest his copy , and he the best Carpenter that comes neerest his rule appointed him , so hee is the wisest man that comes neerest the rule of wisdome , which is the booke of God , which exhorts vs to walke exactly . Againe , to be guided by God , who is the wisest , is it not the wisest way ? it is Gods appointment that we should walke exactly , examine the properties of wisdome , and we shall fee what cause there is to reckon it to be wisdome to walke exactly . First , the maine property of wisdome is , when a man lookes to the generall vniuersall end of his life , and frames all things according to that , for therein properly wisdome or prudence consists ; when a man lookes aright to the vtmost and generall end of his life , for a man either to looke to no end , or to bee as those that roll vp and downe at randome , men that haue no particular scope to which they direct all their actions , this is grosse folly . But besides this , if a man haue no end , or if it be but a particular end , he is not said to be a wise man , he may be said to be a wise Pilot , or a wise States-man , or a wise Merchant , or a wise Warriour that sets such particular ends ; and so we may goe thorow all , but he can neuer be said to be a wise man , except he looke aright to the generall scope and the generall end of his life ; now he that walkes with God perfectly , he only is a wise man , because hee onely lookes at the generall frame and course of his life aright . The cause of all our errors ( as one saith ) is because we looke onely vpon part of our life , wee looke not to the whole , we haue not our eye vpon the generall scope and aime of our life , and therefore we walke vnprudently , he onely is a wise man ( I say ) that frames the whole course of his life aright , and therefore wisdome hath that excellency aboue all other things , because it lookes to the end ; as the end is best , so any error about the end is worst ( saith a Diuine , ) as the end is best , so folly , and imprudence , and error concerning the end is the greatest error : therefore the Scripture calls this wisdome godlinesse , and this folly wickednesse , the best and worst names that can be ; therefore if this be wisdome for a man to frame the whole course of his life aright , to looke to the generall end , to be sure that his scope be good , then he is the wisest man that walkes exactly with God , whatsoeuer he be in other things , this makes him a wise man. Secondly , this is a property of wisdome for a man not only to know , but to put in execution , that is the difference betweene prudence and other arts ; in other arts , he that knowes what is best , is the best Artist , but in matter of prudence , he that knowes what to doe , and practiseth not , is of all other the most foolish ; and therefore action is a chiefe property of wisdome , there is this requisite to prudence to inuent the worke aright , and to put it in execution : therefore hee that walkes exactly , he that not only knowes what to doe , but in good earnest doth it , hee is the wisest man. Men are not to be iudged according to their knowledge , or according to their habits , but according to the act , according to their execution and practice , as the Apostle saith , Rom. 2. God shall iudge men according to their workes . Againe , another property of wisdome is , when a man not only lookes vpon one part of his businesse , but he lookes round about it , he lookes in all the nooks and corners of it ; it is the ground of errour , when a man lookes vpon one part that drawes him on to the worke , but he lookes not round about , to see the discommodities , to looke to all : if this be wisdome , then to walke with God perfectly is the greatest wisdome ; take any other man that doth it not , that steps aside out of the waies of God , that walkes not exactly with him , that goes out and seekes some profit for himselfe or some credit , that steps out for some sinfull lust , to satisfie some pleasure which hee thinkes will bee great aduantage to him , to haue this which others want , what is the reason of this ? because he is not wise , he lookes but vpon one part ; if he did looke round about , if he did put the antecedent and the consequent together , if he would summe vp all his life together , hee would see that that were not the best way , he would see that that would bring him much misery , and that the abstaining from that sinne would bring him much happinesse : thus he would thinke if all were put together , but when he lookes on one part , and not on all , hence it is that men walke not exactly . Againe , it is another property of wisdome , for a man not to looke on the outside , but to looke on the inside of things ; fooles looke on the outside , but wise men see the inside , they see the sap in the tree ; when a man looks only on the outside , he is subiect to be taken with the snare , when he sees the Corne spread , and sees not the net , but a wise man sees the hooke in the bait : the most precious things in the world , their carriage is base , their outside is base , the worst things are gilded , and men for the most part , for want of wisdome , take the things that are gawdy on the outside , and leaue the other . As the Apostle saith , We are as men of sorrow , though indeed wee reioyce as men hauing nothing , though we possesse all things ; his meaning is , the outside is meane , the outside is base ; is it not prudence through the gold to see the base metals , to see the thing that is bad indeed , to see the vanity , and folly , and deformity of sinne , that God hath forbid vs to commit ; to see the false glosses of Satan that he puts vpon sin , to see the base metall within : and on the otherside to see the excellency of spirituall things ? They that walke exactly they see the inside : Moses had two things presented to him , to suffer afflictions with the people of God , the outside was bad enough , or to enioy the pleasures of sinne , the treasures of Aegypt that he might haue had in Pharaohs court , here the outside was good , this was his wisdome to see thorow both these ; he that walks perfectly with God , hee sees the inside of things , he sees that God neglects things that haue an outward glosse , and cleaues to things that though the outside be base , yet in themselues they are excellent and precious . I should haue come to some exhortation , but the time is past : so much shall serue for this time . FINIS . Samuels support of Sorrowfull Sinners . 1 SAM . 12. 20 , 21 , 22. And Samuel said vnto the people , Feare not : ( ye haue done all this wickednesse , yet turne not aside from following the Lord , but serue the Lord with all your heart : And turne ye not aside , for then should yee goe after vaine things , which cannot profit , nor deliuer , for they are vaine . ) For the Lord will not for sake his people , for his great Names sake : because it hath pleased the Lord to make you his people . THe occasion of these words was this ; in the former part of the Chapter Samuel setteth sorth the greatnesse of the sinne of the people , in desiring of a King , and he tells them that therein they had cast away the Lord who was their King : And vpon this a miracle was wrought , whereby God discouered his displeasure from Heauen , which so amazed the people , as at the eighteenth verse it is said , They feared exceedingly , and desired Samuel that he would pray for them ; and now in these words yee haue Samuels answer , and his scope therein is to exhort the people not to feare , for they thought that so great a sin could not be forgiuen easily , not they so easily receiued to mercy againe ; he therefore labours to take away the discouragement , and tels them that if they would come in , feare not , for God will receiue you . But they might obiect , but wee haue committed a great sinne . It is true , saith hee , I will not goe about to extenuate that , yet notwithstanding know this for your comforts , that God will continue the same that he hath beene , and therefore feare not : and that he further setteth forth from an effect which commonly this feare hath , which will cause vs to depart from the Lord : so that now hee labours to take away their feare by two things : first , by taking away their discouragement , the cause of their feare : secondly , by shewing them the bad effect it will bring forth , to cause them to depart from the Lord , the contrary to which he exhorts them vnto , and confirmes his exhortations by these reasons : first , saith he , Turn not aside from following the Lord ; in which there is a reason couched , as if he should haue said , now you haue committed one errour , will you commit a second ? when a man is out of his way , will he goe on ? no , but will returne rather , and will you turne aside from following the Lord too ? secondly , whither shall it be that you would goe ? to the creatures , they can doe you no good . Here are two things that you all desire ; first , deliuerance from euill when you are in a state of misery ; secondly , such things as may aduance you in a good estate . Now the creatures can doe neither for you , for they are vaine ; it is vanity , an empty things , and will you leaue the Lord who hath power to doe all this for you , and what else you can desire ? But they might say , but we haue displeased the Lord , so that he will not looke on vs as he was wont . He answereth and tels them that God is the same , he will not easily forsake his people , for which he giues two reasons ; first , because he had chosen them to be his people , he had freely made them his people at the first , and hee is alwaies the same , and therefore he will continue to keepe you . But they might say , we haue made our selues vnworthy of being his people , we deserue to haue a bill of diuorcement giuen vs. But yet secondly , because they were his people , called by his Name , therefore for his Name sake hee would not cast them away , it would bee against his honour and glory ; so these are the summe of the words . From these words feare not , the Doctrine is , that Our natures are apt to bee inordinate in our affections ; in our feares as they here , so in our loues and griefes . Now that it was so with them , it appeares by Samuel his speech , for you may know the disease by the medicine , their hearts were shaken and disaduantaged exceedingly , and wel-nigh drawne from the Lord , and therefore he exhorts them that they should not feare ; this shewes that we are apt to feare inordinately , they had Prophets no doubt among them that had told them of this sinne all the time they were about it , and then they feared not ; but now the thunder came , they beganne to feare extremely , so that Samuel had much adoe to compose them againe . Now our affections are said to be inordinate , either when we doe not loue , or feare , or grieue for that we should ( for therein our inordinacy consists in the defect ; ) or secondly , when as they are set too much vpon any thing , that is , when we ouer-loue or ouer-grieue , which is either by pitching them vpon wrong obiects , or exceeding in the measure , and therein lies all the errour that is in our affections ; now let vs see our owne disposition by the disposition of this people : when wee are well and in health , we feare not any sinne , but as the Prophets phrase is , Rush into sinne as the horse rusheth into the battell ; a horse is not able to discerne that they are enemies , and so rushes on to his owne destruction ; so Salomon saith , A foole goes on and is punished , and a foole rageth and is carelesse ; that is , he is violent in his affections to sinne , and yet fearelesse withall : and this you may see also in the people of Lystra , at the first they thought Paul and Barnabas to be gods , and knew not how to doe too much for them , but anon they would haue killed them ; and so we see by experience , that those whom men had magnified and esteemed most , they haue at last most despighted and contemned ; and so before sicknesse wee cannot humble men , insicknesse we cannot comfort them , all which proues the Doctrine . Now for the reasons of it ; first , the generall cause is the fall , which hath put all out of order , so that the soule is like an Instrument quite out of tune , euery stroke that is strucke is amisse , there is no harmony at all in it ; secondly , the more immediate causes are , first iniudiciousnesse , men are not able to iudge aright , and then they are bold when they should be fearefull , and fearefull when they should be bold , as one that wanteth skill and iudgement is fearefull in that businesse , which a wise man that knowes it will not feare ; secondly , affections want the bridle of grace which should keepe them in , and moderate them , they are of themselues vnruly horses that draw the soule out of the way , vnlesse there be an Auriga , an hand kept vpon them by grace , and this being wanting it becomes further inordinate , because Satan ioynes with thine affections very often , for that is his aduantage ; to adde wind to the tide , and hence ariseth his temptations , when as he sees an affection stirring , hee takes the aduantage , intends it , and makes them more violent . The vse is , to take notice of this inordinacy of our affections that wee are subiect vnto , we haue an inmate within vs that will haue an hand in euery businesse , and what it doth , it still doth amisse ; whatsoeuer therefore you are a doing , still search what affections you haue , and you shall finde that all that comes from your flesh is amisse , and be iealous ouer sinnes , and this ye should rather doe because they blind the iudgement ; when affections are strong then take heed of them . But you will aske mee , how shall I know mine affections are inordinate ? I answer , then when they are hinderances ; for you shall know this , that all affections are planted by God for a speciall end , vse , and profit to man , and not to bee hinderances in themselues , so as we could want none of them , we could not want griefe for things past , nor could we be freed from feare of euils to come , for otherwise we could not take heed nor labour to preuent them when they are comming vpon vs , we could not be freed from anger , for it stirs vp to remoue impediments that lie in our way . Now you know the inordinacy of an affection , as you may know a disease in Physicke ; the generall rule of Physicians is , when there is actiolaesa , as when you view all the functions of nature , and you see naturall impediment in some naturall function ; why then wee iudge there is a disease ; so it is true in the soule , when your griefe is such as interrupts prayer , and hearing , hinders you in your duty to God and man , then it is inordinate ; and it was the case of the Israelites inordinacy , who could not hearken to Moses for the griefe of their hearts : so for anger , if it bee such as causeth you to remoue such impediments as lie in the way of good desires , then it is good ; but when it causeth such a distemper , that you are ready to flie in the faces of your brethren , and so as you are more vnfit for what is good , then it is inordinate : and so likewise your feare , when it expectorateth your soules , so as they are made vnable to preuent the euils that you feare , and so discourageth you , that you flie from God ; so as to hide your selues from him as Adam did , and as they here would haue done , and so if your delights and mirths make you more indisposed and vnfit to prayer , or for good conference , &c. so it comes in as a dampe to your mirth , and when as that which should oile the wheeles and make you cheerefull in good duties cloggeth you , then they are inordinate . Q. But you will aske me , how we shall resist the inordinacy of them ? A. Two waies : first , if thy inordinacy be in the defect , in not fearing when we should feare , or not louing when we should loue ; we must be carefull then for to stirre it vp , for we may sinne in the want of affection , as much as in the misplacing of them , as this people here finned as much in not fearing before , as in fearing now , and in their feare now they feared the iudgement and not the sinne : for had their feare beene pitched vpon that , Samuel would not haue laboured to haue taken them off . Secondly , they feared that God would not be reconciled to them any more , so that their feare was misplaced , and therein they sinned , whereas Christ saith , Reuel . 2. 10. Feare not the things ye shall suffer ; but the sins which brings those crosses . Q. But you will say , when as our feares and affections are thus mis-placed , when our hearts are possessed of them , how shall we then resist and empty our hearts of them ? A. First , haue your iudgements set right , for the obliquity in the affection comes from the iudgement , as those things we apprehend to be euill , them we feare too much , and therefore labour to haue it enlightened . Q. If you aske me , how we shall doe that ? A. Bring it to the Word , and see what that saies , for the Word is as a glasse which represents things as they are : I cannot stand to giue instances out of the Word how to direct euery affection ; as now take Pouerty , which thou fearest so much , the Word makes it nothing , Reu. 2. 9. I know thy pouerty , but thou art rich ; as if he had said , it is a matter of nothing : So likewise for your feare of men , Feare not him that can kill the body , but feare him that can cast both body and soule into hell fire ; first , the Scriptures make nothing fearefull but Gods wrath and sinne , and therefore now sticke to the Word , and whatsoeuer thy phantasie is , yet say , sure I am thus ; God said , and therefore I am sure it is so , and this will rectifie the iudgement ; say it is but my fancy , howsoeuer it may be greater or lesser , yet the thing is the same as the Word said it : As the garment may bee greater or lesser , yet the body the same ; so take any thing else , as the losse of credit , or the like , we thinke these something and feare them , but the fault is in our phantasie ; men doe therefore well by fitting their hearts to what the Word saith , to stay themselues . Secondly , againe if this will not preuaile , then let vs pray our selues sober ; for inordinate affections make as much difference betweene a man and himselfe out of it , as is betweene a drunken and a sober man. Now Prayer composeth the heart much , for it bringeth thee into Gods presence : And as the Sun casts downe the mists and dispels them , so Prayer doth an inordinate affection . Againe thirdly , adde to this communion of Saints , and that is a good meanes ; for we are in such fits , as men in a feauer whose mouthes being out of taste , we should suffer our selues to be ruled by the iudgement and taste of others . Fourthly , after all this beseech God to conuince thy iudgement , to perswade thy vnderstanding fully , for that none can fully doe but hee . The second Doctrine is , that The greatnesse of our sinne is no impediment to forgiuenesse . It is true , saith Samuel , yee haue done this great sinne , I will not goe about to diminish it , but the Lord will forgiue you not withstanding . I will deliuer it in these termes , because we are apt not to thinke so , and when we haue sinned against the light of conscience , relapsed often , wee are afraid to come into Gods presence , as we see it by experience ; and therefore now if any man hath committed any great sinne , let him apply it to himselfe . It is true , I haue done such a great wickednesse , why yet bee of good comfort , humble your selfe , continue to follow the Lord , you shall finde God the same to you that here he was to this people . Now the reason of this is : First , because the pardon of the Gospell , which we preach , makes no exception of any sinne ; Christ came to saue sinners , to take away the sinnes of the world , this is spoken indefinitely . Secondly , not of any person , preach the Gospell to euery creature , there is not any exception of any rebell or rebellion . Thirdly , besides the price that was paid answers for the greatest sinnes as well as the least ; he is ready to forgiue a thousand pound vpon satisfaction , as well as ten groats ; and therefore if thou hast Christ for thy ransome , it is no matter what thy sinnes haue beene , great or small , for the same price may as well stand for the one as for the other . Againe fourthly , the God which wee haue to deale with is a mighty God , euen in this , euen in pardoning , Michah 7. 18. Who is like vnto our God that pardoneth iniquity . and passeth by the transgression of his heritage ? hee will subdue them and cast them all into the depth of the Sea , that is , herein the infinitenesse of God appeares in forgiuing transgressions , he sheweth his might in it , and being mercifull as God , and not as man , and therefore hee vseth that metaphor of casting their sinnes into the depth of the Sea , that as the Sea drowneth mountaines as well as mole hils , if they be cast into it ; so his Attributes are infinite and so are his mercies : and therefore hee takes delight to forgiue great sins , because we know him to be God and not man thereby , because hee forgiues moe than a man is able or willing to forgiue . But because examples are more preualent in this case , I will giue you a few . Adam was the cause of murthering the whole world , he made all men not onely guilty of the first death , but also of the second ; besides other aggrauations of his sinne , beleeuing the Deuill rather than God , &c. yet we see that God found out a remedy and receiued him into mercy , for he himselfe preached the Gospell to him , and therefore not without profit . So likewise Manasses sinnes exceeded , so as indeed wee know not how a man should commit more almost : yet when he humbled himselfe greatly , ( for he had great sinnes ) God receiued him to mercy , and restored him to his Kingdome ; so as when we read of his sinnes , how he filled Ierusalem with bloud , &c. one of vs would haue beene ready to haue said , What , Lord , wilt thou forgiue this man and set him in his Kingdome , as if he had done nothing against thee ? To name no more than that in the 1 Cor. 6. 9. those monstrous and hainous sins there mentioned , as greater there cannot be mentioned , yet some of them that were guilty of them were receiued to mercy , such were some of you , but now are yee washed and iustified , &c. The vse shall be , that you would take heed how you limit the holy One in regard of his mercy , that he will goe so farre in pardoning and no further ; I dare boldly tell you , it is as great a sinne to limit God in his mercy as in his power ; as that was the sinne of the Israelites , when as they were to goe into the land of Canaan , they limited God , and thought hee could not bring them in because of so great walls and great Gyants , &c. and so take you heed lest you limit his mercy , as that when your sinnes are such sinnes of so hainous a nature as that he will not forgiue you . How did Dauid when he had committed the great sin with Bathseba , &c. and so Peter that stood in the same termes with Christ that hee did before ; and if you cannot bring your hearts to thinke this , then goe beyond your owne iudgement by faith , for this is it that hindreth vs from beleeuing , that wee draw a scantling of the Lord by our owne phantasies , whereas he sayes , That his thoughts are aboue our thoughts in pardoning , Isaiah 55. Another point that I will deliuer from these words is this , that The way to haue a sinne forgiuen , is to aggrauate it , not to extenuate it . Samuel here you see , when hee goes about to comfort the people , he aggrauates the sinne , but withall aggrauates Gods mercies , and so comforteth them ; so that the best way to haue a sinne forgiuen , is to confesse it to the vtmost . First , it puts a man into such a disposition as God hath promised forgiuenesse vnto , for then we come to see the vilenesse of our selues that wee cannot stand vpon our owne bottome , but are empty of all , and without God must perish , and so are drawne from our selues and all in vs , to rest no more vpon our selues , but vpon God alone . Secondly , besides , the more particularly sinne is confessed , the more glory ariseth to God , and shame to our selues . And againe , it strengthneth vs against sinne another time , a full confession of any sinne is a great preseruatiue against it , when a man hath looked round about any sinne , and considered all the particulars of it , it shuts vp all waies to the sinne , whereas otherwise , when men confesse by halues , they liue in some way of sinning . The vse is , to teach you not to extenuate your sins , but to confesse them to the vtmost ; and this you had need bee exhorted vnto , for I doe not know a duty more hard than this , though you may thinke it easie ; men are loth to confesse their sinnes , because men are loth to leaue their sinnes ; till they meane to leaue it , they extenuate it ; if men will keepe any reseruation , and are not willing perfectly to forgoe all , they will not confesse them fully . Againe , men want light to see sin fully , for we see sin in the circumstances of it no further than wee haue light lent vs from the Holy Ghost ; as the light is brighter and brighter in the house , the more clearely doe we discerne the lest motes , so here . Againe thirdly , there is a selfe-loue in euery one , and therefore while we looke on sinne as our owne , we are ready to fauour it ; as Iuda , whilest hee looked on the adultery , as in his daughter , he iudged it worthy of death , hee would haue her burnt , but when it came to be his owne sinne , then the case was altered : so Dauid would haue had the man put to death that tooke his neighbours sheepe , but when it came and proued to be his owne case , God was faine to take a great deale of paines to humble him , and to make him confesse it ; and therefore aggrauate your sinnes in your confessions , saying , I haue had these and these meanes , I haue sinned against the great light againe and againe , and brake the couenant that I haue made with God , and know that this way you cannot exceed , If our hearts condemne vs , God is greater than our hearts ; let vs take a man that apprehends his sinne most fully , yet God conceiues more fully of it , so as we in our thoughts cannot reach to what hee seeth sinne to bee : and herein you had need take paines and search diligently , for many sinnes that are great sinnes will appeare at the first to be but small ones , as this sinne of theirs , they thought it but a small matter at the first , it was but chusing of a King that was not any where forbidden , and yet Samuel tels them that therein they had first cast away the Lord ; secondly , they cast away Samuel and the Lord in him ; thirdly , they had put trust in Kings : And so Dauids numbring of the people seemes to be but a small thing , a thing not in it selfe vnlawfull for a King to see what strength hee hath to encounter an enemy , but Dauid hee knew his owne heart , he knew his owne ends , then he cries out he had done exceeding foolishly ; know this therefore that this yee ought to doe , and that the more ye see sinne abound , the more ye will see grace abound , and so you will loue the more , and prize Christ the more , and bee more humble and content with any condition . Againe obserue , One sinne makes much way for another . This sinne of theirs had well nigh drawne them to a departing from the Lord , now were they in the high way to slip from the Lord quite away . The reasons are ; first , because euery act intends the habit of sinne , as when any thing is acted it increaseth the habit with which it is acted ; as euery act of grace strengtheneth the habit of grace , so sinne makes the flesh to rise aboue the spirit , to get it vnder , and so at last to get the victory . Because euery sinne weakneth that grace which should resist it ; as in a disease there is not onely a thing contrary , with which health is to wrastle , but something also which weakneth the strength by which health should resist ; and so doth sinne ( especially great sins ) seaze vpon the strength , takes away the rectitude of iudgement by which we should resist ; if it be a great sinne , it workes as a great disease which seazeth vpon the principal part , and therefore is often little felt ; a small sinne is as a small wound , which wee may easily feele , because all else is in health , but a great sinne is as a blow vpon the head which amazeth vs. Againe , committing a great sinne discourageth us from comming to God for pardon , and makes vs bold to goe on , and seeing wee are ouer shooes , we are willing to goe on and be ouer boots too . Aster commission of a great sinne , God giueth Satanleaue to take possession of a man , as Satan got possession of Saul by his enuy at Dauid ; an euill spirit ( as is said ) fell vpon him , and he would haue killed Dauid ; and so Iudas , after his resolution to betray his Master , the Deuill entred into him , and would not suffer him to continue there , but to hang himselfe , and therefore take heed of falling into sinne , for then ye are tanquam in pracipitio , so as you cannot stay your selues , as in a quicke-sand you sinke deeper and deeper ; and therefore deale with sinne as you would deale with poison , which a man will not let alone to lye long in his body , but he will take an antidote against it as soone as he can . Another point we may obserue is this , that Discouragement and too much feare are great meanes of our departure from God. Feare not , turne not aside from following the Lord , &c. There are many things which keepe vs off from comming to God ; first , our strong lusts , not willing to giue ouer all , nor yet to doe all . Secondly , our deferring of repentance , we can doe it as well hereafter , but the greatest hinderance of all other is that which wee haue now named : Many will say indeed , to enioy the fauour of God is a comfortable thing , and to haue assurance of our sinnes being forgiuen , but I haue little hope of this , I haue such a nature , and I haue fallen often , and haue so much hardnesse of heart as God will neuer receiue mee , and so men sit downe discouraged ; and this must needs hinder in many respects . First , because it takes away all alacrity , for what a man hath no hope to bring to passe , he will neuer goe about it ; so a scholler , if hee hath no hope to get learning , will giue ouer studying ; take hope away , and take away all endeuour , nay take away all desire , which is more , for what is out of a mans hope a man desires not , for obiects they worke when they lie neere the faculty , euen as fire neuer worketh till the fuell be nigh it , and the loadstone till the iron be put to it : things that are afar off , we haue little desire to : as now to instance ; the condition of Kings , though it be a thing most desireable , yet seldome men actually desire it because it is out of their hopes , and therefore when men are discouraged , as thinking they shall neuer haue such a lust mortified , they sit downe without all desire or endeuour : and so when men looke on the Lord as on a strict and seuere Iudge , it causeth strangenesse in them ; they will not come at him , but they will bee content with that liberty which they may enioy without him , as beggers when they see they cannot better their condition , content themselues with what they are , and that liberty which they doe enioy ; and so men being discouraged from going to God , they turne and rest on something else , for the heart will haue some liberty . Againe , when we come to the Lord , Satan he casts in all these feares , hee musters vp all obiections , but the Spirit you see saith , Doe not feare ; now whether will you take part with Satan or the Spirit ? If men bee humble , Christ saith likewise , Come to mee and you shall haue ease , all ye that are weary and heauy laden ; let them not thinke that their sinnes are a burthen that will breake their backs , if they come to him , and so the Iaylour hee trembled and thought himselfe vndone , but Paul told him of the Lord Iesus , in whom if hee beleeued he should be saued ; it is good for vs to consider what Satans end is , in casting in such obiections , as about the hardnesse of our heart , &c. his end is to discourage you . Q. But you will say , how shall I know when such obiections are from Satan , they may arise from a right iudgement of what mine estate is ? A. Ye shall know it by this , if they put you off further from the Lord , and make the heart listlesse to what it should apply it selfe to , as Prayer , Repentance , then it is from Satan . In that when the people had here committed this great sinne , and Samuel bids them not feare ; they might haply aske him , what would you haue vs doe ? then hee saith , Turne not aside from following the Lord your God , but serue him with all your hearts ; I raise this sixth Doctrine , that When a man hath committed any great sinne , it is his duty , his best and wisest way to come in presently and turne to God. The Spirit here by Samuel commands it , and therefore it is their duty , and what hee commands it is best and the wisest course to take ; the reasons of it are . Because the heart immediatly after the sinne committed begins to contract hardnesse , and the longer it goes without returning , the more hardnesse it contracts , but presently after it is more sensible ; and therefore a wound that is taken presently is the sooner healed , and the smart will be the lesse , so it is in sinne . By committing one sin we are exposed to greater , for it is like the breaking downe of the walls , which the longer they lie , the breach not made vp , the more enemies may come in ; there is a gap made , which if it be not stopped , will let the good cattell out and the euill cartell in ; see this in Dauid , if he had humbled himselfe and renued his repentance , he had preuented that murder , and making Vriah drunke , &c. but he let the gap lie open , and see what a troope of sinnes came in : see this also in Asa , his making a Couenant with the King of Aram , and rested on him , at the beginning of the Chapter : but now if hee had humbled himselfe , all the rest that followes had beene preuented , but he did not so , and then followes putting the Prophets in prison , oppressing the people ; when he was sick , seeking to the Physicians , for he grew worse and worse , his end was not answerable to his beginning , though he was a good man ; and Peter now on the other side , because hee humbled himselfe , he presently was receiued to mercy , and preuented all . The longer ye lie in a sinne vnrepented , the greater the sinne is , because you abuse Gods patience the more ; for hee considereth euery houre , and it is not slacknesse in him that hee forbeares you , but patience ; which you abusing , adde vnto his wrath euery minute . The same duties lie vpon you that did before , which you ought to performe , and your sinne is no priuilege for the omission of them , and therefore your best way is to turne , and not to goe on in your sinne . Ob. But you will say , Must a man come in presently into the presence of God after hee hath so grosly offended him ? Answ. Ye may and ye ought to doe it , but not with that disposition remaining in your heart , wherewith you commit the sinne , but with an heart humbled , conuerted to God , stricken with the sense of its sinne , promising new obedience , and thus to come in presently is no absurdity . If a Rebell , presently after his rebellion , comes indeed with a sword in his hand into the presence of a King , let him not looke for pardon : if with meeknesse and a rope about his necke , he may : yea and I adde this , that the heart is sooner turned if you take the aduantage of it presently after the sinne is committed . There are two obiections in this case : Ob. First , you will say , my heart cannot be presently humbled enough , to which I answer . A. That God stands not vpon the measure of humiliation , so as to reiect thee , but if it be in sincerity , if thou knowest and seest the sinne thou hast committed , so as thou art vile in thine owne eyes , and art resolued not to returne to it againe ; if this bee in sincerity , though in neuer so small a measure , the Lord accepts thee . Againe , Secondly know , that thou canst not be humbled as thou wouldest at the first , adde therefore to thy humiliation afterwards , as Dauid when he said , Lord , I haue sinned , God forgaue him , though he was not so much humbled as afterward . Ob. 2. Againe you will say , it may be my sin is not healed yet , then indeed I may come with confidence , and yet my heart may bee as false as euer . A. I answer , that men are first to seeke pardon , and then prepare for healing afterward , for this is a sure rule , that there is no sinne healed till there is an assurance of forgiuenesse . The Lord , as he washeth away the guilt , so he healeth the staine , and giues a new Spirit , for this is his Couenant , Ierem. 31. Ezech. 36. I will forgiue their sinnes ; and what then ? and giue them new hearts . We are all deceiued in this , that we thinke when as we take a purpose with our selues against a sinne , that all is then done , but it is not so ; as a man that hath a running issue in his body , it is not enough for him to say , I will not haue it thus , I desire it should not bee , I purpose it shall not , but hee must vse meanes to heale it . To conclude , when any haue fallen into sinne , I say vnto them , as Samuel here , Continue yee to serue the Lord , doe you thinke to mend the matter when you are out of the way , by going on or standing still , but returne rather and serue the Lord , for hee is the same Lord still , and there is the same bond still that binds you to serue him . And againe , what will you doe , goe some whither else , ( for you must haue a being ) will you goe to the creatures to get rest from them , they are vaine , they will not profit you nor deliuer you : but you will say , whither then ? why , to the Lord , but what hope is there that hee should accept vs ? why , the Lord will not forsake his people . He is still the same God , hee will not forsake his owne , as a father will not forsake his child ; and secondly , hee will not for his Names sake . Lastly obserue hence , that The sins which we commit make no change in the Lord. No substantiall change ; they may make him angry as a father may be with his son , and that so as they may feele the effects of it , but yet he is the same God still ; for First , It is not the slipping into great sinnes that breakes the couenant or makes it void ; there is nothing that makes a bill of diuorce , but an vtter turning away from God. Againe secondly , God is the same , and you are the same ; your hearts are the same to him , the same bent of minde , the same frame of heart remaining in you still , ye are his seruants still , and he is the same ; vpon the same grounds that he chose you first he loues you still , sinnes worke no substantiall alteration ; he chose you freely because he would , and therefore as there is a transient act of sinne passed from you , so a transient act of punishment may passe from God ; for as your hearts are the same for substance to him as before , so is Gods to you . The vse is , that you would not thinke when you haue sinned , that the Lord will reiect you . Our Sauiour Christ shewes the same by the parable of the Prodigall : they in the house did not thinke that such a sonne should haue had such entertainment when he had spent so much , that his father would haue giuen him such an answer , to fall vpon his necke , to bee so glad of him ; by that our Sauiour expresseth how willing God is to receiue sinners . Dauid had no sooner said , I haue sinned , but God said , I haue put away thy sinne ; and so Peter after his deniall , Christ looked on him with the same familiaritie as he did before . Onely doe not thinke that God will hold the wicked innocent ; if ye haue false hearts , then ye shall not be forgiuen . If the Lord be so ready to receiue men after they haue offended him , consider how worthy of vtter destruction they are that will not turne to him ; if God should say to any man here , Thouhast committed this sin against me , yet come in , there shall be no hinderance of my part , vnlesse the stubbornnesse of thine owne will hinder thee , who would not say that he that should refuse were worthy to be condemned ? Christ is said to come to render vengeance to those that obey not the Gospell , and therefore Samuel addes this in the end of all , if they would for sake the Lord , know that you and your King shall perish . FINIS . Notes, typically marginal, from the original text Notes for div A10018-e350 Obiect . Ans. Obiect . 1. Answ. Obiect . 2. Answ. 1. Answ. 2. Answ. 3. Quest. Answ. 2 3 1 2 3. Notes for div A10018-e1950 Signe . Simile . Simile . Simile . 2 3. 4 Quest. Answ. Vse . 1. Quest. Answ. Quest. 2. Answer 1. Answer 2. Answer 3. Answer 4. Vse 2. Vse . 3. Notes for div A10018-e4580 1 2 Obiect . Answer 1 2 4 Notes for div A10018-e7040 Coherence . 1 Diuision . 2 3 Simile . Why sins are most taken notice of in Gods children . Simile . Vse 1. Vse 2. Consideration necessary to exact walking . Consideration what . Three things in consideration . 1 The mind dwels on the action . 2 To compare it with the rule . Prou. 4. 26. Pondering , what . 3 To resolue vpon the practice of it . Motiues to consideration . 1 It is an excellency proper to man. Simile . 2 It perfects the soule . Vse . Inconsideration , the cause of errors in our liues . Simile . Simile . The vnder-faculties stubborne to spirituall things . Simile . The best study what . Simile . Simile . Generall considerations . Deut. 29. 4. Mark. 6. 52. 2 Tim. 2. 6. Quest. Answ. We need not to consider euery particular action in our way . Simile . Simile . Too much consideration of outward things . Prou. 31. Madnesse what . Luk. 15. Doct. It is a Christians duty to walke exactly . To walke exactly what . Simile . Precisenesse commended by the Apostle , condemned by the world . Simile . Three things in exactnesse . 1 Looke to the whole rule . 2 Goe to the vtmost of euery command . Matth. 5. 3 Do it at all times . Exactnesse required in three respects . 1 In regard of the person . 2 Pet. 1. Image of God what . Cant. 4. 7. Simile . Simile . 2 In regard of the actions . Circumstances must be good in a good action . 3 In regard of others . Iames 1. vlt. Quest. Answ. How this precept of exactnesse is to bee kept . Reasons why Christians should walke exactly . Reason 1. Else there will be a breach betwixt God and vs. Simile . Simile . Reason 2. Else what a man doth , is for himselfe and not for the Lord. Reason 3. Else it argues a man is not in Christ. Gal. 5. Simile . To be ouercome what . Simile . Reason 4. Else no meanes can be profitable . Simile . Vse . To labour for this exactnesse . In keeping the Sabbath . In Prayer . In receiuing the Sacrament . In our particular calling . In Recreations . The power of Religion what . Iam. 2. Simile . Simile . Instances of exact walking . Instances of those that walked not exactly . It is wisdome to walke exactly . Simile . The properties of wisdome . 1 To direct all actions to an vniuersall end . Note . The cause of errours . Errour about the end the greatest . 2 To put a man vpon practice . Difference betweene prudence and other arts . How men are to be esteemed . 3 To looke to euery part of his businesse . 4 To looke on the inside of things . Simile . Simile . Notes for div A10018-e10200 Obiect . Answ. Obiect . Answ. Obiect . Answ. Doct. Reason 1. Vse . Quest. Answ. Quest. Answ. Quest. Answ. Quest. Answ. Simile . Simile . Doct. 2. Reason 1. Reason 2. Reason 3. Reason 4. Vse . Doct. 3. Reason 1. Reason 2. Reason 3. Vse . 2 3 1 Iohn 3. 20. Doct. 4. Reason 1. Reason 2. Reason 3. Reason 4. Doct. 5. 1 2 Reason 1. Quest. Answ. Doct. 6. Reason 1. Reason 2. 2 Chron. 16. Reason 3. Reason 4. Ob. Answ. Ob. Answ. Answ. 2. Ob. 2. Answ. Doct. 7. Reason 1. Reason 2. Vse . Vse 2. 2 Thes. 1. 
A87251	----	The Independants declaration delivered in to the Assembly. By Thomas Goodwin, William Greenhill, William Bridge, Philip Nie, Sydrach Simpson, and William Carter. Declaring their grounds and full resolutions concerning church-government. This text is an enriched version of the TCP digital transcription A87251 of text R201707 in the English Short Title Catalog (Thomason E399_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 12 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A87251 Wing I148 Thomason E399_1 ESTC R201707 99862207 99862207 114358 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A87251) Transcribed from: (Early English Books Online ; image set 114358) Images scanned from microfilm: (Thomason Tracts ; 63:E399[1]) The Independants declaration delivered in to the Assembly. By Thomas Goodwin, William Greenhill, William Bridge, Philip Nie, Sydrach Simpson, and William Carter. Declaring their grounds and full resolutions concerning church-government. Goodwin, Thomas, 1600-1680. Greenhill, William, 1591-1671. Bridge, William, 1600?-1670. Nye, Philip, 1596?-1672. Simpson, Sidrach, 1600?-1655. Carter, W. (William) [2], 6 p. Printed for B.T., London, : in the yeer. 1647. Annotation on Thomason copy: "July 17". Reproduction of the original in the British Library. eng Church polity -- Early works to 1800. Independent churches -- England -- Early works to 1800. Dissenters, Religious -- England -- Early works to 1800. Congregationalism -- Early works to 1800. A87251 R201707 (Thomason E399_1). civilwar no The Independants declaration delivered in to the Assembly.: By Thomas Goodwin, William Greenhill, William Bridge, Philip Nie, Sydrach Simps Goodwin, Thomas 1647 2066 2 0 0 0 0 0 10 C The rate of 10 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Emma (Leeson) Huber Sampled and proofread 2007-10 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE INDEPENDANTS Declaration DELIVERED IN TO THE ASSEMBLY . BY Thomas Goodwin , William Greenhill , William Bridge , Philip Nie , Sydrach Simpson , and William Carter . Declaring their Grounds and full RESOLUTIONS CONCERNING Church-Government . LONDON , Printed for B. T. in the Yeer . 1647. A Copy of the Independants Declaration to the Assembly of Divines . TO make known what ever we hold , concerning Church-government , as wee have had publique testimony in this Assembly , so we have manifold instances and evidences of it ; Witnesse that constant , free , and open expressing our selves upon all occasions , and in all questions propounded to the debate , with offers to give an open Account at any time , in what ever should be asked us by any Brother . Our proffering divers times to bring in Propositions , stated to our sense for the dispute , and when we were made a Committee to that purpose , in the point of Ordination , and did bring our Iudgements concerning it for a dispute , It was laid aside . And at another time , when we our selves brought in Papers , giving the state of the question , about that extraordinary way of Ordination , which were read , and returned back unto us , it being publiquely professed that that was not an allowed way and course of this Assembly , for any of the Brethren to bring in papers , unlesse they were made a Committee by the Assembly it selfe . And so we were prevented of doing the like for time to come . Likewise our frequent complainings of the stating of questions , so that we could not fully argue for our Iudgements , wee being bound up to the questions as stated by you . The usuall answer to our Complaints herein being , That the Assembly sate not to argue the opinions of a few men , but if wee had any thing to say to the assertion brought in , we might . As also our earnest contending to have some questions ( which you all know are the greatest and most fundamentall points ) fairly disputed and debated , is a sufficient testimony of this our willingnesse . As in the entrance into the dispute of Government , the first day , we pressed the handling of this , That there is a platform of Government for the Churches , under the Gospel , laid down in the Scripture , and desired to have discussed , what are the sure and certain wayes , whereby wee may judge what of Government is held forth Iure Divino therein , which should have been fundamentall to all the disputes that were to follow : and this was professedly laid aside by you , which therefore in none of the subsequent debates , we could renew , and thus Arguments were cut off , It being that great and necessary Medium , by which the patticulars should be confirmed , and in a manner the whole controversie decided ; the greatest difference that were likely to grow betwixt us , being this , That the forms of Government , you pretend to , and we deny , are asserted to be Iure divino . In like manner , that other next great question , about the intire power in Congregations , that have a sufficient Presbytery for all Censures , which as it is in order the first that presents it selfe for discussion ( as was urged ) so also it is one of the greatest points in difference betwixt us & you : Yet the debate of this was not only denyed the first place in the dispute , but was to this day declined by you ; Although to have it argued was contended for by us ▪ and not by us only , but by many of those , that are for a subordinate government thereof to Synods . And though earnest desires and motions for it were renewed and inculcated , yet were they as often laid aside . Yea and this , although it was once expresly commended by the grand Committee of the Hon. Members of both Houses , joyned with twelve Divines of the Assembly , to be next disputed , as the best means , both of expedition , and of ending the Controversie . And over and above all this , to argue this our willingnesse to dispute our way , In the aforesaid Honourable Committeee appointed by an Order of the Honourable House of Commons , to find out wayes , of accommodating different Iudgements in the Assembly , the Sub-Committee of Divines , consisting of two of us , and foure others , appointed by that Honourable Committee to prepare wayes and Propositions of Accommodation , brought in the main and most of what practically we desired , and we therein added , That if such a liberty shall seem in the wisdome of this Honorable Committee , to be so prejudicical to the peace of the Church as not to be permitted , we humbly desire , the doctrinall principles wherein we differ about Church-Government , may be taken into serious consideration , and some other way of accommodation in practise thought upon , as shall seem fit to this honourable Committee : and this was presented to that honorable Committee and those twelve of the Assembly , to be transmitted , whether to the honorable Houses , or the Assembly as they should think meet . After this , when upon occasion of something brought in by one Brother , and entertained , we took hold of that example , and one of us , with consent of the rest , brought in 7 Propositions , which contained matter of difference betwixt us , professing , That if this Reverend Assembly would debate them , or any one of them , we would bring in more , untill we had brought in all the Frame , and the Assembly themselves should pick and chuse what they would debate , & what not . But these Propositions were rejected with a refusall to debate any one of them . And after all this , though the main parts of a Presbyteriall government ▪ had been then voted by the Assembly , and sent up to the honorable Houses ( as , namely , that about Ordination , and the Presbyteriall government over many Congregations , as also concerning the Subordination of Nationall , Provinciall and Classicall Assemblies ) and there was not much remaining about Church-government , to be concluded in this Assembly : yet this Reverend Assembly requiring , ( by occasion of a book published , that reflected on these proceedings , that we had no hand in nor knowledge of ) a whole Frame of Government , with the grounds and reasons thereof , to be brought in by us , and voted us hereto to be a Committee , we yeilded our selves to be a Committee to bring in part by part , in like manner as the Presbyteriall Government was brought into the Assembly , and disputed : but that was not accepted . And then it being said , that there was something in Church-government , remaining undiscussed , and unresolved ; and it being further alledged that the Assembly had not sent up all that which they had concluded , but meant to present an entire Frame and Body to the Honourable Houses : And that we might take away all occasions of any such jealousies that we were unwilling to discover what we held ( which were commonly in mens mouths abroad ) we yeilded to be a Committee , to bring in the whole to this Assembly , though upon all the fore-mentioned disadvantages , & were purposed & resolved amongst our selves so to do , and that in as convenient a time as a work of such a compasse could , ( in such a manner as was proposed by you ) be dispatched by us . And as in the debate about making us a Committee , the Assembly would not declare ( though pressed by us ) what they would do with that Modell , and those Reasons we should bring in ; so the voting of what yet remained in Church-government , was hastened by you . And when not long after , upon occasion of the debate of one particular point , in which we differed from this Assembly , we moved it might be deferred , because we should present our Judgements and Reasons about it , with the rest , ( for therein lay that which we accounted the favour of being made a Committee by you ) it was publiquely answered , that therefore the Assembly should the rather go on to the concluding of it , because we intended to bring it in ; and before we could dispatch that Body we intended , so as to report it unto you according to your order ; ( the collection of the materials whereof , spent us two or three months , and we could not obtain the liberty to bring in any thing but the whole ) this Assembly had presented to the honourable Houses , as well what had been sent up by peeces afore , as what was since concluded , in one intire Frame . By all which we perceived , that that which was the main end and use of presenting such a Modell to this Assembly , would be frustrated . And furthermore , we having given in ( as this Assembly knows ) but two heads of dissenting reasons : The one against the Presbyteriall government over many Congregations : The other against the subordination of Synods . By the successe of the latter we see , that this Assembly can assume the liberty ( if it so please ) to reserve those we shall now present , unanswered , as they have done those our dissenting Reasons against subordination of Synods , although it contain a great and main part of that wherein we differ , as also is of all other , the greatest moment , both to this Church and State , and hath been given in to this Assembly ten months since , and their votes concerning these Subordinations , as long since presented to the honourable Houses , but have not been answered by any reply brought into this Assembly , and so not ready to have been sent up to the Hon. Houses . And if These we might now bring in , should be undertaken to be answered by this Assembly , yet we still retain the sense of so much remedilesse prejudice , by being bound from replying again , as doth make us justly wary : we may for ever lie under whatever mis-interpretations may happen , ( suppose but through mistake of yours , or imperfection of our expression ) without clearing our meaning , and wee may be bound up from further urging or driving home that wherein the strength of any argumenr lies , if the dint thereof should be avoided by some specious diversion . And although our former Reasons given in after dispute to both the honourable Houses , according to their Order , were therefore not our own , but to be disposed of according to their appointment ; yet what we should now give in , we conceive to be in our own power . Upon these considerations we think that this Assembly , hath no cause now to require a Report of us , nor will that our Report be of any use , seeing that Reports are for Debates , and Debates are for Results to be sent up to the Honorable Houses , who have already voted another forme of Government then what we shall present . However it may be of more use some other way , which by this course may be prevented , And therefore we are resolved to wait for some further opportunity to improve what we have prepared . FINIS . 
A85434	----	Encouragements to faith Drawn from severall engagements both of Gods Christs heart to receive pardon sinners. By Tho: Goodwin, B.D. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85434 of text R200346 in the English Short Title Catalog (Thomason E307_18). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 71 KB of XML-encoded text transcribed from 19 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85434 Wing G1242 Thomason E307_18 ESTC R200346 99834910 99834910 171544 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85434) Transcribed from: (Early English Books Online ; image set 171544) Images scanned from microfilm: (Early English books, 1641-1700 ; 2429:11) Encouragements to faith Drawn from severall engagements both of Gods Christs heart to receive pardon sinners. By Tho: Goodwin, B.D. Goodwin, Thomas, 1600-1680. [2], 34 p. printed for R. Dawlman, London : 1645. The words "Gods Christs" and "receive pardon" are enclosed in brackets on title page. Also bound with some copies of Wing G1229. Annotation on Thomason Collection copy: "Octob. 28th". Appears also at reel 1886 as part of Wing G1229. Reproduction of original in: New College (University of Edinburgh). Library. eng Faith -- Early works to 1800. Forgiveness of sin -- Early works to 1800. Sermons, English -- 17th century. A85434 R200346 (Thomason E307_18). civilwar no Encouragements to faith. Drawn from severall engagements both of Gods Christs heart to receive pardon sinners. By Tho: Goodwin, B.D. Goodwin, Thomas 1645 13758 4 5 0 0 0 0 7 B The rate of 7 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion Encouragements TO FAITH . Drawn from severall Engagements Both of GODS CHRISTS HEART To Receive Pardon SINNERS . By THO: GOODWIN , B. D. LONDON , Printed for R. DAWLMAN , 1645. JOHN 6. 37 , 38. All that the Father giveth me , shall come to me ; [ and him that commeth to me , I will in no wise cast out . ] For I came down from heaven , not to do mine own will , but the will of him that sent me . A Preface . THere are two Persons whom Faith hath to deal withall in seeking of Forgivenesse , and laying hold of Salvation , God the Father , and God the Son ; the holy Ghost being that Person that sets the heart a work to seek out for salvation , and reveales the love of them both . And therefore it is , that Grace and Peace ( which are the object of Faiths inquest ) are still wisht from God the Father , and God the Son ; so generally in all Epistles , excepting that of the Revelation , given immediately by word of mouth from Christ himselfe . And accordingly when Faith comes to treat with these two about the great businesse of Salvation , the first and maine thing that it is inquisitive after , is , What their heart and mind is , and how they stand enclined towards the receiving and pardoning of sinners : it listens most to heare something of that : and when a mans heart , through faith is fully & throughly perswaded of it , then he is fully won . Hence , because the Scriptures were written for our comfort , and so , fitted to , and for the workings of faith ; therefore they were so written , as especially to bring down and lay before us the Heart of God and of Christ : and so the maine thing they hold forth , is , the full intent and purpose both of God and of Christ to pardon and receive sinners : This is a faithfull saying , ( sayes Paul with open mouth ) that Christ came into the world to save sinners ; and this Christ himself every where indigitates ; and to hold forth this , is the scope of these words uttered by Christ himself . And such speeches do containe the very heart , marrow , and pith of the Gospel . And though the heart of a sinner will never be fully satisfied , till a perswasion be wrought , that God and Christ are purposed and willing to save a mans own self in particular , ( which perswasion is that which we call Assurance ) yet when once there is a through perswasion setled upon the heart , but of so much indefinitely and in generall ; that God and Christ are willing and fully resolved to save some sinners ( so that the heart does truly beleeve that God is in earnest ) this draws on the heart to come to Christ , and is enough to work faith of adherence , such , as upon which Christ will never cast us out ( as the Text hath it . ) The great businesse then for the working faith in men , is to perswade them of Gods good will and gracious inclination unto sinners , to beget in them good opinions of God and Christ this way ; Men naturally having hard and suspitious thoughts of both , as that speech of Christ Iohn 3. 17. implies , [ God sent not His Son into the world to condemne the world , but that the world through him might be saved . ] Christ would never have hinted such a jealousie , nor suggested such thoughts to mens minds , had they not been in them before , and this , to prevent and take off such jealousies . Men are apt to think , that God had a designe upon them as upon enemies , and laid but an Ambushment for their further condemnation , in his treaty of peace tendred to them by his Son . An example of which we have in Luther , who fell into such suspitions as these , for he misunderstanding some words he met with in the Epistle to the Romans , as they were rendred by the vulgar translation then in use , namely , these , that God sent his Son to declare his righteousnesse ( as they are by us translated ) he thought the meaning of them to have been this , to declare and set forth his judgement on the world , ( so he interpreted [ adjustitiam suam . &c. ] ) The truth is , the jealousies of mens thoughts herein were those that have put God to his Oath , [ As I live , I will not the death of a sinner , &c. ] so also Heb. 6. 17. Men do not so usually question the power of God , he is able enough to save them they think ; he is able to engraft them in ( as the Apostle speakes to the Jewes , Rom. 11. 23. ) but all their doubts are about his Will . Gods will was the Fountaine and spring of our salvation , in the contriving of which he wrought all things according to the counsel of his own will , ( as the Apostle to the Ephesians speaketh ) and in another place it is said , He will have mercy on whom he will , &c. and therefore the great queries in our hearts are concerning the will of God towards us . The words of the Text opened . NOw these words of my Text do hold forth the full willingnesse of both these two persons , both of God and of Christ : 1. Of Christ , he here professeth himself willing to entertain all that will come to him , [ He that will come to me , I will in no wise cast out . ] Which words are not to be understood , as if spoken only of casting out them that are already come unto him , as if they were only a promise against being cast off after being received ; and so intended against feares of falling away : but they are chiefly intended as an invitement to all that are not yet come , that they would come to him , and so , to expresse how ready and willing he is to entertain all commers , as one who sets his doores open , keeps open house , and beats back none that would come in , [ Him that commeth to me , I will in no wise cast out . ] And though it may seem to be but a slender and sparing expression of his readines to entertain such , to say only [ I will not cast them out , ] yet though he speaks with the least , yet he will do with the most , he being abundant in goodnesse and truth , and one that is better then his word in the performance . As when he sayes , he will not despise a broken heart , is that all the esteem he will manifest to such a heart ? Oh no , it is the most welcome thing , and endeared frame of spirit that can be in any creature . His meaning is to shew what he elsewhere sayes of a meek spirit ( which is all one with a broken heart ) that , with God it is of great price , for so in Isaiah he expresseth himself , I that inhabit eternity , with whom will I dwell ? with a spirit that is broken and contrite . He useth also this expression of not casting them out , in relation , and for a more direct answer unto the feare which he knew usually possesseth the hearts of poor sinners when they are about to come to him ; they fear he may reject them , they know not their entertainment , their welcome . To meet with this Scruple , he sayes , [ I will not cast such out ] choosing rather thus to remove the doubt that is in their hearts , then to expresse the fulnesse of his own : the Scriptures speaking potius ad cor nostrum quam cor suum , rather unto our hearts , then fully what is in his own , ( which can never be done . ) And yet even in this diminutive expression , there is that inserted , which argues not only a willingnesse and readinesse , but a resolvednesse joyned with the greatest care and faithfulnesse that can be , [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ] I will [ in no wise ] cast out . We may see his heart through this little crevis : he doth herein as a faithfull man , who to give the more full assurance puts in some binding word into his promise , as [ I will at no hand , or in no wise faile you . ] Thus does God also in that known Promise , Heb. 12. 5. ( to the hornes of which sanctuary many a soule hath fled for refuge ) I will never leave thee , nor forsake thee , where there are no lesse then five negatives to bind and assure it , I will not , in no wise , ( &c. ) leave thee . Now this willingnesse of his , on his part , Christ shewes by two things : First , by that great journey he took , from heaven to earth , and that to no other purpose but to save sinners . For this ( sayes he ) did I come down from heaven . Great actions of one who is wise , must answerably have great ends ; now this was the greatest thing that ever was done , that the Son of God should come from Heaven . And when there can be but one end of an action so great ; that end must needs be accomplished , or else the action is wholly in vain . Now in comming down from heaven , he could have no other end but the saving of sinners , he could have no other businesse to do , that he did here ; therefore the Scriptures put his comming into the world wholly upon this , to seek and to save that which was lost , and do attribute his taking upon him the likenesse of sinfull flesh to have been [ for sin ] so Rom. 8. though other ends might be supposed , and were accomplisht by the assuming mans nature , yet he had no other end of taking fraile flesh , especially there could be no other end of his dying , but meerely and only for sin : Iohn 12. 24. he sayes , If he had not fallen to the ground and dyed , he had then remained in Heaven alone , and no sinners had come thither : that therefore they might ascend to heaven , he descends from heaven , I came down from heaven , &c. Secondly , He demonstrates his willingnesse by this , that his Father had sent him on purpose to receive and to save sinners : I come ( sayes he ) to do the will of him who sent mee : and Iohn 8. he sayes [ I came not of my self , but ( my Father ) he sent me ] And if he were sent by his Father to this end ( as he affirmes he was , and as by the coherence appeares , for he makes it the reason why he will cast none out ) then certainly he will faithfully do the work he was sent for : In Heb. 3. 1. he is called the Apostle of our profession [ Apostle ] that is , one sent , so the word signifies ; and what followes ? who was [ faithfull to him that appointed him . Now upon these considerations , Christ tells you that you may build upon him , that you shall certainly find him willing . 2. For his Fathers willingnesse , he tels us we may be much more confident of it : for he puts his own willingnesse and all upon that : Him ( sayes he ) that the Father gives me , shall come to me ; and him that commeth to me , I will in no wise cast out . For I came down from heaven , not to do my own will , but the will of him that sent me : and this is the Fathers will that hath sent me , &c. In which words you may observe both wherein he declares his Father to be engaged , and how much . First , Wherein : and that by two things : 1. That he sent him to that end , and so , it is his Fathers businesse more then his own . So also Luke 2. 49. he expresseth himself : [ Shall I not do my Fathers businesse ? ] as elsewhere in Isaiah he is called his Fathers Servant in it , and Iohn 5. 36. he makes it his Fathers work . Secondly , that he in a solemne manner gave unto him them whom he would have to be saved , with charge to lose none [ All that the Father hath given me shall come unto me : ] and this is his will , that I should lose none , but give him an account of every soul of them at the last day . They are given him as jewels , and as his Beniamins , to look to , and see to bring back and keep from destruction . Now whom he so solemnly gave to Christ to save , he will never cast away , when they shall come unto Christ . Then 2. he shewes how much , and how deeply , his Father is engaged , and makes it his Fathers will rather then his own : [ I come not to do my own will , but the will of him that sent me : ] The meaning whereof is , not to shew that he came unwillingly , or receives sinners unwillingly , but that his Fathers will was first in it ( as I shall shew anon , ) and so much in it , that ( if you will resolve it into its first principles Christs comming was principally to please his Father . It is such a speech , as that in Iohn 5. 22. [ The Father judgeth no man : but hath committed all judgement to the Son , &c. ] Not that God is not a Iudge as well as Christ , ( for Heb. 12. 23. he is termed the Iudge of all men ) but because all judgement is visibly committed unto Christ , therefore the Father is said to judge no man . So here , because the Fathers will is chiefe , and first in it , Christ therefore sayes , he came not to do his own will , but the will of him that sent him . And so you have the meaning of the words . The maine Observation out of the words : Demonstrations of Gods heart herein , from his engagements from everlasting : How his heart stood to sinners afore the world was . THE Observation , which I single out of these words to insist upon , is this , That Both God the Father , and Iesus Christ the Son are fully willing , and resolved to save sinners . 1. For God the Father , There are many Demonstrations of his will herein , that may be taken ab extra from his Oath , Word , Promise , &c. which I shall handle in another method : but those which I shall first hold forth , are more intimate and Intrinsecall , and homogeneall to the argument which Christ useth here in the Text , which we have seen ) to be these , that it was Gods will first , and Christs , but because it was his , ( I come not to do mine own will , ) and that it was he that dealt with Christ about it , and wrought him off to it , and made it his businesse ; ( but the will of him that sent me . ) So that the Demonstrations which I shall pitch upon , shall be drawn from Gods engagements , both from his transactions with Christ from everlasting , before he came into the world , and those that now lie upon him from Christs having fully performed what he sent him into the world for . And from either may be fetcht strong consolations , and confirmations to our faith , that Gods will must needs continue most serious and hearty to save sinners . Many other sorts of Demonstrations of this point might be fetcht and drawn from the riches of his mercy , lying by him to bestow on some great purchase : & on what greater purchase could they be bestowed , to shew forth the glory thereof , then upon the salvation & pardon of sinners ? But these also I shal at the present let lie by untold , having elsewere counted them up , and set them forth , such demonstrations being only proper to this Text , as argue an engagement of his will ; whereas all those riches of mercie that are in him ( although the moving cause of all ) might have for ever remained in him as his nature , without any determination of his will to save any man . When therefore a poor sinner shall heare ( besides the mercifull disposition of Gods nature ) that acts and resolutions of his will have past from him , about the pardoning of sinners , so as his will hath engaged all the mercies of his nature to effect it , this brings in strong consolation . Now the deepnesse of these engagements of his wil to pardon sinners , may be demonstrated , 1. From such transactions of his , as were held by him with Christ from everlasting ; which hath both put strong obligations upon him , and also argue him fully and firmly resolved to save sinners . Now all the particular passages of those treaties of his with Christ , about the reconciliation of sinners from everlasting , I have elsewhere also at large handled ; and therefore it is not my scope now to enumerate them . I shall now onely draw Demonstrations from some few of them , by way of Corollary , to help our faith in this point in hand , namely , Gods resolvednesse to pardon sinners . The first is drawn from this , That God the Father had the first and chiefe hand in this matter of saving sinners ( as I then shewed ) the project was his , and the first motion his . 1. The Project , he laid the plot of it , and contrived all about it , for the effecting of it . Therefore John 5. 19. Christ sayes the Son can do nothing of himself , but what he sees the Father do . 2. The first Motion was his , I came not to do my own will , ( sayes Christ ) but the will of him that sent him . Both which ( Project and first motion ) are shut up in that one sentence , Ephes. 1. He worketh all things by the [ counsaile ] of his own [ will . ] Now , for God thus to have the first hand in it , did put a great and deep engagement upon his Will in it . We see among men , the Projector and first motioner of a businesse is alwayes most forward in it ; because then it is most peculiarly his own ; and the greater will be his honour in the compassing of it . How many great affaires have been spoiled , because some men have not been the chiefe and first in them that affect the preheminence ? Now this honour God the Father may challenge , that he was the first in reconciling and saving sinners : It is therefore called Gods wisdome , Eph. 3. 10. and his purpose , Ephes. 1. 9. Gods righteousnesse , Rom. 1. 17. and the pleasure of the Lord , Isa. 53. Secondly , this Project and Motion did rise up in him unto a strong resolution and purpose , and to an unalterable decree to save sinners by Christ : so Eph. 1. 9. And 1. For his purposes , they are immutable . Would not Paul lightly alter purposes taken up by him , When I therefore was thus tamed ( sayes he , 2 Cor. 1 , 17. ) did I use lightnesse ? or the things that I purpose do I purpose according to the Flesh , that with me there should be yea , yea , and nay , nay ? Would not Paul ( I say ) alter his purpose because he preached the Gospel , and will God ( think you ) alter them who gave the Gospel ? no , it is the ete nall Gospel , Revel 14. 6. and God is of the same minde still , so it follows in that place to the Corinths , But as God is true ( or varies not ) so was our word to you , which yet is his more then Pauls , &c. 2. For Gods Decrees , ( whereof this was one , they are also immutable . The great Monarchs of the earth , the Persians , took to themselves the infallibility , that they would not alter the Decrees which they made : ( therefore when a thing was unalterable , it was said to be as the Lawes of the Medes and Persians ) which was to shew their greatnesse , and their wisdome , that they could so resolve , as no person or power whatsoever should be strong enough to cause them to change their resolutions : and yet , they were forced , though not to alter a former Decree , yet to give countermands unto it , ( as Ahasuerus did , and men do alter , because they cannot foresee all events , and so cannot make unalterable Decrees without prejudice . Therefore the Pope , who takes on him the style of Infallible , and so assumes to himself the highest prerogative that ever man did , yet of him it is said , Papa nunquam l●gat sibi manus , that he never binds his own hands by any Decree he makes , because he cannot fore see all inconveniences , notwithstanding what ever he assumes : But with God it is not thus , He is not a man that he should have cause to repent , for he knows and foresees all that can or will follow . Now 1. this immutability of his counsaile he shews by two oaths ; the first made to Christ , the second to us . 1. To Christ , Heb. 7. 21. This Priest ( Christ ) was made with an oath , by him that said unto him , The Lord sware and will not repent , Thou art a Priest for ever , &c. And this was from everlasting ; for then it was that Christ was first made Priest : Now then God foresaw that he could never have a relenting thought at the pardoning of sinners through him , this his Son would so satisfie and please him : and thereupon he sware . 2. To us , Heb. 6. 17 , 18. God willing more abundantly to shew unto the heires of promise the immutability of his counsaile , confirmed it by an oath : that by two immutable things ( in which it was impossible for God to lie ) we might have a strong consolation , &c. The thing I alledge this place for , and which I would have observed , is , that this oath is not mentioned as that now which makes God so immutable , ( though that be a truth ) But Gods oath is here made that whereby God did declare unto us the immutability of his purpose formerly and from everlasting taken up , and so that immutability of his counsaile was the cause of his oath , and that was to pardon sinners : for it is the Promise made to Abraham and his seed , that is there specified . Yea 3. God set his seale unto all , further to confirm it . He both sealed Christ to the work , Joh. 6. 27. and likewise sealed up in his Decrees the persons of those sinners that shall be saved . 2 Tim. 2. 19. The foundation of the Lord remains sure , having this seal , The Lord knoweth who are his . And if it were but a Kings seal , it could not be reversed , but this is Gods . Yea , he hath sealed up their sins also by and through Christ , Dan. 9. 24. never to be remembred or lookt upon more . Thirdly , God rested not in a Decree only , but entred into Covenant with Christ to save sinners by him , if he would die . This Covenant you have Dialogue-wise set out , Esay 49. Frist , Christ begins at the first and second verses , and shewes his Commission , telling God how he had called him , and fitted him for the work of Redemption , and he would know what reward he should receive of him for so great an undertaking : God answers him , ver. 3. and at first offers low , only the Elect of Israel . Christ who stood now a making his bargain with him , thought these too few , and not worth so great a labour and work , because few of the Jewes would come in , but would refuse him , therefore ver. 4. he sayes , he should labour in vain , if this were all his recompence : and yet withall he tels God , that seeing his heart was so much in saving sinners to satisfie him , he would do it however for those few , comforting himselfe with this , that his work was with the Lord . Upon this God comes off more freely , and openeth his heart more largely to him , as meaning more amply to content him for his paines in dying : It is a light thing ( sayes God to him ) that thou shouldest be my servant to raise up the tribes of Jacob , that is not worth the dying for , I value thy sufferings more then so , I will give thee for a salvation unto the ends of the earth . Upon this he made a promise to Christ , 1 Tit. 2. and a promise is more then a purpose . A purpose may be in ones selfe , as Ephes. 1. 9. but a promise is made to another . Now God cannot lie in himselfe , but most of all , not to his Son . A second sort of Demonstrations . The engagements of Gods heart to sinners , from , and upon Christs having dyed at his request . A Second sort of Demonstrations are drawn from Christs having already come and performed all this : for 1. Christ is now to be satisfied for that his dying , as well as he by his death had satisfied God : he is now to have his reward . God never set any on work , but he gave them wages . Thus unto Nebuchadnezzar he gave Egypt as his hire for his service at Tyre , and to Cyrus he gave hidden treasure . Now it is not Christs own glory that will satisfie him , for that he could have had , and never have dyed : there remains therefore nothing that can or will satisfie him , but to have the end of his death , To see his seed and be satisfied , and to see of the travaile of his soule : and to justifie many , as it is Isa. 53. He dyed ( as himselfe speaks , Iohn 12. 24. ) that he might not be alone in heaven : his desire is , that those whom he dyed for might see his glory . 2. If we consider the act it self , of delivering Christ unto death , there was not , nor could there ever be any thing more abhorrent unto God ; no act ever went so much against his heart : for if he be afflicted in all our afflictions , and doth not willingly punish the sonnes of men , neither wils the death of a sinner that deserves it , much lesse would he will the death of his own Son . Now what was there to sweeten the death and sufferings of his Son unto him , except his end in it ? ( for it is the end that sweetens and facilitates the meanes tending unto it ) Now the end of Christs death could be no other but to take sinnes away , and to procure the pardon of sinners , and so it must needs be infinitely delightfull unto him , and his heart strongly set upon it , seeing it did sweeten unto him an act otherwise so abhorrent , and of this end therefore it is impossible he should ever repent . Now Ephes. 5. 2. the very offering of Christ is called a Sacrifice of a sweet smelling savour : and what was it that made it so , but even the end for which it was done , ( and which is there put upon it ) that it was out of love unto us , and out of a mind to have sinners pardoned ; for else in it selfe it must needs have been abominable unto him . Agai 3. if at any time he would have repented him of his purpose , it would have been at the time of Christs being crucified , when he came to bruise him : then his heart would have recoyled , and especially when Christ poured out his soule with such strong cries and teares as he did . At other times in punishing but his children , we find , that when he comes to do it , his heart as it were fails him , as Hos. 11. 8. [ How shall I give thee up ? ] the rod falls out of his hand , and his bowels yearn within him ; yet he relented not when he saw the soule of his Ioseph in bitternesse , but still made an impossibility of it for him to avoid suffering , because his purpose was thereby to take sinnes away . Therefore Christs request was , Father , if it be possible , let this cup passe : The necessity lay only in Gods will in reference to his end , to forgive sinnes . If God would ever have relented or repented him of this purpose , it would have been then : we read of his repenting him of other of his works , but his mind is so fully carried to take away sins , that he did not then , or can ever repent of putting his own Son to death , for the effecting of it : To pardon sinners is more naturall to him , then to kill his Son was unnaturall . Now his end and purpose being thus fully set to pardon and save sinners , if he should be frustrated of this his end , he would then indeed repent him of using his Son as he had done . Nay , it is not only said , that he repented not , but that it pleased him to bruise Christ , in respect to that his end , which was so pleasant to him : So you have it Isa. 53. 10. And therefore surely it pleaseth him much more , to pardon sinners , now he hath thus bruised him : and so indeed it followes there , The pleasure of the Lord shall prosper in his hand , It is spoken of his saving and justifying of sinners . It troubled God to heare a soul bemoan it self for its sin , Ier. 31. 20. but we read not that it did so , when Christ bemoaned himself in his sufferings ; and the reason was , because the work that Christ was about to do , was a sweet Sacrifice to him ; and it would trouble God more to condemn a sinner that Christ dyed for , then it did to sacrifice Christ for him . 4. Upon that ancient agreement between God and Christ : God pardoned millions of men under the Old Testament upon the bare word of Christ , before he came into the world , or had paid one peny of the debt he must needs therfore be supposed to be much more willing now to do it , when Christ has done all that was required , and failed not , and that at the due time , ( as it is said Rom. 5. ) If Christ had failed or come short but of a little of what he was to do , God might have denyed to let the world go upon trust any longer : But now Jesus Christ hath performed all , and is aforehand with him , and hath put in stock enough to pardon sinners to the end of the world . Yet 5. Now even Justice it self will call upon him to discharge sinners , it will not let him rest in quiet till he has pardoned and shewed mercy unto poor sinners that come to Christ , and hath given in their bond , and this , though we had no promise to shew for it , yea , though Christ himself had nothing to shew for it : Gods very justice would trouble him ( I may so speak with reverence , for he himself sayes , that he was troubled for Ephraim , Ier. 29. ) till he had given out an acquitance , because he knows the debt is paid , and also , that Christs and his own intent was , that when Christ had once dyed , sinners should thereby be justified : Even as if an honest man had a bond for a debt that is discharged , lying still in his hands , of which payment , he whose debt it is , knowes nothing , although he or they that paid this debt were dead , so that there were no one left that were able to challenge an acquaintance from him , and a cancelling of that bond ; yet meer honesty would cause him to give it in . Now Jesus Christ dyed , and God himselfe put him to death meerly to pay our debts , and says Christ at his death ; Let sinners require my blood , and the merits of it at thy hands , and have out in pardon . That was Christs will which he made at his death , ( as you have it Heb. 9. 16 , 17. where the Apostle calls it Heb. 9. 16 , 17. where the Apostle calls it a Testament confirmed by the death of the Testator ) now there is nothing so sacred as the performance of the will of the dead . And now Christ himself is alive again , and is ordained by God to be his own Executor , and so lives to claime an acquitance ; therefore certainly God will never withhold it : In justice he cannot , he will not , have a bond lie by him that is discharged . Hence it is said , that God is just to forgive our sinnes , 1 Iohn 1. There are three things which do cry for Justice , and all do meete in this . 1. The wages of a hireling ( if detained ) are said to cry . So in the 5. of Iames it is said , The wages of Hirelings detained , do crie in the eares of the Lord of Hosts : They cry wages being due in justice , and because Gods Justice is thereby provoked , and cannot be quiet till God hath avenged it . And so would Christs satisfaction having been made for us ; It would restlesly cry to God , and not suffer his Justice to be quiet , unles we were pardoned . For he was truly and indeed Gods hired Servant in this work : And God covenanted to give him the salvation of those he dyed for as his wages and reward , as Isaiah often represents it , Chap. 53. and elsewhere . So that if God be just , he must give forth salvation ; otherwise Christs obedience would cry as the work of an hireling doth for wages . A Second thing that cries for justice , is the will of one that is dead unperformed , who hath bequeathed legacies , & left wherewith to pay and discharge them . And this is yet a louder cry then the former . Now Christ before he dyed , did thus make his will , and bequeathed pardon of sin and justification , and that eternall inheritance in heaven , as legacies to those for whom he dyed , and to be given out by God after his death , as I observed even now out of Heb. 9. 15 , 16 , 17. where it is said that Christ was The Mediator of the New Testament , that by meanes of death they who are called might receive the promise ( or bequeathed legacie ) of eternall life . And thereupon ver. 16 , 17. the Apostle calls this a Testament , confirmed by his death , and which at his death began to be in force , so ver. 17. And of all things that in justice are held due , the performance of the will of the dead , hath ever been held most sacred . There is yet a third thing which cries for justice , and that is innocent blood spilt . And this cries lowder then all the rest . So Genes . 4. 10. And the Apostle Heb. 12. 24. sets forth the cry of Christs blood for us , by Abels blood crying against Cain . It may be notwithstanding this that God may put the bond in suit against a sinner to make him come to acknowledge the debt , ( as the Apostle there speakes [ If we confesse our sins ] ) But if any soul doth say , I have sinned and it profited me not ; God then cannot withhold from throwing down his bond canceld , saying , Deliver him , I have found a ransome , ( Iob 33. ) God will not have innocent blood , such as his Sons is , to ly upon him . If he should not pardon sinners , Christs blood would be upon him , for it was for them only that Christ dyed , being in himself innocent . 6. God mends not himself by damning those for whom Christ dyed : Now there were not only an injustice to Christ and us in it , but God himself also would prove a loser . For the end of Christs death was not simply to satisfie justice , so as without it justice could not have permitted a pardon , that might have been dispensed with , but it was chiefly to declare the glory of Gods justice , which required such a satisfaction , ( as the Apostle sayes Rom. 3. 25. ) To [ declare ] his righteousnesse for the remission of sins that are past , through Gods forbearance . Is was we see the manifestation or declaration of the glory of his justice that he aimed at in it . So as if any one mans sin satisfied for by Christ , should be left unforgiven , Gods justice should lose so much glory . And if justice should think to get a greater glory out of the sinners , that could never be : for the sinner is unable ever to satisfie , and so to glorify Gods justice by suffering as Christ hath done . Yea , and besides , God would be a further and a greater loser in the glory of his mercy also , which by his pardoning sinne is advanced . The second part of the Observation . Demonstrations of Christs willingnesse to receive sinners that come to him . First how his heart stood from everlasting . — AND so now I come to Christs willingnesse , which was the second thing propounded in the doctrine , to be demonstrated . Now though his will was not first in it , ( as was said ) yet we shall finde him to have been no lesse willing then his Father . As Christ in subsisting is the second person , and hath his personall subsistence from his Father , so he is second also in order of working , and consequently , of willing too , yet he is not second to him in heartinesse of willing : but as his Father and he are equall , so in all that his Father willeth , his will is equall with his Father , and so , is as much in this busines as his . In the demonstrating of this , I will take the same course that I did in the former : First , I will shew how hearty he was in this , To have sinners saved before he came into the world . And Secondly , How willing he was since he came into the world , and since his death and going out of the world . And as a generall introduction to either , I shall premise this , which shall be as the corner stone in this building , joyning both parts of this discourse together , and is a consequent of what hath formerly been delivered . The thing to be premised is this : That if God the Father be willing , then Jesus Christ must needs be willing also , and look how much the will of the one is in it , so much the will of the other must be in it also , for the Father and he are all one ; And this will serve for our further assurance of the wils of either ; and we may make use of it both wayes , either to argue to our faith , that if the Father be willing , Christ must needs be so also ; and that if Christ be willing , the Father is so also . That whereas some mens thoughts have been more taken up about , and so more taken with the consideration of how much the Fathers heart was in it , and how active and plotting he was about it : and again , others mens apprehensions have been carried more unto Christs heart in the work : this Demonstration which I have in hand shall be a help to the faith of either of these ; so that if your hearts have a door of Faith , ( as the Apostle speaks ) set open , or a window to see either into Gods heart , or Christs , you may raise a confidence of the one from the other , and so come to be sure of both . And this also I do first mention , because it is the most intrinsecall bottome-demonstration that can be made of Christs willingnesse , and is the utmost reason of it . This demonstration I found upon Joh. 10. 30. [ I and my Father are one ] That whereas in this my Text he shewes how his Fathers will and his agree in one , he there gives the reason of it , for ( sayes he ) we are one : and the words there , as they stand in their coherence , are proper to the purpose in hand . For Christ there alledgeth them , as the reason why his heart , and power , and all in him is so engaged for the salvation of his own , that if he have any power in him , and be able to do any thing , not one of them shall perish , because his Father and he are one . For mark the occasion upon which he speaks this , it is the same that here in my Text . He had been speaking of saving his sheep , and of his power and will to save them ; and concludes , that they shall never perish . And he sayes not only , that he will never cast them out , ( as here ) but that , neither shall any man pluck them out of his hand . And in that speech he shewes and utters the strength of his will , as much as of his power . For otherwise although his hand of power had been never so potent to have held them , against all opposition , yet if his will had not as strongly resolved to hold them in his hand , and so , if they were not as deep in his heart as they are fast in his hands , this speech of his had not been made good , That they shall never perish . And then he gives the reason both of this resoluteness of his will , and this prevalencie of his power , from his Fathers both will and power , engaged as much as his own , in this fulnesse : My Father ( sayes he ) that gave them me is greater then all , and none is able to pluck them cut of my Fathers hands . He pleads here first his Fathers will , [ He gave them me : ] And then secondly , his power , ( whom these Jewes he spake to acknowledged greater than all , though him they did not ) He is greater then all ; none can pluck them out of his hands : and then argues to himself , [ My Father and I are one : ] One in nature , therefore much more in will . Two persons that have distinct essence , may yet be one in will , as the Ten Kings are said to be of one minde when they agreed in one thing , Rev. 17. 13 , 17. so Act. 4. 32. it is said , that they that believed were of one heart , and of one soule , that is , in judgement and consent of minde . But Christ and God the Father are one yet neerer ; one in nature , and therefore much more entire in will , for by nature they have but one will between them . And that place speaks at once in relation to both their willingnesse to save , as to both their powers to save sinners . And this is not only an Argument that they did both agree , and were like to agree in it ; but that they can never disagree . Two that essentially have two wills , though for the present agreeing in one ; yet it may be supposed that they may come to disagree , and not will the same thing : but if they essentially have but one will , it is impossible then but that they must ever agree . This great security therefore doth Christ give for the salvation of sinners . You have not only two Persons engaged , Persons greater then all , but all that is in them engaged , both their Power and Will ; and what more can be desired ? And if the one holds his purpose , the other must also ; for they are one . You have the one-nesse of God and Christ given you for security ; so that if they can never be made two , and wrought asunder , then sinners must needs be saved . Till these two Persons do disagree , you are sure enough ; and they must cease to be , ere they can cease to agree ; for they are one , and one in being . We have another testimony as full as this , 1 John 5. 7. There are three that beare record in heaven , the Father , the Word , and the Holy Ghost , ( we are yet surer here is a third Person that comes in ) and these three are one . Now what is the thing that these do witnesse unto ? ver. 11. it followes , This is the record , that God hath given to us eternall life , and this life is in his Sonne . Here their truth is pawned , as in that other place their power was : for the Apostle alledgeth this as such a truth , as they all agree and stand in to make good . And to prove this , he sayes ( as in that other place , Joh. 10. ) that these three are one : that is , one in nature , therefore one in will ; and so also one in witnesse to this truth . He sayes not only , They agree in one ; for you shall observe , that whereas there are three other witnesses mentioned to be on earth , there is this difference put between their concurrencie in their testimonies and that of these , that they agree in one , ( so ver. 8. ) but there is more said of these , namely , that they are one ; that is , in Nature , and so in Will or Purpose ; and so must needs much more agree in one . Now that thing which their wils , and testimonies , and all agree in , is ( as hath been said ) that God hath given us eternall life ; and this life is in his Son , to all that shall come for it . So that for Demonstrations of this , I need go no further . If there be any Power , Will , or Truth in these Persons , Sinners shall be saved . This being premised , as the most bottome ground of Christs being at first , and his continuing to be for ever willing to pardon sinners ; let us more particularly see , first , how his heart stood to the salvation of them before he came into the world : and then secondly , how it stood enclined unto it after he was come ; and what confirmations our faith may have from both . So that the thing that I am herein to speak to , is not so much his willingnes to the work of Redemption it self , ( that I have elswhere handled apart ) but his willingnesse and readinesse to save sinners . 1. Let us see how his heart stood to this before the world was , and before he came into it . And for this we find , that his delights were set upon it ; so Prov. 8. 31. [ Rejoycing in the habitable parts of his earth ; and my delights were with the sons of men . ] Which words are more properly spoken of Christ , then of God the Father ; and therefore I produce them under this Head . For they are said to be spoken by Wisdome , that is , Christ himself , he therein shewing how his minde stood towards us before the world began : for he speaks what he and his Father did before the mountains were , &c. I was set up from everlasting , ver. 22. Then I was by him , &c. ver. 30. And how did they passe away that long aevum ? ( as the Apostle cals it ) in nothing but rejoycing and delights . He there speaks of nothing else that they did . And what was the matter of delight unto them ? 1. He and his Father delighted one in another , ver. 30. 2. In the salvation of men , My delights were with the sons of men , so ver. 31. And he speaks of men as falne ; for it is said in the beginning of the same verse , that he rejoyced in the habitable parts of his earth ; which is spoken not of the Jews only , but of the Gentiles too , and of men all the earth over . Now first , Delights arise out of the strongest and choicest desires . Men are pleased with many things in which they delight not . Christs heart and desires must needs have been most on that which his delights are in . Again , secondly , the greater the persons are , and the greater their minds are , the greater are their delights . Things of great concernment are usually the objects which are the delights of Kings , and which they take pleasure in . Now the great God and Jesus Christ singled out the pardon and reconciliation of sinners for their chiefe delights . 3. Their delight herein is mentioned , and in no other work of theirs : not the Angels , nor the World , nor any thing in it . 4 This their delight is mentioned next to their delighting in each other . And fiftly , this delight he took aforehand , whilst his heart was only in the expectation of it , and his mind but laying the plot of it . He delights in it ere he doth it . And if all this joy of his be only in the thoughts of it , how much more will it delight him when he comes to do it ? All this argues how great a matter this was in his esteem , and how much his heart was in it , and that from everlasting . Demonstrations from the disposition of Christs heart , and his carriage upon earth . As also some engagements since his death . IN the second place , when Christ had assumed our nature , and whilst he remained upon earth , how did this disposition of his abound in him ? It were endlesse to give all the instances that his story and Sermons do afford hereof . See but how welcome all sorts of sinners were at all times unto him : He cast out none that acknowledged him for the Messiah : he turned none away that gave up their soules unto him to be saved his own way . He was indeed most reserved unto that rich young man of any other , yet he used him courteously , the Text saith he loved him ; Christ turned him not away , but directed him the right way to follow him : And he went away of himself , undervaluing Christ to his possessions . And another time Christ indeed seems to discourage the Canaanitish woman , and put her away , calling her dog : But it was only in words ; for underhand he strongly drawes her heart to him by his Spirit , and suggests thereby to her heart by way of answer , a consideration of the highest Faith towards him , that dogs might partake of the crums that fall from their Masters table . I instance in these , because I would prevent and remove any exception which might be taken from them . For otherwise Christs professed entertainment of all sinners was so open and notorious , as it was turned into his disgrace and opprobry , That he was a friend to Publicans and Sinners ; which yet he ownes and glories in , professing that he came not to call the righteous , but sinners to repentance . And how glad he was when any such came in unto him , he sufficiently expresseth by those parables on purpose taken up , of the joy of the Prodigals father for his returne , and of the rejoycing for the finding of the lost groat , and likewise of the lost sheep more then of the 99. We read of Christs joy but seldome , and when it is at any time recorded , it is at the conversion of Soules . He had little else to comfort himself in , being a man of sorrows : and he had nothing else on earth which he took delight or pleasure in . When he was converting the poor woman of Samaria , ( which he doth as a pleasure and recreation to him ) he forgets his meat , ( although before he had been very hungry ) and tels his Disciples that he had meat which they knew not of , which was indeed the saving that poor womans soul . In Luke 10. 21. we read that Jesus rejoyced in his spirit ; but observe the occasion : He had sent out his Disciples to preach the Gospel , and they had in his Name and through his Power cast out Devils : He bids them not rejoyce in that , ver. 20. but shews them what they should rejoyce in , by his own example , and by what most comforted him . Father ( sayes he ) I thank thee , that thou hast revealed these things unto Babes . This in in the next words following recorded to be the matter of his rejoycing , he saw now an handsell , and an experiment of the fruit of his Disciples ministery , and comforted himselfe before-hand , in that as their souls had , so others of the poorer and meaner sort should thus come in unto him . We finde him at another time in like manner rejoycing , namely in the story of his raising Lazarus , Iohn 11. 15. And what was it for ? Not that himself should be glorified by so great a miracle , ( even the greatest that ever he wrought ) but ( sayes he ) I am glad for your sakes that I was not there , to the end that you might beleeve . He rejoyced if any of his got a little more or further degree of faith . And on the other side , as sorry was he when men came not in . Witnesse his tears over Jerusalem , and those speeches of his , Iohn 5. 34. These things I speake , that you might be saved . And thereupon in the ensuing verse he complainingly utters himself , You will not ( sayes he ) come to me , that you may have life . He speaks as one greedy of winning soules , and as sorry that any customers or hearers of his should passe by , and not turne in ; ( You will not come to me , &c. ) And he relieves himself with this , that there w●●e others that would , though they would not . So here in this place , when in the verse before my Text he had complained of them , that they would not beleeve , he comforts himself with this in the words of the Text , All that the Father giveth me shall come unto me . And the like you have , Ioh 5. 25 , 26. You beleeve not ; but my sheep , they heare my voice , &c. And then at his death , when he was upon the Crosse , he then converts a thiefe that was crucified with him , and prayes for those that crucified him . And after his Resurrection his last words recorded in Luke 24. 47. are [ That remission of sins should be preached in his name , beginning at Ierusalem , ] that so those whom he had prayed for ( though they had crucified him ) might be converted and saved . Thus stood his heart all the while he was on earth , both before and after his death . And then ( in the third place ) now that he hath dyed and laid down that price which was to purchase the salvation of sinners , he must needs be much more willing ( if it were possible he should be ) then ever . Many Demonstrations there are from those obligations , which Christs sufferings and death do put upon him , which I have already given in a Treatise upon this very argument , The heart of Christ in Heaven , Part 2. onely I have reserved one or two for this place . As , 1. It was the aim and utmost intent of Christs soul , in his being crucified to have sinners saved , and saved effectually . It was that travaile which his heart was then big with . And certainly , Christ would not that so many and so great sufferings , now that they are past and over , should be in vaine . The Apostle makes a motive of it unto the Galatians , Gal. 3. 34. Are ye so foolish , — have ye suffered so many things in vain ? To be sure Christs death shall not be in vain : He will not lose the end of his sufferings , ( as the same Apostle intimates but 4. verses before Chap. 2. ult. ) A businesse that a man hath praied for much , how doth he long to see it accomplished and fulfilled ? and how glad is he when it falls out as he hath prayed ? and why , but because it is the fruit of his Prayers ? Now much more glad is Christ to see the fruit of his death , The travaile of his soul , and thereby is satisfied , Isai. 53. 10. ( a place I often quote to this purpose . ) I will add but this to it . When a woman hath been in travaile , she forgets all her paines for joy that a man-childe is borne , ( which is the fruit of that her travail ) and so doth Christ . And then again , for that other word , that Christ is said to be satisfied . Satisfaction is the accomplishment of desire , or the fulfilling of ones longing . So in that speech of Christ , Blessed are those that hunger for they shall be satisfied . So that this doth argue and presuppose the most vehement desires and longings in Christ for the salvation of souls , and his having dyed must needs encrease them . And 2. Adde this engagement unto that former , That his death can be put to no other use then for the pardon of sinners . So as if he should not expend it that way , he should utterly lose the fruit of it , or let it lye uselesse by him . For divert it to any other use he cannot . And yet if he knew how to improve it to any other purpose ; yet his love ( he having intended it for the sons of men ) would not suffer him to do it . But besides , if it be not imployed and bestowed this way , it will be wholly in vaine ; for the good Angels , though they stand in need of his Personall mediation , to confirme them in grace ; yet his blood was not requisite thereunto . And for the bad Angels , they are utterly excluded the benefit of it . And then Christ himself he stands in no need of it , nor can he have any benefit by it ; all that Personall glory which now he hath in Heaven being due unto him by that Hypostaticall union . So that his death serves for no end , if not for this . Christ indeed hath an honour in Heaven , besides the glory of the personall union : but then it ariseth to him from the salvation of sinners through his death , which salvation is the purchase of his blood ; as you have it . Ephes. 1. which might afford a third engagement , In that Christ should not only lose the fruit of his death , but that glory that is ordained him by the salvation of men . So that he should be a loser not only of his sufferings by-past , but of all that glory that is to come from the salvation of believers ; which is no small thing unto him . As Officers in Courts of Law , or in Universities , get the more fees , the more Clients , and the more Commercers there are : so it is the more for Jesus Christs gain , that many sinners get out , and are received to grace and mercy . Some Extrinsecall demonstrations of Gods and Christs willingnesse to pardon sinners . ANd unto all these secret engagements both of God and Christ mutually to each other , and to us , we may adde all the professed publications of their minds herein unto us , which have been made upon all occasions and by all means possible . As , First , This newes hath been published by all three persons , first God the Father he began to preach it to Adam in Paradise , and hath renued it again and again , as with his own immediate voice from Heaven when Christ was baptized , This is my welbeloved Son in whom I am well pleased , heare him : which the Apostle Peter records and confirmes , as spoken a second time upon the Mount , as a matter of highest moment to be known by us , which voyce he heard ( sayes he ) and is no fable , 2 Pet. 1. 16 , 17. Secondly , Christ who is the faithfull and true witnes , Rev. 1. 5. he came from the bosome of his Father , and preached peace , Ephes. 2. 17. Yea and it was one of his first texts he preached upon , Luke 4. 18. The spirit of the Lord is upon me , because he hath anoynted me to preach the Gospel , to preach deliverance to the captives . Thirdly , The Holy Ghost he also herewith bearing witnesse , that God hath exalted Christ to be a Prince and Saviour , to give repentance and forgivenesse of sinnes . Acts 5. 31 , 32. And so Heb. 2. 45. And these are these three witnesses in heaven , 1 John 5. 7. whose record as it followes is this , that there is life to be had in his Son Jesus Christ , v. 11. Secondly , God hath published this newes both by all creatures reasonable , and to all creatures reasonable . First , the Angels they came and preached it , singing , Peace on earth , good will towards men Luke 2. 13 , 14. Secondly , By men , and to that end he hath given gifts to men , powerfull and full of glory , Ephes. 4. 8. &c. And a commission with those gifts , a most large and gratious one , And he hath committed to us the ministery of reconciliation , to wit , that God was in Christ , reconciling the world to himself . 2 Cor. 5. 20. Yea and thirdly , he hath maintained this ministry in all ages , even to our times , all times have rung of the newes hereof , and the world is still full of his Embassadors to treat with men about this peace , and they are to proclaime that he is fully willing ; and upon that ground to beseech men to be reconciled , and so long as Leiger Embassadors reside uncalled home , or not sent for away , so long the treaty of peace holds . Fourthly , He hath proclaimed this by these this Embassadors in all places ; he bad them go and preach it to all the world , to every creature , Mark 16. 15. And his Disciples did accordingly . Now he would not have had it spoken so openly and generally , if he were not most serious in it . Fiftly , Adde to this , that he hath declared it by all wayes and meanes that do argue faithfulnesse and seriousnesse . First , Not by bare word of mouth , but we have it under his hand , he hath left his mind in writing . This book which is dropt from heaven , the title of it is , The word of reconciliation . 2 Cor. 5. 19. the main argument of it being reconciliation . In this book we find , proclamation sent forth after proclamation , book after book , line after line , all written to this end , that we sinners might have hope and strong consolation , as the Apostle witnesseth . Secondly , He hath added to this writing those seales of the Sacraments , and further an oath to both , and that made advisedly with the greatest earnestnesse and deliberation that might be , Heb. 6. 17. God willing ( the text sayes ) more abundantly to manifest this his intent , the immutability of his counsell , he confirmed that promise with an oath , that by two immutable things , his word and oath , we might have strong consolation . Thirdly , If this be not sufficient , he hath pawned heaven and earth , the Covenant of day and night in Mortgage to forgive iniquity and pardon sinners . Thus Jer. 31. 34 , 35 , 36. This is my Covenant ( sayes God there ) that I will forgive their iniquities , and remember their sinnes no more , so ver. 34. and then it follows ver. 35. Thus saith the Lord , who giveth the sun for a light by day , and the ordinances of the moon and stars for a light by night : If those ordinances depart from before me , then the seed of Israel , &c. The like you have , Chap. 33. 25 , 26. Day and night we see stand still , and therefore this Covenant holds good still ; but we have a greater pawn then this , the death of his Son . And lastly , Let his actions and courses , which he hath taken from the beginning of the world speak for all the rest , as satan hath been a murtherer from the beginning , so God hath been a Saviour from the beginning , and Christ is the Lamb slain from the beginning of the world . God began with the first of mankind , even with Adam and Eve , the ringleaders , the heads of this rebellion , who drew all the rest of the world into that enmity , these were yet reconciled . Kings usually hang up the heads and chiefe in treasons , for examples of their justice , though they pardon others ; yet these did God save and pardon as examples of his mercy , to all that should come of them ; and it is observeable that the first thing he did , after the world was fallen , was this act of mercy , both in preaching this Gospel , and in pardoning them , he began to do that soon , which he meant to be alwayes a doing to the end of the world , it argues he delights in it , yea and according to Christ last promise on earth , ( that he would be with us to the end of the world , ) God is to this day reconciling the world of men to himself . Some that walk in your streets by you , live among you . And he will have thousands when you are gone , and what are these but as flags , and patternes of mercy , hung forth by God to toll and bring others in , as Ephes. 2. 7. Vse . WHat should the consideration of these things work in our hearts , but what the scope of the text it self puts men upon , even that they would come in unto Christ , and beleeve on him , and give up their souls unto him ? He that beleeves shall in no wise be cast out . As Christ therefore is willing : so should we , be a willing people . That which keepes men off , is , that they know not Christs minde and heart , think it not to be an indifferent thing to him whether you beleeve , or no ; as if he came into the world to do this duty of dying for sinners , singly in obedience to his Father , so that men might be rendred savable if they will : and that however , if they will not , he yet hath enough to satisfie and quiet himself with , even this that he shall be glorified in what he hath done , though few or none of the sons of men be saved . It is a prejudiciall doctrine this , to the salvation of men , and derogatory to Christs free love . What , do we think that Jesus Christ is gone to heaven , there to complaine unto Angels of the unkindnesse and hardnes of mens hearts , that will not turne to him notwithstanding he hath done so much , and to tell what he had done for them , and what they would not be perswaded to do for themselves ; and that so he can sufficiently please himself with such just complaints ? no surely ; our effectuall salvation concernes him more then so : and his heart is more fully bent upon it then thus to leave it , of what he hath bought he will lose nothing . The truth is , he is more glad of us then we can be of him . The Father of the Prodigall was the forwarder of the two to that joyfull meeting . Hast thou a minde ? he that came down from Heaven ( as himself saith , in the text ) to dye for thee , will meet thee more then half way ( as the prodigals father is said to do ) by his spirit ; he will send him from Heaven to thee , and at the latter day himself will come again to fetch thee and receive thee to himself . If among the Angels in Heaven there be joy at the conversion of a sinner , how much more joy is there in Christs heart ? If there be joy in the bed chamber men ( as Iohn speakes ) what joy is there in the bridgrooms hearts ? or if among the standers by , when a man-child is borne into the world , how much more doth the mother that was in travaile for it ( as Christs soul was , ) how much more doth she rejoyce ? O therefore come in unto him . If you knew his heart you would . As they that crucified him knew him not , so neither do those who beleeve not in him . If you had been on earth with him , or if he were now here , and had this day preacht these things unto you , and uttered these his own desires , and longings after you ; how would you in troopes go all thronging after him when the Sermon were done , and each of you come about him 〈◊〉 〈◊〉 that had diseases did ) and beseech him to pardon and save you ; and not leave him till you have obtained some word of comfort and favour from him ! Let me tell you , he had preacht this day , but that he had other busines to do for you in Heaven , where he is now praying and intereceding for you , even when you are sinning ; ( as on earth we see he did for the Jews when they were a crucifying him . ) Now because he could not for this other busines come himself , he therefore sends us his Ambassadours , and we in Christ stead do beseech you ; and it is as if Christ by us did beseech you : and we preach but such things as were first spoken by the Lord himselfe , ( as it in Heb. 2. ) And he sends his spirit , and continues to give gifts unto men to this very day : and in all these respects , when ever the Gospel is preacht , he is said to spe●k from heaven , Refuse not him that speaks from heaven , Heb. 12. 23. And though you have not his bodily presence as they had who heard himselfe preach here on earth ; yet you may by faith have as free an accesse unto him , and know as surely that he heares you , as if he were in the same roome with you . Retire therefore into your closet , and treat with him in private , and there presse these things on him ; say them all over again unto himself , and ask him if they be not true : get the match struck up between thy soule & him ; which if once made , will never be undone again . Say unto him , Lord , why may it not be made up now ? Only let me adde this ; see you come not to him without a wedding-garment , and wedding-affections . Take up a resolution to love him . For if thou comest to him , what dost thou come for ? pardon of sins ? and what is it in him that must procure that ? his having dyed for thee ; that was it . And what was it that moved him to die ? an infinite love ; such a love , as were the thing yet to be done , he would certainly do it , and die to satisfie God for thee . Now then , seeing he hath already done it out of such a love with what face canst thou ask pardon of him , as the effect of such a love , and not love him again , and obey him in all things ? But to make short work with you , know this ; that if thou wilt not come in to him , thou wilt be damned . So saith Christ , He that beleeves shall be saved ; but he that beleeves not shall be damned . And I could tell you another , and as large a story of Christs wrath against those that refuse him , as I have told you of his love : The Lamb can be angry ; for he is a Lion also , O consider this therefore , lest he teare you in pieces , and th●●… be none to deliver you . FINIS . 
A85442	----	The vvorld to come. Or, The kingdome of Christ asserted. In two expository lectures of Ephes. 1. 21, 22. verses. Prooving that between the state of this world as now it is, and the state of things after the day of judgement, when God shall be all in all: there is a world to come which is of purpose, and is a more especiall manner appointed for Jesus Christ to be king, and wherein he shall more eminently reign. / Preached by Mr. Tho: Goodwin many years since, at Antholins, London. Published for the truths sake. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85442 of text R207443 in the English Short Title Catalog (Thomason E838_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. 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Early English books online. (EEBO-TCP ; phase 1, no. A85442) Transcribed from: (Early English Books Online ; image set 118767) Images scanned from microfilm: (Thomason Tracts ; 127:E838[13]) The vvorld to come. Or, The kingdome of Christ asserted. In two expository lectures of Ephes. 1. 21, 22. verses. Prooving that between the state of this world as now it is, and the state of things after the day of judgement, when God shall be all in all: there is a world to come which is of purpose, and is a more especiall manner appointed for Jesus Christ to be king, and wherein he shall more eminently reign. / Preached by Mr. Tho: Goodwin many years since, at Antholins, London. Published for the truths sake. Goodwin, Thomas, 1600-1680. [2], 38, [2] p. Printed, and are to be sold in Popes-head-Alley, and in Westminster Hall, London, : 1655. The last leaf is blank. Annotation on Thomason copy: "May. 15". Reproduction of the original in the British Library. eng Bible. -- N.T. -- Ephesians I, 21-22 -- Sermons -- Early works to 1800. Sermons, English -- Early works to 1800. A85442 R207443 (Thomason E838_13). civilwar no The vvorld to come. Or, The kingdome of Christ asserted.: In two expository lectures of Ephes. 1. 21, 22. verses. Prooving that between the Goodwin, Thomas 1655 13291 7 0 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-10 Emma (Leeson) Huber Sampled and proofread 2007-10 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE VVorld to Come . OR , The Kingdome , of Christ asserted , In two Expository LECTURES On Ephes. 1. 21 , 22. verses . PROOVING That between the state of this World as now it is , and the state of things after the day of Judgement , when God shall be all in all ; There is a world to come , which is of purpose , and in a more especiall manner appointed for Jesus Christ to be King , and wherein he shall more eminently Reign . Preached by Mr. Tho : Goodwin many yeares since , at ANTHOLINS , LONDON . Published for the Truths sake . DAN. 7. 27. And the Kingdome and dominion , and greatnesse of the Kingdome under the whole heaven , shall be given to the Saints of the most high , whose Kingdome is an everlasting Kingdome , and all Dominions shall serve and obey him . LONDON , Printed , and are to be sold in Popes-head Alley , and in Westminster Hall , 1655. THE WORLD TO COME . OR , The Kingdome of Christ asserted . In two Expository LECTURES . EPHES. 1. 21 , 22. Farre above all principalitie , and power , and might , and dominion , and every name that is named , not only in this world , but also in that which is to come ; and hath put all things under his feet . THese words set forth , and proclaim the supremacy of our Lord and Saviour Jesus Christ over all persons , by what names or titles soever distinguished , or dignified in all Gods dominions , belonging either to this world , or that which is to come . I shewed you before what it was , for Christ to sit at Gods right hand , as also how it was amplified by the subl●mity of the condition , and by the quality of the persons , over whom Jesus Christ is set : by Principalities , Might , and Dominions , he would include all sorts whatsoever , as Angels good and bad , and so Magistrates . Now I am to speak of the extent of Christs dominion , and that is in this world , and in the world to come ; the great thing to be opened , is , what is meant by the world to come ; There are three interpretations given of the words . Sence . 1 First , it is taken for heaven and earth , this state of the world on earth , & that state of the world in heaven , which are two worlds , only here will be a question , why heaven should be called a world to come , when it is extant now as well as the earth , which is called the present world : To which it may be answered , that though heaven be a world now that is extant , yet to us poor creatures here below it is a world to come , though it was created at the same time this lower world was , its comfort to Saints that they have a world to come ; for wicked men come in for the greatest share in this , therefore called men of this world ; let them take it , it s their world ; Saints have a world to come , Luke 18. 13. but this doth not seem to be that which the Apostle aimes at here . Sence . 2 Secondly , this phrase may note the duration of Christs kingdome that it is everlasting ; for so in Scripture it is used to expresse eternity , Mat. 12. 32. And therefore Isa. 9. 6. which we translate the eternal Father ; the Septuagint reads , the Father of the world to cōme , and so Christs kingdome is said to be for ever and ever ; that is , not for one ever but for all evers , the Apostle in Heb. 10. 12. saith , that Christ after he had offered one sacrifice for sinne , for ever sate down at the right hand of God . Now that word for ever doth not relate to Christs sitting at Gods right hand , but rather to the sacrifice he offered , who for ever by one sacrifice took away sinne ; for it may be said that there are not Principalities and powers for ever , that Christ may sit for ever at Gods right hand ; when this world ends , there will be an end of all Principalities , and powers , 1 Cor. 15. 24. Then cometh the end , when he shall deliver up the Kingdome to the Father and shall put down all rule , &c. Take notice in what sence Christ hath a kingdome , and sits at Gods right hand for ever , and in what sence he is said to give up this kingdome to the Father , I would clear it by two distinctions . Distinct . 1 First , there is a naturall kingdome due to Jesus Christ as he is in the God-head , and a naturall inheritance due to him being man , as he is joyned to the God-head : For so hee inherits the priviledges of that second person , which is this naturall Kingdome , which he obtained , and which was due to him by inheritance , Heb. 1. 8. To the sonne he said , thy throne O God is for ever and ever : he speaks of his naturall inheritance , though the right be involved in him as he is God , and so he is joyned in commission for ever as God and man with the Father , and so in respect of this naturall dominion of his all things are said to be made by him and for him , Col. 1. 16. Now this naturall right that Jesus Christ hath remains for ever , and accordingly many of those priviledges which are to be understood by his sitting at the right had of God , they likewise must remaine for ever . As first , a fulnesse of joy ; At thy right hand is fulnesse of joy . Jesus Christ doth enjoy a fulnesse of joy immediately by God himselfe . Secondly , All that personall honour and those glorious abilities which he was filled and crowned with , when he went first to heaven , Heb. 2. 9. all these shall remaine to eternity ; And they are naturally due to Christ , though they were bestowed on him then when he came to heaven ; he is thus in commission with his Father , so farre as naturall rule goes , though in that respect lesse then the Father . 2. The second part of this distinction is , that there is a dispensa●ory kingdome that Christ hath , and that is , as he is considered as Mediator between God and his Church , which kingdome is given to him , it is not by nature due to him , but as he was the Sonne of God , he was chosen our to exercise that power which in this kingdome is held forth , and this is pointed out by his sitting at Gods right hand , which God gave him as the reward of his obedience , John 5. 22 , 23. The Father judgeth no man , but hath committed all judgement to the Son ; It is committed to Christ , he is that Lord that God hath set up to do all his businesse for him visibly and apparantly ; and this kingdome is in a speciall manner appropriated to Christ ; it is so Christs , as it is not the Fathers , in a more eminent manner ; the Father judgeth no man . To appropriate a work to one person rather then another , is an act of Gods wisdome ; hence it is that Christ hath his work for a time , and afterwards gives it up to another , till the day of judgement be over Jesus Christ hath the government of the kingdome , and shall reigne ; but after the day of judgment , the kingdom is to be given up to the Father , & the reasons why God hath appointed a time of raigning to Christ . First , is to draw all mens thoughts to him ; that is , that all men might honour the Sonne , as they honour the Father . John 5. 22. As for every work there is a season , so likewise for every person , wherein they shall in a speciall manner be more glorious . Secondly , this was a reward exceeding due to Jesus Christ , that he should have a kingdome appropriated to him for a season , that all judgment should be commi●ed to him , and he should draw all mens eyes to him in a more immediate manner , because he vailed himselfe in obedience to his Father ; therefore the Father to recompence him , he will not appear himselfe so much in the government ; saith he , let my Sonne take it , I will commit all judgement to him ; and see the equity of this , because God will put all things under the feet of Christ , therefore will he againe give up all things to God , and be subject himselfe to him as God-man , 1 Cor. 15. 28. Though Jesus Christ hath this kingdome and means to conquer all his enemies , before he give it up : yet when he is in the height of his dominion , when he is in his full triumph , and hath cleared all the worlds accounts , then will he give up the kingdome to the Father ; which may teach us , when we are highest , and most assisted and raised , to fall down and give glory to the Lord ; so Jesus will do when he hath all enemies under his feet , and judged and pronounced sentence upon all , then will he set up his father , deliver up the kingdome unto him , and he shall become all in all , this will be the last and great solemnity of all . This is the first distinction , his naturall kingdome which is due to him as man joyned to God , that remains forever , but there is something of his Mediatory kingdome to be given up . Distinct . 2 The second distiction is this ; This Mediators kingdome it receives a double consideration . First , Consider Christ as a Mediator for the Church , and so consider him as under imperfection , sinne , or misery , or any other want , till they shall be compleat ; or Secondly , Consider him as he is head to the Church , made compleat , and perfected in all parts & degrees , that I may explain my self : You may call to mind , that when I opened the third and fourth verses , compared with the seventh verse , I told you that in election there were two great designes or contrivements ; the one was more principall , and cheif , which I called Gods decree of the end , what Gods designe was to make us , and there it was that God chose us in Christ as a head unto absolute glory , which with Christ and in Christ we shal have for ever in the highest heavens . Secondly , God designed the way unto this end , and so God was pleased , that he might set off the glory of that perfect state the more ; therefore he lets us fall into sin and misery , and suffers our bodies and souls , to be separated , before we shall come to that end which God hath designed us to ; To enjoy this Canaan , we must go through a wildernesse to it . Now answerable to this double designe of God , Jesus Christ hath a double relation to his Church , the one as a head simply considered , and so were chosen in him , to that perfect state unto which God hath designed us ; Secondly , Christ hath the relation of a Redeemer and Mediator for us , that as we are fallen into sinne , and misery , and distresse , so he might redeem us and helpe us ; now while the Church is in an imperfect state , and hath not all its members , nor they out of all danger neither ; though they be in no reall danger , yet they are to give an account of their actions , and there is a final sentence to be past upon them ; and in that sence , there may be said to be forgiveness of sinne in the world to come , and therefore Paul prayes for one , that he may finde mercy at that day ; Now while there is any such thing as guilt , or the appearance of it , or any imperfection , and till that finall sentence be past , so long is Jesus Christ a Mediator for us , and so God hath given him all power in heaven and earth , to give eternall life to them that believe : Now so long as Jesus Christ rules in a way of conflict , and as a Conqueror is destroying sinne and death , and all emnity , also raising soule and body , and bringing them together ; in this sence the Sripture speaks of his sitting at the right hand of God ; but when once the finall sentence is past , then this work of the Mediator , his reigning , as to destroy enemies and such like is over , and then Jesus Christ will present us to to his Father , Loe here I am , and the children which thou hast given me ; we are now as thou didst look upon us in thy primitive thoughts in election ; so he stands in relation to them as a head , there we are considered as perfect , and the Mediators office is laid down , and God becoms all in all both to Christ and us . I would add a third thing to this , & that is , how Christ is a King , and sits at the right hand of God for ever ; when Jesus Christ hath given up this kingdom of his Redeemer-ship unto the Father , yet then he shall sit down for ever with this honour , that it was he that did exercise this office , so that there is not a soule lost , nor a sinne unsatisfied for , nor any enemies unsubdued ; it is true , he is not a Generall in Warre any longer , but he shall have this honour , that he did all these exployts , brought all these rebels in ; so that indeed , & in truth , Jesus Christ shall reign more gloriously with the Father after that time of judgement is over , then ever he did before ; now he shall raigne triumphantly , whereas before he raigned as one in conflict and conquest . Jesus Christ himselfe will say , that he never was King so much as he shall be now ; Jesus Christ shall ever have the glory of it , that he was that great and glorious Dictator , that he subdued all enemies , and delivered up the kingdom peaceably to his Father , and in some sence set the Crown upon his Fathers head , who was as it were in some sence put out of his rule in the world by Satan and wicked men , that did what they list ; and the Saints they lye under sin and misery , and Christ he subdues all these enemies , and presents all these soules to the Father with a peaceable rule and government , and this he enjoys with the Father for eternity ; now whereas it is said , Of his kingdome shall be no end , the meaning is , it shall not be destroyed for ever ; it s a kingdome that gives way to no kingdome , it shall still be continued , though he himselfe give it up to the Father , and become visibly and apparently more subject then he was before ; not in respect of his Godhead , for so he is never subject ; nor in respect of his manhood , for so he is always subject ; but then Christ shall acknowledge the Father to be the Author of his kingdome , and that he gave him power , and honour , and glory , and then shall he resigne up his Crown to his Father againe from whom he had it ; so much for the second sence of the words . Sence . 3 Now I will adde a third interpretation of these words ( Not only in this world , but in the world to come ) but not to exclude the other two I named before , but it shall rather take them in , and that which I shall say is this ; That betweene the state of this world as now it is , and the state of things after the day of Judgment , when God shall be all in all : there is a world to come , which is of purpose , and in a more speciall manner appointed for Jesus Christ to be King in , and wherein he shall more eminently reigne . God hath appointed a speciall world , on purpose for Jesus Christ , which in Scripture is called a world to come , and Christs world : That as this world was ordained for the first Adam , and given to the sonnes of men : so there is a world to come for the second Adam , even as that time after the day of Judgment , is more eminently ; for God when he shall be all in all : So there is a world to come , which is made for Jesus Christ , and which the Angels have nothing to do withall , for it is not subjected unto them , as this world now is . Heb. 2. 5 , 6 , 7 , 8. Vnto Angels hath he not put into subjection the world to come , whereof wee speake , but one in a certaine place testifieth , saying , What is man that thou art mindfull of him , &c. Thou madest him lower then the Angels , thou crownedst him with glory and honour , &c. And hath put all things in subjection under his feete : But saith hee , Wee see not yet all things put under him , but wee see Jesus Christ , who was made lower then the Angels , crowned with glory and honour , &c. We see plainly that he speaks there of Jesus Christ as he doth here in the Text : And what he here in the Ephesians calls sitting at Gods right hand , there he expresseth it to be his crowning with glory and honour : And then likewise for that passage of all things being under the feete of Christ , which is spoken of here in the Ephesians , the Apostle quotes out of Psalm 8 6. which speaks of Christs dominion , and that sentence is no where found in the Old Testament , but only there , and quoted likewise in 1 Cor. 15. 27. all which places relates to Christ : Then againe he calls it a world to come , in Heb. 2. that is ordained for this man , and hee doth the like here in the Text ; therefore these places compared together , we see how they agree . 1 Cor. 15. 25. He saith , Christ must reign till he hath put all things under his feet , which he quotes out of Psalm 110. 1 So that these places before named , they are all parallel places with the Text , and there is another place parallel with it , 2 Pet. 3. 7. compared with the 13. vers. The heavens and earth which are now by the same word , are kept in store and reserved to fire against the day of judgement . And at the 13. verse , in opposition to the heavens and earth which are now , he saith , We according to his promise looke for new heavens , and a new earth , wherein dwelleth righteousnesse ; that is , we look for a world to come , wherein righteousnesse dwels : and that these places hold forth the same thing , appeares by this , that when he had alledged there was to be a new heaven , and a new earth , that is , a world to come : At the 15. verse , he quotes Paul , that he had written to them of these things , and that was in his Epistle to the Hebrews : For it 's the best argument to prove that Paul wrote the Epistle to the Hebrewes ; Hee hath written to you , saith he , of this new world , and that was in Heb. 2. there hee wrote of this new World : So likewise unto this give all the Prophets witnesse , in Acts 3. And therefore I am not ashamed to give witnesse to it too , Rev. 5. 10. When they saw Christ once take the booke , and was installed King , what do their thoughts presently run out too ? it is to the World to come . He hath made us Kings and Priests , and we shall reigne on earth : To be sure at the day of Judgment they shall , which shall certainly be a long day , when all the accounts in the world shall be certainly rip't up , and the world shall be new hung against the approach of their new King , and the glory of the creatures then wil put down the glory of this old world . We see then how this place to the Ephesians , and that in Heb. 2. how parallel they are : Now I would have you consider likewise the scope of the 8. Psalm , as the Apostle brings it to prove this new World : And indeed any one that reads that Psalm , would think the Psalmist doth but set out old Adam in his Kingdome in Paradise , who was made in his nature a little lower then the Angels ; One would thinke that were all the meaning , and that the Apostle applies it to Christ only by way of allusion : but the truth is , the Apostle brings it to prove , and to convince these Hebrews , that that Psalm was meant of the Messiah whom they expected ; saith he , One in a er taine place hath testified : Hee brings it as an expresse proof and testimony that it was meant of Christ , and was not an allusion only . Now the scope is this , as you read in Rom. 5. 13. that Adam was a type of him that was to come , namely Christ : So in the 8. Psalm , you read there Adams world is the type of a world to come . The first Adam had his world where there was sheep , and oxen , and fowles of the ayre : Now whereas it is sayd in the Psalm , that all things were under his feet , it is not meant of man in innocency , but of the Messiah , Christ and his world , which is made of purpose for him , as the other world was for Adam ; That it was not meant of man in innocency properly and principally , appears , First , because it 's sayd , Out of the mouths of babes and sucklings hast thou ordained strength : There was no babes and sucklings in Adams time , he fell before there was any . Secondly , it 's said was to still the enemie & avenger : But the Devill was not stilled by Adam , he overcame him ; therefore it must be meant of another that should still this enemie : How excellent ( saith the Psalmist ) is thy name in all the earth , speaking of this world . Adam he had a Paradise , but he never propagated Gods name in all the earth , much lesse did he sound it in the heavens . Again , Adam , though man , yet he was not the son of man , but called the sonne of God , he came not of a man . Againe , take the argument the Apostle useth ; saith he , this man must have all subject to him , all but God ; he must have Angels subject to him , for he hath put all things in subjection under his feet : This could not be Adam , no not in the state of innocency ; but it 's true of Jesus Christ , Angels and all were under his feet . 2. As it is not ment of man in innocency , so it cannot be meant of man fallen neither , that is as playn as the other . The Apostle himselfe saith , that we see not all things subject to him . Some think that is an objection the Apostle answers , but indeed it 's a proof to prove that man fallen cannot be meant , for we do not see all things subject to him : You have not any one man of the whole race of man-kind to whom all things are subject ; take all the Monarchs of the world , there was never any man that was a sinner that had all subject to him , therefore it is not meant of man fallen : but saith he , We see Jesus crowned with glory and honour , and therefore it 's this man , and no man else that is there spoken of : And then againe , take notice , that it is not an Angel to whom all shall be subject , but plainly man that is made a little while lower then the Angels , but then crowned with glory and honour . And it is not only this world that shall be in subjection to this man , but it is a world to come : For saith he , We see not yet all things under his feet , but we see Jesus Christ crowned with glory and honour : Therefore it is not this world , but there will be a world that shall be in subjection unto Christ , when all things shall be under his feete : And it is that which the 8. Psalm speaks of ; besides Christ interprets this Psalm of himselfe , Mat. 21. 16. when as they cryed Hosanna , and made him the Saviour of the world , the Pharisees were angry at it : and our Saviour confutes them out of this Psalm , Know you not , or have you not read , that out of the mouths of babes and sucklings he hath ordained praise , quoting this Psalm to speak of himselfe ; what the meaning is , I refer to what Mr. Mead hath written upon the 8. Psalm , he interprets it of that man Christ principally , that was but a babe , by whom God would stil the enemie , it is therefore Jesus Christ to whom only all things are subject , & shal be put under his feet : He is the sole manwhom the Psalmist and Apostle means , that hath a world to come , ordained for him , as the first Adam had a world made for him , so shall Jesus Christ the second Adam have a world to come made for him , this world was not good enough . When I considered ( saith he ) thy heavens , the work-manship of thy hands . Jesus Christ hath a better world , a better heaven and earth then Adam had : A new heaven and a new earth , according to his promise , when the Saints shall reign : This world he hath not subjected to Angels , none of those Principalities and Powers rule there : As there are two Adams , and the one was the type of the other , so there are two Covenants , the Law and the Gospel ; the Angels , they by nature were above the world , and all things in it , and the Law was their Covenant , they were the deliverers and declarers of it , the Law was given by Angels . There 's a second Covenant , which is the Gospel , ond that declares and speaks of this second world made for Christ : Now the Angels , God hath not used them to preach the Gospel , they do not meddle with it , that worke is not carryed on by them ; but God hath appointed men to do it , who were babes , and sucklings ; out of their mouth hath he ordained strength , to begin to create this new world , but then why is it a world to come ? If we speak of it as the Gospel beginning of it ; because as the other world was 6. days in making , the work went on by degrees , so will it be in this new world : and we are now but at the first dayes worke , the perfecting of it is to come . Therefore the Kingdome of heaven is sayd to be like to a grain of mustard-seed , which is the least of all seeds , but grows to a great bignesse by degrees : The Apostle calls conversion a delivering of us from this present evill world ; there is the first days work , and God will never leave till he hath perfected this world : and because the perfection of it was to be afterwards , therefore it was sayd to be A world to come : And as the first world had a seventh day for the celebration of the Creation in it , so hath the new world a Lords day , a Rest , of which hee speaks in Hebr. 4. Now this world , when it is finished , it shall not be subject to Angels , but to Christ , and his babes and sucklings , to the man Christ Jesus for whom it was made , and to the Saints who shall be the Citizens of this world ; as they suffer with him , so they shall reigne with him . Wee do not read that the Angels at the day of Judgement , shall sit upon thrones of Judgement : But it 's sayd of Saints , that they shall sit upon thrones , Mat. 19. 20. and so in Rev. 20. And so likewise Christ promiseth to give the government of tenn Cities to him that had ten Talents , and improved them ; and five Cities to him that had five Talents . The Devils shall be shut up ; and if they be gone , there needs not the Principalites of good Angels to oppose them . That which good Angels do to the Saints in this present state below , that office and worke shall the Saints that arise from the dead perform unto the Saints that shall remaine alive in that world to come . For it is now such as have part in the first Resurrection that shall have to do in that world , and not Angels , and it 's no absurdity neither : And if Angels which have alwayes beheld the face of the Father ( as Christ saith of them ) yet have they beene busied and employed about things below , why may not Saints be so too ? It will be an honour rather to them : Thou hast made us Kings and Priests , and we shall reigne on earth : It is true , the Angels shall gather the Elect from all the corners of the world , and they are Executioners to throw men to hell : but they that are the Principalities and powers of this vvorld to come , they are men that shall judge the Angels , and then shall Christs Kingdome be at it's height ; and when that is ended , the Kingdom shall be given up to the Father . Vse 1 First of all , take notice , that here is two worlds for you that looke for happinesse : Me-thinks you should be satisfied with the expectation of this . Alexander wept before he had halfe conquered this world , that there were no more for him to conquer ; out of a supposition , when he had conquered all , what hee should do afterwards : If thou hadst the same desire , thou needst not care for this world ; for there is another world , as there are things present , so the comfort is , there are things to come . Care not for this world , it is old Adams world , it brings oft times much losse to Saints , it 's well if thou canst get handsomely rid of it , with little sinning ; It is called a present evill world . It was all Christ desired for his Disciples , John 17. Not that they might be taken out of the world , but kept from the evill of it : But there is a world to come , which Abraham and all Believers are Heyres of ; for they were not only heyrs of Canaan , but it is expresly sayd in Rom. 4. 13. that they were Heyres of the world . Vse 2 Secondly , Admire wee this man , Christ Jesus , whom God hath thus advanced and set up , and hath made a world of purpose for him , peculiarly for him and his to enjoy , and for him and his ( as under him ) to rule and govern : That he that was the scorn and derision of men ( for so Christ was when here below ) that God should raise him up , and set him at his own right hand , and subject all Principalities and powers unto him , and use him in all that great businesse of judging the world . If this had been spoken of God , it had been no wonder , for all Nations of the earth are but as the drop of the bucket to him ; but to heare it spoken of man , who is but a drop of that bucket , that this babe or suckling should still Satan , subdue Angels , have them all under him : O how excellent is thy name in all the earth ! This made the Psalmist admire , What is man that thou visitest him ? Visiting is sometimes put for visiting in anger , as in Psalm 59. 9. So God visited Christ at first ; and when that was done , he visited him with favour ; hee takes that broken shattered man and raiseth him up , to crown him with glory and honour : What is man ? He speaks of the nature of man , as being united to the God-head . What is this babe , this suckling , that thou shouldst raise him up to such an height ? All this concerns us , for the Psalmist calls him the Lord our God , how excellent will his name be one day in all the earth . This will swallow up the thoughts of man and Angels to eternity . Now put all together , and here is the most glorious appearance of a Kingdome that ever eyes beheld , more by farre than all the Kingdoms of the world that Satan shewed our Saviour , take but what this Chapter holds forth of it . First , here 's a father of glory mentioned , vers. 17. For as God is the fountain of glory , so himself is the father of it . This father hath an eldest sonne whom he made a man , and visited him as you have heard , and set him in the Throne at his owne right hand : There is your King ; and to set out the glory of this King , he hath Nobles under him , as Principalities , and Powers , and Mights , and Dominions , he hath them all under his feet ; Those that are his Friends , they fall down and worship him , they throw down their Crowns before him ; and for those that are his enemies , hee hath the most glorious conquest over them ; he sits and makes them his foot-stoole , that he may sit the easier : And for Satan that great Devill , Jesus Christ triumphs so over him , that he makes his children set their feet upon his neck , here is the highest exaltation that ever was ; What can be added to make Christ Jesus more glorious ? one would thinke hee hath enough ? He is a King over a whole world , is advanced in the highest Throne , he hath the highest power , all is under his feet ; what is there more to be added ? Look upon Adam , who was the type of Christ , he had a world about him , he had a Paradice , a Court which was peculiarly his , as the King of the world ( if he had stood ) he was the father of our nature ; what wanted this man ? he wanted a wife , a helper , God himselfe saith so , all this was in a type . This man Christ Jesus , we heare of his advancement , ●ar above all Principalities and powers . Here is a father of glory , and a sonne set in glory , and he hath glorious Nobility enough : But where is the Queen ? what saith the-words following ; He hath given him over all to be the head of the Church , above all priviledges else : He counteth this the highest and chiefest flowr in the Crown , that he is a head to the Church , who is his body , and the fulnesse of him that filleth all in all ; as if our Lord and Saviour should have said , though I have all this honour , and am thus full , yet if I have not a body , a Church , I wan● my fulnesse ; for the Church is the fulnesse of him that filleth all ; therefore above all hath God given this to him to be a head to his Church , Christ hath all else under his feet : but come up , saith he to the Church , and sit on my right hand , Psal 45. As I sit at my Fathers right hand , and as I sit down in my Fathers throne , you shall sit downe with mee in my Throne . And though all things else be under my feet , I will have my Church , my body , sit on my right hand , for she is my fulness . ( My brethren ) Jesus Christ delights more in love then in power ; Though he be a King , and hath all power committed to him , yet that doth no whit abate his love , he takes care that his Church shall share with him in his glory and greatnesse : Oh what is man that thou art mindfull of him ! the Lord Christ and the Church made up that man . THE WORLD TO COME . OR , The Kingdome of Christ asserted . The second Sermon . EPHES. 1. 21 , 22. Not onely in this world , but in that which is to come ; and hath put all things under his feete . THE last time my work was to shew you , that between this world as now it is , and the state of things after the day of Judgment , when God shall be all in all ; that there is a state which the Scripture calls a world to come , which is of purpose , and in a more speciall manner appointed for Jesus Christ to be King , when he shall have all things put under his feet . I quoted divers places to make it good , especially that in the eighth Psalm , and the 2d of the Hebrews ; At the 5. verse of Heb. 2. I found it was the Apostles scope to prove that the Psalmist had prophecyed of a world to come ordained for Christ : and he proves it by this , that he was to have a world , wherein hee was to have all things subject to him , which was but the same thing that follows here in the text : And saith he , though we now see Christ crowned with glory and honour , ver. 8. which is all one with sitting at the right hand of God : Yet , saith he , We see not all things put under him ; therefore it proves that there is a world to come , wherein all things shall be subject to Christ . Now then , finding in the Text mention of a world to come , wherein Christ hath his Kingdome over all , and all things is under his feet ; and which in the judgment of most Interpreters , is taken out of the 8. Psalm , no ratioall man could imagine ; but in the same sense that the world to come is taken , in Heb. 2. it must be taken here in the Ephesians . I spent time the last day to prove that the Son of Man prophecyed of in the 8. Psalm , that was to have all things under his feet , was Jesus Christ : Now I shall speak of this , that he hath a world to come ordained for him , and I shall expresse my selfe in these two heads . First , that the world to come , mentioned in Hebr. 2. 5. wherein Christ is to have all things under his feet , it is not this world that now is , or meerly the government that Christ now hath ; nor it is not the world or state that shall be after the day of Judgement , and yet it is said to be a world to come . And secondly , I shall in a few words shew what I thinke is meant by that world to come , and see the severall steps and degrees of its growing up to perfection , I shall speake a little to these two things to cleare up what I delivered the last day , because I fear I was not well understood in what I said , and I shall do it with as much brevity as I can . First of all , That the world to come mentioned in Heb. 2. 5. and prophecyed of in the 8. Psalm , that it is not the world that now is , that is playn ; for the Apostle distinguisheth the world that now is , from that world to come : By this ( saith he ) we do not now see all things subject to him , and it is the argument by which he proves there must needs be a world to come that must be subject to Christ , Heb. 2. 8. Wee see not all things now put under his feete , which implies that there is a world to come wherein this is to be fulfilled ; take this world now as it is in its ruffe , and it falls farre short of that world to come , wherein all things are to be subject to Christ , for that is not grown to perfection ; we see Jesus now only Crowned , but we see not all things subject to him ; it 's true , this world to come is begun , but is not come to its perfection . Secondly , I shall prove , that it is not the state of the world after the day of Judgement , and that I shall prove likewise out of Heb. 2. compared with this place . My first reason to prove that the world to come ordayned for Christ , is not that world after the day of Judgement : I meane it is not that state then , because this world to come here spoken of which is for Christ , Adams world was the type of . Now looke in to Rom. 8. 19 , 20 , 21 , 22. He shewes you there , that Adams world , that is this very vvorld vvherein novv vvee are , vvhich is the type of that world to come ; hee tels you there , that this world that now is , the creatures in it they groane for the manifestation of the sons of God ; for saith he , the creature was made subject to vanity , not willingly , but by reason of him that hath subjected the same in hope ; for we know that the whole creation groaneth , &c. Wee may in these words plainly see that there is a world to come , which is not that world or state of things after the day of Judgment : For what will become of these creatures then no man can tel , but it is this very individual Creation wherein we live , that groanes for restitution , and the restitution of it is a world to come , as the present corruption and bondage of it , is this world ; then look into the 8. Psalm , which is Christs world typed out , it is sayd , that heaven and earth , the moone and starres , the sheepe and oxen , the fowls and fish , &c. they are all sayd to be subject to him . This cannot be meant after the day of Judgment , for there is nothing after that which heaven and earth , the sun , moon , and stars , the sheep and oxen , &c. should signifie and typifie ; so that the world to come is a State which is between the state of this world , which is yet in its Ruffe , and height , and that state which is after the day of Judgment . A second reason for it is this ; When this world to come shall come , and Christ shall have all subject to him : Now after this subjection of all things to him , then shall he deliver up the kingdome to his father , namely after the day of Judgment is over : This is playn in 1 Cor. 15. 24 , 25. When Jesus Christ is fully in possession of this world to come , that all things are subject to him , then shall the sonne also himselfe be subject to him , that put all things under him , so that this world of Christs shall cease after the day of Judgment is over , for then cometh the end . Thirdly , out of the words of the Text , you have this world and the world to come , wherein there are Principalities , Powers , Mights , and Dominions : Now after the day of Judgement there will be no Principalities , and Mights , and Dominions ; that is plain in 1 Cor. 15. 24. He shall deliver up the Kingdome to his Father , when he shall have put down all rule , and power , and authority ; so that the world to come the Apostle speaks of , wherein Christ is actually to have all things under his feet , it is not that time or state of things after the day of Judgement is ended , nor is it this world or the state of things now : so much for the first generall head . Now I would a little explaine what is meant by this world to come , and that but in few words . I would first shew why it is called a world , and then why a world to come , and the severall degrees and countings on of this world , and when it is at its perfection , and when it shall cease . First , why is it called a world ? ( my brethren ) you must know this ; that as God made this world for Adam , and put all things under him , though not under his feet , for God appointed a world for the second Adam Jesus Christ , and Adams world was but a type of this world , Rom. 5. 13. its said Adam was the type of him that was to come , answerably this old Adams world which now good Angels , and bad Angels , and sinfull men rule , it is but the shadow of that world which is to come , prophesied of in the 8. Psalme , and mentioned in Heb. 2. Yea let me add this , that God doth take the same world that was Adams , and makes it new and glorious ; this same creation groans for this new world , this new cloathing ; as we groan to be cloathed upon , so doth this whole creation , even as God takes the same substance of mans nature , and engrafts grace upon it , so he takes the same world , and makes it a new world , a world to come . For the second Adam , for the substance , the same world shall be restored which was lost in Adam ; this God will do before he hath done with it , and this restitution of it is the world to come . Now then , why is it called A world to come ? It is called so , though the foundation of it be now laid , and was laid then , when our Lord and Saviour was upon earth , the foundation of it is laid in the new creature . As the first creation began the old world , so this new creature begins the new world ; and as the old world was six days in making , so this new world is not perfected at once : the new creature that is in your hearts , it is but the beginning of it . Mark in Heb. 2. how this new world is begun , and but begun , and when it began ; Ver. 2. If the word spoken by Angels was steadfast , how shall we escape , if we neglect so great salvation , which at first began to be spoken of by our Lord , and was confirmed to us by them that heard him , God also bearing them witnesse , &c. For unto Angels hath he not put into subjection the world to come , whereof we speak ; its plaine , hee speaks before of the preaching of the Gospel , which was begun to be preached by Christ ; and though the Angels delivered the Law , yet this Gospel which is the Kingdome of Heaven , and the beginning of the world to come , whereof we now speak ; this Gospel was not delivered by Angels , this world to come was not subjected to them , they preached it not , neither shall they have to do in that world , which the Gospel begins ; so that you see this world to come began when Christ began to preach , and therefore observe the language of the Gospel ; Repent , saith John the Baptist , for the kingdingdome of Heaven is at hand ; the world to come is coming upon you ; so our Saviour , Mark 1. 14. Mat. 16. 28. There be some standing here that shall not dye , saith Christ , and yet all were dead that stood there long ago ; they shall not dye ( saith he ) till they see the Sonne of man come in his Kingdome . The foundation of this world was laid by Christ in bringing in the Gospel , and it was he that was Prophesied of in Dan. 2. 44. In the dayes of these Kings ( whiles Principalites and Powers were standing , he that meant to raigne in the world , came stealing in upon it ) In the dayes of these Kings shall the God of Heaven set up a Kingdome that shall never be destroyed , &c. This new world began in the flourishing and height of the Roman Monarchie : what did Christ when he came into the world , and afterwards went up to Heaven ? he began this world , before that time the Devill was worshipped as the God of this world , in all parts of it ; Christ he flings him downe , Luke 10. 17 , 18. I saw Satan fall down like lightning . Christ destroyed the Devil in all those heathen Oracles whereby people were deceived ; when heathenisme did not prevaile , then did Jewisme shew it selfe , and Christ he throws that down too , by the preaching of the Gospel , the Apostle cals this a shaking of the earth : There was a great deal of the old world gone presently , and fell down before this new world : Jesus Christ he converted by the Apostles millions of soules over all the world , in 2 Cor. 5. 17. Conversion is there expressed by the passing away of old things ; this is the first dayes work , for the world is yet to come ; this is but a delivering us out of this present evill world , and not a subjecting of it to Christ , as in Gal. 1. 4. When Christ threw down heathenisme , and Jewisme , it was but the first dayes work , like a new naile that being strucken in , puts out the old one by degrees . This kingdome of Christs shall break in peeces and consume all other kingdomes , Dan. 2. 44. this will eat out all the Monarchies , and glory of the world . Now after this first days work of throwing down heathenisme and Jewisme , then came a night of Popery wch was set up in the room thereof : what will Christ do before he hath done ? he will have a second days work , and will not cease till he hath thrown down every ragg , all that drosse and defilement that Antichrist and Popery brought into the world : We now are under the second days work , we are working up still to a purer world ; it is still this new world , working up to its perfection ; and Jesus Christ will never rest , till he hath not onely thrown out all the drosse of this world , both of doctrine and worship which conformity to the world hath brought in . But for a second degree of this work , Jesus Christ will not rest , till he hath brought in the generallity of men in the world to be subject to himselfe ; the world ( according to Scripture account ) consists of Jews and Gentiles ; and how bitterly doth the Apostle complaine in his time , of Gods cutting off the Jewes , the generality of the Nation was cast off : and for the Gentiles , saith he , Who hath beleived our report . There was very few of them in comparison that did come in to Christ ; but there will come a time , when this new world shall have a further perfection , when the generality of mankinde , Jew and Gentile , shall come into Christ : The world was made for Christ , and he will have it before he have done , Rom. 11. 26. All Israel shall be saved . There he tels us of a new world of the Jewes , and for the Gentiles ; he tels you , They shall be cast in , the vaile shall be taken from off all nations , Isa. 25. 7. And that which is so much aleadged for unity , shall one day be fulfilled , but it will be when Christ is Lord of all the earth , and not till then ; Christians will not agree till then , here will be a brave world indeed , that will be another degree of that world to come : One shepheard and one sheepfold of Jewes and Gentiles , and that as large as all the world , John 10. 16. This was never yet fulfilled , Jewes and Gentiles , were never yet one sheepfold together , but they shall be so one day : Read the Prophets , and you shall read there of strange things , of glorious times , that shall be here upon earth , of all Nations coming into the Church , the mountains of the Lords house , being set on the top of the mountains , and all Nations flowing unto it , and of great prosperity they shall have , which was never yet fulfilled ; and there are many fall in and acknowledge thus much , that there shall be a glorious church on earth , when the Jews shall be called : but there is a third thing which is much controverted , which here followeth . The third degree of this new world is this , that vvhen this glorious time comes that Jesus Christ , as we have said , will call home both Jews and Gentiles , and have a new world , in respect of the multitudes that shall come into him ; Christ vvill also make this new vvorld more compleat , he vvill bring part of Heaven dovvn too , to add to the glory of this state . I shall breifly give you some grounds for vvhat I say , such as for this tvventy years I have not knovvn vvell hovv to ansvver . I do not say that Christ himselfe shall come dovvn from Heaven to reign here on earth ; but let it be understood that Christ shall still remaine in Heaven , and there to be his Court , where he shall reign both over this world , and the world to come ; Yet this I conceive , that part of Heaven shall come down and rule this new world , to make the glory of it the more compleat ; and that it may clearly put down old Adams world ; my reasons and grounds which satisfies me in this are these . If this be not so , I do not know how to understand that place which shall be the foundation of the rest , in Rev. 20. the whole Capter ; but specially the five first verses , you shall finde , and such as know that Book , they do acknowledge as much , that in the Chapter going before , both Pope and Turke is destroyed : In Chap. 19. Ver. 20. it is said there , The Beast was taken , and with him the false Prophet , that wrought miracles before him , with which he deceived them that had received the marke of the Beast , and them which worshipped his Image , these both were cast alive into the lake of fire , burning with brimstone . Here we see the Beast and the false Prophet is gone , where is the Devill ? he is left still ; therefore in the beginning of the 20. Chapter , he tels us , what becomes of the Devill : I saw an Angell come down from Heaven , having the key of the bottomlesse pit , and a great chain in his hand , and he laid hold on the Devill , and bound him a thousand years , and cast him into the bottomlesse pit , and shut him up , set a seal upon him , that he should deceive the Nations no more , till the thousand years were ended . The Devill , though now he travell the Earth up and down , and is ruler over the world , yet here he is kept up , that he may not deceive the Nations : This was never yet fulfilled , it could not be fulfilled , during the times of Antichrist ; for the Devill never deceived the creatures more then he did in that time ; and we see how it follows in order , after the Beast is taken and destroyed , then is Sathan bound up : but we know the Beast is not yet destroyed , therefore this thing is not yet come , and it cannot be after the day of Judgement , his binding up , for he is after his binding to be loosned a little season : and you shall finde that after Satan is let loose a little while , then the day of Judgement follows , when all the dead shall rise and be Judged , as in the 11 , 12 , 13. Verses . Now take notice , that when the Devill is gone and thus shut up for a thousand years , what ther 's done in these thousand years , of that we read in the 4 , 5 , 6 , 7. Verses , And I saw Thrones , and they sate upon them , and Judgement was given unto them ; Who are they that have this Judgement given unto them ? What is meant by Judgement , but reigning , and Authority , that such shall have . And I saw the soules of them that were beheaded for the witnesse of Jesus , and the word of God ( which were the Martyrs in the Primitive times , under the Roman Emperors persecution ) and ( saith he ) which had not worshipped the Beast , neither had received his marke on their foreheads , or in their hands , which were such as had stood it out in the times of Antichrist , and had not defiled themselves . They lived ( saith he ) and reigned with Christ a thousand years , but the rest of the dead lived not againe untill the thousand years were finished , this is the first resurrection : Now it is said by some , that the first resurrection is a spirituall resurrection , of mens souls from the death of sinne , such interpretations are commonly put upon it : Now I desire you would consider with your selves a little , and weigh the place . First of all it is the body of men that are said to be dead , that is plaine , for they are said to be beheaded , or slaine with the sword , for the witnesse of Jesus . It cannot be said so of the soule , that it 's beheaded or slaine with the sword . And as the death is , such must be the resurrection , but their death was a naturall death , and their resurrection must be answerable . And saith he , They lived and reigned with Christ a thousand years . This is not meant the glory of heaven , that reigned with Christ onely there , for so they shall reigne for ever with him , and so they had reigned from the first time that they were slain , they were with Christ in glory ; but this reigning is upon their rising from the dead , for saith he , The rest of the dead lived not againe ; therefore this rising of theirs is a living againe ; This ( saith he ) is the first resurrection . Now ( my brethren ) consider further , where doe these reigne ? It seemes it is on earth by this argument , because why else is the Devill bound up , he need not be bound up for their reigning in Heaven ; but we see here as a preparation to their reigning , the Devil is bound : this is a place I could urge multitude of things out off , but I must not enlarge ; I know not likewise how to answer another place , Rev. 5. 10. where we have the the Saints in Johns time , saying , Thou hast made us Kings and Preists , and we shall reigne on earth : They do not say , vve do reign , but vve shall reign on earth , and then joyne with that what is said in 2 Pet. 3. 13. We according to his promise looke for new heavens , and a new earth , &c. We Apostles , we Saints that live now , we look for it ; how prove you that ? because the use he makes of it shews as much , as in ver. 14. Wheréfore beloved seeing you looke for such things , be deligent that you may be found of him in peace , without spot , and blameless . It could be no argument to them in those times to be holy , and blamelesse : If they that lived in those times might not personally look for it ; and what was it which according to his promise the Saints then looked for ? it is for a new heaven and a new earth . If we take heaven properly , there is new heavens to be made , but the old heavens shall continue which was made from the foundation of the world , and where we shall ever be with Christ after the day of judgment : And how is there a new earth ? It shall be an earth wherein righteousness dwels ; because as I said , it will be a new world , subject to Jesus Christ , when the new Jerusalem comes down from heaven ; if you aske me what the Saints that rise from the dead shall do here in this new world : For that I shall give you such considerations as shall take off the absurdity that seems to be in the thing . First , to tell you what they shall not do ; They shall not eate and drinke , nor marry , and give in marriage : So Christ tels us in Mat. 22. 30. The children of the resurrection do none of these things : And therefore to imagine a Turkish heaven here below , is the absurdity that hath been put upon it , and which indeed made the Fathers , many of them , after the first 300. years after Christ , to flye out so much against this subject ; for there was an opinion then , that Christ should reign at Jerusalem , and that they should abound in all severall pleasures and delights , &c. and this the Fathers were against . I have told you what they do not ; I will tell you what they do : he tels us , as I sayd before , that they shall be Kings and Priests , as in Rev. 20. 6. Blessed and holy is he that hath part in the first resurrection ; why ? on such ( saith he ) the second death hath no power ; they are out of all danger of it , being in a celestial state : ●ut ( saith he ) they shall be Priests of God , and of Christ , and shall reign with him a thousand yeares ; here is both their reigning and their Priesthood set out , I would open it a little . First , they shall be Kings ; You heard before out of Heb. 2. 5. That hee hath not put this world to come in subjection to Angels : The Angels now , they are the Thrones , and Principalities , and great ones that rules this present world , but the Saints shall be Kings then : And for them to take the Angels places , to be as the Angels now are , after their resurrection , there is no absurdity in it : Christ saith , after the resurrection , the Saints they shall be as the Angels of God , & they shall be Priests likewise . I shall take off what absurdity there may seem to be in that by this : Our Saviour when he took up his body out of the grave , he continued forty dayes upon the earth ; What did Christ do all that while ? It is playne , he performed the part of a Priest and Prophet ; he did instruct them in the worship of God , and speaking to them of things pertayning to the Kingdome of God , so you read expresly in Acts● . the Apostles had a brave Teacher , Christ risen from the dead ; so he began that new world , and he remained forty dayes here of purpose to do it : Now consider , is it any absurdity for the Saints to be conformed to Christ their Lord and head , to run through the same states that he did ? he lived in this world , was poore and miserable , so are you ; when he dyed , he commended his spirit into the hands of his Father ; and whether his soul went , our souls goe : So likewise when he took his body again out of the grave , he remained forty dayes upon earth , instructing his Disciples in the things concerning the Kingdome of God : If the Saints do so when they take up their bodies againe , in all this here is but a conformity to Christ , he ascended then up to heaven , and so shall his , and be for ever with the Lord . But the great objection is , That the soules of men that are now in heaven , and see the face of God , for them to come downe and reign on earth , and do such service here below , it would be a disadvantage to them , or changing a better estate for a worse , which seemes to be a great absurdity . For answer , consider to take off the absurdity that even this State I speak of will be a better State then what their soules are now possessed of , for otherwise our Lord and Saviour JESUS CHRIST when his body and soule was united againe at his resurrection , was not in a better state then his soule was in after death , when it was seperated from his body . Certainly his state after his resurrection , whilst upon earth , was better then his state before his resurrection : but you will say , they are now in heaven , where they behold the face of God as the Angels do , which they may loose by coming here upon earth ; that doth not follow , for the Angels came down here below , and yet Christ saith , they alwayes behold the face of their father , so may these Saints on earth behold the face of God . Stephen , though a mortall man , yet the heavens were opened to him : He saw the glory of God , and Jesus sitting at the right hand of his Father . My brethren , God hath eternity of time to reveale himselfe to his people in : and he doth advance his Favourites by degrees . First , he glorifies their souls apart ; after when soul and body is united , it 's in a better condition , simply considered , then the soule had before , how many wayes God hath to manifest himselfe to his Saints , & how many degrees they shall pass through , and how many worlds he will have to do it in , that is known to himself , however the more the better . If God shall lead you by degrees through this and that glory , from one to another , it will be to your advantage . As in a Masque there are several shews , which adds to the excellency of it , God hath eternity of time to make all these shewes and representations of himselfe to his children : And let mee adde this , that the will that he fulfilled , which is prayed for in that we call the Lords prayer , Thy will be done on earth as it is in heaven . There is a time when the will of God shall be done on earth , as compleatly as in heaven , which is in that time of the first resurrection : My brethren , I have spoken these things , as that which hath a great shew of truth in it , and as that which is exceeding probable : I have told you my grounds for it , which I could never answer my self . Now there is a fourth degree of this world to come , and that I am sure will hold , and that is that time during the day of judgment , strictly so taken , after the generall resurrection both of just and unjust : Then to honour this New World , not only shall the Saints come down , but Jesus Christ himself will come down and abide a long day here below : Therefore it is not absurdity for Saints to leave heaven , when Christ himself shall do it ; neither will it diminish any thing from Christs happinesse , for he will come and bring all his glory with him . That we call the day of judgment will be a long day , judg you your selves whether it will be so or no : Do you think that the accompts of all the world can be cast up in the twinkling of an eye ? Doth not Solomon say expresly , That God will bring every worke to judgment , with every secret thing , whether good or evill , in Ecclès. 12. And doth not the Apostle say in 1 Cor. 4. 5. That when the Lord comes , he will bring to light the hidden things of darkness , and will make manifest the counsels of the heart , Will not this require much time ? surely it will be a long day , when our Lord and Saviour Jesus Christ will do that great work or service to God , the greatest that ever was , more then all his preaching , which is the examining the accounts of all the world , convincing all man-kind of their evill , and sending them speechless to Hell . Things shall be so there , that the Saints shall be able to judg the world too , according to that in 1 Cor. 6. 2. Now here this new world will be in its height and perfection , here is Christ and all his Saints and Angels about him : Yet not that this world shall be subject to Angels , but they shall gather all the Nations together , and shall execute the sentence that Christ pronounceth against them , and fling them all to Hell : but the Angels shall not sit as Judges , they shall stand and not sit , whereas the Saints are sayd to sit upon 12. Thrones , and they are said likewise in 1 Cor. 6. To judge Angels : And now shall this world to come be at its perfection ; that creature that hath groaned under mans lusts , shall then be fully restored to the glorious liberty of the sons of God , the world will then be new hung ; This is Christs world to come , wherein he shall have all things subject to him . For at this time shall all things be under Christs feet , and never till then ; for the last enemie that shall be destroyed is Death : and when all things shall be subdued to him , then shall the sonne also himself be subject , then shall he give up the Kingdome to the Father : And what that State is that shall come after Christ hath given up the Kingdome to his Father , no man knows , only the Scripture saith this of it ; That God shall be all in all , and that Christ himselfe shall then be subject . FINIS . 
A01894	----	Aggravation of sinne and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D. Goodwin, Thomas, 1600-1680. 1637 Approx. 237 KB of XML-encoded text transcribed from 75 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-03 (EEBO-TCP Phase 1). A01894 STC 12033 ESTC S103262 99839019 99839019 3413 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A01894) Transcribed from: (Early English Books Online ; image set 3413) Images scanned from microfilm: (Early English books, 1475-1640 ; 1068:10) Aggravation of sinne and sinning against knowledge. Mercie. Delivered in severall sermons upon divers occasions. By Tho: Goodvvin B.D. Goodwin, Thomas, 1600-1680. [8], 91, [1]; [4], 42, [2] p. Printed by M. Flesher for Iohn Rothwell, and are to be sold at his shop at the signe of the Sun in Pauls Churchyard, London : M DC XXXVII. [1637] The words "sinne: and sinning" and "knowledge. Mercie." are bracketed together on title page. With an additional title page: Aggravation of sinne. By Tho: Goodwin B.D. .. "Aggravations of sinning against knovvledge" has separate dated title page; pagination and register are continuous. "Aggravation of sinning against mercie" has separate pagination, register, and title page with imprint ".. printed by M.F. for R. Dawlman ..". With a final imprimatur leaf. A variant of the edition with R. 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Knowledge, Theory of (Religion) -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-02 Elspeth Healey Sampled and proofread 2008-02 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion AGGRAVATION OF SINNE : AND SINNING Against KNOWLEDGE . MERCIE . Delivered in severall Sermons upon divers occasions . BY THO : GOODVVIN B. D. LONDON , Printed by M. Flesher for Iohn Rothwell , and are to be sold at his Shop at the signe of the Sun in Pauls Churchyard . MDCXXXVII . AGGRAVATION OF SINNE . BY THO : GOODWIN B. D. LONDON , Printed by M. F. for Iohn Rothwell , and are to be sold at the Sun in Pauls Church-yard . M DC XXXVII . A TABLE OF THE CONTENTS OF the Aggravation of sin . THe subject is the sinfulnesse of sin . page 2. The mischievous effects of the evill of sin . ibid. 1. It hath debased the soule . ibid. 2. It defiles the soule 1. In an instant . 2. Totally . 3. Eternally . 3 3. It robs the soule of the image of God. 4 4. It robs a man of God himselfe . 5 5. It was the first founder of hell . 6 The essence of sin is the cause of all these evills . ibid. Sin an evill that contains all the evils in the world . 7 1. It is the cause of sorrowes , and diseases , and all evills . ibid. 2. There is some peculiar mischief in sin , not found in other evils , as appears in divers instances . 8 Quest . What transcendencie of evill is in the essence of sin , that makes it above all other evill . 10 Answ . It is contrary to God and all that 〈◊〉 〈◊〉 〈◊〉 1. It is contrary to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being . ibid. being . ibid. 2. It is contrary to all his attributes which are his name , is to himselfe , and what ever is his . ibid. 1. To his lawes and ordinances . 2. To his favourites . 3. To his image in mans owne breast . 11 Sinfulness of sin aggravated from the person suffering , being God and man. 12 The least sin virtually more or lesse containes all sin in the nature of it , proved . ibid. Every sin inclines our nature more to sin . 13 Sin containes not onely all other evils in it , but also all of its owne kind . ibid. Sinne a perfect evill . ibid. Reasons why sin is the chiefest evill . 1. Because it is simply to be avoided for its selfe . 2. Because there can be no worse punishment than it selfe 3. Because it cannot have a worse epithete given it than it selfe . 14 Use . Wonder at the abounding nature of sin . 15 Examine our owne estates . ibid. Quest . When a mans sins may be said to be his own ? Answ . 1. Then he commits sin out of his owne . 2. Then he hates it not , but loves it . 3. Then he nourisheth it , & cherisheth it . 4. Then he provides for it . 5. Then he lives in sin . 17 Use 2. Consider , the punishment of sin is out of measure fearfull . 18 It containes all miseries in it . 19 What the damned speake of sinne in hell . ibid. Use 3. Onely Iesus Christ can conquer sin . 21 Christs righteousnesse abounds sins sinfulnesse . 22 Come to God through Christ , and take him to be our Lord and King. 23 Sinne and Christ cannot stand together . ibid. We will not take Christ while sin appears sinfull to us . ibid. IMPRIMATUR ; THO : WEEKES . R. P. Ep o : Lond. Cap. Domest . AGGRAVATION OF SINNE . ROM . 7. 13. Was that then which is good made death unto mee ? God forbid . But sinne , that it might appeare sin , working death in mee by that which is good : that sinne by the commandement might become exceeding sinfull . WEE finde our Apostle in the 9. verse to have been alive , but struck upon the sudden dead , by an apparition presented to him in the glasse of the law , of the sinfulnesse of sinne . Sin revived , sayes the 9. verse , appeared to be sinne , sayes the 13. verse , lookes but like it selfe , above measure sinfull : and hee falls downe dead at the very sight of it : I dyed , sayes he in the 9. it wrought death in me , sayes the 13. that is , an apprehension of death and hell , as due to that estate I was then in . But yet as the life of sinne was the death of Paul , so this death of his was but a preparation to a new life , I through the Law and dead to the Law , that I might live to God , Gal. 2. 19. and here hee likewise speakes of Gods worke upon him at his first conversion ; for then it was that hee relates how sinne became in his esteeme , so above measure sinfull . The subject then to be insisted on is the sinfulnesse of sinne , a subject therefore as necessary as any other , because if ever we be saved , sinne must first appeare to us all , as it did here to him , above measure sinfull . And first , because all knowledge begins at the effects which are obvious to sense , and interpreters of the nature of things , therefore wee will begin this Demonstration of the evill of sin , from the mischievous effects it hath filled the world withall , it having done nothing but wrought mischiefe since it came into the world , and all the mischiefe that hath beene done , it alone hath done , but especially towards the poore soule of man , the miserable subject of it . Which first it hath debased the soule of man , the noblest creature under heaven , and highest allyed , made to be a companion fit for God himselfe , but sinne hath stript it of its first native excellency , as it did Reuben , Gen. 49. 41. debased the soule more worth than all the world , as Christ himselfe saith , that onely went to the price of it : yet sinne hath made it a drudge and slave to every creature it was made to rule : therefore the Prodigall as a type is said to serve swine , and feed on huskes , so as every vanity masters it . Therefore we find in Scripture , that men are said to be servants to wine , Tit. 2. 3. servants to riches , and divers lusts , &c. And hence it is that shame attends upon it , Rom. 6. 21. Now shame ariseth out of an apprehension of some excellencie debased : and by how much the excellencie is greater , by so much is the shame the greater , and therefore unutterable confusion will one day befall sinners : because sinne is the debasement of an unvaluable excellencie . Secondly , it not onely debaseth it , but defiles it also ; and indeed there was nothing else that could defile it , Mat. 15. 20. for the soule is a most pure beame , bearing the image of the Father of lights : as farre surpassing the sinne in purenesse , as the sunne doth a clod of earth ; and yet all the dirt in the world cannot defile the sunne ; all the clouds that seeke to muffle it , it scatters them all : but sinne hath defiled the soule , yea , one sinne , the least defiles it , in an instant , totally , eternally . First , one sinne did it in the fall of Adam , Rom. 5. 17. one offence polluted him , and all the world . Now suppose you should see one drop of darknesse seazing on the sunne , and putting out that light and eye of heaven , and to loosen it out of the orbe it moves in , and cause it to drop downe a lump of darknesse , you would say it were a strange darknesse : this sinne did then in the soule , to which yet the sunne is but as a Taper . Secondly , it defiles it thus in an instant . Take the most glorious Angell in heaven , and let one of the least sinnes seaze upon his heart , he would in an instant fall downe from heaven , stript of all his glory , the ugliest creature that ever was beheld : you would count that the strongest of all poysons , that would poyson in an instant ; as Nero boiled a poison to that height , that it killed Germanicus as soone as he received it ; now such an one is sinne . Thirdly , sinne defiles it totally : it rests not in one member onely , but beginning at the understanding , eates into the will and affections ; soaks through all . Those diseases we account strongest , which seaze not on a joynt or a member onely , but strikes rottennesse through the whole body . Fourthly , it defiles eternally , it being aterna macula , a staine which no nitre or sope , or any creature can wash out , Ier. 2. 21. There was once let in a deluge of water , and the world was all overflow'd with it ; it washed away sinners indeed , but not one sinne . And the world shall be a fire again at the latter day , and all that fire , and these flames in hell that follow , shall not purge out one sinne . Thirdly , it hath robbed the soule of the image of God , deprived us of the glory of God , Rom. 3. 23. the image of Gods holinesse , which is his beauty and ours : wee were beautifull and all glorious once within , which though but an accident , is more worth than all mens soules devoid of it , it being a likenesse unto God , a divine nature , without which no man shall see God. Though man in Innocency had all perfections united in him via eminentiae , that are to be found in other creatures , yet this was more worth than all : for all the rest made him not like to God , as this did ; without which all Paradise could not make Adam happy ; which when he had lost , he was left naked , though those his other perfections remained with him ; which is profitable for all things , as the Apostle sayes . The least dramme of which , the whole world emballanced with , would be found too light ; without which the glorious Angels would be damned devills , the Saints in heaven damned ghosts , this it hath robbed man of . Fourthly , it hath robbed man even of God himselfe : Your sinnes separate ( sayes God ) betwixt you and me : and therefore they are said to live without God in the world : and in robbing a man of God , it robs him of all things ; for all things are ours , but so farre as God is ours ; of God whose face makes heaven , he is all in all , his loving kindnesse is better than life , and containeth beauty , honours , riches , all : yea they are but a drop to him . But its mischiefe hath not staid here , but as the Leprosie of the Lepers in the old Law , sometimes infected their houses , garments ; so it hath hurld confusion over all the world , brought a vanitie on the creature , Rom. 8. 23. and a curse : and had not Christ undertooke the shattered condition of the world to uphold it , it had fallen about Adams cares . And though the old walls and ruinous palace of the world stands to this day , yet the beauty , the glosse , and glory of the hangings is soyled and marred with many imperfections cast upon every creature . But as the house of the Leper was to be pulled downe , and Traitors houses use to be made jakes : so the world ( if Christ had not stept in ) had shrunke into its first nothing : and you will say , that is a strong carrion that retaines not onely infection in it selfe , but infects all the aire about : so this , that not the soule the subject of it onely , but all the world . Lastly , it was the first founder of hell , and laid the first corner stone thereof : sinne alone brought in and filled that bottomlesse gulfe with all the fire , and brimstone , and treasures of wrath , which shall never be burnt and consumed . And this crucified and pierced Christ himselfe , poured on him his Fathers wrath , the enduring of which for sinne , was such , as that all the Angels in heaven had crackt and sunke under it . But yet this estimate is but taken from the effects of it , the essence of it which is the cause of all these evills , must needs have much more mischiefe in it . Shall I speak the least evill I can say of it ? It conteins all evills als● in it : therefore Iames 1. 23. the Apostle calls it filthinesse , and abundance of superfluitie , or excrement as it were , of naughtinesse . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As if so transcendent , that if all evills were to have an excrement , a scumme , a superfluitie , sinne is it , as being the abstracted quintessence of all evill . An evill , which in the nature and essence of it virtually , and eminently , containes all evills of what kinde soever that are in the world ; Insomuch as in the Scriptures you shall finde that all the evills in the world , serve but to answer for it , and to give names to it . Hence sinne it is called poyson , and sinners serpents : sinne is called a vomit , sinners dogs : sinne the stench of graves , and they rotten sepulchres : sinne mire , sinners sowes : and sinne darknesse , blindnesse , shame , nakednesse , folly , madnesse , death , whatsoever is filthy , defective , infective , painfull . Now as the holy Ghost sayes of Nabal , as is his name , so is he ; so may wee say of sinne : for if Adam gave names to all things , according to their nature , much more God , who calls things as they are . Surely God would not slander sinne , though it be his onely enemie . And besides , there is reason for this , for it is the cause of all evills . God sowed nothing but good seed in the world ; He beheld , and saw all things were very good . It is sinne hath sowne the tares : all those evills that have come up , sorrowes and diseases , both unto men and beasts . Now whatsoever is in the effect , is via eminentiae in the cause . Surely therefore it is to the soule of man ( the miserable vessell and subject of it ) all that , which poyson , death , and sicknesse is unto the other creatures , and to the body ; and in that , it is all these to the soule , it is therefore more than all these to it : for corruptio optimi pessima : by how much the soule exceeds all other creatures , by so much must sinne , which is the corruption , poyson , death , and sicknesse of it , exceed all other evills . But yet this is the least ill that can be said of it . There is 2. some further transcendent peculiar mischiefe in it , that is not to be found in all other evills , as will appeare in many instances . For first , all other evills God proclaimes himselfe the author of , and ownes them all ; though sinne be the meritorious cause of all , yet God the efficient and disposing cause . There is no evill in the City but I have done it . He onely disclaimeth this , Iam. 1. 13. as a bastard of some others breeding , for he is the Father of lights , ver . 17. Secondly , the utmost extremity of the evill of punishment God the Sonne under-went , had a cup mingled him of his Father , more bitter than if all the evils in the world had beene strained in , and he dranke it off heartily to the bottome ; but not a drop of sinne , though sweetned with the offer of all the world , would goe downe with him . Thirdly , other evils the Saints have chosen and imbraced as good , and refused the greatest good things the world had , as evill , when they came in competition with sinne . So Moses those rather to suffer , much rather than to enjoy the pleasures of sinne , Heb. 11. from 24. to 28. So Chrysostome , when Eudoxia the Empresse threatned him : goe tell her , sayes he , Nil nisi peccatum timeo , I feare nothing but sinne . Fourthly , take the Devill himselfe , whom you all conceive to be more full of mischiefe than all the evills in the world , called therefore in the abstract spirituall wickednesse , Eph. 6. 12. yet it was but sinne that first spoiled him , and it is sinne possesseth the very devils : he was a glorious Angell , till he was acquainted with it : and could there be a separation made betweene him and sinne , he would be againe of as good , sweet , and amiable a nature , as any creature in earth or heaven . Fiftly , Though other things are evill , yet nothing makes the creature accursed but sinne : as all good things in the world doe not make a man a blessed man , so nor all the evills accursed . God sayes not , blessed are the honorable , and the rich , nor that accursed are the poore : but cursed is the man that continues not in all things , Gal. 3. 10. a curse to the least sinne ; and on the contrary , blessed is the man whose iniquities are forgiven , &c. Rom. 4. 7. Sixtly , God hates nothing but sinne . Were all evills swept downe into one man , God hates him not simply for them , not because thou art poore and disgraced , but onely because sinfull . It is sin he hates , Rev. 2. 15. Isa . 27. 11. yea it alone : and whereas other attributes are diversely communicated in their effects to severall things : as his love and goodnesse , Himselfe , his Sonne , his children , have all a share in : yet all the hatred ( which is as large as his love ) is solely poured out upon , and wholly , and limited onely unto sinne . All the question will be what transcendencie of evill is in the essence of it , that makes it above all other evills , and hated , and it onely by God , Christ , the Saints , &c. more than any other evill . Why ? It is enmity with God , Rom. 8. 7. abstracts we know speake essences : the meaning is , it is as directly contrary to God , as any thing could be : for contrary it is to God , and all that is his . As 1. contrary to his essence , to his existence , and being God : for it makes men hate him , Rom. 1. 30. and as he that hateth his brother is a murtherer , 1 Ioh. 3. 15. so hee that hateth God may be said to be a murtherer of him , and wisheth that he were not . Peccutum est Dei-cidium . 2. Contrary it is to all his attributes which are his name : men are jealous of their names : Gods name is himselfe ; as 1. It makes a man slight Gods goodnesse , and to seeke happinesse in the creature , as if hee were able to be happy without him . And 2. it deposeth his soveraignty , and sets up other Gods before his face . 3. It contemns his truth , power , and justice . And 4. turnes his grace into wantonnesse . And as to himselfe , so to what ever is his , or deare to him . Besides , A King hath 3. things in an especiall manner deare to him : His Lawes , His favour it es , his image stampt upon his coine : and so hath God. First , his lawes and ordinances : God never gave Law , but it hath beene broken by sinne ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the definition of it , The transgression of the Law , 1 Ioh. 3. 4. yea it is called destroying the Law , Psal . 119. 126. And know , that Gods Law , the least tittle of it , is more deare to him , than all the world . For ere the least tittle of it shall be broken , heaven and earth shall passe . The least sinne therefore , which is a breach of the least law , is worse than the destruction of the world : and for his worship , ( as envying God should have any , ) it turns his ordinances into sinne . Secondly , for his favourites : God hath but a few poore ones ; upon whom because God hath set his love , sinne hath set its hatred . Lastly , for his image even in a mans owne breast : the law of the members fights against the law of the mind , and endevoureth to expell it , though a man should be damned for it . Gal. 5. 17. The flesh ( namely sinne ) lusteth against the Spirit , for they are contraries . Contrary indeed ; for me thinkes though it hates that image in others , that yet it should spare it in a mans selfe , out of self-love ; but yet , though a man should be damned , if this image be expelled , it yet laboureth to doe this ; so deadly is that hatred , a man hates himselfe , as holy , so farre as he is sinfull . It abounds now so high , as our thoughts can follow it no farther : Divines say , it aspires unto infinity , the object against whom it is thus contrary unto , being God , who is infinite , they tell us , that objectively , sinne it selfe is infinite . Sure I am , the worth of the object or party offended , aggravates the offence : an ill word against the King is high treason , not the greatest indignity to another man. Sure I also am , that God was so offended with it , as , though he loves his Sonne as himselfe , yet he ( though without sinne ) being but made sinne by imputation , yet God spared him not : and because the creatures could not strike a stroake hard enough , he himselfe was pleased to bruise him , Esay 53. 16. He spared not his owne Sonne , Rom. 8. 32. His love might have overcome him , to have passed by it to his Sonne ; at least a word of his mouth might have pacified him : yet so great was his hatred of it , and offence at it , as he powred the vialls of his wrath on him : Neither would entreaty serve , for though he cryed with strong cryes it should passe from him , God would not , till he had out-wrastled it . And as the person offended , aggravates the offence , as before , so also the person suffering , being God and man , argues the abounding sinfulnesse of it . For , for what crime did you ever hear a King was put to death ? their persons being esteemed in worth above all crime , as civill . Christ was the King of Kings . And yet there is one consideration more to make the measure of its iniquity fully full , and to abound to flowing over , and that is this , that the least sinne virtually more or lesse containes all sinne in the nature of it ( I meane not that all are equall , therefore I adde more or lesse ) and I prove it thus : because Adam by one offence contracted the staine of all , no sooner did one sinne seaze upon his heart , but he had all sinnes in him . And so every sinne in us by a miraculous multiplication inclines our nature more to every sinne than it was before : it makes the pollution of nature of a deeper dye ; not onely to that species of sinne , whereof it is the proper individuall act , but to all else : as bring one candle into a roome , the light spreads all over ; and then another , the light is all over more increased : So it is in sinne ; for the least cuts the soule off from God , and then it is ready to goe a whoring after every vanity that will entice it , or entertaine it . And this shewes the fulnesse of the evill of it , in that it containes not onely all other evills in the world in it , but also all of its owne kinde . As you would count that a strange poyson , the least drop of which containes the force of all poyson in it : That a strange disease , the least infection whereof brought the body subject to all diseases : yet such an one is sinne , the least making the soule more prone and subject to all . And now you see it is a perfect evill ; and though indeed it cannot be said to be the chiefest in that full sense wherein God is said to be the chiefest good ; because if it were as bad as God is good , how could he pardon it , subdue it , bring it to nothing as he doth ? and then how could it have addition to it , one sin being more sinfull than another ? Ezek. 8. 15. Iohn 19. 11. But yet it hath some analogie of being the chiefest evill , as God the chiefest good . For 1. as God is the chiefest good , who therefore is to be loved for himselfe , and other things but for his sake ; so also in sin the chiefest evill , because it is simply to be avoided for its selfe ; but other evills become good , yea desirable when compared with it . Secondly , as God is the chiefest good , because he is the greatest happinesse to himselfe ; so sin , the greatest evill to it selfe : for there can be no worse punishment of it , than its selfe ; therefore when God would give a man over , as an enemie he meanes never to deale withall more , he gives him up to sinne . And thirdly , it is so evill , as it cannot have a worse Epithete given it , than it selfe ; and therefore the Apostle , when he would spek his worst of it , and wind up his expression hightest , usque ad hyperbolem , calls it by its own name , sinfull sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Rom. 7. 13. that as in God being the greatest good , quicquid est in Deo est Deus ipse , therefore his attributes and names are but himselfe , idem praedicatur de seipso : so it is with sinne , quicquid est in peccato , peccatum est , &c. he can call it no worse than by its owne name , sinfull sinne . USE . AND what have I beene speaking of all this while ? Why ? but of one sinne in the generall nature of it . There is not a man here , but hath millions of them ; as many as the sands upon the Sea shore ; yea , as there would be Atomes , were all the world pounded to dust , it exceeds in number also ; and therefore ere we goe any further , let all our thoughts break off here in wonderment at the abounding of sinne , above all things else ; for other things , if they be great , they are but a few ; if many , they are but small : the world , t is a big one indeed , but yet there is but one ; the sands , though innumerable , yet they are but small ; your sinfulnesse exceeds in ●oth . And next , let all our thoughts be wound up to the most deepe and intense consideration of our estates ; for if one sin abounds thus , what tongue can expresse , or heart can conceive their misery , who to use the Apostles phrase , 1 Cor. 15. are yet in their sinnes ? that is , stand bound to God in their owne single bond onely , to answer for all their sinnes themselves ; and cannot , in the estate wherein yet they stand of impenitencie and unbeleefe , plead the benefit of Christs death , to take off and ease them of the guilt of one sinne , but , all their sinnes are yet all their owne , which to a man in Christ they are not ; for his owne bonds are cancelled , and given in , and Christ entred into bonds for him , and all his sins translated upon him . Now for a proper character of their estate , and sutable to this expression : First then a mans sinnes may be said to be still his owne : when he committeth sinne , out of his owne , that is the full frame and inclination of his heart . Thus the devill is said to sinne , Ioh. 8. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of his owne ; the whole frame of his spirit is in it ; which a man in Christ cannot be so fully said to doe , for hee hath a new creature in him that sinneth not , 1 Ioh. 3. 1 , 9. that can say even when he sins , It is not I , but sinne . And secondly , then sinne is a mans owne , when he hates it not , but loves it : The world loves his owne , saith Christ , Ioh. 15. 29. and so doth a wicked man his sinne , more than any good ; which is Davids character , Psal . 52. 3. And thirdly , what is a mans owne , he nourisheth and cherisheth ; therefore Eph. 5. 19. No man hates his owne flesh , but loveth it , and cherisheth it : so doe men their sinnes , when they are their owne . Those great and rich oppressors , Iam. 5. 5. are said to nourish their hearts in wantonnes , and in pleasure , as in a day of slaughter ; as living upon the creame of sinning , and having such plenty , they pick out none but the sweetest bits to nourish their hearts withall . 4. So what a man provides for , that is his own ; so sayes the Apostle , A man that provides not for his owne , is worse , &c. When therefore men make provision for the flesh , as the phrase is , Rom. 13. 14. have their Caterers and contrivers of their lusts , and whose chiefest care is every morning , what pleasures of sinne they have that day to be enjoyed , it is a signe that their sins are their owne . In a word , when men live in sinne , 't is the expression used , 1 Tim. 5. 6. She that lives in pleasure , is dead while she lives . When the revenewes of the comfort of mens lives come in , from the pleasures of sinne , and that supplies them with all those necessaries that belong to life ; as when 't is their element they drink in like water ; their meat , they eate the bread of wickednesse , Prov. 1. 7. and it goes downe , and troubleth them not ; their sleepe also , they cannot sleepe till they have done or contrived some mischiefe , ver . 16. their apparell , as when violence and oppression covers them as a garment , and pride compasseth them as a chaine , Psal . 73. their recreation also , It is a pastime for a foole to doe wickedly , he makes sport and brags of it , Prov. 10. 23. yea their health , being sick and discontented , when their lusts are not satisfied , as Ahab was for Naboths vineyard ; Amnon grew leane , when hee could not enjoy his Paramore . All these , as they live in their sins here , and so are dead whilest they live , and so are miserable , making the greatest evill their chiefest good ; so when they come to die ( as we all must doe one day ) and how soone , and how suddenly we know not ; wee carry our soules , our precious soules , as precious water in a brittle glasse , soone cracked , and then we are spilt like water , which none can gather up againe ; or but as a candle in a paper lanthorne ; in clay walls , full of cranyes , often but a little cold comes in , and blowes the candle out ; ) and then , without a through change of heart before , wrought from all sinne , to all godlinesse , they will die in their sinnes . And all , and the utmost of all miseries is spoken in that one word : and therefore Christ , when he would summe up all miseries in one expression , tells the Pharisees they should die in their sins , Iohn 8. 28. Vse 2. ANd let us consider further , that if sin be thus above measure sinfull , that Hell that followeth death , is then likewise above measure fearful . And so it is intimated to be a punishment without measure , Ier. 30. 11. compared with Isa . 27. Punish them as I punish thee ( sayes God to his owne ) but I will punish thee in measure . And indeed , sinne being committed against God the King of Kings , it can never be punished enough . But as the killing of a King , is amongst men a crime so hainous , that no tortures can exceed the desert of it : we use to say , all torments are too little , any death too good for such a crime . Now peccatum est Dei 〈◊〉 〈◊〉 as I said before , a destroying God as much as in us lies : and therefore none but God himselfe can give it a full punishment : therefore it is called a falling into Gods hands , Heb. 10. 31. which , as he sayes there , is fearfull . For if his breath blowes us to destruction , Iob 4. 9. for we are but dust heaps ; yea , his nod , he nods to destruction , Psal . 80. 16. then what is the weight of his hands , even of those hands , which span the heavens , and hold the earth in the hollow of them ? and if God take it into his hands to punish , he will be sure to doe unto the full . Sinne is mans worke , and punishment is Gods , and God will shew himselfe as perfect in his worke , as man in his . If sinne be malum catholicum , as hath been said , that containes all evils in it ; then the punishment God will inflict shall be malum catholicum also , containing in it all miseries ; it is a cup full of mixture , so called Psal . 75. 8. as into which God hath strained the quintessence of all miseries , and the wicked of the earth must drink the dregges of it , though it be eternity unto the bottome . And if one sin deserves a hell , a punishment above measure , what will millions of millions doe ? And we reade that every sinne shall receive a just recompence , Heb. 2. 3. oh let us then take heed of dying in our sinnes , and therefore of living in them ; for we shall lie in prison till we have paid the very utmost farthing . And therefore if all this that I have said of it wil not engender answerable apprehensions of it in you , ( this being but painting the toad , which you can look upon and handle without affrightment ) I wish that if without danger you could but lay your eares to hell , that standing as it were behind the skreene , you might heare sinne spoken of in its owne dialect by the oldest sonnes of perdition there , to heare what Cain sayes of murthering his brother Abel ; what Saul of his persecuting David , and the Priests of Iehovah ; what Balaam and Achitophel say of their cursed counsels and policies ; what Ahab sayes of his oppression of Naboth ; what Iudas of treason ; and heare what expressions they have , with what horrors , yellings , groanes , distractions , the least sin is there spoken of . If God should take any mans soule here , and as he rapt His , into the third heavens , where he saw grace in its fullest brightnesse ; so carry any ones soule into those chambers of death , as Solomon calls them , and leading him through all , from chamber to chamber , shew him the visions of darknesse , and hee there heare all those bedlames cry out , one of this sinne , another of that , and see sinne as it lookes in hell ! But there is one aggravation more of the evill and misery sinne brings upon men , I have not spoken of yet , that it blinds their eyes , and hardens their hearts , that they doe not see , nor lament their misery , till they be in hell ; and then it is too late . Vse 3. BUt what , doth sin so exceed in sinfulnesse , and is the venome of it boyled up to such a height of mischiefe , that there should be no name in heaven and earth able to grapple with it , and destroy it ? Is there no antidote , no balme in Gilead more soveraigne , than it is deadly ? Surely yes , God would never have suffered so potent and malicious an enemy to have set foot in his dominions , but that he knew how to conquer it , and that not by punishing of it onely in hell , but by destroying it : onely it is too potent for all the creatures to encounter with . This victory is alone reserved for Christ , it can die by no other hand , that he may have the glory of it ; which therefore is the top of his glory , as mediator , and his highest title , the memory of which he beares written in his name JESUS , for he shall save his people from their sinnes , Mat. 1. 21. And therefore the Apostle Paul , his chiefest Herauld , proclaimes this victory with a world of solemnity and triumph , 1 Cor. 15. 36. Oh death , where is thy sting ? oh grave , where is thy victory ? the sting of death is sinne , the strength of sinne is the Law : but thankes be to God that gives us the victory through our Lord Iesus Christ : which yet again addes to the Demonstration of the sinfulnesse of it : for the strength of sinne was such , that like Goliah it would have defied the whole host of heaven and earth . It was not possible the blood of Bulls and goats should take away sinne , Heb. 10. 4. nor would the riches of the world , or the blood of men have beene a sufficient ransome : Will the Lord be pleased with rivers of oyle ? shall I give my first borne for my transgression ? No , sayes he , there is no proportion , for thy first borne is but the fruit of thy body , and sinne is the sinne of thy soule , Mich. 6. 7. it must cost more to redeeme a soule than so , Psal . 49. 9. No , couldest thou bring rivers of teares , in stead of rivers of oyle ; which if any thing , were like to pacifie God , yet are they but the excrements of thy braines ; but sinne is the sinne of thy heart : yea all the righteousnesse that we could ever do , cannot make amends for one sinne : for suppose it perfect , when as yet it is but dung . Mal. 2. 3. and a menstruom cloath , yet thou owest it already as thou art a creature ; and one debt cannot pay another . If then we should goe a begging to all the Angels , who never sinned , let them lay all their stock together , it would begger them all to pay for one sinne : no , it is not the merit of Angels will doe it ; for sinne is the transgression , the destruction of the Law , Psal . 109. 1. and the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more worth than heaven , and all that is therein . Onely , though it be thus unconquerably sinfull by all created powers , it hath not gone beyond the price that Christ hath paid for it ; the Apostle compares to this very purpose , sinne and Christs righteousnesse together , Rom. 5. 15 , 20. 'T is true , sayes hee , that sinne abounds , and that one sinne , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and instanceth in Adams sinne , which staineth all mens natures to the end of the world ; yet sayes he , the gift of righteousnesse by Christ abounds much more ; abounds to flowing over , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sayes the Apostle , 1 Tim. 1. 14. as the sea doth above mote-hills , Malach. 7. 14. Though therefore it would undoe all the Angels , yet Christs riches are unsearchable , Eph. 3. 8. hee hath such riches of merit , as are able to pay all thy debts the very first day of thy mariage with him , though thou hadst beene a sinner millions of yeares , afore the creation to this day : and when that is done , there is enough left to purchase thee more grace and glory than all the Angels have in heaven . In a word , he is able to save to the utmost , all that come to God by him , Heb. 7. 5. let their sins be what they will. But then wee must come to him , and to God by him , and take him as our Lord , and King , and head , and husband , as he is freely tendered , we must be made one with him , and have our hearts divorced from all our sinnes for ever . And why not now ? doe we yet look for another Christ ? and to allude to us , as Naomi said to Ruth , Is there yet any more sonnes in my wombe , that they may be your husbands ? So say I , Hath God any more such sonnes ? or is not this Christ good enough ? or are we afraid of being happy too soon , in being married to him ? But yet if we will have Christ indeed ( without whom we are undone ) how shall we thou continue in sinne , which is thus above measure sinfull ? no not in one . The Apostle speaks there in the language of impossibility and inconsistencie . Christ , and the raigne of one sinne , they cannot stand together . And indeed , wee will not so much as take Christ , untill first wee have seene more or lesse this vission here , and sinne appear to us , as to him , above measure sinfull : naturally we slight it and make a mock of , and account it precisenesse to stick and make conscience of it : but if once sinne thus appeares to any but in its owne colours , that man will looke upon the least sinne then , as upon hell it selfe ; and like a man affrighted , feare in all his wayes , lest he should meet with sinne , and starts at the very appearance of it ; he weepes if sinne doe but see him , and hee doe but see it in himselfe and others ; and cryes out as Ioseph did , How shall I doe this , and sinne ? and then a man will make out for Christ , as a condemned man for life , as a man that can no longer live , oh give me Christ , or else I die ; and then if upon this Christ appeares to him , and manifests himselfe , as his promise is to thē that seek him , Ioh. 14. 21. his heart thereupon will much more detest and loathe it : he saw it evill afore , Out then it comes to have a new tincture added , which makes it infinitely more sinfull in his eyes ; for he then lookes upon every sinne as guilty of Christs bloud , as dyed with it , though covered by it ; the grace of God appearing , teacheth us to deny all ungodlinesse and worldly lusts . The love of Christ constraines him . Thinkes he , Shall I live in that for which Christ died ? shall that be my life , which was his death ? did he that never knew sinne , undergoe the torment for it , and shall I be so unkinde as to enjoy the pleasure of it ? No , but as David when hee was very thirstie , and had water of the well of Bethleem brought him , with the hazard of mens lives , powred it on the ground ; for sayes hee , It is the blood of these men : So sayes he , even when the cup of pleasures is at his very lips , It cost the blood of Christ , and so pours it upon the ground . And as the love of Christ constraines him , so the power of Christ doth change him . Kings may pardon Traytors , but they cannot change their hearts ; but Christ pardons none , hee doth not make new creatures , and all old things passe away , because he makes them friends , favourites to live with , and delight in ; and if men put on Christ , and have learned him , as the truth is in Iesus , they put off as concerning the former conversation the old man , with the deceitfull lusts ; and he ceaseth from sinne , that is , from the course of any knowne sin : they are the Apostles owne words , which shall judge us ; and if we should expect salvation from him upon any other termes , we are deceived ; for Christ is author of salvation to them onely that obey him , Heb. 5. 9. AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE . BY THO : GOODWIN B. D. LONDON , Printed by M. F. for Iohn Rothwell , 〈…〉 be sold at the Sun in Pauls Church 〈…〉 M DC XXXVII . Contents of Aggravation of sinning against knowledge . Doct. TO sinne against knowledge is the highest aggravation of sinning . page 34 1. Demonstrations of the point , by comparing it with other kinds of sinning . 36 How much sins against knowledge doe transcend sins of ignorance . 37 1. In sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . ibid. 2. The vast difference between them appears in the repentance God accepts for each : a generall repentance for the one , not so for the other . 39 3. Some kinds of sinning against knowledge exclude from mercy , which done ignorantly , leave a capacity of it . 40 4. Sinning against knowledge is the highest , but that of sinning against the holy Ghost . 41 6. Reasons . 1. Because knowledge is the greatest mercy . 42 2. Knowledge is the immediate guide of men in all their waies : a man sins against his guide . 43 That knowledge is so proved , in that an erroneous conscience binds . 45 3. Reason : Knowledge layeth a further obligation to obedience . ibid. Lawes come in force when promulged . 46 4. There is the more contempt cast on the law . 47 5. In sins against knowledge the will of the sinner closeth more with sin , as sin . ibid. 6. In sinning against knowledge , a man condemnes himselfe . 48 Three things handled concerning sins against knowledge . ibid. 1. What it is to sin against knowledg explained . 49 1. Distinction , To sinne with knowledge and against knowledge doe differ . ibid. A regenerate man guilty of more sins knowne than another . ibid. Yet not of more sins against knowledge . 50 2. Distinction . Men sin against knowledge either objectively or circumstantially only . 51 1. What it is to sinne directly against knowledge . ibid. 2. What to sinne against knowledge circumstantially onely . ibid. This distinction explained out of this Chap. ibid. Sinnes directly against knowledge reduced to two heads . 52 1. In regard of our selves 5. wayes . ibid. 1. When we abuse knowledg to help us to sin . ib. 3. Wayes . 1. To plot and contrive sin . 2. To colour sins committed by lyes . 3. To colour sins by pretence of religion , and use their knowledg of religion to plead for and justifie their sin . ibid. 2. When men neglect to get knowledge that might preserve them from sinning . 53 3. When men refuse knowledge that they may sin more freely . 55 4. Is to hate the light , and to endevour to extinguish it . 55 5. When men hold opinions ag : their consciences . 57 2. Men sin directly against knowledge it selfe in respect of others . 58 1. By concealing knowledge . ibid. 2. Men indevor to suppresse knowledg in others . ib. 3. When men go about to make others sin against their consciences . 59 2. Generall Branch . Sins committed collaterally or circumstantially against knowledge . 60 It is done 1. Either in particular acts of sinning , or 2. In continuing in an estate of sinning against knowledge . ibid. Particular instances being infinite . 61 A distinction is given concerning them . ibid. 1. Some sins more transient . ibid. 2. Some more permanent and continued , untill recalled , though but once committed . ibid. Which are of all other most dangerous to commit , when against knowledge . 62 2. Going on in a sinfull estate against knowledge . ibid. Three sorts of men thus sin : 1. Such as for worldly ends forbear to professe Christ and his wayes , which they know to be such . 63 2. Those that defer repentance . 65 3. Apostate Professors goe on in an estate of sinning against knowledge . ibid. Application . 67 2. Head : Rules whereby to estimate sins against knowledge . 68 Of two sorts : before sinning , or in sinning . 69 1. Before sinning , 3. Rules . 1. The more a man considers the issues and consequents of a sin . ibid. 2. The more consultation , and debates before . 70 3. The more testimonies and warnings against a sin . 71 2. Rules to measure the sinfulnesse of such acts in sinning , 3. 73 1. The lesse passion or temptation to a sinne against knowledge . ibid. 2. The more inward regreet , and sorow , & reluctancy , the stronger is the knowledg , & so more against it . 75 3. The more hardnesse of heart in committing a sin known to be a sin , the greater the sin , as it is a sin against knowledge . 76 3. Head : Aggravations drawn from the kind of that knowledge we sin against , which are five . 77 The more strong the knowledg , the greater the sin . 78 1. To sin against the inbred light of nature . ibid. 2. To sin against the light of education . 80 3. The more real & experimental light men sin against . 82 4. The more shining the light is in the conscience , joyned with a taste , the greater the sin . 83 5. To sin against professed knowledge . 85 How great an ingagement and motive it is to men of knowledg to turn to God , and to take heed of sinning . 87 1. Such an one cannot sin so cheap as others : their sins are more castly and 〈◊〉 〈◊〉 . ibid. And will have lesse pleasure in sinning . ibid. 2. Such are given up to greater hardnesse of heart . 88 3. Such God gives up to the worst & grossest of sins . ibid. 4. At death , knowledge sinned against , gives up to more horror and dispaire . 89 5. In hell it increaseth torment . 90 FINIS . AGGRAVATIONS OF SINNING AGAINST KNOWLEDGE . ROM . 1. 21. Because that when they knew God , they glorified him not as God , neither were thankfull , but became vaine in their imaginations , and their foolish heart was darkned . THere are two generall aggravations the Apostle insists on , in these two Chapters , of the Gentiles sinfulnesse : First their unthankfulnesse , ver . 21. in despising the riches of Gods goodnesse , Chap. 2. 4. Secondly , of Rebellion , in sinning against knowledge : That when they knew him , they glorified him not as God. And of all other hee inculcateth this of sinning against knowledge , as the greatest : for bringing in a long , large , and particular indictment of many severall sinnes , Idolatry , ver . 23. unnaturall uncleannesse , ver . 26. &c. and all kinds of unrighteousnesse , ver . 29. hee doth both in the beginning , and end of the bill , bring in this aggravation , that they sinned against knowledge in all these . So ver . 18. he begins the indictment and promulgation of Gods wrath above all for this , that they with-held the truth in unrighteousnesse ; which was as much as all that unrighteousnesse committed , barely in it selfe considered : And then again in the end , when hee comes to pronounce sentence , he comes in with this , after all particulars had beene reckoned up , Who knowing the judgement of God against those which doe such things , yet doe them . So that this Doctrine is cleare from hence , That to sinne against knowledge , either in omitting good duties which we know we ought to performe , or committing of sinnes we know wee ought not to doe , is the highest aggravation of sinfulnesse . I put both in both sinnes of omission and commission : for so the particular sinnes the Gentiles are taxed for here , are of both sorts ; as not glorifying , or worshipping God , as well as turning his glory into a lye , &c. to omit prayer , when your consciences tell you , you ought to doe it : to omit holy discourse , examining the heart , when you know you ought to doe them , are as well sinnes against knowledge , as to tell a lie against your knowledge , or as to steale and forsweare , or murder , or be drunke , &c. Now when I say , it is an aggravation to these sinnes , my meaning is this : That take any sinne thou thinkest most grosse , and view it barely in the act of it , put the act nakedly in the one scale , be it a sinne of uncleannesse , or drunkennesse ; and then put this circumstance which was added to it in the other scale , that before and when thou diddest it , thou knewest it to be a sinne , this alone weighs as much , yea more than the sinne it selfe doth : that as it is said of Herod , that he added this to all his other sinnes , that he cast Iohn in prison , who told him of his Herodias , and so is made as much as all his former sinnes : so is this brought in here , that in and unto all their unrighteousnesse , this was added , they with-held the truth , the light of their consciences ( which is as a Prophet from God ) they did imprison in unrighteousnesse , ver . 18. And therefore when Daniel would convince Balshazzar of his deservednesse to lose his Kingdome , and that he was not able to hold weight in the ballance , Dan. 5. 22. what puts he into the other scale against him to weigh him up , and to shew he was too light , ver . 21 , 22 ? he tells him how his father knew the God of heaven , and how that his knowledge cost him seven yeares the learning among wild beasts , and thou ( sayes he ) his sonne knewest all this , and yet didst not humble thy selfe . Here is the aggravation weighs downe all : he knew the God of heaven against whom he sinned , and that judgement on his Father for his pride ; and then withall he tels him , that this God , in whose hands is thy breath , and all thy wayes , thou hast not glorified . I name this place among many others , because it is parallel with this in the text . I le name no more , but give reasons and demonstrations for it . First , Demonstrations . The greatnesse of this kind of sinning might many wayes be made appeare ; we will demonstrate it onely by comparing it with other kinds of sinning . To sinne , though out of simple ignorance , when that ignorance is but the causa sine qua non of sinning , that is , so as if a man had knowne it a sinne , he had not done it , doth not yet make the fact not to be a sinne , though it lesseneth it . For Luke 12. 48. He that did not know his Masters will , was beaten , when the thing committed was worthy of stripes , though he did not know so much , because the thing deserves it . And the reason is , because the Law being once promulged , as 1. to Adam it was , and put into his heart , as the common ark of mankinde ; though the tables be lost , yet our ignorance doth not make the Law of none effect . For the Law of nature for ever binds , that is , all that was written in Adams heart , because it was thereby then published in him , and to him for us . But positive lawes , as I may call them , as to beleeve in Christ , &c. anew delivered , bind not , but where they are publisht . Iosiah rent his clothes , when the booke of the Law was found , because the ordinances were not kept , although they had not knowne the Law of many yeares ; yet because they ought to have knowne it , therefore for all their ignorance , he feared wrath would come upon all Israel . So also Lev. 5. 17. sinnes of ignorance were to be sacrificed for : yet however , it lesseneth the sin , therefore he shall be beaten with few stripes . And sure , if ignorance lesseneth them , knowledge aggravates ; for contrariorum eadem est ratio : therefore he that knowes , shall be beaten with many stripes . Yea such difference is there , that God is said to wink at sins of ignorance . Acts 17. 30. The time of this ignorance God winks at . Whiles they had no knowledge , God tooke no notice : yea and he abates something for such sinnes , because the creature hath a cloake , hath something to say for its selfe ; ( as Christ sayes , Iohn 15. 22. ) but when against knowledge , they have no cloak . Yea farther , Christ makes a sinne of ignorance to be no sinne , in comparison : So there , If I had not spoken and done those workes never man did , they had had [ no sinne . ] ( That is ) none in comparison , but now they have no cloak , no shelter to award the stripes , or plea to abate of them . And that you may see the ground of this vast difference betweene sinnes of ignorance , and against knowledge , consider first , that if a man sin ( suppose the act the same ) out of ignorance meerly , there may be a supposition , that if hee had knowne it , he would not have done it ; and that as soone as he doth know it , he would or might repent of it . So 1 Cor. 2. 8. If they had knowne , they had not crucified the Lord of Glory . The like sayes Christ of Tyre , Sidon , and Gomorrha , that if the same things had beene done in them , they would have repented . But now when a man knowes it afore , and also considers it in the very committing it , and yet doth it , then there is no roome for such a supposition , and lesse hope . For what is it that should reduce this man to repentance ? is it not his knowledge ? now if that had no power to keepe him from his sinne , then it may be judged , that it will not be of force to bring him to repentance for it ; for by sinning the heart is made more hard , and the knowledge and the authority of it weakned and lessened , as all power is , when contemned and resisted , Rom. 1. 21. their foolish heart becomes darker . Aristotle himselfe hath a touch of this notion in the third of his Ethicks , that if a man sinne out of ignorance , when he knowes it , he repents of it ; if out of passion , when the passion is over , he is sorry for what he hath done : but when a man sinnes deliberately , and out of knowledge , it is a signe he is fixed and set in mischiefe ; and therefore it is counted wickednesse and malice . And hence it is , that those that have beene enlightned with the highest kind of light , but that of saving grace , Heb. 6. 4 , 5. and Heb. 10. If they sinne wilfully after such a knowledge of the truth , God lookes on them , as those that will never repent . And therefore likewise the schoole gives this as the reason why the Devills sinne obstinately , and cannot repent , because of their full knowledge they sinne with ; they know all in the full latitude that it may be knowne , and yet goe on . Secondly , the vast difference that in Gods account is put betweene sinnes of knowledge , and of ignorance , will appeare by the different respect and regard that God hath to them , in the repentance he requires and accepts for them ; and that both in the acts of repentance , and also in the state of grace and repentance , upon which God accepts a man , or for want of which he rejecteth him . First , when a man comes to performe the acts of repentance , and to humble himselfe for sinne , and to turne from it , God exacteth not , that sins of ignorance should particularly be repented of . But if they be repented of but in the general , & in the lumpe , be they never so great , God accepts it . This is intimated Psal . 19. 12. Who can understand his errour ? cleanse me from my secret sinnes : that was confession enough . But sinnes of knowledge must be particularly repented of , and confessed , and that againe and againe , as David was forced to doe for his murder and adultery , or a man shall never have pardon . Yea farther , greater difference will appeare , in regard of the state of grace and repentance : for a man may lye in a sinne he doth not know to be a sinne , and yet be in the state of Grace , as the Patriarchs in Poligamie , and in divorcing their wives : but to lye in a sinne of knowledge , is not compatible with grace : but unlesse a man maintaineth a constant fight against it , hateth it , confesseth it , forsaketh it , hee cannot have mercy . This cannot stand with uprightnesse of heart . A friend may keepe correspondencie with one , hee suspects not to be an enemy unto his friend , and be true to his friendship notwithstanding : but if hee knowes him to be an enemie , he must break utterly with the one , if he leanes to the other . Thirdly , yet farther in the third place , so vast is the difference , that some kind of sins committed out of and against knowledge , utterly exclude from mercy for time to come ; which done out of ignorance , remained capable of , and might have obtained it ; as persecuting the Saints , blaspheming Christ , &c. Pauls will was as much in those acts themselves , and as hearty as those that sin against the Holy Ghost : for he was made against the Church , and in these sins , as himselfe sayes , not sinning willingly herein onely , but being carried on with fury , as hot and as forward as the Pharisees that sinned that sinne : onely sayes hee , 1 Tim. 1. 13. I did it ignorantly , therefore I obtained mercie . Though it was ignorantly done , yet there was need of mercie : but yet in that he did it but ignorantly , there was a capacity and place for mercie , which otherwise had not beene . But thus to sin after a man hath received the knowledge of the truth , shuts a man out from mercie , Heb. 10. and there is no more sacrifice for sinne , for such sins ; I say , such sins as these , thus directly against the Gospell , when committed with knowledge . For sins against the Law , though against knowledge , there was an atonement , as appeares Levit. 6. from the 1. verse to the 8. where hee instanceth in forswearing : But to persecute the Saints , and Christs truth , with malice , after knowledge of it , there is no more sacrifice : not that simply the sin is so great in the act it selfe of persecution , for Paul did it out of ignorance ; but because it is out of knowledge : so vast a difference doth knowledge and ignorance put betweene the guilt of the same sinne . And therefore indeed , to conclude this in the last place , this is the highest step of the ladder , next to turning off : the very highest but that of sinning against the Holy Ghost : which must needs argue it the highest aggravation of sinning , when it ascends so high , when it brings a man to the brinck , and next to falling into the bottomlesse pit , irrecoverably . And therefore to sinne presumptuously ( which is all one ) and to sinne against knowledge , ( as appears Numb . 15. 26 , 27 , 28 , 29 , 30. it being there opposed to sinning out of ignorance , ( such a sinne as David did , of whom it is said , 2 Sam. 12. 9. that he despised the word of the Lord : which phrase also is used to expresse sinnes of presumption , ver . 31. of that 15. of Numbers ) To sinne , I say , presumptuously , is the highest step : So in Davids account , Psal . 19. 12 , 13. For first he prayes , Lord keepe me from secret sinnes , ( which he maketh sinnes of ignorance ) and then next he prayes against presumptuous sinnes , ( which , as the opposition shewes , are sinnes against knowledge : ) For ( sayes he ) if they get dominion over me , I shall not be free from [ that great offence . ] That is , that unpardonable sinne , which shall never be forgiven : so as these are neerest it of any other : yet not so , as that every one that fals into such a sinne commits it , but he is nigh to it , at the next step to it . For to commit that sinne , but two things are required ; light in the mind , and malice in the heart : not malice alone , unlesse there be light ; for then that Apostle had sinned it : so as knowledge is the Parent of it , it is after receiving the knowledge of the truth , Heb. 10. 27 , 28. These are the Demonstrations of it , the Reasons are First , because knowledge of God and his wayes , is the greatest mercie , next to saving grace : Hee hath not dealt [ so ] with every Nation . Wherein ? In giving the knowledge of his wayes : and as it is thus , so to a nation , so to a man ; and therefore Christ speaking of the gift of knowledge , and giving the reason why it so greatly condemneth , Luke 12. 48. sayes , For to whom [ much ] is given , much is required . As if hee had said , To know his Masters will , that is the great talent of all other . There is a [ much ] in that . Thus it was in the Heathens esteeme also : They acknowledged their foolish wisdome in morall and naturall Philosophie , their greatest excellencie : and therefore Plato thank'd God for three things ; that he was a man , an Athenian , and a Philosopher . And Rom. 1. 22. the Apostle mentions it as that excellencie they did professe . And Soloman , of all vanities sayes this is the best vanity , and that it exceeds folly , as light doth darknesse , Eccles . 2. But surely much more is the knowledge of the Law , and of God , as we have it revealed to us ; this must needs be much more excellent . And so the Jewes esteemed theirs ; as in this second Chapter of the Romanes , the Apostle shewes also of them , that they made their boast of the Law , and their forme of knowledge of it , and approving the things that are excellent . And what doe the two great books of the creatures , and the word , and all meanes else serve for , but to increase knowledge ? If therefore all tend to this , this is then the greatest mercie of all the rest . For secondly , God hath appointed knowledge as the immediate guide of men in all their wayes , to bring them to salvation and repentance , for to that it leads them . It is that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Philosopher call'd it : and therefore the Law , Rom. 7. 1 , 2. is compared to an Husband , ( so farre as it is written in , or revealed in the heart ) that as an Husband is the guide of the wife in her youth , so is the Law to the heart . And whereas beasts are ruled by a bit and bridle , God hee rules men by knowledge . And therefore if men be wicked , notwithstanding this light , they must needs sinne highly , seeing there is no other curbe for them , as they are men , but this : if he will deale with them as men , this is the onely way ; and therefore if that will not doe it , it is supposed nothing will. It is knowledge makes men capable of sin , which beasts are not ; therefore the more knowledge , ( if men be wicked withall ) the more sinne must necessarily be reckoned to them : so as God doth not simply looke what mens actions and affections are , but chiefly what their knowledge is , and accordingly judgeth men more or lesse wicked . I may illustrate this by that comparison , which I may allude unto : That as in Kingdomes , God measures out the wickednesse thereof , and so his punishments accordingly , principally , by the guides , the governors thereof , what they are , and what they doe ; as in the 5. of Ieremie , the 4. verse it appeares ; where first God lookes upon the poore people , but , he excuseth them , these are foolish , and know not the way of the Lord : and therefore God would have beene moved to spare the Kingdome , notwithstanding their sins . But from them at the 5. verse he goes to view the Rules , I will get me to the great men , for these have knowne the way of the Lord : and when he saw that these had broken the bands , then , how shall I pardon thee for this ? So is it in his judgement towards a particular man : when God lookes downe upon a man , and sees him in his courses exceeding loose , and wicked , hee lookes first upon those rude affections in him , which are uncleane , profane , debaucht , greedy of all wickednesse ; Ay but sayes he , these are foolish of themselves , but I will looke upon his understanding , and upon the superiour faculties , which are the guides of these affections , and see what they dictate to these unruly affections , to restraine them : And when he findes that the guides themselves are enlightned , and have knowne the way of the Lord , and that the will and the affections , though informed with much knowledge , yet break all bands , then how shall I pardon thee ? Thee , who art a knowing drunkard , and a knowing unclean person , &c. so as thus to sin , aggravates and maketh sin out of measure sinfull . Now that knowledge and reason is a mans guide , will further appeare by this : That even erroneous knowledge doth put an obligation , a bond , and a tye upon a man : which can be in no other respect , but because knowledge is appointed to be a mans guide . Thus if a man thinkes a thing ( which is in it selfe common and indifferent ) to be a sinne , and forbidden , ( as Rom. 14. 4. ) although the Law forbids it not , yet to him it is uncleane , though in Christ it is not uncleane , that is , by the Law of Christ . For , this his knowledge and judgement of the thing hath to him the force of a Law : for it propounds it to him as a Law , and as from God ; which reason of his , God hath appointed as his immediate guide : and the will is to follow nothing that is evill , which is represented to it , as evill ; this is the Law of meere nature in all conditions ; therefore if a man should doe an action which is in it self good , if he thought it to be evill , he should sinne , and so è contra , for he goes against the dictate of nature . So that erroneous knowledge , though against the Law , is a law to me , though not per se , yet per accidens . Now therefore if to go against a false light of conscience be yet a sinne , though it proves that the commandement allowes the thing was done , and was for it , then to go against the true light of the Law , how sinfull is it ? Againe , thirdly , the knowledge of the law binds the person so much the more to obedience , by how much the more he knowes it : so as though it would be a sinne , when he knowes not the Law to transgresse it , yet when he knowes it , it is a greater sinne . 'T is true indeed , that conscience and the Law , when they meet , make up but one Law , not two distinct Laws : and therefore in sinning against knowledge , though a man doth not commit two distinct sinnes , yet the knowledge of it doth adde a further degree of sinfulnesse to it : As a cloath is the same cloath when it is white , that it was when it is dyed with a scarlet dye ; yet then it hath a dye , a tincture given it , which is more worth than the cloath : and so when you sinne , not knowing the Law , the sin is the same for substance , it would be if you had known it ; yet that knowledge dyes it , makes it a scarlet sinne , as Esay speaks , farre greater and deeper in demerit than the sinne it selfe : and the ground of this is , because Lawes then come to be in force , when they are promulged , and made known : so as the more they are promulged and knowne , the more is the force of their binding , and so the greater guilt . Therefore Deut. 11. 12. 3. 8. God straitens the cords more , the binding force of the law more upon those Jewes consciences , to whom he at the first personally with majesty had promulgated it , than upon their children , though upon theirs also . Now if all Gods Lawes , being made knowne to Adam , binde us , and are in force , and this when we know them not ; then if we do know them , or might know them , they binde much more : and still the more clearely wee know them , the obligation increaseth , and the guilt insuing with it : and the rather , because now when wee come to know them , they are anew promulged , in a way of a peculiar mercie ; wee having defaced the knowledge of them in our fall . Fourthly , when the Law , being knowne , is broken , there is the more contempt cast upon the Law , and the Law-giver also ; and so a higher degree of sinning . And therefore Numbers 15. 30. He that sinnes out of knowledge , is said to reproach the Lord , and to despise the word . And therefore Saul sinning against knowledge , Samuel calleth it rebellion : and though it were but in a small thing , yet he parallels it with witchcraft . So also Iob 24. 13. they are said to rebell , when they sinne against light ; because rebellion is added to disobedience : For knowledge is an Officer set to see the Law executed , and fulfilled ; and makes God present to the conscience . Therefore Rom. 2. 14. it is called a witnesse ; and therefore in sinning against knowledge , men are said to sinne before the face of the Lord himselfe ; now what a great contempt is that ? Therefore also Psal . 50. the hypocrite sinning against knowledge , is said to cast the law of God behind his back : so as there is a contempt in this sinning , which is in no other . Fiftly , the more knowledge a man sinneth against , the more the will of the sinner is discovered to be for sinne , as sinne . Now voluntarium est regula & mensur a actionum moralium : willingnesse in sinning , is the standard and measure of sinnes . The lesse will , the lesse sinne : so much is cut off , the lesse the will closeth with it ; at least wise so much is added , by how much the will is more in it : and therefore the highest degree of sinning is exprest to us by sinning willingly , and this after knowledge , Heb. 10. Now though an ignorant man commits the act as willingly , as when Paul persecuted the Church , yet he commits it not considered as sinne , till he hath the knowledge of it : but then when it is discovered to be sinne , and the more clearely it is so discovered , the will may be said to joyn with it as sinne . Therefore the Apostle sayes , To him that knowes to doe well , and doth it not , to him it is sinne . Iames 4. 17. because by his knowledge the thing is represented as sinne ; and so he closeth with it the more , under that notion and apprehension . Sixtly , in sinning against knowledge , a man condemns himselfe ; but when out of ignorance meerely , the Law onely doth condemne him . So Rom. 2. 1. A man having knowledge in that wherein hee judgeth another , he condemneth himselfe . So Rom. 14. Now as self-murder is the highest degree of murder , and an aggravation of it ; so self-condemning must needs be reckoned . God tooke it as a great advantage over him that hid his talent , that out of thine owne mouth I will condemne thee , thou wicked servant . The doctrine being thus proved , First , I will explaine , what it is to sin against knowledge . Secondly , I will give the aggravations of it . Thirdly , I will give rules to measure sinnes of knowledge by , and the greatnesse of them in any act . Lastly , the use of all . For the first , what it is to sinne against knowledge . First , to explaine it , I premise these distinctions . The first distinction . That it is one thing to sinne with knowledge , another thing against knowledge . There are many sinnes doe passe from a man with his knowledge , which yet are not against knowledge . This is to be observed for the removall of a scruple which may arise in some that are godly , who else may be wounded with this doctrine through a mistake . A regenerate man is , and must needs be supposed guilty of more knowne sinnes , than an unregenerate man : and yet he commits fewer against knowledge , than he . First , I say , hee is guilty of more knowne sinnes : For he takes notice of every sinfull disposition that is stirring in him , every by-end , every contrariety unto holinesse , deadnesse to duty , reluctancie to spirituall duties : and when regenerated , beginneth to see and know more evill by himselfe , than ever he did before : he fees as the Apostle sayes of himselfe , Rom. 7. 10. all concupiscence : and the holier a man is , the more he discernes and knowes his sins : So sayes the Apostle , Rom. 7. 18. I know that in me dwels no good thing . And ver . 21. I finde when I would doe good , evill is present with me . And 23. I see another law . All these , he sayes , he perceived and found daily in himselfe : and the more holy that he grew , the more he saw them . For the purer and clearer the light of Gods Spirit shines in a man , the more sinnes he knowes : he will see lusts steaming up , flying in his heart , like moates in the sun , or sparkes out of a furnace , which else he had not seene : the clearer the sun-beame is which is let into the heart , the more thou wilt see them . But yet in the second place , I adde , that neverthelesse he sinnes lesse against knowledge : For then wee are properly said to sinne against knowledge , when wee doe take the fulfilling of a lust , or the performance of an outward action , a dutie , or the like , into deliberation and consideration , and consider motives against the sinne , or to the dutie , and yet commit that sinne , yeeld to it , and nourish that lust , and omit that dutie : Here now we sinne not onely with knowledge , but against knowledge : because knowledge stept in , and opposed us in it , comes to interrupt and prevent us : but now in those failings in dutie , and stirring of lusts in the regenerate afore mentioned , the case is otherwise : they are committed indeed with knowledge , but not against it : For it is not in the power of knowledge to prevent them ; for motus primo primi non cadunt sub libertatem ; but yet though such sinnes will arise againe and againe , yet sayes a good heart , they must not think to passe uncontrouled and unseene : Therefore let not poore soules mistake me , as if I moant , throughout this discourse , of all sins which are knowne to be sinnes , but I meane such sinnes as are committed against knowledge : that is , when knowledge comes and examines a sinne , in or before the committing of it , brings it to the Law , contests against it , condemnes it , and yet a man approveth it , and consenteth to it ; when a dutie and a sinne are brought before knowledge , as Barrabas and Christ afore Pilate , and thy knowledge doth againe and againe tell thee such a sinne is a great sinne , and ought to be crucified , and yet thou cryest , let it goe ; and so for the duty , it tels thee again and againe it ought to be submitted unto , and yet thou omittest it , and committest the sin , choosest Barrabas rather than Christ , these are sinnes against knowledge : now such sins against knowledg break a mans peace , and the more consideration before had , the more the peace is broken . The second distinction is , that men sinne against knowledg , either directly , or collaterally : objectively , or circumstantially . First directly : when knowledge it selfe is the thing men abuse , or fight against , becommeth the object , the terminus , the butt and mark shot at ; this is to sin directly against knowledge it selfe . The second way , collaterally , is , when knowledge is but a circumstance in our sinnes : so as the pleasure of some sinne ( we know to be a sin ) is the thing aimed at ; & that our knowledge steps but in between to hinder us in it , and we commit it notwithstanding , though we doe know it ; here knowledge is indeed sinned against , yet but collaterally , and as a stander by , but as a circumstance onely , shot at per accidens , concomitanter , and by the by , as one that steps in to part a fray is smitten , for labouring to hinder them in their sin , as the Sodomi●es quarrelled with Lot : they are both found in this Chapter , and therefore come fitly within the compasse of this discourse . First , This collaterall kinde of sinning against knowledge is mentioned in the 21. verse , where he saies , They knew God , yet they glorified him not : there knowledge is made but a circumstance of their sinning ; they sinned against it but collaterally . But then that other kind of sinning directly against knowledge , is mentioned ver . 28. They liked not to retaine God in their knowledge : that is , they hated this knowledge it selfe , so as now they did not onely love sin , they knew to be sin , but also they loved not the knowledge of it ; so that because both are thus clearly instanced in , wee will speake of both more largely . Now sinnes directly against knowledge it selfe are many : I will reduce the chiefe heads of them into two branches : First , in regard of our selves . Secondly , in regard of others . First , in regard of our selves , five wayes we may thus sin against knowledge it selfe . First , when we abuse knowledge to helpe us to sinne : as first , to plot and contrive a sin , as Iudas plotted to betray his Master , if hee could conveniently ; so the text sayes , Mark 14. 11. hee would doe it wisely : and thus those that came to intrap Christ with most cunning questions , did sinne , and those who plot against the just , as Psal . 37. 12. So secondly , when men use their wisedoms to tell a cunning lye , to cover a sin ; as Plato sayes , men of knowledge , sunt ad mendacia potentiores & sapientiores : whereas fooles , though they would lye , yet often tell truth ere they are aware . But also thirdly , when they abuse morall knowledge , which yet , as Aristotle sayes , is least apt to be ( I am sure should least be ) abused , so as to make a shew of good pretences to cover their sins , and dissemble them ; not onely by finding out some cunning artificiall colour , as David did in the matter of Vriah — Chance of warre ( sayes he ) falls to all alike : but when men are so impudently hypocriticall , as to make use of religious pretexts , ( as the Devill sometimes doth ) as Saul , who pretends to Samuel , I have done the will of the Lord : and when Samuel told him of the cattell , oh , sayes he , they are for a sacrifice ; when God had expresly commanded to kill them all . But this shift shifted him out of his Kingdome , Samuel pronounceth him a rebell in it , Rebellion is sinne against knowledge , therefore he knew it . Thus also Iezabel coloured over the stoning of Naboth with a solemne fast . So Iudas fisheth for money with a charitable pretence , This might have beene sold , and given to the poore . In sins against knowledge , usually the mind indevours to find out a colour , and that provokes God more than the sinne , because we goe about to mock him . We see men cannot endure a shift , much lesse the All-knowing God , not to be mocked : and we see it is hard to convince such an one . David was faine to be brought to the rack , ere he would confesse , when he had a shift ; and men doe seeke such shifts onely in case of sinning against conscience : for else there were no need , they would be sure to plead ignorance , as Abimelech did . Secondly , when men neglect the getting and obtaining of knowledge , which knowledge might keep & hinder them frō sinning , and might make them expert in duties . This is as much as to sin against knowledge , although the sins be committed out of ignorance : yet that ignorance being through their owne default , it comes all to one : when it may be said of men , as the Apostle doth of the Hebrewes , Chap. 5. 12. That for the time they have had to learn , they might have beene teachers ; they had yet need be taught againe the first principles ▪ If a man had an Apprentice , who through negligence and want of heeding , and observing what hee daily sees and heares about his trade , might have got for his time much knowledge in his trade , whereby he might have saved his master much , which hee now hath lost him ; and rid and perfected much worke , hee daily spoiles him ; such carelesse blockish ignorance it is just for his master to correct him for , and to charge on him all that waste and losse , because he might have knowne how to have done better . And therefore even they who thought ignorance in it selfe no sin ( wherein they erred ) yet the neglect of knowledge upon this very ground , they thought a great sinne , and that it would be so farre from excusing sinnes , as that it would aggravate them . So here we see these Gentiles shall not onely be reckoned with for the actuall knowledge , they had attained to , and sinned against ; but also for what they might have had , and have picked out of the creatures . For so the Apostle brings in this here in the 20. verse , that the power of God being cleerly seen in the creatures , they neglecting to spell and reade it , so much knowledg as they might have got , God will reckon to them , and aggravate their sins by . Thirdly , which is yet much worse , when men refuse knowledge , that they may sinne the more freely ; and doe stop the eare , lest they should be charmed : As when men are loath , and afraid , and dare not reade such a booke as discovers , or might discover that truth to them , the submission to which would prejudice them , and this to the end that they may plead ignorance of their sinne . Thus also those that assent not to truth when it comes in strongly upon them , but seek to evade it . But 1 Cor. 14. 38. when the Apostle had cleerely discovered the truth in those things controverted , so as who ever was spirituall , or not fully blind , might see , and would acknowledge the truth : then he shuts up his discourse about them , ver . 27. If any be ignorant , let him be ignorant : for it is wilfull , it is affected ; hee speakes it , as elsewhere , Revel . last , it is said , He that is unjust , let him be unjust still : that is , hee that will be unjust , and refuseth to turne , let him goe on . This is a great sinne , for God , you see , gives such a man over : one that is but neglectfull , or dull of capacity , God will take paines with him , to teach him , and beare with him , as Christ did with his Disciples : but if he be wilfully ignorant , he lets him die in his ignorance , and yet will reckon with him , as if all his sinnes had beene committed against knowledge , because hee refused to know . The fourth is to hate the light , and to endevour to extinguish it . This is yet much worse , when men hate the Word , and the Ministers of it , the examples of Gods people , and the light they carry with them ( they shining as lights in a crooked generation , Phil. 2. 15. and yet they hate these , as theeves doe a torch in the night , and fly against the light , as batts doe , and as the Iewes did , Iohn 3. 20. ) This Christ sayes is the great condemning sinne of all others . So these Gentiles put Socrates to death for reproving them . And thus men sinne also , when they labour to extinguish the light in their owne consciences , and like not to retaine God in their knowledge , verse 28. but would studie the art of forgetfulnesse : When men have put the candle out , and drawne the curtaines , that they may sinne , and sleepe in sin more freely and securely . Thus those also sin in a higher measure , who have had a cleare conviction , that they ought to be thus strict , and ought to sanctifie the Lords day , and pray privately , but now have lost this light , and think they need not be so strict : when men continue not in what they were once assured of , as the Apostle speaks , 2 Tim. 3. 14. these sinne against their knowledge , and are the worst of such sinners : and this estate Aristotle himselfe makes statum maligni , the state of a wicked one , namely , when the sparkes of light are extinguisht or hated . For when any mans light is lost and turned into darknesse by sinning , then , as Christ sayes , how great is that darknesse ? When good lawes are not onely not enacted and embraced , but repealed also , ( it is Aristotles similitude , to distinguish an incontinent person , and a wicked man ) this is an high kind of sinning : So of these Gentiles it is said , their foolish heart was darkned ; they had extinguisht some of that light God gave them . As some drink away their wits , so some sin away their consciences ; and thus by degrees , they first sinne away the light of the word they had , as they in Iude , who were religious once , and then they quench even that little sparke of nature that is left . Also verse 10. corrupting themselves in what they know naturally . Fiftly , Men sinne against knowledge yet worse , when they hold opinion against their knowledge . So many are said to doe , in 1 Tim. 4. 2. he foretels they should speake lyes in Hypocrisie , and invent lyes that should have a pretence of holinesse ; which they know to be a lye , or else they should not be said to speake lyes in hypocrisie ; but they doe it to maintaine their honour and greatnesse , which must downe , if their doctrine prove false : and though many are given up to beleeve their lyes , 2 Thes . 2. 11. as a punishment of their not loving the truth ; yet others of them shall know they are lies , and yet vent them for truths . Thus when men fashion their opinion to the times and wayes of preferment , and their dependances on Great ones , or to maintaine and uphold a faction , or out of pride , having broached an error , maintaine it , though the pulling out that one tile doth untile all the house . These are the two causes given of perverting the truth , 1 Tim. 6. 4 , 5. namely , pride and covetousnesse , and supposing gaine godlinesse , and so fashioning their religion accordingly : when men are Knights of the post , that will write or speak any thing , whereby they may get gaine and preferment . Secondly , men sin against knowledge in regard of others . First , by concealing it : the Apostle indeed sayes in a certaine case , Hast thou knowledge ? keepe it to thy selfe . He speakes it of opinions , or practices about things indifferent , which might scandalize the weake ; but if thou hast knowledge , which may edifie thy brother , thou oughtest to communicate it . Socrates , knowing there was but one God , said , in his Apologie for his life , that if they would give him life , upon condition to keep that truth to himselfe , and not to teach it to others , hee would not accept life upon such a condition : and I remember he expresseth his resolution in words very nigh the same words the Apostles used , Acts 4. 20. whether it be better to obey God than men , judge you : and , we cannot but teach the things wee have heard and seene , sayes Christ : for knowledge is a thing will boyle within a man forvent , and cannot be imprisoned : It is light , and the end why light was made , was to be set up to give light . And Christ argues from an apparent absurdity to put a light under a bushell , which may give light to all the house ; Hast thou knowledge of God and of his wayes , thou canst not but speake ( if withall thou hast but a good heart ) to all in the familie , to thy wife in thy bosome , &c. God took it for granted , that Abraham would teach his children what he should know from him : The same disposition is in all the children of Abraham . Secondly , when men endeavour to suppresse knowledge . As the Pharisees , they kept the keyes of it in their hands , and would not open the treasures of it themselves , nor let others doe it neither . So they ( Acts 4. 16. ) could not deny but a great miracle was done by the Apostles ( say themselves ) but that it spread no further , let us threaten them , and charge them , that they speake no more in his name . And this they did against their consciences by their owne profession , we cannot deny it : as if they had said , if wee could we would , but it was too manifest it was the truth . So when Masters keep their servants from the meanes of knowledge , they are thus guilty . Thirdly , when wee would make others sinne against their consciences . The Pharises , when the blind man would not say as they said , they cast him out ; they would have had him say that Christ was a sinner , when through the small light he had , hee judged it evident enough , that a sinner should not doe such a miracle , as was never done since the world began . And so Iezabel made the Judges , and witnesses sinne against conscience in accusing Naboth : and so some of the Gentiles , that would hold correspondencie with the Jewes , would have constrained the Galathians to be circumcised , Gal. 6. 12. Those that knew that circumcision was to be abolisht , yet they would perswade them to it by a clubb argument , drawn from avoiding persecution , not from evidence of the Truth , or by reasons that might convince them , and their consciences : therfore he sayes , they constrained thē . The perswaders might indeed glory , as having their cause and side strengthened , but they wanne little credit to their cause by it ; for as the perswaders arguments were suited to flesh , so the others yeelding was out of flesh , and so they glory in your flesh and weaknesse , sayes he ; as the Papists urged Cranmer , not by arguments , but threats and promises to recant ; this is the greatest cruelty in the world , to have a man murder himselfe , stab his conscience . To offend a weak conscience is a sinne , if but passively , when thou dost something before his face , which his conscience is against : but if thou makest him wound his own conscience , and to doe an act himselfe , which his owne conscience is against , it is much worse : as if thou beest a Master , and hast a servant who pleadeth conscience , that hee cannot lye for thy advantage in thy shop , or who will not doe unlawfull businesses on the Sabbath day , and pleads conscience , wilt thou smite him and whip him ? God will smite thee , thou whited wall . How darest thou smite him , and so cause him to doe that for which God will whip him worser ? Shew mercy to those under you , enforme their consciences , wring them not , you may hap to break the wards if you doe . Now for sinnes committed collaterally , or per modum circumstantia ( that I may so expresse it ) against knowledge , they are done either when particular acts of sinne are committed , and duties omitted , against light and knowledge ; and so the Saints may and doe often sinne against knowledge . Or , Secondly , in regard of a knowne estate of sinne , and impenitencie persisted in ; when men continue , and goe on in such a state against conviction of conscience , that such is their estates . For the first , because particular acts of sin committed against knowledge are infinite , and there will be no end of instancing in particulars , therefore I will not insist : Onely in briefe this distinction concerning such acts may be observed , and the observation of it may be usefull : That some acts of sinnes against knowledge , are meerely transient : that is , are done and ended at once . And though the guilt of them is eternall , yet the extent of the act is finished with the committing it , and reacheth no further : as a vaine oath , breach of the Sabbath , &c. which acts cannot be repealed , though they may be repented of . But others there are , which though the act may be but once outwardly and professedly done , yet have an habituall and continued permanency , life , & subsistence given it , such as that untill a man doth recall them , hee may be said continually to renew those acts , and every day to be guilty of them , and to maintaine it , and so habitually to cōmit them . As it is with Laws , which though made but once , are yet continued acts of the State , whilest they stand in force unrepealed : so is it in some sins . For instance , when a man doth take goods from his neighbour unjustly , the act indeed is done but once : but till hee restores them , he may be said to steale them ; every day , every houre , he continues to doe it habitually ; So a man having subscribed to falshood , or recanted the truth publiquely , the act , though done but once , yet untill a retractation be some wayes made , hee continues that act , and so is daily anew guilty of it . So if a man should marry one , whom it is unlawfull for him to marry , ( as Herod did ) though that sinfull act of espousals , whereby they entred into it , was soon dispatcht ; yet , till a divorce , he lives in a continuall sin . And such acts ( of this latter sort I meane ) against knowledge are most dangerous to commit ; because to continue thus in them , though but once committed , hazards a mans estate ; and therefore men find , when they come to repent , the greatest snare , and trouble , and difficulty in such kind of sins ; to extricate themselves out of them by a meet and true repentance . But as concerning the first branch of this distinction , namely , of particular acts committed against knowledge ; besides this last distinction briefly touched ; I will anon give you severall aggravations and rules whereby to measure the sinfulnesse that is in such acts so committed : but in the meane time the second branch of this former distinction must be insisted upon , and therefore I will bring in these aggravations and rules which concerne particular acts , as distinct heads , after I have briefly spoken to this other , which is , That Secondly , those sinne against knowledge , who goe on in an estate of sin and impenitencie , which they know to be damnable : As Pharaoh , Exod. 9. 27. who confest that the and his people were wicked , and yet hardned himselfe in sinne most dangerously : and yet three sorts of men may apparently be convinced thus to sin . First , those that keep out , and with-draw themselves from professing Christ and his wayes , and the feare of his name , out of shame or feare of man , or losse of preferment , or the like worldly ends , when yet they are convinced that they are Gods wayes , and ought to be professed by them . I doe not say , that all , who doe not come in to professe Christ , and that doe not joyne themselves with his people , that they goe on against knowledge ; for many are ignorant , and mistaken about them : but when men are convinced of the truth , and necessity of professing and confessing of it even unto salvation , ( as the Apostle speaks , Rom. 10 ) and yet out of fear , or shame , keep still on the other side , drawing in their hornes all together . These goe on in an estate of impenitencie against knowledg ; for put all these together , and it must needs appeare to be so : as First , when they are convinced that this is the truth , and that salvation and the power of religion is onely to be found in such wayes and men : and Secondly , that these are to be practiced and professed , and yet Thirdly , out of shame , &c. keepe still a loofe off , and goe on a contrary way ; these must needs know , that they goe on in an estate of impenitencie against knowledge . This was the case of many of the Pharises , who therefore sinned highly : they beleeved , and were convinced , that Christ was the Messiah ; and so then to be confest , and followed , and to be cleaved unto : and then also they must needs know , that his followers onely were the Children of God : Yet Ioh. 12. 42. it is said , though they thus beleeved on him , yet they durst not confesse him for feare of the Iewes , and of the Pharises , and of being put out of the Synagogues . At the latter day , Christ shall not need to sever such from the rest , as hee will doe the sheepe from the goats ; for they willingly remaine all their dayes amongst them , whom they know to be goats , and refuse the company , and fould , and food , and marks of the sheep ; which they know to be such : they may apologize , and make fair with the Saints , that their hearts are with them , but they will be rankt at the day of Judgement , as here they ranked themselves , with the workers of iniquity . Of these doth the Psalmist speake , Those that turne aside by their crooked wayes , them shall the Lord leave with the workers of iniquity . Those also thus sinne , and are to be joyned with these , who know the tearms and condition of salvation , and how they must part with all for Christ , and yet will not come to the price ; such doe goe desperately on against knowledge in a bad estate , and doe judge themselves unworthy of eternall life . Thus the young man in the Gospell , he was told , that he was to sell all , and that was the condition , and hee knew heaven was worth it , and was convinced of the truth herein , that thus he ought to doe , for he went away sorrowfull : now if he had not knowne that he went away without happinesse , he needed not have beene sorrowfull at all ; but he knew the bargaine of salvation was not struck up , and likewise what it stuck at , and yet still rested in his former condition , and chose rather to enjoy his many possessions : This man now went on in his state against knowledge . Secondly , as also those who upon the same or like ground defer their repentance , these go on in a bad estate , and must needs know they doe so ; for in that they promise to repent hereafter , and take up purposes to doe it , when they have gone on a little while longer , to adde drunkennesse to thirst , they doe thereby professe that there is a work of grace , which they must attaine to , ere they can be in the state of grace : for they would not promise so much hereafter , but that they know not how , without such a work , they should be saved . Whilest therefore such shall rest without present endevouring after it , so long they are judged in themselves to be in a bad estate at present . When men know the curses due to their present estate , and yet say as hee , Deut. 29. 19. I will goe on in the way of my heart , and shall have peace afterward . This man sinnes most highly , and therefore Gods wrath smoakes against that man , and he sayes of him , that he will not be mercifull to him , in that place . Thirdly , sunk and broken professors , such cannot but goe on in a bad estate against knowledge , when either men are falne from the practice and profession of what is good , which once they thought necessarie to salvation ; or when they continue to hold forth their profession in Hypocrisie . Those that have escaped the pollutions of the world , through the knowledge of Iesus Christ , but are returned to their vomit againe , some of these are ingenious , and acknowledge both themselves faln , & their present estate most miserable , and yet goe on in it ; and such are to be pittyed , but yet are in a most dangerous condition . Saul when he was fallen away , yet had this ingenuity a while left , hee desired Samuel to pray to his God for him , and told David , that he was more righteous than he ; yet still went on in his courses , and in the end ( as some have thought ) sinned against the Holy Ghost . But others there are , who though they be fallen from all the inward , powerfull and secret performance of duties they once did practice , and from all conscience of sinning , yet retain their profession which they know to be but an out-side : these of all others goe on against knowledge : and Rev. 22. 15. they are said to make a lye ; not onely to tell a lye in words , but to make a lye in deeds . Now a lye is a sin of all others most against knowledge , and indeed against a double knowledge , both facti and juris : & so is this . 1. That they professe themselves to be that they know they are not . 2. That they will not endevour after that state they know they ought to get into , if ever saved . This is the condition of many , who being convinced of the power of religion , have launched forth into a profession , and hoyst up saile , but now the tyde is fallen , the spirit withdrawne , the conscience of sinne extinguisht in them ; yet for their credit sake still beare their sails up as high as ever : even as many Merchants doe , who are sunk in their estates , still beare a faire shew , yea will seeme richer than ordinary , by purchasing lands , &c. Such a professor was Iudas , hee began seriously , and thought to have gone to heaven , and was earnest in good duties at first : as they also , 2 Pet. 2. 18. they really , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , escaped the pollutions of the world , through the knowledge of Christ : but in the end Iudas became a grosse hypocrite , one that pretended the poore , when he loved the bag ; and on the sudden betrayed his Master , when yet the Disciples knew it not , suspected Iudas as little as themselves ; and the end of those also , in that fore-named place , is said to be worse than their beginning . Now because such sinne so highly against knowledge , therefore their punishment is made the regula of all other wicked mens ; as when it is said , that other sinners shall have their portion with Hypocrites : as the wicked Angels punishment is made the measure of mens : Goe ye cursed into the fire prepared for the Devill and his Angels : so among men , such grosse Hypocrites , their punishment is made the rule , and so the chiefe of all kind of torments , which sinners of the sonnes of men shall undergoe . Now let mee speake a word to all such as thus go on in a state of impenitencie against knowledge : this is a high kinde of sinning , and of all the most desperate , and doth argue more hardnesse of heart , and despising the riches of Gods goodnesse . For if , as in the Rom. 2. 4. to go on in sinne , when a man [ knowes not , ] that is , considers not that Gods mercy leads him to repentance , is made the signe and effect of a very hard heart , treasuring up wrath , then much more , when thou knowest and considerest thou art in an impenitent condition , and hast many motions leading thee to repentance , is thy heart then to be accounted hard ? When a man commits a particular act against knowledge , he haply and usually still thinks his estate may be good , and that he shall not lose God utterly , or hazard the losse of him ; onely his spirit , being at present empty of communion with him , he steales out to some stolne pleasure : but when a man knowes his estate bad , and that he is without God in the world , and yet goes on , he doth hereby cast away the Lord , and professeth he cares not for him , or that communion which is to be had by him , as Esau did his birth-right . David , though he despised the Lord , yet hee did not cast away the Lord , as Saul did : for Saul ventured utterly to lose him , knowing his estate naught . David , when hee sinned , thought Gods eternall favour would still continue , though for the present he might lose the sense of it . But when a man goes on in a state of sinning , he ventures the losse of Gods eternall love , and slights it , and knowes he doth so : when a man knowes that he is condemned already , as being impenitent , and that all his eternall estate lyes upon the non-payment of such duties of repentance , &c. and that the guilt of all his sinnes will come in upon him , and that an execution is out , and yet goes on , this is more than to commit one act against knowledge , whereby he thinks he brings upon himself but the guilt of that one sinne ; and upon the committing of which , he thinks not the morgage of all lyes , though it deserves it ; herein men shew themselves more desperate . In the next place , I come to those rules , whereby you may measure and estimate sinning against knowledge , in any particular act of sinning ; and they are either before the sinne , or in sinning : three of either , which I make a second head , to explaine this doctrine by . First , before . The first rule is , The more thou knewest , and didst consider the issues and consequents of that sinne thou didst commit , the more thou sinnest against conscience in it : when as in Rom. 1. ult . Thou knowing ( sayes the Apostle ) that those that commit such things , are worthy of death : that is , thou considerest that Hell and Damnation is the issue and desert of it , and yet committest it ; yea and this when haply hell fire at present flasheth in thy face , and yet thou goest on to doe it , in this case men are said to choose death , and to love it , Prov. 3. 36. When a man considers , that the way to the whorehouse are the wayes to death ( as Solomon speaks ) So when thou a professor considerest with thy selfe before , This sinne will prove scandalous , and undoe me , disable me for service , cast mee out of the hearts of good men , and yet dost it . Thus that foolish King was told againe and againe , Ier. 38. 17 , 18 , 19. that if he would yeeld to the King of Babel , he should save his life , and City , and Kingdome , and live there still ; but if hee would not , he should not escape : but as Ieremie told him , verse 23. Thou shalt cause this City to be burnt with fire , yet he would not hearken : This is the word of the Lord ( sayes Ieremie , ) and he knew it to be so ; and yet being a weake Prince , led by his Nobles , he would not follow his Counsell : and thus Iudas fully knew the issue : Christ had said againe and againe , Woe be to him by whom the Sonne of man is betrayed , and yet went on to doe it . The second rule is , the more consultations , debates , and motives against it , did runne through thee before thou didst it , so much the greater and more hainous . How often did mercy come in , and tell thee , that if thou lookest for any hope or part in it , thou shouldest not doe such an evill ? how often came that in , Shall I doe this , and sinne against God ? did any Scripture come in to testifie against thee in the nick ? did God send in the remembrance of such a mercie past , to perswade thee ; or some mercies to come , which thou dependest upon him for ? That which made Spira's sinne so great , was such debates as these before : and this made Darius sinne , in casting Daniel into the Lions den , so great ; he debated it with himselfe , Dan. 6. 14. he was sore displeased with himselfe , and laboured to the going downe of the sunne to deliver him ; he considered that he was as his right hand in all the affaires of his Kingdome , and a man entrapped meerely for his conscience , and that to put him to death was to sacrifice him to their malice ; he knew him to be holy , and wise , worth all the men that sought after his life , and yet yeelded ; these considerations troubled him afore , and also after ; insomuch as he could not sleep for them , ver . 18. Now because that every such consultation should set an impression upon the heart , and countermand the motions of sin , when therefore thou dost it , maugre all such debates and motives to the contrary , this is much against knowledg , and very heynous . Therefore the Pharises , Luke 7. 30. are said to have rejected the counsell of God , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in or against themselves : the words will beare either : In themselves , because they knew it , and tooke it into consideration , and yet rejected it : and against themselves , because it was their destruction . The third rule is , that the more confirmations any man hath had of the knowledge of that which he sinneth in , and testimonies against it , the greater sinne against knowledge it is : when a man hath had a cloud of witnesses in his observation against a particular sinne , and yet doth it , and goes on in it , it is the more fearfull . To goe on against that one witnesse , the bare light and grudging of naturall conscience onely , is not so much ; but when it is further confirmed , and backed by the word written , which a man hath read , and with testimonies , out of which a man meets with such places , wherein againe and againe in reading of it , such a practice is condemned , and observes it ; and then also heares it reproved in Sermons , and of all sinnes else , heares in private conference that sinne spoken against also ; yea hath in his eye many examples of others sinning in the like kinde , which have beene punished , yea haply himselfe also ; yet to sin against all these is exceeding hainous . Sometimes God orders things so , as a sinne is made a great sinne , by such forewarnings ; so he contrived circumstances that Iudas sinned a great sinne ; for Iudas knew before that Christ was the Saviour of the world ; he knew it by all the miracles he had seene , as also by his gracious words and converse ; and he professed as much in following of him ; and he had the written word against it , Thou shalt not murder the innocent . But yet further , God to aggravate his sinne to the highest , orders it so , that Christ should tell him of it when he was to goe about it , pronounceth a woe to him , Iohn 22. 22. that it had beene good for that man that he had never beene borne . Mar. 14. 21. and the Disciples they were sorrowfull at Christs speech , when hee suspected one of them ; and shewed an abomination and detestation of such a fact , there was a Jurie of eleven men , yea witnesses against it ; yea and Iudas against himselfe , he asked if it were he ; yea and Christ gave him a sop , and told him , thou hast said it , and doe what thou doest quickly : which even then might argue to his conscience , that he was God , and searched and knew his heart , and yet hee went out and did it immediately . How did hee sinne against the haire , as wee speak , and how did all these circumstances aggravate his sin ? But yet a more cleare evidence of this is that instance of Pilate , whom God many wayes would have stopt in his sinne of condemning Christ , who examining him before the Pharises , he could finde no fault with him , as concerning those things whereof they accused him , Luke 23. 14. and yet to allay their malice , unjustly scourged him , verse 16. And further , when he sent him to Herod , as being willing to rid his owne hands of him , Herod also found nothing worthy of death in him , verse 15. which was another witnesse might have confirmed him concerning Christs innocencie . Yea yet further , that the fact might be more aggravated , a most notorious murtherers life must be put into the scale with Christs , and either the one or the other condemned : and when the people yet chose Barrabas , why ( sayes Pilate ) what evill hath he done ? ver . 22. then he distinctly knew and considered , that he was delivered up through envie : Yea and when hee was upon the bench , and ready to pronounce sentence , as it were , God admonisht him by his owne wife , Mat. 27. 19. whom God himselfe had admonished in a dreame , she sending him word shee had suffered many things by reason of him that night , and therefore have nothing ( sayes shee ) to doe with that just man : yea he himselfe , when he condemns him , washeth his hands . And thus it falls out in many sinfull businesses which men are about , that God often and many severall wayes would knock them off , and stops them in their way , as hee did Balaam ; reproves them , as he did him by a dumbe Asse , 2 Pet. 2. 16. so there by some silent passage of providence , and not onely so , but by his Spirit also standing in their way , with the threatnings ready drawne and brandisht against them , as the Angell did with a drawne sword against Balaam , and yet they goe on ; this is fearfull . There are 3. Rules also , whereby the sinfulnesse of sin , as it is against knowledge , may be measured , from what may be observed IN the act : as First , the lesse passion , or inward violence or temptation to a sinne committed against knowledg , the greater sinne against knowledge it is argued to be : For then the knowledge is the clearer , passion or temptation being as a mist . But then to sinne , when a man is not in passion , is to stumble at noon-day . For as drunkennesse takes away reason , so doth passion ( which is a short drunkennesse ) cloud and mist a mans knowledge . And so Aristotle compares the knowledge of an incontinent person , to the knowledge of one that is drunk . When Peter denied his Master , though hee had warning of it before , and so it was against knowledge , and it was by lying , and swearing , and forswearing , which are sinnes of all other most directly against knowledge , yet he was taken unexpectedly ; and when that which might stir up feare to the utmost in him , was in his view ; for hee was then in the Judgement Hall , where his Master , just before his face , was arraigned for his life , and he thought he might also have presently been brought to the barre with him , if he had beene discovered to have been his Disciple ; so as his passion being up , his soule was distempered , reason had little time to recover it selfe ; and therefore though it was against knowledge , yet the lesse against knowledge , because knowledge had laesam operationem , it had not its perfect worke upon his heart : but now Iudas , in betraying his Master , had not onely warning before , but was not tempted to it , but went of himselfe , and made the offer to the Pharisees , sought how conveniently to doe it , plotted to doe it , had his wits about him , had time to think of it , and therefore it was ( besides the hainousnesse of the act ) more also against knowledge , and so the greater . So David when he went to slay Nabal , was in hot blood , in a passion ; but when hee plotted to kill Vriah , he was in cold blood : he was drunke when he lay with Bathsheba , but sober when hee made Vriah drunke : hee went quietly and sedately on in it . And therefore we find David blamed onely in the matter of Vriah , not so much for that of Bathsheba . Secondly , the more sorrow , renisus , or reluctancie , and regreeting of mind there is against a sinne , 't is a sign that the knowledge of it is the stronger , and quicker against it , and so the sinne the more against knowledge : for that gaine-saying and displeasure of the minde against it , ariseth from the strength and violent beating of the pulse of conscience , and opposition of it against the sinne , it springs from the greater and deeper apprehension of the evill of the sinne in the action , which is then in doing ; and though that reluctancie be a better signe of the estate of the person , than if there were none at all ; as there is not in those who are past feeling , & commit sin with greedinesse ; whose estate is therefore worse , and more uncapable of repentance , yet the fact it self is argued to be the more hainous , for it argues it to be against strong , active , stirring knowledge . This argued Herods sinne to be much against knowledge ( as indeed it was ) Mark 6. 26. the text sayes , he was exceeding sorrowfull : now that he could not have beene , unlesse he had exceedingly apprehended what a great sinne it was to behead Iohn , who , he knew , was a just and an holy man , ver . 20. and who was one that had a great place in his estimation , for he observed him , and was wrought much upon by his ministerie , and he knew that he did but sacrifice him to the malice of a wicked woman ; and in this case the sinne is also hereby made so much the greater , in that Conscience doth stir up a contrary violent passion in the heart against the temptation , and therefore yet to doe it , when there is such a bank cast up that might resist it , yet then to break all downe , such a sin wasts the conscience much . Thirdly , on the contrary , the more hardnesse of heart there is , and want of tendernesse , in committing that sinne , which a man knowes to be a sinne , it is argued thereby to be the greater sinne against knowledge ; not onely the greater sinne , but the greater sinne against knowledge . For hardnesse of heart in sinning , is an effect of having formerly sinned much against knowledge before . For as the light of the Sun hardneth clay , so the beames of knowledge and conscience , lighting upon mens hearts , use to harden them , and doe make them in the end past feeling . And therefore in 1 Tim. 4. 2. sinning against knowledge is made the cause of a seared conscience , they speak lyes in Hypocrisie : and therefore knowingly that they are lyes , and such lyes as damne others as well as themselves , which who beleeve are damned , 2 Thes . 2. 11 , 12. and if so , no wonder if it followes , having their Consciences seared with an hot iron . It is not a cold iron will seare their consciences , and make them insensible , but an hot iron , a burning and a shining light , which once having had place in their consciences , and being rejected , they begin to be hardned and seared . For knowledge makes sinnes and the apprehensions of them , familiar to a man , and so lesse terrible and frightfull in the end , as Beares and Lyons doe become to their keepers , through custome . Iudas had a hard heart , when he came to betray his Master , surely his conscience had smitten him at first more for nimming out of the bag , than it did now for this of murder . He could never have had such a hard heart , had he not had much knowledge : was it not a hard heart , that when he was challenged to his face , hee could set a brazen face on it , and did aske as well as the rest , Is it I ? when also Christ cursed him to his face , who should doe it , and the Disciples all abhorr'd it : had not Iudas lived under such blessed and glorious meanes , and sinned long against knowledge , all this would have startled him , and have staggered in his purpose : but he goes on as if it were nothing , though when he had done it , his conscience was then opened too late ; when a man formerly hath beene troubled with a small sinne , more than now with a grosse lye , which he can digest better than once the other : or , when before , if he omitted praying , it troubled him , now he can goe a weeke without , and is not sensible of it , it is a signe that his knowledge hath hardned him . Thus having given such rules , whereby you may estimate the sinfulnesse of particular acts , I will now proceed to other wayes , aggravations taken from the kind of knowledge a man sins against , to sin against what kind of knowledge is most hainous and dangerous ; and these are five , drawn from the severall qualifications of that knowledge , and the light which men sinne against . For the greater , or the more strong & efficacious the light and knowledge is , the greater is the sinne of knowledge thou committest ; and this I make a third generall head to explaine this doctrine by . All these five rules being applicable and common both to particular acts against knowledge , and also lying in an estate of impenitencie against knowledge , and all other particulars which have beene mentioned . First then , to sinne against the inbred light of nature , that is , in such sinnes , as though thou hadst wanted the light of the word in , thou wouldst have knowne to be such : This is a high kind of sinning . Such the Apostle speaks of , Iude 10. What things they know naturally , in these they corrupt themselves , as bruit beasts , putting as it were no difference of actions , no more than beasts , no not in what nature teacheth them , and therefore therein are as beasts : for it is the light of nature puts the first difference betweene men and beasts ; and in such kinde of sinnes the Apostle instanceth in this first Chapter , as namely , that of unnaturall uncleannesse , in three particulars : as 1. self-uncleannesse , ver . 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , alone by themselves : so Beza and Theophilact understand it , which he makes there the first degree of unnaturall uncleannesse , which is therefore unnaturall , because thou destroyest that which nature gave thee for propagation , quod perdis homo est . Then 2. the uncleane love of boyes , men burning in lust with men , ver . 27. be it discovered in what dalliance it will , though not arising to an act of Sodomie , doing that which is unseemely , ver . 27. which hee therefore sayes , is the perverting the use and intent of nature , and so is a sin against nature , leaving the naturall use of women . My brethren , I am ashamed to speak of such things as are done in secret . These kind of sinnes , by the Apostles ranking them , are in a further degree of unnaturalnesse , than any other , because they are made the punishments of other sinnes , which yet were against the light of nature also : namely , not glorifying God when they knew him : yet that being a sinne , the light of nature was not so clear in comparison of these , therefore these are made the punishments of the other , as being more against nature . So for men to be disobedient to Parents , stubborne to them , and without naturall affection , as the Apostle sayes , ver . 30 , 31. this is against nature , even the instinct of it . So unthankfulnesse , and requiting evill for good , is against a common principle in mens mindes . Doe not the Gentiles doe good to those that do good to them ? your hearts use to rise against such an one out of common humanity ; or if you see one cruell and unmercifull , which is another reckoned up , ver . 31. there being usually principles of pitty in all mens natures , by nature ; therefore for one man to prey upon , and tyrannize over another , as fishes doe over the small ones , as Habakkuk complaineth , this is against nature ; which teacheth you to doe as you would be done to . So covenant-breakers , and lying , and forswearing , mentioned ver . 30. inventers of evill , and truce-breakers , are sins against nature , and natural light ; lying is against a double light , both morall ; both juris , which tels us such a thing ought not to be done ; and facti , whilest we affirm a thing that is not , the knowledge of the contrary ariseth up in us against , though there were no law forbade it ; therefore of all sins else , the Devills lusts are expressed by two ; lying , which is a sinne in the understanding , and malice in the will , Iohn 8. 44. Secondly , to sin against that light which thou didst suck in , when thou wert young , to sin against the light of thy education , this is an aggravation , and a great one . There is a Catechisme of a blessed mother Bathsheba , which shee taught Solomon when a child , put in among the records of sacred Writ , Prov. 31. wherein she counsels him betimes , not to give his strength to women ; she foretold him of that sinne : and because it is incident to Kings most , they having all pleasures at command , she tells him particularly , it destroyes Kings : and so also not to drink wine , was another instruction there he was forewarned of : this aggravated Solomons fault the more ; for reade the 2. Chapter of Ecclesiastes , and we shall finde there , that hee was most guilty in the inordinate love of these two ; but hee had not beene brought up so , his good mother had not thus instructed him . And thus also when God would aggravate his owne peoples sin unto them , he recalls them to their education in their youth in the wildernesse . So Ierem. 2. 2. Goe and cry to them , Iremember the kindnesse and towardlinesse of thy youth : he puts them in mind of their education by Moses their Tutor , and their forwardnesse then . And so Hos . 12. when he was a child , I loved him ; and then God had their first fruits , ver . 3. this he brings to aggravate their back-sliding , ver . 5. Therefore the Apostle urgeth it as a strong argument to Timothie , to goe on to persevere in grace and goodnesse , That he had knowne the Scriptures from a child : and therefore for him to fall , would be more hainous . The reason is , because the light then infused , it is the first , a virgin light , as I may call it , which God in much mercy vouchsafed to pre-possesse the minde with , before it should be deflowred and defiled with corrupt principles from the world ; and did put it there to keep the mind chaste and pure : and this also then , when the minde was most soft and tender , and so fitter to receive the deeper impression from it . And hence ordinarily the light suckt in then , seasons men ever after , whether it be for good , or for evill ; it fore-stalls , and pre-judgeth a man against other principles : and though a man comes to have more acquired knowledge and reasons after put into him when he is come to perfect age , yet the small light of his education , if it were to the contrary , doth bias him , and keeps him fixt , and bent that way . So we see it is in opinions about Religion : the light then entertained , can never be disputed out : so in mens wayes and actions , Traine up a child in his way , and he will not depart from it . Prov. 22. 6. To sin therefore against it , and to put out the beames of it , or defile it , and to weare out the impressions of it , how wicked is it , and what a wretch art thou to do so ? Many of you young schollers have had a good Bathsheba that instructed you , not to poure out your strength to drinke or women , but to pray privately , and to feare God , and love him ; and when you come hither , you have good Tutors also , who teach you to pray ; Ministers , who instill blessed truths into you , from which , one would think , you should never depart ; yet you doe . Think how grievous this is ; for if it is made an excuse for many a man in sinning , that it answers but his education ; that he never knew or saw better , as you say of many Papists ; then must it needs on the contrary , be an aggravation of sinfulnesse . And as it was Timothies commendation , that hee knew the Scriptures from a child , so it will be thy condemnation , that thou knewest better from a child , and yet rebellest against thy light . Thirdly , the more reall and experimentall the light is , men sinne against , still the more sinne ; as when they have learnt it from examples of godly men , whom they have lived amongst , or the observations of Gods dealings with themselves or others , and not onely from the word notionally . To sinne against such light , this addes a further degree ; not onely to sinne against the bare light of nature , but also further , when nature hath besides lighted her torch at the Scripture , and then when beyond all this , the reall examples and observations made of Gods dealings with a mans selfe and others , shall confirme all this , this makes a mans sinfulnesse much more grievous ; for as exempla efficacius docent quàm praecepta , so the knowledge got by experiments of mercies or judgements , is of more force and evidence . Knowledge learnt by experience , is the most efficacious . Therefore Christ himselfe , who knew all things already , yet learnt ( in the schoole of experience ) by what he suffered . A little of some knowledge distill'd out of a mans owne observation , is most precious , every drop of it ; therefore the Apostle urgeth it on Timothie , 2 Tim. 3. 14. Continue in the things thou hast learned , and beene assured of , knowing of whom thou hast learned them . There is a two-fold motive , and both emphaticall ; First , he was assured in himselfe ; and secondly , that which strengthned that assurance , and was a meanes to worke it , was the example of the holy Apostle , and of his owne Parents , Knowing of whom thou hast learned it : And so ver . 10. the Apostle againe urgeth his owne example , Thou hast fully knowne my doctrine and manner of life ; and then also brings to his mind the education of those his godly Parents , who instructed him . Hence also , Esay 26. 10. it is made an aggravation , that in the land of uprightnesse men deale unjustly . Thus light drawn from the observation of Gods judgements upon others , it much aggravates : it is laid to Belshazzars charge , Dan. 5. 22. Thou knewest all this , how God dealt with thy father Nebuchadonezer . So some of you come here , and live in a religious society , and see sometimes one , sometimes another of thy Colleagues turn to Christ , yea haply chamber fellow converted from his evill courses , and yet thou goest on , this is sinning against a great light . Fourthly , the more vigorous , strong , powerfull the light is that is in thee , and more stirring in thy heart , and joyned with a taste , the greater the sins committed against it are to be accounted . The more thou hast tasted the bitternesse of sinne , and Gods wrath , and hast beene stung with it as with a Cockatrice , the more thou hast tasted Gods goodnesse in prayer , and in the ordinances , the more of such a knowledge , and yet sinnest the worse . In the 5. of Iohn , 35. Christ aggravates the Iewes unbeleefe in himselfe , and their present hardnesse , that Iohn was to them , not only a shining , but also a burning light ; that is , they had such knowledge engendred by his ministery , as wrought joy and heat , as well as light ; therefore it is added , they rejoyced therein for a season . And thus their fall , Heb. 6. is aggravated , that it was such a light as had tasting with it . For to explaine this , you must know , that between ordinary notionall light , or that assenting to spirituall truths which is common with men , from traditionall knowledge living in the Church , that between it and true saving light , or the light of life , there is a middle kind of light , which is more than the common conviction men have , and lesse than saving light : it is a light which leaves also some impression on the affections , makes them feele the powers of heaven and hell , and be affected with them . Now the more of such light against a sinne , be it drunkennesse , or uncleannesse , or oppression , and yet fallest to it againe , the worse . For this is a further degree added to knowledg , and not common to all wicked men . And therefore as those Iewes , who had not onely common meanes of knowledge , but miracles also , and yet beleeved not , Iohn 12. 17. shall be more condemned ; so those who have such tasting knowledg set on by the holy Ghost ( which is as much as if a miracle were wrought , for it is above nature , a supernaturall worke of the Spirit . ) And therefore to sinne against such light , and such onely , is that which makes a man in the next degree of fitnesse to sin against the Holy Ghost . Fiftly , to sin against professed knowledge , is an aggravation also , and an heavy one . To sin against a mans owne principles which he teacheth others , or reproves or censureth in others . Titus 1. last , Those that professe they know God , and yet deny him , these are most abominable of all others : For these are lyars , and so sinne against knowledge as lyars doe , in the 1 Iohn 2. 4. such an one is called a lyar in a double respect , both in that he sayes hee hath that knowledge he hath not , it not being true ; and because also he denyes that in deed , which he affirmes in word , this is scandalous sinning . So Rom. 2. 24. the Iewes beasting of the law , and of having the forme of knowledge in their braines , caused the Gentiles to blaspheme , when they saw they lived cleane contrary thereunto : and therefore a brother that walkes inordinately , was to be delivered to Satan , to learne what it was to blaspheme , 1 Tim. 2. 20. That is , to learne to know how evill and bitter a thing it is , by the torments of an evill conscience , to live in such a course , as made God and his wayes evill spoken of , as it befell David when he thus sinned . Yea 2 Cor. 5. 10 , 11. though they might keep company with a heathen , because hee was ignorant , and professed not the knowledge of God ; yet if a brother , one that professed , and so was to walke by the same rules , did sinne against those principles he professed , then keepe him not company : Thus did Saul sinne . All the Religion he had and pretended to in his latter dayes , was persecuting witches : yet in the end he went against this his principle ; hee went to a witch in his great extremitie at last . And thus God will deale with all that are hollow , and sinne secretly against knowledge in the end . Hee suffers them to goe against their most professed principles . These are aggravations in generall , applicable both to any act of sinning , or going on in a known state of sinning . USE . NOw the use of all that hath been spoken , what is it , but to move all those that have knowledge , to take heed , more heed of sinning than other men ? and those of them that remaine in their naturall estate , to turne speedily and effectually unto God ? For if sinning against knowledge be so great an aggravation of sinning , then of all engagements to repentance , knowledge is the greatest . First , thou who hast knowledge , canst not sin so cheap as another , who is ignorant : Therefore if thou wilt be wicked , thy wickednesse will cost thee ten times more than it would another . Places of much knowledge , and plentifull in the meanes of grace , are dear places to live in sin in . To be drunk , and uncleane , after enlightning , and the motions of the Spirit , and powerfull Sermons , is more than twentie times afore ; thou mightest have committed ten to one , and beene damned lesse . This is condemnation ( sayes Christ ) that light came into the world . Neither canst thou haue so much pleasure in thy sin as an ignorant person ; For the conscience puts forth a sting in the act , when thou hast knowledge , and does subject thee to bondage and the fear of death . When a man knows how dearely he must pay for it , there is an expectation of judgement embittereth all . Therefore the Gentiles sinned with more pleasure than we . Therefore Eph. 4. 18 , 19. the Apostle speaking of them , sayes , that through their ignorance , and darknesse , and want of feeling , they committed sin with greedinesse , and so with more pleasure ; they not having knowledge or hearts sensible of the evils that attend upon their courses . Secondly , thou wilt in sinning against knowledg be given up to greater hardnesse . If the light that is in thee be darknesse ( sayes Christ ) how great is that darknesse ? therefore the more light a man hath , and yet goes on in works of darknesse , the more darknesse that man will be left unto , even to a reprobate mind in the end . Thirdly , it will procure thee to be given up to the worst of sins , more than another man ; for God when he leaves men , makes one sin the punishment of another , & reserves the worst for sinners against knowledge . These Gentiles , when they knew God , they worshipped him not , God gave them up to the worst of sinnes , whereof they were capable , as unnaturall uncleannesse , &c. But these are not sinnes great enough for thee , that art a sinner of the Christians ; to be given up to drunkennesse , or adultery , &c. otherwise than to discover thy rottennesse , these are too small sins ; but thou shalt be given up to inward profanenesse of heart , ( as Esau was , having been brought up in a good family ) so as not to neglect holy duties onely , but to despise them ; to despise the good word of God and his Saints , and to hate godlinesse and the appearance of it ; thou shalt be given up to contemne God and his judgements , to trample under foot the blood of the covenant , or else unto devilish opinions ; those other are too small to be punishments of thy sinne : For stil the end of such an one must be seven times worse than the beginning , as Christ sayes it shall ; if thou wert a drunkard , a swearer , or an uncleane person before , and thy knowledge wrought some alteration in thee , thou shalt not haply be so now at thy fal , but seven times worse ; profane , injurious to Saints , a blasphemer , or derider of Gods wayes and ordinances . Fourthly , when thou commost to lay hold on mercy at death , thy knowledge will give thee up to more despaire , than another man. Knowledge , though when it is but newly revealed , it is an help ; yet not made use of , turns against the soul , to wound it , and to work despaire ; and this both because we have sinned against the meanes that should have saved us , as also because such as sinne against knowledge , sin with more presumption ; and the more presumption in thy life , the more despaire thou art apt to fall into at death . Therefore Esay 59. 11 , 12. what brought such trouble , and roarings like Beares upon these Jewes ? and that when salvation was looked for , that yet it was so far off from them , in their apprehensions ? our iniquities ( say they ) testifie to our face , and we know them . Now then sins testifie to our face , when our conscience tooke notice of them , even to our faces , when we were committing them ; and then also the same sins themselves will againe testifie to our faces , when we have recourse for the pardon of them . Therefore thou wilt lye roaring on thy death bed , and that thou knowest them , will come as an argument , that thou shalt not have mercie . As ignorance is a plea for mercie , I did it ignorantly , therefore I obtained mercie ; so I did it knowingly , will come in as a bar and a plea against thee , therefore I shall not have mercie . Fiftly , both here and in Hell , it is the greatest executioner and tormenter . In this sense it may be said , Qui auget scientiam , auget dolorem : He that increaseth knowledge , increaseth sorrow , as Solomon speaks : for knowledge enlargeth our apprehension of our guilt , and that brings more feare and torment . Have they no knowledge , who eate up my people ? Yes , there is their feare ( sayes David . ) Therefore Heb. 10. 28. after sinning after knowledge , there remaines not onely a more fearfull punishment , but a more fearfull expectation in the parties consciences . And this is the worme in hell , that gnawes for ever . Light breeds these wormes . But then you will say , it is best for us to be ignorant , and to keep our selves so . I answer , no : For to refuse knowledge will damn as much as abusing it . This you may see in Prov. 1. 23. Ye fooles ( sayes wisedome ) you that hate knowledge , Turne , and I will poure my spirit upon you , and make known my words to you . Well , ver . 24. they refused , and would none of his reproof : Therefore sayes God , I will laugh at your calamitie : that is , I will have no pitty , but instead of pitty , God will laugh at you ; and when your feare comes , I will not answer , because ye hated knowledge , ver . 29. so as this is as bad . There remaines therefore no middle way of refuge , to extricate thy selfe at , and avoid all this , no remedy but turning unto God : otherwise thou canst not but be more miserable than other men ; yea and this must be done speedily also : For thou having knowledge , God is quicker in denying thee grace , and in giving thee up to a reprobate mind , than another man , who is ignorant . He will wait upon another that knows not his will & waies , twenty , thirty , forty yeares , as he did upon the children of the Israelites that were borne in the wildernesse , and had not seene his wonders in Egypt , and at the red sea : but those that had , he soone sware against many of them , that they should never enter into his rest . Christ comes as a swift witnesse against those to whom the Gospell is preached , Mal. 3. 5. he makes quick dispatch of the treaty of grace with them . Therefore few that have knowledge are converted when they are old , or that lived long under the meanes . And therefore you that have knowledge , are engaged to repent , and to turn to God , and to bring your hearts to your knowledge , and that speedily also , or else your damnation will not only be more intolerable than others , but the sentence of it passe out more quickly against you . Therefore as Christ sayes , Ioh. 12. 36. Whilst you have the light , walk in it : For that day of Grace , which is very clear and bright , is usually a short one . And though men may live many naturall dayes after , and enjoy the common light of the sunne , yet the day of grace , and of gracious excitements to repent , may be but a short one . FINIS . AGGRAVATION OF SINNING AGAINST MERCIE : By exaggerating the Riches of common Mercies men sinne against . BY THO : GOODWIN B. D. LONDON , Printed by M. F. for R. Dawlman , at the brazen Serpent in Pauls Church-yard . MCD XXXVII . THE TABLE . THe first generall Head. What goodnesse , or bounty , patience , and long suffering are in God. page 3. Bounty in God described . ibid. 1. He must be a giver . 4 2. What he gives must be his owne . ibid. 3. He must give largely . 5 4. He must give all he gives freely . 6 5. He looks for no recompence for time to come . 7 Patience is a further thing than mercy . 8 1. Though we injure God , and he be sensible of it , yet he is patient . ibid. 2. He vouchsafeth that time he forbeares them in to repent . 9 3. He waits that men would come in and repent . ib. Lastly , Long suffering is but patience lengthned out farther . ibid. The second generall Head. Riches of this goodnesse spent on us . 10 1. They are riches in themselves . ibid. 2. All the world spend on these riches . 11 3. The time he hath forborne men . 12 4. The expensive prodigality of sinners in all ages . ibid. Patience is precious . 13 1. In regard of what those manifestations of his goodnesse cost . 13 2. In regard of the usefulnesse . 14 The third generall Head. All this patience is used as meanes to bring men to repentance . 16 1. All this goodnesse witnesseth a gracious hand in all these . ib. 2. Our owne conscience beares witnesse of offending a good God. 17 3. A common principle will witness against us when we returne evill for good . ibid. An Vse of expostulation with sinfull and impenitent men , and considerations drawn from . 18 1. Their creation out of nothing . 19 2. Their being made men . 20 3. Having all the members of a man. 21 4. Preparing the world for them . 22 5. Suffering them to live a long time in it . 23 6. Giving them space to repent in . 25 7. Living upon his cost and charges . 28 8. Filling up their yeers and time with goodnes . 31 As riches , credit , friends , comfort in them all . AGGRAVATIONS OF SINNING AGAINST MERCIE . ROM . 2. 4 , 5. Or despisest thou the riches of his goodnesse , and forbearance , and long suffering , not knowing that the goodnesse of God leadeth thee to repentance ? But after thy hardnesse and impenitent heart , treasurest up unto thy selfe wrath against the day of wrath , and revelation of the righteous judgement of God ? THis is the last & most weighty aggravation which the Apostle puts into the measure of the Gentiles sinfulnesse ( which in the former Chapter he had , verse 29. pronounced full before ) to make it fuller yet : Their sinning against mercies , and despising the riches of Gods goodnesse , patience , and forbearance , the hatefull evill and iniquity whereof , can be better no way set off and illustrated unto mens consciences , than by a display of the riches of that goodnesse which mea sinne against . My purpose therefore is to unlock and carry you into that more common treasury of outward mercies , and leade you through the severall roomes thereof , all which doe continually leade you unto repentance : That then reflecting upon our ungratefull waste , and abuse of so many mercies in sinning , thereby our sins , every sinne , the least , may yet appeare more sinfull unto us , who are lesse than the least of all those mercies . Know then , that besides that peculiar treasure of unsearchable riches of grace laid up in Christ ( the offer of which neglected and despised , addes yet to all that sinfulnesse , a guilt as farre exceeding all that which shall be spoken of , as Heaven exceeds the Earth ) There is another untold Mine of Riches the Earth is full of , as the Psalmist tells us , and the Apostle here , which these Gentiles onely heard of , and which we partake of all as much as they . As there are riches of grace offered to you which can never be exhausted ; so there are riches of patience spent upon you , which you will have spent out in the end ; the expence of which , cast up , will alone amount to an immense treasure , both of guilt in you , and of wrath in God , as these words informe us . To helpe you in this account , I will 1. In generall , shew what Goodnesse , or Bounty , Patience , and long suffering are in God. 2. That there are riches of these spent upon all the sons of men . 3. That these all leade men to repentance . And then 4. I will expostulate with you , and aggravate your sinfulnesse , in going on to despise all these by unrepentance , as the Apostle here doth . First , in that God is said here to be Good , or Bountifull : 2. Patient , or forbearing : 3. Long-suffering , they seeme to note out three degrees of his common mercies unto men . First , he is a good , or a bountifull God : for so , as goodnesse is here used , I exegetically expound it : For though it be true , that goodnesse and bounty may differ ; yet when riches of goodnesse are said to be communicated , it imports the same , and is all one with Bounty ; And such is God. And all those noble and royall qualifications and properties which concurre to make one truely good , and bountifull , doe meet and abound in him , in all those good things which he doth bestow ; and are found truly in none but in him : so that it may be truly said , that there is none good but God , as Christ sayes of him . Now Bounty , in the generall , which is in God , may be thus described : It is a free , willing , and a large giving of what is meerly his own , looking for no recompense againe . To explaine this , that you may see , that all these conditions are required to true goodnesse , and all of them to be found in God onely . 1. He that is Bountifull , he must be a Giver , and Bestower of good things : and all he bestows , it must be by way of gift , not by way of recompence unto , or by desert from the party hee bestowes all on : Therefore Christ sayes , Luke 6. 33. that to doe good to those who have done , or doe good to us , is not thank-worthy , nor is it Bounty . But God is therefore truely good , because hee simply , meerely , and absolutely gives away all which he bestowes : For hee was not , nor can any way become beholden to any of his creatures ; nor had formerly received any thing from them , which might move him hereunto : so Rom. 11. 35. Who hath first given him , that hee may recompence him againe ? Nay untill He gave us a being , we were not capable of so much as receiving any good thing from him . 2. He who is truly termed Good , or Bountifull , all that he gives away must be his owne ; And so all which God bestowes , it is his owne . So Psal . 24. 1. The Earth is the Lords . The ground wee tread on , the place wee dwell in ; Hee is our Landlord . But is that all ? for the house may be the Landlords , when the furniture is the Tenants : therefore he further addes , And the fulnesse of it is his also : that is , all the things that fill the world , all the furniture , and provision of it both ; all the moveables . ( So Psal . 50. 11 , 12. ) The cattell and the fowles upon a thousand hills are mine , sayes hee ; and also all the standing goods , the corne and oile ( which you set and plant ) are mine , Hos . 2. 9. yea and the Psalmist in the same 24. Psalme , adds further , that they who dwell therein are his also : not the house and furniture onely , but the Inhabitants themselves . And this , by the most sure , and most soveraigne title that can be , better than that of purchase , or inheritance , of and from another : for he hath made them ; All is thine , because all comes of thee , sayes the same David , 1 Chron. 29. 11 , 12. And all things are not onely [ of him ] but [ through him ] Rom. 11. 36. that is , they cannot stand nor subsist without him . Even Kings , ( the greatest and most bountifull of men ) their bounty is but as that of the clouds , which though they showre down plentifully , yet they first received all from the Earth below them . 3. He must give largely , it is not Bounty else . Now God is therefore said to be rich in goodnesse , because he is abundant in it . So we finde it , comparing Psal . 33. 5. with Psal . 104. 24. in which it is said , that the earth is full of his goodnesse , and his riches ; which we may judge of , by what he sayes in the 27. verse of that 104. Psalme , of what an house he keepes , and what multitudes he feeds : All these ( saith the Psalmist ) wait on thee , that thou mayest give them meat , and thou openest thy hand , and they are filled with good . King Ahasuerus , to shew his bounty , made a Feast to his chiefe Subjects , but it was but for halfe a yeare , and not to all : some few halfe yeeres more would well nigh have beggard him ; but God doth thus continually . The greatest and most bountifull of men , when they would expresse the largest of their bounty , speake but of giving halfe of their Kingdomes , ( so Herod , and he did but talk so too ) But God bestowes whole worlds , and Kingdomes , as Daniel speakes , Dan. 4. 35. and gives them to whom he please . 4. He that is bountifull , must give all he gives freely , and willingly . Which , though I put together , yet may imply two distinct things : As first , that he that gives , must be a free agent in it , who is at his choice , whether he would give any thing away or no. The Sunne doth much good to the world , it affords a large light , and even halfe the world at once is full of its glory : yea and all this light is its owne , not borrowed , as that of the Moone and Starres is ; yet this Sunne cannot be called good or bountifull , because it sends forth this light necessarily , and naturally ; and cannot choose but doe so ; nor can it draw in its beames . But God is a free giver , he was at his choice , whether he would have made the world or no ; and can yet when hee pleaseth , with-draw his Spirit and face , and then they all perish , Psal . 104. 29. Secondly , it must be willing by also : that is , no way constrained , nor by extraction wrung from him , who is to be called Bountifull . A willing mind in matter of bounty , is more accepted than the thing , 2 Cor. 8. 12. Now of God it is said , Dan. 4. 22. that he gives the Kingdomes of the world to whom he will , and none swayes him , or can stay his hand , ver . 35. yea hee gives all away with delight . So Psal . 104. 31. having spoken of feeding every living thing , and of other the like works of his goodnesse , throughout that Psalme , hee concludes with this , God rejoyceth in all his workes : that is , doth all the good he doth to his creatures with delight ; It doth him good ( as it were ) to see the poore creatures feed . Last of all , looking for no recompence for the time to come . This is another requisite in Bounty . Sayes Christ , Luke 6. 34. If you give to receive againe , as sinners doe , this is not thank-worthy : but ver . 35. so doth not your heavenly Father : For ( sayes he ) Doe good , and hope for nothing againe , so shall you be like your Father , and then you shall shew your selves true children of the [ most High. ] In which word , he insinuates a reason why God gives all thus : because he is so great , and so High a God , as nothing wee doe can reach him ; as David speaks , Psal . 16. 2. My goodnesse extends not unto thee : he is too high to receive any benefit by what we doe . And even that thankfulnesse he exacts , he requires it but as an acknowledgement of our duty , and for our good , Deut. 10. 12. And so much for the first , namely , what goodnesse and bounty is : and how God is truely good , and he onely so . But this attribute of his , and the effects of it , he exerciseth towards all our fellow creatures , and did to Adam in Paradise . But now to us ward ( as the Apostle speaks ) namely the sons of men , now fallen , hee extendeth and manifests a further riches , namely , of patience and long-suffering , which the devills partake not of , the good Angels and other creatures : that sinned not , are uncapable of . For as Christ sayes , Luke 6. 35. In what he bestowes on us , he is kind to such , as are evill and unthankfull . Mercy is more than goodnesse , for mercy alwaies doth respect misery : and because all the creatures are subject to a misery , Rom. 8. 20 , 21 , 22. of bondage and vanity , therefore his tender mercies are over all his workes . But yet patience is a further thing than mercy , ( as mercy is than goodnesse ) being exercised , not towards miserable creatures onely , but towards sinners , and includes in it more three things further towards them . 1. Not only that those persons he doth good unto do offend , and injure him ; but that himself also is exceeding sensible of all those wrongs , and moved by them , and also provoked to wrath thereby ; it is not patience else . So in the 2. of Pet. 3. 9. It is not slacknesse ( sayes he there : ) God is not slack : that is , he sits not in heaven as one of the Idol gods , that regarded not what acts were kept here below ; or took not to heart mens carriages towards him ; but is long-suffering , or patient ; that is , he apprehends himselfe wronged , is fully sensible of it ; is angry with the wicked every day , Psal . 7. 11. he hath much adoe to forbear , even when he doth forbeare , and letteth them alone ; he exerciseth an attribute , a vertue towards them , namely , patience , in keeping in of his anger ; which is as to keepe fire in ones bosome . But secondly , this is not all ; he doth not simply forbeare , and restraine his anger , but vouchsafeth that time he forbeares them in , that they might repent in it ; and his mercies , as meanes leading to repentance . So it followes in that 2 Pet. 3. 9. But God is long suffering to us-ward , and his long suffering hath this in it , not willing that any should perish , but come unto repentance . So also Revel . 2. 21. it is called space to repent . And all the blessings he vouchsafeth , he gives them as means and guides to leade them on to repentance , as here . And Mat. 18. 29. Have patience with me , and I will pay thee all . That is , give me a longer day and space to pay the debt in , and be willing to accept it when I bring it , and let me lye out of prison , that I may be enabled to pay it . Thirdly , there is yet a further thing in his patience , namely , a waiting , and expectation that men would come in , and repent . So Luke 13. 17. These three yeeres have I [ come seeking ] fruit , but have found none : There was an expectation , a longing , a desire it would bring forth fruit , Oh when shall it once be , sayes God , Ier. 13. last ? In the last place , that other attribute of long suffering , which is the third , is but as a further degree of patience ; but patience lengthened out farther , that is , when God hath beene thus patient , hath forborne and waited for their comming in , and that not for three yeeres , but haply thirty , forty yeeres , and still they turne not ; his patience then begins ( as we would think ) to be ( as it were ) worne out , and his anger begins to arise , as if he could forbeare no longer ; ( as it was towards that tree , Why cumbereth it the ground ? Cut it downe ) yet hee goes on to spare a man another yeere , and many more yeares still after that ; and endureth with much long suffering ( as Rom. 9. 22. ) the vessels of wrath , endures to wonderment , above measure , beyond all expectation , all patience , as it were ; this is long suffering . The second generall head is , that there are [ riches ] of this his goodnesse , &c. expended on us . It is a rich goodnesse , patience and long suffering : Rich in themselves , in regard of their abundance , as they came from him : and rich also in regard of their precious usefulnesse unto us , as they may be improved by us . First , in themselves they are rich : if wee consider what is expended , all that while , Hee layes out , not simply his power to sustain and uphold all things , and to maintaine us freely : so to doe is nothing to him . For whilst he doth but so , nothing goes out of purse , or is detracted from him ; ( as I may so speak ) he feeles not the expence either of power , providence , &c. All this cost him but words : For he upholds all , creates all by the word of his power , Hebr. 1. And thus to maintaine the Angels , and to have maintained all mankinde before they fell , had beene no more . But ( my brethren ) when now he maintains us sinners , not simply power goes forth from him , but his glory is expended , and taken from him , and for the while wasted , detracted from ; he loseth , at present , every day infinitely by us , and he is sensible of it ; every sinne takes glory from him , robs him , as he himselfe complaines : that he who made the world , upholds it , ( keeps it together , as the hoops doe the barrell , it would fall to pieces else , to nothing ; in whom all live , as fishes in the Sea , yea upon whom all live ) that He should live unknown , unthought of , unserved ; yea disgraced , dishonoured in the world , and have this world lost to him , as it were ; and sinne , the Devill , wicked men , to have all the glory from him , to be exalted , to carry the whole world afore them : This spends upon him , he had need of Riches to doe this . Secondly , consider the multitude of sinners , that thus spend , and live upon these riches , no lesse than all the world : Hee had need of multitudes of patience in him : He forbeares not one , but all and every one . We looke upon one man , and seeing him very wicked , wee wonder God cuts him not off ; we wonder at our selves , that God did not cut us off before this , when once our eyes are opened : nay then cast your eyes over all the world , and stand amazed at Gods forbearance towards it . Take the richest man that ever was , to have millions of men in his debt , it would undoe him soone . All the world are in Gods debt , and run still in debt every day more and more , and yet he breaks not , nay breaks not them . Nay thirdly , to manifest this abundance yet more , consider not onely the multitude hee forbeares , but the time he hath done it : to forbeare much , and to forbeare it long : he hath forborne , and beene out of purse from the beginning of the world , since men were upon the face of the earth , five thousand yeeres and a halfe already ; and how long it is yet to the day of Judgement , wee know not : And yet ye see , He is as patient , and as bountifull now in the latter dayes of the world , as he was at the first . Did that greatest Convert that ever was , that had not lived past thirty yeeres in his sinfull estate ( for he was young when he held the stoners clothes that stoned Stephen ) and yet was the chiefest of sinners , did he yet ( as himselfe sayes ) thinke himselfe a patterne of long suffering , 1 Tim. 1. 16. though it a great matter God should forbeare so long ? what is the whole world then ? if he , being but one small poore vessell , was so richly laden with the riches of Gods patience , how is this great bark of the world then fraught , that hath gone over so vast a gulfe of time ? how much of these his riches have been laden in it ? And then fourthly , adde to this the expensive prodigality of all these sinners in all ages ; every sinner spends something , and how lavish are men of oathes ? All the thoughts of mens hearts from their youth up , they are evill , and onely evill , and continually : and how much then hath every man spent him ? every sin is a debt . In the second place , this is a rich goodnesse and patience in regard of the preciousnesse and usefulnesse . First , precious , in regard of what all these manifestations of his goodnesse and forbearance cost , even the blood of his Sonne , who as a Lord hath bought and purchased all wicked men ; their lives , and their reprivall , all that time that here they live ; and all the blessings and dispensations of goodnesse , which here they do enjoy . Christs mediation so far prevailes with God for all the world , that it puts a stop to the present proceedings of justice , which otherwise had said of all , that day thou sinnest , thou dyest . So that as Christ may be called the wisdome and the power of God ; so also the patience and the long suffering of God. For , for his sake , and through his meanes , it is exercised : God would not shew a drop of mercy , but for his Sonne . Which , I take , strongly and clearly intimated , in that dealing of his , with the Jewes , ( Exod. 23. 20. compared with Exod. 33. 2 , 3 , 4 , &c. Immediately after God had given the Law , ( by the rules and threatnings whereof , God the Father in his government was to proceed ) and after they had transgressed it , He there declares , that he could not goe with them : rested thee , and told thee , this world was no place for thee , for hell is onely our owne place , Acts 1. 25. thou shoulest have beene executed the first day . And is not so much time of ease from punishment infinite mercy ? Cast but your thoughts upon the Angels that fell , that have been in hell from the first moment of their sinning , doe but thinke with your selves , what they would give to have so much time , cut out of that eternity , they are to run through , & to have it set apart for ease , and to be void of torment ; if the rich man in hell , made it such a great suit , and counted it so great a favour to have but one drop of water ( which could but for a little while ( scarce more than a moment ) have cooled and eased , not his whole body , but the tip of his tongue only ) how much more would he have thought it mercy , to have lived so many yeares againe as he had done free from torment ? what is it then for thee , to live so many yeares free from the falling of the least drop of that wrath , whereof the full vialls should have been poured out many yeares agoe ? The same Law was out against us , which was out against the Angels ; That day thou eatest , thou shalt dye the death : what put the difference ? the Apostle tells us , his long suffering to us ward : not to them : for in Chap. 2. 4. he had told us that hee spared not the Angels which fell , but posted , and threw them into hell , as soone as they had sinned . Sixtly , But further , in the 6. place ; Is this all ? hath it beene barely a time of ease given thee , a time of reprivall ? No , it hath beene more , space to repent , and so to obtaine thy pardon in , Rev. 2. 21. And as it hath beene more than ease of torment unto thee , so also consider it hath beene more than slacknesse in him that hath afforded it to thee , as the Apostle there doth tell us . It is not that he hath tooke no notice of thy offending him , but he is sensible of every idle thought , of every oath , vaine word , and as the Scripture tels us , he is pained at the very heart , in so much as he repents that ever he made thee ; he is angry with thee every day thou risest , every time hee lookes on thee , when ever he meets thee going into the Taverne to be drunk , the whorehouse to be uncleane , when he meets thee reeling in the streets , he hath much adoe to forbeare killing thee , as he had to forbeare Moses when he met him in the Inne : He is ready to have a blow at thee , and it should not need be any great stroake , or fetching his arme about ; if he did but blow on thee , thou wert consumed . To suffer thee to live , doth therefore cost him much riches of patience ; but to cut thee off , need cost him nothing : hee can doe that with ease . But further , all is joyned with a willingnesse that thou shouldst repent , and not perish , as that place tells thee . It were much mercy for a Traytor to be reprived , to have a lease of his life for twenty yeeres , though there were no hope nor meanes of obtaining his finall pardon after that time spent , and this also , though moneth , a yeere ? what others , who have laine gasping , would have given a world for time againe , ( as I have heard one crying day and night ( call time againe ) or if not then , oh what in Hell : The third thing I am to shew , is , that all this goodnesse , patience , and forbearance , is afforded towards you as a meanes , and helpes to bring you to repentance . Acts 17. 26 , 27 , 28. God ( sayes the Apostle there ) hath allotted to men , both their times to live in , and also their places of abode and habitations , all richly furnished with blessings to uphold their lives & beings . And to what end are both these thus afforded ? That they might seek the Lord , if by groping after him ( even as men in the darke ) they might haply finde him . But men being in the darke , and destitute of guides to bring thē unto God , may yet be as far of finding him as ever . Therefore adde but the words of my text , to what the Apostle sayes there , and we see , that this goodnesse of God takes us by the hand , and leads us to repentance ; to turne from sinne unto God , and so to finde him . And thus lead are you unto God , by the help of three severall guides , which each after other sweetly leade you , and point you out to this . First , all this goodnesse beares witnesse to your hearts of a gracious hand that extends it self in all these ; therefore in that 17. of the Acts , he subjoynes , God is not far off any of us . That there is a good God bestowes all things on you , is a thought lyes at next doore of all his blessings , not far off . Yea they all ( sayes the Apostle to the same Gentiles , Acts 14. 16. ) doe beare witnesse of him , ( though they went on in their owne wayes ) yet ( sayes he there ) God left not himselfe without witnesse ; that is , an impression on their hearts that his good hand bestowed all on them , when he filled their hearts with foode and gladnesse . Secondly , His goodnesse having brought thus God to mens thoughts , then your owne consciences take you , and leade you downe into your selves , and beare witnesse , that you by walking in your owne wayes , doe nothing but provoke and offend this good God. So Rom. 2. 15. And then thirdly , there is an indelible principle common to all men to love those who love them ; which after the two former have brought you hitherto , point , you to Repentance , as the conclusion . [ Shall we goe on to sinne against this good , so good ? returne evill for good ? ] Is not this a naturall necessary consequent out of all these , to say as they , Let us therefore feare the Lord , who giveth us the early and the latter raine , as it is Ier. 5. 26 , 27 ? And though men are said not to know this , in the text , yet the meaning is , they doe not throughly and effectually consider thus much , so as thereby to be brought to Repentance , yet however there is such a witnesse of all this in all mens hearts , and thus are they led on unto Repentance , would they see their way and follow their guide . The use shall be an use of expostulation ( as here the Apostle carryes it ) with men sinfull and impenitent , for going on to sinne against all this mercy ; together with an aggravation of their sinfulnesse hereby . Men , if young , doe usually take the advantage of this their precious time , ( which out of so much long suffering is vouchsafed them ) and of all those precious opportunities , and blessings they enjoy , to improve them onely , in reaping and gathering in to themselves the pleasures of sinne ; making the time of youth their harvest of sinning , and yet thinke to escape by repenting , afterwards : and then when old , after they have already enjoyed a long and a faire Sunshine day to turne to God in , and to have sowne much seed to the Spirit , the comfort whereof they might now have reaped ; yet as they have altogether neglected so to doe all their youth , so they goe on to doe so still , whilst they see they have any day left , be it never so neare the setting ; and doe choose rather desperately to venture their estate in the world to come , upon the riches of his mercy pardoning , ( though without all care and endeavour to change their hearts or lives ) upon the experience they have had of the riches of his mercy forbearing them in this world , thinking to finde him the same in both . With all such , let me reason a little , and from the riches of Gods goodnesse , patience , &c. spent upon them , at once expostulate with them , for their impenitency , and aggravate to them their sinfulnesse , and also , if possible , prevail with them to goe on to despise it thus no longer . And if there be any principle of common ingenuity , any sparke ( I doe not say of grace , but of goodnesse of nature ) left unextinguisht , me thinkes it should affect you , and doe some good on youere I have done . And to that end , consider a little , and compare together Gods loving kindnesses towards you , and your unkind dealings towards him . To begin at the very beginning of thy being : how much riches of goodnesse were there laid and buried in thy foundation ? when the first corner stone was laid , when thou wert made a man , ( besides the cost which hath beene spent upon this building since ) and , cursed as thou art , even that very foundation was laid in bloody iniquities , in which thou wert conceived ; and the very materialls of soule and body , thou consistest of , being tempered with sinne , like the stone in the wall , and beame out of the timber , cry out every moment to God against thee , as Edom did , Rase it , rase it , even to the very ground . Consider how but the other day thou were meere nothing , and when an infinite number that never were nor shall be , were in as great a possibility of being as thou , ( for when he made this world , he could have laid it aside wholly , and created millions of otherworlds ) yet he chose thee to have a roome in this , but one world , ( for he means to make no more ) and this world could have stood without thee , and did before thou wert , and shall doe when thou art gone : yet he called thee forth out of nothing , and by his Almighty power , bade thee stand forth when there was no need of thee . I say he chose thee to have a being : for as there is an election of things that are to salvation , so out of things that were not unto being . And wretch that thou art , if thou repentest not , thou destroyest what God hath made , and hadst better have kept nothing still , and never have peept out , or else to skulk into thy first nothing againe , for thou art lost , better never to have beene borne . Secondly , Consider yet more goodnesse . Thou mightest have beene admitted into the lowest forme of creatures , have beene a worme , a flea , a flye , which we men fillip and crush to death at pleasure : but to be made a Man , created one of the States , Barons , Lords of the world the first houre , admitted into the highest order , crowned a King in the wombe , as David sayes of man , Psal . 8. 5. made a little lower than the Angels , but crowned with glory and honour ; made to have dominion over all the works of his hands . The one halfe of thee is more worth than a whole world , [ thy soule ] as Christ sayes , that went to the price of soules ; upon which God hath bestowed an eternity of being , and made it the picture of his face , his Image , when other creatures do weare but his footsteps . And thy body the other peece , and indeed but the Case , the Sheath , ( as Daniels phrase and the Chaldee hath it , Dan. 7. 15. ) of thee , what a curious workmanship is it ? wonderfully and fearfully made , as David sayes , Psalm . 139. 15. curiously wrought in the lower parts of the earth : So there he calls the womb ; because as curious workmen , when they have some choice piece in hand , perfect it in private , and then bring it forth to light for men to gaze at : So God out of a teare , a drop , he hath limmed out the Epitome of the whole world ; the Index of all the creatures . Sunne , moone , starres , are to be found in thee . And yet wretch as thou art , thou art withall the Epitome of hell , and broughtest into the world with thee , the seeds and principles of all the villanies , that have beene acted in the world , and if thou repentest not , thou hadst better have beene a toad , or serpent , the hatefullest of creatures ; and wouldst change thy condition with them one day . Thirdly , being a man , hast thou all thy members that belong unto a man ? it is because hee wrote them all in his booke , Psal . 139. 16. if he had left out an eye in his common-place booke , thou hadst wanted it ; is not that a mercy ? aske the blinde . If thou hadst wanted those windows to looke out at , thy body would have beene a dungeon , the world a prison . If a Tongue ( which is thy glory ) or an eare , thou hadst lived among men , as a beast among men . And yet when God gave thee all these , what did he but put weapons into an enemies hand ? for hast thou not used all these , as weapons of unrighteousnesse ? Insomuch as the tongue , but one member , is called a world of iniquity by the Apostle ; and if thou repentest not , thou hadst better ( as Christ sayes ) have entred into the world without an eye , an care , a tongue , than with these goe for ever into hell . Fourthly , when thou wert taken out of the wombe , ( where thou didst remaine , but whilest thou wert a framing ) what a stately palace hath he brought thee into , [ the world ] which thou findest prepared , and ready furnisht with all things for thy maintenance , as Canaan was to the Children of Israel ; a stately house thou buildest not , trees thou plantedst not , a rich Canopy spangled , spread as a Curtaine over thy head ; he sets up a Taper for thee to work by [ the Sun ] till thou art weary , Psal . 104. 23. and then it goes down without thy bidding , for it knows its going downe , ver . 19. and then he drawes a curtain over halfe the world , that men may goe to rest , thou causest darknesse , and it is night , ver . 20. An house this world is , so curiously contrived , that to every roome of it , even to every poore village , springs doe comes as pipes to finde thee water . So Psal . 104. 10 , 11. The pavement of which house thou treadest on , brings forth thy food , ver . 14. Bread for strength , wine to cheere thy heart , oyle to make thy face to shine , ver . 15. Which three are there synecdochically put for all things needfull to strength , ornament , and delight . The very chambers of that house ( as David calls them ) drop fatnesse , and water the earth , ver . 13. Hee wheeles the heavens about , and so spins out time for thee , every moment of which time brings forth some blessing or other , and no one is barren . Therefore Psal . 65. 11. the yeere is said to be crowned with goodnesse : a diadem of goodnesse encircles it round : and yet thou hast filled this world thou thus art brought into , with nothing but rebellions , as hee hath done with blessings , and hast piled up sins to heaven ; and thou hast pressed all these armies of blessings thou findest the world filled with , to fight against their Maker , under the devills banner , whom thy wickednesse sets up as the god of this world . And as the yeere is crowned with goodnesse , so thy yeeres with wickednesse , and no moment is barren ; but all thy imaginations are evill continually . Yea thou hast sinned against heaven and earth , and subjected the whole creation unto vanity , laden the earth , and filled it so with wickednesse , that it groanes , the axeltree of it is even ready to crack under thee , and the ground thou treadest on to spue thee out . Fiftly , since thou camest into the world , what a long time hath God suffered thee to live in it ? hee hath not spared thee three yeares onely , ( as he did the figtree ) but thirty , forty . And when thou first madest bold to thrust forth thy trayterous head into the world , Death ( which thy sin brought into the world with it ) might have arrested but for one treason , and though all that time of his reprivall he carryes and behaves himselfe never so obediently . But unto thee , this time hath beene more than a longer day of life , and putting off the execution ( which for the guilt of that first rebellion should have been acted on thee in the womb ) it hath beene time to repent in : And yet hath not this time of thy reprivall made thee so much the more rebellious ? and hast not thou spent all this time in making up the measure of thine iniquity full ? and hath it beene will ingnesse onely in God that thou shouldest not perish ? yea more , joyned with waiting also , when it should once be , thinking the time long , as longing and desiring that thou wouldst repent , that he might pardon thee . Thus Ierem. 13. last , God expresseth himselfe , when shall it once be ? yea and consider how many dayes of payment have been set , and how many promises made , and broken all by thee , and yet still hee walteth unto wonderment . Thou receiuedst presse money at thy Baptisme , when thou didst promise to forsake the devill and all his workes , and to begin to serve him , when thou shouldst begin to discerne betweene good and evill . But no sooner did the light of knowledge dawne in thy heart , but thou beganst to fight against him ; and thy first thoughts to this day have beene onely and continually evill . And then ( haply ) in thy younger yeares , before thou hadst tasted of the pleasures of sinne , he gave thee an inkling , by meanes of thy education , of his goodnesse towards thee , and of that happinesse to be liad in him , and thou hadst the first offer of him , ere thy tender yeares were poysoned by the world ; and he hath dealt with thee againe and againe , both by his Word and Spirit ; not waited onely , but wooed thee , and hath beene a suiter to thy heart long : and I appeale to your hearts , how many promises you have made him , of turning from all your rebellions to him , after such a Sermon , which was brought powerfully home : in such a sicknesse , and in such a strait , thy conscience knowes full well : And still God hath made tryall of thee , and given thee longer day ; and though thou hast broke with him againe and againe , yet he hath forborne thee againe and againe , and hath waited this twenty , thirty , forty , fifty , sixty years , when thou shouldest come in , and be as good as thy word , and still thou hast failed him . And yet behold and wonder , and stand confounded at the riches of his long suffering , that after so many yeares expence , and promises broken by thee , expectations failed in him , and many mockeries of him , after all this he is yet willing to accept of the remainder , if thou wouldst spend the rest of the time , left thee in the flesh , according to his will , as the Apostle speaks , 1 Pet. 4. 3. even to lose principall , use , and all , for what is past , and requires but the same composition was propounded the first day ; yea and not onely so , but with promise to become a debtor unto thee , to bestow further riches on thee than ever yet thou sawest , or art able to conceive : yea and all this , when he could have his penyworths out of thee another way , and lose not one farthing by thee , but by punishing thee in hell , recover all to the utmost . Neither , seventhly , hath it beene barely and simply an act of patience and forbearance , though joyned with this willingnesse , thou shouldst not perish ; or meerely a permissive act of suffering thee to live . But God shewes forth yet more riches of goodnesse joyned with this long suffering ; in him ye live , and move , and have your being ; and dost thou live in him onely ? nay thou livest on him also , upon his cost and charges ; I have hung upon thee ( sayes David ) from my mothers wombe . And consider what thy life is , that of so small a bottome , he should spin out so long a thred ! had hee not drawne it out of his owne power , as the spider doth her web out of her owne bowels , it had beene at an end the second minute ; to maintaine that radicall moisture , that oyle that feeds the lampe , and light of thy life , that radicale balsamum , this is as great a miracle as the maintaining the oyle in the cruze of the poore famished widow . And further yet ; hath he maintained thee onely ? Nay more , hath he not defended thee , tooke thy part , protected thee , tooke thee under his wing , as the hen doth her chickens , to shelter thee from those many dangers thy life hath been exposed unto ? Otherwise , how many wayes , ere this , hadst thou been snatcht away out of the land of the living ? Is thy case , the case of the figtree onely , which before we mentioned , that when God cryed , Cut it downe , another cryed , spare it ? but there have beene many have cryed , Cut thee downe , and God hath cryed , spare Thee : there is never a minute , but the devills would have had a blow at thy life , as he longed to have had at Iohs . That thou , a poore lump of flesh , shouldst walke through , and in the midst of such an host of fierce and cruell enemies , whose hearts are swelled with malice at thee , and God should say to them all , concerning thee , as he did to Laban concerning Iacob , Touch not this man. And yet if thou wert not liable to their malice and power , yet consider how many dangers and casualties , besides , thou hast beene kept in , and from ; as falls , drowning , killing many wayes ; how often have the arrows of death come whisking by thee , took away those next thee , ( haply of thy kindred , brother , sister , yoke-fellow , of the same house , family with thy selfe ) and yet have missed thee ? And if we look no farther than these dayes of mortality we have lived in ; two great plagues in this Kingdome , how have the most of us all here survived , and now the third is increasing and growing upon us ? To have our lives in such deare yeares of time , when to have our life for a prey is mercy enough , as Ieremy told Baruch ! that these arrows should flye round about us , over our heads , and misse us ! that Gods arrests should seize upon men , walking , talking with us , and spare us ! how often , many other wayes , hath thy neck been upon the block , and the axe held over , and yet hath fallen besides ! To goe no farther than thy own body , the humours thereof , if God should not restraine them , would overflow and drowne it , as the waters would the earth , if God should not say to them , stay your proud waves . And when in a sicknesse they have been let out , yet God hath kept a sluce , that so much should break forth , and no more , which should purge , and wash the body , and make it more healthfull , as the overflowing of Nilus doth . And when then thy body hath been brought low and weake , and like a crazy rotten ship in a storme , taking in water on all sides , so that all the Physitians in the world could not have stopt those Leakes ; yet hee hath rebuked wind and sea , hath careened , mended thee , and launched thee into the world againe , as whole , as sound , and strong as ever ; and God hath said , as Iob. 33. that Thou shouldst not dye . In a word , if thou consider but what thy life is , and the dangers it is subject to , thou wilt acknowledge it as great a wonder to preserve it , as to see a glasse , that hath beene in continuall use , gone through many hands , and hath had many knocks , and falls , to be kept for forty , fifty , sixty yeeres whole and unbroken : God hath carryed thy life in his hand , as it were a candle in a paper lanthorn in a strong windy night , and kept it from being extinct , when as wee often see in many , that a little cold comes but in at a little cranny , and blowes their candle out , as Iob speaks . And eightly , how have these yeeres and hours of thy time been filled up with goodnesse ? and with how many comforts ? For a Traytor to live , though but upon bread and water all his dayes , what favour is it ? and so hadst thou lived all this time , never so miserably , though all thy dayes thou hadst eaten thy bread in darknesse , and hadst had much sorrow with thy sicknesse , ( as Solomon speaks . ) Some there are , who , as Iob speaks , Iob 21. 15. dye in the bitternesse of their soules , and never eate with pleasure , scarce seeing a good day ; and if this had beene thy case , yet this is infinite mercy . Even whatsoever is on this side Hell , is mercy . Lam. 3. 22. say they in the worst estate the Church was ever on earth , It is thy [ mercies , ] not mercy onely , but multitude of mercies are shewne us , that we are not consumed , because his mercies are renewed every morning . If at the brink of hell , and not in , it is mercy . But hath he not all this while filled thy heart with food and gladnesse , as the Apostle speaks , Acts 14. 17 ? It were infinite to goe over the particular kinds of common comforts , which God vouchsafes men here : not halfe the riches of his goodnesse is yet told : It would require an age to make an Inventory of them . Hast a house in the world to hide thy head in , and keepe thee from the injuries of the weather ? ( which was more than Christ had ) God he is thy Landlord , ( though it may be thou payest him no rent ; ) he it is that builds the house , Psal . 127. 1. Hast a bed to lye upon ? he makes it , especially in thy sicknesse , Psal . 41. 3. Hast thou sleepe ( which is the nurse of nature , the parenthesis of all thy cares and griefes , ) he rocks thee asleep every night ; and as he gives thee a house , so hee gives thee rest , Psal . 127. 2. It is God keeps off those gnatts of distracting cares , and griefes , and thoughts , and terrors of conscience , would buzze about a man , and keepe one continually waking . And when thou sleepest , is thy sleepe pleasant to thee ? God makes it so , Ier. 31. 26. Hast thou cloathes to cover thy nakednesse ? reade old Iacobs Indentures , Gen. 28. 20. and thou shalt see by them whose finding they are at ; if Thou wilt give mer rayment , that is one of his conditions mentioned . Yea , doe thy cloathes keepe thee warme ? even this is attributed to him , Iob 37. 17. He fills thee , feeds thee , spreads thy table , serves thee , fills thy cup , as David describes his goodnesse , Psal . 23. 5. and gives thee thy meat in due season ; and hath not failed thee a meales meat , but thou hast had it at thy appointed time , as Iob speaks . And hast thou health ? which is the salt to all these blessings , ( without which thou wouldst say , thou hadst no pleasure in them ) He is the God of thy health , and keeps off diseases . Exod. 15. 26. I will put none of those diseases on thee ; I am the Lord who healeth thee ; that is , preserve thee from them which else would seize on thee . And these mercies hee vouchsafeth unto you that are the poorest , and loades you with these and the like benefits every day . But hast thou Riches added to these , and abundance ? The blessing of God maketh rich , Prov. 10. 22. Though thou hadst them by birth , yet hee made those friends , and parents of thine , but feoffees in trust for thee : they were no more , it was God who bequeathed them , Eccl. 2. last . Or whether thou hast got them since by thine owne industry , it is hee gives thee power to get wealth , Deut. 8. 18. Prov. 12. 24. and out of a small estate maketh men great , Iob 8. 7. It is hee by his providence hath stopt the secret issues and draynes of expence , at which other mens estates runne out ; hath stopt that hole in the bottome of the bag , as the Prophet speaks . And with these riches hath he given thee a heart to use them . This , as it is a farther mercy , Eccles . 5. 19. and Chap. 6. 2. so also from him , as it is noted there . Or hast thou credit ( which is better than riches ? so sayes Solomon , Prov. 22. 1. ) it is God who gives it , not thy wisedome , parts , or worth : Eccles . 9. 11. favour is not alwaies to men of skill : that is , not acceptation of what they doe , without a farther blessing from God. Therefore besides the gift of wisdome , he gave a further promise of honour also unto Solomon , 2 Chron. 1. 11. It is God who fashions mens opinions . The Apostle prayes to God his service might be accepted of the Saints , though no service was like to be more acceptable , for it was the gathering and bringing in of almes and reliefe to them . It is he rules mens tongues , bids men blesse , as well as he bade Shimei curse : and he hath kept thee from such grosse sinnes , which , as flyes , would have putrifyed the oyntment of thy good name , who also conceales those thou hast committed , and hides thee from the strife of tongues , Iob 5. 21. Hast thou friends , or doe any love thee ? ( wherein much of the comfort of our lives consists , and therefore David sayes of Ionathan , 2 Sam. 1. 26. Thou wert pleasant to me ) it is God who gives favour in mens eyes : So hee did Ioseph , Gen. 39. 21. If any man or creature doth thee a kindnesse , he toucheth their hearts , ( as it is said of the men who clave to Saul ) and visits for thee ; He made the Aegyptians beyond all reason the Israelites friends , gave them favour in their eyes , as the text tells us . And hence , Gen. 33. 10. Iacob sayes , He saw the face of God , in reconciled Esaus face ; for Gods favour appeared in his looke . He put you into your callings , ranks , and stations , gives you all your skill , successe in them ; The meanest of trades , to sow , and plough , and thresh , they are from the Lord , who is wonderfull in working , ( Esay 28. from the 23. to the end ) even as well as the skill of the most curious Ingraver , Limbner , or Embroyderer ( as of Bezaleel ) the Scripture sayes , God was his Master , taught him . Hast thou enlarged parts and gifts for higher imployments ? it is not thy birth , or age hath acquired them unto thee : Iob 32. 8 , 9. Great men are not alwaies wise , therefore it goes not by birth ; nor have the aged alwaies understanding , it goes not onely by experience ; but it is the inspiration of the Almighty . And hast a calling answerable to thy parts , to be a Scholler , and have thy minde enriched and ennobled with the best and choisest jewell the world hath , wisdome and knowledge ; whereby the minde is elevated as much above other mens , as they are above beasts ? God hath beene thy great Tutor , The mind of man is Gods Candle , and hee maketh wiser than a mans teachers , as he did Moses in Egyptian learning , Daniel , David . To conclude , hast thou comfort in all these ? in riches , learning , credit , wife , children , meat , drink , &c. Hee puts in all the sugar , delight and pleasure that especially depends on him ; even to fashion the heart to all these . As ayre lights not without the Sunne , nor wood heats not without fire ; so neither doth thy condition comfort thee without God. And therefore Acts 14. 17. it is said , He filled their hearts , as with food , so , with gladnesse . And besides all these , consider the many peculiar passages and turnings of his providence towards thee for thy good ; the working of things together , ever and anon to doe thee a good turne ; the packing and plotting all for thee , better than thou couldst have plotted for thy selfe ; as thy reliefe in many streights , successe in many businesses ; He workes all our works in us and for us , as Esay speaks , Esay 26. hath he not taken such speciall care and providence of thee , as if hee had regarded no man else in the world ? And now when thou hast considered all , bethinke thy selfe withall a little of thy dealings towards him : what have beene the effects and fruits of all this goodnesse ? hold up thy head man , looke God in the face . It is well yet , that shame begins to cover thee . How hath that his patience and long suffering , vouchsafing thee space to repent , wrought with thee ? how nigh to repentance hath it brought thee ? Such is the perversenesse of mans nature , as Solomon tells us , Eccles . 8. 11. that because sentence against an evill worke is not presently executed , therefore the hearts of the sonnes of men are fully set to doe evill : Because God defers punishing , they defer repenting ; thou thinkest to spend the most precious of thy time and strength in sinning , and give God the dreggs , the bottome , the last sands , thy dotage , which thy very selfe and friends are weary of , and all these blessings and comforts which God hath vouchsafed thee , how hast thou used them against him ? This oyle which should have beene fuell to thy thankfulnesse , hath encreased the fire of thy lusts , and thy lusts have consumed them all , Iames 4. The riches hee hath given , thou hast made Idols of , and sacrificed thy dearest , morning , daily thoughts and affections unto , as God complaines , Ezek. 16. from the 15. and so on : [ His meat ] ( as at the 29. ver . he calls it ) thou sacrificedst to thy belly , which thou hast made thy God ; thy strength to women ; the wealth hee hath given you , you have made use of , but to live at a high rate of sinning , and to procure the sweetest bits , the daintiest and most costly sinnes ; The edge of that sword of power God hath put into thy hand , thou hast turned against him and his , haply both his Children and Ministers ; so that God , by giving thee all these , hath but made thee more able to offend him , and hath strengthned an enemy , and by sparing thee thus long , hath but made thee more bold to doe it ; all his mercyes have but fortifyed thy heart against him ; Doe ye requite the Lord thus , ye foolish people and unkind ? as Moses expostulates the case , Deut. 32. 6. as Christ said to the Jewes , For which of all my good workes doe yee stone me ? So say I to you , for which of all his mercies is it , ye sinne against him ? what , to fight against him with his owne weapons ? to betray all he gives you into the devills , his enemies hands ? What iniquity did you ever finde in him , thus to deale ? God will one day thus expostulate his cause with you , and heape coales of fire upon all your heads , ( if that you turne not ) because you have rendred him evill for good : and all these mercies thus abused , will be as so many coales to make hell fire the hotter . And to reason this point yet further with you out of the Text , and what arguments it will afford to work upon you . Consider , first , what it is thou doest ; whilest thus thou goest on , thou art a Despiser of the Riches of his goodnesse : that which is opposite to goodnesse , must needs be transcendently evill . What , art thou evill , because God is good ? and so much the more evill , by how much the more he is good , surely there must needs be an unexhausted treasure of wickednesse in thee , which will also cause in the end a treasure of wrath in him ; what and sinne against mercy , patience , long suffering , added to goodnesse ? of all attributes , as the richest to the most glorious ; for it is that he glories in : in the abusing of which , therefore he thinkes himselfe most debased : of all attributes the tenderest : what , kick against his bowels ? so are his mercies called : canst hit him no where else but there ? to despise a mans wisdome , power , learning , is not so much as to despise his love ; what canst thou imagine will become of thee , when thou commest to dye ? what is it thou wilt then come to plead and cry for ? O mercy , mercy ; why wretch that thou art , it is mercy thou hast sinned against . Riches of mercy and patience abused ; turnes into fury . I may allude to that speech , 1 Sam. 2. 25. If a man sinne against his brother , the Iudge shall judge him ; but if against God , who shall plead for him ? So hadst thou sinned against any other attribute , Mercy might have pleaded for thee ; but if against Mercy it selfe , who shall ? Well , if thou goest on thus to doe so still , thou hast a hard heart ; it argues the greatest hardnesse of all other ; that is the second . You use not ( however it comes to passe ) to deale thus with the worst of men , sinner like to your selves ; but to them that love you , you tender love againe , Luke 6. 33. and will you deale so with God ? Is it a small thing to weary men , but you must weary God also ? sayes Esay , 7. 13. Hee thought it infinitely lesse to abuse men than God ; but you carry your selves as men , to men , but as devills towards God ; herein ye have not the hearts of men in you ; not principles of common humanity , whereby ye differ from beasts ; The cords of love are called the cords of a man , Hos . 11. 6. the spirit of man breakes , melts under kindnesse ; beasts indeed yee use to prick with goades , but the cords of a man are the cords of love ; no principle being more deepely engraven in mens hearts , than this , to doe good to those who doe good to you , Mat. 5. 46. Nay , would ye had herein yet the hearts of beasts ; The Oxe knowes his owner , the Asse his masters cribb , but my people have rebelled against mee . A sinne so much against nature , that he calls upon those creatures , who have no more than meere nature in them , viz. the heavens to stand astonisht at it . But as nature elevated by grace , riseth higher than it self ; so being poysoned with sinne , it is cast below it selfe , sins against it self , and the principles which are begotten in and with it selfe ; if it were not so , how were it possible thou shouldst hate him , who never did thee hurt ? and goe on to wound him , who weepeth overthee ? and despise that in him most , which seekes to save thee ? and load him with sins ? Amos 2. 13. who loades thee daily with his mercies , Psal . 68. 19. There is a third consideration the text suggests , to shew the fearfulnesse of thy sin in this respect ; and that is , that thou goest on every minute sinning and in impenitency , by despising his goodnesse , to treasure up wrath against the day of wrath ; to sin against mercy , of all other encreaseth wrath ; thou must pay treasures , for treasures spent . As thou lavishly spendest riches of mercy , so God will recover riches of glory out of thee : God will not lose by thee , but will reckon with thee in wrath for every offer of patience spent ; for every sand of long suffering that runs out , hee drops in a drop of wrath into his Vialls , and it will prove a treasure , such a treasure as shall bring in an eternall revenue of glory unto God , of all his glory lost , and riches spent , with advantage ; such a treasure , as will aske an eternity of time to be spent upon thee , and yet be never emptied or made lesse ; and the longer thou goest on , the greater heap it will swell unto . And dost thou know and consider how fast this treasure fills , and how much the longer thou goest on to adde to it , still the more thou addest , still the last yeere more than all the yeeres before ? every minutes impenitency adding to this heape and summe , as new figures added in a summe use to doe ; the first is but one , the second makes it ten , the third an hundred , the fourth a thousand , and what a summe will this grow to ? Ay but thou wilt say , Tush , I am in prosperity , in health , wealth , and ease , and to day shall be as to morrow , and much more abundant . Esay 56. 12. Well , but fourthly , consider out of the text , that there will come a day at last , the morrow whereof will be a day of wrath : It is treasuring up now , but is not brought forth till the day of wrath , till which day thou mayest goe on and prosper , as Iob giving us the reason why wicked men prosper here , sayes , Chap. 21. They are reserved to the day of wraths , in the plurall , because treasures are laid up against then ; thou art yet spared , because thy sins are not yet full , and that Treasure is not full , as the sins of the Amorites were not ; and all this thy present prosperity fits thee but for hell . So Rom. 9. 22. they are said to be vessells fitted for destruction , by long suffering . And so Nahum tells us , they are but as stubble laid out in the Sunne a drying , till it be fully dry , Nahum 1. 10. that it may burne the better ; and like grapes that are let to hang in the Sunshine till they be ripe , Revel . 15. 16. and so thou for the winepresse of Gods wrath . But thy senselesse heart may hap to say , I see no such thing , and these are but threats , I thinke so ; therefore it is said in the Text , that it is a Treasure ; which , as Treasures use to be , is hid till that day comes , & then revealed , as the words have it . For though thou seest not this day a comming , yet God who sits in heaven , sees thy day a comming , as David sayes , Psal . 37. 13. who is therefore said to see it , because himselfe sees it not ; and it is a comming faster than thou art aware of it , 2 Pet. 2. 3. Damnation slumbereth not , though thou dreamest not of it ; lingreth not : as an hue and cry , it is sent out , and is on its course , and will in the end overtake thee , and that when thou least thinkest of it , as a theefe in the night , when thou art asleepe , yet dreamest not of it , 2 Thes . 5. when thou art least prepared for it , as in the old world , when they were eating and drinking : as God watcheth when his child is at the best and ripest , and then takes him ; so he will watch thee to take thee for thy neglect , at thy worst , and give thee haply no time to prepare ; they goe downe to hell in a moment , Psal . 73 9. FINIS . IMPRIMATUR ; THO : WEEKES . R. P. Ep o : Lond. Cap. Domest . Notes, typically marginal, from the original text Notes for div A01894-e1150 Gen. 2. Heb. 1. 2. Rom. 1. 2 Sam. 14. 14. Isa . 40. Rom. 6. 1 Pet. 5. 〈◊〉 〈◊〉 Notes for div A01894-e5810 Doct. To sin against knowledge is the highest aggravation of sinning . Demonstratiōs of the point , by comparing it vvith other kinds of sinning . How much sinnes against knowledge doe transcend sins of ignorance . In sins of ignorance there may be a supposition , if he had known it , he would not have done it : but not so in these . The vast difference between them , appears in the repentance God accepts for each . A generall repentance for the one , not so for the other . Some kinds of sinning against knowledge exclude frō mercy , which done ignorantly leave a capacity of it . Sinning against knowledge is the highest to sinning against the holy Ghost . Secondly , Reasons , which are 6. 1. Because knowledge is the greatest 〈◊〉 . 2. Reason . Knowledge is the immediate guide of men in all their wayes : A man sins against his Guide . That knowledge is so , proved , in that an erroneous conscience bindeth . Knowledg layeth a further obligation as obedience . Lawes come in force when promulged . There is the more contempt cast upon the Law. In sins again●… knowledge , 〈◊〉 will of the sinner closeth more with sin as sin . In sinning against knowledge a man condemns himselfe . ● . Things handled concerning sins against knowledge . 1. What it is 〈◊〉 sinne gainst knowledge , explained . 1. Distinction To sinne with knowledge and against knowledge doe differ . A regenerate man guilty of more sinnes known , than another . Yet not of more sinnes against knowledge . 2. Distinction . Men sin against knowledge , either objectively , or circumstantially onely . What it is to sin directly against knowledge . What to sinne against knowledg circumstantially onely . This distinction explained out of this Chapter . Sins directly against knowledg reduced to two Heads . 1. In regard of ourselves five wayes . When we abuse knowledge to help us to sin , 3. wayes . 1. To plot and contrive sinne . 2. To colour sins committed by lyes . 3. To colour sins by pretence of religion , and use their knowledg of religion to plead for , and instifie their sin● . When men neglect to get knowledge that might preserve them from sinning , &c. When men refuse knowledge that they may sin more freely . Is to hate the light , and to endevour to extinguish it . When men hold opinions against their consciences . 2. Men sin directly against knowledge it selfe in respect of others , By concealing knowledge . Men endevour to suppresse knowledge in others . When men go about to make others sinne against their consciences . Iohn 9. 2. Generall Branch : Sins committed collaterally or circumstantially against knowledge . It is done , 1. Either in particular acts of sinning , or 2. In continuing in an estate of sinning against knowledge . Particular instances being infinite . A distinction is given concening them . 1. Some sinne more transient 2. Some more permanent and continued , until recalld , though but once committed . Which are of 〈◊〉 other most ●angerous to ●ommit , when against knowledge . 2. Going on in a sinfull estate against knowledge . Three sorts of men thus sin : Such as for worldly end forbear to professe Christ a●… his waies , whi●●… they know to be such . Psal . 125. ult . Those that defer repentance . Apostate professors goe on in an estate of sinning against knowledge . Application . 2. Head : Rules whereby to estimate sinnes against knowledge . Of two sorts Before sinning or in sinning 1 Before sinning , 3. rules . 1. The more a man consider the issues and consequents o● a sinne . Rule , The more consultations and de●●tes before . 3. Rule , The more testimonies and warnings against sinne . 2. Rules to measure the sinfulnesse of such acts in sinning , 3. The lesse passion or temptation to a sin against knowledge . The more inward regreet , and sorrow , and reluctancy , the stronger is the knowledge , and so more against it . The more hardnesse of heart in committing a sinne knowne to be a sin , the greater the sin , as it is a sin against knowledge . 3. Head. Aggravations drawne from the kind● of that knowledge we sinne against , which are five . The more ●…ong the knowledge , the ●●eater the sin . To sin against the inbred light of nature . Hab. 1. 14. To sin against the light of education . The more reall and experimentall light men sin against . The more shining the light is in the conscience joyned with a taste , the greater the sin . To sin against professed knowledge . How great an engagement & motive it is to men of knowledge to turne to God , and to take heed of sinning . Such an one cannot sin so cheap as others : their sins are more costly and chargeable , and will have lesse pleasure in sinning . Such are given up to greater hardnesse of heart . Such God gives up to the worst and grossest of sins . At death , knowledg sinned against , gives up to more horror and despaire . Hell it ineaseth torent . Notes for div A01894-e15950 Ephes . 2. 7. Psal . 104. 24. Luke 6. 33. Rom. 11. 35. Psal . 24. 1. Psal . 50. 11 , 12. 1 Chron. 29. Psal . 104. 29. Luke 6. 34. Psal . 16. 2. Luke 6. 35. Psal . 7. 11. Revel . 2. 21. Mat. 18. 29. Luke 13. 17. Heb. 1. Iohn 1. 10. 1 Tim. 1. 16. 2 Pet. 3. 1. Acts 1. 25. 2 Pet. 3. 9. Gen. 6. Acts 17. 26 , 27 , 28. Acts 14. 16. Luke 6. Ier. 5. 26 , 27. Hab. 2. 10 , 11. Psal . 137. 7. Psal . 8. 5. Psal . 139. 15. Eccl. 12. 2. Rom. 6. Psal . 104. 23. Psal . 104. 10 , 11. Psal . 65. 11. 1 Pet. 4. 3. Iob 33. Eccles . 5. 17. Iob 21. 25. Lamen . 3. 22. Acts 14. 17. Psal . 41. 3. Psal . 127. 2. Ier. 31. 26. Gen. 28. 20. Iob 37. 17. Exod. 15. 26. Psal . 68. 19. Deut. 8. 18. Prov. 22. 1. Iob 5. 21. 2 Sam. 1. 26. Gen. 33. 10. Iob 32. 8 , 9. Acts 14. 17. Eccles . 8. 11. Deut. 32. 6. 1 Sam. 2. 25. Esay 7. 13. Hos . 11. 6. Mat. 5. 46. Esay 1. Amos 2. 13. Psal . 68. 19. 2 Pet. 2. 3. 2 Thes . 5. 
A41527	----	Patience and its perfect work under sudden & sore tryals Goodwin, Thomas, 1600-1680. 1666 Approx. 170 KB of XML-encoded text transcribed from 87 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41527 Wing G1251 ESTC R40909 19530883 ocm 19530883 109019 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41527) Transcribed from: (Early English Books Online ; image set 109019) Images scanned from microfilm: (Early English books, 1641-1700 ; 1688:18) Patience and its perfect work under sudden & sore tryals Goodwin, Thomas, 1600-1680. [2], 170, [1] p. Printed by S. Simmons, for Rob. Duncomb, to be sold at his shop ..., London : 1666. Attributed by Wing and NUC pre-1956 imprints to Thomas Goodwin. Errata: p. [1] at end. Imperfect: tightly bound and torn. Reproduction of original in the Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Patience. Conduct of life. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2007-12 Elspeth Healey Sampled and proofread 2007-12 Elspeth Healey Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion PATIENCE AND IT S Perfect Work , UNDER SUDDEN & SORE TRYALS . LONDON , Printed by S. Simmons , for Rob. Duncomb , to be sold at his Shop in Duck-lane , 1666. PATIENCE AND ITS PERFECT WORK : Meditated , and Written that Week the Deplorable Fire was at London , and upon That Occasion , Upon this Scripture Chap. 1. James a servant of God , and of the Lord Jesus Christ , to the twelve Tribes which are scattered abroad , Greeting . My Brethren , count it all joy when ye fall into divers temptations , Knowing this , that the trying of your faith worketh Patience . But let Patience have HE●… perfect work , that ye may b● perfect and entire , wanting n●thing . If any of you lack wisdom , 〈◊〉 him ask of God , that giveth all men Liberally , and up●●●●… not : and it shall 〈◊〉 〈◊〉 him . CHristian Patience is m● Subject : and the Pe●fect work of Patience 〈◊〉 4. But as an Introduct●on thereunto , I must first ope● some things of the words in 〈◊〉 1 , 2. § . 1 As to the PERSONS 〈◊〉 writes to , they were [ the Twelve Tribes scattered ] that had bee● and were bereft of their inheritance , in their native Countrey and quitting that , had betak●● themselves to banishment ; mu●titudes of them , ( I doe not sa● all ) as appeares Acts 8. 1. And at that time there was a great Persecution against the Church which was at Jerusalem , and they were [ all scattered ] abroad thorowout all the Regions of Judea & Samaria , except the Apostles . And Acts 〈…〉 . We find them travell'd as far as Phaenice , Cyprus , Antioch ; who went from thence afterwards into other Countreys . The other Apostle who wrote to the same Persons comforts them with this : ( 1 Epistle 1. v. 4. ) That they were begotten again to a better Inheritance , then that of Canaan , which now they were deprived of . 2. I observe , that though these had been made , thus sufficiently destitute , and desolate already , and driven from house & home , to seek their livelyhoods , with their families , in forraign countreys , that yet still , great and pressing troubles and miseries did follow them , as one wave doth after another ; they were continually falling into divers and sundry tentations of all sorts . God tryes us every moment , as in Job ; we are chastned every morning , and killed , ( that is , in danger of death ) all day long , as Rom. 8. God had not yet done with these . 3. He utters the strongest Paradox upon this occasion that ever was , or can be uttered . And begins with it v. 2. My Brethren , Count it all joy when ye fall into divers temptations . Thus bluntly and abruptly without any mollifying preface , or sweetning Introduction ( unless that of [ My Brethren ] ) to make way for it . The fore part [ Count it all joy ] seems to carry a morall contradiction in the face of it unto the latter part [ When ye fall into divers tentations . ] And this latter seems to put an impossibility upon the former ; which is the duty exhorted unto . Let us consider every word of each . § . 1. Were it simply , that they are called upon to REJOYCE : how uncouth is this to men in that posture and Circumstance they are suppos'd fallen into ! Well , but yet Count it joy ( sayes he ) : not only moderate , keep in , and smother your contrary passions ; which was the highest lesson , that Phylosophy , and the Stoicks , the best of Philosophers , had taught . But the Gospel calls upon us Therefore &c. or [ for ] and upon these [ Tentations ] to rejoyce . [ Count it joy ] that 's the First . 2. All joy . The highest joy : for so all joy must needs be supposed to be . 3. And this , not when they should see by experience , the glorious issue and event these tentations doe produce : But to Account it all joy , afore hand ; as if they were possessed of what God promiseth shall be the assured and expected end ; and to be aforehand as sure of it , as if they had it already . 4. 'T is not when they are Assaulted with troubles , but when tentations are actually broken in upon them , and they lye under them . 5. Nor yet , when they are led into them by steps ; or had met with them as in their way : But when they fall into them . 'T is a downfall he speaks of , and that suddenly ; at once ; and utterly unexpected , by them . 6. Not when you fall into one or Two , but into Many Tentations : as elsewhere , the word [ divers ] here , is Translated , 1 Pet. 1. 7. Manifold : And Many is imported in Manifold . 7. And those not of one sort , or kinde , but [ Divers ] and so of severall sorts , As in Good name , reproach , Revilements : Divers also asto their Bodyes , Souls : their relations , and families , Friends , wives , children : Inward , outward man. 8. When you fall into them : as into a Pit and snare , and so they falling round about you ; so as you have nothing to stand or leane upon , but all about you , falls with you , and under you , so as in all outward appearance , ye are sunk , and overwhelmed with the ruines . In this case to Count. IT ALL JOY , to shout as men in harvest , or that have gotten great spoyles : when their miseries are so great , that they cannot be endured , that yet their joy must be so great , as more cannot be expressed . This is the hardest duty , that ever was required of the distressed hearts of men . And yet God would not require it , if it were not attainable ; and it is attainable by no other principles , but of Christianity . And argues , that our Christian Religion ( which is the only true wisdom , v. 5. ) hath so Spiritfull and Soveraign a vertue in it , that it is able to raise Spirits up , unto Thus high and glorious a pitch , and perfection in this life . § . But they might say , you have propounded this hard and strange duty to us : what ground is there , that may rationally , and effectually perswade , and bring our hearts to it ? what considerations , that may procure us this joy ; and how may we be wrought up to it ? For God never gave any commandment , but there was a full and sufficient ground , and reason to enforce it . He gives them two Grounds : One at the 3. and 4. v. Knowing this that the trying of your faith worketh patience . But let Patience have it's perfect Work , that ye may be perfect and entire , wanting Nothing . This is a Ground , from what , in this life . The other is at the 12. v. Blessed is the man that endureth tentation : for when he is tryed he shall receive the Crown of life . This is the reward that follows in the life to come . In the hope , and expectation of which , you may count it all joy , that Now you are tryed : for the end and issue of them is a Crown of Glory , which these doe work , as 2 Cor. 4. 17. For our light affliction , which is but for a moment , worketh for us , a far more exceeding and eternal weight of Glory . § . I Begin with the first , what ground there is in this life , to cause us to rejoyce in such tentations . This , in the. 3. and 4. verses . [ Knowing ] that is deeply considering and weighing this principle , of our Christian profession , that the trying of your faith works Patience . That 's one and the first . In which , the Apostle tacitely supposeth this maxime , and builds upon the supposition of it ; it lyes at the bottom , and yet is enough implyed . It is this : That to have our Graces , especially to have our Faith and Patience , tryed , and drawn forth and exercised in us , to the glory of God , is the greatest blessedness of a Christian in this life . That this is the bottom Ground , is evident : For why else should he propose and hold forth this , of all other , with a [ For ] or Particle that gives the reason , of what he had now said ? That seeing their Faith and other Graces , as Patience &c. would be tryed thereby , That therefore they should count it all joy . ( My Brethren ) If we had eyes to see , & to consider it , we might know , that as to have grace that accompanies salvation , is the greatest mercy can befall any one in the world : so to have that Grace tryed and exercised , and drawn forth to the utmost , is a thing of the greatest moment , the greatest spiritual priviledg that can come to us , after that we have that Grace . And therefore when Trials come , we are to think with our selves , now , will my graces be tryed ; now , is that befal'n me which will do it : this ought to be matter of the greatest joy to me . For from this Ground , and reason it is , that the Apostle bids them Count it all joy . And hereupon it is , ( for no other doth he mention here ) this alone being the greatest advantage , that a Christian is capable of , in this life : And in this life , only it is , that Grace is exercised . And the Reason of it lyes in this , that for Grace to approve it self to God in a way of the greatest well-pleasing to him ; and so as to come to be approved of by God. And for a mans sincerity , to have Gods approbation and testimonial , as to Abraham , now I know thou fearest me ; This is the greatest priviledge , a Saint can have : and this ought to be matter of the greatest comfort . And is our greatest Glory , according unto that , 2 Cor. 10. 17. He that glorieth , let him glory in the Lord , which he there speaks in reference unto what follows in v. 18. For not he that commendeth himself is approved , but whom the Lord commendeth . Both which the Apostle spake , as that which he comforted himself , withall , yea and gloried in , even the Lords approving of him . Job also comforted himself with this : Chap. 23. 10. When he hath tryed me I shall come forth as gold . The Apostle saith , the tryal of your Faith is more precious then Gold : and he speaketh it of the very instrument , or meanes , by which , your Graces are tryed ; the very Chalcining Pot , or the Fire , whereby it is tryed ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his word is ) Even that is more precious then gold . Then much more the Graces that are tryed . And therefore the Apostle by his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intends , and means , these very afflictions , and tentations , by which we are tryed : They are the Refiners Pot , and Fire . You would rejoyce , if you had so much gold given you : Then rejoyce , that you have so much affliction , to try your Gold. That your graces are so highly valued by God , is the reason , why he tryes them ; he would not be at the pains and cost of it , else . And they being tryed , and holding to be right , and true gold indeed , they have thereupon his approbation upon that tryal ; and he sets his Royal Tower Stamp , and mark upon them ; secretly in this life , and the same will openly appear , to all the world , at latter day , so in 1 Pet. chap. 1. 6 , 7. Wherein ye greatly rejoyce , though now for a season ( if need be ) ye are in heaviness through manifold temptations . That the tryal of your faith , being much more precious then of Gold , that perisheth , though it be tryed with Fire , might be found unto [ praise , and honour , and glory , ] at the appearing of Jesus Christ . It will be found unto praise , then : but it is unto praise , afore God , now , as much as it will be , then . He mentions Faith [ For the tryal of your Faith ] in the first and chief place , as that grace , which is the most tryed ; and as that , which being tryed , sets all the rest on work . ( I need not much insist on it ) It is Faith , that shall be counted for honour and glory at that day , having been tryed . It is Faith which bears , and by which we bear the stress of all tentations . It is Faith , by which we overcome , 1 John 5. This is the victory which we have over the world , v. 4. even our Faith. Who is he that overcomes the World ? He that believeth , &c. v. 5. § . A second and more particular Principle , or Maxim ( which concerns this life , and should cause us to rejoyce ) is , that Faith , being tryed , works PATIENCE , and that if Patience have its perfect work , it will make us perfect Christians . [ But let Patience have her perfect work , that 〈◊〉 may be perfect and entire wanting nothing . ] He enlargeth no further upo● Faith. Onely gives it , the honour , that it is the mother Grace and of Patience especially , whe● it self is tryed . But he ha● no sooner mentioned Patience but he runs out upon That and falls upon the greate●● Encomium , and praises of it ▪ Let Patience have its perfec● work , and it will make you perfect Now there is no occasion , o● room nor work for Patience , unless there be Tentations . An● Patience its work is but so far as the affliction proves to be . S● then , his second Argument run upon this principle . That the ful● work of Patience in our souls is of all other Graces , the highest perfection of a Christian : and therefore count it all joy to fall into tentations : for thereby you will have that grace , drawn forth to the fullest length , wound up to the highest peg ; which is not done , unless tentaons be answerable . And in all your tryals let it but have its swindge , its perfect work , and it will make your persons perfect , that is , as perfect , as in this life , you can be made . § . Quest . But in what respect doth it make us perfect ? Answ . Not only in this sence ( for there is a double sence of that speech ) Either , 1. As if when we had exercised all other Graces , but yet have not had occasion for this one ; that when this shall be added , that then , they should be perfect Christians . But this is not the meaning , for this may be said of any other Grace : As if a man hath exercised all other Graces , if he begins to exercise any one new Grace , it may be said there is a perfection in this respect . As when he says to the Corinthians , As you have abounded in every other Grace , so abound in this also . But there is another sence , and that is his scope here , Which is not to extol a perfection in common with other Graces , but a singular perfection to be attributed to Patience , that in this respect , it makes a man eminently perfect . For his scope is to comfort them against the greatest trials , and occurrences of their lives , [ Tentations : ] And therefore a singular and special Encomion is attributed herein , unto Patience , which is the shield against them . My Brethren , to give the full sence of this , I will make a supposition . Suppose a Christian to have had the priviledge , to have lived in the exercise of all Graces , in a way of acting , or of an active life ; As to have lived in sweet communion with God , and to have walked in the light of Gods countenance all the day : And withall to have had the opportunity of doing good , and accordingly to have done much good , in an active Way : as having been abundant in good works , holy duties , Praying , Reading , holy Conference , &c. But yet all this while with a freedom from suffering ; so as he hath not had the suffering part yet ; so as there hath been no need for , or use of Patience : Suppose another Christian , who hath been obstructed , & hindred , and kept from such an active life of doing good , with that freedom spoken of , but the dispensation of God , hath disposed him to a suffering life , all his days , and confined him thereunto , and therein his Patience hath been exercised under all sorts of tentations : And then withall suppose that Patience , with all those gracious dispositions of heart that are proper to it , hath had its free and full passage , thorow his heart ( such as I shall hereafter describe ) hath had its operations , all sorts of ways , according as his afflictions have been . Thi● alone would so draw out and exercise all Graces , and head them that you would say , this man is perfect Christian ; shall I say mor● perfect then the other ? at leas● the text says , that this makes him a perfect man. Or again , if you will suppose one that hath been very active i● the foregone part of his life , and done God great service , with a● enlarged heart ; and that at last after he hath done the will o● God , further to crown all , God will exercise this mans Patience with great sufferings ; and draweth it forth according to these his tryals , that man is perfect every way : and he lack't till then , that which is his greatest perfection : and he was not before , every way accomplish't . For Proofe : That Patience is the eminent perfection of a Christian . § . ITAke the Instance of our Lord and Saviour Jesus Christ . What was Christs perfection ? He had been perfect in all active obedience , compleat in all Graces , yet the Glory of his perfection is put upon his sufferings and his Patience , Heb. 2. 10. For it became him for whom are all things , and by whom are all things , in bringing many Sons unto Glory , to make the Captain of their salvation [ PERFECT through sufferings . ] This of Patient enduring was , that , which enhaunsed and exalted his obedience so , Phil. 2. He humbled himself and was obedient to death , &c. This of patient enduring was obedience learned , Heb. 5. 8. Though he was a Son , yet he [ learned obedience ] by what he suffered . The Active part of obedience was natural to him , he being as the Natural Son , the Holy One of God : having the Law of God in his heart , and it was his delight , his meat and drink to doe his will. That is , this was natural to him : But for him to suffer , who was the Son , and so to be patient in suffering , who was so great a Person , this was to be learned , as that which was improper for such a Person , The Son : And yet ( as I may say ) this perfected the natural accomplishments of him ; this was a lesson out of the rode , utterly uncouth , and extravagant ; He must goe to schoole therefore to learn this : For so that text implyes , this he was to learn , as that which would perfect him , above all . And so indeed to this purpose , it follows in the 9. ver . Being made perfect , that is by what he suffered ( as in the verse afore , and chap. 2. He had also said . ) And as that which did perfect him , more then all his other obedience , and rendred him more acceptable to his Father : Now it was his Patience , and enduring , wherein , that his obedience Principally lay : which accordingly is so often spoken of him , as Heb. 12. 2 , 3. He endured the Cross , and v. 2. He endured such contradictions of sinners , v. 3. the same word that here is used for Patience : that the Verb , this the Nown . Enduring is put to express Patience : And is the word used up and down the New Testament , and in this Epistle most , to express Patience by , as chap. 1. v. 12. chap. 5. v. 8 , 10 , 11. Now Christ did so endure . He was led as a sheep to the slaughter , he opened not his mouth . Hogs cry , but sheep make no din , when led to the slaughter ; or when their throats are cut . And this was Christs Proper , and Super perfection , who is therefore proposed as an example of suffering and Patience , to us , and likewise of that glorious end and issue , of it , in these words of that chap. 5. 11. Ye have heard of the patience of Job . [ And you have seen the end of the Lord ] namely of the Lord CHRIST . Which many of these Jews , he wrote to , had seen with their eyes ; or it was transacted in their times , and so in their view : they saw him suffer , and they see him crowned with Glory and Honour , Heb. 2. That was the END of our Lord , and his sufferings , which made him perfect . And as it was Jesus Christs perfection , so it was of the most eminent Saints . Look again into this Epistle , chap. 5. v. 11. and you find the primitive principle that was in Vogue to be , [ Behold we count them happy which endure ] ( it is still the same word which is used for Patience , as was said ) that is , we Christians generally esteem them the happiest men in the world , that are most exercised with sufferings , and armed with patience to endure them . They are happy to a [ BEHOLD ! ] and so to a perfection , in our common esteem . Behold WECOVNT them happy . It was a common cryed up maxim , amongst them in those Times , and the thing it self in greatest request . Then 3. Take the Prophets for an example ( says he ) chap. 5. 10. He commends them also for their Patience , as well as for their Prophecies : And though he describes them by this Character , and Periphrasis , that have spoken in the name of the Lord : yet that was but to set out and celebrate the example of their sufferings and Patience , the more . He sets the Crown upon the head of that Grace : Nor doth he mention any of the good they had done ▪ Nothing of that , but their sufferings only . And then by name , he instanceth in Job . God boasted of him to Satan , for his former active life in holiness : but you have no mention of that by the Apostle , nor in the New Testament , but he cryes him up for his suffering , and his Patience , only , as that which had endeared him to God , more then all the former part of his life . Lastly , take the Apostles : The Apostle in the Revel . puts it into his Coat of Armes , as a piece of his Nobility , and a part of his Herauldry . I John who am your Brother and Companion in Tribulation , and in the Kingdom [ and Patience ] of Jesus Christ . Now upon all these grounds , if you be true , and right Christians , and know ( as the Apostles word is ) how to put a due estimate upon what is your greatest interest and priviledg in this life , ( viz. the proof and tryal of your Graces , and of this Grace of Patience above all , as the highest perfection of a Christian ; yea of Christ himself ; and which was the most eminent praise of Prophets and Apostles ) if you value your being rendred , most pleasing unto God , then count it all Joy when you thus fall into tentations . For now you have God and Christ , the great , the chief Master Orderer and Designer of these consticts , setting his most gracious eye upon you , pleasing himself to behold how valiantly , wisely , and gallantly , you be have , and acquit your selves : He sits in Heaven , as the great Spectator of these Justs and Turnaments , which are to him as Spectacles which are sports to us : to which the Apostle alludes , 1 Cor 4. 9. For I think that God hath set forth VS the Apostles last , 〈◊〉 it were appointed to death , fo● we are made a spectacle unto th● World , and to Angles , and to Men Rejoyce therefore as good Soldiers would , to enter into these Lists , in the sight of their Grea● General , and Emperour , whom they have given themselves up to please . Thus 2 Tim. 2. 4. 〈◊〉 man that warreth entanglet● himself with the affairs of thi● life , that he may [ PLEASE HIM , who hath chosen him : TO BE A SOLDIER . ] Therefore get your hearts free and loose from all those entanglements , that arise from adherency to the things of this world ; from inordinate passions ●hat cleave unto the things of this ●ife , which will hinder and wea●en you , as to a bearing●he ●he losses and crosses you meet with , in it : Knowing also , that ●ou cannot please the Captain of ●our salvation , nor approve your ●elves , more to him , then by a ●atient endurance , which is , in ●he words afore that passage , in ●hat place to Timothy , exhorted ●o , v. 3. Therefore endure hardness ●s a good Soldier of Christ . And ●n its Coherence , this follows , [ it ●leaseth your General to see it . ] And in the 1. of Col. he first , in the General , prayes , v. 10. That they might walk worthy of the Lord ●nto ALL PLEASING . Which Pleasing , as it consisteth in fruit fulness in good Works , or the active life of a Christian , [ Being fruitful in every good work ] in the same verse : So , i● being strengthened with all might unto all patience , and long-suffering ; as that , which is the second , and chiefest , and most glorious part , that a Christian is to perform , to consummate the other ; And which therefore requires a more glorious power to work it , then the former , the Active part did , as verse 11 shewes : Strengthned with a might , [ according to his glorious Power , ] unto all Patience , and long-suffering . Thus much for the opening o● the words , in Order to that I am more setly to handle , which followeth . I I. Section . I have Three GENERAL HEADS to treat of . 1. What Patience is . 2. How Patience is wrought . 3. What it is for Patience to have a perfect Work. I. HEAD . What the Grace of Patience is . § . TAke it at large , that is , in the full Comprehension of it . It is a constant persisting , whether to doe the will of God without fainting , or to suffer the will of God with submission , and quietness , and cheerfulness , to the end of a mans dayes . And thus taken , it respects doing as well as suffering . The good Ground is said to bring forth its fruit , All its fruit with Patience , in the Parable of the Sower . It respects , § . First , Doing the will of God Rom. 2. 7. To them who by patient continuance [ in well doing ( The Greek is The Patience of good work ) seek for glory and honour , &c. And the Reason , why Patienc● is required to every good work is because there is a difficult● that accompanies every duty , and to the putting forth of every grace : that we need have Patienc● to perform the duty constantly and to continue in the practice o● that grace : There is a difficulty not only from our own corruption , unto which the Commands o● God are grievous ; but from th● circumstances of times , places , persons , we live in , and amongst , though they should not persecute . As not to run into the same excess of riot , to speak or doe what , we know , doth not please the company we are in : Thus to be Chast in Sodom , was to Lot a tryal : to condemn the world , by a different carriage ; as in being stricter then others on the Lords day , or in family duties , &c. to cross the stream : to be singular , and the like . Heb. 12. 12. Lift up the hands which hang down , and the feeble knees : Wherein I observe , that in doing good in any kind , we are not only lame creatures , and walk as those that halt , which breeds an aukerness , unto any duty : but further , we are apt by reason thereof to turn out of the way ( as there ) if rugged : The members we should walk withall are feeble : our hands we should act with , are hanging down : And so the performance hath a difficulty . To goe up the hill of good duties ( though private and personal ) without weariness , to keep strait paths , not to pick and choose our way , and not to baulk the way , or work , which God finds us to doe : especially not to faint , towards the end , when we come to the brow of the hill . These all have a wearisomness in them . Now that which principally heartens and strengthens us to all this , is Patience , as in v. 1. he had prefaced , Let us run with Patience the Race that is set before us : we need Patience , for every step of it , in doing as well as in suffering ; And in the verse immediately afore that exhortation now opened , ( 't is verse 11. ) the Apostle puts and devolves an even and quiet walking , upon Patience , obtained first by suffering , in these words . Now no chastening , for the present seemeth to be joyous , but grievous : nevertheless afterwards it yieldeth [ the peaceable fruits of righteousness ] unto them which are exercised thereby . So as a quiet resolute and strong performance of all the duties of righteousness , is from Patience , and is much the fruit of that Patience we get by chastisements . The suffering life helps and contributes much to the active life : for as there is a Patience required in doing Gods will , so suffering his will fits the heart for it . But this of Patience in well doing , is not in strict sence , that Patience , which is here , in my ●ext , to be understood . Patience is therefore , Second●y , God●n ●n any kind . And this , doth Patience eminently respect : And that is the Renowned Patience which we almost every where meet with , and which the Text calls for ; such , as when sudden and unexpected Tryals and tentations ( which they fall into ) fall out , as v. 2. And so is not meant of the difficulties , that accompany our ordinary constant way of personal walking , in performing the duties of our holy profession . § . Object . But you will say , My sufferings are not for the Gospel ( as theirs here intended were ▪ but they are meer providenti●● accidents , that have fallen upo● me , out of common providence , and but such as befa●● wicked men : they are not from outward persecution , for Christ sake , or my profession , but from Gods hand . Answ . I shall answer this here , once for all . 1. The words of this ver● Text , may somwhat relieve us hereion : for it is [ tentations ] at large , that are spoken of ; and tentations arising from sudden downfalls into miseries , and so of any kinde : he doth not altogether restrain it , to temptations by persecution : ( though they are mainly intended : ) but it may , and ought to be extended , to other providential occurrences : And the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used for Patience , signifieth a remaining under any pressures unbroken , and whole ; be they of what kind soever . It respects indeed afflictions mainly , for the Gospel , yet not exclusively , to afflictions in common . 2. In the prosecution of this Argument , the Apostle doth , manifestly , carry in his eye , other Tentations , or sufferings , then from Persecution , as appears from the Examples he alledgeth , to press them , to this Patience . For among others , and above all others , he brings the instance of Job and His , by Name only , as well as of the Prophets in General , ( whom Christ says , they persecuted . ) Thus chap. 5. 11. Ye have heard of the patience of Job . His alledging the Prophets , is but a General , v. 10. Take the Prophets ( not naming any ) for an example of suffering , and of Patience . But that of JOB singularly , and by name : Now surely he would not cite His most eminent example , to confirme his Exhortation to this Patience he intended , of one , whose case did not come within the compass , and dint of his Exhortation . Let us therefore have recourse to Jobs case , and story . His losses were but providential from God. The Sabeans , and Chaldeans plundred him of his goods , and slew his servants . And the fire of God , ( or from God , ) is fallen from heaven , so his messengers tell him , chap. 1. v. 16. 'T is true , 't was the Devil out of spight , that moved them that did it : but they did it , not in a way of Persecution , but as common enemies ; As when the Clangs of one countrey break in upon another . But it was God , and the Devil agreed it together : yea , and 't was God gave first occasion to the Devil , to move him to have leave to doe it . So as that was not , for the Gospels sake in way of Persecution : nor did Job at all know of that transaction between God and Satan , not all that while his Patience was in the exercise of it : But took all as the hand of God , though extraordinary . § . If you now ask a description of Patience , as it thus respects suffering the will of God. We must give it , as it is in the Word of God , in the height , for that is the Rule it self that directs to it : and not lown it , to what is found in our hearts . And yet that which afterwards followes , and will confirm every tittle of it , is drawn mostly , from examples of the Saints , either in the old or new Testaments : which shew that it is attainable , though with allowance to defects , which accompany all Graces in this life . It is a constant , thankfull , joyfull enduring , with perseverance to the end of a mans life , all the tryals that are grievous ; how great , how long , how hopeless soever as to coming out of them : mortifying and compescing the inordinacy of opposite passions , as Fear , Grief , Care , Anxiety , which will arise upon such afflictions : with submitting to Gods will , for Gods glory , and his good pleasure , sake : still blessing and sanctifying God , in all : waiting on God , and relieving ones self by Faith , in what is to be had IN GOD , and FROM GOD , in communion with him , and from his love , in this life : In expectation also of that Glory , which is the Reward , after this life ended . I might , in this place , confirm every word and tittle of this description : either , out of Examples of holy men , or the Rules which the Word gives . But I omit the set collection of such proofs here : because that , scatteredly , up and down , in the particulars that follow , this will be found performed . II. GENERAL HEAD . How Patience is wrought . § . BRethren , while I shew you how Patience is wrought , I do withall shew you the way and means to obtain it . For by th● same , it is wrought , by the sam● it is nourished , and maintained And I shall not goe out of th● Text , for this . There are two principles here that work Patience . The first i● FAITH , verse the 3d , Knowin● this , That the trying of your [ Fait● worketh ] Patience . And becaus● in Gal. 5. 6. It is said , Fait● worketh by Love : that is , Fait● worketh by Love whatever i● worketh : Therefore we mus● find also , that LOVE work● Patience . And that you have in the 12. v. too , Blessed is the man that [ endureth temptations ] for when he is tryed he shall receive the Crown of life , which the Lord hath promised to them [ that love him . ] Why doth ●he put in [ to them that love him ] whilest he speaks of him that endureth Tentations ? But because it is Love inables a man to endure temptation . So that Faith in the first place , and then Faith working by love in the second place , works Patience , or enduring . And the confirmations of these Two , will give Proofs to the ●atter parts of that Description I gave of Patience , to wit , Those of the Souls relieving it self by Faith , by what is to be had in God , &c. § . First , how doth Faith work Patience ? Answ . First , in the General , Faith is the substance of things hoped for : and indeed of all things that are revealed in the Word . That is , It makes them subsistent and real to a mans Soul. Faith does this , as the eleventh to the Hebrews shews . And thereupon Faith hath all the Motives , and Considerations , that the whole Word affords , All which it brings in to the Soul , and makes them subsistent to it , to support it in tryals . All is let in by Faith : that is the Tunnell that fills the vessell . And by thus bringing home to a mans Soul , all the Considerations the Word affords , which may induce a man to Patience , it works it . This is but General . § These Considerations , in the Word , are infinite . And I cannot ●tand to instance . I will only give what are most proper to Faith. First of all , Faith hath a pri●ative emptying work : it empties ●he Soul , of all its own worth and ●ighteousness , and excellency in ●s own eyes ; and gives a ●hrough sight , unto the Soul , of ●he sinfulness of sin , of its spiri●ual sins , and contrarieties of ●LL in its self , unto Holiness●nd ●nd Faith : And withall fully ●onvinceth it , of its just deserved●ess , to be utterly destroyed : and ●herefore much more of its due ●esert of all , or any Afflictions , whatever ; they being any , or all●f ●f them far less then destruction it ●elf . And in the sight and sense of ●hese , Faith lays the Soul a poor ●mpty , naked wretched CREATURE , in all Spiritual respects both in the sight and presence o● God , and in its own eyes . And thi● helps greatly towards workin● Patience . You shall observe● in that golden chain of Grace● whereof each latter link depends upon the former , Ma● 5. v. 3 , 4 , 5. How poverty of sp●rit is plac'd first , Blessed are 〈◊〉 poor in Spirit , that is , That 〈◊〉 emptyed of themselves , loo● upon themselves , as having n●thing , deserving nothing , able 〈◊〉 do nothing , spiritually . And th● true poverty of Spirit , the● have from Faith wrought : F●● blessedness is only pronounced 〈◊〉 them that believe , and of th● fruits of Faith , in them ; accor●ing to that , Rom. 4. 7 , 8 , 9 ▪ Then Secondly follows , Bless●● are they that mourn , namely , 〈◊〉 their sins ; that in the second pla●● ▪ And then Thirdly , Blessed are 〈◊〉 meek , that is , those who in th● sight of their poverty and sinfulness , lye at Gods feet , so subdued and affected , as God may doe what he will to them , or with them . Thus it is with them , when , they are thus emptied , which is when they have seen their sins , and deservedness to be destroyed , and are humbled for them , and mourn for them . These foregoing dispositions work meekness , submission to God : They have nothing to ●ay against whatever he shall doe ; but to justifie God in all , and to condemne themselves . And all these make them willing ●nd Patient to take any thing well , at the hands of God. It is ●n excellent speech ( to our purpose ) of the Church in that humbled frame of heart , you ●●nd her in , Lam. 3. 39. Where●ore doth a LIVING man 〈…〉 , a MAN , for the 〈…〉 of his sin ? The Church expresseth it as the mos● brutish improper incongruity , unbecoming a man , such as ther● could not be imagined a greater What ? for a man to complai● and think much at the punishment of his sins ; A man , to murmur ( as the word is ) against God a sinful man , against the ho● God , his righteous Judg ! ( And 〈◊〉 is certain that thinking much the ground of all impatiency : An● on the contrary , a submiss temper of Spirit unto God , is th● ground of all Patience . ) But wh● doth she put in , besides , to co●vince such an one , of the foll● injustice , and iniquity of it , th●● he is a living man , why do● [ a LIVING ] man complain Art thou alive ? Art a living 〈◊〉 still in this world ? Then hast th●● little cause to complain , wha● ever thy misery be . Whilst th● art alive , thou art not destroye● Consider , how Hell , and Destr●ction is thy portion , and the due punishment of thy sins : And so thou hast infinitely less then thou deservest ; and therefore ●hou hast no Reason to complain . The Church , out of her own sense ●nd apprehension of this , had ●aid before , v. 22. It is of the ●ords mercies that [ WE ] are not ●onsumed . She saith not , that our ●oods are not consumed , or that ●ur Houses are not burnt ( For in●eed , that was the Churches very ●●se when she spake this : Jerusa●●m was burnt , their Women ra●●shed , their Goods plundred , 〈◊〉 Bodies famished , as you ●ad in the same Lamentations , most every where . ) But yet ●ere was a remnant of Persons , 〈◊〉 were not consumed , and this 〈◊〉 she , is of the Lords mercies , 〈◊〉 his tender mercies , out of his wels , as the word there is : And is being less then Destruction being consumed , is her Reason for that expostulation forementioned , v. 39. As also of that her so great submission , from that v. 22. unto the 39. verse . You find the very same to this , as a ground of Patience , expressed els●where , after the captivity ended Ezra 9. 13. Thou our God has● punished us [ less then our iniquities deserve ] after all that is com● upon us for our evil deeds ( sa● they ) and for our great trespasses Shall then a living man complai● for the punishment of his sin when it is so infinitely , far le●● then he deserves ? This consideration works Patience , as it hat●… reason : If a man deserves to b●… Hang'd , Drawn and Quartered and he is but burnt in the hand shall this man complain ? let th●● man down on his knees at th● Bar , and thank the Judge , o● Prince , that he had not his du●… desert ; The Gallows . And th● consideration of this is that also which makes a man accept the punishment of his iniquity , as you have it in Levit. 26. 41. If ●e accept the punishment , &c. That is , if ye kiss the Rod. And what makes a man come to accept the punishment of his iniquities ? Oh the punishment of my iniquity , is infinitely far less then I deserve , For ( thinks he ) Damnation is my portion . This is the first thing that works Patience , the consideration of our own deservedness to be destroyed , and this is from the emptying work of Faith. Secondly , Faith brings home to a mans Soul the dominion of God , and the Soveraignty of that dominion , over a mans Soul and Person , to doe what he will with them ; and that may very well hush and quiet a man. In the ninth of Job 12. BEHOLD HE TAKETH AWAY ( destroyes City , a Nation , suppose , as in the 12. chap. v. 23. He increaseth the Nations and destroys them , enlargeth the Nations and straitens them again ) AND WHO CAN HINDER HIM ? ( as in that chap. 9. ) And who will say unto him , what dost thou ? As it followes , If God will not withdraw his anger , the proud helper● stoop under him : Or the helper● of strength ( as in the margin ) they bow under him . He took away your Goods , and who could hinder him ? The Fire burnt thi● City , notwithstanding all th● Inhabitants that were interested and able to have quencht it ; ye● the strong helpers , stood helpless looking on , weeping , shakin● their heads , and crying Alas , fo● why ! Who could hinder him they ALL bowed under him . An● again , Job 34. 31. Surely it is mee● to be said unto God , I have bor● chastisement , I will not offend an● more . For as v. 33. Should [ IT ( the evil , or the good , he is pleased to bring on thee ) be according to thy minde ? ( Hebr. Should it be from with thee ) that is , from what is in , and with thee ? must he ask counsel first of thee , & know what thy mind is ? He will recompence it ( or dispence it as he pleaseth ) whether thou refuse , or whether thou choose , that is , whether thy mind be for , or against it : And not I. ( This , is the speech of Elihu , in the Person of God , and on his behalf ) That is , should'st thou dispose of all these things for me , [ and NOT I ] my self ? ( says God. ) This may , and must silence all , and every man , as well as it did Job there : For it follows , Therefore speak ( if thou hast any thing to say against this ) what thou knowest : As if he had said , this is not to be contradicted , but to be wholly submitted to . But my Brethren , Faith brings home to the heart , a message of an higher Soveraignty , even of love from God born to you , and tels all you , that sincerely profess an interest in God , that God hath shewn his absolute Dominion already , towards you , in saving your Souls . ( It is an absolute Dominion , that , as Rom. 9. shews . ) And what else is the meaning of that speech , I will be merciful to whom I will be mercifull ? It is a speech of Dominion . Well : Hath God shewed his Dominion in saving thy Soul with difference , hath he shewn it on this , the good side ? Then truly thou maist very well give him leave to exercise his Dominion over all else that thou hast ; thou maist very well be content , He shew his Dominion upon thy lumber , and thy appurtenances . He might have shewn his Dominion in destroying both your Goods , and Souls too , as he did the Sodomites , when he burnt their City . But Thirdly , Faith brings home the love of God , the Souls interest in God , with a Communion and fellowship with God ; which may well serve to strengthen Patience in the greatest Distresses . This you see in David , at Ziglag , when the City was burnt , ( I therefore instance in it ) and his Goods all plun●red , and his Wives carryed away : And David was greatly distressed , the people talking of Stoning him : Then , it is said , But David encouraged himself in the Lord his God : His interest in him , and the coming in of his love , as being his God , did hearten and strenthen him against all , 1 Sam. 30. 6. Likewise , in extreamity of famine , when there was not bread , nor Oyle , nor Wine , nor meat to eat , this wrought the like , Hab. 3. 17 , 18. Although the Fig-tree shall not blossom , neither shall fruit be in the Vines , the labour of the Olive shall fail , and the fields shall yield no meat , the stock shall be cut off from the fold , and there shall be no herd in the stall . Here are all those things enumerated , as wanting , that are the means to support life and nature , ( and it is the want of food and raiment for you and yours , is that you fear in the loss of y●●r goods , and loss of your lively-hoods ) YET ( says he ) I will rejoyce in the Lord , I will joy in the God of my salvation . A man hath all in God , afore him still . And Faith brings home all in God , or carries the heart out unto God , to fetch in comfort from him , in these the greatest extreamities . There are two things there distinct . He first , says , He will rejoyce [ in the Lord , ] Even in what the Lord is in himself : A God blessed for ever , Amen! And , If God be happy and blessed for evermore , I cannot be miserable , says that Soul , that can rejoyce in this , that However God enjoyes a perfect blessedness ; And I doe so rejoyce in that , that whilst God continues to be God , and these apprehensions and disposition of heart , doe but continue in me , I have enough . The second is , that he is my God , the God of my salvation ; so Habbakuk , I will joy in the God of my salvation : And then to be sure , while he is happy , I shall be happy indeed ; The Lord is my portion saith my Soul , Lam. 3. in the midst of those troubles . The Lord help us to Faith ! My Brethren , the love of God brought in by Faith , will help a man to bear up under any condition . You know that place , Rom. 8. He had triumphed in the love of God , v. 31. If God be for us , who can be against us ? and v. 35. Who shall separate us from the love of Christ ? shall Tribulation , or distress , or persecution , or famine , or nakedness , or sword ? Mark his resolution , expressed thereupon , in v. 37. NAY , IN ALL THESE THINGS we are more then Conquerours [ through him that loved us . ] That speech , Nay in all these things , &c. is a triumphant slighting of all he had reckoned up , and it was , all any way formidable , or that might be judg'd opposite to our comforts in this world . And yet speaks at that rate , as if Faith on the love of God and Christ , scorned such low , and weak , and poor adversaries , as not enough , or not of might enough for them to try their strength upon : and is , as if he had said , are these all , that come out against us , and threaten to hurt us ? But are these all , indeed ? NAY , then says he , if these be all , we are safe enough , We are more then Conquerours in all these : But how comes this to pass ? 'T is added , Through him that loved us . Not only in that he loving us , joyns his strength to ours , to support us : But it is also meant Objectivè , that the love of God and Christ coming in fresh upon our hearts , the apprehension of that is sufficient ; and in that respect he says through him that loved us : 'T is Objective spoken , of Christs love , as it is the object of our Faith , and not only assistenter : We are more then Conquerours , through his love taken in , by us , and shed abroad in our hearts ; and by reason that his love comes in , and supports us under all , and helps us to Conquer all . As Faith hath all in God to rejoyce in , and so helps the Soul to Patience : So especially it hath his love , in all sorts of distresses . Fourthly , Faith tells us that there will be a good issue of all , as to the other world ; yea and in this world also , in such things that relate to that World. Luke 21. 18 , 19. He had spoken afore in that Chapter , of the greatest distresses that could befall men ( as , if you read the verses before , appeareth ) and also of such as should fall upon the people of God amongst them personally , as well as upon the Nation of the Jews in their finall desolation : And besides that common Calamity which befell the people of God with the rest of that Nation , he says , over and above , they shall first lay their hand on [ YOV , ] v. 12. And persecute [ you , ] delivering you , up to the Synagogues , and into prisons , and shall [ put some of you to death ; ] ( It is in all three Evangelists . ) And in the 16. v. Ye shall be betrayed both by Parents and Brethren , and Kinsfolks and Friends , and ye shall be hated of all men for my Names sake . But says he , Comfort your selves with what will certainly be the issue . v. 18. There shal not an hair of your head perish . How ? Not an hair of your head perish ! What a strange saying is this ! When he had said just afore , they should be persecuted and put to death . How doth he say then , not an hair of your head shall perish ? Why , because the issue shall be such as should make amends for every hair ; The soul shall say , I have not lost an hair : Nay besides those of you , they cannot put to death , shall have an hundred fold , and that in this life , ( as elswhere ) in spiritual blessings . And Faith eying these things , relieves the Soul. Observe but what follows there as to our purpose in hand ( for which I quote this place ) in v. 19. ( the very next v. ) In your Patience possess your Souls , the meaning from the Coherence , is , you may well possess your Souls in Patience , for I have told you , the issue will be most blessed and Glorious . Fifthly , Faith brings in Heaven as the Reward of patient enduring , thus in Chap. first v. 12. of our Apostle . Blessed is the man that endureth temptation ; for when he is tryed , he shall receive the Crown of Life , which the Lord hath promised to them that love him . And this is the conclusion of his persent discourse about patient enduring : [ When he is tryed ] that is , when his tryals are finisht and gone through with : And his Faith hath all along , wrought Patience in his course : T is persevering Patience , or endurance receives this Crown . Other Graces strive , but Faith and Patience , they are Crowned . And further in proportion is holds , that as mans Tryals and Temptations have been , and his Patience suitable , such shall the greatness of his Reward be ; and accordingly measured forth unto him . And Faith in the intuition of that Glory heartens Patience , Rom. 5. Faith having caused us first to Rejoyce in the [ hope of the glory of God ] v. 2. causeth us also to Glory in Tribulations , v. 3. in the strength of our hope in that Glory . Which Hope is said further to be encreased in us , through Tribulations their working Patience , v. 4. As thus , Patience works experience , v. 5. that is , many a fresh experiment of our own graces , and Gods dealings in those Tryals : And those experiences do work up an Hope or assurance of Glory ( as I John 3. ● . ) to that degree of firmness , that maketh us not ashamed , not in respect only of the real disappointment of that Glory , at death , but not in a mans own hope thereof , in his own heart , ( For in respect to that hope of his this is spoken ) because that over & above , and besides those foresaid experiments , The love of God is shed abroad in our hearts , by the holy Ghost , himself immediately , who is given to us : which shedding , &c. of Gods love , is no other then the earnest , and prelibation of that Glory . And this is given as the reward of our Patience and Tribulations , which are but the loss of things Earthly , in Exchange for which we receive this hope and beginning of Glory . If thou hadst had all the Brass and Pewter that was in thy house , and hath been melted by this Fire , therewithall turn'd into Gold ; & the stones that paved thy yards , or the bricks or lime that raised thy walls , all changed into precious stones ; thy glass windows , that were dissolved , converted into Diamonds ; thou hadst little cause to complain at the loss . Now read Is . 54. 11 , 12. O thou afflicted , tossed with tempest , and not comforted , Behold , I will lay thy ●tones with fair Colours , and lay by foundations with Saphirs ; I ●ill make thy Windows of Agats , ●●d thy Gates of Carbuncles , and 〈◊〉 thy borders of Pleasant stones . And if thou hast gotten any encrease of Grace by these losses , then hath much of this in Isaiah been truly and spiritually fulfilled in thee . And these repaires are in this life . But besides that , Thou hast a building made without hands , eternal in the Heavens , 2 Cor. 5. 1. Which stands ready for thee . Those believing Hebrews , might well suffer the spoiling of their Goods with joy , whilst they found sealed , and put into their hearts , Bills of Exchange to receive all again , in Eternal treasures in heaven . But this was their very Case , Ye took joyfully the spoiling of your Goods , knowing in your selves , that ye have in heaven 〈◊〉 better and an enduring substance , Heb. 10. 34. And this happy lot will come to be thine , if thou exercisest upon thy losses , Faith and Patience : It follows in that Heb. 10. the following verses Cast not away therefore your confidence , which hath great recompence of reward : For ye have need of Patience , that after ye have done the will of God , ye migh● receive the promise . This fo● Faith's working Patience . II. Our LOVE to God , works PATIENCE . § . LOve to God in us , works Patience , or Faith by Love , a● I shewed out of v. 12. Love to God makes us cleave to God , and so to follow him through all weathers and endurances . That great Convert ( in whom at his Conversion , Faith and Love were so abundant , as 1 Tim. 1. 14. ) his Heart through Love to the Name of Christ , caused him , in the highest passion , to utter , What mean you to weep and break my heart ? for I am not ready to be [ BOVND ] only , but also [ to DYE ] at Jerusalem , for the Name of the Lord Jesus , Acts 21. v. 13. It was Love to that Name that fired him ; yea his Love was wrought up to such an intense degree , as he could have wisht to have been accurst from Christ for Gods Glory , in the conversion of his brethren , Rom. 9. I wonder how he would have done for Patience under that curse , if in Hell : But that Love which wisht that curse , would have wrought it ; and so thought he , or he would never have wisht this . Upon the like account of Love to this Name , Those two Apostles rejoyced to suffer shame for his Name , as Acts 5. 41. Love makes the Glorifying of God , and Christ , and the will of God , which is alwayes for his Glory , dearer then all things to us . Yea , that God should have his Will , for his own Glory , ( if it be the will of God ) says the Apostle , of our Sufferings , abundantly stils the heart in all . T is true , I may be punish● in my afflictions for my Sin , and I humble my self for that : But beyond that , it is the good pleasure of God so to have it , and I rejoyce in [ that ] says Love , That his Will is done . As truly that 't is done upon me , as that by me . And , Good is the word of God , in both ; and Hallowed be his Name ▪ In that Rom. 8. where ( as you heard ) We are more then Conquerours in all these things , [ through him that loved us ] that love of His , to us , is alone indeed , openly or expresly mentitioned , yet withall it is our love to him , that , tacitly , is insinuated to be a concurrent cause therewith ; you must take that in , too : For the intent of those very words is , that the Soul apprehending his Love ( Who is THAT LOVER ( as that word imports ) out of a reciprocated Love to him again , doth hearten us in the conflict , unto this Conquest . And yet there is one small word , put in , that further argues this , 't is in v. 26. [ For thy sake ] we are killed all the day long . Our lives being in jeopardy every hour , and we are counted as sheep for the slaughter ; and this [ For thy sake ] you have in the 44. Psal . And he quotes it out from thence , As it is written ( says he ) For thy sake , &c. Now therefore it is evidently , the Love that is in us , to him , and our cleaving to him therewith , that is there held forth , as that which makes us willing to suffer and endure ; in that it is for his sake . And although the Apostle in his discourse runs upon the magnifying Gods Love , and Christs Love to us , as that , which ( apprehended and taken in by us ) doth principally work this effect : Yet the Psalmist on the other side , sets out The Love of the Church to God , as the concurrent cause , v. 17. All this is come upon us , yet have we not forgotten thee , neither have we deal● falsly in thy Covenant . And v. 18 , 19 , 20 , 21 , 22. Our heart is not turned back , neither hav● our steps declined from thy way ▪ Though thou hast sore broken u● in the place of Dragons , and covered us with the shadow of death ▪ If we have forgotten the Name o● our God , or stretched out ou● hands to a strange God , shall no● God search this out ? For h● knoweth the secrets of the heart . Yea [ FOR THY SAKE ] are we killed all the day long ; we are counted as sheep to the slaughter . If Faith and Love , once but says , It is for thy sake , oh God , Why then says Patience , I can bear it , yea rejoyce in it , for his sake that loved me . And look as the Apostle says , he could do all things [ through Christ ] that strengthened him , so Love can doe all things [ for Christ ] that loved him , and gave himself for him . And ( to conclude this ) If Love to our Brethren , which springs from Love to God , works so great a Patience towards them : as in that Scripture , Love suffereth long , and is kind , envieth not , rejoyceth not in evil : bears all things , hopes all things , endures all things , 1 Cor. Chap. 13. All which is spoken of ( as in those words ) of our Love to man : Though it was our love to God , that is urged , and spoken of in all the words afore ; and is the Spring of this our love to man. Now if love ( I say ) unto man , works so much Patience , in things , perhaps that are yet injurious to us , and not only burthensome , from them . And in a manner all those Elogies of love there , doe run upon , and speaks Patience ; that Patience being the proper fruit of that love . What else doe suffering long , bearing , and enduring all things , with the rest , sound and signifie ? Then much more ( I say ) will love unto God , ( the cause of this love to our Brethren ) enable us to doe the like towards him , who can doe us no wrong , nor hurt , but is Holy , & Righteous in all his works ; and all whose wayes ( and goings forth to us ) are Mercy , and Truth : And for whose sake also it is , that we bear so with our Brethren ; and who hath loved and given his Son for us . It was a great speech of an holy Soul , in an unkindly trial from man. That man should deal thus with me , I should have much adoe to bear it ( as David said ) But it is God , and I can take any thing well at his hands . And this for the second general Head. III. Section . III. GENERAL HEAD . What is the Perfect Work of Patience . § . IN General , A thing then is perfect , when all the parts that belong to it are finished : As then , the Creation of the world , is said to be perfect , when , as Gen. 2. 1 , 2. The heavens and the earth were finished , and the hosts of them : So , when all the whole of the work of Patience , in its several parts , &c. is accomplished , then patience hath its perfect work . There are four BRANCHES of this HEAD , that compleat it . 1. It s Privative work . 2. It s Positive Acts. 3. It s Positive Fruits . 4. Its Adjuncts of perfection . All which go to make Patience perfect : And the Proofs thereof will confirm every tittle of the forepart , and body of that description I gave of Patience , pag. 46. I. Branch . It s Privative Work. § I Begin with its Privative work . And that lies in this : when Faith by Patience , doth mortifie turbulent passions that still arise , and are opposites thereto . And as love , when PERFECT , casts out fear , ( 1 Joh. 4. 18 ) So then PATIENCE is PERFECT , when it expells those contrary Passions : or else likewise , too intense thoughts , or porings upon our misery , and crosses ; so as our minds are chained and tyed to those objects , and taken off from all other . I take THOUGHTS in , because Christ says , Luke 24. 38. Why doe [ THOUGHTS ] arise in your hearts ? Why are you [ TROUBLED ? ] For when troubles sink deep , they send thoughts up fast : as when weights are hung upon a clock , or jack : they make the wheeles run swiftly : And so inordinate affections cause an ●nordinacy of thoughts ; and a fixing our minds to one thing ; as upon what we have lost , or are ●ike to suffer . Now perfect Patience corrects and orders the ex●ravagancies of all these , reduceth a man to possess his own soul : as Christs phrase is , in Luke 21. 19. In your Patience possess ye your souls , and thereby to dwell in ae mans self : whereas the violence of such affections , hurry us out of our selves ; and throw our soul out of doors ; that we are not within , or our selves . To instance in some particular passions . 1. Inordinate Grief . You know how Jobs Patience is cryed up ▪ and that by our Apostle . Fo● when he suffered the loss of all both his children and estate , &c yet he expressed no grief , n● trouble at all , that we read of upon the hearsay and tiding thereof ; and sure if there had been any , upon those occasions the story would have told it , as 〈◊〉 doth his other impatiences ( whic● were upon other and highe● pressures of another kind ) after wards : But all you read of hi● upon occasion of those outwar● losses in chap. 1. is All meer Patience , and submission to God. Th● Lord ( says he ) gave , and the Lor● hath taken away , and 't is th● Lord who hath done both , an blessed be the Name of the Lord , for both . And in ALL THIS charged not God foolishly , says the last verse . 2. Envy and Passionate Anger : 1. Envy , which is apt to rise , when others have no such afflictions , or losses . As that such and such an one , and of my rank , should escape with his goods , &c. when the loss falls heavy on me , saith the sad heart : This secretly regreets . Good people are greatly apt to this . The Spirit that is in [ VS ] ( in us Saints ) lusteth to envy . But God , in the end , gives more Grace , that is , when men are humbled ( as there , t is said ) and broken ; which is usually , when they have been exercised with great sufferings . The different condition of the holy Apostles , and some other Christians , in those primitive times , gives demonstration of such a Patience in this case . There were no men so eminent for sufferings and Patience , next the Lord Christ , as the Apostles were , who yet viewing other Christians , ( as take the Corinthians , 1 Cor 4. 8 , 9. ) how they were full , &c. Now ye are full , now ye are rich , ye have Reigned as King● without us . It was a Cit● very rich , and the Christian● in it , had a fulness of outward things , when he wrote this they were full and rich : Bu● as for us , ( says he ) God hath 〈◊〉 forth us Apostles last , as it wer● appointed to death , &c. Ye are honourable , but we are despised ; 〈◊〉 both hunger and thirst , and ar● naked , and are buffited , and hav● no certain dwelling place , and labour working with our hands : being reviled , we bless : being persecuted , we suffer it : being defame● we intr●at : we are made as th● filth of the world , and are the off-scouring of all things unto thi● day . And yet he did not at all envy this their fulness in the least ; No , he wisheth them all true prosperity , would to God ye did reign , v. 8. that is , in true and spiritual respects ; he wisheth them all good rather , in all inward enjoyments , of God and Christ , together with their outward riches , &c. Now what was it , that had so much rooted up envy , &c. in him , and the other his fellow Apostles ? It was his sufferings , and wants , and their being made spectacles to Angels and men ( as there ) : This had wrought his , and their Spirits to this . In the old Testament , Joshua , though he proved a man of a choice Spirit , yet when he was young in years , and but a young beginner in Grace , envy rose up in him , for his good Master , Moses sake . Eldad and Medad Prophesie , ( says he ) Num. 11. 29. But Moses said to him , Enviest thou for my sake ? and so reproved him ; and thereupon expresseth his own heart , thus ▪ Would God , that all the Lords people were Prophets ; and that the Lord would put his spirit upon them . Now whence arose thi● blessed disposition of heart , thu● free from envy in him ? In the very next chapter you meet with another instance , which give● a true account both of his not envying others , as also in bearing the envy of others against himself sharpned with the highes● provocations unto ANGER , ( which was the second . ) It being as unkindly , as unreasonable . 'T was the envy of his own , only Brother and Sister , for this , that God had chosen him to utter his mind by , unto his people , and reveal himself , so as never to any man , ( as Gods testimony of him is in that 12. Chap. ) Whereupon they had said , v. 2. Hath the Lord indeed spoken only , by Moses ? hath he not spoken by us ? Thereupon follows the Account , or bottom disposition , of Spirit , which made him bear both this and the former , v. 3. Now the man Moses was very meek , above all the men which were upon the face of the earth . And so good man , he would himself have passed this ●y , and have taken no notice at ●ll of this affront : but that God ( 't is there said ) heard it , as noting ●hat HE would not put it up so , for Moses sake . Now what was ●t , had tamed , and made Moses●hus ●hus meek and calm , and passive ? Certainly His great Afflictions . And his Faith , having been exercised thereby had wrought Pati●nce in him . Heb. 11. By Faith , ( v. 24 ) . he chose ( v. 25. ) Rather ●o suffer afflictions , &c. and accordingly had lived forty years , ● mean shepheard , a servile life , ●n exile , a banished man , from Pharaohs Court-Honors , and pleasures of it , as an underling , i● hardship and durance . And i● was a sudden Tryal , for he fle● for his life at an hours warning as well as a sore and long Trya● of forty years ; and these sufferings ( as great as any mans in tha● age ) made him Meek [ ver● Mee● ] , which word the Dutc● Annotators render , [ Patient . The Hebrew word hath affini●● with afflictions ( saith Ainswort● which had taught him Patienc● as sufferings did Christ , who●● type he was . These had subdue● anger and envy in him , unto th●● so high a degree : And Patienc● had its perfect work . For , otherwise we find he could be angr● at times , Exod. 11. 8. and 26. 20 and 31. 19. Lev. 10. 16. Nu● 16. 11. and 31. 14. and chap● 20. 10 , 11. as Ainsworth hath collected them . Jesus Christ hath taught us lesson , against this envy , Mat. 20. 15. Shall I not doe what I will with mine own ? Are not all things mine ? And wilt thou envy that I have taken them from thee , and not done so , from another ? Shall thine eye be evil because I am good ? Shall a man be sick , that another is in health ? 3. Inordinate Fears . When too much trouble comes upon us , we use to fear too much , at the present : And are apt to project a thousand things for the future ; as that poverty and beggary will follow : many such fears lay hold upon us , because we see Gods anger hath begun , and we know not the worst , nor when or where●twill ●twill end . But saith Christ , Rev. 2. 10. [ Fear ] none of those [ things ] that thou shalt [ suffer . ] Be thou [ faithful ] unto death , and I will give thee a Crown of life . Faith and faithfulness unto God , or constancy in enduring unto death , he here opposeth to Fear : and Faith works Patience , and Patience eats out fear . Fortitude and courage differs from Patience in this : that a stout courage in a man of a great Spirit , will indeed overcome FEAR , i● so be he sees any hope of evading : and so will rouse a mans Spirit up to resistance , and defence . But Patience , though it sees no hope ▪ as to this life , yea nothing but present death afore it , it will yet strengthen the heart to bear it and make a man [ Faithful unt● death ] and constant , without prevailing fears , even unto death . 4. Murmuring against God● Patience workes out that . As i● Job : The Devil projected hi● blaspheming : He will blasphem● thee to thy face : He made sure account of it ; and would needs turn Prophet , and prophesie what Job would doe , and that before God. But the devil was befool'd , and proved a lying Prophet : Job instead of blaspheming God , he blesseth God [ In all this Job charged not God foolishly . ] I may say of it as in the Revelation , twice , 't is said of the Saints , Here was the Patience of Job . And it was that patient frame of Spirit , that God had wrought in him , which the Scripture so extolls , that enabled him hereunto . 5. Faith by Patience mortifies inordinate CARES . Against the times of those great distresses , that were to come upon the Jewish Nation , and among them , upon the Christian Jews in that nation , afore the destruction of Jerusalem , ( which would try every vein in their hearts ) Christ gives two special exhortations , besides divers others , Luke 21. The first , In YOVR Patience ( that is , that Patience , which is truly Christian , and properly Yours ) possess your own souls , v. 19. The second , Take heed to your selves , least at any time your hearts be overcharged with [ the cares of this life , ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cares do ( as the word imports ) distract the Soul , scatter it into wilde thoughts and wandring anxieties : But Patience ( which Christ first exhorts to ) calls all in , and orders all to keep home , and not stir out of doors , abroad ; composeth all so , as a man possèsseth his own Soul. In Phil. 4 , 6 , 7. Be careful for nothing , but in every thing by prayer and supplication , with thanksgiving , let your requests be made known unto God : and the peace of God , &c. I instance likewise for this , in the difference of the two grounds in the Par●ble of the Sower , 8 Luke 14 , 15. Of the Thorny ground , 't is said , That the word was choaked by the CARES of the world . But of the good ground oppositely , that it brings forth fruit with PATIENCE . Patience is contrary unto cares , as well as unto Vnquietness , or to other inordinate affections . This for Patience , its privative Work. II. Branch of the III. HEAD . I Come secondly to POSITIVE ACTS , and workings of Patience , which are many . To begin with the lowest , and so rise to the higher . § . 1. Patience includes , and comprehends an Act of [ WAITING ] upon God , and his good pleasure . Waiting is an act of Faith continued , or lengthened out : and where Faith would of it self be short-winded , Patience eeks it out . The daughter helps the Mother , with an expectation of anhappy issue . 5. Jam. You find waiting involved in Patience as an eminent act thereof , v. 7. Be [ patient ] therefore , Brethren , unto the coming of the Lord : behold the Husbandman [ waiteth ] for the precious fruit of the earth , and hath long [ patience ] for it , until he receive the early , and latter rain . Look how and in what manner the Husbandman waits , so he sets out , and exhorts a Christian Patient man should doe . Mic. 7. 7. Therefore I will look unto the Lord , [ I will wait ] for the God of my Salvation , my God will hear me , &c. VNTIL he plead my cause , and execute judgement for me , &c. v. 9. 2. It is a waiting with quietness . And that 's Patience work too . Patience is not an enduring simply by force , ( which we call patience per force ) but with quietness . In the third of Lament . the Church , in her doleful condition , expresseth the actings , and workings of her own soul : Although she speaks in the third person , ( which is usual in the Scripture ) yet means her self , v. 26. It is good that a man should bothhope and QUIETLY WAIT for the salvation of the Lord. This was uttered when she was under the yoak , and so was a fruit of Patience , v. 27. It is good for a man that he bear the yoak in his youth . It is the Nature of Faith to quiet the heart in God , Isaiah 26. 3. Thou wilt keep him [ in perfect peace , ] whose mind is stayed on thee : because he [ trusteth in thee . ] And chap. 30. 30. In quietness and [ confidence ] shall be your [ strength . ] And when Faith hath wrought Patience , it quiets the heart much more . Patience speaks quietness in the very sound of it . And the reason is , because it hath a strength accompanies it , 1 Col. 11. [ Strengthened ] with all might unto [ all Patience ] and long-suffering . And thence so far forth as Faith and Patience doe strengthen the heart , so far we are able to bear , and that with quietness . Let not your hearts be troubled , saith Christ , John 14. Why ? You believe in God , believe also in me , Faith on them will cause trouble to fly away . Which is a great part of Christs meaning , when he says , in patience possess your Souls , that 〈◊〉 dwell quietly in your own Spirits , as a man doth in his house , which our Law tearms his Castle . 3. Patience carries on the heart without FAIN●ING or discouragement . Isaiah 42. 4. The Meekness and Patience of Christ is there first set forth , v. 2. He shall not cry , nor list up his voyce to be heard in the streets . Th●n follows v. 4. He shall not fail , nor be discouraged [ not be broken ] ( as the Hebrew is ) that is , in Spirit , so as to cease from what God had given him to do , or suffer ; he should goe on with his work , till he had perfected it . 4. Patience in all sufferings , submits to God , and the will of God. The Apostle sedulously puts in [ if it be the will of God ] when he had occasion to mention their sufferings ; and he doth it twice , 1 Pet. 3. 17. If it be the will of God that ye suffer . And chap. 4. v. last , Wherefore let him that suffers according to the will of God , &c. And in chap. 1. 6. [ If need be ] that is , if God see it requisite , to bring them on you : And the Apostle would needs bring these clauses in , though by way of Parenthesis ; so in two of these places mentioned . The stronger the sufferings are , the stronger is the will of God in bringing those sufferings . And it is Patience in the Soul , that works the heart to submission to that will , Psal . 39. v. 9. I was dumb , I opened not my mouth ; [ BECAVSE THOV DIDST IT . ] Then , when he confest his sin of Bathsheba , and murdering Vriah , he considered not the wrong done them , in comparison of That he had done against God ; therein : Against THEE , against THEE only have I sinned , and done this evil in thy sight . And now , when a retaliation for that sin , in the rebellion of his own Son Absolon , came upon him , and Shimei had likewise bitterly cursed and reviled him ( which some latter expositors have deemed to have been the occasions of that Psalm . ) * He in like manner , in this his punishment , layeth aside the consideration of all instruments , that had brought those evils on him , ( whoever they were , whether it were these or some other ) and looks only unto God , and submits , [ because thou hast done it . ] And though he confesseth , that he was in a fume at first , notwithstanding his fixed resolution to have been dumb as for speaking any thing that should savour of murmuring , afore men : Yet his flesh and corruption boyled within him , ( as that useth to rise and work in us first ) so v. 2. 3. I was Dumb with silence , I held my peace , even from good : And my sorrow was stirred , or my distemper wrought the more , my heart was hot within me ; whilst I was musing , the Fire burned . Then spake I with my tongue : And what he spake , savors of a man weary of life it self : For he would needs know of God when his life should be at end , thus v. 4. So impatient was he : Yea , but then when his grace came more deeply and throughly to be stirred , and Patience to have in perfect Work ; he then considers Gods hand alone in it ; how that it was HE , had stirred up the Spirits of these wicked One● against him ; and found tha● himself had to doe with Go● alone : And then , he was 〈◊〉 and silent indeed , to purpose . An● truly his heart at that time ( 〈◊〉 the occasion were , that of Shime● and Absalom ) had been wrough● up into as blessed a frame of submission to God , as ever afore , 〈◊〉 after , in all his life time , as hi● words ( in that chapter afore mentioned ) doe declare , 2 Sam● 15. 25 , 26. And David said , if shall find favour in the eyes o● the Lord , he will bring me agai● and shew me both it , ( viz. th● Ark ) and his Habitation : BVT IF HE THVS SAY , I HAVE NO DELIGHT IN THEE : [ BEHOLD HERE I AM , LET HIM DOE TO ME , AS SEEMETH GOOD VNTO HIM . ] He herein perfectly gives up himself to Gods good pleasure . And it is as if he had said ; If it be good in his eyes so to deal , it shall be so in mine ; I wholly give my self up unto whatever his design is upon me : Yea , he casts away himself into the supposition of Gods having no delight in him ; which is the most afflicting supposition , a Godly man can make to himself , of all other : so perfectly did his will apply it self to God his will. He had professed his waiting on God just before in that Psalm ; Now Lord , what doe I wait for ? My hope is in thee . And now he adds [ I am ] dumb , so for the present , and [ I will be Dumb ] so for the future : I will never open my mouth about it . Piscator and the Dutch Annotator read it thus , in both Tenses . 5. Patience makes a man not Dumb only , or not to open his mouth through submission : But it makes him put his mouth in 〈◊〉 dust : whereby a deeper humiliation and submission is yet expressed . 'T is a farther humiliation to lye at Gods feet , with hi● face on the dust , which is as low , 〈◊〉 the person can goe : that if Go● will tread and trample upo● him , there he is ; and in the posture , presents , and declare himself ready for that , or an● dispensation from God. Lam. 〈◊〉 The church did not only wai● v. 25. And wait quietly , v. 26 and then sit down , and keep 〈◊〉 lence , v. 28. But did put 〈◊〉 mouth in the dust , v. 29. But you will say , all this 〈◊〉 done , when the Soul 〈◊〉 hope , as appears in those words , in that 3. of Lam. v. 26. It is good that a man should hope and wait quietly , and v. 29. He puts his mouth in the dust , if so be , there may be hope . and indeed David in the 29. Psal . and likewise in those places cited of him , out of Samuel , he had hope concerning that particular thing he yet submitted unto God in , as at the seventh verse of that Psalm appears . And now Lord what doe wait for ? [ my hope is in thee . ] And then mentions the deliverance where in his hope lay , in v. 8 , 9 , 10. And thus when Shimei curst him , his Soul in like manner did gather up hope the more upon it , that God would bless him , 2 Sam. 16. 12. IT MAY BE the Lord will look on mine affliction , and that the Lord will requite me good for his cursing this day . But yet I confess his hope here , and the Churches afore , did each rise up but to an [ it may be . ] 6. But Gospel Patience ( sixthly ) will work an effect , when there is no hope , as to the things and concernments of this life . David and the Church said , if there may be hope ; but Patience will say , if there be no hope , that is in this life that ever I should come out of this trouble , ( I differenced Patien●● from Christian fortitude afore , by this . ) The Apostles did put primitive Christians over to the day of the Restitution of 〈◊〉 things , and the Refreshing , that should be then . Thus Jam. 5. 7 ▪ 8. Be Patient therefore , Brethren , [ VNTO THE COMING OF THE LORD . ] Behold the Husbandma● waiteth for the precious fruit of the earth , and hath long Patience for it , till he receive the early and latter rain . Beye also Patient , stablish your hearts , FO● THE COMING OF THE LOR● DRAWETH NIGH. As if he had said ; As for your pressures , I can give you no hope of release out of them , during this life : but let your hearts , fixedly make account of no other outward refreshment , but that which shall be then , by the coming of Christ , which will be Spiritual . And his similitude of the Husbandmans waiting for the harvest declares thus much , v. 7. Behold , the Husbandman waits for the precious fruits of the earth , &c. Poorman , he doth not reap this precious fruit of the earth , until the Harvest . He parts with precious seed : And as unto him , it is until the harvest time , as good as lost . The Psalmist hath the same comparison , They sow precious seed , and they goe weeping ( as loth to part with it ) but shall return rejoycing , bringing their sheafs with them . Brethren , there is an har●est a coming , and joy sown for the upright in heart , against that time . It is now but sown , but must come up one day . But although the Husbandman in all appearance looks upon all , as lost , until the Harvest : yet however he hath afore then , in the mean while , the early and the latter rain : And they give hope of an harvest , whilst he sees , and finds God blessing , and following his Corn , with rain upon his Ground . This as to the Husbandmans Hope ( which is the Apostles similitude . ) And as to the Christians hope , I understand by the early and latter rain , according to the course of the similitude , to be signified , those illapses from heaven , those refreshing bedewments , which the holy Ghost vouchfafeth , all along to such an expectants Soul , as earnests of heaven , and pledges of Gods certain intending to give him his expected harvest , accord ing to the proportion of his Patience and waiting : But still all these hopes wholly respect that other life : But as to this life , the Apostle gives no other hopes for them . Nor no more doth the Apostle to the Hebrews , chap. 10. 36. whilst he thus speaks , Ye have need of Patience ( even to the end of your lives . ) For it follows , that after you have done the will of God , you may inherit the Promises : Still you will need Patience , to your very last . We use to speak the same , to a man , whose case is remediless , y 'ad need of Patience ; for your condition is not like to be bettered . These had suffered the spoiling of their goods already , v. 33. and had endured a great sight of afflictions ( as there . ) Well , but the storm is not yet over : you have need of Patience still , you are like never like to have your goods and estates again , and I can give you ( says he ) no other hope but that you would patiently wait for the restitution of all things , which is to be at the day of judgment , for so it follows v. 37. For yet a little while , and he THAT SHALL COME , WILL COME , and will not tarry . And therefore cast not away your confidence , which hath great recompence of reward , verse 25. So that , all the hope in this life is , That the time will not be long . § . A seventh Act , or Work of Patience is , it causeth the Soul to sanctifie God in a mans heart , all sorts of ways . I shall still instance ( as I have done ) more specially in Job's carriage , whose Patience is so cryed up , by our Apostle : When his outward losses of children , &c. had their full accomplishment , and the sad tidings thereof had filled his eares , and heart , ( chap. 1. ) by messenger after messenger , till he had no more to lose , the text tells us , v. 20. He fell down on the ground , AND WORSHIPPED . He had been frequent in worshipping afore , and that upon occasion of his children , that they might not sin , so you read v. 5. but all those , his foregone worship , sacrifices , and prayers , could not prevaile with God , to preserve them , nor his goods neither . But now when they are all gone , the first thing he does , is , He falls down and worships . Quest . What may that contain in it ? Answ . I shall limit my self unto what his speech thereupon doth utter : and the Posture of his worshipping doth signifie : both plainly shewing , what was in his Heart , that moved him so to doe ; and moved within him , in the doing it . 1. He adores God in his Soveraignty , both in his falling down , as also in those words , The Lord hath given , and the Lord hath taken . He is Lord ( says he ) the Lord of all : All was his own ; and shall he not doe what he will with his own ? as 10 Mat. 15. I am the Clay , he is the Potter : He is the Lord of me , and all . Job had prayed for his Sons ( as we did for the City ) so far as he had then in his view , what might then concern them : but for all his good prayers for them , God took them away , by a violent death ; and herein God seemeth angry with his prayers ( as with ours for the City ) yet Job begins to worship him afresh , and adores him after all : And 't was the first thing he applyed himself unto . ( Faith and Patience , will cause the heart to apply it self to God in all sorts of dealings , and will vent and utter gracious dispositions , some way or other . ) And to adore God ( which was most suitable to this condition he was in ) is an higher act then to pray , simply considered , though it be done , mostly in prayer . And as thus at first , so he retained this practise and Principle , all along , although he did grow very unquiet , when his Sins , and Gods wrath came in upon him . Yet however impatient he otherwise were , he still afterwards continued in this manner to adore , and fall down afore God at times . Thus in Chap. 23. 11 , 12. You shall see how this poor man falls down before God , and submits to him . He first professeth his integrity , at v. 10. And his Faith , as to the issue of his Tryals , that all would be for good . He knoweth the way that I take : when he hath tryed me , I shall come forth as Gold. My foot hath held his steps , &c. As if he had said : But yet for all my holy walking with him , his resolution and design upon me , thus to tri● me , went on : And all my prayers aforehand could not turn him therefrom , as follows v. 13 , 14. But he is of one mind , and who can turn him ? And what his Soul desireth even that he doth , for he performeth the thing that is appointed for me : ( What is my Lot from him , ( as this was ) I must take it , and submit to it : And Many such things are with him : Many such strange and wonderful unusual dealings are with him , and we must magnifie him in all . It is Gods Soveraignty , you see , which he here adores and falls down afore . And this passage you may set upon the score of those eminent speeches , wherein he expressed his Patience , which the Scripture commends it for ; and in the issue of his worst fits , we find him still adoring , and submitting to God. § . Secondly , He humbles himself to the dust [ falls down to the ground . ] First , as himself was a Creature , poor and emptied of all . Alas ! What am I ( says he ) or what have I to challenge , or assume to my self as mine ? What have I , or am I , that I have not received ? A poor naked thing , I came into the world at first ; and but as poor and naked am I now , when bereft of all my goods ; and as naked I must return : I had nothing at first , and I have but nothing now , and I shall carry nothing with me into the other World. Thus spake He. When Jacob was in hazzard of , and thought he should lose his goods , and children , and all , ( as Job here , actually lost both , ) see how aforehand he humbles and debaseth himself , ( as you read 32 Gen. 10. ) and how greatly , before the Lord , I am less then the least of thy mercies : I am not worthy of a bit of bread , and thou gavest me all I have . And what was I once ? He considers ( as Job ) his original condition , both as to matter of estate , and children . I came over Jordan but with this staff . I had no more ( says he ) and now I have two bands , both of Cattell and Children : And if God take all , I am but where I was , and where he once found me . And truly Jacob his best Policy , and design was to have compounded the matter , and if he could but save half of either , v. 8. if he might have half his estate , and half his children , he should have been , considering the hazzard of all , somthing well appeased : but now he puts in with God for the whole . His thus Humbling of himself was afore he had lost any thing , to the end to preserve it ; and Jobs was when he had lost all , but both express the same Humility . And as you find him here humbled , as a poor Creature , ( as poor as ever any was ) so elsewhere as deeply broken for his being a sinner , and professing himself to be as naked and empty in respect of any righteousness of his own , or of any thing he had to stand upon in the sight of God. The great Apostle doth not more divest himself thereof , in Ph. 3. then holy Job doth in chap. 9. 23. I know it is so of a truth : but how should man be just with God ? If he will contend with him , he cannot answer him ONE OF A THOVSAND . And yet more deeply and expresly , v. 20 , 21. If I JVSTIFIE my self , mine own mouth ( I sinning in all my speeches , and even in this now whilst I speak it ) shall condemn me : if I say I am perfect , it shall also prove me perverse . His meaning is , had I never so perfect an inherent holiness , yet if I come afore God , to be justified , I know not mine own Soul , as he there adds ; that is , I look at nothing in my own Soul , I utterly renounce all in it ; yea , I would despise my life , that is , all that holiness I have in the course of my life exercised , and had in me , I dispise it , I count it dross and dung . Though as for an integrity , in point of sanctification , he stood upon his points with God himself . We find other Saints in their distresses to have been patient in the sense of their Sins . I might instance in David , how he humbled himself in that great distress which we spake of , and which silenc'd him so , as you heard in that forecited 39. Psalm . Deliver me from all my transgressions ( saith he ) verse 8. The remembrance of those struck him dumb afore God ; for that speech immediately follows , v. 9. So the Church , 7 Micah 9. I will bear the indignation of the Lord , for I have sinned against him . A third Act comprehended in Jobs worshipping God , is his blessing God , as his words therewith also uttered shew : which blessed frame and disposition of Spirit , his Faith by Patience had wrought , in him upon this occasion : Lo ! his high sufferings cause him to bless the Lord : Blessed be the Name of the Lord , ( says he ) . He blesseth him , that he had given him at first , and that he had afforded him those blessings of children and goods so long : And he was thankful for that ; and thought it but reasonable , that if he received good , he should also receive evil , as the pleasure of God was , chap. 2. 10. He blesseth God also , because he found that God had blessed him with such things and blessings , Heavenly , which could not be taken away . He found the love of God the same still . It is a sure rule , We never bless God , but when we find , that God blesseth us first : As we doe not love God , but , because God loves us first . Now when the Soul finds that in afflictions and tentations God doth bless it , this draws out from the Soul , a blessing of God again . And then doth the Soul say , it is not only the will of my father , & therefore shall I not drink the Cup he gives me ? But it is the blessing of my Father , and shall not I bless him for it ? In every thing give thanks , saith the holy Apostle , 1 Thes . 5. 18. That is , whatever the condition be , still there is matter of thanks , and so of blessing God. III. Branch of the II. HEAD . THE FRUITS OF PATIENCE . THese , the Apostles tearms , the Peaceable quiet fruits of righteousness , which Chastning yieldeth , after ye have been exercised thereby ; and that is through Patience gained by those afflictions . § . The 1. Fruit , it works contentment : an holy contentment : And that adds a perfection to the Other former works of this grace , 4 Phil. 11. 12. I have learned in whatsoever state I am , therewith to be content . I know how to be abased , and I know how to abound : Every where , and in all things I am instructed , both to be full , and to be hungry , both to abound , and to suffer need . And he had learned it , as Christ learnt his obedience , through sufferings ; and by his having run thorow so great a variety of conditions . A man may be content when he is not fully satisfied : When God frames a mans estate to his will , then he is satisfied , as Psal . 17. whose belly thou fillest with thy hidde● treasure . But to be content is another thing : It is not when have an estate , according to my will , but my will is brought to my estate : And then , I have as much content , in that , as in the greatest estate ( for , life ( says Christ ) that is , the comfort of life , lyes not in abundance . ) 'T is true , such a man would choose rather , as the Apostle speaks , a full estate ; yet patience boweth his judgment , to such an approbation of his present condition , as that , which is best for him ; as being that , which out of Gods judgement and wisdom is allotted to him : He so , bends his Will unto such a correspondency with Gods will , as he rests content . 2. A second fruit of Patience is self-sufficiency ; the word is so , 1 Tim. 6. 6. But Godliness with contentment is great gain . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated Contentment , is a more reaching word by far . To say [ Contentment ] that 's too bare and scant a word ; but this more amplysignifies [ self-sufficiency ] — In 2 Cor. 9. 8. the same word is there translated [ sufficiency ] , but still in the Greek it hath [ self ] added to sufficiency , which imports [ a sufficiency within a mans self ] that he needs not go abroad for any thing ; he is sufficiently supplyed from what is within . The words of that verse are , And God is able to make all Grace abound towards you , that ye always having all self-sufficiency in all things , may abound to every good work : which let us consider . 'T is true , that in the Word [ all Grace ] he includes an outward Grace , of giving such an abundance of external Blessings , as they might [ alwayes ] and [ in all things ] have enough for themselves , and to spare ; yea to abound in every good work to others : But yet the main of that Grace h● Centers in , is an [ inward self-sufficiency ] in a mans own heart , as without which , they would never have satisfaction at home , much less an heart to scatter abroad : but a mans Natural self-unsufficiency ( as oppositely I call it ) would make his heart clung and narrow , never contented in himself , much less abounding to others , though he had all the whole world . So as indeed that is the Grace , which the Apostle puts the weight upon ; THAT i● the Grace , he Predicates . So as the inference or Corrolary ( as to our purpose ) from thence may justly be . That if ( on the other hand ) a true Christian be in never so great want , or fallen into a condition of extream poverty ; Comparatively , either unto what himself once had ( which is the case of many a good Soul now ) Or unto others , who still abound ; yet if God give him this [ All Grace ] of inward self-sufficiency , he may be , and is still as content and sufficient within himself , as those in that abounding condition which the Apostle wisheth unto those Corinthious . And the Reason is , that the self-sufficiency of him that hath the most of such things , lyes not in those things , but depends utterly upon that inward Grace spoken of , or that inward frame of Spirit , which this Grace composeth his Soul unto . And this is evident from that place to Timothy ( first cited ) where it is , that the Apostle ufoth the same word , on purpose to comfort the Saints , that were in a scant and bare Condition , as to this World , as the Coherence of verse 6 , 7 , 8 , shews , GODLINESS with SELF-SVFFICIENCY ( says he ) is great gain , ( even virtually as much , yea infinitely more then gaining all the World , as Christs speech is ) which moreover is spoken with a Connexion to these words : For 〈◊〉 brought nothing into this World , And it is certain we carry nothing on t . And therefore , if we hav● nothing [ but food and rayment , let us therewith be content ] ; so it follows : And for so much God hath undertaken . And the holy Apostle verifies this in himself , that he had learned thus to be as Content when he wanted , as when he abounded And in this frame we find , elsewhere , his mind to have been in the midst of all , not wants only , but pressures of all sorts : Which also shews , that Patience and Endurance , through sufferings , had been his Tutours and Instructiours thereunto : For in a Cor. 6. chapter , He having first reckoned up his sufferings , v. 4. and made a Catalogue of them , then in his final conclusion , v. 10. he sums up all in this . As SORROWFVL , yet alwayes REJOYCING : [ As poor ] yet making many rich : As HAVING NOTHING , YET POSSESSING ALL THINGS . In which few words he compendiously speaketh , what either out of that to the Corinthians 9. chap. I have now insisted on , or that Paradox in my Text doth amount unto . For those words [ as sorrowful ] in respect of divers Temptations [ yet alwayes rejoycing ] , are all one with [ Count it all joy when ye fall into divers Tentations ] as in the Text. And His [ having nothing , yet possessing all things ] there , is adaequate and aequivalent to the Corinthian● supposed , outward abounding alwayes , and in all things . But then his [ being poor , yet making many rich ] Therein he exceeded and transcended , what they , or any the most liberal-hearted rich man that ever was in the World , could boast of , in any of their , or his abounding in any or every good ( or Charitable ) Works , in relief to others . So we see it is possible and attainable , that a Christian may in the want of all have an all-self-sufficiency : super abounding the fulness of him in outward things , who aboundeth most . And all this was the fruit of his Patience , and continual abiding under sufferings : For he speaks this of himself , whilst he is enumerating his sufferings , which in that Chapter he doth at ●arge . Thus perfect will Patience make you , that as here the Apostle in my Text speaks , you ●hall want nothing , even in outward things , when you have lost ●ll . § . If you ask me , Whence hath a a Christian this self-sufficiency , within himself ? and wherein lyes it ? I answer , if God , and Christ dwell in the heart ; if I have the earnest of the Spirit for my salvation : Or am partaker of his holiness , and that Grace , which accompanies salvation ; and doe delight in the will and glory of God , and in pleasing him , and the like to these ; then I have a self-sufficiency within me . If , as in the 1 Joh. 4. 16. We have known and believed the Love that God hath to us . God is love , and he that dwelleth in love , dwellet● in God , and God in him : The we have all within our selves And is like as a man that hath 〈◊〉 provisions in and about his ow● house , so plentifully , as he need not goe forth for any thing ; s● is it , and will it be with us . § . A third Fruit is JOY , I Colos● 11. Srengthened with all might unto ALL PATIENCE and long suffering with JORFVLNESS . You have it also in the Text , 〈◊〉 it all Ioy , &c. And Rom. 5. 8 [ We glory in Tribulations ] knowing that tribulation worketh Patience . You will say to me how can this be , doth not the Apostle say , Heb. 12. 11. No chastning seems to be for the present joyo●● but grievous . And our Saviou● you shall weep when the world shal● rejoyce . And many the like . I Give these Answers . 1. The object of your joy is not simply your afflictions : No , no man can delight in them alone , they ( indeed ) are grievous , as saith the Apostle . But your joy lyes in looking unto , what is the issue and event , the end and reward of your Tryals by them ; and that is it you are to Count the matter of your joy , and ALL IOY . To rejoyce in the thing , or the affliction it self , is one thing : And to rejoyce in the expectation of the event and issue , is another . Then Secondly , If you observe it , the word in the Text is favourable : Says he [ Count ] it all joy ; that is , esteem it so . He doth not say , you shall have all joy ( at present ) ; But though you have not , you may count it all joy , that is , you may reckon it [ as matter of all joy , ] as many Interpreters par●phrase the words , and so Reason yourselves into joy in your Judgements , and so esteem it all joy , Appretiativè , as the School speaks : though the passion of joy be wanting . Thirdly , Jesus Christ himself , when he did endure the Cross , and whilst he hung upon it , and likewise afore , whilst within the Garden , he was not in a joyous frame of Spirit , at that present , as to the passion of joy ; nay , his Soul was heavy unto death , that while : Yet it is said , Heb. 12. 1. THAT FOR THE JOY that was set before him he did endure the Cross , &c. And he therein is set forth as an example unto us , in the same verse , Let us run [ WITH PATIENCE ] the race that is set before us , Looking unto Jesus , &c. It is well , if you look to the joy set before you , as that which you certainly expect to come , although you want the Passion of joy in that which you expect to come . Fourthly , You may perhaps not rejoyce at present with great joy , yet afterwards through much exercise of Patience it may grow up in you . And this answer , the Apostle himself gives in that Heb. 12. Distinguishing between what for [ the present , ] and what for [ afterwards , ] in time , v. 11. Now no Chastning [ for the present ] seemeth to be joyous , but grievous : nevertheless [ afterwards ] it yieldeth the peaceable fruits of Righteousness unto them [ which are exercised ] thereby : And upon the hopes of that , he bids them to lift up the hands that hang down , and strengthen the feeble knees . Yet , Fifthly , Some Christians have had , and you may have actual joy at that present in the midst of your afflictions . These Two , great Tryals , and great Joyes , may well meet and stand together , in the heart at once , as in divers respects : For the Apostle hath reconciled those two , 1 Pet. 1. 6. Wherein ye [ greatly rejoyce , ] though [ Now ] for a season ( if need be ) ye are in heaviness through manifold temptations . That speech [ wherein ye greatly rejoyce ] reacheth and riseth higher then to an accounting it matter of joy , about what is to come ; but doth further absolutely , speak of joy for the present . And therefore to have the affection of inward joy it self greatly raised up ; and yet at that instant , in the same [ Now ] as he speaks , in outward respects , to be in heaviness , are compatible . And 1 Col. 11. The Apostle speaks of such a glorious power , accompanying the Saints in tryals , as shall work Patience and Long-suffering with JOYFVLNESS : And why else doth the Apostle , also say , Rejoyce in the Lord alwayes , and again I say rejoyce . He contents not himself to have said it once , as if to have them rejoyce , a little ; but he professeth to say it again , because they should rejoyce abundantly ; and this [ always ] and therefore in all times and in all conditions . Of the coexistence of which two himself proposeth himself an example : As sorrowful , yet alwayes Rejoycing . IIII. BRANCH . Some eminent Properties , or ADJVNCTS of Patience , which added , do make it , and its work , Perfect . § . WHen a mans Spirit is brought to doe these things with ease : so as he shall not need to chide his Spirit into a Patient frame , nor force himself into it . But like as Ezra is said to be a ready Scribe , Ezra 7. 6. that is , he was perfect at his work ; his heart was prepared for it , and inured to it , v. 10. Thus Patience hath had a perfect Work , when it frames the heart to a Readiness to those actings forementioned . Thus the Apostle , Acts 21. 17. I am not only [ ready ] to be bound , but I am [ ready ] to dye at Jerusalem , for the Name of the Lord Jesus . His heart was so fully prepared , as he stuck not at all at it ; yea , it was an heart-breaking to him , that his friends should offer to disswade him . What mean you to break my heart ? &c. 'T was his being inured to endurance , and Patience , that had begotten that Habit of it in him : his heart was not to seek for it . § . A second Adjunct or Property which adds a perfection to all these , is when the practice of it is DVRABLE , and hath some constancy in it . As first , Not by fits only . That was Jonahs fault . Oh he was a Broken humble man when in the Whales belly : but how outragious , when out ! In Moses , Patience had its perfect work , in respect of the constant exercise of that Grace : And therefore it was he had the honour to be stiled the meekest man on Earth : And truly it was not that meek●ess of his natural Temper ; nor meerly as a moral virtue in him , ●or which he is so extolled : though these might contribute thereto : But it was a Grace that was Spiritual in him , the Grace ●f meekness , and consequently ●f Patience , which the holy Ghost had wrought in him , and which he by sufferings had learned . And my reason among others , principally is , that he was a Type of Christ therein , according as Gods promise was t● raise up a Prophet like unto Moses ; Like , as in other Eminencies , so especially in this Grace ; for which as Moses is commended there , so Christ in the Evangelists ; and therein proposeth himself as an example , Learn of me for I am meek , &c. Now how CONSTANTLY did Moses , bear 〈◊〉 along with that perverse , murmuring , and rebelling Nation both against God and himself with an invincible Patience and still interceded for them and thus Christ doth with us , and for us . And although we rea● how Moses was , and could b● sometimes angry , yea , exceedin● wroth , as the words are , ( where●● I gave the collection out of Ainsworth ) yet it was often in Gods cause ; and still but so as the usual and constant frame of his Spirit was otherwise , for which he had that renowned denomination ; and never was greatly out , or overcome with impatiency ( we read of ) but once , Num. 20. 10 , 11. compared with Psal . 106. 32 , 33. Secondly , Patience is then perfect , when it continues to the end . As a Colour is said to be perfect , when 't is Durable , as a Dye in grain ; or as the Indy colours , which while the cloth remains , they ENDVRE . Now it is he that endures to the end , Math. 24. that shall be saved . You shall therefore find that unto LONG-SVFFERING , Patience is added in two several places , 1 Col. Strengthened unto all Patience and LONG-SVFFERING . Patience there respects the weight or grievousness and heaviness of the affliction , we are under : And Long-suffering respects the duration , and time . The other is in an instance of the Apostle of himself , 1 Tim. 3. 10. Thou hast known my long-suffering , charity , patience . In 4 Jam. 7. 'T is said of the Husbandman ( whose case is made the perswasive unto Patience ) he hath [ LONG ] Patience . This is a perfection indeed to bear long , and to the end . Be thou Faithful to death , Revel . 2. 10. To carry a great burden a quarter of an hour is an effect of some patience ; but to carry it a day , or more , or for a week , there is long-suffering ? Why is it said , that When you have done the will of God , you have need of Patience : but because , still , in the last part of your life , after an active life for a long while ran through , even then when you are near the promise , your patience may be then at last , most of all put to it . § . A third Property or requisite to perfect Patience , is , that it be universal ; which is either , when a man hath been every way tryed , and hath past thorow all sorts of Tentations : Or when he hath still come off with Patience in some good measure , in all those , wherein he hath been tryed , although his tryals have not been of all sorts . A mans natural Spirit will help him to be patient in some things , but in other things his heart is weak , and cannot bear ; Oh not such such a Cross , of any other . But it is certain , As GOD tried Abraham in his Isaac , so GOD will the Sons of Abraham , in what is dearest to them : and yet enable them to bear it , ( as I Cor. 10. ) and goe thorow therewith . Hence in the Epistles you meet with [ ALL ] added to Patience , and long-suffering , both when Patience is prayed for , as 1 Col. and exhorted unto , as 2 Tim. 4. 2. But though this universality is to be prayed for , and exhorted unto , as that which makes it perfect ; yet it is well , if in the great trials of our Lives , we come off with some Patience sutable ; and from henceforth resolve with endurance so to do ; and so much is expected : And it may seem strange , that many that should be able to bear great trials between GOD and them , with much quietness and submission , are yet easily disadvantaged , upon smaller occasions between men and them : For which some reasons might be given . IIII. Section . ALthough I have dispatched the subject I first intended , yet I find my self obliged to proceed a little further in the opening the fifth verse , in order unto a relieving against a great DISCOVRAGEMENT , which I know hath or may have been in many Readers hearts , whilst I have been thus discoursing these great things , about the Perfect Work of Patience , &c. And also to leave behind me , the most apposite DIRECTION , how to obtain this Patience , in the perfect work of it : and I will not goe out of my Text for these things , neither . An Exposition of the 5. verse . If any of you lack Wisdom , let him ask of GOD , that giveth to all men liberally , and upbraideth not , and it shall be given him . § . THe Discouragement , I know is , Oh how remote are , and have our hearts been , from this perfect work of Patience ! Which yet some Saints have in so great a measure attained , as those great examples given have shewn , both of Saints out of the Old and New Testaments : what then shall I think of my self for the present ? ( will such a Soul say ) or for the future , what shall I doe ? Why truly , GOD hath provided sufficiently in the Text for Answer to these Queries and Complaints of yours , whereby both to relieve you against your Discouragement , at your want of the exercise of these things : And also to direct you to the most proper and effectual ( if not the only ) means to obtain them . 1. As to this present Discouragement about your want , and so great falling short of this hitherto , ( which you are so sensible of ) Those first words in the Text [ If any of you lack Wisdom ] will be found greatly speaking to your relief therein . 2. As to a Direction what you should doe for the future to obtain it , those other words , Let him ask of GOD , point us to the most proper and effectual remedy and way of supply in the case . 3. With this great Encouragement added ; first drawn from the nature of GOD , [ Ask of GOD that giveth to all men liberally , and upbraideth not ] Then seconded with this Promise , [ And it shall be given him . ] Of these three HEADS of what follows , briefly . I. To the Discouragement , § . THe opening of these words [ If any of you lack Wisdom ] will greatly conduce to ease your heart as to that : The effect of which , is , that the Apostle plainly supposeth , that true believers may both , really , and in their own apprehensions especially , be found greatly lacking in point of Patience when Trials doe befall them . And this I am sure hath reason to relieve you in what is like to be the great discouragement that usually falls out . This to be the supposition of the Apostle , is made good by opening four things . 1. That by Wisdom , here , is plainly meant Patience ; together with the perfect Work of it , which he had spoken of . 2. That he speaks this unto those that were true believers . [ If any of [ You. ] 3. How it may or can be said , that true believers , who have all Grace and the principles thereof in them , to lack such or such a grace . 4. The intimate reason and occasion , upon which the Apostle utters himself in this supposition , [ If any , &c. ] § . For the first , Wisdom , sometimes is taken largely for all Grace and gracious actings , whatsoever : Sometimes strictly for a particular Grace . To find out the difference of which , the measure is to be taken from the scope of the place , where either of these is mentioned . Now wisdom , in this place , is to be taken strictly , that is , for that particular Grace , or piece of gracious Wisdom , whereby to know how to be able to manage a mans self under Trials , especially great , sore and sudden ones , Patiently : ( which is done when we have taken in , and digested by Faith , such principles as our Christianity affords ( plenty of ) as grounds , that instruct , and enable the Soul , joyfully to entertain such Trials and Tentations , and to endure and goe thorow them , with a constancy of joy ) . For look as the word [ Grace ] is taken , either strictly or largly , that is either for all Grace , and yet again for any or every particular Grace , each of which are called Grace also : As ye abound in every Grace , so ye abound in [ this Grace also ] . Thus , All Grace is called Wisdom in a large sense , ( as usually throughout the Book of Proverbs , ) But withal , a particular Grace is called Wisdom too , as the third Chapter of this Epistle , ver . 13. shews . The Grace of meekness , shewn in speech , and conversation , he stiles it [ meekness of Wisdom ] or a wise meekness , or a meekness accompanied with , and proceeding out of wisdom . And thus Calvin , and most others , understand wisdom , here , in this my Text , of this special Grace : The scope and coherence with the former words carrying it thereunto . True Patience being from such a Wisdom , as whereby the Soul hath the skil and ability to manage a mans self patiently under Tentations , to such an issue , as that Patience should have a perfect work in us ; and unto this , it is here to be restrained : For this Grace , it is , he had been , and still is discoursing of . And there is a special and more peculiar reason , why this skill of Patience should be stiled Wisdom , in a more eminent sense . For what he had before uttered of rejoycing in afflictions and tentations , and exhorted unto , that Patience should have it's perfect work ; these things being the hardest lessons in Christianity , do there fore need and require the highest principles of Divine Wisdom , both Doctrinal and Practical , to be deeply inlayed and fixed in the Soul , so as to bow and frame the heart unto a real practice , and willing performance of such Dictates , and conformity thereunto . For then it is that knowledge is tearmed Wisdom ; and for that reason it is , that our whole Religion is stiled Wisdom , because it rests not in bare Notional knowledge , ( which is a differing thing from Wisdom ) but makes men proportionably wise , to the practise of the things , in which it instructs . And particularly , this skill of renduring Tentations ( such as hath been described ) doth deserve this stile more eminently , for it so far outvies , and is above the sphere of all Principles , whether of Philosophy , or what other profession , or professors of Patience whatsoever , who whilst in a sullen Patience ( for all of theirs was no better ) they professed to be wise , they became foolish : and Christianity infinitely out-shoots them in what they most gloried in . § . Secondly , That he speaks this to them whom he supposeth true Believers , and unto them as such , is evident : Although at the first blush ( as we say ) the words would seem to poynt at and speak to unregenerate men , who wholly want all true wisdom and grace : and so the drift should be an intended Direction to , or for such , to seek true Grace , which they lack , at the hands of God , by Prayer . But the Coherence manifestly shews , that he speaks to such , whom he supposeth to be already true Believers : For in the next words , he exhorts the same Persons , whom he speaks to in these words , to ask in Faith ; and therefore supposeth them to have true Faith already , whom he directs this Exhortation unto . And otherwise it had been more proper , yea requisite to have exhorted them ( if he had intended it of unregenerate men , ) first , to seek Faith it self , and then out of Faith and in that Faith to seek for this Wisdom , or Grace of endurance . And again he speaks to them that were Brethren ; so he calls them . And in this passage , says ; if any of [ YOV ] and such , who being true professors of Christianity were exposed unto those sundry Tentations from persecutions , especially : And 't is such , also whom he exhorts to count it all joy , &c. and here to ask a Wisdom of GOD , whereby to be able to suffer for their holy profession . Furthermore , this Wisdom lying in Patience having its perfect work in them , it supposeth the persons such , as had some Work of Patience , and of other Graces begun in them already . And indeed , to have exhorted Vnregenerate Men , that were as yet utterly destitute of all Grace , and so out of harms way , as to any sufferings , for the Gospel ; and to direct them to make this the first of their addresses to GOD , and of their requests , that they might be able to endure Tentations , and that Patience should have a perfect work in them ; and so to have taught them , that , which is the hardest lesson in Christianity , afore ere they had learnt the first letters thereof , this had been utterly improper , and a lesson at too great a distance , for men in their Natural state , first to learn. Thus much for the PERSONS , viz. That he speaks it unto men already Regenerate , and supposed in the Faith. § . The third thing Proposed , was , How it could be , he should speak in this manner of Believers , that they should lack this Grace of Wisdom ; whenas , if such , they must be supposed to have all true Graces in them : why then should he yet say , even of them , If any of you Lack , &c. Answer , This expression , to say , such and such a Christian , [ Lacks ] such or such a Grace , is not uncouth , nor unusual in the Scriptures ; when he , ( or they ) have wanted the EXERCISE of it . For though Christians doe receive the Principles of all Graces , as 2 Pet. 1. 3. yet they may neglect to stir up all graces , or may have been disused to the exercise of some . Why else , and to what end doth the Apostle in the same place stir them up to add Grace to Grace , as in verse 5. And in those cases , a Christian may be said , yea charged to lack that Grace or Graces , which he wants the exercise of . For so in the same Chapter , ver . 9. speaking of a Dozed negligent professor , though true , he useth this very language of him , He that lacks these things ( as I have elswhere opened that Scripture ) ; For Idem est non esse , et non uti : 'T is all one for a thing not to be , and not to be used , when the being of a thing is wholly ordained for use and operation : Now such a thing is Grace ; and such a thing if not used , is as if it were not . And the opposition that is between adding Grace to Grace , v. 5. ( that is the exercise of one Grace after another ) & the lacking Grace , in that v. 9. evidently shews , that phrase to be so understood , not of the utter want of the Grace , but of the exercise . § . The Fourth thing is , The intimate Reason or occasion , whereupon the Apostle doth utter himself in such a supposition [ If any of you lack . ] This will appear by considering these three things . First , In respect that the had exhorted to so hard and difficult a Practice : to Count it all Joy , &c. Which requireth such high principles , to be drunk in , about the good and benefit of Tentations , in the issue and end of them ; which principles must also have been thorowly concocted in their hearts , first , who shall attain to this . And Secondly , There being many poor Souls ( as of such that were weak , and some New Converts ) amongst them , whom he wrote to , who might and did then ( as many now-a-days , that yet are sincere-hearted ) in the sense of their own weakness , find and apprehend themselves so far off , and remote from such high principles , and attainments ; and therefore upon his thus discoursing , were like to be utterly discouraged ; thinking with themselves , ( judging themselves by the present frame of their infirme Spirits ) both that their hearts had never yet , nor would ever be wrought up to this Pitch . What to count it all joy ! ( think they ) is that it , you exhort us unto ? Alas ! our hearts tremble at the very thoughts of entering into such sudden , and so great tentations , as you here forewarn us of And of all graces else , it is this , of a Patient suffering frame , and strength of ● Spirit thereto , that is and hath been our want . This is it [ WE LACK ] nor doe we know how to mannage our selves wisely , under such Trials ; so as to glorifie GOD ; yea , and not shamefully to dishonour him : Nay , if we should fall into such trials , and sufferings , we are liker utterly to fall away under them , rather then to rejoyce , when we fall into them . Further , Thirdly , There might be many strong Christians ( as to the active part of the life of Christianity ) who yet might be to seek as fresh Souldiers , at the first , when such trials come unexpectedly , and thick and threefold upon them ; and that they fall into them as down-fals and Precipices . ( And in this dreadful a manner he had set them out to them , as impendent on them , as was opened ) And even such Christians being surprized , might be at a loss at first , in respect of that Confidence of Spirit to bear them , till by Prayer and Faith recollecting themselves , they should anew obtain or regain this Wisdom . Even strong Christians are apt to be stounded at first , as men are with a greatblow , and cannot well stand or keep their ground . Now unto such ( either of these ) doth the Apostle in this Language [ If any of you lack ] apply himself ; and therein speaks to their very hearts : But especially to the first sort of weak Christians . And indeed speaks their very fears , and most inward thoughts and apprehensions , they had or might have of themselves : And so utters their misgivings of heart in their own Language . Oh I lack these things , says the Soul : [ If any of you lack ] says the Apostle . And it is no small comfort to such , to hear an Apostle , from the immediate inspiration of the Holy Ghost , to suppose , that very true and sincere Christians may thus be lacking , and thus surprized . Thus as to the Removal of their main Discouragement , which was the first thing proposed . II. THE DIRECTION . Let him ask of God. HAving thus spoken their hearts , as to the fears & apprehensions of themselves in respect of their falling short , of this high duty of Joy and Patience , &c. He now DIRECTS them to the most proper and soveraign MEANS , for the obtaining of it , of all other , and that is faithful instant PRAYER . [ Let him ask of God , ] &c. And herein also he speaks the hearts of all true Christians also , even of the weakest : whose refuge in all their wants is to cry to God , for a supply of what they lack : especially , when they feel or are apprehensive of their lack , and want in any Grace , that should help them in time of need . And look what effectual supply of this Grace in Tentations , all the Apostles perswasions alone , would not have effected , That , Faith venting it self , in constant and fervent Prayer , will bring in and obtain ; and their hearts will in the end , be raised and wrought up unto : So as they shall be able to abound in this Grace also . Weak Faith , when it cannot find in its heart to suffer , or so much as to enter into trials , can yet pray ; and so doth beg with desires unutterable , to have this Grace , to be able to suffer these trials , in this joyful manner , as the Apostle exhorts unto . And the weak heart continuing so to pray and importune God , in the end , THIS shall be given him : As here he promiseth . I shall not enlarge on this further : For when an Apostle shall single forth a MEANES , And that One single One , whereby to obtain any eminent Grace one needs , that means ought to be with all diligence put into use and practice : and so there needs no more to urge it . Only observe how in this directive part , he puts them not upon praying , chiefly to have Tentations and trials averted , or kept of ; nor to ask deliverance out of them , ( though that is lawful and may be done : ) Not a word of these , in this his exhortation : but he draws the main , and great intention of their Souls , unto praying for Grace , how to be patient and joyful , &c. This as to the direction . III. HIS ENCOVRAGEMENTS TO PRAY . § . HIs ENCOVRAGEMENTS , That by seeking , a believer shall obtain , are drawn , first , from that gracious wont and disposition Of God , that giveth to all men liberally , &c. As being a God , 1. [ That giveth to all men . ] And this also is to be limitedly understood , of all those men who thus doe , have , or shall apply themselves unto God by faithful and importunate Prayer . For he had said first , Let him [ ask ] of God : And therefore Gods [ Giving ] here , must be supposed to be a giving to him that asketh . Again , although it be said , that Faith works Patience , yet it is prayer , that fetcheth and brings down the power from God into the heart , that works both Faith and Patience , and all . Prayer is the Midwife , by which , Faith the Mother , brings forth Patience in the heart . II. His gracious disposition in giving , is further set out . 1. That he giveth liberally . The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , both signifies a free hearted giving , in a pure way of simplicity of heart ; as being neither moved by any respect in us , as of worthiness , or the like : But singly , and simply out of such motives and considerations , as are in his own heart , and which his own great and gracious divine Nature prompts him to : FREELY . We generally use to say , [ out of his free Grace , ] which comes all to one , with the import of the word , which the Apostle useth here . Therefore make that Grace , as thy plea to him in thy Prayers for it , or whatever else thou seekest at his hands . 2. It signifies largely , abundantly , liberally , [ RICHLY ] as the word is used in 2 Cor. 8. 2. And so translated there . You have both in that passage of Davids , 2 Sam. 7. 21. According to thine own heart ( there 's freely or simply ) hast thou done all these GREAT things . ( There 's Liberally . ) AND VPBRAIDETH NOT. THat 's a second property or disposition in God & his giving : The sense where of is , First , that when he hath given liberally , never so often , nor so much , yet he upbraideth not , as men are wont to doe . Among men , he that is most liberal , yet if the same man he hath formerly given unto , will come often to him to be relieved , in the end he ( at least ) will excuse himself , or else say , Why do you come so often , thus again and again ? Which is a tacite and implicite way of upbraiding or insinuation of foreg on benefits . Surely , Calvin , and Aestius , from him , have hit it : who put this scope and drift upon this Clause , That no man should be afraid , or solicitour to come , though never so often , to this free and generous Giver : nor be discouraged within himself , that he should need to come so often to him ; nor forbear to continue his incessant importunities , though it be never so long a time , ere he obtains . And thus understood , it is as if he had said , God is so free , so simple-hearted and liberall in giving , as the oftner you come , the welcomer ; especially when for Grace : yea , HE hereby inviteth us of his own free heart to come alwayes ; to ask , and pray continually and incessantly , as that Parable , Luk. 18. 1. made on set purpose , shews . So then , a frequent , constant , importunate continuing in prayer to obtain , is hereby exhorted unto . A second scope in his adding this clause , is , That though we find , that God doth indeed upbraid impenitent men for their sins ( as Christ those Cities ) yet he never did , or ever will do any sinners , in this case wherein it is proposed , namely , when they shall come and humble themselves for their sins , seeking for more Grace , to help in time of need against their corruption ; and this , much rather then for deliverance from or out of troubles : in this case , he will not twit them with any of their unworthiness that hath been past : He will pass by their iniquity , and not upbraid them . And this is a great encouragement indeed . For the guilt of sin , and former ingratitude , do above all things , deter men , from coming to God , least He should remember their iniquities , and upbraid them , with them . And it shall be given him . HE follows and confirmes this hope of obtaining with this sure and certain promise [ And it shall be given him . ] For when the Souls of men , being made thorowly apprehensive of their own wants of a Grace , are carryed forth ( to choose ) to seek for Grace , or such or such a gracious disposition , and that before , and above all deliverance out of the trials they are in ( as was afore observed , the Apostle had directed ) : In this case , God that is the God of all Grace , is the most ready giver of Grace , that he is of any thing else . There are no requests more pleasing to him , or that suit his divine , and blessed disposition , so , as THIS doth of praying for Grace as thus stated . For the bestowing and giving of Grace , thus prayed for , doth tend , above all things else , to the glorifying of himself : And it is the ayming thereat , that must and doth carry out such an heart , to make this , to be the Top and Chief of its most earnest petitions . The God of Grace , is the most free of Grace . Thus Christ sayes , If ye then , being evil , know how to give good gifts unto your children : how much more shall your heavenly Father give [ THE HOLY SPIRIT ] to them that ask him ? Our Apostle hath also told us , that though the Spirit that is in us lusteth to envy , that yet God gives more Grace ; that is , a counterpoise of Grace unto that lust , unto all them that humbly seek for it , as Chap 4. 5 , 6 , 7. Do ye think that the Scripture saith in vain , the Spirit that dwelleth in us lusteth to envy ? But he giveth MORE GRACE . He resisteth the proud , but giveth Grace to the HVMBLE . § . I shall now go forth of my Text , but to fetch in one thing . I observe when the Apostle particularly comes to that part of his Prayer made for the Colossians , that they might have all Patience and Long-suffering with Joyfulness ( which exactly agrees with what is the matter exhorted unto in this Text ) He implores the GLORIOVS POWER OF GOD , in these words , 1 Col. 11. That ye may be strengthened with all might [ ACCORDING TO HIS GLORIOVS POWER ] unto all PATIENCE and LONG-SVFFERING with JOYFVLNESS . And to draw and fix your hearts on this Glorious Power of GOD , and point your prayers thereto , is the thing , which I mean & intend . And indeed the consideration of this one thing will have a general influence into ALL those three Heads , have been treated of in this last fourth SECTION . As first , It may be no great wonder if many of us have been so deficient , and LACKING in this Grace : For it is not an Ordinary Power , such as in ordinary walkings holily , doth assist us , but a GLORIOVS Power is requisite to perfect this Grace : which argues this to be so difficult an exercise above any other ; and that our Natures are infinitly remote from it , of our selves ; which we not minding , nor considering , have not perhaps , with answerable vehemency implored the aid of so Great a Power . And secondly , This gives us a clear reason , why prayer , of all other means should be directed by the Apostle , and extraordinarily set upon by us , as the most effectual , yea , as an only means to obtain this . For seeing that Power lyes out of our selves , in GOD , which must effect this in us ; then surely nothing can be judged so prevailing as Faith and Prayer , which are the Graces in , and by which the Soul going out of it self , in a sence of its utter insufficiency , supplicates the Grace in Gods heart , to exert this power , of his good pleasure ; and so do draw it forth , and bring it down into the Heart . And then thirdly , This gives us the highest encouragement , that we may obtain this perfect work of it ; however remote from it , the present temper of our Spirits may seem to be to us : Seeing that no less then such a glorious power is requisite to effect it in the strongest Christians ; And a power so glorious is able to work it in the weakest . Let us Pray therefore with all vehemency , for our selves , as the Apostle did for those Colossians , that this glorious power may come upon us , and strengthen our inward man , ( as 't is elfwhere ) with all might , which might in us , is the effect of that power in God , as the cause . For as this Patience is to be an [ All Patience , ] or else it hath not its perfect work : so this MIGHT , it must be an [ all might ] you must be strengthened with , unto such A Patience , of you will not be perfect at it . That MIGHT you had in such or such a Triall will not serve to strengthen you against the next triall that shall come : But you must still have a new speciall might for every new triall . Your dependance , therefore is great upon God , for this perfect work of Patience : And yet your encouragements are great . For as it must be , that , if God will please to strengthen us , under any great unusual Tentations , that he should put forth no less then this [ Glorious power : ] So we have heard , how , in our Apostle , he hath promised , he will give it ; and give it freely and liberally to them , that make it their main , constant , earnest business , to ask it : And therefore , his Grace ( if applyed to ) is engaged to put this POWER forth . It cannot but be a great support , to a weak heart , that finds it self so remote and distant from such a work of Patience ; and weak also in comparison of finding such an inward might , that it should have Ground and Cause to think and to believe , that Gods glorious power is engaged most sreely , to be abundantly and readily put forth , if continued to be sought unto . Why , this ( says the weak heart ) will do it : namely , this glorious power : And I have found by some Tryals already , that the strong God and a weak heart will be too hard for any thing ; yea , for the whole World. And therefore , when you think your present trials , that are come upon you , far greater then you can bear , think withall of the glorious power of God , that is at hand to help you . 'T is a great word , That , his [ GLORIOVS POWER ] : A greater attribute could not have been named or found out for our comfort . And is a word of vertue , force and power , to hearten to , or against anything whatever . 'T is true , thy present trial may be , and is above that in ward strength , which serves and hath served hitherto , to act thy graces , in thy ordinary walkings with God , holily and sincerely . A child may by its ordinary strength be able to walk up and down a room , by stooles ( suppose ) supporting it , without any other extraordinary help : But if it be to goe up a pair of Staires , the strength that enabled it to these lesser performances , will not be sufficient thereunto : He must be carryed and held up in the arms of one who is strong and mighty . And so it is here . That other part , of our Christian obedience , the active ●ife of a Christian ( prayed for by the Apostle in that place to the ●olossians also ) whereby he walks ●ruitfully , &c. as in the seventh ●erse of that chapter , requires indeed Gods power , for by it , it is , we are kept unto Salvation , all-a-●ong : But when it comes to Pati●nce , and Long-suffering , and ALL PATIENCE ; and that such ● trial comes , as will try all Pati●nce in you , then it is He makes ●ention of that glorious Power , ●nd not afore : For it must be no ●ess that must go to that , then Gods GLORIOVS POWER . And ●he promise therefore is ( in such case ) that the SPIRIT OF GLO●Y shall rest upon us , and not ●he Spirit of Grace only , as I Pet. 4. 14. Relieve and comfort therefore your selves with these things , and specially with this : That as your trials abound , so this glorious power of God will abound also , towards you , for your support . AMEN . FINIS . Some Slips and Omissions . PAge 4. Line 11. For strongest , Read strangest . Page 18. Line 15. After to Patience , Read Let Patience have but its perfect work , and that alone will make you eminently perfect . And his scope , &c. Page 24. line 25. For And they , Read And now they . Page 58. line 16. After In the world , Read Which he had reckoned up . Page 90. line 21. After Discouragement , Read For this cause we faint not . Page 99. line 9. For Sp●ritual , Read In Glory . Page 106. line 1. For But yet for all my , Read But for all he knew my . Page 109. line ult . Read His meaning further A. Page 111. line 18 After So long , Read The Lord gave , and the Lord hath taken : Blessed , &c. Page 119. line 12. After Sums up , Read The Frame of his Spirit . Page 131. line 20. Read Vnto Patience , LONG-SVFFERING is added . Page 148 Margin . For Toibi sibi tentum , Read Tr●bui sibi sensum . Notes, typically marginal, from the original text Notes for div A41527-e90 Job 7. 18. Psal . 37. 13. Ps . 44. 22. Jer. 29. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The same word here , and there . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est id per quod sit explaratio , Grotius in Verba : and so it differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes the issue , the experiment , or fruit upon tryal ( see the same Grotius on Rom 5. 4. ) even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ● Cor. 8. 7. Psal . 89. 15 Pf. 40. 8. Heb. 10. Rev. 1. 9. Patientia it a Dei rebus proposita est , ut nullum prae●eptum obire quis possit à Patientia extraneus . Tertul. De Patientia . Mat. 5. 47. Eclesiast . 9. 10. Mat. 5. 12. The Description of Patience Admonet Victores omnium Tentationum fore , qui Deum amant . Nec aliâ de ●●usâ nos animo defici cum tentamur , nisi quia prevalet MVNDI AMOR. Calvin : in Verba . Omnes virtutes certant , sola Patientia vincit & coronatur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 55. 12. Heb. 5. 〈…〉 habet vim quietativam . Psal . 51. * See Piscator and the Dutch Annotat . And the Ground why it may be so judged , is the conformity which these pass●ges in the Psalm , verse 8. Make me not the REPROACH of the foolish , and this specially , v. 9. I opened not my mouth , because THOV DIDST IT , doe hold with that story , 2 Sam. 16. 10 , 11. When Shimei did curse him , upon occasion of which , David , simularly , spake thus . The Lord hath said to him , curse David ; Who shall then say , wherefore hast thou done so ? Let him alone , THE LORD HATH BIDDEN HIM . Which is just as here [ THE LORD HATH DONE IT . ] 'T is such a phrase as when Christ says I know you not . Heb. 12. Sapientiae nomen ad circumstantiam praesentis Loci restringo . Calvin in Verb. Siquis vestrum non potest intelligere V●ilitatem Tentationum , postulet a Deo toibui sibi tentum . Beda in Locum . Cum dicat omnibus , intelligit , qui Petunr , Calvin in Virba . NECEXPROB●T ] Hoc additum est , Ne quis deum sepi us adire metuat ; ●ui ex Hominibus maximè sunt Liberales , rametsi identidem quispiam juvari se postuler , priora beneficia commemorant : at que ita excusant IN POSTERUM . Calvin in verba . Vel certe ideo addit nequis deum sepius adire vereatur ( Calvins very words ) nonne enim dicit , jam toties dedi ; quid adhuc me obtundis ? Ut solent homines , etiam qui maximè sunt liberales ( Calvins very words again ) Sed Deus ut est Fons inex●austus ita ad dandum , modo pet●ssicut oportet , paratissimus , imo i●●e ultro nos invitans ad semper petendum , &c. Aestius in verba . 1 Head. 2 Head. 3 Head. Ephes . 4. 17. 
A85431	----	Christ the universall peace-maker: or, The reconciliation of all the people of God, notwithstanding all their differences, enmities. / By Tho: Goodvvin, B.D. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85431 of text R202317 in the English Short Title Catalog (Thomason E626_1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 132 KB of XML-encoded text transcribed from 31 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85431 Wing G1237 Thomason E626_1 ESTC R202317 99862651 99862651 114819 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85431) Transcribed from: (Early English Books Online ; image set 114819) Images scanned from microfilm: (Thomason Tracts ; 96:E626[1]) Christ the universall peace-maker: or, The reconciliation of all the people of God, notwithstanding all their differences, enmities. / By Tho: Goodvvin, B.D. Goodwin, Thomas, 1600-1680. [2], 58 p. Printed by J.G. for R. Dawlman, London : 1651. The words "differences, enmities" are bracketed together on title page. Also bound with some copies of Wing G1229 and G1229A. Annotation on Thomason copy: "March 10 1650", the 51 in imprint date crossed out. Reproduction of the original in the British Library. eng Jesus Christ -- Early works to 1800. Reconciliation -- Early works to 1800. A85431 R202317 (Thomason E626_1). civilwar no Christ the universall peace-maker: or, The reconciliation of all the people of God,: notwithstanding all their differences, enmities. / By Goodwin, Thomas 1651 22553 1 195 0 0 0 0 87 D The rate of 87 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 Emma (Leeson) Huber Sampled and proofread 2007-12 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion CHRIST THE UNIVERSALL PEACE-MAKER : OR , THE RECONCILIATION Of ALL the PEOPLE of GOD , Notwithstanding all their Differences , Enmities . By THO: GOODVVIN , B. D. LONDON , Printed by J. G. for R. Dawlman , 1651. CHRIST , The Vniversall PEACE-MAKER . I. PART . EPHES. 2. 14 , 15 , 16. For he is our peace , who hath made both one , and hath broken downe the wall of partition between us : Having abolished in his flesh the enmity , even the Law of Commandments contained in ordinances , for to make in himselfe , of twain , one new man , so making peace . And that he might reconcile both unto God in one body by the Crosse , having slaine the enmity thereby . ( or ) in Himselfe . IT were a manifest folly in the judgements of most knowing men , to goe about to use in any set way , exhortatory motives to perswade to peace & reconciliation the people of God amongst us . The provocations are so high , and exasperations so fresh and encreasing , that if I had an audience made up of those alone that have the swaying power of either , and together therewith their most favourable attention , and interest in affection without prejudice , I should not know how to attempt it with any hope of successe . But though the animosities of mens spirits , augmented by coincident circumstances , are gon beyond the power of the perswasions of men in this present paroxisme : yet they are not above the power of Gods wisedome and providence , nor the force and efficacy of Christs bloud . You may therefore , in the midst of all contrary appearances , give me leave , though I cannot hope to perswade , yet to BELEEVE ( The Catholique Church , and Communion of Saints , they are in my Creed ) and because I beleeve therefore to speake , and so to give you an account of my faith as to this issue . Let your faith but wait , and give God time for it , and leave him to effect it his owne way . And to this end I have taken this Text , Christus Pax nostra : For he is our peace who hath made both one , &c. and my inference is , That therefore the Saints SHALL and MUST be one , and reconciled in the end . And this is the best newes which in these times can be told you , the seasonablest we can heare of , and is indeed one great part of the glad tidings of the Gospell it selfe , without which it were imperfect , which Christ himselfe our peace ( who came to purchase it , as these words shew , so ) came to preach , as the very next v. 17. hath it . The maine and principall intendment of these words is , to give an eminent instance of the efficacy of Christs mediation in slaying the enmities that are amongst the people of God themselves , and of his being our peace in that respect ; instancing in that the greatest that ever was between Jew and Gentile ; Whom yet ( as here ) he hath made both one , and hath broken downe the partition wall betweene us : and however he mentions in the 16. v. our reconciliation made with God ( of which elsewhere he treats more largely ) yet ( here ) but by way of confirmation of our faith in this other of reconciliation amongst our selves . For the aime of its introduction here is but to shew , how that Christ in reconciling us to God himselfe , carried it so , and did it under such a consideration and respect , as necessarily drew on and involved our reconciliation one with another ; namely this , that he reconciled us unto God IN ONE BODY among our selves . It is an happy clause , that addition [ in one body ] and on purpose inserted thereinto , to shew , that when God was to transact our peace and reconciliation to and with Christ , hanging upon the Crosse , he would not nor did not acknowledge himselfe , to him , then , reconciled to us by him , upon any other termes , then as withall we were lookt at , and represented to him by Christ as one body ; and therein reconciled one to another , whilest we were reconciled to himselfe . The Connection of the 16. ver. with the 15. discussed : And how That Reconciliation to God in one body , ver. 16. is to be understood : whether of that reconciliation wrought for us , or in us . I Meet but with one eminent difficulty in the coherence and contexture of these words , and that is the connexion of these two verses , v. 15. 16. as namely of these words , And that he might reconcile us to God , v. 16. &c. with the former v. 15. Having abolisht the enmity , &c. Now this enmity mentioned v. 15. is evidently intended of the enmity betweene Jew and Gentile , as is clear by its connexion with v. 14. Who hath made of twaine one , and broken downe the partition wall : Having slain the enmity . Now the twaine , or the two , thus made one ( between whom this enmity was ) is not God and we , but the Jewes and the Gentiles ( of whom he had spoken in the former verses ) for he adds , that he might create both in one new man , which could not be said of God and us . Now then the difficulty is , what reconciliation to God in one body that should be v. 16. which the Apostle makes the consequent of having slain the enmity betweene these Jewes and Gentiles ; For the connexion seemes to import the one a consequent of the other : And the words to run thus , Having slain the enmity between themselves , v. 15. that he might reconcile them to God , v. 16. Now this reconciliation to God must be either meant of the work of reconciliation wrought in us , whereby we turne unto God , as 1 Cor. 5. Be ye reconciled to God , or that Reconciliation which Christ wrought for us unto God : and whether of these should be intended , is the Question . And so withall the Question is , whether those words , v. 16. And that he might reconcile both unto God , are to be cast unto the 15. verse as a part of the discourse thereof , or doe not rather begin a new and entire discourse full and compleat within themselves . For the first stand many Interpreters , and the chief reason for that opinion is , The coherence of these words with those next immediately foregoing , Having abolisht the enmity , that he might create in himselfe of twayne one New man , and that he might reconcile both unto God , &c. The resolve of which seemes to be this , That Christ having on the Crosse wrought in himselfe this great worke for us , to slay the enmity betweene us , and make both one , by the sacrifice of himselfe , and this as the antecedent worke : That yet there remained two other as consequent works as the effects that follow therefrom . Namely , 1. To create both one new man , so making actually peace between themselves . And 2. To bring them both into an actuall state of reconciliation with God , by working reconciliation in them towards God , so making them one body . And the reason for this interpretation further is , That both these two are brought in and yoked in the like Tenour of speech , That he might create , &c. And that he might reconcile ; as if they were like parallel fruits of that antecedent worke , slaying that enmity mentioned , v. 15. and according to this parallel , looke as creating them both into one new man , is and must be acknowledged to be understood of a worke wrought in them , viz. the new Creation : so also that other , the reconciling them to God must be understood of the worke of reconciliation unto God wrought in them also ; and so the new man they are created into , v. 15. answereth but unto that one body they are reconciled unto , v. 16. being one and the same . And that which encreaseth the difficulty is , that if it should be understood of reconciliation unto God himselfe wrought by Christ on the Crosse , how such a reconciliation should be the consequent of his slaying first the enmity between the Saints themselves , so as it should be said , He slew the enmity among the Saints , that he might reconcile them to God : This is not consonant to reason , seeing rather ( that according to the harmony and dependance of Theologicall truths ) his reconciling them unto God upon the Crosse is the antecedent and cause of his slaying the enmity of them mutually , because our reconciliation one with another is rather depending upon , and the fruit of reconciliation with God himselfe , who being first reconciled to us , all things else are reconciled one to another ; as Subjects that have beene at variance , when reconciled to their Prince or Head , become reconciled one to another among themselves . But yet I rather incline to thinke , that other kind of reconciliation betweene God and us , wrought by Christ for us on the Crosse , to be intended v. 16. and so to be brought in as a parallel with that former reconciliation wrought by him also on the Crosse betweene and on behalfe of the Jew and Gentile mutually . And so this 16. v. to begin a new and intire discourse , apart and sejunct from the other , namely , of our reconciliation with God , as the former verses had discoursed of that reconciliation which is wrought for us betweene our selves . And so the maine proportions of this parallel are these , that as that reconciliation betweene Jew and Gentile , wrought by Christ on the Crosse , had two parts , 1. Positive , making both one . 2. Privative , the amoveing the impediment that caused the enmity , v. 15. ( the consequent of which is the creating of both into one new man : ) So the Apostle discoursing , v. 16. of this other reconciliation with God , he therein intends to make like two parts thereof , answerable to the other , onely with a transposition of speech , 1. Positive , reconciliation to God in one body : 2. Privative , Having slaine that enmity , namely , against God : The resolution of all which is , as if he had said , Whereas there was a double enmity , one to God , another among our selves ; Christ that is our peace hath dealt with both : He having slaine the enmity betweene themselves , hath made both one : And having slaine in like manner the enmity to God , hath reconciled us unto God . Now that which cleares and confirmes this connexion is , 1. That this renders a more full and just analysis of the words , which is this : 1. That v. 14. He in generall proclaimes Christ our peace . And then 2. In the next words proceeds to the two particular branches , wherein Christ is made our peace , 1. Betweene our selves mutually , 2. Betweene God and us . And then 3. In the handling of either , observeth this parallel in either , namely , betweene a privotive part , slaying the enmity ; and a positive part , reconciling and making one , so enumerating the compleat requisites to either . Then 2. To shew , that these are indeed two disjunct and compleat discourses of two such heads of Reconciliation : He severs the first , v. 15. from the second , v. 16. by adding a full period , and as it were a Selah to the first , thus sealing up the v. 15. So making peace , namely , fully and compleatly , that peace , which had beene spoken of among Jew and Gentile , that so he might enter anew , and distinctly from this , upon that other of reconciling both unto God , which he doth , v. 16. Then 3. For the close of that 16. v. that he should in like manner bring in a second time these words , [ Having slaine the enmity ] upon occasion of his mentioning our reconciliation to God , argues still more , his aime to be to cut off the 16. v. from the 15. For if those words , v. 16. That he might reconcile us to God , had referred to that other [ Having slaine the enmity , v. 15. ] as a part of that sentence not made compleat ; then this second [ Having slaine the enmity ] needed not to have been : but doth rather shew , that there 's another enmity betweene God and us , distinct from the former intended by him ; and so the slaying thereof , joyned properly and genuinely with its fellow conjugate , namely , reconciliation unto God , as the former , v. 15. had in like manner beene connected with its conjugate also , making both one among themselves . If indeed the Apostle had carried his speech in the 15. v. thus , Having abolisht the enmity betweene them , that he might create one new man , and that he might reconcile both unto God in one body , and so ended his discourse of it : then these two , in their reference could not have beene parted : but he moreover adding to their reconciling to God , a second time these words , Having slain the enmity ( namely , that betweene God and us ) he so maketh the 16. v. an entire sentence and period of it self , as the 14 , and 15 , doe make in like manner a full period of themselves : and so the 14 , and 15 , are to be read and joyned thus ; Christ hath made both ( Jew and Gentile ) one , having slain the enmity ( that was betweene them : ) thus Beza and others : and answerably the 16. to this sense , with an easy and faire transposition , And having slaine , Or , And hath slaine the enmity ( namely , betweene God and them ) that he might reconcile both unto God in one body by the Crosse , on which he also slew that enmity . And whereas it will be said , That the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or ( And ) which the 16. v. begins with , seemeth to cast the reference of this , upon the former slaying the enmity , v. 15. and so the latter to be but an emphaticall repetition of the same : I answer , That that ( and ) v. 16. is but all one with moreover , as it is often used , as introducing a new and distinct discourse , added to a former . And so 4. As thus understood the parallel is rendred yet more full ; for as there is here found a double enmity , and an answerable double slaying of each in order to a double reconciliation , so to make up the parallel ( which the Apostle intended ) yet the more full , there are two further clauses added to each , fitly answering to one another . For as of the one he sayes , Having abolisht the enmity IN HIS FLESH , v. 15. so of the other ( the latter ) in like manner he speakes , having slaine that enmity IN HIMSELFE , v. 16. as the Greeke beares , and the margent varies it . Now as to any difficulty proposed , That which is left as materiall to be considered , is onely this ; How his having slaine that enmity betweene us our selves first , should be conceived to be the antecedent to reconcile us to God ? Now for answer hereunto ; 1. Besides , that according to that connexion which I have given , that the 16. v. should thus make up a full period of it selfe , and doth keepe it selfe intire within it selfe ( as v. 14 , and 15 , also doe ) and so not at all referring to the slaying the enmity , v. 15. as hath beene explained ; which coherence doth at once cut off the whole of that objection at first made : But besides this ( supposing it might take in , and referre to that slaying the enmity v. 15. among the Saints , as the antecedent , or at least ingredient unto their reconciliation with God ) there may perhaps this just assoylment be given thereto . That 2. In order of nature , All enmity must first be supposed removed , ere friendship or ( as here ) reconciliation , can be supposed to be procured : the reason of which is obvious to any judgement , first peace by slaying enmity , and then good will . And so upon this and the like grounds , these words , that he might reconcile unto God in one body , may well be supposed to have a secondary aspect to his having first abolisht the enmity between our selves , ver. 15. as well as our enmity against God , ver. 16. And the Apostle his adding [ IN ONE BODY ] ( which he studiously hath done ) shewes , that they being under that notion and respect reconciled unto God by Christ upon the Crosse ; that then withall at the same time , yea in order of nature , first , their enmities one against another were removed as well as against God himselfe : All sorts of Enmities being to be removed ere Any sort of Reconciliation attained , surely under that notion , they cannot be considered reconciled to God , but withall it must be said , they are at peace , and so made one among themselves , at least these two doe mutually argue each the other . If indeed there had beene roome left for us to conceive , that our reconciliation with God had beene so wrought by Christ for us , as for each person consider'd onely single , and apart ( though even so it was intended , namely for each and every person ; and this is involved in that other : ) Then indeed it might have beene supposed that their enmities to God , had been slain and done first away , and reconciliation wrought with him first , by one primary act , & then after that , ex consequenti , as a secondary worke , our reconciliation amongst our selves had been cast in , and followed thereupon ; or which is all one , wrought and procured by a second act or intention of Christs . But if in one and the same very individuall act , and intention of their being reconciled to God , they were considered [ AS ONE BODY ] and that this is put in as an involved ingredient thereinto , so , you must necessarily suppose their owne mutuall enmities done away also , at least together therewith , by one and the same individuall act also ; and this consideration if there were no other , is a sufficient salvo to the forementioned difficulty . Now how this reconciliation unto God in one Body was performed by Christ on the Crosse , I shall handle in the second Section of this discourse . I shall trouble you no further with untying this knot , or the drawing out into one smooth continued line , the series of this coherence : For however ( take the 16. ver. in which of these senses you please ) the words in the 14. and 15. ver. are sufficient bottome for the heads of that whole discourse I intend . For these words , ver. 14 , 15. doe undeniably ( as all must confesse ) treat of the reconciliation of the people of God among themselves , and sufficiently hold forth these two Generalls . 1. The work of Christ on the Crosse to procure it , He hath made both one , having slaine the enmity in his flesh : and hath virtually ( in the virtue of his death ) broke downe the partition wall that occasioned it , which in his providence he after ruined . And 2. the work of Christ by his spirit in us , creating both one new man in himselfe . And now take the other words ver. 16. in either sense , or in both , ( which are not inconsistent ) however this is observable even therein ; that the Apostle was not content to have setly pursued the Saints reconciliation among themselves , in those two whole verses , the 14 , 15. but when he speaks of reconciliation with God also , ver. 16. he must needs add , and put in that clause also , IN ONE BODY ; the reconciliation then of the Saints mutuall is upon all accounts , the principall intendment of the Apostle here . The Division of the words . The Principall Heads of this Discourse set out , which are foure . NOw for the DIVISION of the words , That will fall according to either the larger , or else the more speciall scope of the words . If we take them in that first and largest comprehensivenesse , as treating of both our reconciliation with God , and betweene our selves also , and how Christ our peace is both , so they admit of this division and Analysis : 1. That the generall theme and argument of the whole should be premised in these words , Christus Pax nostra , Christ is our peace ; which is the inscription of a Proclamation of him under one of his eminent Royall titles , Christ the great and perfect Peace maker . And then , 2. Proclaiming him such , in all the branches or particulars thereof , that may argue him such . 1. As an Universall Peace-maker , as both , being a peace betweene all sorts of persons at variance , and also extending his mediation to the removing of all sorts of enmities . 1. Persons , as 1. Betweene us , ver. 19. that is , among our selves , abolishing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} that enmity , ver. 15. 2. Betweene God and us , slaying that enmity also , ver. 16. thus an Universall Peace-maker . 2. The establisher of a through and a perfect peace , both for time past , and time to come . 1. Who hath already made and concluded it , as in his owne person , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , he hath made it , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} he hath dissolved and broke downe , and so not now to be done . And 2. the same secured for the future , even for ever ; these enmities being abolisht , ver. 14 , 15. that is , utterly abolisht , as never to get head ; slain , ver. 16. never to revive . 3. Our compleate peace as in respect to all parts , that concur to it , and wayes of peace to accomplish it , and make it sure . 1. In respect of Parts . Both 1. Negative by removing and destroying even the very occasion of the enmity : The partition wall of ordinances , breaking that downe , and againe , ver. 16. slaying the enmity it selfe . 2. Positive , expressed in two words , Reconciling , ver. 16. making both one , ver. 14 , 15. Then 4. By all sorts of wayes accomplishing it , 1. representing us in his person , as in one body , ver. 16. personating all his people , and under that consideration reconciling them to God , and one another . 2. Meritoriously , taking on his person , ( as representing their persons ) all their enmities , [ in his flesh ] or the humane nature , sayes the 15. v. Hanging on the Crosse , ver. 16. and so offering that up as one common sacrifice to God for all ; ( He is said to reconcile all in one body by the Crosse , ver. 16. ) 3. Efficiently by his spirit , creating both into one man , of all conjunctions the neerest , and that creation wrought in himselfe , of all foundations of union the firmest : for they being both created one man , & united in and to himselfe , he is able and will be sure to hold them for ever together . And to put the more evident notice upon all he had said or should say of him in this respect , he intermingleth in the midst of his discourse , this Selah or note of observation , so making peace , ( take notice of it sayes he ) So or THUS , Universally , perfectly , compleately , & eternally . And this is one account of the words , and indeed of the whole and every part and particle thereof . But if we single forth that more speciall and principall ayme , afore mentioned , Christus Pax nostra , as in relation unto making peace among us , the elect of God : so in stead of any accurate division of them , I shall onely draw forth these four propositions , which will suck into themselves the strength of what these words have in them , as to this great point . Namely , 1. The story of the greatnesse of that enmity , ( the greatest that ever was , ) betweene Jew and Gentile afore Christs comming , and a while after , by reason of those Jewish rites and ordinances of the Ceremoniall Law , which the Apostle by a Metonymie termeth therefore the enmity . 2. The story of Christs transactions on the Crosse , by which he virtually slew and abolisht this enmity , and meritoriously made them both one , and reconciled both in one body . 3. The story of their actuall accord , and becomming one as the records of the Acts of the Apostles , and they in their Epistles have presented it unto our view : and the principles by which , and the providences whereby , that partition wall was broke downe , and the enmity allayed ; chiefly by creating both one New man in himselfe . 4. That the instance of all this was intended by God as a PRECEDENT , and leading cause under the New Testament , to assure us , that whatsoever should fall out in after ages , of difference among the Saints , yet still however they both might and should in the issue be reconciled , and their differences in a like manner allayed and compounded ; as also to shew the wayes and principles whereby to effect it . I. SECTION . 1 Head . The Greatnes of that Enmity , which was between Jew and Gentile , untill Christ purchased their Reconciliation . FOr the first , I have to present you out of this text , with an instance of the deepest , and most lasting enmity , between two sorts of men chosen to be one body unto God , that shared as then the whole world between them , ( Jew and Gentile ) that ever was or will be in all ages : which yet was compounded by Christ . View we it first in the generall through those expressions the text useth of it . The Apostle sets it forth to us , not barely by tearms of distance and division , calling them {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Both or two , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , twaine ; nor simply of being enemies in an ordinary way , but speaks of an enmity in the abstract , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; a special enmity it was , not that which is common to man against man , ( who as the Holy Ghost that knows our nature tells us , are mutually hatefull to , and hating one another , Tit. 3. 1. ) But a knotted , twisted , combined enmity . That the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} disolved it , ver. 14. imports . A stirring active enmity , that lay not sleeping . This the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ver. 15. implies : He made it inefficacious , tooke away the strength , the energy , the operative virtue of it : Yea and if you will take in , and borrow from the expression ver. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , He slew it . It was a living spritefull enmity , yea that had a rage in it , ( we on the contrary call such an one deadly , because it aimes at life : ) The * word beares up to this , non tam occidit quam trucidavit ; Christ did not barely kill it , but bloudily with a rage , as provoked with the fiercenesse that was found in the enmity it selfe . For the rage thereof was cruell , and reacht up to heaven , as the Scripture speaks . Likewise an old Hatred , ( as the Prophet Ezekiel in his times tearmed it , speaking of that between the PhilistimGentiles , and the Jewes ; but this was now grown much older , in all , of 2000. yeares continuance , ) even from the first time wherein God separated the people from the rest of the Nations , as in Abraham by circumcision he did . A wall of separation ( if I may pursue the Metaphor in the text ) whose foundation was laid in Abrahams time , when circumcision was first given ( for that began the quarrell ) reared up higher by Moses rites , Further lengthned and stretched out in all the times of the Prophets , throughout all ages , untill Christ who came to abolish it , and breake it downe . And lastly , an Universall hatred in the Jewes to all Nations , and in all Nations to the Jewes . Even all who were called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Gentiles in the flesh , and uncircumcision by that which is called circumcision , ver. 11. as all Nations were tearmed and reckoned by them . Thus God foreordained , that as to honour his Sonne in reconciling us to himselfe , he permits the greatest sins and enmities to be in the hearts and lives of those he intends to save , against himselfe : so likewise that the highest and toughest animosities should be found , amongst those , ( when he should come on earth , ) that were ordained to be his people , to shew the Soveraigne power , and efficacy of his mediation , in constituting them one new-man in himselfe . These but in generall for a foundation out of the text . The story of the Particulars of it hath two branches : 1. What it was betweene them before Christ , and the conversion of either to the Christian faith . 2. What after conversion , and that both equally had embraced Christ . 1. Take the elevation of it before , both out of the Scriptures and other authentique Testimonies : Both , 1. Of the Jew against the Gentile . 2. Of the Gentile against the Jew . And I shall withall by the way , make a parallel of the one with the other . 1. Of the Jew against the Gentile . The quarrell was begun indeed by them ; they out of a carnall fleshly boasting of their priviledge to be the onely people of God , ( as they were ) scorned and contemned the poore Gentiles . The 11. verse insinuates this : Yea were Gentiles who are called uncircumcision by that ( nation namely ) which is called the circumcision in the flesh . It began at Nicknames : and the Jewes were they , that began to call names first , as interpreters have observed . And it began early , almost from the time when the seed of Abraham first received that badge of difference . You heare on 't in Jacobs time , To give our sister to one that is uncircumcised , that were a reproach to us . Gen. 34. 14. say the sons of Jacob in the case of Dinah . And after amongst all the race of the Jewes both good and bad in all ages , The same was used as a reproach , as by Sampson , Judg. 15. 18. by Jonathan , 1 Sam. 14. 16. By David , Chap. 17. 26. 36. By Saul , Chap. 31. 4. They judging it , ( though but a circumstance , yet ) far worse then death it selfe , to dye by the hands of the uncircumcised , or have the daughters of the uncircumcised triumph . 2 Sam. 1. 20. And in the Prophets uncircumcised and uncleane are all one . Isa. 32. 1. When they would accurse one to the most accursed death , ( as all Nations , according to what they have esteemed the worst of Deaths , they have accordingly expressed such like curses ; As Abi in malam crucem , among the Romans ) Let him dye ( said the Jew ) the death of the uncircumcised , as Ezek. 28. 10. When they imprecated the most ignominious buriall , Thou shalt lye in the midst of the uncircumcised , Ezek. 31. 18. A person excommunicate , accursed , and a heathen was to them all one ; Let him be as an heathen , Mat. 18. and they distinguish themselves from the Gentiles , by appropriating the title of sinners , wholly to the Gentiles ; we that are Jewes BY nature , and not sinners of the Gentiles , Gal. 2. 15. and God foreseeing how apt their spirits were to grow from hence into an abhorrency of all other Nations , made a specall Law to prevent it , concerning some particular Nations . Deut. 23. 7. Thou shalt not abhor an Edomite , for he is thy brother : thou shalt not abhor an Egyptian , because thou wast a stranger in his Land . Next see this enmity expressed in their carriages and dealings with the Gentiles , they not onely not communicate with them in sacris , in holy things , but their zeale was such , and this after the light of Christianity appeared to them , that they would have killed Paul , Acts 21. 31. for no other crime but this , ver. 28. This is the man hath brought Greeks , ( that is Heathens ) into the Temple , and hath polluted the holy place , ver. 28. nay they accounted it an abhominable thing , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ( as in 1 Pet. 4. 3. the word is rendred , abominable Idolatry ) and so the vulgar Here ) to keepe company , that is , familiarly , yea or so much as to come , ( unnecessarily , ) to one of another Nation ; founding all this , upon that which was a peculiar command , upon a speciall ground , against the Ammonites and Moabites , Deut. 23. 6. Thou shalt not seeke their peace , nor their prosperity all thy dayes for ever . This they extended to all Nations : and This to that rigidity , that they would not doe ordinary courtesies of common humanity , Non monstrare vias eadem nisi sacra colenti , sayes Juvenal , not tell a mans way , to a poore wanderer , an act of civility : Non ad fontem deducere , to lead to a well for water , which was an act of charity . The Woman of Samaaia therefore wonders at Christ , Joh. 4. 8 , 9. How is it that thou being a Jew , askest drinke of me , which am a woman of Samaria ? for the Jewes have no dealings with the Samaritans . Each one of you ( sayes Christ ) will , and that on the Sabbath day , loose his Oxe or his Asse from the stall , and leade him away to watering , Luke 13. 15. but they would not doe thus much for an Heathen though ready to perish for thirst , not shew him a Well hard by , sayes the same Juvenal in the same place , Quaesitum ad fontem solos deducere verpos : not give a cup of cold water , which Christ makes the least of curtesies , save onely to their own * Verpi , as we say vermin and circumcised ones . So Juvenal scoffs them , & hoc Judaicum Jus , This is the Jewish Law . And no wonder of all this , for indeed they accounted all the Heathen as beasts made to be destroyed : ( upon the mistake of their Commission concerning those seven Nations , given up by God the Judge of the World ( in whose soveraignty it was , ) into their hands . ) Even Christ speaking in the common language of the Jewes , calls the Syropheniciam Woman and all the Gentiles doggs , Mat. 15. 25 , 26. as the Turkes call Christians at this day ; yea out of their own records some of the Rabbinicall interpreters upon Deut. 21. 11. they have delivered , that they accounted them feris deteriores , worse then beasts , & nuptias eorum innuptas , their marriages , no marriages , and therefore nec homicidium nec adulterium in eos committi posse , that it was no adultery to abuse their Wives , no murther to kill any of them , no robbery to take from them , by never so much violence . Which Josephus Albo Justifies in his disputation adversus Christianos , giving this reason , that be that lived without their Law and worshipt false Gods , he was a common enemy , & in eum illicitum nihil , and nothing can be unlawfull , that is done against him by them . Can malice be supposed to rise any higher ? and yet in that Nation it did against these poore Gentiles . 1 Thess. 2. 16 , 17. Contrary they are to all men , and it followes , forbidding us to preach to the Gentiles , that they might be saved . The Apostle speaking it by way of aggravation , of their malice , seemes to intend it not onely consequenter , that they denied them the Gospell , without which , they could not be saved : but farther intentionaliter , what was in their intentions , that suppose , they had thought the Gospell a meanes of salvation , they would have forbad it to be preacht to them , that they might not be saved . Is there not worke for a Peacemaker now ? This on the JEVVES PART . And can we think the GENTILES were behind hand with them ? and yet the truth is , the Gentiles were the more moderate of the two , as the 11 verse here , and the Parable of the good Samaritane , that poured Oyle into a strangers wounds , and the story of the Samaritan Woman , All shew : for shee layes fault on the Jew , that HE would not aske water of a Samaritan , and not è contra . It were too much to reckon up all that might be , out of their Poets and Historians . I will but so far make mention of some Testimonies of the Gentiles hatred against the Jewes , as they make up a parallel with what hath beene said of the Jewish enmity against the Gentiles : thereby to manifest that the Gentiles were even with them , if not in malice , get in jeeres and scornes . 1. Did the Jewes reproach them as uncircumcised , as you heard ? the Gentiles on the contrary scorned the Jewes as much for circumcision , calling them Apellas , Judaeus Apella : Curtos , so * Horace ; Recutitos , so † Martial . And * Persius , Verpos , as also Juvenal . There is wit in these , but so unseemly as I must forbeare to English them : They were jeeres at their circumcision . 2. Did the Jewes abhor the Gentiles and not converse with them ? the Gentiles on the other side would hold their Nose at the Jewes when they met them , and cry * Faetentes Judaeos , stinking Jewes : † vel fortuitum eorum occursum oculis horrebant , animo persequebantur , they abhord the sight of them , if by chance they met them . And 3. esteemed them of all Nations the worst : so Marcus the Emperour , but passing through Judaea to Egypt , and observing their manners , dolenter dicitur exclamasse , O Marcomanni , O Quadi , O Sarmatas , tandem alios vobis deteriores inveni : which was as if when wee would expresse the wretchednesse of any Nation we accounted most vile , should say , O you Canniballs , yea barbarous savages , that are found amongst the wildest Africans or Americans , We have at length found , and light upon a Generation of men , worse by far then you . In this manner doth he speak of these Iewes . And 4. As the Iewes turned it into a curse to be a Gentile , as you heard : so the Gentiles in their cursings , turned the like upon the Jewes . Jer. 24. 9. And I will deliver them to be removed into all the Kingdomes of the Earth for their hurt , to BE AREPROCH , and a PROVERB , and a TAVNT , and a CURSE in all places whither I shall drive them . It was Gods own Retaliation upon them and fulfilled ; as we now , so the Hearthen then imprecated on themselves , I were a Iew , if I did so or so , and thus in all places , as the Prophet hath it : yea Jer. 42. 18. they were made , an EXECRATION , AN ASTONISHMENT , and A CURSE . What can be more ? 5. As they esteemed all other Nations as Doggs and Beasts : the Gentile doth the like by them , and reckons them but as Swine , the most contemtible of Beasts , and this in a witty retortion from the Iewish practices , Nec distare putant humana carne suillam . putting this interpreation upon their forbearance to eate swines flesh , that mankind and swine were alike to them . And 6. As they hated all Nations , so the Gentiles resented accordingly this Catholique spirit in the Jew against them all , which turned their hearts universally to hate them . Ashuerus had 127. Provinces , amongst which , the Jewes ( as we reade ) had enemies in them all . Est . 8. 9. and 9. 16. compared , whom the Kings Letters restrained with difficulty from falling on them in every Nation : And they accuse and arraign the Jewes , 1. As hurtfull to Kings and Provinces , Ezra 4. 15. as continually moving sedition , in the same place of Ezra 4. 15. They are a people that of old time have moved sedition . And the same aspersion went current among the Romanes and Greekes many hundred yeeres after : These men being Jewes doe exceedingly trouble our City , Acts 16. 20. say the Philippians to the Magistrates of the City . They lay their accusation that it was the genius of the Nation : it is their Knowne custome so to doe . 2. As unsociable to the rest of mankind . Antiochus friends in Diodorus pleaded thus against the Jew : That they alone of all Nations were insociable , and not capable of any mixture or coalescency with them ; no not at table ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . In Esther you have the same intimated , c. 3. 8. There is a certaine people ( speaking of the Jewes ) scattered abroad and dispersed among the people , whose lawes are diverse from all people , &c. 3. The Gentiles accused them as enemies to all Nations , so in that of Diodorus , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that they wisht well to none : and not only so , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , to account all others enemies . So also Tacitus l 5. adversus omnes alios hostile odium , an hostile and deadly hatred is in them against all others . Yea {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , haters of mankind ; so also it followes there in Diodorus . 'T is strange the Apostle should expresse it , in the very same manner , and neere the same words , They ARE CONTRARY TO ALL MEN , and God they please not , 1 Thess. 2. 16 , 17. 4. As they founded their hatred against the Gentiles on this , that they were Worshippers of other Gods , so the Gentiles accused and detested them as * Hostes immortalium Deorum , Enemies of the immortall Gods : and Religion was the cause of all this , these rites here were the partition wall . And Lastly , Under the notion of such a manner of persons as these , were they universally hated by all Nations , as the Bookes of the Prophets doe shew , especially Ezekiel and Jeremy , where the Cup is carried to all Nations for no other crime then their enmity to the Jewes ; likewise the Bookes of Esther and Ezra : and accordingly persecuted they were , upon that account ; banisht out of Rome againe and againe , as by Claudius , Acts 16. 20. As by other Emperours : and at last they destroyed both their City and Common-wealth . You have seene the enmities of both . And was there not cause to wish and pray , as David Ps. 14. upon the like occasion , Oh that the salvation ( or Saviour and Messiah ) were come out of Sion : or , The desire of all Nations were come ? This for the story of their enmity afore their conversion : that of their enmity and dissentions that continued after , though proper to this , yet comes more fitly in , and cannot be disjoynted from the third part of this Discourse , where it will have its place in order , to shew , How those enmities were actually allayed , and composed betweene them . II. PART . II. Head . What hath been done in the person of Christ himselfe on the Crosse , Virtually and Representatively , towards our reconciliation Mutuall . A two-fold reconciliation between the Saints themselves , in and by Christ , held forth in the words , and distinguisht . THis second is to unfold the transactions by which Christ hath virtually slaine and abolisht all this enmity , and procured this peace . Now to make way for the distinct handling of what belongs to this second Head from what is to follow in the third ; And to sever the one from the other , I desire that in the text this difference may be observed betweene the things that Christ hath done for the effecting and accomplishment of that peace . 1. What was transacted and done simply and abstractly in his owne person alone , for the procurement of it , On the Crosse . 2. What he workes efficiently in us , ( though concretely , in himselfe , upon us ) by his Spirit ; and through Providences , to the full accomplishment thereof . The first of these belongs to this second Head ; the last of these takes up the third Head . Onely for the clearing of this method , I shall desire it may be noticed , how evidently in the text , these two sorts of workings by Christ are distinguished each from other , and ranged there in the order I have proposed them . Here is manifestly a double making of these twaine one : 1. The one exprest in time past ; the other as to come , and to be perfected . 1. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , who hath made both one , v. 14. and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , having abolisht , v. 15. in his owne flesh personally . 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , That he might make both one . The first antecedent , and already done ; the other consequent , and to be accomplisht : the latter distinguisht from the former , as the consequent or effect from its cause : He hath made both one , THAT HE MIGHT create both one into one new man ; the influence and vertue of the first , bringing about the latter . And 2. accordingly in the Originall , these two are further distinguished by words of a different import ( though our Translation hath taken no notice of it , but hath folded them up each , under one and the same word [ making one ] so making them one indeed ; But ) the first {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} making one , v. 14. is of a more large signification , and is appliable and extendible to expresse ( as here also it is intended ) a virtuall , influentiall making Us one in his own person , afore we are made one in our selves . The latter {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( more restrictive ) properly and strictly signifies Creation , [ CREATING both one ] or making both one by a new creation : And therefore [ IN ONE NEW MAN , ] is added as the product of this second kind of making : and this imports a physicall efficiency , and working upon us ; a moulding and forming us , by creation , into this onenesse among our selves , although the mould in which this latter is wrought and cast , is his person also , [ in himselfe : ] Yet not in himselfe , considered personally and alone , but as uniting us to himselfe , and so working upon us concretely through in and by himselfe . And therefore 3. they differ , the first being performed in himselfe singly , personally when he was in this world , and especially on the Crosse , and is therefore exprest as past , Hath made one , as a businesse done , and perfected already , as much ( in respect of such a way making one ) as ever it shall be . The other to be effected afterwards in us , in our severall ages , and by degrees , as the new Creature is : that he might create of two , one new man . To illustrate the difference of these two makings one , but in one parallel instance ( although the like duplicate is found , and distinction holds in all kind of works done in us , and for us by Christ : ) because it is the next akin to this . The parallel is that of Reconciliation or making peace betweene God and the Saints . These two workes , as they are the neerest twins of all other done for us by Christ : so are they , herein , exactly parallel and alike . Now unto the accomplishment of our reconciliation with God , a double reconciliation is necessary : The one wrought out of us , in Christs person for us ; God was in Christ reconciling the world : The other in us ; We beseech you to be reconciled to God , 1 Cor. 5. 19 , 20. The like holds in this our Reconciliation Mutuall . Or to set the likenesse of these Gemelli to your view in another glasse ( that is , another Scripture ) that gives forth the neernesse of the resemblance of this sort of Reconciliation , in parallel words and lines , to those in the text , it is , 1 Coloss. 20. He sayes first , Christ having made peace by the bloud of his Crosse , to reconcile all to himselfe ; this is a work already done , and done FOR ALL , at once , meritoriously , and representatively , as there it followes . [ In the body of his flesh through death , v. 22. ] After which he speakes of another reconciliation of us , wrought in us , towards God too , in these words , And you that were enemies hath he NOVV reconciled . This latter therefore wrought since , and after the former , was perfected , as the effect of it . The very same or like here you have expressed of that reconciliation or making one of the Saints mutually , which we have in hand . 1. He hath made both one , v. 14. in his flesh , v. 15. in one body by the Crosse , v. 16. thus meritoriously and representatively . 2. That he might create of twaine in one new man , so efficiently : Both must goe in their severall seasons and successions to the effecting thereof , or there would not be peace . I have given you the grounds for these generall heads out of the text ; I come to such particular branches of each , as into which the text also spreads it selfe , and is a roote unto them . 1 SECTION . Two Branches of what Christ did in his own person , On the Crosse , to reconcile the Saints . 1. By way of sacrifice , and taking on him their enmities . 2. Of representation , [ in one body ] in himselfe . THat which is proper ( as was said ) to this PART , is , What hath beene done in Christs own person . The particulars hereof are two , which I find in the text , ( to the materialls of which I confine my selfe , and shall take them in that order in which they lye : ) 1. By way of sacrifice , having taken on him before God the enmities of both against each other , and so offering up his flesh as a sacrifice for both . The 2. By a voluntary assuming and gathering the persons of all the Elect into one BODY in himselfe : he representing and sustaining their persons , and so [ in one body ] reconciling them unto God . Both are expressely and distinctly mentioned : The first in these words , Having abolisht the enmity ( namely , between them ) in his flesh : which flesh , taking on him their enmities , was made a sacrifice on the Crosse , therefore v. 16. By the Crosse is added . The second in these words , That he might reconcile both to God in one body : and though both these were performed at once , and by one individuall act , yet that act is to be lookt at , as having these two distinct considerations concurring in it . And the first in order of nature , making way for the second , as in opening the connexion of v. 15 , and 16. I have already shewed ; I must handle them therefore each apart . How Christs offering himselfe up as a sacrifice to God , and his standing as a common person in our stead before God , should abolish all our enmities against God himselfe , and reconcile us unto him , This is ordinarily and generally apprehended , and were proper to speake of , if our reconciliation to God himselfe had beene the theme set out to be treated of : But how these very same acts and transactions of Christ should together therewith conduce to our reconciliation one with another , this onely is genuine at this time , and to be eyed as the direct and proper levell of what doth ensue : although even this is so involved with that other , that this cannot be explicated without supposing and glancing thereat : this but to set and keepe the Readers eye steady upon the single marke aymed at . 1. Branch . Two things to explicate the first Branch . 1. That Christs offering himselfe was intended as a sacrifice for Enmities betweene the Saints , as well as against God . TWo things are distinctly to be spoken unto for the clearing of these things . 1. That the offering up Christs flesh on the Crosse , was intended as a sacrifice , as well for our reconciliation mutuall , as for reconciliation with God . 2. How according to the analogy of the ends , use , and intent of sacrifices of old , the offering up of Christs flesh should be intended and directed as a sacrifice , to take away these our owne enmities , and make peace and friendship amongst our selves . For the first , which is the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of this point , That as a sacrifice it was so intended , the whole frame and contexture of these words doth evince it . 1. When he sayes v. 15. That he hath abolisht the enmity in his flesh , he doth undeniably intend that enmity which was betweene these twaine , the Jew and Gentile ( this hath beene proved afore : ) and therefore he is found particularly to instance in the rites of the ceremoniall Law , ( which by a metonymie he calls the enmity , ) as the outward occasion of that bitter enmity in each others hearts . Now then 2. That this enmity was taken away by his flesh as a sacrifice ; First , The laying together the phrases of the Text , evinceth it ; as when he sayes , He hath abolisht this enmity in his flesh . 1. In saying the enmity in his flesh , it necessarily imports his having taken that enmity in or upon his owne flesh , to answer for it in their stead . Even as well , as when in the 16. verse , he is said to have slaine the enmity ( namely , against God ) in himselfe ; thereby is intended , that he tooke that enmity on himselfe ; undertaking to pacify and allay , and by being himselfe slaine , to slay it . 2. In saying in the time past , that he hath abolisht it , in his flesh , this notes out a virtuall act perfectly done and past , ( as in him : ) by vertue of which it is to be destroyed actually in us after . Unto which 3. adde that in the 16. v. there is an additionall word [ By the Crosse ] put in , which {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or in common , is to be referrd to the abolishing of this enmity in his flesh , v. 15. and reconciling us mutually ; as well as to the slaying of the enmity against God mentioned , v. 16. as that which equally and alike shewes the way , how , we are to understand that in his flesh , he hath perfectly abolisht both these enmities ; namely , by taking on his flesh that enmity , and offering it up upon the Crosse as a sacrifice for it . For to say , by the Crosse , or by the sacrifice of himselfe on the Crosse , is all one : so as what the one verse wants , the other supplies : In his flesh , sayes the 15. v. By the Crosse , sayes the 16. and ( which will warrant this ) we have elswhere both put together , 1 Coloss. 20 , 22. By the bloud of his Crosse , in the body of his flesh , through death . 2. The paralleling this place with that of the 2 Coloss. argues this : The enmity here instanced in , by a metonymie is the rites of the ceremoniall Law : which he is sayd to have made voyd or weake . Thus expressely v. 15. Having abolisht in his flesh the enmity , the Law of Commandements in Ordinances : Now the abolishing thereof is in that second to the Colossians expressely said to have beene by the sacrifice of His Flesh on the Crosse : or which is all one , That , by His being nayled to the Crosse , He nayled it to His Crosse , Coloss. 2. 14. Blotting out the hand-writing of Ordinances that was against us , and tooke it out of the way , NAYLING IT TO HIS CROSSE , which fully accords with this Text , He abolisht it in his Flesh by the Crosse . Lastly , ( for a winding up of this ) The parallel which the Apostle observeth in his Discourse betweene his effecting our Peace and Reconciliation with God , and this our Peace and Reconciliation one with another , will induce to it : He being first alike in common termed our peace . v. 14. in respect to either . Then to demonstrate each apart , a double enmity ( as I observed at first ) is distinctly and apart mentioned by him . The one v. 15. the other v. 16. Of the one he sayes , he hath abolisht : of the other , hee hath slaine it : of the one he sayes , he hath abolisht it in His Flesh : of the other , in himselfe ( as the Greeke hath it v. 16. ) And so those words by the Crosse are common to each : As those first words , [ He is our Peace ] were to all that followed . And so as the Parallel hath hitherto run along in these particulars , so it holds on , that looke How in this , or by what way He slew the enmity betwixt God and us , on the Crosse , by the same way he abolisht the enmity betweene the Jew and Gentile , or the people of God mutually : But he slew the enmity betweene God and us , on the Crosse by taking those our enmities against God on Himselfe , and they being found on him , he was slaine and sacrificed for them on the Crosse , and thereby slew them and reconciled us to God : In like manner then it is to be understood , that HE first tooke all our enmities against one another on His Flesh [ in His Flesh ] sayes the Text : ( and it was the generall intent of Sacrifices to be offred up , for what was layd upon them or reckoned to them . ) And so , our enmities being there all found in His Flesh , that Flesh was offred up for them , and so they were all dissolved and abolisht and made weak , as the Text speaks of them , in his being dissolved or made weake ( as the 2 Cor. 13. and Phil. 3. speakes in like manner of him . ) So then as there was a double enmity , and a double slaying which the Apostle mentions ; so there must be in this one Sacrifice a double consideration in the intention thereof : It is a Sacrifice serving at once , to slay & abolish both the one and the other : he being in common alike and indifferently termed , Our peace , as in relation unto either ; there being nothing also done for us by Christ , but the like was first done on Himselfe . The second thing to explicate the first Branch . That one end or Use of Sacrifices , both among Jewes and Gentiles , was to ratifie peace betweene Man and Man , as truly as betweene God and Man : and that Christs Sacrifice holds an Analogie herein to other Sacrifices . THis being cleared , I come to the second , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , namely to demonstrate how according to the Analogy of the ends , and use of sacrificing of old in the shadow , Christs Sacrifice was likewise intended and directed to make peace betweene Man and Man , Jew and Gentile , as truly and as genuinely as betweene God and Man . For the illustration of this , we must know and consider , that of old Feuds or enmities betweene Man and Man , were removed and put to an end , by Sacrifice : and also leagues of amity and friendship even betweene Man and Man , were antiently ratified and confirmed , and Reconciliation established by Sacrifices : and as by Sacrifices so likewise AFTER Sacrifices , or over and beside Sacrifices , by eating and feasting together , and this both among Jewes and Gentiles ( of which latter , namely , that by eating together , friendship was sealed , we shall have further use anon to confirme and explicate this very Notion in hand . ) I say leagues of peace and friendship were used to be ratifyed by Sacrifices solemnly afore God : so to make such Covenants , a matter of Religion ( to bind the stronglier : ) and not to be meerly the obligations of humane faith and honesty : even by this , that men did finde them ratifyed in the presence of a Deity ; which they worshipt as their God , by so solemne and Religious and Action ; which did withall invocate from God a curse upon the infringers of that peace and friendship made thereby . This to have beene their use , I am to cleare . We may consider that though all Sacrifices were offred up afore and unto God , yet not all onely by way of expiation , or atonement made unto God , or as expressions of thankfulnesse unto him : but some were Sacrifices of pacification , and faederall in their intention , betweene Man and Man , being offred up before God as a witnesse and avenger . This to have been one use of Sacrifices is evident both among Jewes , and likewise Gentiles ( who were in their Sacrifices and the rites thereof imitators of the Jews . ) 1. The Jewes . Jer. 34. from v. 8. &c. we reade , That Zedekiah the King made a solemne Covenant with the people , and they with their servants to let them goe free according to Gods Law in that behalf made Exod. 21. 1. and Deut. 15. 12. and this Sacrificiall Covenant was solemnely performed in Gods House , and before God , as v. 15. and 18. The rites of it were , They cut a Calfe in twaine , and passed betweene the parts of the Calfe , even the Princes and all the people , v. 19. in token that it was one common Sacrifice between All those parties , Masters and Servants , and the joint act of each , which being thus solemne , afore God , carried with it an implicit or tacit execration , That if either brake this Covenant in this manner confirmed , then let God so deale with them , as this Calfe sacrificed was dealt withall : and therefore these having broken this Covenant , v. 11. ( which breach of Faith was the occasion of this part of Jeremies message to them ) God threatens to bring the curse invocated and signified by that rite , upon them , and to retaliate the like unto them v. 18. I will GIVE the men that have transgressed MY COVENANT so he calls it , because the matter of it was his command , and it had been ratified before him , as it followes : ) which have not performed the words of the COVENANT which they had made BEFORE ME , when they cut the Calfe in twain , and passed betweene the parts thereof . That , therefore [ I will give , ] it is verbum similitudinis ( as 't is often used : ) whose meaning is , I will make them as that Calfe , I will answerably deale with them : and so it is explained ; I will give them into the hands of them that seeke their life , and expose them to the Sword of the slayer , to slay at his pleasure , as you have done this beast , which you Sacrificed : and their dead bodies shall be for meate to the fowls of Heaven , &c. The like intendment of Sacrifices with the same rite , and like imprecation to confirm Leagues and Covenants , & end feuds , was in use among the Heathen , as might be evidenced by many Quotations , which I have met withall . To instance in one out of Livy which is most punctuall to the thing in hand , and parallel to the former out of Jeremy . They cut a beast in two , The midst and the head with the bowells were placed at the right hand of the way : and the hinder parts on the left hand , and both the Armies ( that made the league , ) passed betweene this divided Sacrifice . And as the same rites with the former are expressed in this , so the same imprecation is recorded at the making of this Covenant , and by Sacrifice confirmed , recorded by the same Author , when these two Nations , Albanes and Romanes , made this league : Si prius defexit , Tu illum Jupiter sic ferito , ut ego hunc porcum hodie feriam : Let God strike him that breakes it , as I strike this Swine , sayd the Sacrificer . Et caesâ jungebant foedera porcâ . Aeneid Virgil . l. 8. The Holy Ghost speakes in like language , Psal. 50. 5. My people that have made a Covenant with me by Sacrifice . To bring all this home to the point in hand : There being to be a perpetuall League and Covenant of Peace to be strucken between Jew and Gentile , and all other the elect of God , who should be at variance in any Age ; and Christ having interposed himselfe as a Mediatour for us to God , he did with all undertake to be an Arbiter betweene them , ( and us all ) among Our selves , for all Our differences also : and he offred up his Flesh as one common Sacrifice upon the Crosse , at once to be expiatory , to God , to blot out the sinnes and enmities of ours against God Himselfe : So also pacificatory betweene Man and Man , Jew and Gentile , and all other the elect : and therein answering to , and fulfilling one true end and intendment of Sacrifices , as well as in the other of making atonement to God . And the Text you see having said first , that hee is made our Peace , in making both One , vers. 14. and then pointing us to his Flesh , as ( in ) which he bore their enmities , vers. 15. and then carrying us to the Crosse , vers. 16. it evidently ( as was said , ) argues , That Hee was made our Peace , by being thus made a pacificatory Sacrifice , for both . And surely ( if there were no other reason to confirme it , ) all Sacrifices in all their ends and uses having beene but shadowes of this , and His Flesh and the Sacrificing it being the subtance , this eminent Sacrifice of his must needs be supposed ( as such , ) to have the Perfection , Use and Efficacy , that all other Sacrifices could any way be supposed subservient unto , or it had not beene the complete perfection of them ; Especially there being this need of having His Sacrifice directed to this end , as well as to that other , there falling out so great animosities among those that were members of Him ; which as it call'd for a Sacrifice to bee offred up to allay and destroy them : so CHRIST in Sacrificing Himselfe would not leave out , or lose this part of His Glory and Perfection in this respect . Hence accordingly , as here He is termed our Peace ; so elsewhere the Covenant of the People , and both in the like latitude of sense and meaning . When here He is called our Peace , the meaning extends not onely to His being our Peace betweene God and us ; but betweene our selves also : so when Hee is called the Covenant of the People , it intends not onely His being a Covenant unto God for us , but a Covenant afore God OF US ; or ( as there 't is expressed ) of the People of God , namely among themselves . Hee is twice so called , and with much evidence , as to this sense : Isai. 4 2. 6. I will give thee for a Covenant of the People , that is , ( sayes Sanctius , ) to the Jew , and for a light of the Geatiles : and thus a Covenant of both . And Ch. 49. 8. For a Covenant of the People to establish the Earth , that is , to this end , to settle in peace the whole Earth , both Jew and Gentile ; so then a Covenant of the People ( as you see ) even in this very respect : Peace on Earth , among men , as well as good will toward men from God in Heaven , being the foote of that Song was sung at His Birth , and the sum of what is here said ; He is our Peace . II. SECTION . The Analogy betweene the Rites of such pacificatory Sacrifices , and this Sacrifice of Christs as offred up for our mutuall enmities : and how This end and intention of Christs Sacrifice is held forth in the Lords Supper . NOw observe further , A correspondency unto those rites mentioned , that were used in those Sacrifices of peace , also held forth in this Sacrifice of His . The Beast in such cases was divided and cut in twain for both parties to passe through , and so peace to be made between them . And Christ to make both , or , twain one ( as here , ) was divided and cut ( as it were ) in twain : The Godhead for a time forsaking the manhood , My God , my God , why hast thou forsaken me ? His Soule also being by Death separated from His Body ; his joynts loosned , to dissolve this enmity ; the vaile of His Flesh rent , to rend the partition wall . Thus He was cut in twain as one common Sacrifice , between both . And againe as the sacrificing of the beast cut a sunder was reckoned the common joynt Act of both parties in such a case , and they were esteemed by God , and by one another , each to have an hand in the sacrificing of it , and as consenting to the Covenant and peace that was intended to be entred into and ratified by it : so here in this . And though we then personally existed not , yet all we being considered in Him , by God , ( who gave us to Him ; ) and by Himselfe , that voluntarily sustained our persons , and He offering up Himselfe as a Sacrifice on our behalfe , and for our behoofe and in our names ; Hence His Will in offring up Himselfe , was volunt as totius , the act and will of the whole body , whose persons He sustayned ; our wills were thereby involved in His will ; His act was our act : and it may truly be said , that a Covenant of peace was then made afore God , BY US , and for us : for He was our Priest therein for us , as well as our Sacrifice . And hence in a further correspondency to the manner of those typicall Sacrifices : Therein although the Priest onely offred up the Sacrifice for the People , and in their name and stead , yet to shew it was their act , they used to eate of it after , or of that which was offred up with it . The interpretation of which eating thereof , by the People , the Apostle gives us to be this , 1 Cor. 10. 18. They that did eate of the Sacrifices were partakers of the Altar : that is , thereby they declared the Sacrifice to be theirs , the offering it up to be their Act , that they partook , and had an hand in it , as if they had been at the Altar with the Priest himselfe . Just in like manner , to shew that we were reckoned consenting to , and partakers in this sacrifice of Christ our Priest , and that it was our own act , we doe in like manner partake of that Sacrifice by eating of it ; The Lords Supper being as Tertullian rightly termed it , Participatio Sacrificii , which Notion the Apostle there confirmes in a parallel of the Lords Supper in this very respect , to the case of those Sacrifices then ( for unto this purpose it was that he brings in that instance of the sacrifices , v. 16. ) The bread which we breake , ( sayes he ) is it not the communion of the body of Christ ? namely considered , as sacrificed once upon the altar of the Crosse , and so by eating thereof , we are all partakers of that one bread , as the thing signifying ; and of that one body sacrificed , as the thing signified : and so by this way of partaking therein , namely , by eating thereof , is shewn , as in the sacrifices of old , that it is our owne sacrifice . And this not onely as a Estius upon the place , who sayes , That by eating they were accounted partakers of the sacrifice , as that which was offered for them : But further as b Grotius , ( speaking of the Lords Supper , upon Mat. 26. 25. ) They are in Christs intent , sayes he , through their eating thereof , So partakers of this his sacrifice , quasi ipsi hoc obtulissent , as if themselves had offered it up . And thus to hold forth this previous consent of theirs , was one part of Christs intent in instituting eating and drinking in the Lords Supper , in a correspondency to the like mysterious intent in the peoples eating of the sacrifices of old : Grotius indeed puts the reason , why it is to be esteemed , as if we had offered up that sacrifice , onely upon this , because it was offered up by him ( sayes he ) that had taken their nature : but I adde out of this text , because he had tooke on him their persons , in One Body , and their enmities , and stood in their stead , as their Priest , as well as their sacrifice : and so it was to be reckond their act on his Crosse , as much as the peoples then , who used to bring the sacrifice to the Priest , who , there , offered it alone upon the Altar ; whereas here WE ( our selves ) were brought to Christ by the Father to undertake to be a Priest for Us , and he voluntarily undertooke Our persons . And so , as Levi is accounted to have offered tithes in Abraham his Father , when he paid them to Melchisedech ; so we much rather to have offered up a common sacrifice of peace amongst our selves , when Christ offered up himselfe . And hence also likewise , as in those pacificatory foederall sacrifices between two parties of men , whoever of them went about to violate or infringe the tearmes of peace , that sacrifice was intended to confirme , did ( by reason it was his act ) bring upon himselfe the curse , which ceremonially and visibly was inflicted on the beast or sacrifice slaine : so here this act of sacrificing of Christ for mutuall peace being thus interpretativè OURS , and our consent involved , Hence I say in like manner , whoever goeth about to breake this Covenant , and seeketh to uphold the enmity among the people of God , he doth not onely renounce his owne act , but what in him lies , frustrates that intention of it ; and so further incurres the imprecation infolded in it , and brings upon himselfe the bloud of the Covenant , as in allusion to this curse ( according to the implyed intent of such a sacrificiall Covenant ) the Apostle speakes Heb. 10. Now further to finish this Branch , let this be added ; That Christ was not simply offered up as a sacrifice to confirme a meere or bare league of peace and amity betweene us : ( sometimes such sacrifices afore spoken of were designed onely to make and bind new Leagues and Covenants betweene such parties , as never had beene at variance : ) But here in this case of ours , as there was a Covenant of amity to be strucke , so there were enmities to be abolisht and slaine , as the text hath it ; and that by this sacrifice and slaying of his flesh : which cannot be conceived otherwise to have beene transacted , but that as in other sacrifices offered up , the trespasses were laid upon the head of the sacrifice , and so in a significant mystery slaine and done away in the death of the thing sacrificed : And that as in that other way of reconciling us to God , The Lord did lay upon him the iniquities of us all , namely , against himselfe ( as Isay speakes in allusion unto the rites ( and the signification therof , in those sacrifices : ) to which this text simularly speakes when it saies , He slew the enmity in himselfe , v. 16. ) So answerably it was in this ( which is its parallel : ) All the enmities and mutuall injuries and feuds between us the people of God , were all laid upon him , and he tooke them in his flesh , and in slaying thereof slew these also , and abolisht them , that so he might reconcile them in one body . And so the same nailes that pierced through his hands and feet , did naile all our enmities , and the causes and occasions of them , to the same Crosse , as 2 Coloss. insinuates . So as , we are to looke upon Jesus Christ hanging on the Crosse , as an equall Arbiter betweene both parties , that takes upon himselfe whatever either partie hath against the other . Lo here I hang ( saies Christ a dying ) and let the reproaches wherewith you reproach each other fall on me : The sting of them all fix it selfe on my flesh ; and in my death dye all together with me ; lo I dye to pacific both : Have therefore any of you ought against each other ? Quit them , and take me as a sacrifice , in bloud betweene you ; onely doe not kill me , and each other too , for the same offence : for you , and your enmities , have brought me to this altar of the Crosse , and I offer my selfe as your peace , and as your Priest : will you kill me first , and then one another too ? And thus , if taking all your sinnes against God himselfe upon his flesh , and sacrificing it for you , is of prevalency to kill , and slay that enmity ; much more is it of force to kill these your enmities also . Thus , like as by assuming the likenesse of sinfull flesh , he killed the sinne in our flesh : so by taking these our enmities and animosities in his flesh , he slew and abolisht them : and as his death was the death of death , so of these . And like as he cured diseases by taking them on himselfe by sympathy , 't is said of him when his healing of them is recorded ) Himselfe tooke our infirmities , and bare our sicknesses : And as not our sinnes against God onely , but our sicknesses by sympathy : so , not our enmities against God onely , but our animosities one against another ; and by bearing them abolisht them ; by dying as an Arbiter betweene us , slew them : and therefore in the text , he is called our peace , not our peacemaker onely , ( when this peace amongst our selves is spoken of , ) to note out , as Musculus observes , that he was not onely efficiently our peacemaker , the Author of our peace , but our peace materially , the matter of our peace , by the sacrifice of himselfe . God is stiled our peacemaker , our reconciler ; God was in Christ reconciling the world : but not our peace ; this is proper to Christ : and why ? but because he onely was the sacrifice of our peace , and bore our enmities . Even as he is not only called the Redeemer , ( so God also is , ) but redemption it selfe . Now for a coronis to this first Branch , and withall to adde a further confirmation yet , that Christs death was intended as a sacrifice to these ends , for amity and unity among Gods people , we may clearly view and behold this truth in the Mirrour of the Lords Supper . One most genuine and primary import whereof , and end of the institution of it , being this very thing in hand : ( I shall have recourse thereto againe in the next Branch also upon the same account that now . ) The Lords Supper in its full and proper scope , is , as you know , a solemne commemoration of Christs death offered up upon the Crosse , or if you will , in the Apostles owne words , it is a shewing forth his death till he comes : And doe this ( sayes Christ ) in remembrance of me ; namely , in dying for you : and so withall to commemorate with application to themselves , the principall ends and intendments of that his death , which is therein acted over afore their eyes . Hence therefore I take this as an undoubted maxime , which no knowing Christian will deny ( and it s the foundation of what I am now a building : ) That looke what principall ends , purposes or intendments this Supper or sacrificiall feast holds forth in its institution unto us : those must needs be lookt at , by all Christians , in the like proportion , to have been the maine ends and purposes of his death to be remembred . So that we may argue mutually from what were the ends of Christs death , unto what must needs be the designed intendments of this Sacrament . And we may as certainly conclude , and inferre to our selves , what were the intendments of his death , by what are the genuine ends of that Sacrament . These answer each to other , as the image in the glasse doth to the principall lineaments in the face ; the impresse on the wax , to that in the scale ; the action , the signe and remembrances , to the thing signified and to be remembred . Now it is evident that Christ upon his death instituted that Supper , As , to be a seale of that Covenant of Grace betweene God and us , ratified thereby ; so , also to be a communion , the highest outward pledge , ratification and testimony of love and amity among his members themselves . And accordingly , it being in the common nature of it , a feast : looke as betweene God and us , it was ordained to be epulum foederale , a Covenant feast betweene him and us : ( the evidence whereof lyes in this , That he invites us to his table as friends , and as those he is at peace withall , and reconciled unto : ) So , in like manner betweene the Saints themselves , it was as evidently , ordained to be a Syntaxis , a love feast , in that they eate and drinke together at one and the same table , and so become as the Apostle saies , ONE BREAD . And againe , looke as betweene God and us , to shew that the procurement of this peace and reconciliation betweene him and us , was this very sacrifice of Christs death , ( as that which made our peace , ) God therefore invites us , post sacrificium oblatum , after the sacrifice offered up , to eate of the symboles of it ; that is , of Bread and Wine , which are the signes and symboles of his body and bloud sacrificed for peace : So in like manner doth this hold as to the peace betweene our selves : And we may infer , that we were through the offering up thereof , reconciled one to another , and all mutuall enmities slaine and done away thereby , in that we eate together thereof in a communion ; which was a sacrifice once offered , but now feasted upon together : And doth shew , that Christians of all professions or relations of men have the strongest obligations unto mutuall love and charity : For the bread broken and the cup are the symboles of their Saviours body and bloud once made a sacrifice ; and therefore they eating thereof together , as of a feast after a sacrifice , doe shew forth this Union and Agreement , to have been the avowed purchase , and impretation of the body and bloud so sacrificed . There was a controversie of late yeares fomented by some through Popish complyances , That the Lords Supper might be stiled a Sacrifice , the Table an Altar , which produced in the discussion of it ( as all controversies doe in the issue some further truth ) the discovery of this true decision of it : That it was not a sacrifice , but a feast after and upon Christs sacrificing of himselfe ; Participatio sacrificii , as Tertullian calls it , a sacrificiall feast commemorating and confirming all those ends for which the onely true and proper sacrifice of Christ was offered up , and so this feast a visible ratification of all such ends , whereof this , is Evidently One . III. SECTION . A Digression shewing : 1. That Eating and Drinking together . Especially upon , and after a pacificatory Sacrifice , was a farther confirmation of Mutuall peace , both among Jewes and Gentiles : And 2. That the Eating the Lords Supper , hath the same intent and accord thereunto : The Harmony of all these notions together . NOw therefore to draw all these lines into one center , and to make the harmony and consent of all these notions the more full ; and together therewith to render the harmony more compleat betweene the Lords death , and its being intended as a sacrifice to procure this peace , and the Lords Supper as a feast after this sacrifice , holding forth this very thing , as purchased thereby , and so further to confirme all this : looke as before I shewed ( as in relation to the demonstration that Christs death was intended as a sacrifice for such a peace ) that that was one end and use of sacrifices both among Jewes and Gentiles , to found and create Leagues of amity between man and man so it is proper and requisite for me now to make another like digression , ( as in relation to this notion of the Lords Supper ) to shew how that also by eating and feasting together ( especially after or upon such a kind of sacrifice ) these Leagues of Love were anciently used to be further confirmed and ratified : that so it may appeare that as according to the analogy of such sacrifices , Christs death was a sacrifice directed and intended to that end ; so also that according to the analogy of such feasting in and upon sacrifices , this eating and feasting together upon the symboles of that sacrifice by believers , is as genuinely intended a scale of this reconciliation amongst them , and that in a due correspondency and answerablenesse to the genuine intent of that sacrifice it selfe , as that which had purchased and procured it . I might be as large in this as in the former . When after a grudge and enmity past betweene Laban and Jacob , Laban to bury all things betweene them would enter into a Covenant of peace ; Come ( sayes he , Gen. 31. 44. ) let us make a Covenant I and thou : and ( that by a signe , for he addes ) let it be a witnesse betweene thee and me : Now what was that signe and witnesse ? in the 46. 't is said , They tooke stones , and made an heape , and did EATE THERE : and v. 54. ( after an Oath passed v. 53. ) Jacob offered a sacrifice on the Mount ; and called his Brethren ( or Kinsmen ) to eate bread ; and early in the morning Laban departed . The like did Isaac with Abimelech , Gen. 26. 28. David with Abner , 2 Sam. 3. 20. I single forth chiefly those two , 1. Because the parties that used and agreed in this signall rite , were the one Jewes , as Isaac and Jacob ; the other Gentiles , as Abimilech and Laban : to shew at once that this way of convenanting was common to them both , as the former by sacrificing was also shewn to be . * And further , that this rite of eating together , the Gentiles themselves did use , especially after such sacrifices as were federall , unto this intent , that by that superadded custome of eating together , upon or after sacrificing , they might the more ratifie and confirme such Covenants , first made , and begun by sacrificing . This seemes to me to be the intendment , Exod. 34. 15. Lest thou make a Covenant ( God speakes it to the Jew ) with the Inhabitants of the Land , and thou goe a whoring after their Gods , and doe Sacrifice unto their Gods , and one call thee , and thou eate of their Sacrifices : namely upon pretence of confirming that Covenant , which having first been contracted and agreed on , they might further be drawn on , to Sacrifice and so eate of the Sacrifices also , with those Heathens in token of confirming such a league , as was the known common manner and custome of each to doe . Yea , and those that were more barbarous and inhumane among the Gentiles , when they would put the more binding force into their Covenants , or some such more solemne conspiracy , they used to sacrifice a man ( a slave suppose , ) and eate His Flesh , and drinke His Bloud together ; which because they judged the more stupendious , they judged would carry with it , the deepest and more binding obligation . Thus , wee read in Plutarch , Those Roman Gallants entring into a Covenant dranke the bloud of a man , whom first as a Sacrifice they had killed . And the same Plutarch sayes of another company ( those conspirators with Catiline : ) that they Sacrificed a man , and did eate His Flesh . So to bind and unite each other more firmely to stick fast , and close together in so great an undertaking , by the most sure and firmest way that their Religion could invent . And Psal. 16. 4. makes an expresse mention of such among the Heathens , terming them Their drinke offerings of blood . See also EZek. 39. 17 , 18 , 19. Men and Nations lesse barbarous tooke WINE instead of bloud , to confirme their leagues after Sacrifices , it being the likest and neerest unto bloud , the bloud of the Grape . Now then to bring all this home to the point in hand , Christ our Passeover , ( and so our Sacrifice for us ) having been slayn and offred up for our mutuall peace , hath instituted and ordained us Believers to keepe this feast , ( It is the Apostles own allusion , agreeing with and founded on the notion we have been prosecuting : ) and that to this end , That by partaking of it as a Sacrifice , and by shewing forth His death , wee might hold forth , all the avowed ends of that Sacrifice with Application to our selves . The eminent ends of the one as a Sacrifice , corresponding and answering to the eminent ends of the other as a Feast . A Feast it is , of Gods providing , and he the great entertainer of us at it , in token of peace betweene Him and us : for HE it was , who prepared the Sacrifice it selfe , and unto whom as a whole burnt offring Christ was offred up ; But God is not as one that sits down and eates with us , though He smelt a sweet savour in it , we are the guests , and He the Master , of this Feast : And yet He thereby proclaimes , and professeth His being reconciled , in that He causeth us to sit downe at His Table . And this is the prime , and most eminent significancy of it . And to hold forth this intent thereof , as between God us , others have prosecuted this notion . But there is another , ( more conspicuously suited to the notion which hath been driven , and ) which is no lesse in the intention of the institution it selfe : and indeed of the two more obvious to outward sence , ) and that is , that the Persons themselves , for whom it is prepared , that doe visibly sit down , and doe eate and drinke ( in proper speech , ) the Bread and Cup together , that they are agreed , and at peace each with other . God He is but as an invisible entertainer : but our eating and drinking together , is visible to all the world ; we outwardly shew forth his death , and doe withall as visibly shew forth this to have been the intent of it . Yea and if wee could raise up those Nations of old , both Jewes and Gentiles , and call together the most part of the world at this day : and should but declare , that this is a Feast , especially a sacrificall Feast , a Feast after a Sacrifice , offered once up for our amity & peace by so great A Mediatour : the common instinct , and notion which their own customes had begot in them , would presently prompt them , and cause them universally to understand and say among themselves , These men were at enmity one with another , and a Sacrifice was offred up to abolish it , and to confirme an Union and Pacification amongst them , and loe therefore , they doe further eate and participate thereof , and communicate therein . A manifest profession it is , that they are in mutuall love , amity and concord one with another : and thereby further ratifying that Unity , which that Sacrifice , had beene offred up afore , for the renewing of . This is truly the interpretation of that solemn celebration even in the sight of all the Heathens and unto the Principles of all the Nations , among whom Sacrifices were in use : yea and this they would all account , the strongest and firmest bond of union that any Religion could afford . And add this , the more noble the Sacrifice was , as if of a man , beeing a more noble Creature , the more obliging they accounted ( as was observed ) the bands of that Covenant made thereby . Now our Passeover is slain , our peace is sacrificed , not man , but Christ God-man ; He sanctifying by the fulnesse of God dwelling personally in him the Sacrifice of that His Flesh and humane nature , to an infinity of valew and worth . He hath become a Sacrifice of our mutuall peace , was cut in twain ; and to compleate this union among our selves , He hath in a stupendious way appointed His own Body and Bloud to be received and shared as a Feast amongst us , succeeding that Sacrifice once offred up . The bread we breake is it not the communion of the Body of Christ : the Cup the Communion of His Bloud : ( so speakes Paul a most faithfull interpreter of these mysteries ) and a Communion of many as one Body ( as it followes there . ) 'T is strange that an Heathen speaking of one of their sacred Feasts , intended to confirme an agreement between two great personages , should use the same expression ; Communicarunt concordiam they are said TO HAVE COMMUNICATED CONCORD , And this because they communicated together in the same Feast dedicated to their chiefe God , and which was ordained to testify concord between them : The Apostle calls it in like manner , A COMMUNION : whereby MANY are made ONE Bread , IN THAT THEY EATE OF THAT ONE BREAD ; Which whilest they eate and drinke in , they eate and drinke the highest charity and agreement each with , and unto other . But that this sort of Peace and Love , namely mutuall among the Receivers was an avowed intendment of our partaking of the Lords Supper , needs not to be insisted on : this import of it hath tooke the deepest impression upon the most vulgar apprehension , of all that professe Christianity , of any other . To be in charity with their Neighbour , &c. hath remaind in all ages of the Church , upon the spirits of the most ignorant and superstitious , when those other higher ends and intendments of it were forgotten . My inference therefore is strong and sure : that what was thus eminent an intention of this Feast upon a Sacrifice , must needs be , upon all the former accounts , as eminent an intention of that Sacrifice it self , as such . Onely let mee ad this : That though all the people of God will not ; some of them not at all : many not together eate of this Feast through difference of judgement , ( And it is strange , that this which is the Sacrament of concord , should have in the controversies about it more differences , and those more dividing then any other part of Divine truth or worship , ) yet still however this stands good , to be the native originall end , and institution of the Ordinance it selfe , and so by inference , This to have been the intent of Christs death as a Sacrifice to the same end : of which death , to be sure , they all must partake ; and unto which Christ they must have recourse , even all and every person that are , or shall be the people of God ; And by so doing they find themselves upon all these accounts forementioned , engaged and obliged unto peace and concord with all the Saints in the world , how differing so ever in judgement , in Him , who is our Peace , and by that Sacrifice hath made both one . And thus much for this Branch , which treates of what Christ hath done in his own person to procure this peace . IV. SECTION . The second Branch , What Christ did by way of Representation of our persons : That phrase in one Body explained . THe second Branch of this first head is , What Christ did by way of Representation of our persons , and how that conduceth to this mutuall Reconciliation of the Saints among themselves . This we have in that small additionall which is found in the 16. verse , That he might reconcile both unto God [ IN ONE BODY , ] by the Crosse having slayn the enmity . The meaning whereof is this , that he did collect , and gather together in one Body all the people of God , that is , did sustaine their persons , stood in their stead , as one common person in whom they were all met , representing them equally and alike unto God , and so reconciled them to God in one body . As you heard he bore their enmities in his flesh and so abolisht them : so withall He bore their persons , considered as one collective body , and under that consideration reconciled them to God . And this superadds to the former consideration of being a Sacrifice for their enmities mutually , for that he might have been , and have performed it for each of their persons , considered singly and apart . But further we see Hee was pleased to gather them into one body in Himselfe . If you aske me where and when this Representation of all the Saints was by Christ , more especially made , and when it was they were lookt at by God as one body ; The text tells us , ON THE CROSSE . By which He thus reconciled us to God in one body . I will not now insist on that which at first , to make my way cleare , I was so large upon : That that kind of reconciliation of us , wrought by Christ for us on the Crosse , is here intended : to all which this may be added ; That it was that Reconciliation which at once tooke in and comprehended , all both Jew and Gentile in all ages into one body ; which was never yet since actually done , but therefore then was done in himselfe . That which is now onely left for clearing my way , is the opening the import of those words [ in one body , ] which clause is that I take for my foundation of this second Paragraph . There is a question among interpreters , whether by this one body in the text be meant the Church onely , considered as one mysticall body in Christ ; or onely the body and humane Nature of Jesus Christ Himselfe , hanging upon the Crosse : I would to reconcile both senses take in both , as conducing to the reconciliation of us . 1. Supposing , ( which is necessary , ) Christs person , His humane nature , or ( His Flesh v. 15. ) to be the Ubi , the substratum , the meeting place , and Randezvouz of this other great body of the Elect , where this whole company appeared , and was represented , so to be reconciled unto God . For indeed what the Apostle mentions here apart , and at distance each from other : His Flesh , v. 15. and Body , v. 16. these elsewhere he brings together , 1 Coll. 22. Having made peace IN THE BODY OF HIS FLESH through death . Which body as hanging on the Crosse was 2 cloathed upon when most naked with this other body , which He Himselfe tooke on Him to sustaine and represent , and to stand in their stead , even the whole body of His Elect : His body ( personally His ) becoming by representation one with that His other body , ( mystically His ) In sum , in the body of Christ personall , as the body representing , the whole body of Christ mysticall , as the body represented , was met in one afore God , and unto God . And in that one body of Christ personall , were all these persons ( thus represented , ) reconciled unto God together , as in one body , by vertue of this Representation . V. SECTION . The influence , That our being reconciled to God , IN ONE BODY , hath into our reconciliation mutuall : in two eminent respects . IF any shall aske what influence and virtue this their being considered as one body , met in His body , and under that consideration reconciled to God hath into their reconciliation one to another ; I answer , much every way ; neither is it mentioned last ( as last in order , ) but as the foundation of all other considerations thereto belonging . 1. In that they were thus all once met in one body , in the body of Christ both in his intendment , and his Fathers view , This consideration , ( if no more , ) hath force enough in it to bring them together againe , in after times . Even this clandestine union ( such indeed in respect of our knowledge of it then , yet having all three persons the witnesses in Heaven present ) this precontract , this anticipated onenesse , this forehand union hath such vertue in it , that let them afterwards fall out never so much , they must be brought together again and be one ; Heaven and Earth may be dissolved , this union thus once solemnized , can never be frustrated or dissolved : what God and Christ did thus put together , sinne and devill , men and angells cannot alwayes , and for ever keepe assunder . His Fathers donation of them to Him , and Christs own representation of the same persons to His Father again , have a proportionable like virtue in them : for there is the same reason of both . Now of the one Christ sayes , All that the Father giveth me shall come to me , Joh. 6. 37. Christ mentions that gift of them , by the lumpe to him , by the Father , as the reason or cause ( rather ) why they could not ever be kept from him : And as none can keep them from him , because given of the Father to him , in like manner and for the like reason , the whole body of them cannot be kept one from another , because presented by him againe to the Father : Christ mentions both these considerations as of equall efficacy in that prayer , whereby he sanctifyed that Sacrifice of himselfe , John 17. Thine they were , And thou gavest them me . All mine are thine , and thine are mine , And I pray v. 21. that they all may be one , ( and that in this world ) as we are . Christ then not onely died for his sheepe apart , that they might come to himselfe , as Joh. 10. 15. but further that they might be one fold , as it followes there . And as the Evangelist interprets Cajaphas prophecy ; Hee died to gather together in one the children of God , that were scattered abroad . Joh. 11. 51 , 52. To make sure which gathering to come , He in and at His death gathered them together representatively , they met all in him , and ascended the Crosse with him , as Peters phrase is of all their sins , ( therefore much more their persons ) 1 Pet. 2. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . He himselfe carryed up in ( or together with ) his body , our sins up to the tree : ascendere fecit sursum simul cum seipso . The Crosse was the first generall Rendezvouz in this world appointed for him and his members , where they were crucified in him and with him , as the Apostle often speakes . Christ told the Jewes , If I be lifted up , Joh. 12. 32. ( speaking of his death on the Crosse , v. 33. ) I will draw all to me : And here you see the reason of it , for in their lifting up him , they lift up all his with him , as hung to and adjoyned with him in one body , in his body . This great and universall loadstone set in that steele of the Crosse , having then gathered all these lesser magneticke bodies , pieces of himselfe , into himselfe ; the vertue hereof will draw them all together in one againe , as they come to exist in the world : They may be scattered , they may fall out , but as branches united in one root , though severed by winds and stormes , and beaten one from and against another , yet the root holding them in a firme and indissoluble union , it brings them to a quiet order , and station againe . And if the now scattered Jewes must one day come together , and make one body againe ; because those dry bones ( the Umbrae , the ghastly Shadowes of them ) were seene once to meet in Ezekiels vision : how much more shall the Elect coalesce in one New man , because they once met in him , that is , the body , and not the shadow ? If those Jewes must meet , that the prophecy , the vision might be fulfilled , these must much move , that the end of his death , and his hanging on the tree may be fulfilled , in whom all visions and promises have their Amen and accomplishment . As in his death , so in his resurrection also , they are considered as one body with him , Isay 26. 19. Together with my dead body they shall arise ( sayes Christ ) and both , in death and resurrection , one body , to the end they may be presented ( together ) in one body , all at last , Coloss. 1. 22. and in the meane time in the efficacy of these forehand meetings are they to be created into one new man , v. 15. and that even {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , ONE individuall man , Gal. 3. ult. not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , one bulke , body , or thing onely . This one new man , which they are to grow up into , answereth exactly to that one body , which was then gathered together , represented and met in him on the Crosse , bearing the image of it , and wrought by the vertue of it . The second is , that if such a force and efficacy flowes from their having met once , as One Body , then much more from this , ( which the text addes ) that they WERE RECONCILED TO GOD in that one Body . This clause , In one Body , was on purpose inserted together with their RECONCILIATION TO GOD , to shew , that they were no otherwise esteemed , or lookt at by God as reconciled to him , but as under that representation , view and respect had of them ( as then ) by him , that so , dum sociaret Deo , sociavit inter se : their reconciliation with God was not considered , nor wrought onely apart , singly , man by man ( though Christ bore all their names too ) but the tearmes were such , unlesse all were , and that as in one body , and community together among themselves reputed reconciled , the whole reconciliation , and of no one person , unto God , should be accounted valid with him . So as their very peace with God , was not onely never severed from , but not considered , nor effected , nor of force without the consideration of their being one each with other , in Christ . Insomuch as upon the law and tenour of this Originall act thus past , God might according to the true intent thereof , yea and would renounce their reconciliation with himselfe , if not to be succeeded with this reconciliation of theirs mutually . And allthough this latter doth in respect of execution and accomplishment succeed the other in time , ( the Saints they doe not all presently agree , and come together as one body ) yet in the originall enacting , and first founding of reconciliation by Christ , these were thus on purpose by God interwoven and indented the one in the other ; and the termes and tenure of each enterchangeably wrought into , and moulded in one and the same fundamentall Charter and Law of reconciliation mutuall : then which nothing could have been made more strong and binding , or sure to have effect in dne time . VI . SECTION . This Reconciliation of the Saints to God considered as in One Body , Held likewise forth in the Administration of the Lords Supper . And one eminent foundation of the institution of fixed Church Communion , hinted Herein . THe impresse and resemblance of this , namely Christs Reconciling us to God in one Body , wee may likewise perceive : ( And I shall mention it the rather to make the harmony of this with all the former still more full ) in the administration of the Lords Supper : in which we may view this truth also , as wehave done the other . That Supper being ordeined to shew forth his death ; looke as he dyed , so it represents it . As therefore Christ was sacrificed representing the Generall assembly of Saints , & so in one body reconciled them to God : so , this Supper was ordeined , ( in the regular administration of it , ) to hold forth the image of this , as neer as possible such an ordinance could be supposed to have done it ; For answerably the seate , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of it , is a Communion of many Saints met together in one Body . And not otherwise . Thus 1 Cor. 10. 17. For we being many are òne bread and ONE BODY . He had said v. 16. That the Lords Supper it was the Communion of the body of Christ , &c. that is , a Communion of Christs Body , as to each , so as of a company united together among themselves ; and accordingly the Apostle subjoynes this as the reason ; For we ( whom you see , doe ordinarily partake of it , ) are many ( not one or two apart ) and those many , are one bread and one body : One bread as the signe ; One Body as the thing signified . And thus we are , then , considered to be , when Christ as dying is communicated by us . For to shew forth His Death is the end of this Sacrament . The seate therefore or subject of partaking in this Communion , of Christs Body and Bloud ; and which is ordained for the publique participation of it , is not either single Christians , but a many ; nor those meeting as a fluid company like clouds uncertainly , or as men at an ordinary for running Sacraments ( as some would have them ) but fixed setledly , as incorporated Bodyes . Which institution , having for its subject such a society , as then , when Christs Death is to be shewne forth , doth suitably and correspondently set forth , how that the whole Church the Image of which whole Universall Church , ( these particular Churches doe beare , as a late Commentator hath observed upon that plaee ) was represented in and by Christ dying for us , under this consideration of being One Body , then in Him . And there is this ground for it , that the whole of that Ordinance was intended to represent the whole of his Death , and the imports of it , as farre as was possible . So then looke as the Death it selfe and his bitter Passion are represented therein , both of Body in the breaking the Bread , which is the Communion of his Body : of the Soule in the Wine , which is called the Communion of his Bloud , and this is the bloud of the New Testament , so expressed in allusion to that of the Old , in which the bloud was chosen out , as the neerest visible representer of the invisible Soule , that could be . The life lies in the bloud ( for the spirits which are the animal life doe run in it , ) so spake the old Law , and the Poet the same ; Sanguine quaerendi reditus animâque litandum . He termes the Sacrifice of the bloud , the Sacrifice of the Soule : and so Wine was chosen as the neerest resemblance of bloud , being also the bloud of the Grape . As thus the death it selfe in all the parts of it ; so the SUBJECT for which hee dyed , His Body , and that under that very consideration He died for them [ as one Body , ] is in like manner , as visibly and plainly held forth ; Every particular Church bearing by institution the image of the whole Church ( as therein it hath also all the priviledges of it ) fitly shewing forth , thereby , not onely that Christ died for them singly , and a part considered ( which yet is therewith held forth here in that each personally doth partake thereof , ) That might have been sufficiently evidenced if every person or family apart , had been warranted to have received , and eaten this sacrificiall feast alone ( as they did the Passeover and the Sacrifices , Lent. 7. 18. ) but the institution is for many ; which very word Christ mentions in the institution , This is the bloud of the new Testament shed for many , which word , I believe the Apostle had aney unto when he sayd , We being many are partakers , &c. Christ indeed principally aimed therein , to shew , that his intent in dying , was for a multitud of mankinde , the whole body of his Elect : yet because he inserts the mention hereof ; at the delivery of those Elements , and that the ordinance it selfe was suited to hold forth this intent , The Apostle takes the hint of it ; and adds this glosse and construction upon it as glaunced at in it : that according to the institution and import of this Ordinance , the partakers hereof are to be a many ( not one or two alone : ) and these united into one Body , to the end that thereby may be held forth this great intendment in His death , That he died for the many of His Church , as one collective body . This however wee are sure of , that this way of partaking this Supper as in one Body , was to the Apostle a matter of that moment , That we find him bitterly inveighing in the next Chapter , that the same individuall Church of Corinth , when they came together in one for that and other Ordinances , should of all Ordinances else , not receive this Ordinance together in such a community , but perverting that order , should even in that place appointed for the meetings of the whole Church , divide themselves into private severall companies , and so make this as a private Supper , which in the nature and intendment of the institution of it , was to be a Communion of the whole Church or body together . Insomuch as he sayes , This is not to eate the Lords Supper : for in eating ( namely this Sacramentall Supper , ) every one takes before ( others perhaps do come : ) His own Supper , together with the Lords , & so maketh it as a private colation or as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ; wherefore my brethren when you come together to eate ( that Supper , ) tarry one for another , to make a full meeting of the whole body : and as for other Suppers , every man is at liberty to take them at home as he pleaseth , v. 34. The Apostle is thus zealous in it , as he had reason , because hereby is shewne forth one principall mystery in Christs death , for from this , at least upon occasion of this particular as well as any other , doth the Apostle utter this great maxime , yea shew forth His death till he comes , v. 26. Of such moment in their import and significancy are things ( thus small and meane in the eyes of some ) that yet are full of Mystery in Christs intendment . And thus much for the Second Head . FINIS . Notes, typically marginal, from the original text Notes for div A85431e-140 v. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . V. 15. V. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . v. 14 , 15. v. 15. v. 16. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , magisquidpiam quā {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , occidere , significat occidere cum saevitiâ . Beza . Mat. 10. 28 Ezek. 25. 15. Lib. 14. Satyr . * The word signifies both wormes & circumcised . Deut. 7. 11. Hispanus . * 1 Serm. sat . 5. † L. 7. * Sat. 5. * Malvenda hom de Antichristo , c. 3. † Barn . An 72. c. 31. Am mian de Marco lib. 11. Ibid. Diod. 1. 5. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} * Cicero pro Flacco . Notes for div A85431e-7050 Liquet quod apud Israclitas faedera partim epulis partim Sacrificiis inita fuisse & sancita . Vide Rivet in Gen. 31. Exercit. 135. Caput , medium , & prior pars ad dextram , posterior ad Laevam viae : pariter inter hanc divisam hostiam copiae armatae traducuntur . Liv. L. 39. The Latin Foedus à feriendo ; and hence percutere , elicere faedus , to strike a Covenant ( with us . ) Thus Sanctio à sanguine , which that of Tacitus confirmes , Sacrificiis conspiratio sancitur : agreements and combinations had their sanction and confirmation by Sacrifices : and faedus cruore sacratum , lib. Annal. 12. Psal. 22. a Edendo censebantur , ipsius sacrificii tanquam pro ipsis oblati fieri participes . Est . in loc. b Christus vult in se credentes participes fieri ejus sacrificii , plane , quasi ipsi hoc sacrificium obtulissent , quia oblatum ab eo qui naturam eorum susceperat . Rom. 8. 1 Cor. 15. * Some instances have been collected by Mr. Meade , Diatr . 2. part . upon Mal. 1. 11. as also by R. C. after him . Grotius , Rivetus , of the customes of severall Nations , antient and modern , to shew eating and drinking together to have been intended testimonies , and ratifications of amity . I only shall cast in one from the custome of the East-Indians ( as in the stories of whom there are found , as well as in other Eastern Nations to this day , many footsteps of like customes to the Jewes of old : ) Sir Th. Roe Ambassador there , in his journall observations relates , how he was invited by one of the great ones of the Court to a Banquet with this very expression ( simular to those which those Authors alledge as in use among other Nations : ) We will eate bread and salt together to scale a friendship which I desire . Purchas Pilgri . 1 Part. p. 348. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Cor. 10. Scipio , Jovis epulo , cū Graccho Concordiam Communicavit . Vale Max. lib. 6. c. 2. Bullinger . Zanchius . Beza . Groius . Crocius . Omnes qui eidem mensae sacrae pa●iter accumbimus , & unam facimus & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , quae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} totius Ecclesiae gerit imaginem . Grot. 1 Cor. 10. 17. Virg. 11. Aen. 
A12210	----	Yea and amen: or, pretious promises, and priviledges Spiritually unfolded in their nature and vse. Driving at the assurance and establishing of weak beleevers. By R. Sibbs D.D. master of Katherine Hall in Cambridge, and preacher of Grayes Inne London. Reviewed by himselfe in his life time, and since perused by T.G. and P.N. Sibbes, Richard, 1577-1635. 1638 Approx. 277 KB of XML-encoded text transcribed from 223 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12210 STC 22521 ESTC S102402 99838187 99838187 2552 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . 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Theology, Doctrinal -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2003-01 Apex CoVantage Keyed and coded from ProQuest page images 2003-02 Judith Siefring Sampled and proofread 2003-02 Judith Siefring Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion YEA and AMEN : OR , PRETIOUS PROMISES , AND PRIVILEDGES . Spiritually unfolded in their Nature and Vse . Driving at the assurance and establishing of weak Beleevers . By R. SIBBS D. D. Master of Katherine Hall in Cambridge , and Preacher of Grayes Inne London . Reviewed by himselfe in his life time , and since perused by T. G. and P. N. LONDON , Printed by R. Bishop for R Dawlman and are to be sold by Humphrey Mosley at the Princes Armes in Pauls Church-yard . 1638. YEA and AMEN . OR , PRETIOVS PROMISES , Layd open out of 2 COR. 1. 19 , 20 , 21 , 22 , 23. But as God is true , our word towards you was not yea and nay ; for the Sonne of God , Iesus Christ , who was preached among you by us , was not yea and nay , but in him was yea . For all the promises of God are in him yea , and in him Amen , unto the glory of God by us . THE blessed Apostle , that he might have the better place in the hearts of his hearers , endeavours here with all diligence to wipe off any imputation , which they might have against him , that so his doctrine might come home to their soules , and have the freer accesse to worke upon their consciences . We have therefore in these words S. Pauls Apologie , for not comming unto the Chorinthians according to his promise . Wherein hee alledgeth that it was not from any inconstancy in him ; but indeed from corruption in manners among them . verse 23. I call God to record , that to spare you I came not . The Apostle as a man , and as a holy man , might promise many things common to this life , and might lawfully vary afterwards , upon the appearance of reall impediments . But the things which he promiseth , and speakes of as an Apostle , they admit of no such uncertainty . Therefore his care is to decline all thoughts of wavering therein , and to maintaine the credit of the Gospell , which hee had taught to the uttermost : knowing well , how ready false teachers would be to perswade the people , that Paul was as light in his preaching , as he was in keeping his word with them , therefore our Word is true , as God is true , saith he . There is the same ground of the certainty of Evangelicall truths , as there is of God himselfe . Iesus Christ whom I preached among you was not yea and nay , saith the Apostle , but yesterday and to day , and the same for ever . Whence may bee observed : That the object of preaching now in the time of the Gospell , is especially Iesus Christ. This is the Rock upon which the Church is built . Christ should be the subject matter of our teaching , in his Nature , Offices , and Benefits , in the duties which we owe to him , and the instrument whereby we receive all from him , which is faith . If wee preach the Law , and discover mens corruption , it is but to make way for the Gospels freer passage into their soules . And if we presse holy duties , it is to make you walke worthy of the Lord Jesus . All teaching is reductive to the Gospell of Christ , either to make way as Iohn Baptist did , to levell all proud thoughts , and make us stoop to him , or to make us walk worthy of the grace wee receive from him . The Bread of life must be broken , the Sacrifice must bee anatomized and layed open ; the riches of Christ , even his unsearchable riches , must bee unfolded . The Sonne of God must be preached to all , and therefore God who hath appointed us to bee saved by Christ , hath also ordained preaching , to lay open the Lord Iesus , with the heavenly treasures of his grace and glory . But to go forward . Iesus Christ who was preached among you , by me , and Sylvanus , and Tymotheus , was not yea and nay . Here observe : That the consent of Preachers in the mysteries of salvation , is an excellent meanes to strengthen faith in their hearers : not in regard of the truth it selfe , but in regard of men . So it pleaseth God to condescend to our weaknesse , in adding Sacraments and Oath unto his promises , thereby to shew the more stablenesse of his counsell towards us . By yea here is meant Certaine , Constant , Vnvariable . The times vary , but not the faith of the times . The same fundamentall truth is in all ages . Sometimes indeed it is more explicated , and unfolded ; as we have in the the New Testament divers truths more cleerely revealed than in the Old. There is not a new faith , but a larger explication of the old faith . Divine truth is alwayes the same . If there hath beene a Church alwayes , there hath ever beene a Divine truth . Now it is an Article of our faith in all times to beleeve a Catholike Church , certainly then there must bee a Catholike truth , to be the seed of this Church . Therfore we should search out , what was that yea , that positive Doctrine in those Apostolicall times of the Churches purity before it was corrupted . The Church was not long a Virgin , yet some there were that held the truth of Christ in all ages . Our present Church holds the same positive truths , with the Apostles before us . Therefore we say , Our Church was before Luther , because our Doctrine is Apostolicall , as also is our Church that is continued thereby , because it is built upon Apostolicall doctrine . Put the case we cannot shew the men as they rediculously urge ; what is that to the purpose ? From an ignorance of particular men , will they conclude us to be ignorant of the Church of Christ , which hath ever beene . Hence the true Church may easily be discerned : the points of Religion wherein our adversaries differ from us , be but patcheries of their owne , they were not yea . In the Apostles times , their Purgatory , Invocation of Saints , and Sacraments , of divers kindes were devised by themselves afterwards . And indeed for a thousand yeeres after Christ , many of the differences betwixt us and the Papists were never heard of ; neither were they ever established by any Counsell , till the Counsell of Trent . Our positive points are grounded upon the holy Scriptures ; we seek the Old way , and the best way , as Ieremy adviseth us . There was no popish trash in Abrahams time , among the blessed Patriarches , nor in Christs time . No , nor many hundred yeares after ; they came in by little and little , by humane invention , for their owne advantage ; a meere policy to get money and abuse the people . Indeed they hold many of our truths , but they adde something of their owne to them ; they adde necessity of tradition to the Scriptures , merits to faith ; they adde Saints to Christ in Divine Worship : they have seven Sacraments to our two . They may safelier therefore come to us , than we to them ; we hold all that they should hold , onely their owne additions wee hold not , we leave them to themselves . So much for that . To touch only another point , that borders a little upon it . Divine truth is of an inflexible nature ; this crosseth another rule of theirs ; for they hold , they may give what sense of Scripture they will : and that the current of the present Church , must judge of all former counsels . What ? Doth the truth vary according to mens judgements ? must we bring the strait Rule to the crooked Timber for to be measured ? Shall the judgement of any man , be the rule of Gods unerring truth ? Shall present men interpret it thus , and say , it is so now ? And shall others that succeed after say , what ever it was then , now it is thus : and must we beleeve all ? God forbid . This declareth , That no man can dispence with Gods Law : this written Word is alike in all : truth is truth , and errour errour , whether men think it to be so or no. Reason is reason , in Turkes , as well as amongst us . The light of nature , is the light of nature , in any Countrey as well as here . Principles of nature vary not as Languages doe : they are inbred things . And if Principles of nature be inviolable , and indispensable , much more is Divinity . Filth is filth wee all confesse : opinion ought not to bee the rule of things , but the nature of the thing it selfe . Therefore what is against nature , none can dispence withall . God cannot deny himselfe . What is naught in one age , is naught in another , and for ever naught . There is no Monarch in the World can dispence with the Law of nature , or with the Divine Law of God. For the opinion of any man in the World , is not the rule which hee may comfortably live by , but the undoubted light of Christs written Word . I speake this the rather to crosse their base practices , who when God cals them to stand for his cause and truth , they will bend and bow the sacred truth , which is alwayes Yea and Amen , to their owne by ends and base respects . As if the opinion of any man in the world were the rule of their faith and obedience . This is to make God no God. Is not right , right ? Is not the Law the Law ? Is not the Word of Christ a word that alters not , but remaines stedfast to all eternity ? Assure your selves there is a truth of God , that we must maintaine to the death , not onely in opposing Heresie , but resisting of impiety wheresoever we meet it . Iohn Baptist was a Martyr when hee stood out against Herod and said , Thou must not have thy Brother Philips Wife . He would not be meale-mouth'd in reprooving his sinne , but cried out against the unlawfulnesse of it , though it cost him his life . Men ought to suffer for the truth , and not for base ends deny the least word of God , because it is a divine sparkle from himselfe . For all the promises of God , in him are yea , and in him are Amen . This comes in after this manner : the word that I preached ( saith Paul ) is unvariable , because Christ himselfe is alwayes yea , and I have preached nothing but Jesus Christ among you ; my preaching then must needs be a certain and immutable truth . There are divers readings of the words , but the most materiall is ( as this Translation and the best Expositors have it ) All the promises of God in Christ are yea , ( that is , ) they are certaine and constant in him . And then they are Amen , that is , in Christ they are fulfilled . In him they are made , and in him they are accomplished . The whole carriage of the promises are in Christ : for his sake they were first given , and in him they shall be performed . As Christ himselfe was yesterday , and to day , and the same for ever : so are all Gods promises made in him , undoubtedly , eternally , and unchangably true to all posterities . Here are divers truths which offer themselves to our consideration . First take notice , that since the fall of man , it hath pleased our good God to establish a Covenant of grace in Jesus Christ , and to make him a second Adam , by whom we might be restored to a better estate , than ever wee had in the first Adam . In which happy condition there can be no intercourse betwixt God and man , without some promise in his Christ : so that God now deales all by promises with us . The reason is this , how can poore dust and ashes dare to challenge any thing of the great Majesty of Heaven , without a warrant from himselfe ? How can the Conscience be satisfied ? ( Conscience you know is a knowledge together with God. ) How can that rest quiet in any thing , but in what it is assured comes from God ? And therefore for any good I hope for from God , it behooves me to have some promise , and word of his mouth for it , this being his constant course of dispensation to his people . While we live in this world we are alwayes under hope . We rejoyce in hope of the glory of God. Now hope lookes still to the promise , whereof some part is unperformed . How doth Heaven differ from Earth ? but in this : Heaven is a place all for performances : here we have some performances to encourage us , but are alwayes under some promise not yet accomplished . And therefore the manner of our apprehension of God in this world , exceedingly differs from that in Heaven . Here it is by faith and hope , there it is by vision : vision is fit for performance . Faith and Hope looke alwayes to a word revealed : God therefore rules his Church in this manner for their greater good . Alas what can we have from God , but by the manifestation of hiis own good will ? May we look for favour from God for any thing in our selves ? It is a fond conceit . Againe , God will have his Church ruled by promises in all ages , to exercise the faithfull in prayer and dependance upon him . God will see of what credit is amongst men , whether they will rely upon his bare promise or no. He might doe us good , and give us no promise ; but he will try his graces in us , by arming us against all difficulties and discouragements till the thing promised be performed to us . Promises are ( as it were ) the stay of the soule in an imperfect condition , and so is faith in them , untill our hopes shall end in full possession : and wee must know , that Divine Promises are better than earthly performances . Let God give man never so much in the world , if hee have not a promise of better things , all will come to nothing at the last . And therefore God supports the spirits of his servants against all temptations , both on the right hand and on the left by sweet promises . Hee will have them live by faith , which alwayes hath relation to a Promise . This is a generall ground then , that God now in Christ Jesus hath appointed to governe his Church by way of promises . But what is a Promise ? A Promise is nothing but a manifestation of love ; an intendment of bestowing some good , and removing some evill from us . A declaring of a mans free engagement in this kinde , is a Promise ; it alwayes comes from love in the party promising , and conveighs goodnesse to the beleeving soule . Now what love can there be in God to us ( since the fall , ) which must not be grounded on a better foundation than our selves ? If God love us , it must be in one that is , first beloved ; hereupon comes the ground of the promises to be in Jesus Christ : all intercourse between God and us must be in him that is able to satisfie God for us . The Almighty Creator will have our debts discharged before he enters into a covenant of peace with us . Now this Christ hath perfectly done , and thereby reconciled lost sinners ; hereupon the promise immediately issues ( from Gods love in Christ ) to beleeving soules : He must first receive all good for us , and we must have it at the second hand from him . The promises in Christ are as the spirits in the body , they runne through al the ages of the Church ; without him there is no mercy nor comfort to be had . God cannot look on this cursed nature of ours out of Christ ; and therefore whosoever apprehends any mercy from God , he must apprehend it in Christ the promised seed . To make it clearer ; our nature since the fall is odious to God , ( a sinfull cursed nature remaines in the best of us ) and therefore that God may looke peaceably upon it , he must looke upon it in him that hath it undefiled , & in him whom he loves , even his only Son , like unto himselfe , that hath taken our nature upon him . Now our nature in Christ must needs be lovely and acceptable ; and if ever God love us , it is for Christ alone , who was predestinated before all worlds , to be a Sacrifice for us , to be the Head of his Church : he was ordained to doe us good , before we our selves were ordained . Christ is the first Beloved , and then we : God loves us in his beloved one : This is my beloved Sonne in whom I am well pleased . As if the Lord had said , I am pleased in him , and in all his , in his whole mysticall body . Christ is the Son of God by nature , we by adoption ; what ever good is in us , is first & principally in him . God conveighs all by the naturall Son to the adopted sonnes : therefore all the promises are made to us in Christ , he takes them from God for us . He himselfe is the first Promise , and all are Yea and Amen in him : they are not directed to us , abstracted from him ; but we are elected in Christ , sanctified in him , acquitted frō sin through him : by his stripes we are healed . If Christ had not satisfied the wrath of God , by bearing our iniquities upon the crosse , wee had beene liable every moment to condemnation . If he had not been free from our sins , we had for ever lyen under the burthen of them . You are yet in your sinnes ( saith Saint Paul ) if Christ be not risen . We are freed from our debts , because Christ our surety is out of prison ; he is in Heaven , and therefore we are at liberty . The Promises are a deed of gift , which wee have from and by Christ , who is the first object of all the respect that God hath to us . Why are the Angels attendants on us ? Because they attend upon Iacobs Ladder , ( that is , ) upon Christ , that knits Heaven and Earth together . So that the Angels because they attend upon Christ first , become likewise our attendants : we have a promise of eternall life : but this life is in his Son ; God blesseth us with all spirituall blessings in him , and makes us sons in him the naturall Sonne : whatsoever prerogative we enjoy , it is in Christ first , and so belongs to us , but no further than we by faith are made one with him . How darest thou think of God who is a Consuming fire ? and not think of him as he is pleased and pacified with thy person in Christ , who tooke thy nature upon him , to be a foundation of comfort , and a second Adam ; a publique person satisfying Divine Justice for all that are members of his body ? Wee may think upon God with comfort , when wee see him appeased in his Christ. As long as hee loves Christ , hee cannot but love us . Never think to have grace , or salvation , or any thing without Christ. Doth God love mee , doth hee doe good to my soule for my owne sake ( abstracted from his Sonne ? ) no surely : then should I flie from his presence . But he looks upon me in his beloved , and in him accepts of my person , therefore our Saviour prayeth , I desire thee bles sed Father , that the love wherewith thou lovest mee , may be in them , and I in them . This should direct us in our dealing with God , not to goe directly to him , but by a Promise , And when wee have a Promise , look to Christ in whom it is performed ; If we ask any thing of God in Christs name , he will give it us ; If wee thank God for any thing , thank him in Christ , that wee have it in him . What a comfort is this , that wee may goe to God in Christ , and claime the Promises boldly ? because he loves us with the same love he beares to his only beloved Sonne . If we get fast hold on Christ , and cleave there , God can assoone alter his love to him , as alter his love to us ; his love is every whit as unchangeable to a beleeving member , as to Christ the head of the body . The Promises are as sure as the love of God in Christ is , upon which they are founded , and from which nothing can separate us . For Promises being the fruit of Gods love , and Gods love being founded first upon Christ : it must needs follow , that all the Promises are both made , and made good to us through him . If a Prince should love a man , and his love should be founded upon the love he beares to his own Son ; surely such a one may have comfort , that love will never faile him : because it is an affection naturall , and therefore unalterable , he will alwayes love his Sonne , and therefore will alwayes delight in him , in whom his Son delighteth . Now Christ is the everlasting Sonne of the Father ; his deare and only Sonne , in whom hee is ever well pleased , and through whom he cannot be offended with those that are his . So surely as God loves Christ , so surely hee loves all that are united to him . There is nothing in the world can separate his love from his owne Sonne , neither is there any thing able to separate his love from us that are one with him . God loves Christs mysticall body , as well as his naturall body ; hee hath advanced that to glory at his right hand in heaven , and will hee ( think you ) leave his mysticall body the Church in a state of abasement here on earth ? No certainly : God loves every member of his Son ; for as he gave us to Christ , so Him hath he sealed and annointed to be a Saviour for his people . This is the reason why God looks upon us with a forbearing eye ( notwithstanding the continuall matter of displeasure hee finds in us ) hee looks on us in his Sonne , his love to us is grounded on his love to Christ. And hereupon comes our boldnesse with God the Father , that wee can goe to him in all distresses with comfort , & say , Lord look on thy Son whō thou hast given for us , and in him behold his poore members now before thee : In our selves we have dread , but in thy dearly beloved wee have joy in thy presence . If we come in the garments of our Elder brother , wee are sure to get a blessing , but in our selves God cannot endure to behold us : If we bring Benjamin to our Father ; if wee carry Christ along with us , then come and welcome . Upon what unchangeable grounds is the love of God and the faith of a Christian builded ? How can the gates of hell prevaile against the faith of a true beleever , when it is carried to the promise , and from the promise to Gods love ? the love of God to Christ shall as soone faile , as the faith of a sincere Christian shal be shaken . The promises else should bee of no effect , they should be Yea and Nay , and not Yea & Amen . If the promises could bee shaken , the love of God and Christ should be uncertain . Overturn heaven and earth , if we overturne the faith of a true persevering Christian. There is nothing in the world of that firmnesse as a beleeving soule is , the ground hee stands upon makes him unmoveable . Our union with the Lord Jesus makes us like Mount Sinai , that cannot be shaken . But wee must know there are three degrees or steps of love , whereof a promise is the last . 1. Inward love . 2. Reall performance . 3. A manifestation of performance intended before it bee done . Love concealed doth not cōfort in the interim ; therfore God who is love , doth not only affect us for the present , and intend us mercy hereafter : but because hee will have us rest sweetly in his bosome , and settle our selves on his gracious purposes , hee gives us in the mean time many rich and pretious promises . Hee not only loves us , and shewes the same in deeds now , but he expresseth his future care of us , that wee may build on him , as surely as if we had the thing performed already . By this wee see how God loves us , he hath not only an inward liking and good wil to us in his brest , but manifests the same by word ; hee reveales the tendernesse of his bowells towards us , that wee may have the comfort of it before-hand : God would have us live by faith , and establish our selves in hope , because these graces fit us for the promise . If there were no Promises , there could bee no faith nor hope . What is Hope , but the expectation of those things that the word saith ? And what is faith , but a building on the promise of God ? Faith looks to the word of the thing , Hope to the thing in the word . Faith looks to the thing promised , Hope to the possession and performance of it . Faith is the evidence of good not seene , ( making that which is absent as present to us ) Hope waits for the accomplishment of that good contained in the word ; if we had nothing promised , what need hope ? and where were the foundation of faith ? But God being willing to satisfie both , ( that wee may bee heavenly-wise , in relying upon a firme foundation ; and not as fooles , trust in vanity ) in mercy gives us promises , and seales them with an oath for our greater supportment . That love which ingaged the Almighty to bind himself to us in pretious promises , will furnish us likewise with grace needfull , till wee be possessed of them . He will give us leave to depend upon him , both for happinesse and all quieting graces which may support the soule till it come to its perfect rest in himselfe . Now these gratious expressions of our good God may be reduced into divers rankes . I will but touch some few particulars , and shew how wee should carry our selves to make a comfortable use of them . First , there are some universall Promises for the good of all mankinde , as that God would never destroy the World againe , &c. Secondly , there are other Promises that more particularly concerne the Church , and these are Promises . 1. Either of outward things . 2. Or of spirituall and eternall things of Grace . and Glory . In the manner of promising , they admit of this distinction . All the Promises of God are made to us , either Absolutely , without any condition ; so was the Promise of sending Christ into the world , and his glorious comming againe to judgement : let the world be as it will , yet Christ did come , and will come againe with thousands of Angels , to judge us at the last . Or 2. conditionall . As the Promise of Grace and Glory to Gods children that he will forgive their sinnes , if they repent , &c. God deales with men ( as wee doe by way of commerce one with another ) propounding mercy by covenant and condition : yet his covenant of grace is alwayes a gratious covenant . For he not onely gives the good things , but helpes us in performing the condition by his Spirit , he workes our hearts to beleeve and to repent . Thus all Promises for outward things are conditionall : as thus , God hath promised protection from contagious sicknesse , and from trouble and warre , that he will be an hiding place , and a Deliverer of his people in time of danger , that he will doe this and that good for them . But these are conditionall , so far forth as in his wise providence he sees they may helpe to preserve spiritual good things in them , and advance the graces of the inward man. For God takes liberty in our outward estate , to afflict us or doe us good , as may best further our soules welfare . Because do what we can with these bodies , they will turn to dust and vanity ere long . We must , leave the world behinde us ; therefore he lookes to our main estate in Christ , to the new creature ; and so farre as outward blessings may cherish and increase that , so farre hee grants them , or else he denies them to his dearest ones . For we cannot still enjoy the blessings of this life , but our corrupt nature is such , that ( except we have somewhat to season the same ) we shall surfet , and not digest them ; therefore they are all given with exception of the Crosse , as Christ saith , hee that doth for him any thing , shall have a hundred fold here , but with Persecution , be sure of that , whatsoever else he hath : let Christians looke for crosses , to season those good things they enjoy in this life . To come now to some use of the point . Are all the Promises of what kind soever , whether spirituall and outward , temporall or eternall , are they all made to us in Jesus Christ ? And are they certainly true , Yea and Amen in him ? Then I beseech you get into Christ betimes , strengthen your intrest in him by all meanes , out of whom we have nothing that is savingly good : rest not in any thing abstracted from him , so as to be accepted with God. But you will say , doth not God doe many good things to them that are out of Christ ? doth not the Sunne shine , and the raine fall , upon the just and the unjust , upon the evill , as well as the good ? doth he not cloath , and feed , and protect wicked men daily ? He doth indeed , it cannot bee denied ; but are they blessings ? are these favours to them ? No , but as God saith by Moses , if thou sin against me , Cursed shalt thou be in thy Basket , and thy store . Cursed shall be the fruit of thy body and the fruit of thy Land , the increase of thy Kine , and the flocks of thy Sheep : cursed at home , cursed abroad : they are cursed in their very blessings . A gracelesse brutish person , though hee swim with worldly pleasures , and have never such revennewes , and commings in to maintaine his bravery , is yet an accursed creature in the midst of all . For what are we made for , think you ? To live here only ? Oh no : then we were of all others the most miserable : there is an eternity of time a comming , wherein ( after a few dayes spent in the flesh ) we shall live either in perpetuall blisse , or unspeakable torment . The very best things beneath have a snare in them , they rather hinder , than further our eternall welfare . How doth that appeare ? Because for the most part they make men secure and carelesse in the worship of God , so as to despise the power of godlinesse , and follow iniquity with greedinesse ; wee may see by mens conversations that outward things are snares to them . They are not Promises in Christ for then they would come out of Gods love only , which alone makes mercies to be indeed●o ●o us , and without which , ●he best of blessings will prove but a curse in the end . If I have any thing in this world ( any deliverance from evill , or any positive good thing ) I may know it is for my benefit , when my heart is made more spirituall therby , so as to value grace & holinesse at the highest rate , I esteeming my being in Christ above all transitory things whatsoever ; above riches and honour , and the favour of great persons , which at the best is fading . Our intrest in him will stand by us , when all these things are withered and shrunk to nothing , Christ is a Fountaine never drawne dry , his comforts are permanent : the good in the creature soone vanisheth , and leaveth the soule empty ; therefore get into Christ speedily , it concernes thee neerely . For this purpose attend upon the meanes of salvation , and beg of God that he would make his owne ordinances ( by his Spirit accompanying the same ) effectuall to thy soule , that he would open the excellencies of Christ to thee , and draw thy affections to close with him . How are we in Christ ? When by knowing of him , our knowledge carries our hearts unto him ; when our wils cleave to that which we know to be excellent and necessary for us : when I firmely adhere to Christ , as the only good for me , then I love him , then I rest on him , then I have peace in him . I may discerne that I am in Christ , if upon my knowledge of him , my heart is united to him , and I find peace of conscience in him . Faith hath a quieting and establishing power . If I be in Christ , my soule will be cheered and satisfied with him alone . I know all is Yea and Amen in him , therefore my soule rests securely here . How ever our outward condition bee various and perplexed , yet our estate in Christ is firme and constant . What is a man out of Christ ? As a man in a storme that hath no clothes to hide his nakednesse , or to shelter his body from the violence of the weather . As one in a tempest , that hath not house nor harbour to cover him . As a stone out of the foundation , set light by , and scattered up and downe here and there . As a branch out of the root ; what sap is there is such a thing ? it being good for nothing but to be cast into the fire . A man that is not built up in Christ , planted in him , nor clothed with him , is the most destitute , despicable creature in all the world ; and if we look with a single eye , we shall so discerne him : such a mans case is deepely to be bewailed : had wee but hearts to judge righteously , we would preferre the meanest condition of Gods childe , before the greatest estate of any earthly Monarch , be their flourishing felicity never so resplendant . Oh the miserable and wofull plight that all prophane wretches are in , who neglect grace and the mysteries of Christ to gratifie their base lusts : such an one , there is but a step betweene him and Hell , he hath no portion in the Lord Jesus . I ac count all dung and drosse ( saith St Paul ) in comparison of Christ to be found in him , not having on mine owne righteousnesse . Happy is that man at the day of judgement , who thus appeares . Againe , if so be that all promises are Yea , and Amen in Christ , then here take notice of the stability of a Christian , that hath promises to uphold him . Compare him with a man that hath present things only , with an Esau that abounds with worldly goods , and how great is the difference ? God gives them their portion here as he saith to Dives , thou hadst thy good things , that thou chiefly caredst for , thou hadst them here , but Lazarus had paine , misery , and poverty : Now therefore the case is altered , he is advanced , and thou art tormented . A beleeving Christian enjoyes the sweetnesse of many promises in this life ( for God is still delivering , comforting , and perfecting of him ; renuing of his spirit , and supplying him with inward peace ) but the greatest part is yet to be accomplished ; perfection of grace and glory is to come , he is a Child , he is a Sonne , the promise here is his chiefe estate . Another man hath present payment , and that is all he cares for , hee hath something in hand , and fwells with a conceit of happinesse thereby ; Alas , what are we the better to have a great deale of nothing ? Solomon that had tryed all the world , resolves it to vanity and vexation of spirit . All things below are uncertaine , and wee are uncertaine in the use of them ; if we have no better a life than a natural one , eternal joy appertaines not to us . Take a Christian and strip him in your thoughts , frō all the good things in the world , he is yet a happier man than the greatest worldly favourite out of Christ , for the one hath nothing but present things , with a great deale of addition of miserie , which his ease and contentment , makes him more sensible of , as being more tender and apprehensive of an evill than other men . The other though hee want many comforts of this life , and enjoyes not present performances , yet hee is rich in bills and bonds , God is bound to him who hath promised hee will never forsake him , but be his por tion for ever . Hee hath a title to every communicable good , Godlinesse hath the promise of this life , and that which is to come . A happy man ; what ever is most usefull for his safe conduct to heaven , he is sure to have it ; He that will give us a Kingdome , will not denie us daily bread ; hee that hath prepared a Country for us , will certainly preserve us safe , till we come there . Besides that wee have here in performance , wee have many excellent promises of a greater good in expectation , which in Christ are all Yea & Amen . They are certaine , though our life be uncertaine , and the comforts of our life ( lesse then life it selfe ) mutable and perishing ; If life the foundation of outward comforts bee but a vapour , what are all the comforts themselves think you ? It is a Christians rejoycing in the midst of all changes beneath , that hee hath promises invested into him from above , that are lodged in his heart , and made his owne by faith , which have a wondrous peculiarizing vertue , to make that a mans owne , that is otherwise generally propounded in the Gospell ; A Christian , take him at all uncertainties , he hath somwhat to build on , that is Yea and Amen , undoubtedly sure that wil stick by him . I speak this to commend the estate of a beleeving Christian , to make you in love with it , seeing in all the changes and varieties of this world , hee hath somewhat to take to . In all the dangers of this life , he hath a Rock , and chamber of Providence to goe unto , as it is Esay 26. God hath secret roomes to hide his children in , in times of publike disturbance , when there is a confusion of all things . God hath a safe abiding place for thee : I have many troubles ( saith David ) but God is my defence continually . Hee i● my shield and strong Tower , whatsoever I want , I have it in him . What a comfort is this ? A Christian knowes either hee shall be safe here or in heaven , and therefore rests securely . He that dwells in the secret place of the most High , shall abide under the shadow of the Almighty ( that is ) in the love and protection of God above ; As Moses saith , Lord thou hast binour habitation from everlasting to everlasting ( that is ) thou art our sure help in the greatest extremity that can befall us in any age of the world . Therefore build on his promise : for God and his Word are all one . If wee have nothing to take to when troubles come , woe unto us : In our selves considered , wee are even as grasse , and as a tale that is told , soone vanishing . But our estate in God is durable ; wee have here no continuing Citie , sicknesse may come , and death may environ us the next moment , happy are they that have God for their habitation , wee dwell in him , when we are dead ; when we leave this world , wee shall live with God for ever : The righteous is not troubled for evill tydings , hee is not shaken from his Rock and stay , he feares no danger , because his heart is fixed . What a blessed estate is it to be in Christ ? to have promises in him to be protected , and preserved , not onely whilest wee are in this vale of teares , but when this earthly tabernacle shall bee dissolved , even to all eternity . If our hearts be fixed on God , let us heare evill tydings of Warre , or Famine , or Pestilence , let it be what it will , blessed men are wee . Every word of God is tryed as silver in the fire ( saith the Psalmist ) the promises are tried promises ; wee may safely rest upon them : But if we have nothing to take to when troubles arise , we are as a naked man in a storme without any shelter , incompassed round with distresse and misery . The promises are our inheritance , yea our best inheritance in this life ; though the Lord should strip us naked , and take away all things else , yet if the promises remain ours , wee are rich men ; and may say with the Psalmist , My lot is fallen into a good ground , thy testimonies are better unto me , than thousands of gold and silver . For the promises are as so many obligations , whereby God is bound to his poore creature ; And if wretched men think themselves as rich as they have bonds ( though they have never a peny in their purses ) much more may a true Christian , who hath the promises of Christ for his security , esteeme himselfe a wealthy person , as having many bonds whereby ( not man but ) God is engaged to him , & that not only for temporall good things , but for heavenly favours and spirituall blessings , for all which hee may sue God at his pleasure , and desire him to make good his word of truth . There is little difference betwixt a poore Christian , and him that abounds in this worlds riches , onely this , the one hath wealth in his owne possession , the other hath it in Gods bond , the one hath it in hand , the other in trust . As for the worldling , he hath but a cisterne when he hath most , wheras every faithfull soule hath the Spring head , even God himselfe to flye unto in all distresses , who will never faile him , but be a Sunne and a Shield , to defend us from all evill , and preserve us in all goodnesse all our dayes . But I go on . Now he which stablisheth us with you in Christ , and hath also anointed us , is God. Here observe , That the Christian needs not onely converting but establishing grace : he that hath begun any good worke in us must perfect it : the God of strength must give us his promise to support our weaknesse , without which we cannot stand . Peter was in the state of grace , and yet when God did not stablish him , wee see how he fell . The weakest beleever with the establishing grace of God will stand : and the strongest Christian , without Divine assistance , wil sink and fall away . Whence this may bee further considered , That the life of a Christian is a perpetuall dependant life : he not only lives by faith in his first conversion , but ever after : hee depends upon God for protection and strength throughout his whole course . God doth establish us in Christ ; the ignorance of this makes men subject to backsliding For when we trust to grace received , and seek not for new supply , we are straight of Peters condition , Though all for sake thee , yet will not I , which occasioned his shamefull fall ; he had too much confidence in grace received . God is therefore faine to humble his children to teach them dependance . And usually , where any speciall grace is bestowed upon sinners , God joynes something therewith to put them in minde that they do not stand by their own strength . Peter makes a glorious confession , Thou art Christ the Sonne of the living God ; and Christ honoured him exceedingly , saying , Vpon this Rock will I build my Church ; but yet by and by , we see he cals him , Satan , get thee behind me ; to teach us that wee stand not by our owne power : when wee are strong it is of God , and when we are weake , it is of our selves . Iacob Wrest led with the Almighty , and was a prevailer , but he was fain to halt for it ; though he had the victory , and overcame at last , yet he was stricken with lamenesse all his dayes . God did this to mind him , that he had that strength whereby he prevailed out of himselfe . A Christian then should set upon nothing in his owne strength : Hannah saith comfortably , No man shall bee strong in his owne might , God is all our sufficiency : man naturally affects a kinde of divinity , and will set upon things in confidence of his owne abilities , without prayer and seeking of Gods help ; hee thinkes to compasse great matters , and bring things to a good issue by his owne wit and discretion . Oh delude not your selves , this cannot be . Acknowledge God in all thy wayes , and hee shall direct thy paths : seeke unto the Lord in every enterprize thou goest about ; acknowledge him in the beginning , progresse , and issue of all thy employments : what doe we but make our selves gods , when wee set upon businesse without invocation and dependance ? A Christian is wondrous weake , even vanity of himselfe ; but take him as he is built upon the Promises , and as he is in God , and then he is a kind of almighty person ; ●e can doe all things through Christ that strengthens him . A Christian is in sort omnipotent , whilst hee commits his wayes to God , and depends upon the Promise ; otherwise he is weaknesse it selfe , the most impotent creature in the World. Let God therefore have al the glory of our establi shing , and depend on him by prayer for the same . As all comes of his meere grace , so let all returne to his meere glory ; Not to us Lord , not to us , but to thy Name he given the praise ; it is the song of the Church militant on Earth , and it is the song of the Church triumphant in Heaven ; that all glory is to God in the whole carriage of our salvation . The Promises are in him ; hee only made the covenant , and he must performe it to us : without him we can doe nothing , labour therefore to be wise in his wisdome , strong in his strength , to be all in all in Christ Jesus . How shall wee know that a man hath establishing grace ? His assurance is firme , when his temptations are great , and his strength to resist , little , and yet notwithstanding he prevailes over them : Sathan is strong and subtill , now if we can stand against his snares , it is a cleere evidence of greater strength than is in our selves . In great afflictions , when Go● seemes an enemy , and clouds appeare betweene him and us , if then a mans faith can break through all , and in the midst of darknesse see God shining in Christ upon him , and resolve , Though thou kill me , yet I will trust in thee ; here is a strong establishing . In the times of martyrdome , there was fire and faggot , and the frownes of bloudy men ; but who were the persons suffering ? Even many Children , Old men , and Women , the weakest of creatures : notwithstanding the Spirit of God was so strong in these feeble ones , as their lives were not pretious to them ; but the torments and threatnings of their cruell Persecutors were cheerfully undergone by them , as Heb. 11. Here was Gods power in mans infirmity . If we have not something above nature , how is it possible wee should hold out in great trials ? Meanes to obtaine stablishing grace . By what meanes may a Christian obtaine this stablishing grace . First , labour for fundamentall graces : if the root be strengthened , the Tree will stand fast . Humiliation is a speciall radicall grace ; the foundation of Religion is very low ; abasement of spirit is in all the parts of holinesse : every grace hath a mixture of humility , because they are all dependances on God. Humility is an emptying grace , and acknowledgeth that in our selves there is nothing . If God withhold his influence , I am gone ; if he withdraw his grace , I shall be like another man , as Sampson was when his haire was cutoff . Selfe-emptinesse prepares for spirituall fulnesse : When I am weak ( saith blessed Paul ) then I am strong ; that is , when I feele and acknowledge my weaknesse , then my strength encreases ; otherwise a man is not strong when he is weake , but when he is sensible and groanes under the burthen of his infirmities , then is he inwardly strong . Another fundamentall grace , is dependance upon God ; for considering our owne insufficiency , and that faith is a grace that goes out of our selves , and layes hold of the righteousnes of another to justi fie us , nothing can be more necessary to quiet the soule : Beleeve and you shall be established : as the Promises are sure in themselves , so should we repose firme confidence in them . But how doth God establish us by faith ? By working sound knowledge in us ; This is life eternall to know thee , Iohn 17. When we know the truth of Gods word aright , we have a firme ground to depend on : for the more a man knowes God in Covenant , the more hee knowes Christ and the promises , the more he will trust and rely upon them . They that know thy name will trust in thee ; saith the Prophet . Therefore labour for certainty of knowledge , that thou maist have a certainty of faith : What is the reason our faith is weak ? Because wee are carelesse to increase in knowledge . The more wee know of God , the morewe shall trust in him . The more we know of a man that he is able and just of his word , the more safely we put confidence in him . So the more our security is in Gods promises , as his bonds encrease , so our trust will be strengthened . Thirdly , if thou wouldst have stablishing grace , beg it earnestly of God. Our strength in him is altogether by prayer , bind him therefore with his owne promise ; beseech him to do unto thee according to his good Word , he is the God of strength , desire of him the spirit of strength ; alledg to him thy own weaknesse and in ability without him , & that if he helps not , thou shalt soone be overcome : lay open thy wants in Gods presence , shew him how unable thou art of thy selfe , to withstand temptations , to beare crosses , to performe duties , to doe or suffer any thing aright , turne his gracious promises into prayers , desire God that hee would stablish thee by his grace , that he would prop and uphold thy soule in all extremities . What is the reason that Christians are so daunted and flie off in time of danger ? They have no faith in the promise . The righteous is as Mount Sinah that shall not be moved , hee builds on a foundation that can never be shaken , for the heart is never drawne to any sinfull vanity , or frighted with any terrour of trouble , till faith lets goe its hold , out of God , there is nothing for the soule safely to stay it selfe upon . No marvell to see men fall that rest on a broken Reed : Alas ! whatsoever is besides God , is but a creature , and can the creature be other than changeable ? The comfort that we have in God never fadeth , it is an abiding lasting comfort , such as contents the soule , and satisfies all the wants and desires of it , which things beneath can never accōplish . Wee see that the heavens continue , and the earth ( without any other foundation ) hangs in the midst of the world by the bare word of the Almighty , therefore well may the soule stay it selfe on that , when it hath nothing else in sight to rely upon . In this case Christians should look , 1. That their principles and foundations be good : And secondly , builded strongly upon them , for the soule is as that which it relies on ; if upon empty things , it selfe becomes poore and empty ; which the Devil knowing , strives to unloose our hearts from our Maker , and draw us to rely upon false objects . Hee sees full well , that whilest our soules cleave close to God , there is no prevailing against us by any malice , or subtilty of men or devils . The Saints in him , are bold , and undaunted in the midst of troubles and torments ; Indeed the sweetest cōmunion with God is , when we are beaten off from other helps ; Though misery upon misery encounters us below , yet there is still succour issuing from above to a beleeving soule ; If God hath it in heaven , faith will fetch it downe , and enjoy the sweetnesse of it here . That man can never doe amisse , that hath his dependancie upon the Almighty , there being no communion like that of a faithfull heart with the Lord. It is the office of faith to quiet our soules in all distresses , for it relies upon God for heaven it self , and all necessary provision , till we come thither ; strengthen faith therefore and you strengthen all ; what can daunt that soul , which in the sorest affliction hath the great God for his friend ? Such a spirit dares bid defiance to all the powers of darknes : Sathan may for a time exercise , but hee can never wholly depresse a gracious heart . True beleevers can triumph over that which others are slaves unto ; they can set upon spirituall conflicts , and endure fiery tryalls , which others tremble to think of ; they can put off themselves , and be content to be nothing , so their God may appeare the greater , and dare undertake or undergoe any thing for the glory of their Maker ; considering they are not their owne , but have given up themselves unto Christ , they count not their lives , or any thing that is theirs deare for him . Hee that stablisheth us with you , is God , who hath annointed us , &c. Messias signifies annointed ; our nature is enriched in Christ with all graces . Hee is annointed with the oyle of gladnesse above his fellowes , for us , that wee might have a spring of grace in our owne nature , that God and Christ being one , and we being in the Lord Jesus , might have all our annointing of the first annointed , for of his fulnesse we receive grace for grace . What are those graces which wee receive from Christs fulnesse ? First , the grace of favour and acceptance , for the same love that God beares to Christ , he beares to all his , though not in so high a degree . Secondly , the Grace of sanctification answerable to the grace of sanctification in him ; every renued work in us comes from Christ. Thirdly , the rich priviledges and prerogatives , that issue to persons sanctified ; wee have dignity for dignity , favour for favour , gracious qualifications for gracious qualifications in Christ. God annoints us all in his Sonne , As the oyntment that was powred upon Aaron , ran downe to the skirts of his garment ; so the weakest Christian is stablished with grace by Christ , grace runnes from the Head to poorest member , the hem of the garment ; every one that doth but touch Christ , drawes vertue and strength from him . Why is it called here an annointing ? Because as the Holy annointing , Exod. 30. was not to be applied to prophane uses , so neither are the graces of the spirit , God being the Author of them , to be slighted and undervalued by the Professors of them . What are the vertues of this oyntment ? First , it hath a cherishing power , it revives the drooping soule , and cheares a fainting spirit , when men are ready to sink under the burthen of their sins : this easeth them . 2. Annointing hath a strengthening power , it makes our limbs vigorous , so doth grace fortifie the soule , nothing more . Our life is a combating life wi●h Sathan , and temptations of all sorts , therefore wee need continuall annointing to make us nimble , and active in resisting our enemie ; Oyle hath a suppling quality , so the Spirit of God makes pliable the joynts of the soule , it supports us with hidden strength , and enables us to encounter great oppositions , & to be victorious through Christ over all . Grace is little in quantity , but it is mighty in operation , it carries the soule through difficulties , nothing can stand in the way of a gracious man , no not the Gates of Hell. The spirit of grace that is in a Christian , is stronger than he that is in the world , A graine of Mustard seed , the very least measure of true Holinesse , is stronger than the greatest measure of opposition . A Christians strength lies out of himselfe : he never overcomes by his owne power , hee can doe all things through Christ assisting him , otherwise hee is a most impotent creature , unable to doe or suffer any thing , ready to give over at the least trouble , and sink under every pressure of affliction . Againe , ointment doth exceedingly delight and refresh ourspirits ; as wee see the Box in the Gospel , when it was opened , the whole House smelt of it . So grace is a wondrous sweet thing . Before wee are anointed with the Spirit of Christ , with stablishing grace , what are we but a company of nasty abominable persons in the eyes of God ? All things are accursed to us , and we are accursed in what ever we doe . God cannot look on us but as loathsome creatures , as the Prophet saith , I would not so much as looke on thee , if it were not for Iehoshaphats sake . That which makes a man , sweet is grace ; this makes our nature that is noisome and offensive in the nostrils of the Almighty , in it selfe , to become pleasant and amiable . A wicked man is a vile man , an ulcerous deformed creature : grace is of a healing nature wheresoever it is : this cures our spiritual distempers , beautifying the inner man , and making the whole frame of a Christians carriage , sweet and delectable . First to God , who loves the sent of his own grace wheresoever he finds it . Secondly to Angels ; the conversion of sinners rejoyceth them , when our custody is committed to their charge , how are they delighted with the beauty of holinesse shining in us ? The graces of God in his Saints are a Feast to them : the very name of a godly and gratious man , is as a sweet ointment every where . Holy men when they are read of in Stories , what a savour doe they cast in the Church : so far as a Christian is a New Creature it makes him in love with himselfe , scorning to be so undervalued as to defile himselfe with base services : so farre as a man is gratious , he gives himselfe to honourable imployments ; being a vessell of grace he improves his abilities to glorious uses , esteeming things below too meane for him . Grace is a wondrous pleasant thing , offensive to none , but to wicked men , that have no savour of God or goodnesse , it sweetens the soule , makes it delectable for Christ & his holy Spirit to lodge in , as in a Garden of spices ▪ A gracious man that hath subdued his corruptions , is wondrous amiable both to himselfe , and to the Communion of Saints ; his heart is as fine silver , every thing is sweet that comes from him : grace is full of comfort to a mans own conscience , the sense of which enlargeth the soule to all holy services . Fourthly , an ointment hath another property , it consecrates persons to holy uses ? Anointed persons are raised above the ordinary ranke . The graces of Gods spirit elevate men above the condition of others with whom they live . Anointed persons are sacred persons , they are inviolable . Touch not mine anointed , and doe my Prophets no harme : we wrong the apple of Gods eye , we offer indignity to Christ himselfe , if we hurt these . Indeed nothing can hurt them , but God by his over ruling power turnes all for their good . Lastly , an ointment is a royall liquor , it will bee above all ; so the graces of Gods Spirit where they are , will be uppermost , they will guide and governe all . As if a man have excellent parts , grace will rule these , and make them serviceable to Christ , his truth and members . If we have weaknesse and corruption , grace will subdue it by little and little , and never leave conflicting till it hath got the victory . What are our souls without Gods anointing ? Dead stinking , offensive to God , to good men , and to our selves : we cannot see with peace the visage of our owne soules : who can reflect seriously into his heart and life without horror , that hath no grace ? A man that sees his conscience awakened without this anointing , what is he ? surely as the body without the soule : it is not all the excellencies of the soule laid upon a dead body , or all the goodly ornaments that bedeckt it , can keep it from stinking and being a loathsome object , because it wants the soule to quicken and enliven it to good imployments : of it selfe it is but a peece of earth : all the vigor and life that the body hath , is communicated from the soule , they are beholding to our soules for many things . Put the richest ornaments whatsoever upon the body , and not the Spirit of grace upon the soule ( to cherish and refresh the same that it may appeare lovely in Gods sight ) all is to no purpose . Likewise this anointing hath relation to the persons anointed , Kings , Priests , and Prophets . Christ is primarily anointed , and all our grace is derived from him ; hee teacheth us divine things by a Divine light . The poorest Christian in the world ( whose heart is right with God ) sees good things with such convincing love , that he imbraces them , and ill things with such a convincing hatred , that he abhors them . A man that lives without God in the world , may talke , but he cannot doe ; he may speak of death , but he dares not die , he trembles to thinke of the last tribunall , and of resigning his soule into the hands of his Maker : such an one may discourse of suffring , but when it comes to the point , his heart failes him : oh how he shrinkes when danger approacheth , what indirect courses will hee take to save his skin ? how hardly is corrupt selfe brought under ? how heavily doe men come off in this point , of doing and suffering for Christ , laying downe all at his feet , and resolving to be disposed of at his pleasure in every thing ? Men speak much of patience , and selfe-deniall , but they do not practise them , these vertues shine not forth in their conversation , which is the shame of Religion : only a true Christian hath the right knowledge of the doing of things , and is able to speak a word in due season , to reprove , to admonish , to comfort every member in the communion of Saints , hath some qualification for the good of the whole body . A faithfull man is likewise spiritually anointed a Priest , to stand before God Almighty , he poures out his soul for himself & for others , having Gods eare open at all times to his suits Every sincere Christi an is a favourite in heaven , he hath much credit there which hee improves for the welfare of the Church here below . And hee keepes himselfe as a Priest unspotted of the world : a true Christian is taught of God , and knowes the meaning of that Law of his which prohibiteth Priests so much as to touch defiled things ; therefore he studies innocency , he runs not after the course of the multitude , neither is carried away with the streames of the times : he will not converse familiarly with those that may staine him , ( but so farre as his calling leads him ) lest he should therby contaminate his spirit . A Christian Priest hath his heart alwayes to the Holy of Holies , that so he may offer up thankes and praise to God , and offer up himselfe a sacrifice to him ; his endeavour is to kill and slay those beasts ( those lusts ) that lurk in his heart , contrary to the Almighty . Lastly , he that is anointed by the Spirit , is a King , in regard of his great possessions , for all are ours , things present , and things to come , life and death , prosperity , and adversity , all help us to Heaven . Evill things are ours in advantage and successe , though in disposition they be not ours , but have a hostil disposition in thē . God over-powers the evil of things , and gives a Christian a living principle of grace , to suck sweet out of sowre , & draw good out of evill . What a King is this , that even the most terrible things are at his command and work for the best unto him ? He conquers and brings under his greatest enemies , and feares neither death or judgement , nor the vengeance to come , knowing God in Christ to bee his reconciled Father , he rests assured , all things else will be will be at peace with him . Others have Kingdomes out of themselves , but in thēselves they are slaves , Every lust leads them away Captive : A Christian is such a King , as hath a Kingdome within himselfe , hee hath peace , and joy , and rest from base allurements , and terrours of conscience , hee walks by rule , and therfore knowes how to governe all ? the glory of his Maker is the chiefe thing hee eyes , and to that hee referres every action . Who hath annointed us , and sealed us . Annointing and sealing goe together , the same God annoints us , doth also seale us . Both are to secure us of our happy condition . Now Christ is the first sealed , Iohn 6. Him hath God the Father sealed : God hath set Christ a part from others , hath distinguished him , and set a stamp upon him to be the Messiah , by the graces of the spirit , whereof he was richly beautified ; and by many miracles , whereby he shewed that he was the Sonne of God ; by his resurrection from the dead : by his calling of the Gen tiles , and many other things . Christ being sealed himselfe , he sealed all that he did for our Redemption with his bloud , and hath added for the strengthening of our faith , outward seales , the Sacraments to secure his love more firmly to us . But in this place another manner of sealing is to be understood . For here is not meant the sealing of Christ , but the sealing of us that have communion with him . The same spirit that seales the Redeemer , seales the redeemed . What is the manner of our sealing by the spirit ? Sealing we know hath divers uses . First of all , It doth imprint a likenesse of him that doth seale : when the Kings Image is stamped upon the wax , every thing in the wax answers to that in the seale , face to face , eye to eye , body to body . So wee are said to be sealed , when we carrie in our soules , the Image of the Lord Jesus , for the spirit sets the stamp of Christ upon every true Convert , there is the likenesse of Christ in all things to be found in him : As the Child answers the Father , foot for foot , finger for finger in proportion , but not in quantity . So it is in the sealing of a beleever , there is a likenesse in the soule that is sealed by the spirit to the Lord Jesus , there is understanding of the same heavenly supernaturall truthes ; there is a judging of things as Christ judgeth , a loving of that which he loves , and a hating of that which hee hates , a rejoycing to doe that which he delights in , and a griefe to commit any thing that displeaseth his Majestie ; every affection of the soul is carried that way , that the affections of our blessed Saviour are carried in proportion , every thing in the soule is answerable to him in its degree . There is no grace in Christ , but there is the like in every Christian in some measure : The obedience of Christ to his Father , even to the death , is to be found in every true Christian . The humility whereby Christ abased himselfe , it is in every renued heart . Christ works in the soule that receives him , a conformity to himselfe . The soule that beleeve ; that Christ hath loved him ; and done such great things for him , is ambitious to expresse Christ in all his wayes . Being once in Christ , we shall delight to be transformed more and more into him . To beare the Image of the second Adam upon our breasts , to make it appeare that Jesus Christ lives in us , and that wee live not to our selves , but to him that died for us , to be meeke and heavenly minded as hee was , talking and discoursing of spirituall things , going about doing good every where , active for God , fruitfull in holinesse , doing & receiving all the good we are able , drawing others from this world to meditate of a better estate , labouring for the advancement of Gods Kingdome , and approving our selves to him ; this is one use of sealing , to imprint a likenesse . A second use of a Seale is distinction ; Sealing is a stamp upon one thing among many , it distinguisheth christians from others , as we shall see after . Againe , it serves for appropriation ; men seale those things that are their owne ; Merchants we see set their stamp on those Wares which they have , or meane to have a right unto : It pleaseth God thus to condiscend unto us , by applying himselfe to humane contracts . Hee appropriates his own , to shew that hee hath chosen and singled them out , for himselfe to delight in . Sealing further serves to make things authenticall , to give authority and excellencie : The Seale of the Prince , is the authority of the Prince : This gives validity to things answerable to the dignity and esteeme of him that seales . These are the foure principall uses of sealing . And God by his spirit doth al theseto his . 1. He stamps his own Image upon us , he distinguisheth us from others , even from the great refuse of the world . God by his spirit appropriates us to himselfe , hee makes us to be his , and shewes that we are his , hee likewise authorizethus , and puts an excellencie upon us , to secure us against all temptations ; when wee have Gods seale on us , we stand firme in the greatest triall : who shall seperate us from the love of God ? wee dare defie all objections of Sathan , and accusations of conscience whatsoever . A man that hath Gods seale , stands impregnable in the most tempestuous season . For it is given for our assu rance , and not for Gods , the Lord knowes who are his , hee seales not because he is ignorant , but for our comfort and establishment . Whether is the spirit it selfe this seale , or the work of the spirit , and the graces thereof wrought in us ? I answer , the Spirit of God where it is , is a sufficient seale that God hath set us out for himselfe , for whosoever hath the Spirit of Christ , the same is his . He is the Author of our sealing , so that except you take the Spirit for that which is wrought by the Spirit , you have not the comprehension of sealing , for , that which the Spirit worketh , is the seale ; the spirit goes alwayes with his owne mark and impression ; Other seales when they are removed from the stamp , the stamp remaines still ; but the Spirit of God dwells , and keepes a perpetuall residence in the heart of a Christian , guiding him , moving him , enlightning him , governing him , comforting him , doing all offices of a seale in his heart , till hee hath brought him to heaven . The Holy Ghost never leaves us , it is the sweetest inhabitant that ever lodging was given to ; he doth all the saving good that is done to the soule , and is perpetually with his own work in joy and comfort ; though he seeme sometimes to be in a corner of the heart , and is not easily discerned , yet he alwayes dwels in his sealed ones . What is that stamp , that the Spirit seales us withall ? The Spirit works in this order for the most part ; First of all , the Spirit doth together with the Word ( which is the instrument , and the Chariot wherein it is carried ) convince us of the ill that is in us , and the misery attending on us for the same . It convinceth us of sinne , and the fearefull estate we are in by that , and abaseth us thereupon , therefore it is called the Spirit of bondage , because it makes a man tremble and quake , till he see his peace made up in Christ. When hee hath done this , then he convinceth us of righteousnesse , by a sweet light discovering the excellencies of the Lord Jesus , and the remedy in him provided for sinners . God opens the eye of the soul , to see the all-sufficiency of his Sons sanct●fication , and inclines the heart to cast it selfe by faith upon him . When we are throughly convinced of the ill that is in us , and of the good that is in Christ , and are moved by the Holy Ghost , to go out of our selves and imbrace reconciliation in the Lord Jesus , then a superadded worke is vouchsafed unto us ; for the Spirit daily perfecteth his owne work ; he addes therefore after all , his Seale , to confirme us ; which Seale is not faith : for the Apostle saith , After you beleeved , you were sealed , where we see the work of faith and sealing distinguished : first the soul is set in a good estate , and then followes assurance and stablishment . But what needs confirmation when we beleeve ? Is not faith confirmation enough ? when a man may know by a private reflect act of the soule , that he is in the state of grace ? This act of ours in beleeving is oft terribly shaken ; and God is wondrous desirous that we should bee secure of his love ; hee knowes hee can have no glory , nor we any solid peace else : therfore when we by faith have sealed to his truth , he sees that wee need further sealing that our faith be currant and good ; for all is little enough in the time of temptation , the single witnesse of our soul is not strong enough in great assaults . For sometimes the Spirit is so tossed and disquieted with temptations , that we cannot reflect aright on our selves , nor discerne what is in our own brests without much adoe ; therefore God first workes faith to apply the promise , Whosoever beleeves in Christ shall be saved . I beleeve in Christ , therefore I shall be saved , and then sealeth this beleefe with an addition of his holy Spirit ; for this sealing is a work upon beleeving , an honouring of faith with a superadded confirmation . How shall wee know that there is such a spirituall sealing in us ? I answer , when we truly beleeve , the Spirit of adoption , reveales unto us that we are the sonnes of God , by a secret whispering , and intimation to the soule , ( which the beleeving heart feeles better than I am able to expresse ) saying , be of good comfort , thy sins are forgiven ; there is a sweet kisse , vouchsafed to the soule : the Lord refresheth it with the light of his countenance , and assures it , that all enmity is now slaine : I am thy salvation , thou art for ever mine , and I am thine ; because thou beleevest , behold thou art honoured to be my child . Againe the Spirit of adoption quickens and fils the soule with heavenly ejaculations to God , it stirs up servent supplications to cry Abba Father . The soule when it truly beleeves , hath a bold and familiar speech to God. There are two things in the prayer of a Christian that are incompetible with a carnall man : there is first an inward confidence , and secondly , an carnestnesse in the soule , whereby he goes to God as a Child to his loving Father , not considering his owne worthinesse or meanes , but the constant love that is bore to him . This spirituall speech of God to the soule , and of the soule to God , is an evident demonstration of our truth in grace , because we can do that which no Hypocrite in the world can attaine to . Thirdly , this sealing of the Spirit after wee beleeve , is knowne by the worke of Sanctification which it effecteth in us ; the holy Spirit seales our spirits , by stamping the likenesse of Christ upon us ; so as when a man finds in his soule , some lineaments of the heavenly Image , he may know therby , that hee is translated from death to life ; when he finds his heart subdued to humility and obedience , to such a holy and gratious frame as Christs was ; he may cleerely discerne that he hath something more than the Old man in him : when a man can say , naturally I am proud , but now I can abase my selfe ; naturally , I am full of malice , now I can love , and pray heartily for my enemies ; naturally I am lumpish & dead-hearted , now I can joy in the Holy Ghost ; naturally , I am apt to distrust the Lord , and be discontented with my condition , now I can rest securely upon his Promise and Providence : sin hath been my delight , now it is my sorrow and heart-breaking , I finde somewhat contrary to corruption in me . I carry the Image of the second Adam about me now : I say , whosoever hath this blessed change , may rest assured of his right to happinesse . Know you not that Christ is in you , except you be reprobates , saith the Apostle . A Christian that upon a through search finds something of Christ alwayes in his soule , can never want a sweet evidence that he is sealed to the day of redemption . The fourth way is by the joy of the Spirit , which is the beginning of Heaven as it were , and a possessing of glory before our time ; there are few of Gods children , but in the cours of their pilgrimage , first or last , have this divine impression wrought in them , enlarging and ravishing their soules to joy in the Almighty . Yet this is especially seene after conflict , when the soule hath combated with some strong corruption or temptation , To him that overcomes wll I give of the hidden Mannah , saith Christ , and a white stone which none can reade but he that hath it , that is , hee shall have assurance that he is in the state of grace , and the sweet savour of goodnesse it selfe shall be his portion ; usually God gives comfort after wee have conflicted with some sinfull disposition and have got the victory , as we see in Iob , after God had exercised that Champion a long time , at the last hee discovered himself in a glorious manner to him . In the midst of afflictions , when a Christian is under great crosses , and God sees hee must bee supported with spirituall strength , or else he sinks , then he puts in with supply from above : when the creature cannot help us , the Creator of all things will. Thus Paul in the midst of the Dungeon being sealed with the Spirit , sang at midnight when he was in the Stocks : and so David in the midst of persecution : Daniel in a Lions Den : the three Children in the fiery furnace , &c. God doth as Parents , smile on their little ones when they are sick and dejected : hee reserves his choisest comforts for the greatest exigents : when God hath a great worke for his children to doe , or some sharpe suffering for them to undergoe , as an incouragement before-hand , hee oft enlargeth their spirits that they may be able to go through all . As our Saviour Christ had Iames and Iohn with him upon the Mountaine , to strengthen thē against his ensuing suffering . Let us then examine our selves by that which hath beene delivered : hath God spoken to thy soule and said , I am thy salvation , thy sinnes are remitted , and thy person received into my favour : doth God stirre up thy spirit to call upon him , ( especially in extremity ) and to go with boldnesse and earrestnesse to his Throne ? Surely this is an evidence of the seale of the Spirit , for who ever wants this , cannot look God in the face , when distresse is upon him : Saul in this case goes to the Witch , and Achitophel to desperate conclusions : Iudas in extremity , we see what becomes of him ? So every one that hath not this sealing of the Spirit , ( to whom God speakes not peace by shedding abroad the love of Christ in his heart ) must needs sinck as Lead in the bottome of the Sea , which hath no consistence , till it come to the Center , to Hell. Did you ever feele the joy of the Spirit in holy duties , after inward striving against your lusts , and getting ground of them ; this is a certaine signe that God hath sealed you . But you will say , How can that be a seale ? A seale continues with the thing , but the joy of the Spirit comes after the work of the Spirit , and abides not with us ? I answer , though wee have not alwayes the joy of the Spirit , yet we have the Spirit of joy , which though it be not knowne by joy , yet may be discerned by its operation and working . A Christian may have a gracious work of the Spirit in him , and yet want the delight and joy of the Spirit ; therefore when that failes , look to thy sanctification , and see what resemblance of Christ is formed in thee . See 〈◊〉 〈◊〉 heart be humble and broken , if thou have a heavenly disposition like to thy Saviour ; when the joy of the Spirit ceaseth , goe to the work of the Spirit , and from the work of the Spirit , to the voyce of the Spirit ; Canst thou cry to God with strong supplications ? or if thou canst not pray with distinct words , canst thou mourne and groane ? The Spirit helps our infirmities , when wee know not what to ask . This sighing & groaning is the voyce of Gods Spirit , which hee will regard wheresoever he finds it . This made Iob in his distresse , to swim above water . If one be in the midst of extremity , and can seriously seek to God , it is an undoubted signe that such a one is sealed , especially when the corruption of his soule joynes with Sathans temptations the more to afflict him ; for a sinner in the midst of stormes & clouds of darknesse , then to cast anchor , and quiet his soule in Christ , argues great faith : So when a temptation closes with our corruption , and affliction yeelds ground to further the temptation , then to pray and rely securely upon God , is a gracious signe ; for Sathan useth the afflictions we are in , as temptations to shake our faith ; as thus , Canst thou be a child of God , and be so exercised ? so vilified , so persecuted ? Didst thou belong to Christ , would ever these crosses , & losses , and miseries have befallen thee ? deceive not thy selfe : Thus affliction is a weapon to temptation , for Sathan to help his fiery darts with , he having such a dangerous party in us ( as our own corruption ) doth us the more harme continually . How shall a man know whether God hath a part in him ? I answer . If he can run against the streame ; if he find his soule resisting Sathans temptations , & raising him above afflictions , standing out , and combating with corruptions to the uttermost ; whē he can check his carnal heart that drawes him downwards , saying : Why art thou cast downe , O my soule , and why art thou disquieted within me : it is a good signe . David found inward corruptions , and outward afflictions joyning with Sathans temptations , to depresse his spirit , hereupon he chides his owne soule . Why is it thus with thee , why art thou dejected in this manner ? and then he layes a charge upon it , Trust in God. Whatsoever hardship wee meet with in the world , yet there is hope in God still ; though we can find little comfort below , yet there are rivers of consolation above ; it argues a gracious heart to quiet ones selfe in God in the worst times . I beseech you let us labour to have our soules sealed with the Spirit of God , to have further and clearer evidence of our estate in grace ; it is a blessed thing to have Christ live in us , the enemies of our salvation are exceeding many , and how soone death or judgement may ceaze us , wee know not , God will set none at his right hand , but his Sheep , those that have his owne Image on them ; his best Sheep have no outward mark , but an inward ; the world sees not their beautie , The Kings daughter is all glorious within . How comfortably will the soule commend it self to Christ , when it finds it selfe stamped with the Spirit of Christ ? when he can chearefully say , Lord Jesus receive my soule ; thou that hast redeemed me by thy bloud , and sealed me by thy Spirit , acknowledge thine owne likenesse in me , though it be not as it should be , yet there is somwhat of thine in me . Beloved , wee must not give false evidence of our selves , as wee must not against others ; what a comfort hath a sealed soul in the houre of death , and in all extremities ? what a difference is there betweene such a soule , and others in the time of affliction , as in the time of pestilence , warre , and persecution for Christ ? The soul that is sealed knowes that hee is marked out for happinesse in the world to come . Whatsoever befalls him in this life , hee knowes that God in all confusion of times knows his own Seale ▪ and that his destroying Angell shal spare and passe over those that are marked , Ezech. 9. And though our bodies escape not , yet our soules shall . Iosias wee see was taken away from the evill to come , and Lot was delivered from the judgement of the Sodomites . If wee partake not of the sinnes of the wicked , wee shall never partake of their plagues ; God hath a speciall care of his little ones in this life , and if hee take them away , yet their death is pretious in his sight ; hee will not part with them but upon speciall consideration : he sees if they live it will be worse for them , their pretious soules are in continuall danger ; hee sees it is best for them to be gathered to God , and the soules of perfect ones in heaven , therefore hee provides a shelter to free them from all stormes on earth . And as hee hath an eye over them in regard of outward miseries ; so in respect of spirituall corruption and infection ; as Revel . 7. Gods holy ones were sealed , so many of such a Tribe , and so many of such a Tribe , to signifie , that God hath alwayes some that hee will keepe and preserve from the leaprous contagion of sinne , and Antichrist ; even in evill times God hath his little flock still . In the obscure ages of the Church , 900 yeares after Christ , when there was little learning and goodnesse in the world , and Egyptian darknes had over-spred the earth . God had alwayes sealed ones , marked out for himselfe , whom he preserved from the danger of dark times ; why then should wee be afraid of evill tidings ? Let any affliction or death it selfe come , Christ will know his own stamp in us , he hath a book of remembrance , for those that are his , and when hee gathers his jewells , they will bee highly set by . God in common calamities suffers his luggage , ( wicked men ) to goe to wrack , but he will secure his jewels , his darlings , what ever come of it ; labour therefore to bee a sealed person . But you will say , what shall I account of my self , if there bee but a little signe of grace in me ? Be not discouraged , you know in wax , though the stamp be almost out , yet it is currant in Law notwithstanding . Put the case the stamp of the Prince be an old Coyne , is it not currant though it bee crackt ? Suppose the mark of the Spirit , should bee dim and blurred , scarce discernable in us , ( this ought to bee our shame and griefe ) yet some evidences of grace are still remaining ; there are some sighes and groanes against corruption , which may continually support us : if we mourne in our spirits , and doe not joyne with our lusts , nor allow our selves in them , this is a divine impression , though it bee ( as it were ) almost worne out : the more comfort wee desire , the fresher she should keepe this seale of comfort . And labour to grow in faith and obedience , that we may reade our evidence cleerely , that it be not over-growne with the dust of the world , so as we cannot see it . Sometimes Gods children have the graces of the Spirit in them , yet they yeeld so much to feares and doubtings , that they can read nothing but their corruption . When we bid them puruse their evidences , they can see nothing but worldlinesse , nothing but pride and envie , because they grieve the holy Spirit by their negligence and distrust . Though there be a stamp in them , yet God holds the soule from it , and gives men up to mistake their estates , for not stirring up the graces of his Spirit in them . Honour God by beleeving , and he will honour thee by stamping his Spirit more cleerely on thee , what a comfort is it to have the evidence of a gratious soule at all times . When a man carries about him the marke of the Spirit , what in the world can discourage such a soule ? On the contrary , if a man have not something above nature in him , when death & judgement comes , how miserable is his condition ? If a man be a King or an Emperour of the World , and have not an interest in Christs righteousnesse , ere long he shall be stripped of all , and adjudged to eternall torments . Oh the excellency of mans soule , a Jewell more to be prized then a Princes Diadem . It is the solly of the times to set up curious Pictures , but what a poore delight is this in comparison of the ambition of a true Christian , to see the Image of Christ stamped in his soule , to finde the joy of the Spirit , and God speaking peace to his inner man. The transforming of our selves into the image of Christ , is the best Picture in the world ; therefore we should labour for the new creature , that as we grow downeward one way , we may grow up towards Heaven another ; that as the life of nature decayes , so the spirituall life may bee more active and working . It should be our daily study while we live in this world to attain that holinesse , without which no man shall ever see God. There is besides the common broad Seale of God , his privie Seal . What is the reason that many proud hearted persons are damned ? the truth is , they are all for externall contentments , and despise the ordinances of GOD : for though they stand upon their admission into the Church , upon the common seales and prerogatives ( which in themselves are excellent ) yet relying on these things overmuch betrayes many soules to the Devill in the time of distresse . It is an other manner of seale than the outward seale in the Sacrament , that must settle peace in the conscience . When once the beginnings of faith are wrought in us , then wee may with comfort thinke upon our receiving of the Communion , but the speciall thing to be eyed , is the hidden seale . If the externall meanes work no inward sanctificatiō in our hearts , we shall be the worse rather than the better for them : yet we must not be so prophane as to think slightly of Gods Ordinances , they are of great consequence . For when Satan shakes the confidence of a Christian , and saith , Thou art an Hypocrite , God doth not love thee ; these help us to hold out : why saith the soule , I can speak by experience that I have found the contrary ; the Lord hath removed my feares , he hath pardoned my sinne and accepted my person , he hath given me many Pretious Promises to support my spirit . Here is the excellency of the Sacrament , it comes more home to me , it seales the generall Promises of God particularly to my selfe : for finding the inward worke of the Spirit in my heart , and God having strengthned my faith by the outward seale , I can defie Satan with all his accusations , and look death in the face with comfort . We should labour therefore to observe Gods sealing dayes , when he uses to manifest himselfe to his people ; which though it may be every day ( if wee be spiritually exercised ) yet it is in the Lords day more especially , for then his ordinance and his Spirit go together . Now there is a sealing of persons , and of truths , besides the sealing of our estates , that we are the children of God ; there is a sealing of every particular truth to a Christian. For where there is grace to beleeve the truth , God seales those truths firmely to that soule by the comforts of his Spirit . For example , this is a truth , Whosoever beleeves in Christ , shall not perish but have everlasting life . Now the same Spirit that stirs up the soule to beleeve this , seales it fast upon the conscience even to death ; there is no promise , but upon our beleeving the same , it is sealed by God upon us : for those truths only abide firme in the soule which the Holy Ghost sets on . What is the reason that many forget their consolations , the reason is they heare much but the Spirit settles nothing on their hearts . What is the reason that lettered men many times stand out in their profession to blood , whereas those that are more able and learned , yeeld to any thing . The reason is , the knowledge of the one is set fast upon the soule ; the Spirit brings his seale and this mans knowledge close together : whereas the learning and abilities of the other , is only a discoursive thing swimming in the braine without any sollid foundation ; their knowledge of truths is not spiritual : they see not heavenly things by heavenly , but by a naturall light . Those that would not apostatize , must have a knowledge sutable to the things they know ; they must see spirituall things by the Spirit of GOD. Therefore when we come to heare the Word , wee should not come with strong conceits of our owne , to bring all to our wits , but with reverent dispositions and dependance upon God , that he would teach us together with his Ministers , and close with his Ordinances so as to fasten truths upon our soules , else shall wee never hold out : for that which must stablish and quiet the soule , must bee greater than the soule . In time of tentations when the terrours of the Almighty encompasse us , when God layes open our conscience , and writes bitter things against us , those truths that most satisfie the soule at such a time , must be above the naturall capacity of the soule , therefore saith the Apostle , It is God that establishes , and God by his Spirit that seales us up unto the day of redemption , because divine truths of themselves in the bare letter , cannot stirre up the heart ; it is only the blessed Spirit , which is above our spirits , that must quiet the conscience in all perplexities ; the Lord can soone still the soule when he settles spirituall truths upon it : therefore go to him in thy distresse and trouble of minde ; send up ejaculations to God , that hee would seale the comfort revealed in his word to thy soule , that as it is true in it selfe , so it may be true to thee likewise . This is a necessary observation for us all . Oh we desire in the houre of death to finde some comforts , that bee standing comforts , that may uphold us against Hell and judgement . Know that nothing will do this but spirituall truths spiritually knowne , but holy truths set on by the Holy Ghost upon the soule . Oft therfore enter into thine heart and examine upon what grounds and motives thou beleevest ; Consider well what it is thou beleevest , and upon what evidences , and withwhat light , otherwise expect not to find sollid peace . What course may a Christian generally take when hee wants comfort and inward refreshing . There are in 1 Iohn 5. three witnesses in heaven , & three in earth , to secure us of our estate in grace : The three witnesses in heaven are , the Father , the Word , and the Holy Ghost : And the three witnesses in earth are , the Spirit , the Water , and Bloud : and these three on earth , and those three in heaven agree in one . Now by the Spirit here is meant the feelings and sweet motions thereof , the water may well be the Laver of Sanctification , & by bloud is understood the sufferings of Christ for our justification . When therefore wee find that extraordinarie seale I spake of before ( the joyes of the Spirit of God ) that it is not in us . What shall we doe ? shall wee despaire then ? No , then goe to the water ; when the witnesse of the Spirit is silent , goe to the work of the Spirit , see what gracious dispositions are found in thee . I , but what shall we do if the waters be troubled in the soule , as some times there is such a confusion , that we cannot see the Image of God upon it in sanctification . Then goe to the bloud , there is alwayes comfort ; goe to the fountaine set open for Iudah and Ierusalem to wash in , that is never dry . If we find much sinne upon our consciences , and no peace in our hearts ; apply the bloud of sprinkling , that will give rest . When thou findest nothing but corruption and filthinesse in thy soule , when thou seest neither joy nor sanctification of Spirit , goe to the Lord Jesus , and hee will purge thee from all guilt , and wash thee with clean water . But to goe on . Who hath sealed us , and given us the earnest of his Spirit in our hearts . This is the third word , borrowed from humane Contracts , to set forth Gods gracious work in the soule : Annointing wee had before & sealing ; now here is earnest . The variety of expression shewes , there is a great remainder of unbeliefe in the soule of man , which causeth the blessed Spirit to use so many words to manifest Gods mind , and assure the soule of salvation , stablishing , annointing , sealing , and earnest . And indeed so it is , howsoever we in the time of prosperity ( when all things goe well with us ) are apt to presume our estate is good , yet in the houre of death when conscience is awaked , we are prone to nothing so much as to call all in question , and beleeve the lies and doubts and feares of our owne deceitfull hearts , more than the undoubted truth and promise of God. Therefore the Lord takes all courses to establish us , he gives us rich and pretious promises , hee gives us the holy Spirit to confirme us in those promises , he seales us with that Spirit , and gives us a comfortable earnest thereof , and all to settle these wretched & unbeleeving hearts of ours . So desirous is God that wee should be well conceited of him , that hee loves us better than wee love our selves ; Hee prizeth our love so much , that he labours by all meanes to secure us of our eternall welfare ; as knowing , that except we apprehend his love to us , wee can never love him againe , nor delight in him as we ought to doe . Now the Spirit is an earnest of our inheritance in heaven , wee are sonnes here indeed ; but wee are not heires invested into the blessed estate we have title to ; God doth notkeep all our happinesse till another world , but gives us somewhat to comfort us in our absence from our husband ; hee gives us the Holy Ghost in our hearts , as a pledge of that glorious condition , which wee shall one day have eternally with him ; this is the meaning of the words . But to shew you more particularly , In what regard the Spirit is called an earnest . First of all , you know an earnest is used , for security of a Contract . So the holy Spirit doth secure us of the blessed estate , we shall have in heaven for ever . Secondly , an earnest is part of the bargaine , a part of the whole which is secured , though it be a very little part , yet it is a part ; So it is with the Spirit of God , in its gracious work upon our hearts , the joy of the Spirit is a part of that full joy and happinesse , which shall bee revealed hereafter to us . Thirdly , an earnest is little in comparison of the whole ; So the Spirit in the work and graces therof , is little in regard of that fulnesse which wee shall have in heaven ; But though an earnest be smal in it selfe , yet it is great in security ; A shilling secures a bargaine of a thousand pound we see ; Wee value an earnest not for its owne worth , so much as ( for that which it is a pledge of ) for the excellent bargaine and rich possession which it doth interest us unto : So the Spirit of God with its blessed effects in the soule , the joy and peace of the Spirit , chearing and reviving perplexed sinners ; this earnest , I say , though it be little in it selfe , yet it is great to us in respect of the assurance that we have by it . Againe , it hath the terme of an earnest , because an arnest is given rather for the security of the party that receives it , than in regard of him that gives it ; So God gives us the earnest of his Spirit , grace and comfort in this life , not so much for God , for hee meanes to give us heaven and happinesse , when wee are dissolved : As he hath passed his promise , so hee will undoubtedly performe the same ; Hee is Lord and Master of his word , Hee is Jehovah that gives a being to his word , as well as to every other thing : But notwithstanding having to doe with mistrustfull , unbeleeving men , hee is pleased to condiscend to our weaknesse , hee stoops to the lowest capacity , and frames his speech to the understanding of the simplest soule ; for which purpose this terme of earnest is here borrowed . In these respects the Spirit of God together with the graces of it , and the comforts it brings ( for they are not divided ) is called an earnest . And thus having cleared the point , we will observe this doctrine for our further instruction . That a Christian ought to be , and may be assured of his interest in God , because ( as I said before ) an earnest is given not so much for Gods sake , as for our sakes ; this then must needs follow from hence , Either none have this earnest , or else those that have it , may be assured of their comfortable condition . Otherwise God is fickle , and playes fast and loose with his children , which is blasphemy to affirme . Besides , if none have this earnest , then the Apostle speaks false , when he saith , God hath stablished us , and given us the earnest of his Spirit , which is horrible impiety once to conceive . If this be so , then either such as have this seale and earnest of the Spirit , may be assured of their estate in grace or not ; And if not , where is the fault ? Will not God really and truly vouchsafe unto his people this earnest of the Spirit in their hearts ? Vndoubtedly he will , he is desirous that wee should be perswaded of his love in all things , and therefore we may and ought to bee assured of his favour towards us : S. Iohns whole Epistle containes little else , but sundry markes & evidences how we may know that wee are the children of God : wherefore was Christ himselfe sealed of the Father to the Office of Mediatour ? wherefore did he die and rise againe ? and wherefore doth hee still make intercession for us in Heaven ? that wee should doubt of Gods love ? ( when as he hath given us that which is greater than salvation , yea greater than al the world , even his owne Sonne . ) no certainly ; can we desire a more ample testimony of his favour , than he hath already bestowed upon us ? Is it not the errand of all Gods mercies to bring us neerer to him selfe ? that we should not doubt of his love , but rest securely upon him : why then doe we distrust the Almighty , who is truth it selfe , and never failed any ? Yet we must know that Christians have not at all times alike assurance of their interest , for there is an infancy of grace , where in we are ignorant of our own condition . And there is a time of desertion , when as God to make us looke better to our footing , leaves us a little , as if he would forsake us quite , when indeed hee onely withdrawes his assistance for a while to make us cleave the closer to him . There be also certain seasons , wherin though we are assured of Gods favor , yet we have no feeling or apprehension of the same which differeth in Christians much , according as they are more or lesse sensible of their estates . Some againe use not that care and diligence in the use of meanes which God requires , whereupon they are justly deprived of that inward peace and comfort which others enjoy . There is a difference likewise in growth and continuance in Christianity , some are strong Christians , and some weak , answerable whereunto is the difference of assurance of Gods love usually in the hearts of his people . Nay , it s possible that for a long time , the Lords Iewels ( his redeemed ones ) may want this blessed comfort . For wee must conceive there is a double act of faith . First , an act , whereby a poore distressed sinner casts himselfe upon God as reconciled to him in Christ. Secondly , there is a reflect act , whereby knowing that wee rely upon the truth and promise of the Almighty , we have assurance of his favour . Now a man may performe the one act , and not the other : many of the Saints sometimes can hardly say that they have any assurance , but yet notwithstanding , they will daily cast themselves upon the rich mercy and free grace of God in Jesus Christ. Besides , there are many things which may hinder this act of assurance , because ( together with beleeving ) God may present such things to my minde as may so damp and disquiet my soule , that I cannot have any definitive thoughts , about that which God would especially have mee to thinke upon . As when God will humble a man , he takes not away the Spirit of faith wholly from him , but sets before such a sinfull creature , his anger and sore displeasure , together with the hellish torments and paines of the damned , as due to his soule ; which makes him for the present to be in an estate little differing from the Reprobate : so that he is far from saying , he hath any assurance at that time : yet notwithstanding he doth not leave off nor renounce his confidence , but casts himselfe upon Gods mercy still ; Though the Lord kill him , yet will he trust in him , although he sees nothing but terror & wrath before him . This God doth to tame our presumption , and prepare us for the enjoyment of his future glory . If we feele not sense of assurance , it is good to blesse God for what we have . Wee cannot denie but God offers himselfe in mercy to us , and that hee intends our good thereby : for so we ought to construe his mercifull dealing towards us , and not have him in jealousie without ground . Had wee but willing hearts to praise God , for that which we cannot but acknowledge comes from him , he will bee ready in his time to shew himself more cleerely to us . We taste of his goodnesse many wayes , & it is accompanied with much patience : and these in their natures should leade us , not only to repentance , but to neerer dependance on him : we ought to follow that which God leads us unto , though he hath not yet acquainted us with his secrets . These things we must observe , that we give not a false evidence against our selves , though wee have not such assurance as wee have had , yet alwayes there is some ground in us whereupon we may bee comforted , that wee are Gods children , could we but search into it . Let us not then be negligent in labouring for the same , and in the Lords good time we shall certainly obtaine it : it is the prophanenesse of the world that they improve not those helpes which God hath afforded for this purpose . Nay they had rather stagger and take contentment in their own wayes , saying ; If God will love mee in a loose licentious course , so it is , but I will not give diligence to make my calling and election sure : I will never barre my selfe of such profits and delights , nor forsake all , chiefly to minde spirituall things . Whereas wee ought constantly to endeavour for assurance of grace , that God may have honour from us , and we the more comfort from him againe ; that we may live in the world above the world , and passe cheerefully through the manifold troubles and temptations which hefail us in our pilgrimage . A man in his pure natu rals will swell against this doctrine , because he feeles no such thing , and thinks what is above his measure , is hypocrisie . He makes himselfe the rule of other Christians to walke by , and therefore values and esteemes others by his uncertaine condition : but the heart of a Christian hath a light in it , the Spirit of God in his soule makes him discerne what estate he is in . In a naturall man all is dark , hee sees nothing because his heart is in a Dungeon , his eye being dark , the whole man must needs be in blindnesse . All is alike to him , he sees no difference betweene flesh and spirit , and therefore holds on in a doubting hope ; in a confused disposition and temper of soule to his dying-day . But a Christian that labours to walk in the comforts of the holy Ghost , cannot rest in such an unsetled estate ; he dares not venture his eternall welfare upon such infirme grounds : What ? to depart this life , and be tossed in uncertainty , whether a man goes to Heaven or to Hell ! What a miserable perplexity must such a soule needs be in ? Therefore he is still working out his salvation , and storing up of grace against the evill day . And well may this condition challenge all our diligence in labouring for it : because it is neither attained nor maintained without the strength and prime of our care , for the sense of Gods favour will not bee kept , without keeping him in our best affections , above all things else in the world besides ; without keeping of our hearts constantly close and neere to him , which can never bee done without keeping a most narrow watch over our loose spirits , which are ever ready to stray from him , and fall to the creature . It cannot be kept without exact walking , and serious selfe-deniall . But what of that ? Can wee spend our labours to better purpose ? One sweet beame of Gods countenance will requite all abundantly . A Christian indeed undergoes more trouble and paines ( especially with his own heart ) than others do , but what is that to his gaines ? One day spent in communion with God , is sweeter than a thousand without it . What comforts so great as those that are fetched from the Fountaine ? Oh woe to him that savours not these heavenly , but lingers after carnall comforts . It cannot but grieve the holy Spirit , when the consolations of the Almighty are either forgotten , or seem nothing to us . But why doth the Spirit thus establish and seale us , and conveigh grace to our soules ? why doth that doe all ? Because since the fall we have no principles of supernaturall good in us ; and there must be a principle above nature to work grace in our barren hearts . Againe there is still remaining in us an utter aversnesse to that which is spiritually good in the best , therefore there must bee somewhat to over-power their corrupt disposition . But why the Spirit rather than the Father or the Sonne ? Hee comes from both , and therefore is fit to witnesse the love of both ; the Holy Ghost is in the breast of the Father and the Sonne , hee knowes their secret affection towards us . A mans spirit is acquainted with his in most thoughts : the blessed Spirit is privie to the hidden love of God , and of Jesus Christ to us poore creatures , which we are strangers unto , therefore none so fit to cheere and revive us . Indeed the love originally is from the Father , but in regard of application of what is wrought by the Sonne , all proceeds from the Holy Ghost ; he receives grace from Christ for us . It must needs be so , because no lesse than the Spirit of God can quiet our perplexed spirits in time of tentation . For when the conscience of a guilty person is affrighted , what man can allay its feares ? That which must settle a troubled spirit , must be a spirit above our owne . It being no easie thing to bring the soule and God together after peace is broken : we have both wind and tide against us in this businesse , grace being but weak , and corruption strong in the best of us . We should labour therfore for heavenly spirits , & get somthing more than a man in us . There can never be any true peace attained , till the Spirit from above settle it in our souls . An unsanctified heart is an unpacified heart . If there be a neglect of holinesse , the soule can never bee soundlyquiet ; where there is not a cleare conscience , there cannot be a calm cōscience , that is a generall rule . Sinne like Ionas in the ship will raise continuall stormes both within and without a man. Take away God once , and farewell all true tranquillity . Spirituall comforts flow immediatly from the Spirit of Comfort , who hath his office designed for that purpose . But how shall we know that we have the Spirit ? How may a man know that hee hath a soule ? by living and moving , by actions vitall , &c. Even so may a man know hee hath the Spirit of God by its blessed effects and operations : it is not idle in us , but as the soule quickens the body , so doth the Spirit the soule . Every saving grace is a signe that the Spirit is in us . Wheresoever the Spirit dwells , hee transformes the soule , & changes the party ( like himselfe ) to be holy , and gracious , this is an undoubted symptome of the Spirits habitation . Secondly , all spirituall graces are with conflict , for that which is true , is with a great deale of resistance of that which is counterfeit ; the flesh still lusts against the spirit , and Satan cannot endure to see any man walk cōfortably to heaven . What , thinks hee , such a base creature as this is to have the earnest of salvation , to live here as if hee were in heaven already , and to defie all opposite powers ; sure hee shall have little peace this way , I will disquiet and vex his spirit ; if he will goe to heaven , hee shall go mourning thither . This is the reasoning of the cursed spirit , whereupon hee labours to shake our assurance , and follow us with perplexities . The grace and comfort of a Christian , is with much conflict and tentations , not only with Satan , but with his owne heart ; which so long as guilt remaines , wil ever be misgiving and casting of doubts ; there must therfore be a higher power , than the soule of man to quiet and allay its owne troubles . Thirdly , the Spirit enables us to the practise of those duties , which by nature wee are averse unto , as to love an enemie , to overcome our revenge , to be humble in prosperity , and contented with any estate . It drawes our affection heavenward , and makes us delight in God above all , as our best portion . Hee that hath the Spirit , joyes in spirituall company and imployment ; he hates sinne as being contrary to that blessed earnest which hee hath received . He looks on things as God doth , and approves of the same , as hee is made more or lesse spirituall thereby , and so is brought neerer to that fountaine of Goodnesse , God himselfe ; by them he esteemes his best being to be in Christ , and therefore labours more & more to be transformed into his likenesse . He values nothing in the world further than it conduceth to his spirituall welfare . If all be well for that , hee accounts himselfe happy whatsoever else befalls him . Indeed where the Spirit hath taken up his firme abode , that soul will little set by any outward change . Nothing can be very ill with a man that hath all well within him . But that I may not distract your thoughts , you shall find divers properties of the Spirit of God in Romans 8. which I will briefly touch . First , it is said that the Spirit where it is , dwells in that heart , as in an house , it rules where ever it comes . The Holy Ghost will not be an underling to our lusts , it repaires and makes up all our inward breaches . The Spirit prepares his owne dwelling , he begets knowledge and acquaintance of God within us ; hee is not in us as hee is in the wicked , hee onely knocks at their hearts , but hath not his abode there . Secondly , when the Spirit comes into a man , hee subdues whatsoever is cōtrary to it , and makes way for it self by pulling down all strong holds which oppose it ; therefore wee are said to mortifie the deeds of the flesh , by the Spirit , ver 13. Those that by help of the Spirit have got the victory of sinne , can in no wise be led as slaves by the flesh : as on the contrary , he that cherishes corruption , and crucifies it not ( by spirituall reasons , but out of civill respects to be freed from aspersions , and to uphold his reputation or the like ) is a meere stranger to the Holy Ghosts working . Thirdly , as many as are led by the Spirit of God are the Sonnes of God. As the Angell went before the Israelites from Egypt into Canaan ; so the Spirit of God goes along with his in all their wayes , remooving all lets , and strengthening against all impediments in their Christian race . It conducts us sweetly , not ( violently ) as the Devill doth those that are possessed with the Spirit ; wee are led strongly indeed , because it is against corruption within us , and opposition from without us , but yet sweetly to preserve the liberty and freedome of the soule still . We are all by nature like children or blinde men , wee cannot lead our selves , the Spirit must be our conduct , or wee shall wander and goe aside presently . Those therefore that enjoy the same , submit themselves to its guidance , and direction in all things . Again , the Spirit stirres up sighes and groanes , that cannot be expressed . When we are not able to pray , or lay open the griefes of our soules , if wee can but send out sighes & groanes to heaven , they shall bee accepted ; for God will heare the voyce of his own Spirit , from whence these sobs & complaints come . How should wee be overwhelmed with despaire , did not the Spirit support us ? Those therefore that in extremity have nothing to comfort them , yet are able to send forth holy desires to the Lord , may certainly conclude that the Spirit is in them . Again , the Spirit makes us mourne , and wait for the adoption of sonnes , the same Spirit that sanctifies a sinner , witnesses to his soule , that God is his . Worldlings grieve not for their absence from Christ , neither at all long they for his blessed appearing , because their heaven is here . They mourne not for the hidden distempers , and secret impersections of their soules , whereas the godly are much in condemning thēselves , for that which no creature can tax them of ; Want of cōmunion with their Maker , straitnesse of spirit , distraction in dutie , that they cannot obey as they would ; these exceedingly deject them , yet wait they will without despaire , till God have finished their course ; there is such a divine power in faith , as a very little beam of it , having no other help than a naked promise , will uphold the soule against the greatest discouragements , and keepe it from utter sinking . Indeed , waiting is a difficult duty , both in regard of the long day , which God usually takes before he performes his promise , as also by reason of the untowardnesse of our natures , being ready to be put off by the least frown , did not God by a Spirit of constancie preserve the soule immoveable in all conditions , whether present or to come , so as it failes not before him ; and why ? because it knowes full well , that God in whom it rests , is unchangably good . Alas , we are at the best but light and vaine creatures , till the divine Spirit fix and settle us : the firmer our Union is here , the surer will be our standing in all danger ; for what can daunt that soul , which in the greatest troubles hath made the great good to bee his owne ? Such a person dares chearefully encounter any opposition , as having a Spirit higher than the world about him ; and seeing all ( but God ) farre beneath him ; Though I might name more , what a many sweet evidences are here to manifest a soule truly ●●ted ▪ and led by the Spirit of God ? How may a man obtaine this blessed guest to lodge in his soule and rule over him ? First attend upon the teaching of the Gospell . Received ye the Spirit , by the hearing of the Law , or of faith preached ? saith the Apostle ; The Spirit it usually given , with a cleare unfolding of Christ. Secondly , omit likewise no meanes wherein the Spirit is effectuall , for as a man walking in a Garden ( though he think not of it ) drawes a sweet sent of the flowers . So the word of God being dictated by the Spirit , leaves a heavenly favour in such as converse with it . The spirit of a man is like water that runnes through Mineralls . Wee see Baths have their warmth from Mineralls that they runne thorough . So it is with the soule in its holy imployments . When it hath to deale with good books and good company , it draweth a spirituall tincture from these things , and is bettered by them . Withall , take heed that thou grieve not the holy Ghost , for that will cause an estrangement of his presence in thy soule . How is that done ? By cherishing contrary affections and lusts to his blessed motions , as when we heare the Word , but resolve never to obey it ; When God knocks at our hearts for entrance , oh how readily should wee set open those everlasting doores to receive him ? If Christ be willing to give us his Spirit , it must needs be our owne fault if wee remain carnall . There being nothing in a manner required to bee spirituall , but not to resist the Spirit ; What greater indignity can we offer to the blessed Comforter , than to preferre our base lusts before his motions , leading to happinesse ? What greater unkindnesse can a man doe his friend , than to slight his loving direction , and embrace the counsell of a professed ene mie ? The Holy Ghost presses such forcible reasons upon us of heavenly n indednesse , and de spising earthly things , that it is more than evident , none are damned in the bosone of the Church , but those that set a bar against the Spirit of God in their hearts ; such are damned , because they will bee damned , that ( say the Preacher what hee will ) think it better to bee as they are , than to entertaine such a guest as will marre , and alter all that was there before . Take heed therefore of resisting the Spirit in the least kind , sad not his blessed motions , but make much of the same by yeelding subjection thereunto ; lay thy soule often before the spirit , suffer thy selfe to be moulded and fashioned by his gracious working ; Oh consider how high the slighting of a gracious motion reaches , even to the contemning of God himselfe ; certainly as we use these , so would we use the Spirit himselfe were he visible to us . And converse not with carnall company , for what wilt thou gaine there but sorrow to thine heart , if thou belongest to God : and as holy Lot vex thy righteous soule with the uncleane conversation of these Sodomites , it is an undoubted signe of a man destitute of grace , not to care at all what company he frequents . Fourthly , seeing the Holy Ghost is promised to them that aske it , beg earnestly for it at Gods hands ; this is the good th-ing that GOD gives . Christ seemes to insinuate as much , saying , What can I give you better than the Holy Ghost ? Yet this will I bestow on them that ask it : for indeed that is the seed of all grace and comfort . A world of promises are included in the promise of giving the Spirit . Labour therefore above all gettings to obtaine this high prerogative : the comforts of the Spirit are above al earthly comfort , and the graces of the Spirit enable to incounter the greatest tentations whatsoever . A man that hath this , stands impregnable . God may withdraw his favour for a time to humble us , but to quench the worke of the Spirit ( once wrought in the soule ) all the power of all the Devils in Hell cannot stirre it . This will carry us through all oppositions and difficulties in our Christian race . Let a man never baulk or decline a good cause for any thing that hee shall suffer : for the seale and earnest of the Spirit is never more strong than when we are deprived of all other comforts save that alone . What makes a man differ from himself and frō other men , but this ? Take a Christian that hath the earnest of the Spirit , you shall have him defie Death , Satan , the World , and all : take another that is carelesse to increase his earnest , how weak and feeble will you finde him , ready to be overcome by every tentation , and sinck under the least burthen . The Apostle Peter before the Holy Ghost came upon him , was astonished with the voice of a weak Damosell , but after , how forward was he to suffer any thing . Labour not then to bee strengthned in things below , neither value thy selfe by outward dependances . Alas all things here are perishing . If thou hast grace , thou hast that which will stand by thee when these faile , the Comforter shal never be taken away . What are all friends in the world to the Holy Ghost ? This will speake to God for us when no creature dares looke him in the face . The Spirit will make requests with sighes and groanes in our behalfe , and wee may be sure we shall bee heard , when that intercedes for us . What Prison can shut up the Spirit of God ? Oh gaine this what ever thou losest , preferre it to thy chiefe treasure . The very earnest of the Spirit is far more pretious , than the creatures full quint essence . If the Promises layd hold on by faith , quicken and cheare the soule , what shall the accomplishment of them doe ? If the giving a taste of Heaven so lift our souls above all earthly discouragements , how glorious shall we shine forth , when the Spirit shall be all in all in us ? This will make us more or lesse fruitfull , more or lesse glorious in our profession , and resolute in obedience through our whole course . If we want this we can never be thankfull for any thing , for it is the love of God that sweetens every mercy to us , ( and indeed is more to be valued than any blessing we enjoy besides ) which if we eye not or are ignorant of , what can we expect but wrath and displeasure in all that befals us ? Oh it is sweet to see favours and benefits issuing from grace and love : they doe not alwayes proove mercies which men oft times esteeme to be so . We can have no sollid comfort in any condition , further than God smiles upon us in it . What a fearefull case must that then be , wherein a man cannot be thankfull for what he hath . Every condition and place we are in , should indeed be a witnesse of our thankfulnesse to God ; we must not think life was given onely to live in . Our life should not be the end of it selfe , but the praise of the giver thereof . It is but fit that we should refer all that is good to his glory , who hath joyned his glory to our best good , in being glorified in our salvation , which while we question and doubt of , it is impossible ever to bee cheerfull towards him . Besides , how can a man suffer willingly , that knowes not that God hath begun any good work in him ? How lumpish and dead is he under the crosse without this assurance ? It is worth the considering , to see two men of equall parts under the same afliction , how quietly and calmly the one that hath interest in Christ will beare his grievances , whereas the other rages as a foole , and is more beaten . A man will endure any thing comfortably when he considers it proceeds from his Fathers good pleasure . This breeds a holy resigning of our selves to God in al estates ; as Eli , the wil of the Lord be done ; his will is a wise will , and ever conduceth to his peoples good . Fearest thou danger , cry unto God , I am thine , Lord save me ; I am the price of thy Sons blood , let me not be lost , thou hast given me the earnest of thy Spirit , and set thy seale upon me for thine owne , let mee neither lose my bargaine nor thou thine . Hence it is , that Gods childe can so easily deny himselfe in tentations and allurements which others sinck under . Oh saith he , the Holy Ghost hath sealed me up to the day of redemption , shall I grieve and quench the same for this base lust ? It is a great disparagement to preferre husks before the provision of our Fathers House : when we give content to Sathan and a wretched heart , wee put the Holy Ghost out of his Office . Againe , without this we can never comfortably depart this life : hee that hath the earnest of the Spirit in his heart , may laugh Sathan in the face and rejoyce at deaths ap proaching , as knowing there will be an accomplishment then of all the bargaine ; then the Marriage will bee perfectly consummate , then shall be the great yeare of Iubilee , the Sabbath of rest for ever : hee that lives much by faith will finde it no hard matter to die in it . But let a man stagger and doubt whether hee belong to God or no , what a miserable case will he be in at the time of dissolution ? Death ( with the eternity of torment after it ) who can looke it in the face without the assurance of a happy change ? This makes men that see no greater pleasure than the following of their lusts , resolve of swimming in worldly delights still . Alas say they , I had as good take this pleasure as have none at all : what shall become of me hereafter , who knowes ? FINIS . THE PRIVILEDGES OF THE FAITHFVLL . ROM . 8. 28. Also wee knew that all things work together for the best to them that love God , even to them that are called of his purpose . THere are three things especially that trouble the life of a Christian , or at least should trouble the same . The first whereof is sin , with the guilt and punishment thereof . The second , is , the corruption of Nature , which still abidesin him , even after his vocation and conversion to Christ. The third , is , the miseries and crosses of this life , which doe follow and ensue both upon sinne , and the evill thereof , as also by reason of that corruption of Nature still remaining in him , after his recovered estate in grace . For the first , The guilt of sinne , which doth bind men over to death and damnation , that is forgiven to all beleevers in Christ Jesus the second Adam . The second , which is the corruption of Nature , which cleaves so fast to us , that is daily mortified and crucified in the Saints by the Word and Spirit of God. For the third , which is the grievous crosses and afflictions , which doe accompany and follow the guilt of sinne and the corruption of nature still remaining in Gods children , however they are not taken away , yet they are made to have an excellent issue , For all things work together for the best unto them that love God : So that these words of the Apostle do afford us . 1. A ground of Patience . 2. A ground of Comfort In the former part of this Chapter , the Apostle had told us , That we know not how to pray as we ought , but that the Spirit it selfe doth teach us how to pray , and makes requests for us with sighes that cannot be expressed . And therefore how ever our corruptions and miseries in this life , are not quite taken away , yet the evill of those evils is removed : God teaching and directing us by his Spirit , to seek by prayer unto him , for grace to profit by them . And this is the co-herence of these words with the former . The parts here to bee handled may be these . An excellent prerogative . All things work together for the best . Secondly , the persons to whom this prerogative belongs . To them that love God , and whom hee doth call . Thirdly , the main cause of this blessed Prerogative . Those that love God have this priviledge , belonging to them , because they are effectually called by his Word , according to his purpose . We know ( saith the Apostle ) that all things work together for the best to these ; He doth not say , We hope , or wee conjecture , but wee know it assuredly . We have the Scriptures of God for it , David saith , that it was good for him that he was afflicted , for therby he had learned to reform his wayes : hee knew by observation that all things would tend to his future happinesse . For hee had seen in the example of Iob , that notwithstanding his sore afflictions , yet he had a blessed issue out of all ; he knew this many wayes , he knew it by faith , as also by experience , that every thing should further the Saints wel-being . We know , that is , we only know it , who are led and taught of God , and none but wee can be assured hereof , which excludes the wicked , who shall never know any such thing ; but what is it that Paul is confident of here ? Namely , that all things work together for the best , to them that love God. And this may serve to be a prevention of a question , which weak Christians might move in their troubles , and say , Never was any more afflicted than I am ? Why , saith the Apostle , bee it so ? yet neverthelesse all things whatsoever , all thy crosses , vexations , and 〈◊〉 shall work together , and joyne issue ; though they bee averse one to the other , and opposite to the good of Gods children , as Herod and Pilat were ; yet all things thus contrary notwithstanding , shall work for the best unto them ; there is 1. A good of Quality . 2. A good of Estate . Now therefore what kind of Good is this the Apostle meaneth ? He doth not here mean the naturall or civill good estate of them that love God , but their spirituall condition in grace , and their glorious estate for the life to come ; for the furthering whereof , whatsoever befalls them in this life , shall help forward still . And thus much for the words themselves . The first point to bee spoken of , is , The excellent priviledge of Gods children , That all things shall work together for the best ; both good and evill shall turne to their happinesse . The reason stands thus ; All things shal work together for the best to them that love God. Therfore all afflictions , crosses , and vexations , whatsoever that betide such persons , shall work together for their good ; and for this cause all Gods servants must learne patiently to beare , and cheerefully to undergoe , poverty , or riches , honour , or dishonour , in this world . That all good things do work for the best to Gods servants , is most apparent by daily proofe and experience . To begin with the first chiefe good of all ; which is God the Father , who is goodnesse it selfe , and unspeakably comfortable to all his : Doe not all Gods attributes conduce to our eternall welfare ? Is hee not set forth in Scripture , under the sweet name of a Father ; of a Shield and Buckler , of a Tower of Defence , of an All-sufficient & Almighty God , just , wise , provident , mercifull , full of boundlesse compassion , and all to support his poore creatures from failing before him ? As he is our Father , he is carefull of us above the care of earthly parents to their children ; As he is a Shield , so he shelters us from all wrongs ; As he is God Almighty , and All-sufficient , so his power and bounty serve to sustaine us in this world , and reserve us for ever safe in the world to come ; His wisdome makes us wise to prevent the politick plots of the Devill or wicked men ; His justice and providence , they serve to defend us in our right ; to provide for us in all our wants , and prevent the evills of the ungodly intended against us ; His power is ours to keep us , his providence , to dispose all things for our advantage ; Every thing in God shall co-work to provide and fore-see all good for us , and mercifully to impart and bestow whatsoever is behoovefull upon us ; So that God being our Father , we have right and title to his lov , emercy , power , justice , truth , faithfulnesse , providence , wisedome , and all-sufficiencie . All which shall ever work together for the best , to them that love his appearing . So for Iesus Christ , the eternall Sonne of God. All his glorious titles and attributes , serve like wise for the everlasting comfort of his poore Saints on earth : Hee is called the Husband of his Church , to cherish and maintaine the same . His love unto his Church is farre above the love of any husband to his wife ; Hee is called the Saviour of the World , because hee so loved the world , that hee gave his life for it , and hath promised , that whosoever beleeveth on him , shall not perish : He is called the Fountaine of life , the Well of life , the Water of life , the Bread of life , the Way , the Truth , and the Life , because that in him is our life , and by him wee are fed and nourished to eternall life ; here in him wee obtain the life of Grace , and in the World to come , shall for ever enjoy the life of Glory . So likewise for the Holy Ghost ; what heavenly attributes are ascribed to him in the Scriptures ? He is called the Comforter of Gods servants ; The Sealer of the Redemption of Gods children in their hearts ; he teacheth the Elect to call God Father ; hee beareth witnesse with their spirits , that they are the Sons and Daughters of God ; he teacheth them to pray , as they ought , hee fills them with peace that passeth all understanding ; And refreshes their spirits with such unspeakable joy , as eye hath not seene , nor eare heard the like . He that is instructed by the Spirit , knoweth the things of God , which a naturall man is ignorant of ; The holy Ghost doth call to rememberance the doctrine of God taught unto his servants , & writes the same in their hearts ; so that the operations of the blessed Spirit , are all appropriated to them that love God , and they alone have their right in them ; The direction , comfort , teaching , and guiding of the Spirit of God , doe serve entirely and peculiarly , to order and work all things together for the best to the Godly . Yea , the Angels themselves are called Messengers and ministring Spirits , appointed by God to attend and wait upon his servants , Hee gives his Angells charge over these , to serve them in all their wayes , and to pitch their tents round about them ; whensoever God pleaseth to call any of his out of this world , the Angels are a safe conduct , to carry their soules into Abrahams bosome ; And at the last judgement , the Lord shall send forth his Angells to gather his Elect , from one end of the world to the other , that they may fully enjoy that which they have long waited for , even eternall blisse and glory . Vnder the Angels all other creatures are likewise made serviceable for his peoples good . Princes in authority , are called in Scripture nursing Fathers and nursing Mothers unto the Church of Christ : the end of all magistracy being , that we might live religiously and peaceably in all the wayes of God. Ministers also are stiled in the Word by the names of Watchmen and Seeds-men , and spirituall Fathers , to beget men againe to the kingdome of Heaven ; they are called Gods Husbandmen to manure and till his ground . They are called Gods lights , and the Salt of the Earth , both to enlighten the Church with the light of the glorious Gospell whereof they are Ministers : and to season them with such savoury and sweet instructions , as may make them wise to salvation ; this being the very end of all Gods giving gifts to men , that they might build up the Church of Christ here below . So also the Word of God is called the savour of life , & the power of God unto salvation : It is the seed of God , which being sown in the hearts of Gods children , springeth up in them to everlasting happinesse : Gods Word is a light and a Lanthorne to guide and direct us in all his wayes : it is the Sword of the Spirit , to arme us against sin , and to maintaine us in grace . The Sacraments likewise are the Seales of life , and pledges of our salvation in Christ : and Ex communication though it bee rough , and the extreamest censure of the Church ▪ ( and therefore ought to be undertaken upon weighty grounds ) yet the end of it is , to save the soules of Gods people , and to make them by repentance turne unto him . So all outward gifts , as beauty , strength , riches and honours ; these are given by God to serve for the good of his children . As the beauty of Hester was an instrument of her preferment , whereby she became a preservation to Gods children , and an overthrow of her and their enemies : Iosephs outward honours and wealth were made by Gods disposing hand , a meanes of the preservation & nourishment of the Israelites in the time of their great extremity and famine : the like may be said of learning and other naturall acquirements , all which do often tend to generall and publike advantages . Yea , the outward gists of God which are bestowed upon reprobates , are still for the good of his : for they who had skill and knowledge to build Noahs Ark , though they themselves were not saved therein , yet were they the meanes of Noahs preservation : and so it many times falleth out , that men of excellent parts and great abilities without grace , though themselves are not profited thereby , yet God so useth them as their gifts much conduce , to further and build up the Church of Christ. Even outward favour of Princes , oft tend to Gods servants good . A just man ( as the Heathens could say ) is a common benefit . And so a true Christian , whatsoever good he hath it is communicable to all the faithfull : and therfore S. Paul saith of him selfe , that he was a debtor to all men , both Iewes and Gentiles , and that hee became all things to all men , that he migh twin some . But here the maine question will be , and the difficulty arises , how all ill things can work together for the best to Gods children ? I shall therefore demonstrate , 1 The truth of this , how it can be so ? 2 The reasons , why it is so . 3 Observe a caution , that it be not abused . 4 Let us see the sweet and comfortable use of this Doctrine . That this may the better appear , we must know that all evill things are either 1 Spirituall evill things . 2 Outward evill things . And for spirituall evill things , they are either First , Sinne. Secondly , That which hath a reference to Sinne , as being evils following after sinne . The first sin of all which hath gone over whole mankinde , and is spread abroad in every one of us , this by Gods mercy and our repentance , prooves to al beleevers a transcendent good : for the fall and sin of the first Adam , caused the birth and death of the second Adam , Christ Jesus ; who notwitstanding he was God , took upon him the nature of man , and hath made us by his comming , farre more happy than if we had neverfallen : neither would God have suffered Adam to have fallen , but for his owne further glory , in the manifestation of his justice and mercy , and for the greater felicity of his servants in Christ their Mediatour . The next spirituall evill is , the corruption of nature remaining in all mankinde , howsoever broken and subdued in the Lords deere ones , this worketh for the best to them after this manner . First it serveth to make us see and know we are kept by God , how that we are not the keepers of our owne selves , but are kept by his power through faith unto salvation . For were it not that God upholds and sustaines us , our corruptions would soone overturn us : but the sight of corruption being sanctified to the soule , causeth us to ground our comfort out of our selves in Christ , and no whit to rely on any thing that is in us . Our corruptions are also good , to abase the pride of our natures , and let us see the naughtinesse of our spirits that we may be humbled before GOD. And it is good we should have something within us to make us weary of the world ; else , when wee have run out our race , we shal be unwilling to depart hence . Now our bondage to this naturall corruption serves exceedingly to make us mourne for our sinfull disposition , and hunger after our God to be joyned with him , as we see in S. Pauls exam ple , Rom. 17. where finding the rebellion of his nature , and the strise that was in him , the flesh lusting against the spirit , and the spirit against the flesh , he cryes out , saying , Oh wretched man that I am , who shall deliver me from this body of death , and seeketh to God in Christ for mercy strait . Sometimes God suffers corruption to break out of us , that we mayknow our selves the better : and because corruption is weakned , not only by smothering , but many times by having a vent , whereupon grace stirs up in the soule , a fresh hatred and revenge against it , and lets us see a necessity of having whole Christ ; not only to pardon sinne , but to purge and cleanse our defiled natures . But yet that which is ill it selfe , must not be done for the good that comes by it by accident ; this must be a comfort after our surprizals , not an encouragement before . It is our great consolation , that our nature is perfect in Christ , who hath taken our nature upon him , and satisfied Divine justice , not only for the sinne of our lives , but for the sin of our natures , who will finish his owne worke in us , and never give over , till by his Spirit he hath made our natures holy and pure as his owne ; till he hath taken away , not only the reigne , but the very life and being of sinne out of our hearts . To which end he leaves his Spirit and truth in the Church to the end of the world , that the seed of the Spirit may subdue the seed of the Serpent in us , and that the Spirit may be a never failing spring of al holy thoughts , desires , and endeavours , in us , and dry up the contrary issue and spring of corrupt nature . Lastly , it is good that corruption should still remaine in us , that the glory of God may the more appeare , when as Satan that great and strong enemy of mankinde , shall be foiled and overturned by a weak and poore Christian , who is full of corruptions , and that through the strength of faith , though mixed with much distrust : for a Christian in the state of sinne and corruption to overcome the great adversary of mankinde , what a wonderment is it ? It tendeth much to the shame and dishonour of that fiery Dragon , that weake and sinfull man should be his conquerour . Oh how it confounds him to think , that a graine of Mustardseed should bee stronger than the Gates of Hell , that it should be able to remove Mountaines of oppositions and temptations , cast up by Satan and our rebellious hearts betweene God and us . Abi meleck could not endure that it should be said , a Woman had slaine him : and it must needs be a torment to Sathan , that a weake Child , a decrepid old man , should by a spirit of faith put him to flight . A third kinde of spirituall ill ●f sin , are the things that issue out of this cursed stock , and those are either inward , or outward . For inward sins , they are eithers errours or doubt ings , or pride , or wrath , or such like . And first for doubtings of the truth : this makes Gods servants often more resolute to seek and search out the same , and to stand afterwards more firme and couragious for it . For if wee doubted not of things , we should not afterwards bee put out of doubt , nor seek to be better grounded and instructed in them . The Corinthians doubted once of the Resurrection , but were ever after better resolved in that Doctrine , the benefit whereof hath much redounded to the Churches good ever since . Thomas had the like wavering disposition , but this doubting more manifested the truth . Luther being a Monk at the first , and not fully grounded in the Doctrine of the Gospell , did therefore suspect himselfe the more , and wished all men after him to reade his writings warily . The Doctrine of the Trinity hath formerly been much doubted of , and therefore hath bin with the greater paines and study of worthy men ( then living in the Church ) more evidently prooved . And when the Pelagians grew into Heresies , they were by S. Augustine gainesayd , and very strongly withstood . So the doctrine of the Church of Rome , being branched into divers erronious opinions , and broached to the great hurt and prejudice of Christians , hath occasioned the truth of God against them to bee the more excellently cleered and made knowne . For when Religion is oppugned , it is time then to hold fast , as the Apostle S. Iude saith , with both hands , the Word , and to fight for the faith : that so wee may know both what to hold , and upon what ground we oppose Heresie . Now for inward sinnes . as anger , covetousnesse , distrust , and such like ; these often proove advantagious to the Saints : their corruptions are a meanes of their humiliation : Paul and Barnabas having a breach betweene them , were so exasperated , that they forsook each others company , by which means it came to passe , that the Church was more instructed than before . And hence wee may see what the best men are in themselves . If Luther had had no infirmities , how would men have attributed to him above measure ? as we see , they were ready to sacrifice to Paul and Barnabas , which shewes us , that even the distempers and weaknesses of Gods servants , are disposed by Divine Providence to their eternall welfare . Yea , God often suffereth his children , to fall into some outward grosse sinnes , that by meanes thereof they might bee humbled and abased , and in the end be cured of that provoking sinne of being proud in spirit . The falling of Gods children doth much deject them and bring them upon their knees with shame . It makes them gentle and meek in the reprehension of their brethren ; for having slipped out of the way themselvs , and being by repentance recovered , they learne to restore others with the spirit of meeknesse , as the Apostle speakes . A man humbledby experience of sinne in himselfe , will soone relent at the fall of others . Those often times prove the most excellent instruments in the Church who have formerly beene overtaken with some grosse sinne , by meanes where of they have ever after beene much abased in their owne eyes . We see David , Paul , and Peter , fell grievously , but being afterwards raised againe , and finding comfort themselves , they were a great meanes of strengthning others : for he which teacheth out of his owne experience and feeling , is the fittest and best teacher of all . So it was with Ionah , when by casting him into the Sea , God had humbled him , he was fit to preach repentance to Niniveh . This is a most certaine truth , that never any of Gods elect fell grievously , but he was the better all the dayes of his life for his fall . David having beene thorowly humbled for sinne , when Shimei his subject cursed him to his face , how patiently did hee beare the same ? So Peter having denied his Master , and afterwards recovering himself again , we see how zealous he was for his Lord Christ , & suffered death for him . Furthermore , not only the sins of Gods children which they themselves commit , do work for their best , but also the sinnes of others of the Saints , with whom they converse and live , doe much tend to their good and welfare . Do not the fals of David Peter , Manasses , and Paul , comfort the distressed and despairing soules of such as languish , and are ready to faint under the burthen of their sins ? And do not the registry of their sins in Scripture , give hope to us that God will be mercifull to our sins also : we may not think it is Gods will , to set upon perpetuall Record , the sinnes of his servants for their shame , disgrace , and punishment , but for our comfort , who live and remaine to the end of the world . And the faults of the Saints have two excellent uses , whereof the one is for comfort , the other for instruction . The use in regard of comfort , is this : God hath shewed mercy to David , Paul , Peter , and others , sinning grievously against him , and repenting of the same ; Therefore if I also shall sinne , and truly repent as they did , surely God is where he was , as full of mercy and readinesse to forgive , now as ever . The second use for instruction is this ; If such excellent and eminent Saints by sinne have fallen grievously ? how then much more are we poore weak soules subject to fall , if wee neglect watchfulnesse over our selves ? If a weak Christian oft assaulted with tentations , should not see the falls & slips of Gods worthier servants , he would be in a wonderfull desperation , and cry out of himselfe , saying , Alas , what shall I doe , never was any so assaulted and tempted , so cast downe , and overcome in temptations as I am ; and therefore my case is more fearesull , and worse than ever was any ; But when hee considereth the grievous falls of Gods speciall servants , how they have stepped aside foulely , and yet obtained mercy ; by their examples hee beginneth to be revived , and receive inward comfort ; wherby it is evident , that all sinnes whatsoever of Gods Elect , as vile and as loathsome as they are , doe by Gods providence , and our owne serious repentance turne to their good , and the good of those with whom they live . The next spirituall Evill , is that which followeth after sinne committed , viz. Gods desertion , or forsaking of us , when he seemes to hide his favour from men , after they have sinned against him ; when God manifests himselfe as an enemie to his people , this grieves them more than any thing else in the world beside ; wee see David how hee calls upon God , not to rebuke him in his wrath , nor forsake him in his displeasure , where hee sheweth how grievously he was afflicted with the anger of the Almighty . But albeit that God doth seeme sometimes to forsake his servants , it is not for their confusion , but for their consolation ; for by this meanes they come to be poore in spirit , and wonderfully emptied of themselves . And it is very observable , that when such as are thorowly wounded , and afflicted inwardly , come to recover strength and peace againe , they often prove the most cōfortable Christians of all others ; walking with more care to avoid offence all their lives after . Christ Jesus himselfe , though hee never sinned , but onely stood ( as a surety ) in our roome to pay the ransome of our debts , seemed to be forsaken of God his Father ; and because hee was thus thus humbled , therefore hee was after most highly exalted above all , both in heaven and in earth . So Iob seemed to be forsaken , and doth grievously bemoane his miseries , but this was not because hee had sinned against God , more grievously than others had done , but for the triall of his faith and patience , to give him experience of Gods love to him in the crosse , that he might cleave the closer to his Maker all his time after . Another Evill arising from the guiltinesse of sin , is anguish of mind , and a wounded spirit , which ( saith Salomon ) who can beare ? But for all this , griefe for sinne , is an happy griefe ; yea , a griefe never to bee grieved for . This wound in spirit breedeth afterwards a sound spirit ; Repentance is good , & Faith in Christ is good ; But what doth prepare us to these happy graces ? Is it not a wounded spirit ? Who would ever repent of his sinnes , and lay hold on Christ for remission of the same , if hee were not pricked and pierced in the sence thereof ; Christ professeth himselfe to bee a Physitian ; but to whom ? To the lost Sheepe of Israel . He promiseth ease and refreshment , but to whom ? To them that are weary , and laden with the burthen of their sinnes ; The Spirit of the Lord was upon him , that he might preach the Gospell to the poore , and hee was sent to heale the broken hearted , that hee might preach deliverance to the Captives , and recovering of sight to the blind , and set at liberty them that are bruised . Againe , divers Christians doe walk very heavily and uncomfortably , by reason of inward tentations ▪ & blasphemous imaginations , which oft are suggested , & enter into their minds ; but these sinnes which so vex the soules of poore Christians , are a meanes of their humiliation , causing them to sue more earnestly to God for pardon . And these sinfull corruptions doe further serve for a testimony to themselves , that they are not under the power of Sathan , but live in the Kingdome of grace ; for if they were captived to the Devill , and under his government , then would he never molest & vex them , but suffer them quietly to live and die in their sins , but because they are from under his rule and jurisdiction , therefore hee perplexeth & troubleth them all he can : By which it is evident , that all sinnes by Gods mercy and our repentance , do work together for the best unto us . Yea , the circumstances of sin as continuance therin , which much agravates the sinne ; when such a one truly repents , and is restored to Christ , it maketh him more zealous , and watchfull ever after ; as wee see in Paul , and the Thiefe on the Crosse , who finding favour , acknowledgeth his worthinesse of punishment , reprehendeth his fellow on the Crosse , & justifieth Christ to have done all things well , and so giving glory unto God , and crying for mercy , receiveth a comfortable promise of an heavenly Kingdome . All things are possible to God. We can never be so ill , as he is powerfull and good , God can bring contrary out of contrary . He hath promised to poure cleane water upon us , which faith sues out , and remembers , that Christ hath taken upon him to purge his Spouse , and make her fit for himselfe . Further , the very relapses and back-slidings of Gods servants into sinne , doe not argue no repentance , but a weak repentance , and therefore when they are againe rebuked and turned from sin , their relapses doe make them set upon the service of God more strongly , and runne more constantly in his wayes . Where true grace is , sinne looses strength , by every new fall ; for hence issues deeper humility , stronger hatred of evill , fresh indignation against our selves , more experience of the deceitfulnesse of our hearts , and renued resolutions till sinne bee brought under . Adam lost all by once sinning , but we are under a better covenant ( a covenant of mercy ) and are encouraged to go to God every day , for the sins of that day . For it is not with God as it is with men , who being offended will scarce be reconciled , but God offended still offereth mercy . He is not only ready to receive us when we returne , but perswades , and intreates us to come unto him : yea , after backsliding and false dealing with him , wherein he allowes no mercy to bee shewed by man , yet he wil take liberty to shew mercy himselfe , as in Ieremiah , If a man have an adulterous Wife , and shall put her away , and shee become another mans , he will not receive her any more to him . But saith the Lord , thou hast played the Harlot with many Lovers , yet turne againe unto mee , for I am mercifull , and my wrath shall not fall upon you : I will not alwayes keepe mine anger , though your sinnes be as Crimson , they shall bee white as Snow , and though they were red like Skarlet , they shall bee as white as Wooll ; if yee will turne to me , and wash ye , and make ye cleane , and cease to doe evill , and learne to do well . So Revel . 2. Christ speaking to the Church of Ephesus , saith , She hath fallen from her first love , but saith he , Remember from whence thou art fallen , and repent , and doe thy first works , and I will receive thee to favour ; by which wee see , that the relapses of Gods elect , as they doe not finally hinder mercy from their soules , so notwithstanding the same , they are still encouraged to return to God , to renew their covenant by faith and repentance , and cleave more strongly to him . As for outward evils , they are , First , evils of estate , as want and poverty , which oft fals out to be the portion of Gods children , yet are they not any whit the worse hereby , but rather the better in their inner man : for the lesse they have in this world , the greater and larger happinesse shall they partake of in another world . What they lose one way , is supplied another . Whatsoever comfort we have in goods or friends below , it is all conveyed from God above , who still remaines , though these be taken away . The Saints see , that if to preserve the deerest thing in the world , they break with God , he can make it a dead contentment , and a torment to them : wheras if we care to preserve communion with God , we shall be sure to finde in him , whatsoever we deny for him , honour , riches , pleasures , friends , all ; so much the sweeter , by how much we have them more immediately from the Spring-head . Our riches , and friends , and life it selfe may soon depart . But God never loseth his right in us , nor we our interest in him . Every thing beneath , teaches us by the vanity and vexation we finde in them , that our happinesse is not there ; they send us to God , they may make us worse , but better they cannot : our nature is above them , and ordained for a greater good : they can but go along with us for a while , and their end swallowes up all the comfort of their beginning . Besides , none have that experience of Gods goodnesse and faithfulnesse , as those that are in want and misery : God in his wisdome foreseeing what is best for his servants , knowes , that the more worldly wealth they doe abound in , the lesse their estimation would be of heavenly things : he sees how apt the poore creature is to be carried away with present comfort , and to have his love drawne to the world from better contentments . The poorer they are in worldly riches , the more they seek to bee rich in grace , in knowledge , faith , and repentance , which heavenly treasures incomparably surmount the most transcendent excellency which the creature can yeeld . As for the evill of losing a good name , a thing oft befalling the children of God , to be slandered and evill spoken of . They upon every small disgrace take occasion to enter into themselves and try , whether they be guilty of such hard imputations as are flung upon them . And if upon a serious consideration hee finde himself disgraced for good things , he weares it as a Crowne , and as a Garland upon his head , Rejoycing that he is accounted worthy to suffer for the Lord Iesus , esteeming the rebukes of Christ grea ter treasure than the riches of Egypt . A true beleever resignes his good name , and all that hee hath to God. He is assured that no man can take away that from him , which God will give him , and keepe for him . It is not in mans power to make others conceive what they please of us . For the evils of Body , such as sicknesse , and diseases of all sorts , which daily attend our houses of Clay : God by meanes hereof acquaints his children with their fraile condition , and shewes them what a little time they have to provide for eternity , thereby driving them to search their evidences , & to make all straight betwixt him and them : outward weaknesses are oft a meanes to restraine men from inward evils . God usually sanctifies the pains and griefs of his servants to make them better . The time of sicknesse is a time of purging from that defilement we gathered in our health . We should not be cast down so much for any bodily distemper , as for sinne , that procures and invenomes the same . That is a good sicknesse which tends to the health of the soule : Naaman the Assyrian , if he had not had a leprousie in his body had continued a Leper , both in body and soule all his dayes : his outward grievances made him inwardly sound . The very heathen could say , that we are then best in soule when we are weakest in body , for then we are most in heavenly resolutions , and seeking after God. Yea then it appeares what good proficients we have beene in time of health . Oh how happy were our conditions , if we were as good when wee are well and in health , as we usually are when we are sick and ill . Even death it self which is the end of all , though it be fearefull and irksome to nature , yet it is to Gods servants a bed of Downe , easing them of all their miseries and putting them in possession of an heavenly kingdome , therefore saith Solomon , the day of death is better than the day of birth . God will be the God of his , not only unto death , but in death : Death is the death of it selfe , and not of us ; it is a disarmed and conquered enemy to all the faithfull : for which cause S. Paul desired to be dissolved and to be with Christ , which is best of all . Death , albeit it seemes terrible and dreadfull , yet the sting thereof being taken away ( by the death of Christ ) it brings everlasting joy along with it ; and is only as a Groom-Porter to let us in to a stately Pallace . Whether tend all the troubles we meet with in this world ? but only to fit us for a better condition hereafter , and to assure the soule that when earth can hold it no longer , Heaven shall . Yea , when friends forsake us , and are false unto us , God is a sure helpe in time of need , he is our refuge from one generation to another ; do we not see that in the decay of worldly comforts , God then manifests himselfe most comfortably to his people : doth he not stile himselfe the Comforter of the comfortlesse , and the helpe of them that are in distresses ; and doe not with him the fatherlesse finde mercy ; if men were more fatherlesse they would find more mercy at Gods hands . As Christ makes us al to him , so should we make him all in all to our selves . If all comforts in the world were dead , we have them still in the living Lord. How many friends have we in him alone ? who rather than we shall want friends , can make our enemies our friends . Thus it appeares that all miseries are a triall of us to God , and to the world , what we are ; they are a cure of sin past , and a preparation to endure further crosses , they have many excellent uses and ends , and all for the best to Gods servants . It is good we should be exercised with present crosses , to put us in minde of the evils we have done long agoe , that so we may repent of them : Iosephs brethren being afflicted and imprisoned , called to minde how hardly they had dealt with their brother long before . It should be our wisdome while we remaine here , to consider our warfaring condition , how we are daily invironed with enemies , and therefore ought to stand continually upon our guard against Satan , and the Powers of darknesse , and as Pilgrims and Strangers go on in our journey to Heaven : not starting at the barking of every Dog , nor intangling our selves in worldly things whereby we should be stopped in our way . It is for our best not to bee condemned with the world . Afflictions serve for this very end , to make us more prize God , & deny the creature with all its excellencies : are our crosses great here ? let us not be daunted , but beare them patiently , our comfort shall be the greater afterwards . It is not only good for us , that wee should have crosses , but that they should be continued upon us , that wee may the better know our selves ; If all were well with a man wounded , and the sore clean healed , the plaister would fall off it selfe ; So , were wee thorowly cured of our spirituall wants , and in a continuall resistance of every evill way : These afflictions which are the plaisters of our soules , would soone cease and leave us . Furthermore , Sathan himselfe and all his instruments , when they most set themselves against Gods people , and seek their overthrow , then are they working their chief good , The Devill when hee thought to make an end of Christ by putting him to death , even then , by that very thing , was vanquished himselfe , and the Church of God fully ransomed from hell and damnation ; God suffers many heretiques to be in the world , but why ? not that the truth should be held in darknesse , but that it might thereby bee more manifested and knowne . It is Sathans continuall trade , to seeke his rest in our disquiet . When hee sees men will to heaven , and that they have good title to it , then he followes them with all tentations and discomforts that hee can . Hee cannot endure that a creature of meaner rank than himselfe , should enjoy a happinesse beyond him ; but our comfort is , that Christ was tempted , that hee might succour all poore soules in the like case . Wee are kept by his power through faith unto salvation . Now the causes why all things doe work together for the best to them that love God , are these . viz. 1. It is Gods Decree . 2. It is Gods manner of working . 3. It is Gods blessed Covenant . 4. It is the foundation of the covenant , Christ Iesus . Gods decree and purpose is , of bringing all his Elect unto eternall salvation , and therefore all things in heaven and earth must conduce to bring his servants unto glory . The reason is this , God is infinitely wise , and infinitely strong , provident , and good , therefore by his infinite wisedome , power , providence , and mercie , hee turneth all things to the best for his ; whatsoever is in heaven , earth , or hell , is ordered by God ; neither is there any thing without him ; therefore nothing can hinder his Decree ; Sathan himselfe with all his instruments , yea the worst of creatures , all must serve Gods purpose contrary to their natures , for the good of his children ; The Prophet saith , God hath commanded salvation , and he hath commanded deliverance to Iacob ; When God hath determined to save any man , all things must needs serve him , that over-rules all things . As it was said of Christ when he stilled the Seas , Who is this that the very wind and Seas obey him ? God commanded the Whale to serve at his beck to save Ionah , and it obeyed . All creatures in the earth are at his disposing , and serve to accomplish his pleasure . The second cause why all works together for the best to beleevers ; Is the manner of God working in things , which is by contraries ; he bringeth light out of darknesse , glory out of shame , and life out of death ; Wee fell by pride to hell and destruction , and must be restored by humiliation to life and salvation ; Christ humbled himselfe being God , to become man for us ; and by his death restored us to life ; When our sinnes had brought us to greatest extremities , even then were we nearest to eternal happinesse . Therefore saith the Apostle , When wee are weak , then are we strong in the Lord. When wee are abased , then are wee readiest to be exalted ; when we are poore , then are we most rich ; and when we are dead , then doe wee live : For God worketh all by contraries , hee lets men see his greatnesse and his goodnesse , that so they may admire his works , and give more glory to him ; he worketh without means , and above meanes , and against meanes ; out of misery hee bringeth happinesse , and by hell bringeth men to heaven . Which as it manifesteth Gods glory to his creatures , so it serveth for the confusion of mans pride , that hee may discern he is nothing in himselfe , but is all that he is in the Lord. The third cause why all things work for the best to them that feare God , Is Gods covenant with his Church ; when once this gracious covenant is made , that hee will be their God , and they shall be his people : that he will bee their Father and Protectour , must not all things then needs serve for their good ? When as God tells Abraham , I am thy God. All-sufficient , only walk before me , & be thou perfect : Doth not this engage him to set his power & mercy , his wisedome , and providence , all on work for the happy estate of Abraham ? When once God by his promise is become our God , there is a covenant betwixt us and the creatures , yea , and the stones in the street , that nothing shall wrong us , but all conduce to our good . The Angels are ours , their service is for our protection , safety , & welfare ; Heaven and earth is ours , and all things in them for our behoofe ; Christ himselfe , and , together with him , all things else are become ours ; in him we are heires of all . What a wondrous comfort is this , that God hath put himselfe over to be ours ? whom to enjoy , is to possesse all things , and to want , is misery unexpressable . Had we all the world without God , it would prove a curse , and no blessing to us : whereas if we have nothing , and enjoy God , we have happinesse it selfe for our portion . If we have no better portion here than these things , wee are like to have hell for our portion hereafter . Let God be in any condition though never so ill , yet it is comfortable . He is goodnesse it selfe . And indeed , nothing is so much a Christians , as God is his , because by his being ours in covenant , all other things become ours , and therefore they cannot but cooperate for our good . When thou art in the fire , and water , I am with thee , saith God : And Thou art my Buckler , my Glory , and Shield , therefore I will not be afraid , though ten thousand of people shall be set me round about , saith David , for salvation belongeth unto the Lord. And if God be on our side , who can bee against us ? If God justifie us , who shall condemne us ? Can any thing hurt us , when hee is become our loving Father ? Neither death , nor life , nor things present , nor things to come , nor principalities , nor powers , nor any thing whatsoever , can separate us from his love toward us . A fourth ground , why all things fall out for the best to the Saints , is : The foundation of this covenant of God with his Church , which is Christ Iesus , who by his bloud hath purchased our peace , hee being God became man , and is the sole Author of all our comfort ; Without Christ God is a consuming fire ; but in him a most loving Father , and ever well pleased . God promiseth in Christ his Sonne to marry his people unto himselfe for ever , Yea ( saith he ) I will marry thee unto me in righteousnesse and in judgement , and in mercie , and everlasting cōpassion . Now upon this blessed contract made in Christ to his Church ; what followeth ? In that day ( saith the Lord ) I will heare the heavens , and they shall heare the earth , and the earth shall heare the Corne , and the Wine , and the Oyle , and they shall heare Israel , and I will have mercy upon her , that was not pittied ; And I will say unto them which were not my people ; thou art my people , And they shall say , thou art my God. Where wee see , what is the reason of all their happinesse , even this , that God will marry them to himselfe . So that this marriage worketh all our blisse ; our conjunction with Christ , and reconciliation through his death , is the cause of all our comfort , in him wee have the adoption of Sonnes . Hence it is , that we are at peace with God , and have freedom from all harmes . Christ in his greatest reproach , and deepest humiliation , had his greatest triumph and exaltation ; In his death on the Crosse he vanquished Death , and entred into eternall life : When Christ came into the world , and took upon him our nature , even then the greatest Monarch in the world , Augustus Caesar , was at his command , whom he so ordered , as that by his causing all the world to bee taxed . Christ was manifested to be borne at Bethlehem in Iury. How commeth it to passe , that death which is fearefull in it selfe , cannot hurt us ? The reason is , Death is swallowed up in victory by his death . It is Christ that sanctifieth all crosses , afflictions , and disgraces to the Saints advantage . The evill of them all is taken away by him , and turned to his peoples good . How commeth it to passe that the Law cannot hurt us , which pronounceth a curse against every one , that abideth not in all things written therein , to do them ? The reason is , Christ was made a curse for us , he was made under the Law , that hee might redeeme us who were under the Law : and thus is Christ a meritorious and deserving cause of procuring all good to us , and removing all ill from us . He doth not only overcome evill for us , but also overcommeth evill in us , and gives us his Spirit , which unites us to himselfe ; whereby wee have ground to expect good out of every ill , as knowing , that whatsoever Christ wrought for the good of mankinde , he did it for us in particular . In Outward favours , grace makes us acknowledge all the blessings wee have to be the free gifts of God , and invites us to returne the glory to him . Gods servants take all occasions and opportunities of doing good by those gifts and abilities wherewith they are endowed . When Hester was advanced to great honor , Mordechay told her , that God had conferred that dignity upon her for his peoples welfare , that she might be a means of their safety . Whereas on the contrary , a proud heart destitute of the Spirit of Christ , ascribes all to it selfe , waxeth more haughty , and growes worse and worse , the more good he enjoyes . A gratious soule upon the sight of the evill of sin in it selfe , is more deeply humbled before God , and with S. Paul , crieth out of his wretchednesse . A heavenly minded man being smitten for his wickednesse , laboureth for subjection under the hand of the Almighty , and saith , I will patiently abide and endure thy correction , because thou Lord hast done it . When the gracious man is held under the crosse , and suffereth bitter things , he saith , It is good for me that I am afflicted , for thereby I am taught to know thee . In all troubles that befall him , hee professeth that it is good for him to cleave unto God. And the lesse outward wealth he hath , the more he seeks for inward grace , making a holy use of all things . Vpon these instructions hence delivered , let us take a view of ourselves , and try whether we in our afflictions are such as cleave to God , and are drawne neerer to him thereby ; call to mind the crosses wherewith God hath exercised thee , and the blessings which at any time he hath bestowed upon thee , and see how in both thou hast beene bettered , see what profitable use thou hast made thereof for thy soules comfort . Let us see how we have followed the providence of God in his dealing with us : for if we have an interest in his goodnesse , then will wee bee carefull , as God turnes all things for our good , so to follow the same ( together with him ) for the good of our souls . Now because things do not alwayes conduce to the good of Gods children , as outward Peace and prosperity , oftentimes make them worse ; therefore some may object , how can this be true which here the Apostle saith , That all things doe worke together for the best to them that love God ? The answer hereunto is , that for the most part the children of God doe take the good of the blessings which God bestowes on them , and avoid the snares of evill which accompany the same ; Iob saith , The things I feared are come upon me . By which we see , that Iob in the midst of his prosperity did feare , and was jealous over himselfe . But a more plainer answer of the objection is , that if the good things of God , as Peace , Plenty , and Prosperity , doe fall out at the first to their ill , yet neverthelesse they shall prove in the end a great gaine unto them ; for whereas by occasion of these , they formerly fell ( having too high an estimation of the creature , and overprizing the same ) they see now more into their nature , and learne to contemne them . Againe the outward good things of this life shew the weaknesse of Gods servants , and serve to try what is in them ; and therefore we read of Hezekias that God left him , to try what was in him , the outward treasure which he had was a meanes to make knowne to himselfe and others , the pride and vanity of his minde ; the plenty & prosperity of the Saints are greater triers of them , than adversities and wants . For many that have comfortably gone through a low condition , have yet foully failed in a full estate ; their corruptions breaking forth to the view of others : prosperity teaches men themselves ; it tries their spirits , and layes them open to the world . Therefore it seemeth good to God , to strip his servants of these outward things . They can acknowledge with patience his righteous dealing , knowing that mans happinesse consists not in abundance of these things , but that the blessing of God is riches enough . But some may object and say , I have beene long afflicted , and have had many crosses upon me , and little good doe I finde by them , I am never the better , but rather the worse for all . This may be true thou sayst , but stay a little , and consider the event ; howsoever by reason of the bitternesse and continuance of the crosse , hitherto thou findest little good thereby : yet know that God is all this while but in hammering and working of thy unruly heart , thy good will follow afterwards . We see by experience that sick persons while they are in their physick , are made sicker and sicker , but after that hath done working , then the party is far better than before . It is a folly to think that we should have physick and health both at once : it is impossible that a man should sow and reap both together . We must of necessity endure the working of Gods Physick . If trouble bee lengthned , lengthen thy patience : when the sick humour is carried away and purged , then we shall enjoy desired health . God promiseth forgivenesse of sinne , but thou findest the burthen of it daily on thee . Cheere up thy selfe , when the morning is darkest then comes day : after a fight , victory will appeare . Gods time is best , therefore wait cheerefully . Oft times Gods servants under his crosse are so sore wrought upon , that they have hardly leisure of making a good use of the same , being distracted and dejected for the present , so as they burst out rather into further evill than before . But afterwards when their afflictions are thorowly digested , then they begin to finde the fruit of patience , humiliation , and obedience , and are better for the same ever after : therefore wait contentedly God 's leisure , thou shalt surely finde a sweet calme after the storme is over : though we finde little benefit by afflictions for the present , yet let us not conclude all is naught with us ; for tentations being bitter , will not suffer men in them to lift up their hearts strait : after the extremity & vexation thereof is laid , then ensueth the quiet fruit of righteousnesse . But if all things ( yea sin it selfe ) shall turne to the best to those that love God , what need we then care for the committing of sinne ? The Apostle S. Paul , ▪ was in his dayes troubled with the like question , therefore observe with what detestation he answers , saying , God forbid , the damnation of such men is just . But to answer more fully and plainly for the satisfaction of weak Christians . True it is , that al things , even the sinnes of Gods servants shall by Gods mercy turn to their good ; yet never the lesse the rule of Gods Word must be ever regarded , which is this we may not doe evill that good may come thereof . That which is evill in it selfe must not be done ; no , though for the doing thereof we might gaine the greatest good , or avoide the greatest evill whatsoever : as if it were to winne a World , wee might not tell a lye , because it is a breach of Gods Law ; Christ saith to the Devill , It is written , thou shalt not tempt the Lord thy God. Wee may not therefore by sinne tempt God , so to see his goodnesse in working good out of our wickednesse . If therefore upon this ground of Doctrine ( that all things shall turn to the good of Gods children , yea even their sins themselves ) any of us shal commit wickednesse and displease his Majesty , to try what mercy and wisdome is in him , to draw good out of our evill ; this is a provoking of Gods goodnes , and those who thus doe , turne the truth of Gods Word into poyson , and make even that their destruction , which should build them up in grace and holinesse . If we sin through weaknesse and frailty of our flesh , and through strength of tentation , upon repentance we may find grace , but if presuming that God will turne all things to our good , we break his Law , what else do we but first of all make God the cause of our evill ; and secondly , vex and scandall the Saints on earth : thirdly , we sad the blessed Angels in Heaven ; and fourthly rejoyce the Devils and damned spirits in Hell ; putting Darts and deadly weapons into their hands to work our ruine and overthrow : nay fifthly , wee grieve the good Spirit of God , who continually putteth us in minde of better things ( if wee would hearken to him ) and by whom wee are sealed up unto the day of redemption : sixthly , we slacken grace in our hearts , and whereas we should grow forward in vertue and holinesse , wee weaken the power of godlinesse exceedingly in us : seventhly , all willing sins do abate our affiance in God , and the seeling of his favour towards us : yea , often times by so sinning , many of his deere children have walked heavily without spirituall joy all the dayes of their lives ; for howsoever in regard the Lord hath elected us , wee shall never finally fall away and perish , yet wee may want the sweet sence of his favour , and remaine afflicted in spirit all our life long . And then wee shall know that the griefe and trouble which we here undergoe to avoid sinne and subdue it , will be nothing so much as the mischiefe and sosrow ; That sin once committed and yeelded too , will bring on the soule . Yea , there is no child of God , but by experience shall one day feele , that howsoever God by his wisedome and mercy , can turne every sinne to our good , yet it will prove bitter as Wormwood in the end , the pleasure will never answer the smart and vexation that attends it . The contrition and breaking of thy heart for thy sinnes committed ( if thou be Gods ) will more disquiet and trouble thee , than possibly it can bee a trouble to resist and forsake sinne . Nay , oftentimes God doth punish the very want of reverence in his servants to him , as also their slacknesse and unfitnesse in good duties , so , as they may easily discerne hee is offended with them for the same . As we may see by the example of the Corinthians , who comming unpreparedly to the Lords Supper , for this very cause were so punished , that some of them were sick , and some weake , and some were struck by Death . Davids numbring of the people , & Hezekias shewing of his treasures to the Princes of Babell ; howsoever , by some they may be thought small sinnes , yet God scourged them for the same very sharply ; And it is good that Gods servants should a little know what it is to offend their Maker , for if they will bee so negligent and carelesse in walking with him , it is fit they should reape the fruit of their owne devices . It causeth much relapsing , and backsliding from God , when men have never truly smarted for their sinne . Having had knocks in our own wayes , it establisheth us in Gods wayes . For we love to wander from our selves , and bite strangers at home , till God by one crosse or other brings us to himselfe , and then wee think of returning to him . Nay , it is better for them a thousand fold , that God should so schoole them , then that they should be let alone , and so goe on without controulement from sin to sin till they come to desperation . Howsoever therefore that God can , and will turn the sinnes of his servants to their best advantage ; yet better it were for them they had never sinned at all , Doe wee not think that David wished hee had never fallen into that sin of Adultery ? And would not Peter have bin glad , that hee had never denied his Master ? The sin of David cost him many a cry for pardon , Mercy Lord , mercy , against thee have I sinned , forgive mee this haynous crime . And it cost Peter many a bitter salt teare too ; Howsoever both David and Peter after their recovery by repentance , were the better for it , to their dying day . As for all such as persist in sinne , that God may turne all things to their best , Let them know that all things shall work together for their bane and utter destruction for ever , which I now come to shew . First of all God himselfe , and his blessed Angels , are at enmity with them : And therfore , 2 All the creatures both in heaven and earth are against them . In Pharaohs tenne Plagues , wee see the creatures were all readie to execute the pleasure of the Almighty against him . And the Beares out of the Forrest were armed by God to devour those scoffing children : This is one part of the burthen , under which the creatures of God do groane , that they serve God against wicked men , and are his Armies to punish the rebellious world . 3. Even the good gifts of God are turned to the bane of the wicked . Absoloms glory , his goodly long locks , were his halter to hang him up by : Achitophels wit and policie , brought him to that fearefull end , of being his own hangman . Hamans honor , what good did it to him , but only brought him to greater shame ? his greatnesse made him swell in pride , and his pride had a suddaine fall : What became of Herods high mind in taking to himselfe the glory of God ? which when foolish people ascribed it to him , was hee not presently smitten , so as the wormes consumed him , and hee dyed a lothsome death ? What became of Dives his riches ? did not his abuse thereof plunge him deeper into hell ? Wicked men though they abound in this world , yet not being in covenant with God , they have nothing with a blessing . The wicked are but as traytors before God ; And oft it is seene , that great Traytors who are by the Prince kept in prison , are nourished very liberally , untill their time of Execution come : So it is with all gracelesse persons , how ever for the present they have great allowances , yet as Traytors ( in the conclusion ) they shall have an hard account to make unto God for all those things they have sinfully enjoyed . And not only so , but they abuse the very truth of God , as shall appeare in divers particulars . First , for the comfortable doctrine of justification by faith alone , they pervert the same to their owne destruction ; saying , Wee are justified by faith only , what need wee then care for doing of good works ? Alas , they profit us nothing to our salvation . Therefore it is to no end to strive to do good . Againe , for the Doctrine of Christian liberty , God having given us lawfull recreations , and plentifull use of his creatures , they turne all into licentiousnesse ; and in stead of moderate refreshment , they make a daily occupation of sports and games ; In stead of a lawfull use of the creatures , they runne into all excesse of ryot , in meat , drink , apparell , buildings , and delights . And for the Doctrine of mortality , how do wicked men abuse it , saying , Let us eat , drink , and bee merry , for to morrow wee shall die : that which should put thē in mind of spending of their time well , encreaseth their sin . Whereas the long suffering of God should lead men to repentance ; the wicked by means of Gods patience , runne more securely on in sinne ; treasuring up to themselves , wrath against the day of wrath , and the declaration of Gods just judgement , which one day shall ceaze upon them . Because hee doth not speedily execute his displeasure , therefore they grow worse & worse . Never considering the lamentable condition that sinne brings men into , which did they throughly weigh , they would give the whole world if they were possessours of it , to have their spirits at freedome from this bondage and feare . God will take a course , that his grace shall not bee turned into wantonnesse . First or last , thou shalt find ( who ever thou art ) at what rare thou buyest the pleasure of sin . Those that have enjoyed long the sweet of sinne , may expect the bitterest sorrow , and heart-breaking sor it . Nay , the greater good things they have , the greater evill they receive thereby by abuse of the same ; the more they are illuminated by the Word , their hearts become more rebellious against it ; and the greater authority , wealth , and health they enjoy , the more mischiefe they do with them . Those heavenly Doctrines , which should build up a good heart unto holinesse , doe they abuse to bring their soules deeper into wickednesse ; shewing themselves like to their Father the Devill , whose children they indeed are : God hath said , Hee would give his Angels charge over thee , which is a most comfortable place to a good heart : But how doth Sathan abuse this to Christ ; That he should fling himselfe headlong from the Pinnacle of the Temple ; and as the Devill , so every wicked man by all instructions of the Word , takes occasion to tempt God the more ; turning both grace it selfe , and the Doctrine of Grace , into wantonnesse . Are there not many ●hat heare the Word , and know Gods mind , who yet profit nothing to amendment of life ? were it not better for these never to enjoy such meanes of heavenly wisedome , Than now having the light still to live in darknesse ; their knowledge onely makes their damnation the greater if they continue in sin ; what a lamentable condition is that man in , whose knowledge is only sufficient to damne his owne soule ? But let us see further how all evill things work together for the worst to ungodly persons . And to begin with spirituall ill things , as Heresies and errours they serve but to ensnare the wicked ; for instead of making them cautelous , and diligent to search out the truth , they are carried away with every wind of Doctrine . So for the ill of good men their fals and sins , the wicked of the world reap no benefit there by , but incourage and hearten themselves the more in a sinfull way , rejoycing thereat , and making it their daily talke : neither doe their owne daily sinnings any whit better them , but are as so many punishments of their former transgressions : God in his justice suffering them still to runne on to the fulfilling of the measure of their iniquities . And for outward evils in this life , those that doe turn to a good mans happinesse , fall out continually to their destruction . Pharaohs tenne Plagues ( which might have humbled his soule ) made him but worse and worse : therfore saith God , Why should I smite you any more ? for even since I punished you ye revolted still . The wicked are like to the Smiths-Anvill , which by often beating is made harder and harder ; so the more they are corrected , the stubborner and stiffer in sinne they grow . Their crosses are laid upon them from an angry God , and are sorerunners of his eternall wrath , which shall seaze upon their soules in hell , where the more they are tormented , the more they shall blaspheme ; and the more they shall blaspheme , and the more they shall blaspheme , the more they shall be tormented without cessation . The cause of all this evil upon the wicked is , first , Gods infinite justice , which will not be unsatisfied . Secondly , their owne vile hearts , which like a sick man having an ill stomack , digests nothing , but turnes all to poyson . Therfore saith the Apostle , To the uncleane , all things are uncleane . As poysonsome Plants put into a fertile place , doe invenome the ground whereinto they are removed . So the same crosses that turne unto a good mans welfare , prove a bad mans ruine by reason of the corruption within him . Another cause is , the Devils malicious working by it . He makes wicked men abuse all their parts , both inward and outward to Gods dishonour , and their own confusion , endeavouring to conforme them to himselfe . None hath greater knowledge and understanding in the Word of God than the Devill . Yet he turnes all his knowledge unto the sin against the Holy Ghost : but yet the Devill cannot sorce men to wickednesse ; it is their owne sinfull hearts which betray them into his hands . Whence we learne that all wicked men in the midst of their happinesse are most unhappy , because they turne the sweetest blessings into bitter poyson ; for all the gifts of God without his speciall gift of using them well , are turned into a curse . As Balaam had good parts , but they not being sanctified proved his bane . We see further , that outward prosperity is no mark of the true Church . Abundance of temporall blessings is no signe that we are in Gods favour : neither are learning and knowledge , evidences of spirituall grace : for the Devill hath greater understanding and parts than any man : howbeit , sight of sin preserves us from falling into it : and such as shut their eyes against the light , plunge themselves into deeper the misery . Now to proceed to further instructions : doe all things work together for the best to Gods servants ; then hence we may learne the certainty of the salvation of Gods elect . I take my reason from the Text it selfe , after this manner . That which nothing can hinder , that is certaine , but the salvation of Gods children cannot be hindred , therefore the salvation of Gods children is most certaine . If any thing do or can hinder the Saints recovery or perseverance , it is sin : but to such as are united unto Christ by faith , sinne is so farre from hindring their happinesse , that by Gods over-ruling providence it turnes to their best good . The second thing which wee may ground here for the information of our judgement , is this , That as we know , the providence of God is the cause why all things work together for the best to his children : so wee should eye this very particular providence in all that we enjoy , turning the same to our good : there is a working hand of God in every thing towards us , as wee may see in the examples of Iob , Ioseph , and David , with other of his servants , whose present sorrow and humiliation , was but a meanes of their future glory & exaltation . There is nothing so bad , but hee can draw good out of it when any evill is intended . God either puts barres and lets to the execution of it against us : or else limiteth and boundeth the same , both in regard of time and measure . The God of spirits hath an influence into the spirits of all men , & knowes how to take them off from doing us harme . All the strength of the creature , rests in the great Creator of all things , who if hee denies concourse , the arme of their power soon withereth . It cannot but bring strong consolation to the soule , to know that in all variety of changes , and intercourse of good and bad things , our loving God hath a disposing hand . So as all blessings and crosses , all ordinances and graces , nay our very fals , yea , Satan himselfe , with all his instruments , being over mastred & ruled by God , have this injunction upon them , to further Gods good intendment to us , and in no wise hurt us , which should move us to see his disposing hand in all that befals us . We owe God this respect , to observe his providence in the particular passages of our lives ; considering hee is our Soveraigne , and his will is the rule , and we are to be accountable to him as our Iudge . We should question our hearts for questioning his care in the least kinde . So long as God sits at the Sterne and rules all , wee may bee sure no evill shall betyde us that hee can hinder . Thirdly , hence we may learne , that there is not two , but one Soveraigne head over the whole World , which is plainly proved by this Text of Scripture . For all things work together for the best to them that love God : and things which in themselves are contraries , agree together to procure their good ; therefore all things whatsoever , are over ruled by the sole power of the Almighty . The Devill himselfe although he be called the God of this World , yet he is at Christs beck , and could not enter into a few Swine , without leave first obtained : hee raiseth up hideous storms and tempests against the Saints , but perisheth himselfe in the waves at last ; persecutions and perils may follow us , but they are all limited in the doing of hurt , which plainly demonstrates that there is but one main worker and wise disposer of all things . Further , hence observe , that there is nothing in the world , that to Gods servants is absolutely evill ; because nothing is so ill , but some good may bee raised out of it , not as it is an evill , but as it is governed and mastred by a supreme cause . Sinne is of all evils the greatest , and yet sinfull actions may produce gratious effects , through Gods ordering and guiding the same . Againe observe , that a childe of God is truly happy in the midst of all misery . To prove this , I reason thus ; In what estate soever the childe of God is , it shall turn to his good : therefore no affliction can make him truly miserable . The proofe of this the Apostle sets downe in his owne example , hee was poore , yet made many rich ; he sorrowed , yet alwayes rejoyeed ; he had nothing , yet possessed all things ; he was chastned , and yet not killed : Gods children , although to the world they may seeme to be miserable , yet having communion and fellowship with him , they are alwayes happy : the very worst day of Gods childe , ●is better than the very best day of the wicked . The worst day of S. Paul was better to him , than the best day of Nero was to him ; for the wicked , in the midst of their happinesse are accursed ; whereas the godly , in the midst of their miseries are blessed . This Doctrine is a ground of understanding divers other places of Scripture : as Psalme 91. The Lord promiseth that hee will deliver his from the snare of the Hunter , and from the noisome pestilence : and yet oft times his deere servants are in the hands of the wicked , and taken away by the stroke of his judgements : this truth neverthelesse remaining firme , that all worketh together for their best . So God teacheth us in his Word , that he doth make a league betweene his servants and the creatures ; but all such expressions of his love we must bring to this Text , and then they are true , else they may seeme to bee false ; The plague shall not come neere thy dwelling place ; but only so far forth as it is for thy benefit . The good Prophet was torne in pieces by a Lion ; and sundry holy men have received hurt by wilde Beasts , whose eternall welfare were furthered thereby . Therefore this phrase of Scripture ( that the creatures are in league ) is to bee understood , not that they have put off their hostile nature . But that they have the same issue , as those that are at peace with us . Here likewise is a direction for us , how to pray for earthly blessings , and the removall of temporall judgements ; often times worldly honours and riches are snares unto Gods children , and temporall chastisements ( which wee so earnestly pray against ) work much good unto us . And therefore it falleth out , that when wee pray against temporall calamities , wee pray against our owne good . Being therfore afflicted , we should desire not absolutely that God would remove our troubles , but that hee would work his owne good pleasure upon us therby . Our prayers for temporall blessings , and removall of temporall crosses , must alwayes be conditionall ; for what good will it bee for us to come out of the fire worse than we were , when wee went into it ? If therefore God in his wisdome see it good for us to have affliction , we should not desire him absolutely to remove the same , till it have done us good ; And then Lord deale with us as seemes best in thine own eyes . As for such as affect neither God , nor goodnesse , let them know , that if all things work for the best to the Saints , then they may forbeare their successesse endeavours , which they daily enterprize against them ; in going about to hurt the godly , they doe them most good ; for God will benefit them by their malice : Their wicked practises shall not only bee made frustrate , but dangerous to themselves ; after the chastisement of his servants for their good , God will cast the rod into the fire . Men may know whether they are vessells of mercy or no , by the use they are put to . The basest of people , are fit enough to be executioners . It is a miserable wisedome , when men are wise to work their owne ruine . Do not many spin a fine thred , and weave a faire web , when by their turnings and devices they turne themselves into hell ? What ever wee get by sinne for the present , it will one day prove the heaviest businesse that ever wee undertook . God is the onely Monarch of the world , and makes all things and persons whatsoever , service able to his owne end , and his Churches good . He is higher than the highest : Sathan with all his instruments , are but slaves to the Almighty , executioners of his will. Can we think that Gods children who are so neere & deare to him , shall alwayes bee trampled upon by the powers of darknesse . No certainly , hee is interessed in all their quarells , and takes their injuries as don to himselfe . When wee can bee more subtill than the Devill , or more strong than God , wee may think to thrive against them . He is a wall of fire round about his Church , not only to defend and preserve it , but to consume all the Adversaries thereof ; God doth great matters for his servants ; hee rebukes Kings and Princes , and ruinates Empires for their fakes : For the bringing home back againe of the Iewes , hee translated the Babylonish Empire to the Persians ; and therefore the wicked must take heed of attempting any thing against Gods Church ; because the harme thereof will redound upon their owne heads . God delights to take the oppressed parties part , and serves himselfe of all his enemies for his peoples good . They practise against the righteous , and he laughes them to scorne . Wicked men cannot do Gods children a greater pleasure , than to oppose them , for by this meanes they help exceedingly to advance them . Sathan and all his instruments , what get they by their cruelty to the Saints ? they doe but encrease their own torment , and doe them the more good ? but this is both against , their knowledge and wills . Therefore if they be loath to doe them any good , let them take hee how they attempt any evill against them . And here let all such be admonished how they provoke Gods children to cry in their prayers against them : For it is better for the wicked , that they had all the creatures in heaven & earth against them , than the poore Saints ; for a few of these wil more prejudice them , than all the world besides . Come wee now to the grounds of practise hence to be observed . Againe , doth God order all for the best , to them that love him ? Let us not then except against any evill that shall befall us , for this our present crosse shall turne to our future comfort . It is the Saints happinesse , That their best is in working still , till they be compleat in heaven : But the wicked and men of the world , their worst is alwayes in contriving ; their life is bad , their death is worse , and after death it is worst of all with them . God himselfe , and all under him , work continually for the good of his children , their best is last , their light groweth on clearer and clearer as the light , untill the noone day . But the worldly grow worser and worser every moment : To them that feare God , sinne and sorrow , their very worst , is by Gods mercies best for them ; whereas all the best of the wicked by abuse turnes to their worst . Observe here the excellencie of the Saints comfort , above all other comforts whatsoever : The nature of it is this ; It must be stronger than the grievance of which it is a cordiall : And the reason of spirituall comfort must be more forcible , than any carnall reason can bee to undermine it . Now what stronger consolation can a man have than to be assured , that all things ( without exception ) shall work together for his good ; but this is not all . What a sweet refreshment is it , when the soule can say , God will either stop mee from falling into sin , outwardly by afflictions , or else subdue my corruptions inwardly by his Spirit , that I shall not bee overthrown by them ; hee will never suffer mee to rot in my sinnes ; but when I do fall , will raise me up again : It beares up a Christians heart , that rather than we shall continue in an evill way , God will send some Nathan or other to rouse us out of our security . Therefore to all thy comforts adde this ; That God will not onely save thee at last , but turne all things to the best whilest thou art here . This is the highest straine of consolation . It is farre stronger to refresh and quicken us , than any grievance can be to afflict us ; It maketh evill things ( in comparison ) to seeme good , As Moses counted the rebukes of Christ greater riches than the treasures of Egipt ; he made more choice of affliction , than he did of the worlds glory . If God bee with us , who can be against us : If he be our Shepheard , we are sure to lack nothing . There is such a force of comfort in salvation , that we will rather choose outward evills , than to enjoy outward good things . Moses by faith seeing that outward affliction and shame were knit to salvation , chose these , and refused dignity and ease . How ought this to stay the soule under all its heavie pressures ? Why should not I be patient in sicknesse , in poverty , in dis graces , or why should I despaire at the houre of death ? Am I not under the hand of my God , working my good out of every evill ? It is the subtilty of our arch-enemie to drive us to a stand , that we may doubt of our conditions , and say with Gideon , If the Lord be with mee , and that I am his child , why is it thus with me ? How is it that all this sorrow and misery hath befallen mee , and lieth so heavie upon my soule ? But our comfort here , is , that God who turneth all things to our best , is stronger than Sathan . Againe , considering all things conduce unto our good , though in appearance never so opposite ; this comfort ariseth , That if God doe so work this or that , then I must beleeve against beliefe , I must stand firme against contraries ; my faith must answer his manner of working , and beleeve that God can bring me to honour by shame , and to Heaven by Hell gates : for if it be his course of dealing , first to cast downe , and then to lift up , by disgrace to bring his servants to glory ; then in all my extremities I must rest upon God , who is never neerer unto his to succour them , than when hee seemes to bee furthest off . When ●hee meanes to give victory , he suffer us to be foiled first ; and when hee intends to justifie a poore sinner , he will condemne him first . Let us therefore hope against hope , and desire God in our distresses to open our eyes , that wee may see our consolations . Hagar had a Well by her when she was ready to perish for thrist , and yet she saw it not : and Elisha's man had Angels to defend him when the Aramites compassed him about , but perceived not the same : so the Angell of the Lord continually pitcheth his tent about the godly though they are not aware of it ; yea , God is then neerest to us when we are in most straights . Cordials are kept for faintings . When Christ went to cast the Devill out of a child , he then most raged and tare him : So likewise Satan and wicked men , most rage when they are neerest to their end and destruction . In thy greatest danger never rest on thy friends , but on the Lord , who never standeth neerer and firmer to us , than when we are most perplexed and know not what to doe . A distressed soule seeth oft no comfort in outward things , and therefore retireth unto God , in whom it findes whatsoever may make it happy . Our strength may faile , and our heart may faile , but God is our portion for ever . When we are weake , then wee are strong ; and when we are most cast downe in our selves , we are neerest to Gods helping hand . This carriage of the Almighty ought to establish our faith . In all cases of extremity we should have a double eye , one to look upon our grievances and troubles , and another to look upon the issue and event of them . Why do men in time of dangerous sicknesse take bitter Physick , which is almost death unto them ? Why doe they then undergo such things as they loath at other times ? Is it not because they rest upon the skill of the Physitian ? And shall we then in our distresses dist rust God for our souls , when we will trust a weak and mortall man with our bodies ? If conceit be so strong in earthly things , as indeed it is , then faith is much stronger , when it grounds it selfe upon the truth of the Word . When God exercises us with poverty , or other afflictions , this should teach us submission to his providence in any condition , saying , Lord do with me what thou wilt , only let this poore soule be pretious in thine eyes . Thou hast promised , that howsoever these afflictions lie heavie upon me , yet in the end al shall turn to my good , therefore dispose of thy servant at thine owne pleasure , I resigne all to thee . Here is the rejoycing of a Christian , which makes him cheerefully passe through any affliction ; he knowes that good is intended in all that befals him : with what alacrity did Ioseph say unto his brethren , Ye sold me hither , but God hath turned it to the best , that I should preserve and nourish you all , and save much people alive , who otherwise were like to have perished with famine : This made Iob so patiently to say , The Lord giveth & the Lord taketh , blessed be the name of the Lord. This is the ground of all true contentation , I have learned , ( saith S. Paul ) in all estates to be content , to be rich , and to be poore , to abound , and to be in want , and why so ? Whatsoever his estate and condition was , God turned it to the best : shall any man dare to mislike of Gods allowlowance ? Doth not hee know better what is good for us , than we can possibly imagine what is good for our selves ? This likewise should teach us not to take offence at the reproach and disgrace which is cast upon Gods children ; for mark the righteous , ( saith David ) and behold the upright , the end of that man is peace . The issue of their trouble is ever quietnesse : take not one peece of a Christian mans life by it selfe , but take it altogether ; and then thou shalt see the truth of this Doctrine . To see Ioseph in the Dungeon and in his irons , we haply may bee offended , and call Gods providence in question : but beholding him in his honour and advancement , we cannot but conclude him a happy man. So if we look on Iob sitting with sores on the Dunghill , there is matter of offence , but to see him restored againe , and blessed with a greater estate than he had before , this is matter of praising God. If we consider of Christ abased , & hanging upon a Crosse , so there will be scandall , but looke on him exalted to glory far above all Dignities and Powers , and then the scandall is soone taken away . Let us theresore lay one thing to another , when we eye Gods people , and we shall see a blessing under their greatest curse . Those things which are contrived by mans wit , may argue great folly , if one part be not annexed to the other ; therefore looke to the whole work towards his servants , and then thou shalt never be offended at their condition . This also is a ground of Christian boldnesse in holy courses , when a man is fully resolved , that come what will come , God will turne all to his good ; it encourages him cheersully to go through any difficulty : what is the reason of the fearesulnesse and dastardnesse of most men , but only this , that if wee doe this or that duty , or abstaine not from this or that good action ; then this crosse and this displeasure by such and such a person will bee brought upon me . The Wise man saith , That the feare of man bringeth a snare , but hee that trusteth in the Lord shall be exalted . Let us not ( regarding the feare of man ) neglect our duty to God , for he can turne the hearts of the Kings on the Earth , to seek the welfare of his poorest creature , and make thy very enemies to be thy friends . He that for sinister ends will offend his Maker , may well be excluded to the gods whom they have served . Go to the Great men , whose persons you have obeyed for advantage ; to your riches , to your pleasures , which you have loved more than God or goodnesse . You would not lose a base custome , a superfluity for me , therefore I will not owne you now . Such men are more impudent than the Devill himselfe , that will claime acquaintance with God at last , when they have carried themselves as his enemies all their dayes . God wants not means to maintaine his , without being beholding to the Devill . He hath all helpe hid in himselfe , and will then shew it , when it shall make most for his owne glory . He deserves not to live under the protection of a King , that will displease him for feare of a Subject . The three Children in Daniel said , Know O King , that our God can deliver us out of thy hands ; but if he will not , yet neverthelesse we will not fall down and worship thine Image . The righteous are bold as a Lion ( saith the Wise man ) the Lord is his strong Tower . What need we feare any creature , when wee have him on our side , who hath both Men and Devils at his beck ? And if God turne all things whatsoever to our good , should not wee through the whole carriage of our lives , chiefly aime at his honour ? God writes our names in his Book , he numbers our hairs , and bottles up our teares : he hath a speciall care of us , every good deed wee doe he writeth downe to eternity ; yea , if we give but a cup of cold water in his name , he taketh notice of it : and shall not wee then take speciall occasion to magnifie him in all things ? We pray daily , Hallowed be thy name , therfore ought accordingly to observe Gods dealing with us . How is it possible that we should give him the glory of his mercies , if we never observe them ? A wicked man considers , this makes for my advantage , and this for my profit , this tends to my ease and wealth , &c. studying how to make friends , and please persons in place above him ; not respecting Gods honour and glory in the least kind : whereas the sincere Chri stian lookes on all things as they tend to his best happinesse , and therfore , fore-cast thus : If I do this or that good , then I shall grow in grace , & wisdom . and knowledge , but if I neglect it , and be carelesse of well doing , I shall hurt and wound my soule , and break the peace of my conscience : by this company and good acquaintance I shall be furthered in holinesse , become wiser and better in heavenly understanding ; if I fall , they may raise me up , and helpe maintaine a gratious frame within me . Where true holinesse is , the soule is sensible of all advantages and disadvantages of good . An indifferency for any company or imployment , shewes a dead heart . This is a main difference to distinguish a childe of God from a prophane wretch that only lives to himselfe , his heart is taken up wholy with the world and matters below ; wheras the godly are all for thriving in grace and increase of godlinesse . The wicked man considers of things as they serve to satisfie his lust ; and if wee have better thoughts at any time , it is but for a start . But a godly mans aimes are alwayes holy , and the strength of his soul is put forth that way . He values himselfe as hee stands in relation to God and a better life ; and esteemes all other things more or lesse , as they further or hinder his spiritual growth , and bring peace and sorrow at the last unto him . But I hasten to the second part of the Text , The persons to whom this priviledge belongs , that is , to them that love God. And why to them that love God ? because the Apostle speaketh of afflictions ; and wee know that the grace which is most conversant in the Saints sufferings , is patience , which floweth from love . Also , for that of all other graces is the first and sweetest : it is the first , for whom wee love wee are sorry to offend ; and hate whatsoever is contrary to that we affect : we rejoyce in that we love , & grieve in the absence thereof . It is the commanding affection of all others , and setteth the whole man sweetly a work to attaine its defire . Love makes us forward and zealous Christians ; all the inward worship of God is in the affections . As thou shalt rejoyce in no God but me , and feare no God but me . All the Commandements of God are brought by Christ to this duty . Againe , love hath a speciall part in this priviledge , of bringing all things to work for our good . For when we love God , wee will make the best use of every thing which we suffer or do . If we love God and eye his glory therein . Love makes any burthen easie : it makes us studious of pleasing the party loved ; as we say in the Proverb , Love me , and doe with me what you will. Love is full of inventions , it studies complacencie , and sets the soule a work to honour God in all things . In that the Apostle saith , To them that love God , and not to the children or servants of God. Wee may observe , That Christianity is not a bare title , but it requireth some qualification . Therefore the Scriptures when they describe a Saint on earth , doe not usually say the child of God , but they set him forth by some holy affections or actions wrought in him ; As such as love God , or feare God , and walks in his wayes . Hereby shewing that Religion is not a matter of complement , but a reall and holy endeavour to please the Lord ; and although the Scriptures do name but some one particular affection , yet it is all one as if they had named all , for where one is in truth , there all followes . Again , in that the Apostle here ascribes priviledges to those only that are thus qualified , wee must take heed in applying the promises of God , and these sweet consolations , that we be such persons to whom of right they doe belong ; for all things work for the best , not to every one , but to such as love God : We must not therefore preach comfort to all , but must first labour to make men capable of it : To this end . 1. First , wee will shew the Nature of this love . 2. Secondly , the exercises of it , and directions unto it . 3. Thirdly , some incitements to this holy affection . The ground of Love is a considering of God as our owne God , in the covenant of Grace , and an acknowledging of our selves , to bee his peculiar children in Christ Jesus : when wee can say as the Spouse in the Canticles , I am my beloveds , and my beloved is mine , this is a loving of God ; not as the God of Nature only , but as ours peculiar by Grace . This union of love , which knits us to Christ , impileth another union by faith first ; which is a cleaving to God as my God , and to Christ as my Christ , whence issues a second conjunction , or cleaving to him in love , as my Saviour , my Husband , and my Head. To come to the nature of this Grace , and then to the working of it . The Nature of Love is seene in foure things : 1. In admiring of some secret good in the thing beloved , which stirres up the soule to make out for it . 2. In a studiousnesse of the contentation of the person beloved . 3. In a desire of union and fellowship with the person we affect 4. In a resting , and solacing of our selves , in the thing wee love . By these let us examine our selves whether we have the true love of God or no ; For it concernes us much to have this grace , it will distinguish us from all others , who feare him not : First , our love to Christ commeth from the high esteem of the good things wee see in him : But how shall wee know whether that wee have this admiring of the good things we see in God , and in his word and children ? Wee shal know it by our choice , and our choice followes our judgement : Would wee know whether our judgement be good ? See what do we choose ( especially ) when things of the world and God come together . And here we want not examples to guide us : The question was , whether that Moses should still choose to live in Pharaohs Court , and hee accounted his sonne in law , or else depart , and suffer adversity with Gods children : Now Moses by sound judgement , had an high esteeme of the excellencie and priviledges of the Saints , And therfore chose rather to endure afflictions , than to enjoy the pleasures of sinne for a season . Let us then see whether wee can be contented to part with our preferment , or pleasure for God or no. And whether we do esteeme the rebukes of Christ greater riches than the treasures of the world ; whether we can lay down our lives and liberties at Christs feet , and gladly want all , so we may enjoy him ; If it be so with us , our estate is good . Againe , let us see whether wee have a right prizing of the good things in God. Doe wee delight to speak much and often of Christ , and the benefits we receive by him ? How was Saint Pauls heart enlarged , and his tongue full of heavenly eloquence , in setting sorth the unspeakable mercies of God , which wee have by Christ Jesus our Lord ? If God be on our side , who can be against us , ( saith he ) What shall separate us from the love of Christ : Shall tribulation , shall anguish and affliction ? I am perswaded that neither death , nor life , nor any other thing can doe it . Another signe to know whether we have a secret admiration of the good things wee see in God , is this , If we doe undrvalue all things else for Christ. Worldly men are ever admiring of the things below , accounting such men happy and blessed that abound most therein : Therefore there is nothing that doth more truly try a man than this : The soul that sees a vanity in the things beneath , and can rejoyce in God only as his true riches , is in a good condition : Where there is a true judgement of God and Religion , the soule of that man will never stoop to the creature ; the soule so rejoyceth in God , as that it will not yeeld it selfe to any other . Adam and Eve in their innocencie , were both naked , and were not ashamed ; one reason might be , because their thoughts were taken up with higher matters : In heaven we shall not bee ashamed , of things wee now are ashamed of . A Christian soule is so ravished with the enjoying of God , that it mindeth almost nothing but him . The second branch in love , is a desire to doe all things , to the content of the party beloved ; Our love to God will frame us to the obedience of his will : Obedience is the proofe of love ; If ye love mee , saith Christ , keepe my commandements : If wee love God , wee will pray for the enlarging of his Kingdome ; Where love is kindled in any heart , there is a care to bee approved of him whom we so love . This makes our obedience generall , to all Gods commandements , in all places and all things whatsoever . It makes us give our inwards to God , serving him with the soul and spirit . Those therefore that nourish uncleane hearts within them , and think it enough to abstaine from the outward act of evill , love not the Lord sincerely . The Devill himselfe will doe outward things as readily as you , hee will confesse Christ to bee the Sonne of God ; and say , Why art thou come to torment me before my time ? So that if thou dost outwardly only confesse God , what dost thou more than the Devill ? In outward duties without sincerity there is no love ; You will pray , the Devill will doe as much ; The Devill hath a bad end in good actions : so there are many that come to Church , & make shew of Religion to cloke their evill courses . But such poore wretches , how ever they are pleased with shaddowes , are little better than Satan himselfe . Againe , if wee be desirous to content him whō wee love , then will , wee suffer any thing for his sake ; Therefore the Apostles went away rejoycing , and accounted it their glory , that they were esteemed worthy to suffer hardship for Christ : And David for dancing before the Ark , being by Michal mockt , saith : I wil yet be more vile for my God. He cared not for any reproach that could happen to him in a good way : Yea , this will make us zealous in his truth ; hee that hath no zeale , hath no love ; If our hearts rise not when God is dishonoured , what love have we to him ? Is Gods glory and the Churches welfare deare to us ? it is a signe we love him : But can we see those things goe backward , and have no zeale , nor be any thing affected therewith , surely then we have no love . Againe , if wee have a true love to God , then have we a desire of union and cōmunion with him ; we will be much in meditating of him , in speaking to him , and conferring with him . Those therefore that goe on from day to day , without private speeches with God , or solacing of their soules in him , what affection have they to him ? Love is communicative ; and what desire of communion can that soule have , that lives a stranger to his Maker ? Can wee say we love one with whom wee never conferre , or speak to any purpose . Againe , if wee love a man , we will advise with him , especially in matters of moment : so if wee love God , wee will take counsell of him in his Word , for the guidance of our lives , and stablishing our consciences : If we advise not with God , it is a signe that we either think hee doth not regard us , or else that we count him not worthy to be counselled by . Another signe is , To examine what desire wee have to be dissolved , and to be with Christ : Doe wee love his appearing to judgement ? and are wee now fit for his comming ? surely then it is a plaine signe , that our love is fixed and set upon him : So much as wee doe faile of this desire , so much wee faile in love to Christ : What was the reason that the people under the Law , were so much afraid at the appearing of an Angell unto them ? was it not this , that they were not fitted and prepared for God ? A man may bee a good Christian , and yet not at all times willing to die : for as eyes that are sore , cannot alwayes endure the light ; so a soule galled with sinne desires not to heare of the day of jadgement , yet ought wee to thirst after it . Another signe of this grace , is our eager and hungry desire after God , when with David we can say , Oh God my heart panteth after thee , as the Hart panteth after the Brookes of waters . When a soule is never at rest til he injoyes his Maker , but cryes out still , Oh when shall I appeare in his presence , it is a good signe . The last branch or property is a resting and quieting our selves in the love of God above all things whatsoever , saying with David , Whom have I in Heaven or in earth besides thee , or what doe I esteeme in comparison of thee ; let me enjoy but the light of thy countenance , and it suffices me : demand therefore of thine owne heart , what the things are that trouble thee most ? and what is the cause of thy sorrow and disquietments , whether it be for losses or crosses outwardly , or for want of Gods love and the sense and feeling of his favour inwardly . They which grieve chiefly for outward evils , are most carried in their affections that wayes : but if in the confluence of all worldly blessings , wee can grieve for our spirituall wants , it is a comfortable evidence . When a man reckons not his happinesse to stand in the possession of the creature , but in the fruition of the Creator , and desires his favour above any thing , it is a gratious signe . David had an abundance , yea , he had a Kingdome , yet nothing would satisfie him but the mercies of God. And when hec was in want , what course did he take , but stil comforted himselfe in the Lord his God : That which a man sorroweth most for when he wanteth it , that he rejoyceth most in when he hath it : can we in our crosses rejoyce that God is ours ? This is an excellent signe , and plainly discovers , that we place our contentation more in him than in any thing else : can we delight more in the solace of his favour , than in outward prosperity ? it is a heavenly testimony of a renewed condition . When David was in his greatest distresses ; what desires had he then most in him ? why , hee longed after the House of God : when the people were ready to stone him , wherein did he trust , but in the Lord his strong ●ower ? In the last place would we know whether we can rest in God or no. Let us examine our selves then what endeavours we have every day to cleanse our soules from sinne ; that so God may take pleasure in us , and we againe may delight in him ? Let us see how we restraine our affections from running riot after the World and sinful pleasures . And how we set our joy upon God , and frame our selves to do his will ; I beseech you let us deale faithfully with our owne soules in this particular . And if we find that our hearts tell us , ( as Peters told him ) Lord thou knowest that I love thee , I desire ô Lord to please thee above all things , I have set mine heart upon thee , and I joy in thee and in thy love , more than in all things else in the world . If thus I say we can in the integrity of our spirits appeale to God , who only knowes and searches our wayes , and say , truly Lord thou knowest that I love thee ; it is a certaine and infallible signe unto us that we are his , and all things shall work for the best unto us . But take we heed how wee deceive our selves in these things ; by love we are Christians , therefore labour for sincerity of affection . A Reprobate or a Castaway may go far in these four signes of love . He may admire and wonder at the good things of God , but he doth it not from any thing within him , but from the outward beholding of them ; he can admire and talk of them , but yet such men are without any rellish or sweet taste of the thing they speak of . So likewise an Hypocrite may desire to please God in many things , but not in all things : as we see in Herod , he heard Iohn Baptist willingly , and obeyed in some things , but not in all ; he could not be crossed in his beloved sinne which abode in him , that must not bee touched . Then farwell God , and farwell Christ and all . So a Castaway may desire to be in Heaven , as being a place good for him : and hee may have some little taste of those joyes above , as is mentioned in the Hebrewes : but hee hath no rellish of them from the love of God , but only from the love of himselfe . And his desire is not such as will draw him on to the use of means for spiritual growth and progresse thereunto : as we see in Balaam , hee had a desire to die the death of the righteous , but this could not make him leave his covetous disposition , and find a contentment in God alone . A Reprobate may bee content with religion and with Gods wayes , so long as peace doth accompany the same , ( as now in this our Countrey , Christ commeth amongst us with plenty and prosperity , therefore Christ is a good Christ ) but if the Gospell and Religion should bee professed with perfecution , and danger , and disgrace , it would soone appeare where mens contentments were . There is a resting not in the truth , because it is truth , but in regard of the good things which follow it . If we desire to approve our selves to God , let us examine our selves about this affection and every branch of it . The deceit is both common and deadly ; and the profession of Religion in many Christians is not for Religion it selfe , but for by ends and sinister respects . To which end consider further these particulars . Where there is true love , there will bee a dedesire of union to the beloved object ; so where the love of God is , there will be a desire of the accomplishment of the marriage betweene God and the soule . He that loves a Harlot , saith the wise man , is one with her : so he that affects the Lord , desires to be one with him ; therefore men have their names from what they love ; if they love the world , they are called worldlings ; if they love Christ , they are called Christians ; how canst thou say that thou lovest the Lord , and doest not desire his presence in his Ordinances ? Can we say wee love such a man when we care not for his company ? God observes not so much what we do , as from what affection our duties proceed . Againe , if we love ; there will bee a desire to give content to the party beloved ; this appeares even in carnall selfe-love : for take a man that loves himselfe , he makes himselfe his utmost aime and end in all his actions : but when once God hath plucked this fleshly love out of our soules , then our affections will be carried to Christ only : this made the Prophet David say , I love the Lord deerly , He is my rock , my fortresse , my deliverer : a Christian hath his contentment in God alone ; he findes an all-sufficiency in the Almighty , and therfore makes him his resting place . In all his trouble he will make God his deliverer , and finde more true comfort in him , than in all the things of the world besides : therefore if God should take all other things from us , yet if hee leave us Himselfe , a Christian is well contented be cause he knowes his best being is in God. But how shall I know whether I doe esteeme rightly of God or no ? If we highly esteeme any thing , whether it be of this or a better life , we will be often speaking of them ; it is a signe men undervalue heavenly truths when they discourse little about them ; they much set light by God that have him not in all their thoughts . Againe , what we esteeme of , we will choose above other things : it appeares we have a pretious esteem of God when we choose him , and him alone for our portion ; as David when he said , One thing have I desired of the Lord , that I may dwell in his courts for ever : where God is truly loved , there will be a fall of all earthly things in that mans estimation : so he may gaine Christ , he counts all else but drosse and dung . Lastly , if thou lovest God , thou wilt be afraid to offend him , and carefull to please him in all things : God delights not in a proud and haughty spirit , but in an humble and meek soule ; these then should be thy delight . God is wonderfull well pleased with faith , for it is that which bindes him to performe his promise , therefore seek it earnestly : whatsoever God approves ; a Christian should take pleasure in : every grace is an ornament to a Christian , and God delights to see his owne graces in us . Isaac before hee took Rebecka to wife , sent her Jewels to adorne her ; so Christ sends rich Jewels to his children , even the graces of his Holy Spirit , to make us love him , and fit us the more for him . Those that live in sinnes against conscience , think we that these love God ? No certainly ; if they did they would love that which he loves , and hate that which he hates : what a pittifull thing is it to see men glorying in that which is their shame , in swearing and prophanenesse , and yet for all this say they love God. Is it possible that the love of God and the love of sinne shold ever stand together ? Proceed wee now to some reasons and directions , for the attaining of this grace . And first let us not rest in an inferiour degree of this affection , but rise up therin , and labour that it may have full assent . There are degrees of assent , as when we love God because we love our selves : a naturall man may doe so , but this is not enough , for if wee love God for our selves , we make our selves our God. Where the heart is truly set upon God , it delights in him only for himselfe , and takes comfort in no condition further than he sees God in it . He never affected Christ in truth , that is more taken with the benefits and priviledges that come by him , than with the excellency of his person . What friend will bee content , that a man should only love him because he doth him good ? We must love our selves and all other things in and for God. Moses and Paul rejoyced to honour the Lord , though themselves were accurfed and deprived of happinesse ; and if wee could so love Christ , as not to desire heaven it selfe if Christ were not there . This were truly to affect him : for indeed if Christ were not there , heaven should not be heaven unto us . Wee must love our happinesse , no further than we can have with it Gods good leave and liking . Againe , we shall know our love to God whether it be sincere or no , by our abstaining from sinne ; If wee avoid evill for feare of punishment , or hope of reward only , our love is unsound , but when we so love God that wee will not doe any thing contrary to his spirit : it is a speciall signe . Such a man if there were no hell to punish him , nor place of blisse to receive him , yet would not breake with God upon any termes . For the meanes to attaine this love , we must in the first place labour for an humble & empty soule ; Blessed are the poore in Spirit ( saith Christ ) for such only apprehend their misery without Christ , and their need of him ; which occasions an holy rejoycing in the Lord , and unfained love to him ; What is the reason that some are so ravished with the favours of the Almighty ? Is it not for that they were so formerly stung with the sight and feeling of their sinnes ? the more loving Christian ever the more humble Christian. Mark it when you will , and you shall find this disposition manifest in every true convert , they are daily humbling themselves for the least offence . A second direction is to tast of the love of God in Christ. When the beams of his favour once shine into our hearts , we cannot but reflect upon him againe ; We love him ( saith the Apostle ) because he loved us first ; Mary therefore loved much , because shee had experience of Gods love , in forgiving her many sinnes : When a broken humble soule truly savoureth the goodnesse of the Lord , it cannot but be enflamed with desire after him : A Christian after hee hath had a taste of the love of God , hath another manner of judgement of justification than before . Taste and see ( saith David ) how good and gracious the Lord is . A man that rellishes the sweetnesse of a thing , can better judge of it than hee which never tasted it . A third direction is , to see what motives and reasons wee have from the love of God in Christ , to exercise our understanding this way . Wee know heat commeth from light ; and there is a sympathie betweene the braine and the heart ; the braine must make a report to the heart , before that can bee enflamed with affection ; therefore seriously search into the grounds of thy affection . The first ground is goodnesse in God , God is goodnesse it self ; in whom all good is involved : if therefore wee love other things for the goodnesse which wee see in them , Why doe wee not love God in whom is all goodnesse ? All other things are but sparks of that fire , and drops of that Sea ; seest thou any good in the creature , remember there is much more in the Creator : leave therefore the streames , and goe to the well-head of comfort . Another reason of love , is our affinity with God , our Father and friend ; who is unto us in all degrees of neerenesse , both our head and our husband ; were not the Sonne ours , what fellowship could we have with the Father : having such a Mediator with God , that is bone of our bone , and flesh of our flesh , why should we feare to go unto him ? He hath taken upon him these comfortable relations of Shepheard and Brother , to possesse us of his acquaintance with our infirmities , and readinesse to releeve us . For shall others by his grace fulfill what hee calls them unto , and not he that ( out of his love ) hath taken upon him these relations , so throughly founded upon his Fathers assignment , and his owne voluntary undertaking ? How doth the tender Mother sympathize in the anguish of her child , notwithstanding all its froward aversenesse ; and shall we think there is more bowells in our selves than in God ? can there be more sweetnesse in the streame , than in the spring ? If the well of consolation be alwayes open , and the fountaine of living water , bee never shut up , let us teach our hearts to suck and draw comfort from these rivers of refreshing : What a shame is it , that men should hunger at such a feast ? Consider likewise the benefits which wee have bestowed upon us , and the end why God vouchsafes us so much favour . Benefits win love even from bruit creatures ; therfore wee are worse than beasts , if we love not God for his benefits ; The Oxe knowes his owner , and the Asse his Masters Crib ; what are wee indeed but an heap of Gods benefits ? All our faculties of soule and body are the blessings of God ; Whatsoever wee have or hope to have , is from him . Our breath , life , and being , subsists in God , who hath promised , that heaven and earth , men and Devils , crosses and blessings , sinne and death , all shall be turned by his over-ruling power to our good . Consider what now we are , & what a happy condition God hath made us capable of hereafter ; Is it a small matter that wee should be regarded above the Angels that fell ? And that he who knew no sin , should be made sinne for us ? nay , become a curse to free us from the curse ? It was strange that the three Children being cast into the hot fiery Furnace , should not burne . So likewise it is a wonder that Christians being in the midst of the flame of Gods love , should be so cold and dead hearted : it is not only the guilt of sin that we are freed from , but the unsupportable vengeance of the Almighty due for the same : and is this a small matter ? If we regard the manner of bestowing his benefits , it will much advance Gods goodnesse towards us , and raise up our spirits to love him againe . Doth not he love us first of all ? and prevent us with his favours ? Is not his love full and overflowing ? so as he never leaves us untill he make an end : where he sreeth a man from danger he set ▪ leth him in a good estate , never ceasing till he possesse him of glory ; as it is 2 Tim. 4. The Lord hath freed me out of the mouth of the Lion , and hee will preserve me to his everla sting kingdome . He delivers us srom spirituall evill , and gives us spirituall good . The meditation of these things will warme our hearts . The next meanes is to ●oyne feare with our love to God : whom we love throughly , we will do nothing that shall displease . The feare of God whom we love , will cause us to make conscience of the least sinne against him ; for there is no sinne be it never so little , but it will weaken our affection to goodnesse . When we venture upon any thing against conscience , is there not a decay of our love to God ? and of our sense of his favour towards us : surely sin is the only make-bate in our soules , and weakner of all our comforts . Those therefore are the lovingest soules towards God , that are most conscientious in their wayes . Carelesse Christians have not that feeling of Gods love , which humble fruitfull Christians have : neither doe they live or die with that comfort as these do . We are the Spouse of Christ , and he is jealous of our love . Our betrothed Husband cannot abide that we should set our affections upon strangers . Take heed therefore of adulterous and false affections ; the more we love earthly things the lesse we shall esteeme of heavenly ; and as our affection towards the creature increaseth , so our heat towards Christ abateth . The next direction to stir up our love unto God is , to exercise the same daily . For true love is not an abstractive affection , but an affection in practise , and we know every thing doth increase by exercise : exercise it therefore in fighting against the love of the world , and all selfe love ; for as there are contrary commands , so there are contrary desires in a Christian : as there is the old man and the new man , the flesh and the Spirit , so there are contrary affections , one setting it selfe against another in him . When we see a poore Christian , the love of God will say unto us , now shew thy love unto Christ in succouring one of his members . No saith fl●sh and blood , charity begins at home , thou mayst want thy selfe another day . In doing good likewise wee should say , here is now an occasion offered me of honouring God , and I will imbrace it . Oh but saith selfe-love , there is time enough hereafter ; hereby you may run into poverty and disgrace , be not too forward . Therefore there must be a perpetuall deniall of our selvs against our whole thwart nature . Those that are Christians know experimentally what belongs to these things : but take a carnall man or woman , and they are led altogether by their sensuall lusts as bruit Beasts : whatsoever ease and selfe-love wils , that swayes their hearts any wayes . And indeed the most sincere Christian hath the motions of these carnall and worldly respects , but his love unto God constrains him to deny all , and listen to what Christ whispereth in his heart . Consider wee a little what may stirre us up to exercise our selves herein . Love it is the light of our life ; love we must something , and he lives not that loves not : seeing then we cannot but love , and that the misplacing of our affectiō is the cause of all sin and misery ; what can we doe better than attend to directions , how to love as we should ? To come therefore to the foure things before mentioned being the branches of love . First , We must admire God above all things . And can wee admire any thing with wisdome but God alone ? It is commonly said , that wee cannot be wise and love together , for that this affection is blinde , except it be in God. Againe , is there any thing more comfortable then that we give content to God ? Is any service comparable to the service of a Prince ? We must serve the Lord only , and others in and for him , or else all we do is naught . All other services are bondage , this a perfect freedome . Againe , is there any thing more worthy our soules , than to be united to God ? Can we have a greater happinesse than to be made one with Christ ? By loving a thing we come to be like to it . Is there any thing that may or ought to challenge our love but Christ ? Is it not a base thing to unite our soules ( which are the best things under Heaven ) to earthly contentments , than which we shall one day find nothing to be worse ? The love of God planted in our hearts , maketh Christ and us one . As a Pearle in a Ring makes the Ring more pretious and valuable ; so the soule united unto Christ , commeth to bee more gracious and heavenly . The more excellent the soule is , the more loving it will be to God. The holiest Saints have ever burned with most affection to Christ , as Moses and Paul. Can any thing satisfie us more than God ? Know wee not that all things here shall perish ? Therefore when wee place our love and joy in the world , do we not lose them too ? We shall leave behinde us the things of this life , our sins only we carry away , which cleave fast unto us , and staine our consciences world with out end : what might more content us than the love of God , which wil endure for ever , and accompany us to Heaven when all other loves perish ? Consider that every thing thou dost without love , is dead and empty ; love is the life of all actions ; as we say of a gift , the love of the giver , is better than the gift it selfe ; not only our performance is nothing without love , but we our selves are nothing without it ; every acceptable service we doe must proceed from this heavenly flame ; Though wee speak with the tongues of men and Angels , and have not love , we are like to a sounding brasse and tinckling Symball . Have wee not much to do and suffer in this life ? and what is it that makes us constant in duty , & carries us through so many oppositions as we meet withall , is it not love ? doth not love sweeten our hearts , and take away every difficulty in our way to Heaven . Whilest we live here , we must of necessity suffer ill things , and go on in well doing ; neither of which can be performed without love ; this rules our whole lives . Beg therefore of God to quicken thee in all cheerefull and willing obedience : pray that the Sunne of righteousnesse would enlighten thy heart : wee cannot serve God without God , nor have any holy affection , except by his Spirit he work the same in us . FINIS . Notes, typically marginal, from the original text Notes for div A12210-e190 Doct. 1. Observ. Doct. Doct. 4. Conscience , what . Why God rules his Church by promises . Reas. 2. The excellencie of Divine Promises . Definition of a promise . 1 Pet. 1. 10 Mark 1. 11 1 Cor. 15. 17. Rom. 8. Faith and Hope what they are , and of what use . Heb. 11. 1. Division of the Promises . Temporal promises conditionall . Mark 10. 20. Vse . Object . Answ. Deut 28. 16. Quest. Answ. How to get in Christ. Quest. Answ. Iohn 17. 3 Quest. Answ. Phil. 3. 8. Phil. 3. 8. The stability of a Christian having promises . Heb. 13. 5. 1 Tim. 4. 8 Psal. 88. 4. Psal. 91. Psal. 112. 7 Psal. 12. Psal. 119. Obser. 1. A Christian needs stablishing grace . Obser. 2. The life of a Christian fullof dependancy . Mar. 16. 17 , 18 , 19 ▪ Vse . 1 Sam. 2. 9. Prov. 3. Psal. 115. Object . Answ. How to discerne establishing grace . Helpes to obt●ine confirming grace . Object . Answ. Psal. 9. 10. Sue the Promises in Prayer . Quest. Answ. Why troubles are so irksome . Quest. Answ. Quest. Answ. Quest. Answ. Psal. 105. 15 The Spirits sealing . Quest. Answ. What our sealing is , and the use of it . Quest. Answ. Quest. Answ. Ephes. 1. 13. Answ. Quest. Quest. Answ. Quest. Quest. Answ. Quest. Answ. Psal. 42. 13 Vse . Psal. 45. Psal. 116. Quest. Answ. Quest. Answ. Quest. Answ. In want of comfort what is to be done . Quest. Answ. Why the Spirit is called an earnest . Quest. Answ. God meanes truly in giving his earnest . Assurance of our estates not alwayes alike . A double act of faith to work assurance . Things hindring our assurance . Sense of Gods love how preserved . Quest. Answ. Quest. Quest. Answ. Symptomes of the Spirits inhabitation , out of Rom. 8. Quest. Answ. Quest. Answ. How the Spirit is grieved . Notes for div A12210-e10920 Parts of the Text. Psal. 119. Quest. Answ. Doct. All good things . 1 God the Father . 2 God the Sonne . 3 God the Holy Ghost . 4 Angells . Psal. 34. 5 Magistrates . 6 Ministers . 7 The Word . 8 Sacraments . 9 Outward gifts . 10 Outward gifts of Reprobates . 11 Favour of Princes . 1 Sinne. 2 Corruption of nature . 3 Inward and outward grosse sins 1. Doubtings . 2 Anger , covetousnesse , &c. 3 〈◊〉 sinnes . 4 Carnall sinnes . Gal. 6. 6. 5 Sins of others of Gods children . Vse . Vse . 4 Desertions . Psal. 6. 5 Wounded Spirit . Luke 4. 1. 6 Blasphemous thoughts . 7 Continuance in sinne . 8 Outward evils . 9 Slanders . 10 Evils of body . 11 Death . 12 Death of friends . Afflictions 14 Devil and Hereticks . Causes why all things work together for the best . 1 Gods Decree . 2 Gods maner of working . 3 Gods covenant . 4 Foundation of the covenant . Gal. 4. Object . Answ. Iob 3. 25. 2 Chron. 31. 33. Object . Answ. Simile . Object . Answ. Evils not to be done , that good may come thereof . Matth. 4. 4 Danger of wilfull sinning . Note . 1 God. 2 Creatures . 3 Good gifts . 4 Truth of God. 1 Iustification . 2 Ch●istian liberty . 3 Mor ality . 1 Cor. 4 Gods patience . 5 The Word Evill things . 1 Spirituall ill things . 2 Outward evils and crosses . Causes Vse . Vse . Obser. 1. Salvation certaine . Obser. 2. Gods particular providence to be observed . Obser. 3. Observ. 4 Observ. 5 2 Cor. 6. A ground of understanding the promises . A direction to pray for temporall blessings . Vse 1. Vse 2. Vse 3. Psal. 34. Psal. 24. Double eye . A Christians joy . And contentment . Vse . 5. Holy boldnesse . Prov. 29. Prov. 28. 1 Vse 6. 2 Persons to whom this prviledge belongs . Excellency of love . Christianity , not a b●re title only . Comfort not to be preached to all . Ground of love . Nature of the love of God. 1 Branch . Triall whether we have made a right choice . 2 Triall . Rom 8. 3 Triall . 2 Branch . Desire to please the beloved . True love rejoyeeth in suffering . 3 Branch . Love covets union 2 It adviseth with the party loved . 3 And fits it selfe for his appearing . And hungers after God. Psal. 4● . 4 Branch . Psal. 77. Psal. 4. Psal. 51. Psal. 18. Psal. 71. Quest. Answ. Psal. 26. Directions unto love . 2 Direction . Meanes to attaine the love of God. Psal. 34. 1 Grounds of our love to God. Motives to stir up exercise in the love of God. 
A68733	----	A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. 1637 Approx. 200 KB of XML-encoded text transcribed from 146 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A68733 STC 22495 ESTC S117375 99852589 99852589 17917 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A68733) Transcribed from: (Early English Books Online ; image set 17917) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:6, 1495:15) A fountain sealed: or, The duty of the sealed to the Spirit, and the worke of the Spirit in sealing Wherein many things are handled about the Holy Spirit, and grieving of it: as also of assurance and sealing what it is, the priviledges and degrees of it, with the signes to discerne, and meanes to preserve it. Being the substance of divers sermons preached at Grayes Inne. By that reverend divine, Richard Sibbes, D.D. and sometimes preacher to that honourable society. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. Marshall, William, fl. 1617-1650, engraver. [24], 251, [1] p. Printed by Thomas Harper, for Lawrence Chapman, and are to be sold at his shop at Chancery lane end, in Holborne, London : 1637. Editors' dedication signed: Tho. Goodwin. Philip Nye. With an additional title page, engraved, "A fountaine sealed. .. the 2d. edition.", signed: Will: Marshall. sculpsit. 1637. Identified as STC 22494 on UMI microfilm reel 1082. Reproductions of the originals in the British Library and Cambridge University Library. Appears at reel 1082 (British Library copy) and at reel 1495 (Cambridge University Library copy). Reel 1495: some print faded and show-through. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Holy Spirit -- Early works to 1800. 2007-02 TCP Assigned for keying and markup 2007-02 Aptara Keyed and coded from ProQuest page images 2007-03 Pip Willcox Sampled and proofread 2007-03 Pip Willcox Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A FOUNTAINE SEALED , OR The Dutie of the sealed to the SPIRIT And the worke of the Spirit in Sealing . BY Rich. Sibbes D. D. the 2 d Edition . Printed for L : Chapman & are to be sould at his shope at Chancery Lane end in Holborne . Will Marshall sculpsit . 1637. A FOUNTAIN SEALED : OR , The duty of the sealed to the Spirit , and the worke of the Spirit in Sealing . Wherein Many things are handled about the Holy Spirit , and grieving of it : As also Of assurance and sealing what it is , the priviledges and degrees of it , with the signes to discerne , and meanes to preserve it . Being The substance of divers Sermons preached at Grayes Inne . By that Reverend Divine , RICHARD SIBBES , D. D. and sometimes Preacher to that Honourable Society . LONDON , Printed by Thomas Harper , for Lawrence Chapman , and are to be sold at his shop at Chancery lane end , in Holborne , 1637. TO The truely Noble , and much honoured Lady , the Lady Elizabeth Brooke , Wife to Sir Robert Brooke . Madame : BEsides that deserved interest your Ladyship held in the fections and esteem of this worthy man more then any friend alive , which might intitle you to all that may call him . Authour . This small piece of his acknowledgeth a more speciall propriety unto your Ladyship . For though his tongue was as the Pen of a ready Writer in the hand of Christ who guided him , yet your Ladyships hand and Pen was in this his scribe and Amanuensis whilest hee dictated a first draught of it in private , with intention for the publique . In which labour both of humility and love , your Ladyship did that honour unto him which Baruch ( thogh great and Noble ) did but receive in the like , transcribing the words of Ieremiah from his mouth : wherin yet your Ladyship did indeed , but write the story of your owne life , which hath beene long exactly framed to the rules herein prescribed . We therefore that are intrusted in the publishing of it , deeme it but an act of Justice in us to return it thus to your Ladyship , unto whom it owes , even its first Birth : that so where ever this little Treatise shall come , there also this that you have done , may bee told and recorded for a memoriall of you . And we could not but esteeme it also an addition of honour to the worke , that no lesse then a Ladies hand ( so pious & so much honoured ) brought it forth into the world , although in it selfe it deserveth as much as any other this blessed wombe did beare . The Lord in way of recompence , write all the holy Contents of it , yet more fully and abundantly in your Ladyships heart , and all the lineaments of the Image of Iesus Christ and seale up all unto you by his blessed spirit , with joy and peace to the day of Redemption . Madame , we are your Ladyships devoted , THO. GOODWIN . PHILIP NYE . THE CONTENTS . GRieve not the holy Spirit of God. The Holy Ghost why called a Spirit , page 3 Why holy , page 5 From the Apostles disswasion , these foure presupposed truths . 1 That the holy Ghost is in us , page 8 2 And is as a guide to us , page 12 3 The best of us are apt to grieve him , page 13 4 Therefore wee should bee carefull of it , page 14 § 1 Of grieving the Spirit . I What it is to grieve the Spirit , page 16. how the Spirit worketh in us , page 20 II Wherein doe we especially grieve the Spirit . 1 In our selves , and that in these particulars . 1 In walking contrary to , and in neglecting of its motions , page 25. and comforts , page 27. seeking comfort from the flesh , page 28 2 By unkindenesse , page 29. the sinnes of Professors , and those that have most acquaintance with the Spirit , grieve most , page 30 3 By presumptuous sinnes , page 33 , sinnes against knowledge of two sorts . ibid. why voluntary sinnes are so great , and grieve the Spirit so much , page 36 , the reason why sinnes of the second Table grieve most , page 39 , upon divers respects the same sort of sinnes may grieve more and lesse , page 44 4 By worldlinesse and paying tribute to the flesh , page 45 5 Abusing spirituall things to our owne ends , page 48 , and fathering the workes of the flesh upon the spirit , page 49 6 By sins against the Gospell , page 49 , slighting ordinances , page 51 7 Sinnes plotted and contrived , page 57 8 By false judgement of things , page 55 9. By not using the helpes we have , page 58 10 Cavilling against the truth , page 59 11 By doing duty in our own strength , page 61 12 Thrusting our selves into over-much worldly imployment , page 61 , whence , 13 Omission or slight performance of duty , page 63 2 In others many wayes , as , 1 Neglecting the grace in them , page 65 2 Sharpe censures , page 65 3 Superiours by unjust commands , page 66 4 Inferiours by untractablenesse , 5 By evill examples , page 68 III How we may know when we have grieved the spirit , page 69 and what is the danger of it , page 71 How farre a childe of God may grieve the Spirit . page 76 Of the sinne against the Holy Ghost , page 81 , and a twofold miscarriage about it in censuring , page 82 IIII What course we should take to prevent grieving the Spirit , page 84 , in divers rules . 1 Give your selfe up to the government of it , page 84 2 Subject constantly to the Spirits motions : they are knowne from other motions . 1 By a speciall strength in them , by which they are raised to higher ends , page 87 2 By their constancy , page 88 3 They proceed from a changed heart , page 89 4 They are seasonable , ibid. 5 A selfe evidēce in thē , page 90 6 Orderly , in respect of both Tables of the law , ibid. 7 Dependant upon God , page 91 3 Ioyne and co-operate with the Spirit , page 92 4 Turne motions into resolutions , page 94 , and resolutions into practise , page 95 5 Depend on ordinances , and get a heart suteable to them , page 96 6 Observe the Spirits first withdrawing , and search the cause , page 100 7 Take heed of such sinnes as we terme little ones , page 102 , and looke upon all sinne in the rise and root of it , page 104 8 Get spirituall wisedome to know what is pleasing and displeasing to the Spirit , page 105 9 Vpon breaches , renew repentance , page 108 10 Avoyd corrupt communication , page 109 Whereby you are sealed . § 2 Of the sealing of the Spirit . 1 Christ is sealed , page 122 2 So are Christians . page 125 I What this sealing is , and how it is wrought , page 125 II The privileges of it . A seale serveth for 1 Confirmation , page 131 2 Distinction , page 132 3 Appropriation , page 139 4 Estimation , page 141 5 Secrecy , page 144 6 Security , page 146 III Degrees of sealing . 1 The worke of faith , page 149 2 Sanctification , page 150. yet not without a new act of the Spirit , page 153. the reasons , page 155 3 Ioy , page 156. which hath its degrees also , page 158 , being from the spirit , page 159 Of the three witnesses on earth 160 , their order , page 164 Of the witnesse of the Spirit immediately from it selfe , which is the highest , and that which bringeth most joy , page 166 Of such joyes and raptures of the Spirit , and how they are knowne from illusions , page 169. as 1 By what goes before them : as 1 The word imbraced by faith , page 171 2 Deep humiliation , page 172 3 Selfe-denyall , page 174 4 Comfort & victory , page 175 5 Spirituall strength put forth in duty , page 176 2 By what accompanieth them : as , 1 Pryzing ordinances , page 177 2 Liberty & boldnesse with God , page 179 3 And for the most part Sathans malice , page 180 3 By what followeth them , 1 More humility , page 180 2 Increase of spirituall strength , page 181 3 A joyfull expectation of Christ , page 183 4 Other degrees of sealing from the divers degrees of revelation , page 185 Vnto the day of Redēption . § 3 Of the day of Redemption . 191 From the consideration of what formerly hath beene spoken , some generall conclusions are collected , page 202 I Concl. Wee may attaine to the knowledge that wee are in the state of grace , page 203 All that have faith , have not assurance , page 209 II Concl. Vpon knowledge of our state of grace for the present , we may be assured of our future full redemption , page 215 Why we pray for forgivenesse of sinnes notwithstanding , page 218 This assurance we have , page 221 that , first , God may be glorified , 222 , secondly , our soules comforted , page 223 III Concl. This assured knowledge is wrought by the Spirit , page 224 IIII Concl. The sealing of the Spirit unto salvation , should bee a prevailing argument not to grieve the Spirit , page 228 1 To those that are not as yet sealed , page 230 2 To those that are sealed either in a lower , page 233. or higher worke of sealing , page 236 , and that from 1 Ingenuity , page 237 2 Benefit received from the Spirit , page 239 3 A kinde of necessity , page 240 4 The nature of love , page 241 5 And other graces , as faith and hope , that worke by assimilation . page 242 The doctrine of assurance is no doctrine of liberty , page 243 But of deepe and sweet ingagement , page 244 Therefore we should preserve the worke . page 247 FINIS . Ephes . 4. 30. And grieve not the holy Spirit of God , whereby ye are ●ealed unto the day of redem●tion . WHether the words bee a Command ensuing from authority or , counsell , from wisedome , or a caveat from Gods care of our soules , it is not materiall : considering both Counsell and Caveats of the great God , have both force of a Command , with some mixture of the sweetnesse of love : the Apostle as his manner is , from the largenesse of his Spirit , riseth from a particular disswasive from corrupt communication , in the verse before , to this generall advise of not grieving Gods Spirit by sinne ; especially against conscience inlightened : and this disswasive from evill , is inforced from a dangerous effect of grieving the spirit of God ; and the danger of grieving ariseth from this , that it is the Spirit of God , and God himselfe whom we grieve , and a holy Spirit , holy in himselfe , and holy as the cause of all holinesse in us ; and hee that after he hath wrought holinesse in us , sealeth and confirmeth us in that act of grace , untill the day of our glorious redemption : so that the grounds of not grieving , are from the greatnesse and goodnesse of the person whom we grieve , and from the greatnesse and constancie of the benefits we have by him . To speake something of the person , the holy Spirit is called a Spirit , not onely by nature , as being a spirituall essence , but in regard of his person and office , he is both breathed from the Father and the Sonne , as proceeding from them both ; and by office , breatheth into all that God hath given Christ to redeeme , and him to sanctifie ; he is so the spirit of God in proceeding from God , as that he is God , which who so denieth , deny their own Baptisme ; being as well Baptized into the name of the Holy Ghost , as into the Father and the Sonne ; and no lesse a person , then God , is needfull to assure our soules of Gods love , and to change our nature , being in an opposite frame : who can reveale to us the minde of God , but the Spirit of God ? and herein we may see the joynt forwardnesse both of the Father and Son and holy Ghost ; when both Father and Sonne joyne in willingnesse to send so great a person to apply unto us , and to assure us of that great good the Father hath decreed , and the Son performed for us . That attribute the Spirit delights in , is that of holinesse , which our corrupt nature least delights in , and most opposeth : holinesse is the glory and crown of all other excellencie ; without which they are neither good in themselves , no● comfortable to us . It implies a freedome from all impuritie , and a perfect hatred of it ; an absolute perfection of all that is excellent . What is it then to grieve such an holy Spirit , before whom the heavens themselves are impure , and not onely the Divels tremble , but the Angels cover their faces ? what shall wee thinke then of them which doe not onely neglect , but despise , yea oppose this holinesse , and indure any thing else ? what is hated in the world with keene and perfect hatred ; but holynesse , without which yet , we shall never see God , nor enter into that pure place , into which , we all professe a desire to enter ? There was planted in man by nature , a desire of holinesse , and a desire of happinesse : the desire of happinesse is left still in us , but for holinesse which is the perfection of the image of God in us , is both lost , and the desire of it extinguished : and that men might the better drive it out of the world under a forme and shew of it ; they oppose the truth of it , and that with the greater successe , because under that great colour the Divell and his Vicar , carry all their divellish policies under a shew of holinesse . We see in Popery , every thing is holy with them , but that which should be holy , the truth of God , and the expression of it . The man of sinne himselfe must have no worse title , then his Holinesse : a shew of devised holinesse pleaseth mans anture well enough ; as being glorious for appearance , and usefull for ends . But the truth of it being crosse to the whole corrupt nature of man , will never be entertained , untill nature be new moulded by his holy Spirit in the use of holy meanes , sanctified by himselfe for that end : it is this that makes a man a Saint , and civill vertues to be graces , which rayseth things that are ( otherwise ) common , to an higher degree of excellency : this is that to a Christian which reason is to a man : it gives him a being , and a beauty different from all other : it makes every action we doe in obedience to God a service , and puts a religious respect upon all our actions , directing them to the highest end . Now that which the Apostle disswades from , is from grieving so holy a Spirit . These truths , are presupposed : First , that the holy Ghost is not in us personally as the second Person is in Christ man ; for then the holy Ghost , and we should make one person : nor is the holy Ghost in us essentially only : for so he is in all creatures : nor yet is in us onely by stirring up holy motions , but he is in us mystically , and as Temples dedicated to himselfe : Christs humane nature is the first temple , wherein the Spirit dwels ; and then we become temples by union with him . The difference betwixt his being in Christ & us , is , that the Spirit dwels in Christ in a fuller measure ; by reason that as a head he is to conveigh spirit into all his members . Secondly , the Spirit is in Christ intirely without any thing to oppose : the Spirit alwayes findes something in us , that is not his owne , but readie to crosse him . Thirdly , the Spirit is in us derivatively from Christ , as a fountaine we receive grace at second hand , answerable to grace in him . The holy Ghost was in Adam before his fall , immediately ; but now hee is in Christ , first , and then for Christ in us , as members of that bodie , whereof Christ is the head : & it is well for us that he dwels first in Christ , and then in us : for from this it is that his communion with us is inseparable , as it is from Christ himselfe , with whom the Spirit makes us one . The holy Spirit dwels in those that are Christs after another manner then in others in whom he is in , in some sort by common gifts ; but in his owne , he is in them as holy , and as making them holy , as the soule is in the whole body in regard of divers operations ; but in the head onely as it understandeth , and from thence ruleth the whole bodie : so the holy Ghost is in his , in regard of more noble operations , and his person is together with his working , though not personally ; and though the whole man be the temple of the holy Ghost , yet the soule especially , and in the soule the very Spirit of our minds , as most suteable to him being a Spirit . Whence the Apostle wishes the grace of Christ to be with our Spirits , the best of spirits delight most in the best of us , which is our spirits : in the Temple the further they went , all was more holy , till they came to the holy of holiest . So in a Christian the most inward part the spirit is , as it were the holie of holies , where incense is offered to God continually . What a mercy is this that he that hath the heaven of heavens to dwell in , will make a dungeon to be a temple ; a prison to be a paradise ; yea an hell to bee an heaven ? Next to the love of Christ in taking our nature , and dwelling in it ; we may wonder at the love of the holy Ghost , that will take up his residence in such defiled soules . The second thing presupposed , is that the holy Spirit being in us after hee hath prepared us for an house for himselfe to dwell in , and to take up his rest and delight in , he doth also become unto us a Counsellour in all our doubts , a Comforter in all distresses , a Solicitor to all dutie , a guide in the whole course of our life , untill we dwell with him for ever in heaven : unto which his dwelling here in us doth tend : he goeth before us as Christ did in the pillar of the cloud and fire before the Israelites into Canaan : being a defence by day , and a direction by night . When we sinne , what doe we else but grieve this guide ? The third ground is , that we , the best of us , are prone to grieve this holy Spirit : what use were there else of this caveat● we carrie too good a proofe of this in our owne hearts : we have that which is enmitie to the spirit within us , sinne ; and an adversarie to the spirit & us , Sathan : These joyning together , and having intelligence , and holding correspondencie , one with another , stirre us up to that which grieves this good Spirit . The fourth thing presupposed , is , that we may and ought by Christian care and circumspection , so to walke in an even and pleasing course , that we shall not grievously offend the spirit , or grieve our owne spirits . We may avoid many lashes and blowes , and many an heavy day which we may thanke our selves for , and God delighteth in the prosperity of his children , and would have us walk in the comforts of the holy Ghost , and is grieved when we grieve him : that then hee must grieve us to prevent worse griefe . The due and proper act of a Christian in this life is to please Christ , and to bee comfortable in himselfe , and so to be fitted for all services . These things premised , it is easie to conceive the equitie of the Apostles disswasive from grieving the holy spirit . For the better unfolding of which , we wil unfold these foure points . First , what it is to grieve the Spirit . Secondly , is wherein we specially grieve the Spirit . Thirdly , how we may know when wee have grieved the Spirit . Fourthly , what course we should take to prevent this griefe . For the first : The holy Ghost cannot properly be grieved in his own person , because griefe implyes a defect of happinesse in suffering that we wish removed . It implyes a defect in foresight , to prevent that which may grieve . It implyes passion , which is soon raised up , and soone laid downe : GOD is not subject to change ; it implyes some want of power to remove that which we feele to be a grievance : and therefore it is not beseeming the Majestie of the Spirit thus to bee grieved . Wee must there●ore conceive of it as befit●ing the Majestie of God , ●emoving in our thoughts ●ll imperfections . First then we are sayd to grieve God , when we doe that which is apt of it selfe to grieve : as we are said to destroy our weake brother , when wee do that which he taking offence at , is apt to misleade him , and so to destroy him . Secondly , we grieve the Spirit , when wee doe that whereupon the Spirit doth that which grieved persons doe ; that is , retireth and sheweth dislike , and returns griefe againe . Thirdly , though the passion of griefe be not in the holy Ghost , yet there is in his holy nature a pure displicence and hatred of sinne , with such a degree of abhomination as though it tend not to the destruction of the offender , yet to sharpe correction : so that griefe is eminently in the hatred of God in such a manner as becomes him . Fourthly , wee may conceive of the Spirit as hee is in himselfe in heaven , and as hee dwels and workes in us ; as wee may conceive of God the Father , as hidden in himselfe , and as revealed in his Son , and in his word ; and as we may conceive of Christ as the secōd persō , & as incarnate : so likewise of the holy Ghost as in himselfe , and as in us , God , in the person of his Sonne : and his Sonne as man , and as Minister of Circumcision , was grieved at the rebellion and destruction of his owne people . The holy Spirit , as in us grieveth with us , witnesseth with us , rejoyceth in us , and with us ; and the spirit in himselfe , and as he worketh in us hath the same name , as the gifts and graces , and the comforts of the Spirit are called the spirit ; even as the beames of the Sunne shining on the earth are called the Sunne : and when we let them in , or shut them out , wee are said to let in or shut out the Sunne . We may grieve the spirit , when we grieve him , as working grace , and offering comfort to us : the graces of the Spirit have the name of the Spirit whence they come , as the Spirit of love and wisdome . Again , our owne spirits , so farre as sanctified , are said to be the Spirit of God : So the Spirit of God , not in it self , but in Noah did strive with the old world ; and so we grieve the Spirit , when we grieve our owne or other mens spirits , so farre as they are sanctified by the Spirit . Now the spirit as in us worketh in us , according to the principles of mans nature , as understanding and free creatures , and preserveth the free manner of working proper to man ; and doth not alwaies put forth an absolute prerogative power , but dealeth with us by way of gentle and sweet motions and perswasions ; and leaveth it in our freedome to imbrace or refuse these inferiour workes of the Spirit : and our hearts tell us it is in our power to entertaine or reject the motions : which when we doe in our owne apprehension , we churlishly offend the spirit , as willing to draw us to better waies ; and wee cannot otherwaies judge of this , but as grieving . God in his dealing with men , puts his cause into our hāds , that by our prayers and otherwise , wee may helpe or hinder him against the mighty . And Christ puts himselfe into our hands in his Ministers , and in the poore ; counts himselfe regarded or neglected in them : so the holy Spirit puts as it were his delight and contentment in our power , and counts when we entertaine his motions of grace or comfort , we entertain him ; and when we refuse them , wee grieve him . And the holy Ghost will have us interpret our refusing of his motion , to be a refusing of him ; and not onely a refusing of him , but of the Son , and of the Father , whose spirit he is . Oh , if we did but consider how high the slighting of a gracious motion reaches , even to the slighting of God himselfe : it would move us to give more regard unto them . As we use these motions , so would wee use the Spirit himselfe , if he were in our ●ower . They are not only ●●e Ambassadors , but the ●oyal off-spring of the spirit 〈◊〉 us , and when we offer ●iolence to them , we kill as ●uch as in us lyeth , the roy●ll seed of the Spirit . Ob. It may be objected , when we doe any thing amisse , we intend not the grieving of the Spirit ? It is true , unlesse we were divels incarnate , we will not purposely and directly grieve the Spirit ; but when we sinne , we will the grieving of him in the Cause . No man hates his owne soule , or is in love with death , yet men will willingly doe that , which if they hated their own souls , and loved death , they could not doe worse . Why will you perish , you house of Israel ? saith God , they intended no such matter as perishing : Gods meaning is , why will you go on in such destructive courses , as will ēd in perishing ? if we could hate hell in the cause of it , and way to it , as we hate it in it selfe , we would never come there . For the second point , wherein wee especially grieve the Spirit : griefe ariseth either from antipathy and cōtrariety , or from disunion of things naturally joyned together . In greater persons especially , griefe ariseth from any indignity offered from neglect or disrespect , and most of all from unkindnesse after favour shewed . Thus the holy Ghost is grieved by us : what more contrary to holinesse , then sinne , which is the thing , and the onely thing that God abhominates , yea , in the divell himself ? But then adde to the contrarietie in sinne , the aggravations from unkindenesse ; and this makes it more sinfull . What greater indignity can wee offer to the holy Spirit , than to prefer base dust before his motions ? leading us to holinesse and happinesse ? what greater unkindnesse , yea , treachery to leave directions of a friend to follow the counsaile of an enemy ? such as when they know Gods will , yet will consent with flesh and bloud , like Balaam , who was swayed by his profit against a cleere discovery of Gods will. We cannot but make the Spirit of God in us in some sort ashamed to thinke of our folly ; in leaving the Fountaine , and digging Cisternes : in leaving a true guide , and following the Pirate : men are grieved especially , when they are disrespected in their place and office . It is the office of the Spirit to enlighten , to soften , to quicken , and to sanctifie ; when wee give content to Sathan , it puts the holy Ghost out of office . The office of the holy Ghost is likewise to bee a comforter : it cannot therefore but grieve the holy Spirit , when the consolations of the Almightie are either forgotten , or seeme nothing unto us in the perishnesse of our spirits ; when with Rachel wee will not bee comforted . Who in stead of wrastling with God by prayer , wrangle with him by cavelling objections : They take pleasure to move objections , instead of a holy submission to higher reasons that might raise them to comfort : and take Satans part against the holy Spirit , and their owne spirit : and against arguments that are ministred , by those that are more skilfull in the wayes of salvation , then themselves . How little beholding is the holy Spirit to such , who please themselves in a spirit of opposition ? and yet so sweet is this holy Spirit , that after long patience , hee overcomes many of these with his goodnesse : and makes them at length with shame , lay their hands upon their mouthes , and bee silent . Yet that is one reason they sticke so long in temptations , and are kept so long under the Spirit of bondage . Those likewise cannot but grieve the Comforter , that leave his comforts , and seeke for other Comforters : that thinke there is not comfort enough in Religion , but will bowe downe to the world , such as linger after the liberties of the flesh , after stolne waters ; as if God kept house not good enough for them . It is a great disparagement to preferre huskes before the provision of our fathers house , and to die ( like fish out of their proper element ) if wee want carnall comforts . But above all , they grieve the Spirit most , that have had deepest acquaintance with the Spirit ; and have received greatest favours from the Spirit . When the holy Ghost comes in love , and wee have given way to him to enlighten our understandings , and when in our affections , wee have tasted of the good things of God , that the promises are sweet , and the Gospell is good . When we have given such way to the Spirit , then to use him unkindly ; this grieves the Spirit . Where the holy ghost hath not only set up a light , but given a tast of heavenly things , and yet we upon false allurements will grow to a distast , it cannot but grieve the Spirit . And this makes the sinne against the holy Ghost so desperat , because there hath beene a strong conviction and illumination . Therfore of all sinnes , the sinnes of Professors of Religion , grieve the Spirit most ; and of all Professors those that have most means of knowledge : because their obligations are dee-per , and their ingagements greater . The deeper the affection hath entred , the greater the griefe must needs be in unloosing . The offence of friends , grieves more than the injuries of enemies . And therefore the sinnes that offend God most , are committed within the Church ; where is the greatest sinne of all , the sin against the holy Ghost committed , but within the Church ? and where there is the greatest light , and the greatest meanes . Sinnes against knowledg grieve most , especially , if there be a malicious opposing : for there can be nothing to excuse it . The malice of the will maketh the sinne of the deeper die , and it is contrarie to the spirit , as it is a Spirit of goodnes , & hence is it , that presūptuous sins so much grieve the spirit , for by such sins we abuse the sweetest Attribute of Gods Spirit , his Goodnesse , and be therefore evill because he is good , and turne his grace into wantonnesse , the sin of this age . Sins against knowledge are either such as are 1. Directly against knowledge , as when we will not understand what we should doe , because wee will not doe what we understand : such put out the candle , that they may sinne with the more freedome . This kind of ignorance doth not free from sinne , but increaseth it : some men will not heare the Word , nor reade good Bookes , lest their consciences should bee awaked : this affected ignorance increaseth the voluntarinesse . Againe , when we maintaine untruths for any advantage , knowing them to be untruths ; as many learned Papists cannot but doe . What a great indignity is it to the Spirit of GOD to sell the truth , which we should buy , yea with the losse of our lives : and to prefer the pleasing of a base man , or some gaine to our selves before a glorious beame of GOD ? Other sinnes if wee know them to be sinnes , are sins against knowledge , not so directly , but collaterally : yet this will bee the chiefe aggravation , when our consciences are once awaked , not so much that we have sinned , as that we have sinned against the light , when the will hath nothing to plead for it selfe , but it selfe ; it would , because it would , though it knew the contrary . Involuntarinesse , takes away something of the hainousnesse of sinne : when there is ignorance , perturbation , or passion , there is lesse sinne , and lesse grieving of the Spirit : but when there are none of these , but a man will sinne , because he will ; accounting it a kinde of soveraignty to have his will , this will prove the most miserable condition , for not to have the will regulated by him that is the chiefest good , is the greatest perversenesse , and will end in desperation . Qu. Why are voluntary sinnes so great , and so much grieve the Spirit of God ? Answ . When there is passion , there is some colour for sinne ; as profit , pleasure , feare to displease , &c. When there is ignorance , there is a want of that that might helpe the understanding ; but when there are none of these , and a man willingly sinnes , he is more directly carried against the command and will of God : there is nothing puts him on : yet hee accounts it so small a matter ; that hee will do it without any provocation , out of a slight esteeme of the good pleasure and will of God. As common ●wearers , can they plead ignorance ? they know the Commandement , God will not hold them guiltlesse , that take his name in vaine : can they plead perturbation ? They doe it oft in a bravery , when they are not urged : there is no ingagement in that sin of profit or pleasure , but a voluntary superfluity of pride . They would have you to know , that they are men that care not for God himselfe , let God and his Ministers take it as they will , though I have no pleasure or profit by it , yet I will have my liberty . The heart that hath been thus wicked , will hardly admit of comfort , when it stands in need of it . We are not said to be ill , because we know ill , but because we will and consent to ill ; it is the will that makes up the bargain , sin were not sinne else . God hath given us the custody of our owne soules , and as long as wee keepe the keyes faithfully , and betray not our soules to Sathan , so long we possesse , our owne soules , and our comfort : but when hee fuggests ; doe this , or speake this , and wee consent ; hee takes full and free possession of us , as much as in us lies ; and God in judgement saith Amen to it . God saith take him Sathan : since hee will not have my Spirit to rule him , it is fit he should have a worse . The more willingnesse , the more sinfulnesse , and the lesse defence ; and Gods justice cannot better be satisfied , than by punishing them most against their wils , who sinned most with their will. The clearer the light is , and the more advantages it hath , the more we sinne . In this respect it is , that sinnes against the second Table grieve more then sinnes against the first ; because here the conscience is more awaked . These be sins against a multiplied light , against the light of nature , light of the Word and Spirit : and such sinnes are contrary to humane society , they dissolve those bonds that nature , even by the common reliques it hath left , studies to maintaine . Though corrupt nature hath no good in it , for we deserved to be like divels ; yet God intending to have civill society , out of which he usually gathers his Church : preserveth in mans nature , an hatred of sinnes that overthrow society : such sins therefore being committed against more light , wound more : as in case of murther , notorious perjury , theft , &c. Therefore God oft gives up men , upon breach of the first Table , to breaches of the second , that so they may come to more griefe , and shame , as being the breakers of both Tables : Men never fall into the breach of the second Table , but upon breach of the first : No man despiseth mans Law , but he despiseth Gods law first ; No man breakes the law of nature , but he despiseth the God of nature Prophane Atheisticall persons that glory in the breach of the third Commandement by swearing ; GOD meets with them by giving them over to grosse abhominable sinnes of the second Table ; which vexeth them more ( though they should not ) than sins against the first Table , exposing them , besides inward griefe , to open shame ; then God opens Conscience to tell them , not onely that they are too blame for their grosse sinnes , but for the root of them ; Atheisme , prophanenesse , loosenesse , which are sinnes against the first Table . This is an aggravation of sinnes against knowledge , when our knowledge hath beene holpen and strengthened by education , by example of others running into our eyes , which is a more familiar ●eaching than that of Rule , ●nd strengthened also by observation and experience ●f our selves ; and the for●er strength we have had , ● against the sinne we now commit : and sweetnesse we have found in the resisting of it . None are worse than ●hose that have been good , and are naught , and might be good , and will be naught . When there is more deliberation and fore-knowledge of the dangerous issue , and this also joyned with the warning of others . As Reuben said unto the rest of his brethren , Spake I not vnto you , & c ? So may Gods Spirit , and conscience , say to men , Did not I acquaint you with the danger of sin ? You are now in misery , and terrours of conscience , but did you not sleight former admonitions , and helps , and meanes ? Conscience is an inferior light of the Spirit : to do things against conscience , is to do them against the Spirit . God spake to me , and I heeded him not , how doth God speake ? When conscience speakes , and saith this is good , this is bad : then God speakes , conscience hath somewhat divine in it : it is a petty god , it speakes from God ; especially when the Spirit joynes with conscience , then God speakes indeed , then there is light upon light . Vpon divers respects some sin may grieve more or lesse than another . As the ●oly Ghost is a Spirit , so ●pirituall sinnes grieve most ; ●s pride , envy ; imprinting ●pon the soule as it were , a ●haracter of the contrary ill ●●irit . Carnell sinnes , whereby the soule is drowned in ●elight of the body , may ●●ore grieve the spirit in a●other respect ; as defiling ●●is Temple , and as taking away so much of the soule ; ●ove and delight , carry the soule with them , and the more deeply such sinnes enter into the creature , besides the defilement , the lesse strength it hath to spirituall duties : grace is sca●ed in the powers of nature , now carnall sinnes disable nature● and so sets us in a greate● distance from grace , as taking away the heart , Hos . 4. Hereupon the Apostle sets being filled with wine , contrary to being filled with the Spirit . And hence it is the Apostle forbids , in the former words , uncleane communication : the holy Spirit is a Spirit of truth , hates hypocrites ; being painted sepulchers ; but as a spirit● of purity , hates foule ●ivers , and foule-mouth'd speakers , as open sepulchers . They cannot therefore but much grieve the spirit , that feed corrupt lusts , and studie to give contentment , and pay tribute , to the flesh ; to which they owe no ●ervice and are no debters : ●nd by sowing to the flesh from which we can reape nothing but corruption . When our thoughts are exercised to content the out●ard man , to contrive for ●●e things of the world one●● ; this is to pay tribute of ●●e strength and vigor of our affections to the utter enemy of Gods Spirit , and our owne soules : when our thoughts runne deeply into ●arthly things , we become ●ne with them . Who will thinke himselfe well entertained into an house , when there shall be entertainement given to his greatest enemy with him ? ●nd shall see more regard had , and better countenance shewed to his enemy , than to him ? when the motions of corrupt nature are mor● regarded , then the motions of the Spirit . The wisedome of the Spirit which is from above , is first pure , and maketh us so , and rayseth the soule upward to things above . Christians indeed , have their failings ; but if a true Christian examine himselfe , his heart will say , that every day he intends the glory of God , and the good of the state he lives in : he hath a larger heart than a base worldling , that keeps within the sphere of himselfe ; spending all his thoughts there , and consults onely with flesh and bloud , with profit and pleasure , to heare what they say . Such basenesse cannot but grieve the Spirit , as cōtrary to our hopes , and heavenly calling , which are glorious . It is a dangerous grieving of the Spirit , when instead of drawing our selves to the spirit , we will labour to ●raw the spirit to us , and ●●udy the Scriptures , to countenance us in some corrupt course ; and labour to make God of our mind , that wee may go on with the greater libertie . When men get to themselves teachers after their owne lusts , as many do ( especially if they be in place ) Ahab shall not want his 400 false Prophets . When men cut the rule and standard to fit themselves , and not fit themselves to it . You have some that are resolved what to do , and yet will bee asking counsell , and if they have an answer to their minds , then they rest ; if not , then their answer is : This is your judgment , but others are of a contrary opinion : and thus they labour to make the Spirit of God in his Ministers to serve their turne , so did the Iewes in Ieremies time . Some will father those sinfull affections that arise from the flesh , and are strengthened by Sathan , upon the holy Spirit , counting wrath that is kindled from hell to be fire of holy zeale comming from heaven . Thus the enemies of Religion thinke they doe God service in their massacres ; such are those that wickedly oppose the wayes of God , and yet are ready to say , Glory be to the Lord ; such men study holinesse in the shew , that they may overthrow it in the power ; and will countenance an ill course , by Religion . Such also are faulty who lay the blame of an uncomfortable life upon Religion , when men are therefore uncomfortable , because they are not religious enough . The wayes of wisedome are the wayes of pleasure . In these times , being the second spring of the Gospell , we must take heed of sinnes against the Gospell . Benefits , the greater they are , being neglected , or abused , bring the greater judgement . The office of the holy Spirit is , by the Ministery , to lay open the riches of Christ , and the glory of Gods grace in him : by neglecting so great salvation , and by thinking this favour of God to be a common favour ; we sinne against , both Father , Sonne , and holy Ghost , and in that they desire most to be glorified . Such therefore as say to the clouds , Drop not , and to the winds , blow not ; and to the Prophets , prophesie not ; that study to keepe out the light and sin against it , as discovering them , and awakening them , and hindering them from taking that solace in carnall courses of the world : as pe●ing the eyes of others to know them further than they would be known , and so to lose that respect they would have in the hearts of men . This cannot but grieve ●he Spirit of God ; and move ●im to take away that truth ●hat we are so far from ●hinking a blessing , that we 〈◊〉 weary of it , and fret against it . The office of the Spirit is to set out Christ , and the favour , and mercy of God in Christ : when we slight Christ in the Gospell , the ordinance , & organ of working good in us , the holy Ghost is slighted , and grieved . Bad is our condition by nature , and what a deale of misery doe we adde to this bad condition ? Are we not all the children of wrath ? And have we not since we were borne added sinne unto sinne ? Do we not grow in sinne as we do in yeares ? Is not God just ? and hell terrible ? Now God out of infinite mercy having proviced a way to free us from the danger of sinne ; and not onely so , but to advance us to life everlasting ; and that we should not be ignorant of that he hath done for us , he hath set up an ordinance wherin the holy Ghost discovers his love . When we sleight this , and account it but an ordinary favour , nay , rather a burthen , and thinke 〈…〉 divine my●●●● 〈…〉 may be 〈…〉 is too 〈…〉 what 〈…〉 needs all this adoe ? This grieves the Spirit , whose office is to lay open the unsearchable riches of Christ , the infinite and glorious mercy , and goodnesse of God in Christ , wherein God hath set himselfe , in all his attributes , to triumph , and be glorified . We grieve all the sacred Trinity : God the Father is grieved , to see his mercy slighted : God the Sonne , to see his bloud accounted common ; and God the holy Ghost , whose office it is to discover these things . This is the common sinne of the times , and kingdome , which threatneth judgement more than any thing else . When the Gospell , the blessed truth of salvation is published , The axe is layd to the root of the tree , the instrument of de●●ruction : if men slight the mercies of God , entertaine not Christ , walke not worthy of the Gospell , they shall feele the stroke of his sharpe anger . The bloud-red horse followeth the white horse , Revel . 6. 4. The white horse is , the publishing of the Gospell : when God sets himselfe to glorifie himselfe , in mercy , in the greatest benefits , and we account them nothing , or but common favours , God removes the Candlesticke ; the red horse of bloud , and destruction , followes . And indeed what man will endure his greatest favours and kindnesses to be sleighted ? Now a degree in grieving the Spirit this way , is , when men will not be thorowly convinced of their owne sinfull condition , and of the infinite love and mercy of God in Christ , in the pardoning of them . If God by his Spirit in the Ministery , or in a particular reproofe come to men , and discover their naturall condition , and tell them they are worse than they take themselves to be : they will oppose it , and study revenge , as Saint Paul saith , Am I become your enemie , because I tell you the truth ? this must needs grieve the Spirit . Againe , the holy Spirit is grieved , when ye have a corrupt judgement of things , not weighing them in the right ballance , nor value them according to their worth . When wee esteeme any knowledge rather than divine knowledge , any truths but truths that concerne Christ , when men look upon grace as contemptible , and prefer other things above it , make a tush at holinesse , give us ( say they ) gifts and parts . Alas , what are all gifts and parts without a gracious heart ? Have not the divels greater parts than any man ? Are t●ey not called Daemones , from the largenesse of their understanding ? If parts and gifts were best , the divels were better than wee . What an indignity is this to the holy Spirit , to thinke it better to be accounted witty , and politicke , then to be holy , and gracious ? Again , those sins wherein there is plotting , and contriving , exceedingly grieve the Spirit : because they are done in cold bloud . David deeply wounded his conscience , & grieved the Spirit , in plotting the death of Vriah , which was the diminution of the credit of David : that the Scripture saith , he was good in all things , except in the matter of Vriah : why ? because therein he grieved the Spirit most , in plotting , and contriving the cruell murther of so good a man. How can they thinke they have the Spirit of God , that plot , and undermine mens estates , to have their wils in unjust courses ; or if they have the spirit , can this be without grieving it ; for the Spirit will perpetually suggest the contrary . Againe , we grieve the holy Spirit , when we commit such sinnes , as we might avoid , such sinnes as we have some helps against , and least provocation unto . It is a generall rule , Quanto major facilitas , &c. The more the facility of not sinning , the greater the sinne . Therefore when we are tempted to sin , consider what conscience saith : I have been an hearer of the word , what hath the Spirit of God revealed and discovered unto me ? He hath shewed that this is a sinne : whom do I grieve , by the commission of it ? The Spirit of God , and wound my owne conscience : and then consider , will that , that I sinne for , countervaile this ? Doe I not buy my sin too deare ? Sinnes are dearly bought , with the grieving of the Spirit of God : therefore wisely thinke before hand what sinne will cost . Men grieve the Spirit , by cavilling against the truth . The heathen mā could say , It is an ill custome to be cavilling against Religion , whether in good earnest , or in jest : yet wee have a sect , a generation of men , that are of all religions , of no religion , men of a contradictory spirit , that alwayes take the opposite part ; that cavill at the truth to shew their parts : this is too ordinary among the wits of the world . This grieves the holy Spirit also , when men take the office of the Spirit from him , that is , when we will doe things in our owne strength , and by our owne light , as if we were gods to our selves . Man naturally aff●cts a kinde of divinity ( it was the fault of Adam ) and ●ill God drive him out of himselfe by his Spirit , and by afflictions , he sets much by his owne parts , and wit , and thereupon neglects prayer , and dependance on God , as if the Spirit had nothing to doe with his regiment . When men set upon actions in the strength of naturall parts , perhaps they may goe on in their course as civill men , but never as Christians , to have comfort of their actions , because they will be guides , and gods to themselves . If a man belong to God , God will crosse him in such wayes , wherein he refuseth to honour God , and to give him his due place : he shall miscarry , when , perhaps , other men shall have successe , though it be to harden them to destruction . This is a subtle way , by which Sathan abuseth men . The life of a Christian is dependant on an higher principle than himselfe , to rule and guide him . Another way whereby we commonly grieve the Spirit of God is , when the minde is troubled with a multitude of busines ; when the soule is like a mill , where one cannot heare another : the noise is such as takes away all entercourse : It diminisheth of our respect to the holy Spirit , when wee give way to a multitude of businesse : for multitude of businesse , begets multitudes of pasfions and distractions ; that when Gods Spirit dictates the best things , that tend to our comfort , and peace , we have no time to heed what the Spirit adviseth . Therefore we should so moderate our occasions , and affaires , that we may be alwaies ready for good suggestions . If a man will be lost , let him lose himselfe in Christ , and in the things of heaven : for if we be drowned in the world , it will breed discomfort . Lastly , omission , or slight performance of duties , grieve the Spirit : the Spirit as he comes from the Father , and the Sonne , from God , so he is great in himselfe being God ; Offer this to thy King , saith Malachy , when hee saw them come negligently and carelesly to the worship of God ; when people heare drowsily , and receive the Sacrament unpreparedly : this grieves the Spirit , because it comes from irreverence and disrespect . And the reason why so many are dead hearted , is because they make no conscience of omissions , of drowsinesse , of negligent cold performances . Such Christians what doe they differ from carnall men in duties , for they will heare , pray , receive Sacraments . He is the best Christian that is the most reverend Christian , the most carefull Christian , most jealous over his owne heart . Vsually those are the richest in grace . Even amongst good men , those that are most carefull , and watchfull over themselves : they goe away inriched with the greatest blessing . Therefore let us heare , and so heare , let us receive , and receive Thus , So let us eate of this bread , &c. The Scripture fixeth a reverend respect before duty , sutable to the Majestie of the great God , whose businesse we are about . Besides grieving Gods Spirit in our selves , there is an heavy guilt lyes upon us for grieving the Spirit in others , which is done many wayes . First , by neglecting the grace of God in them , or despising them for some infirmities , which love should cover . Contempt is a thing which the nature of man is more impatient of , then of any injury ; those that are given this way to wrong others , are punished with the common hatred of all . We likewise grieve the spirit of others , by sharpe censures : and the greater our authority is , the deeper is the griefe , a censure inflicteth : many weake spirits cannot enjoy quiet , while they are exercised with such sharpenesse . They thinke themselves excommunicated out of the hearts of those , in whose good liking they desire to dwell . Againe , those that are above others , grieve the spirits of those under them by unjust commands : as when Masters presse their Servants to that which their conscience cannot digest , and so make them sinne , and offer violence to that tender part . Againe , we grieve the Spirit of others when those that are inferiour , shew themselves untractable to those above them in magistracie or ministerie . When they make them spend their strength in vaine : thus the Spirit of God in Noah strove with the old world : our duty is therefore , to walke wisely in regard of others : and if it bee a dutie to please men in all things lawfull in the way of humanity , much more ought we to please Christians in those things wherein wee doe not displease God ; as being joyned in communion with them in the same spirit . Yet here we must remember that it is one thing to crosse the humour , and offend the pride of another ; and another to grieve the Spirit in him : no cures can bee wrought without griefe in that kinde , and if we grieve not their spirits , when such humours prevaile in them , we shall grieve our owne for neglect of duty . And in the last place this causeth another griefe , when those that are good watch not over their waies : the Spirit is grieved for the reproches of religion that come from the wicked : for what say they ? doth religion and the Spirit teach you this ? thus Christians make the name of God to be ill spoken of ; and this grieves the Spirit , and will grieve them if they belong to God. Oh wretch that I am , that I should open the mouthes of others and grieve the spirit of God , not only in my selfe , but in others , because he is grieved by mee ! Scandalous courses : either by unreasonable use of our liberty ; without respect to the weakenesse of others ; or by actions that are in themselves evill , or of ill report ; by such actions wee grieve the spirits of others . An ill example alwaies either grieveth or infecteth . The spirit of Lot was grieved for the uncleane conversation of the Sodomites , which no question hastened their ruine . How shall we know when we grieve the Spirit ? wee may know that by the sins before mentioned , as the cause of griefe . Againe , the Spirit will bring report of its owne griefe : wee may know we have offended a friend when he leaves our company ; so we may know we have discontented the Spirit by spirituall desertions , both in respect of assistance in the performance of duties , & resisting temptations , and bearing afflictions ; as also in respect of comfort , as when we finde a strangenesse and dulnesse of disposition ; unlesse it be from some naturall distemper of body , we may feare all is not well . When we finde a pronenesse to divert to other comforts , and to hold correspondency with carnall persons : and delight not as formerly in the communion of Saints , but finde an indifferency for any acquaintance . When we drive hardly , and our wheeles fall off ; when conscience will not let us omit good duties , and yet we want the oyle of the Spirit to make us strong and nimble in the performance of them : whereupon they come not off with that acceptance to God or our owne spirits . These indispositions shew we have not used the Spirit well , whom otherwise we should finde a Spirit of strength , a Spirit of comfort , a quickening Spirit . The issues of grieving the Spirit , will prove very dangerous : for the Spirit may justly leave us to our owne spirits and deceitfull hearts ; which as they are arch-Flatterers , so will prove arch-Traitors to us , and so let in a worse guest into our soules . The ill Spirit is alwayes ready , presently to take possession ; who by joyning with the streame of our corruptions , may please us for a time , but will destroy us for ever . When we grieve the good Spirit of God , and cause him to leave us ; our soule is left as a hell : for what is hell but the absence of God , in his favour and mercy ? Againe , we cannot grieve the Spirit of God in doing any thing against it , but it will grieve vs againe , and being a spirit , may sill our spirits with that griefe that may make our conditions a kinde of hell upon earth . Few reprobates feele those terrours here , that the godly oft doe by their bold adventures : for besides the terrours of the naturall conscience , they have the Spirit to set them on ; and that spirit , that had so well deserved of them before : which cannot but increase the horrour and shame . In hell it selfe , this will be the bitterest torment , to thinke of refusing mercy , mercy pressed , and offered with all love . A carelesse spirit oft proves a wounded spirit , and that , who can beare ? untill hee that woundeth , healeth againe by giving grace to afflict our selves , and wait his good time to take pitty of us : that which wee say of conscience , is true ; it is our best friend , and our worst enemy . If a mans conscience bee his friend , it will make all friendly to him : it will make God his friend , affliction his friend , nothing can sit at the heart to grieve him . But if a mans conscience turne his enemy , there need no other enemies be sought out , he hath enow in his owne heart , his owne tormenting conscience tearing it selfe . This may be as truely said of the Spirit of God , who is above Conscience : if wee make him not our best friend , we are sure to have him our worst enemy , that sets all other enemies upon us . Displeasure is as the person is : it is a fearefull thing to fall into the hands of the living God , who knowes the power of his wrath ? it is a powerfull wrath , no creature hath power over the Spirit immediately , but this Spirit of spirits , who can fill the soule , the whole soule , and every corner of it , being adaequate to the soule , as large as the soule , and larger , he can fill it with wrath , that shall burne to hell , and who shall take off the wrath of God , when the Spirit of God sets it on once ? Qu. Whence is it that we grieve the Spirit ? Answ . Because there is a cursed principle in us , alwaies active , which is not perfectly subdued in this life . Death is the accomplishment of mortification : but while we are here , this corruption in us will alway be working . The flesh lusteth against the Spirit : the flesh is an active busie thing , it bestirs it self : now when cōtraries are so neare , as the flesh and Spirit , in the same soule : they must needs thwart and grieve one another continually . It may be demanded how farre forth a childe of God may grieve the Spirit , and yet remaine the childe of God ? In Answer to this , know , that we must not judge of sinne by the matter in which , but by the Spirit , from which sinne is committed . There is no sinne so grosse , but the Saints of God may fall into it , but yet the childe of God is h●ndered by a contrary law of the Spirit , from yeelding full consent before , or taking full delight in a sinne , or allowing or persisting after . And though in regard of ingratitude , the sinne of a godly man admits of a greater aggravation , than the sinne of others : yet setting that aside , the sinne it selfe of a godly man is lesse , for his temptations be stronger , and Sathans malice more eager against him , and his resistance of sinne greater ; all which doth abate the hainousnesse of the guilt . The more resistance from within , argues a stronger party from within , in the godly , the force of sinne is broken from within : take a godly man at the worst , there is some worke of the Spirit in him , that in some measure is answerable to the counsels and motions of the Spirit without him : the holy Spirit hath some hold in him , by which he doth recover him . A wicked man proceeds from grieving to quenching , and from quenching to resisting . The Spirit hath no party , no side in him , and therefore when the Spirit is gone , farewell he glad they are , that then they can follow their pleasures and sinnes without checke . Sometimes God leades his children to heaven through some foule way , by which he lets them see what need they have of washing by the bloud and Spirit of Christ ; which otherwise perhaps they would not so much value , when they grieve the Spirit , and the Spirit thereupon grieves them , and that griefe proves medicinall ; the griefe which sinne breeds , consumes the sinne that bred it . We are in covenant with so wise and powerfull a God , that over-rules even sinne it selfe , to serve his purpose in bringing his to heaven . They have that in them whereby they hate the sinne they doe , and love the goodnesse they doe not : whereas others hate the good in some respects they doe , and love the ill which they dare not commit . Howsoever they are drawn into sinne , yet they will never breake their conjugall bond betwixt Christ and their soules , so farre as that sinne should raigne in them as a commanding Lord : they will not forsake their oath of allegeance to serve willingly a contrary King. They may presume sometimes upon Christ , thinking they have a Balme ready to cure the wound againe , ( as some to shew the vertue of their oyles , doe make wounds in themselves ) the deceitfulnesse of sinne seducing them : but God ever chastiseth this boldnesse , and taketh such a course with them , that it ends in taking the greater shame to themselves ; and by so much , as they have beene more presumptuous . The losse of comfort , and the sence of sorrow they feele , makes them say from experience : that there is nothing gotten by sinne , and that it proves bitternesse in the end . Againe , though they are not kept from sinnes ( in some sence ) presumptuous , yet they are alwaies kept from that great offence . Though they may commit a sin against the holy Ghost , yet they can never commit the sinne against the holy Spirit , because this is a sinne of malice after strong conviction : expressed in words dipt in malice by a tongue set on fire by hell , and in actions comming from an opposite spirit , and tending to opposition , and to bitter persecution , if their malice bee not greater then their power . And it ends alwaies in impenitencie , by reason they despise that grace , and cast away that potion whereby they should recover : their pride will not stoope to Gods way . Thirdly , after such fearfull relapses , darkenesse in the understanding , and rebellion in the will increaseth , sinne growes stronger , and they weaker & weaker to resist . Fourthly , Sathan being once cast out by some degree of illumination and reformation , brings seven divels after , worse than himselfe : when they see their former courses stand not with their lusts and hopes , they take a contrary course , and so fall to bitternesse in the end . There is a double miscarriage about this sinne : some are too head-long in their censures of others , whereas the greater the sin is , the greater caution should bee in fastening it upon any , especially whose spirits we are not thorowly acquainted withall ; considering so many things must meet in this sinne . The second miscarriage is , in an ungrounded censure of our selves : there be three things that feare frees us from the danger of . First , feare lest the time of our conversion be past , because we have so often grieved the Spirit : whereas if their time were past , they would be given up to a carelesse security . A second is feare of some judgement 〈◊〉 which God stirres up in the heart to 〈…〉 we feare , because feare stirs up care , and care stirres up diligence to avoid what we feare : a third is feare , lest we have committed the sinne against the holy Ghost , which shewes we have not committed that sinne ; it is never committed but without feare , and with delight . In these cases we need feare them least , that feare themselves most . The fourth point is , what course wee should take to prevent this grieving of the Spirit ? Let us give up the government of our soules to the Spirit of God ; it is for our safety so to doe , as being wiser then our selves , who are unable to direct our owne way : it is our libertie to bee under a wisedome and goodnesse larger then our owne . Let the Spirit thinke in us , desire in us , pray in us , live in us , doe all in us : labour ever to be in such a frame as we may be fit for the Spirit to worke upon ; as Nazianzen saith of himselfe , Lord I am an instrument for thee to touch . A musicall instrument though in tune soundeth nothing , unlesse it be touched ; let us lay our selves open to the Spirits touch . Thus Saint Paul liued not , but Christ lived in him : this requires a great deale of selfe-deniall , to put our selves thus upon the guidance of the Spirit : but if we knew what enemies wee are to our selves , it would be no such hard matter . Secondly , study to walke perfectly in obeying the Spirit in all things , which requires much circumspection in knowing and regarding our wayes : and then we shall finde the Spirit ready to close with us , and tell us , This is the way , walke in it : and upon obedience wee shall finde the Spirit incouraging us by a secret intimation , that this or that is well done . Thus Paul was said to be bound in Spirit , the Spirit so put him on , that he could not withstand the motions untill the execution of it . We must take especiall heed of slighting any motion , as being the Spirits messenger : they are Gods Ambassadour 〈…〉 for God into our hearts , therefore give them entertainement . Many men rather then they will be troubled with holy motions , stifle them in the birth , as harlots , that to avoid the paine of childe-birth , kill their fruit in the wombe : let us take heed of murthering these births of the Spirit . But seeing Sathan will oft interrupt good motions by good motions , that he may hinder both : How shall we know from whence the motions come ? When two good motions arise , seeming divers , the Spirit of God carries strong to one , ( and that is from God ) more then to the other . Good motions are either raised up in us , or sent unto us , by the Spirit , both these if they bee raised by the Spirit , will carry us to God : they will rise as high as the Spring is whence they come : what ariseth from our selves , endeth in our selves . Those motions that the Spirit stirs up from within , come from sanctified judgement and estimation of what they are moved to , other motions , are hasty , and gone before they have their errand : holy motions are constant , ( as strengthened from constant grace within ) till they see the issue of what they are moved to : other motions are like lightening , and sudden flashes , that leave the soule more darke and amazed then before . Holy motions are answerable to the duties of our calling : other motions oft leade us out of the compasse of our calling . The Spirit moveth in the godly , first by a dwelling in them , and working in them gracious abilities , and then drawes forth those abilities to good actions . But the Spirit dwelleth not in others , nor produceth any sanctified abilities in them , but onely moveth them sometimes to good actions , without changing of them . The holy Spirits motions are seasonable : other motions oft presse upon us , to disturbe an holy duty . The breath of the Spirit in us is suteable to the Spirits breathing in the Scriptures : the same Spirit doth not breath contrary motions . Motions of the Spirit when they come in favour , carry their owne evidence with thē , as light doth . The motions of the Spirit are sweet and milde , and leade us gently on ; they are not ordinarily violent raptures . Removing the soule from it self , but leave in the soule a judgement of them , and of other things . Againe , the Spirit moveth us so to duties of Religion , as agree with civill honesty , and charity to our neighbours . Those therefore know not what spirit they are of , who under a pretence of zeale , will be uncivill , and cruell , shewing they are not led by that spirit that appeared in the shape of a dove . Both Tables in this are one , that they come from one spirit : and the second is like the first , and require love . And because all graces and duties come from the same spirit , therefore one duty never crosses another ; but the wisedome of the Spirit moves to all holy duties in their severall and suteable places . Motions for the matter good , yet may be carnall , in regard of selfe-confidence from whence they come . That which Peter resolved upon was good , but confidence in himselfe marred it : those motions which the Spirit stirres up , are carryed along in relying upon assisting grace . So much for that question . Againe , if we would not grieve the Spirit , let us take heed of being wanting to the Spirits direction . The flesh here will make a froward objection , We can doe no more then we can ? Answ . The Spirit is alwayes before hand with us , preventing us with some knowledge , and some ability , which if we joyne with the spirit in putting forth , the spirit is ready to concurre with us , and leade us further . And our conscience will tell us so much , that if we doe otherwise ; it is not for want of present assistance , or privitie , that the Spirit will deny us strength if we put our selves upon it : our own hearts , though deceitfull , will tell us , that we doe what we doe out of willingnesse ; preferring some seeming good before the motion of the Spirit . Herein wee carry in our conscience , that which will quit God , and condemne our selves . There is not the worst man , whose heart runnes away from God , but God followes him a great while with sweet motions , though such be the invincible stubbornesse of the heart , that it will not yeeld : this will take away all excuse , as Saint Austin argues well . If I had knowne ( saith a wicked man ) I would not have done thus : saith hee , the pride of thy heart suggests that , hadst thou not motions and admonitions that told thee the danger of it ? if the Spirit even in the worst actions , concurre so farre as they are actions and motions ; may we not thinke that he is much more ready to concurre with holy motions , stir'd up first by himselfe ? if the Spirit be willing to concurre in naturall actions , much more in spirituall , whereunto it selfe is the first mover ; the Spirit leaves not us , till wee leave the Spirit . When the Spirit suggests good motions , turne them presently into holy resolutions . Is this my duty , and that which tends to my comfort ? certainely I will doe it . Let not these motions dye in us . How many holy motions are kindled in hearing the Word , and receiving the Sacraments , &c. which dye as soone as they are kindled , for want of resolution ? therefore let us not give over till these motions be turned into purposes ; and those good purposes ripened to holy actions , that they be not nipped in the blossome , but may bring forth perfect fruit . Let us labour to improve these talents , to the end for which they are sent : are they motions of comfort ? let us use them for comfort : are they motions tending to duty ? let us make conscience to doe our duty : let not our despairing hearts crosse the Spirit in his comforts , nor stand out stubbornely as enemies against our duty , for that is to crosse God , and to nip his motions in the bud . Let the Spirit have full scope both in the ordinances and in the motions stirred up by the ordinances , this is the way to make the ordinances and the times glorious ; but the liberties of the Gospell are contrary to the liberties of the flesh : it turneth all things upside downe , and men out of themselves . Hence is it that there is nothing so much opposed by the spirit of the world , as the purity and power of the Gospel , which is a sufficient prejudice of an ill condition that all such men are in . But there is another spirit in gracious men , they are the children of light , and love it . If wee would not grieve the Spirit , we must be willing to bring our selves under all advantages of the Spirits working : as conversing with those that are spirituall , and especially attending on those ordinances wherein the Spirit breatheth : wherein we may meet the Spirit . The walkes of Gods Spirit are , in the meanes of salvation , hearing the Word preached , and holy communion one with another : the Word & Spirit go together , therefore if we will have the comforts of the Spirit , we must attend upon the Word . Men grieve the Spirit by neglecting the Word , and holy conference , &c. It is with the Word and Spirit , as with the veynes and arteries : the veynes have arteries , that as the veyns carry the bloud , the arteries carry the spirits to quicken the bloud . The Word is dead without the Spirit , and therefore attend on the Word ; and then wait on the Spirit to quicken the Word ; that both Word and Spirit may guide us to life everlasting . Motions of this kinde come from the Spirit : as it is said of old Simeon , that he came by the motion of the Spirit into the Temple . Iohn was in the Spirit on the Lords day : our Manna fals most then , Christs Spirit and Word dwell together in the heart : therefore the Apostle useth the dwelling of Christ in us , and the Word , indefinitely . Faith wrought by the Word , layes hold upon Christ , and brings him into the soule , and keepes him there . It is a blessed thing , when the Spi●it in the ordinance , and the Spirit in our hearts meet together : this is the way to feed and cherish the Spirit in us , and to put oyle as it were into the Lampe ; because the Spirit as it is in us , is thus nourished , even as the fire , though in its own element , feedeth upon nothing , yet with us here below , it is maintained with fuell , otherwise dyeth and goeth out . Take heed of slighting any helpe of faith , that God affords us , as wicked Achaz : GOD offered him for the strengthening of his faith , a signe from heaven , or from earth , or any other creature : oh no , he would not tempt God : hee seemed a pious man , hee would not tempt God ; but what saith the Prophet ? Is it little for you to despise mee , but you will grieve God ? insinuating , that when we despise those helpes God hath given , we grieve the Spirit of God. Those that neglect the Word and Sacrament , what doe they despise , a poore Minister ? and neglect bread and wine ? no , they despise God himselfe , who knowes better then our selves what need wee have of these helpes . Againe , when we finde the Spirit , not assisting and comforting as in former 〈◊〉 it is fit to search the cause , which we shall finde ; some slighting of holy motions , or the meanes of breeding of them , or yeelding to some corruption which we are more especially addicted unto , or some sinne unrepented of , which we take no notice of . It is good therefore to search our soules to the bottome : there may be some hidden corruption lying in the soule , which may undermine our grace & comfort : there may be a privy thiefe that robs us of all . And besides beloved and secret sinnes : it is good to bethinke our selves of old sinnes , which perhaps hitherto wee have but outwardly thought of : and God is willing by some deadnesse and trouble of spirit , to minde us of renewing of sorrow for them : for want of strict accounting with our selves , God cals us to these arrerages and backe reckonings as we see in Iosephs Brethren . If we finde not that sweetnesse of communion with the Spirit , that formerly we enjoyed , bethink our selves when and wherein we lost it , that we may meet the Spirit againe in these waies wherein we found him before we lost him , and take heed of those courses , in the entrance of which we found the Spirit leaving us . Againe , take heed of little sinnes , which we count lesser sinnes perhaps than God doth . We weigh sinne in our owne ballance , and not in his , whereas no sinne is to be accounted little : for if it were once set upon the conscience , and the wrath opened due unto it ; It would take all comfort from us . And therefore we must judge of sinne , as the Spirit doth if we would not grieve the Spirit ; as the communion of the Spirit , is of all the sweetest , so the preserving of it , requires most exact watchfulnesse , and through understanding of our selves . Take heed of the beginning of sin , when any lust ariseth , pray it downe presently , say nay to it , let it have no consent , be presently humbled , otherwise we are indangered by yeelding to grieve , by grieving to resist , by resisting to quench , by quenching , maliciously to oppose the Spirit : sin hath no bounds , but those which the Spirit puts , whom therfore we should not grieve . And let us look to the head and spring of sinnes , whereby we grieve the Spirit of God , not to the sinne so much , as to the root . Wee are angry with our selves for being passionate , but what is the cause of passion ? It comes from pride . Ionas was a passionate man , in that measure that he was passionate , he was proud : he was loth to be shamed when he had said , Niniveh shall bee destroyed , he thought upon the sparing of them , he should be discredited ; and he preferred his credit before the destruction of a populous Citie . So there is much depraving , and detraction in the world , and therupon brawles , and breaches . What is the cause ? a spirit of envy , and oft times a spirit of pride . So men runne into the danger of others , by wronging them , what is the cause ? worldlinesse , base earthly-mindednesse . Men thinke not of the root of sinne , but dwell upon the act done , we should be led from the remote streames , to the Spring , and sourse of all , and bewayle that especially . This care will be helped by spirituall wisedome , whereby we may discerne both wherein we have grieved the Spirit , and wherein for the time to come we may . We cannot maintaine friendship in perfect and sweet termes with any , whose disposition we know not , what will please or displease them ; therefore we should study the nature and delight of the Spirit , and wherein we are prone both to forget our selves and the Spirit . We esteeme not much the friendship of those who are so much friends to themselves , as they passe not much whether friends be contented or discontented . The Spirit dwels most largely in that heart that hath emptied it selfe of it selfe : the Israelites felt not the sweetnesse of Manna , till they had spent their flesh pots and other provision of Egypt . The nature of Gods Spirit is holy ; as it is holy , so delighteth onely in holy Temples : those therefore that set up any Idoll of jealousie in their soules against God , that do not preserve their vessels in holinesse , cannot thinke of any communion with the Spirit . The Spirit is jealous of our affections , and will have nothing set up in the heart above God ; though the Spirit stoopes to dwell in us , yet we must not forget the respect due to so great a Superiour , but reverently entertaine what ever comes from him . Reverence and obedience is the carriage due to a superiour , and where this distance is not kept , a breach will follow . We should reverence our selves for the spirits sake , and thinke our selves too good for any base lust to lodge in ; that heart that the Spirit hath taken for it selfe , should turne off all contrary motions with abhomination : what should pride , and envy , and passion doe in an heart consecrated to the spirit of meeknesse and holinesse ? Vpon any breach , wee must first looke by renewing repentance , and faith in Christ , to renew our peace with God , before wee can expect the grace and comfort of the Spirit . For as the Spirit commeth from the Father and the Sonne , and is procured by the death and satisfaction of the Son to the Father , without which , we could never have expected the gift of the Spirit : so still we must have an eye to this satisfaction by Christ , and reconciliation through it , before we can recover communion with the Spirit , as being the best fruit of the love of God reconciled through Christ . We see David in the 51. Psalme , first importunes God for mercy againe and againe , and then for the Spirit , and for the joy of salvation . And take heed that nothing come in , nor goe out of our soules that may grieve the Spirit of God : some things come in to us that grieve the Spirit ; the corruptions wee receive from others : some things come out of our hearts that grieves Gods Spirit , as corrupt thoughts , & speeches , that indeed is the scope of this place , Let no corrupt communication come out of your mouthes , &c. and then follows , And grieve not the holy Spirit of God. And after againe he saith , Let all bitternesse , and wrath , and clamour be laid aside ; insinuating that one way of grieving the Spirit , is by ill and corrupt language . We can never talke with company that is not spirituall , but they will either vexe , and grieve us , or taint , and defile us ; unlesse it be in such exigences of our calling as requires our converse with them . But I speake of a voluntary choyce of such as savour not good things . Many men to please their owne carnall spirits , and the carnall spirits of others , they vent that that is against conscience , and against that that is higher then conscience , a more divine principle , the holy Spirit of God : loose carnall speakers , are people voyd of the power of Religion . Let no man say , Here is ado indeed , duty upon duty , this will make our life troublesome . The life of a Christian is an honourable , a comfortable , sweet life : indeed it requires the most care , and watchfulnesse of any life in the world , being the best life , it is begun here , and accomplished in an everlasting life in heaven . Nothing in this world , neither our estates , nor our favour with great persons , can be preserved without watchfulnesse : and shall we thinke to preserve the chiefe happinesse of our soules without it , having so many enemies without and within , that labour to draw us into a cursed condition ? Therefore to stirre us up to the practise of these duties , that we may give contentment to so sweet a guest , consider what reason we have , to regard the Spirit , and his motions , from the good we have by them . The holy Spirit of God is our guide : who will displease his guide ? A sweet comfortable guide that leades us through the wildernesse of this world ; as the cloud before the Israelites , by day , and the pillar of fire by night : so he conducts us to the heavenly Canaan ; if we grieve our guide , we cause him to leave us to our selves . The Israelites would not goe a steppe further then God by his Angell went before them . It is in vaine for us to make toward heaven without our blessed guide ; we cannot doe , nor speake , nor thinke any thing that is holy and good , without him : whatsoever is holy , and pious , it growes not in our garden , in our nature , but it is planted by the Spirit . There is nothing in the world so great and sweet a friend that will doe us so much good as the Spirit , if we give him entertainment . Indeed he must rule , he will have the keyes delivered to him , we must submit to his government . And when he is in the heart , he will subdue by little and little all high thoughts , rebellious risings , and despairing fears . This shall be our happinesse in heaven , when we shall be wholly spirituall , that God shall be all in all ; wee shall be perfectly obedient to the Spirit in our understandings , wils , and affections . The Spirit will then dwell largely in us , and will make the roome where he dwelleth , sweet , and lightsome , and free , subduing whatsoever is contrary ; and bring fulnesse of peace , and joy , and comfort . And in the meane time in what condition soever we are , we shall have suteable helpe from the Spirit . We are partly flesh , and partly spirit , God is not all in all , the flesh hath a part in us , we are often in afflictions , and under clouds . Let us therefore prize our fellowship with the Spirit . For are we in darkenesse ? he is a Spirit of light : Are we in deadnesse of spirit ? he is a Spirit of life : Are we in a disconsolate estate ? he is a Spirit of consolation : Are we in perplexity , and know not what to do ? he is a Spirit of wisedome : Are wee troubled with corruptions ? He is a sanctifying , a subduing , a mortifying Spirit : in what condition soever we are , he will never leave us , till he hath raised us from the grave , and taken full possession of body and soule in heaven ; he will prove a comforter , when neither friends , nor riches , nor any thing in the world can comfort us . How carefull should we be to give contentment to this sweet Spirit of God ? No Christian is so happy as the watchfull Christian that is carefull of his duty , and to preserve his communion with the holy Spirit of God : for by entertaining him , he is sure to have communion with the Father and the Sonne . It is the happiest condition in the world , when the soule is the Temple of the holy Spirit ; when the heart is as the holy of holies , where there be prayers , and prayses offered to GOD. The soule is as it were an holy Arke , the memory like the pot of Mannah preserving heavenly truths . It is an heavenly condition , a man prospers to heavenward , when the Spirit of God is with him . You know Obed-Edom , when the Arke was in his house , all thrived with him : so while the Spirit and his motions are entertained by us , we shall be happy in life , happy in death , happy to eternity . For it is he By which you are sealed to the day of redemption . The Apostle sealeth this grave admonition by an argument taken from the Spirits sealing of them to the day of redemption . We are all by nature in bondage to sinne and corruption : we all are redeemed from sinne by the first comming of Christ , and are to be redeemed from corruption by the second . There is a day appointed for this glorious worke . In the meane time GOD would have us assured of it aforehand . This assurance is by sealing . And this sealing is by the Spirit , none else need do it , no meaner person can doe it . And what respect is due to the Spirit , for doing so gracious a worke , that wee grieve him not ; and not onely so , but that we indevour so to please him , as he may with delight goe on with this blessed work that it hath pleased him to take upon him . As the dutie is spirituall , so the arguments that inforce it are spirituall ; and the argument here is fetched from that which hath a most constraining force , love expressed in the sweetest fruit of it , and the stability of it sealing , and sealing to the day of redemption , as if the Apostle should reason thus ; God the Father hath ordained you to salvation by the redemption of Christ his Sonne , and that you might have the comfort of it in the way to it against all discouragements you may meet with ; the holy Ghost hath assured you of it , and set his seale upon you , as those that are set apart for so great salvation : that the sence of this love might breed love in you againe , and love breed a care out of ingenuity , not to offend so gracious a Spirit . The holy Spirit by which you are sealed . THe holy Ghost delighteth to speake in our owne language : we cannot rise to him , therefore he stoopeth to us . This sealing is either sealing of persons , or of good things intended to the persons . Sealing is not onely a witnessing to us , but a work upon us , and in us , carrying the Image of him that sealeth us , whereby we are not onely assured of the good promised to us , but fitted for the receiving of it . God prepareth no good for any but whom he prepares and fits for that good . There is not only an outward authorising of the great grants we have by promise , oath , and Sacrament ; but an inward , by the spirit : perswading of our interest in them , and working that which doth authorise us to lay claime unto them after the use of a seale , both in confirmation and representation , and resemblance of him that sealed . The persons sealed are first Christ , and then those that are given to Christ . Christ is sealed , 1 By the Father , Christ was ordained by him to be a Saviour in our nature , predestinate to be the head of the Church . Wherefore he often saith he came to do his Fathers will. Him hath the Father sealed . Ioh. 6. 27. anointing him , calling him , setting him forth , sanctifying him by the spirit , and every way fitting him with all grace to be a Saviour . 2 He was sealed , by the fulnesse of the Godhead dwelling in flesh , abased , and exalted for us , so as his flesh is the flesh of the Son of God , and his bloud the bloud of God. 3 Sealed by a testimony from heaven of all three Persons : by the Father , This is my welbeloved Son : by the Holy Spirit descending like a dove , by himselfe , to his humane nature dwelling in all fulnesse in it . Christ is sealed by miracles done upon him , and by him , by his baptizing and installing into his office , and by giving himself up to shed his bloud for sinne , by which bloud the Covenant is established and sealed . 4 In being justified in the spirit , being raised from the dead , and declared thereby to be the Sonne of God mightily with power , and then advanced him to the right hand of God , that through him our faith and trust might be in God , 1 Pet. 1. 14. and appearing there for ever for us , sheweth not onely his habilitie and willingnesse to save us , but that it is done already : Wee may see all what ever wee can looke for to our selves performed in our head , to our comfort . As Christ was sealed and fitted for us , so we are sealed and fitted for Christ . There is a privy seale in predestination , this is knowne onely to God himselfe : The Lord knoweth who are his . And this knowledge of God of us , is carried secret , as a River under ground , untill his calling of , and separating us from the rest of men . When first by his Spirit hee convinceth us of what wee are in our selves , and of our cursed condition ; and thereby layeth us low by sorrow and humiliation for sinne , as the greatest evill . And then a pardon is more to us then a Crowne ; then we will wait for mercy , and continue so , and begge for mercy , and that upon Christs own condition , by denying and renouncing any thing of our owne , then Christ is Christ unto us . Indeed after this , it pleaseth Christ by his Spirit to open a doore of hope , and give some hints of mercy , and to let in some beames of love ; and withall , to raise up the soule by a spirit of faith , to close with particular mercy opened and offered by the Spirit , whereby the soule sealeth to the truth of the promise , Ioh. 3. Hee that beleeveth hath set to his seale that God is true . It is strange , that GOD should stoop so low as to receive ( as it were ) confirmation by our beleefe : but thus GOD condescends in the phrase of Scripture ; As we are said to helpe God , curse ye Meroz , because they came not to helpe the Lord , &c. God stoopes to be helped by us , and to have his truth , and power , and goodnesse ratified , and confirmed by us , when we beleeve the promise of God in Christ ( though it be by the helpe of the Spirit ) we seale Gods truth . And then God honoureth that sealing of ours , by the sealing of his Spirit ; After you beleeved , you were sealed , saith the Apostle ; that is , the gracious love of Christ was further confirmed to them . GOD honours no grace so much as faith ; Why ? because it honours God most of all others ; it gives GOD the honour of his mercie , and goodnesse , and wisedome , and power , and of his truth ; especially he that beleeves in God , by beleeving seales that God is true , and God honours that soule againe by sealing it to the day of redemption : God hath promised , Those that honour me , I will honour . Therefore , Hee that beleeveth hath the witnesse in himselfe , that grace promised , belongeth to him , for he carries in his heart the counterpaine of the promises ; he that confesseth and beleeveth shall have mercie . I beleeve , saith the soule , therefore the promise belongs to me , my faith answering Gods love in the promise , witneseth so much to me . The Spirit not onely revealeth Christ , and the promises in generall , but in attending upon the ordinances by an heavenly light : the spirit discovers to us our interest in particular , and saith to the soule , God is thy salvation ; and inableth the soule to say , I am Gods : I am my beloveds , and my beloved is mine . Christ loved me , and gave himselfe for me . Whence came this voyce of Saint Paul ? It was the still voyce of the Spirit of God ; that , together with the generall truth in the Gospell , discovered in particular Christs love to him . It is not a generall faith that will bring to heaven , but there is a speciall worke of the Spirit ( in the use of meanes ) discovering and sealing the good will of God to us , that he intends good unto us ; and thereupon our hearts are perswaded to beleeve in ●od , and to love God as our God , and Christ as our Christ . This is excellently set downe in the sweet communion of marriage , the Spirit is the paranymph●s , the procurer of the marriage , betweene Christ and the foule . Now it is not sufficient to know that God and Christ beare good will to all beleevers ( though that be the ground , and generall foundation of all , and a great preparative to the speciall sealing of the Spirit ) but then the Spirit comes , and saith , Christ hath a speciall good will to me , and stirres up in mee a liking to him againe , to take him upon his owne conditions , with conflict of corruptions , with the scornes of the world , &c. Whereupon the mutuall marriage is made up betweene Christ and us : this worke is the sealing of the Spirit . Many are the privileges of a Christian from this his sealing , as the use of a seale in mans affaires is manifold . 1 Seales serve for confirmation and allowance , to that purpose measurss are sealed : God is said to seale instruction . Iob 33. 16. Confirmation is either by giving strength , or by the authority of such as are able to make good what they promise ; and also willing , which they shew by putting to their seale , which hath as much strength to confirme him to whom the promise is made , as he hath will and power to make it good that hath ingaged himselfe . Amongst men , there is the writing , and the seale to the writing ; when the seale is , added to the writing , there is a perfect ratification : So there are abundance of gracious promises in the Scriptures ; now when the Spirit comes and seales them to the soule , then they are sure to us ; the Spirit puts the seale to the promises . 2 The use of it likewise is for distinction , from others that carry not that mark . So the sealing of the Spirit distinguisheth a Christian from all other men . There is a distinction betweene men , in Gods eternall purpose , but that concerns not us to meddle with , further then to know it in generall . God knoweth who are his , and who are not his : but in time the holy Spirit distinguisheth , and rankes men , as they were distinguished before all worlds , and as they shall be at the day of judgement : the beginning of that distinction that shall bee afterward is in this life . A seale maketh the impression of an Image ; the Princes Image useth to be in his seale : so is Gods Image in his , which destroyeth the old Image and print that was in us before . Holy and good men by this worke of the Spirit are distinguished , 1 From civill men by the worke of holinesse , which meere civill men have not at all , but despise . And secondly , from seeming good men , by the depth of that worke , the Spirit of God workes a new nature in them , whereby they are distinguished . Now nature in every creature is carried to one thing more then to another . There is a distinct propension in a good man , to God , to grace and goodnesse , his aymes , and bent are distinct : and thereupon he hath a greater inlargement of heart sutable to his great aymes ; hee looks above the world and worldly men ; they are narrow , low , base spirited men , the best of them . Againe , things by nature worke from within : Herein painted hypocrites are distinguished from a true substantial Christian : he workes from a principle within , another man is moved as the Automata , things of motion , Clockes , and the like , engines of wit , that move from a weight without that poyseth them : if they doe any good , it is from somewhat without that swayeth their aymes and ends , and not from an inward principle : nature workes from an inward principle ; light things goe upward , and heavie things downeward , naturally : artificiall things are forced . Thus good men are distinguished from those that are seemingly holy ; there is a new nature wrought in them . Againe , nature is constant , what is done naturally , is done constantly : heavie bodies goe alwayes downward , and light bodies upward : every creature works according to his nature ; an holy man is exercised in holinesse constantly , because he doth it from an inward principle , from a worke and stampe within . Different things may seeme the same ; as wilde hearbs may have the colour and forme of those that are planted in the garden ; but there is difference in the vertue of them : the seeming graces and actions of an hypocrite , they have no vertue in them : as there are some drugges without vertue , dead things . But there is a distinguishing vertue in the faith of a Christian , wherby he overcomes the world and his lusts , whereby he doth all duties , prayes , and heares , and is fruitfull in his conversation , in all his graces , there is a cōforting strengthening vertue . True gold hath the vertue to comfort and strengthen the heatt , that Alchymy gold hath not . True grace hath a working comforting vertue . Another mans formall artificiall actions have no vertue in them , neither is it intended , they being only put on to serve a turne . Two men may doe the same things , and yet there bee a grand difference ; the one doing them from the seale of the Spirit , from a deeper dye and stamp of the Spirit : the other if from the Spirit , yet it is but from a common work at the best . Some dyes cannot beare the weather , but alter colour presently ; but there are others that having something that give a deeper tincture will hold . The graces of a true Christian , hold out in all kinde of weathers , in winter and summer , prosperity and adversity ; when superficiall counterfeit holinesse , will give out : thus we see the seale of the Spirit , serves for distinction . The use of a seale is likewise for appropriation . Merchants use to seale their wares they would not have others have any right unto . A Christian is Gods in a more peculiar manner than others ; there is not onely a witnesse of the Spirit that God is his , but the Spirit workes in him an assent to take God againe : there is a mutuall appropriation , I am my beloveds , and my beloved is mine ; when the soule can say , thou art my God , it is not frustrate ; because God saith before , I am thy salvation : where the Spirit seales , God appropriates : GOD chooseth the righteous man to himselfe . And wee may know this appropriation by appropriating God againe ; Whom have I in heaven but thee , and what have I in earth in comparison of thee ? There is no action that God works upon the soule , but there is a reflect action by the Spirit to God againe . If God chuse and love us , we chuse and love him againe . God appropriates us first : we are his , and wee are Christs ; we are Gods , because hee hath given Christ for us ; we are Christs , because hee hath given himselfe for us ; we are , as the Apostle saith , a people of acquisition , A people purchased , purchased at a deare rate by the bloud of CHRIST ; those that are Christs , the Spirit appropriates them : this appropriation is by sealing . Againe , we use to set our seale onely upon that wee have some estimation of ; set mee as a seale , saith the Church in the Canticles , upon thy right hand , have mee in thy eye and minde , as a speciall thing thou valuest . The witnesse and worke of the Spirit , shews Gods estimation of us : the Scripture is abundant in setting forth the great price that God sets on his children ; they are his Children , his Spouse , his Friends , his Portion , his Treasure , his Coyne , he sets his marke , his likenesse on them ; they are things hallowed and consecrated , they are first-fruits . Israel is a holy thing ; their titles shew the esteeme that God hath of them ; he values them more than all the world besides , which are as chaffe and drosse . The righteous man is more excellent than his neighbour . As there is a difference of excellency betweene pretious stones , and other common stores , betweene fruitfull , and barren trees ; so there is amongst men : and in this regard , God sets a high●● esteeme upon some , and thence it is that they have those honourable and glorious titles in Scripture , of Sonnes , Heires , Kings , and co-heyres with Christ : when others are termed drosse and dung , and thornes , and have all the base termes that may be . Now this estimation , by sealing is knowne to us by the grace God workes in us : common gifts and priviledges , and favours of the world , are no seale of Gods estimation . If God should give a man kingdomes , and great Monarchies , it seales not Gods love to him , at all ; but when God makes a man a spirituall King to rule over his base lusts , this is a seal● of Gods valuing him above other men . Therefore we should learne how to value others , and our selves ; not by common things that cast-awayes may have , but by the stampe of God set on us by the Spirit , which is an argument that God intends to lay us up as coyne for another treasury , for heaven . It is the common grand errour of the times , to be led with false evidences . Many thinke God loves them , because hee spares them , and followes them with long patience , and makes them thrive in the world . Alas , are these fruits of Gods speciall love ? What grace hath hee wrought in thy heart by his Spirit ? he gives his Spirit to them that pray ; insinuating , that next the gift of his Sonne , the greatest gift is the Spirit , to fashion and fit us to bee members of his Sonne : this is an argument of Gods love and esteeme . Seales likewise are used for secresie , as in Letters , &c. so this seale of the Spirit is a secret worke , GOD knoweth who are his , they are onely knowne to him , and to their owne hearts ; The white stone is onely known to him that hath it , and the hidden Mannah : none so infallibly can know the state in grace , as those that have the gracious worke themselves . Holy men in some degree are knowne one to another , to make the communion of Saints the sweeter : there is a great deale of spirituall likenesse in Christians , face answereth to face ; that one hath strong confidence of the salvation of another : but the undoubted certainty of a mans estate is knowne onely to God , and his owne soule : nay , sometimes it is hidden from a mans selfe ; there are so many infirmities , and abasements , and troubles in the world , that this life is called a hidden life in Scripture : our life is hidde with Christ in God : it is unknowne to the Saints themselves sometimes , and the world alway ; they neither know him that begets , nor them that are begotten . Hence likewise the use of a seale , is to shew that things should be kept inviolable : hereupon the Church is as a sealed fountain ; sealing shewes a care of preservation from common annoyance : hereupon likewise it is , that sealing is the securing of persons or things sealed from hurt . No man will violate a Letter , because it is sealed : the Tombe where Christ was buried , was sealed , and the Prison doores upon Daniel , that none might meddle with them : so the Spirit of God by this worke of sealing , secures Gods children , as the bloud sprinckled upon the posts of the doores of the Israelites , secured them from the destroying Angell . In Ezek. 9. there was a marke set upon those that were to be preserved , that secured them ; and in Revel . 7. the sealed ones must not be hurt . So where this seale of the Spirit is , it is an argument that God meanes to preserve such a one from eternall destruction , and from prevailing dangers in this world . They are Gods sealed ones , no man can hurt them without wrong to God himselfe , Touch not mine anointed , and doe my Prophets no harme : And likewise from devouring sinnes , and dangerous apostasie : a man that is truely sealed by the Spirit of GOD , hee never becomes a member of Antichrist , a stigmatized Papist ( for Antichrist hath his seale too ) hee is kept from soule-murthering errors , he hath this security upon him by the work and witnesse of Gods Spirit . Whatsoever the use is , or can be , of a seale in mans affaires , that God will have us make use of in his heavenly intercourse betwixt him and us . Whereby you are sealed . Now there are divers degrees of the Spirits sealing . 1 Faith : Hee that beleeves hath the witnesse in himselfe . 1 Ioh. 5. 10. he carries in his heart the counterpane of all the promises . This grace is first planted in the heart , and answereth to Gods love and purpose towards us of giving eternall life : the seale and first discovery of election is manifested to us in our beleeving , Act. 13. 48. As many as were ordained to eternall life beleeved . This beleeving is also a seale to us , in that it is of those gifts that accompany salvation , of which God never repents him by calling back againe , it is a seed that abideth for ever . 2 The worke of sanctifying grace upon the heart , is a seale , whom the spirit sanctifieth , hee saveth . The Lord knoweth who are his : but how shall we know it ? By this seale , Let every one that nameth the name of the Lord , depart from iniquitie : not onely in heart and affection , but in conversation , and that shall bee a seale of his Sonneship to him : none are children of God by adoption , but those that are children also by regeneration : none are heires of heaven , but they are new-borne to it . Blessed be God the Father of our Lord Iesus Christ , who hath begotten us a new to an inheritance immortall , &c. This seale of sanctification leaves upon the soule the likenesse of Iesus Christ , even grace for grace . But because in time of desertion and temptation we are in a mist , and cannot reade our owne faith , and our owne graces , it pleaseth Christ after some triall and exercise to shine upon his owne graces in the heart , whereby we may know we beleeve , and know we love : untill which time the heart sees nothing that is good , and seemes to be nothing but all objections , and doubtings . Wee may be sometimes in such a state as Paul and his company was in the ship , Act. 27. 20. when they saw neither Sunne nor starres many dayes together , almost past all hope . So a Christian may for many dayes together , see neither Sunne nor starre , neither light in GODS countenance , nor light in his owne heart , no grace issuing from God , no grace carrying the soule to God , though even at that time GOD darts some beame through those clouds upon the soule : the soule againe by a Spirit of faith , sees some light through those thickest clouds , enough to keepe the soule from utter despaire , though not to settle it in peace . In this darke condition , if they doe as Saint Paul and his companie did , cast Anchor even in the dark night of temptation , and pray still for day ; God will appeare , and all shall cleere up , we shall see light without , and light within : the day-starre will arise in their hearts . Though by reflecting upon our soules we are able to discerne a spirit of faith , GOD may hide himselfe from the soule in regard of comfort : Nay , a Christian may know himselfe to bee in the state of grace , and yet bee in an afflicted condition . As in Iobs case , hee knew his Redeemer lived , and he resolved to trust in him even though he killed him : hee knew he was no hypocrite , he knew his graces were true : and for all the imputations of his friends , they could not dispute him out of his sincerity ; you shall not take my uprightnesse from me . Yet for the present hee saw no light from heaven , till it pleased GOD to reveale himselfe in speciall favour to him . There is alwayes peace and joy in beleeving , yet not in that degree which gives the soule content , untill by honouring God in beleeving and waiting still his good time , hee honoureth us with further sence of his favour , and powreth forth his Spirit to us , manifesting his speciall love towards us : and this is a further degree of sealing of us , confirming us more strongly then before . The reason why we can neither have grace to beleeve , nor know wee beleeve ; nor when we know we beleeve , enjoy comfort without a fresh new act of the Spirit , is because the whole carriage of a soule to heaven is above nature , where the Spirit makes a stand , we stand and can goe no further ; we cannot conclude from right grounds without some helpe of the Spirit , some doubts , some feares will hinder the application to our selves , even as those that live in some damnable sinne cannot but grant that those that live in such a sinne shall never inherit heaven : and their conscience tels them they live in such a sinne , yet selfe-love blindes them so , that they will not conclude against themselves that they shall be damned ; so true beleevers cannot conclude for themselves without divine light and helpe . It pleaseth God thus to keepe every degree and act of sealing in his owne hand , to keepe us in a perpetuall dependance upon him , and to awe us , that wee should not grieve the Spirit of grace , and cause him to suspend either act of grace or comfort . Ioy and strong comfort come from a superadded seale of the Spirit . The works of the Spirit are of a double kinde : either in us by imprinting sanctifying grace ; or upon us , by shining upon our soules in sweet feelings of joy : what the Spirit worketh in us is more constant , as a new nature which is alwayes like it selfe , and worketh uniformely : but comfort and joy are of the nature of such priviledges as God vouchsafe that one time , and not another , to some , and not to others . This degree of sealing in regard of joy hath its degrees likewise : sometimes it is so cleare and strong , that the soule questioneth not its state in grace ever after , but passeth on in a triumphant manner to that glory it lookes for . Sometimes after this sealing , there may be interrupting of comfortable communion so farre as to question our condition : yet this calling into question comes not from the Spirit , which where it once witnesseth for us , never witnesseth against us , but it is a fruit of the flesh not fully subdued , it is a sinne it selfe , and usually a fruit of some former sinne . For howsoever wee should not doubt after a former witnesse of the Spirit , yet there will bee so much weakening the sence of our assurance , at there is yeelding to any lust . The knowledge of our estate in grace and comfort thereupon , though it may bee weakened by neglect of our watchfulnesse , yet still it hath the force of an argument to assure us when the Spirit pleaseth to direct us to make use of it , because Gods love varies not as our feeling doth , and a fit doth not alter a state . The childe in the wombe stirres not alwayes , yet it lives , and that may be gathered from the former stirrings . This degree of sealing by way of witnesse and comfort , is appropriated to the holy Spirit : every person in the blessed Trinitie hath their severall worke ; the Father chuseth us , and passeth a decree upon the whole ground-work of our salvation . The Sonne executeth it to the full . The Spirit applyeth it , and witnesseth our interest in it by leading our soules to lay hold upon him , and by raising up our soules in the assurance of it , and by breeding and cherishing sweet communion with Father and Son , who both of them seale us likewise by the Spirit . This joy & comfort is so appropriated to the Spirit , as it carrieth the very name of the Spirit , and is one of the three Witnesses on earth , that witnesseth not onely Christ to bee a Saviour , but our Saviour . The three witnesses on earth are the Spirit , water , and bloud : for the better conceiving of which place , wee must know that the great worke of Christ of redemption and justification was typified in the old Testament by bloud ; and the great worke of our sanctification typified by their washing : To answer which types , when Christs side was pierced , there came forth both bloud and water , shewing that Christ came not onely by bloud to justifie us , but by water to sanctifie us . Hereupon bloud and watar have the power to bee witnesses . The bloud of Christ being sprinkled on the heart by the Spirit doth pacifie the conscience in assuring it that God is pacified by bloud , as being offered by the eternall Spirit : this quieting power sheweth that it was the bloud of God , and shed for me in particular . The witnesse of water is from the power the Spirit hath to cleanse our nature ; which no creature can doe but the Spirit of GOD ; change of nature is peculiar to the Author of nature . If wee feele therefore our natures altered , and of uncleane become holy , in some measure wee may know we are the children of God , as being begotten by the Spirit of Christ , conforming us to his owne holinesse : our spirit as sanctified can witnesse to us that we are Christs . But oft it fals out , that our owne spirits , though sanctified , cannot stand against a subtill temptation strongly inforced , God super-addes his owne Spirit : guilt often prevailes over the testimony of bloud , that of water by reason of stirring corruptions runneth troubled . Therefore the third the immediate testimony of the Spirit is necessary to witnesse the Fathers love to us , to us in particular , saying , I am thy salvation , thy sinnes are pardoned . And this testimony the Word ecchoeth unto , and the heart is stirred up , and comforted with joy unexpresseable . So that both our spirits and consciences , and the Spirit of Christ joyning in one strongly , witnesse our condition in grace , that wee are the sonnes of God. In this threefold testimony the order is this ; bloud begets water : satisfaction by bloud procures the Spirit from God , as a witnesse of Gods love ; and by feeling the power of bloud and water , we come to have the Spirit witnessing , and sealing our adoption unto us to establish us in the state of grace against stormes of temptation to the contrary . The Spirit perswadeth to looke unto bloud , convinceth the heart of the efficacie of it , and then quieteth the soule , which giveth it selfe up to Christ wholly , and to whole Christ : and thence feeles his heart established against carnall reason , so as he can and doth oppose Christs bloud to all the guilt that doth arise . And this witnesse of the Spirit comforting the soule is the most familiar , and affects most . If we feele it not ( as oft we do not ) then rise upward from want of this joy of spirit to water , and see what worke we finde of the spirit in clensing our soules , and if wee finde these waters not to runne so clearely as to discerne our condition in them ; then goe to the witnesse of bloud , and let us bathe our soules in it , and then we shall finde peace in free grace procured by bloud : for oft times a Christian is driven to that passe , that nothing can comfort him , within , or without him , in heaven or earth , but the free and infinite mercy of GOD , in the bloud of Christ , whereon the soule relyeth when it feeles no comfort , nor joy , of the Spirit , nor sees no worke of sanctification : then it must rest on the satisfaction wrought by the bloud of Christ , when the soule can go to God , and say , If we confesse our sinnes , thou art just to forgive them , and the bloud of Christ shall cleanse us from all sinne . Therefore though I feele not inward peace , nor the worke of the Spirit , yet I will cast my selfe upon thy mercy in Christ . Hereupon we shall in Gods time come to have the witnesse of water and the Spirit more evidently made cleare unto us . The Spirit it is that witnesses with bloud , and witnesses with water , and by water , whatsoever of Christs is applyed unto us , by the Spirit , but besides witnessing with these witnesses , the Spirit hath a distinct witnesse by way of inlarging the soule : which joy in the apprehension of Gods fatherly love : and Christs setting the soule at libertie . The Spirit doth not alwayes witnesse unto us our condition by force of argument from sanctification , but sometimes immediately by way of presence ; as the sight of a friend comforts without helpe of discourse : the very joy from sight prevents the use of discourse . This testimony of the Spirit containeth in it the force of all , word , promise , oath , seale , &c. this is greater then the promise , as a seale is more then our hand ; & as an oath is more then a mans bare word . The same that is said of Gods oath in comparison with his bare promise , may bee said of this sealing in comparison of other testimonies . That as God was willing more abundantly to cleare to the heires of promise their salvation , hee added on oath , Hebr. 6. 18. So for the same end he added this his Spirit as a seale to the promise , and to the other testimonies . Our owne graces indeed if we were watchfull enough , would satisfie us : The fountaine is open as to Hagar , but shee seeth it not , &c. howsoever the Spirit , if that commeth , it subdueth all doubts . As God in his oath and swearing joyneth none to himselfe , but sweareth by himselfe : so in this witn●sse he taketh in no other testimony to confirme it , but witnesseth by himselfe . And hence ariseth joy unspeakeable , and glorious , and peace which passeth all understanding ; for it is an extract of heaven when we see our being in the state of grace , not in the effect onely , but as in the breast and bosome of God. But how shall wee know this witnesse from an enthusiasticall fancie and illusion ? This witnesse of the Spirit is knowne from the strong conviction it bringeth with it , which wayeth and over-powers the soule to give credit unto it . But there be , you will say , strong illusions ? True , bring them therefore to some rules of discerning . Bring all your joy , and peace , and confidence to the Word , they goe both together , as a paire of Indentures , one answers another . In Christs transfiguration upon the Mount , Moses and Elias appeared together with Christ . In whatsoever transfiguration and ravishment wee cannot finde Moses , and Elias , and Ch●ist to meet , that is , if what we finde in us be not agreeable to the Scriptures , we may well suspect it as an illusion . That you may know the voyce of the Spirit of God from the carnall confidence of our owne spirits , inquire , 1 What went before . 2 What accompanieth it . 3 What followeth after this ravishing joy . 1 The Word must goe before it , in being assented unto by faith , and submitted unto by answ●rable obedience . In whom after you beleeved the word of promise , you were sealed . So that if there be not first a beleeving of the word of promise , there is no sealing , The God of peace give you joy i● beleeving . There must be a beleeving , a walking according to Rule , or else no joy nor peace will bee unto us . If we cannot bring the Word and our hearts together , it is not Gods , but Sathans sealing , a groundlesse presumption , and it will end in despaire : as Christ came by water and bloud , so doth this testimony , it commeth after the other two . First the heart is carried to bloud , and from thence hath quiet : then followeth water , and our nature is washed , and changed , and then commeth this of the Spirit ; though it be not grounded on their testimonie , but is above theirs , yet they goe before . Where we thus finde the worke , wee may know it to be right by the order of it . It commeth after deepe humiliation , and abasement : though we know our selves to be the children of God in some such measure , as wee would not change our condition for all the world ; yet wee would have more evidence , we would have further manifestation of Gods countenance towards us , we are not satisfied , but waite : After wee have long fasted , and our hearts melted , and softened , then God powreth water upon the dry wildernesse , and then it comes to passe , through his goodnesse and mercy , that hee comforts , and satisfies the desires of the hungry soule ; GOD will not suffer the spirit of his children to faile . 3 Likewise after selfe-denyall in that which is pleasing to us , it is made up with inward comfort : 〈◊〉 this selfe-denyall bee from a desire of nearer communion with God , God will not faile them in what they desire . There are wretches in the world that will deny their sinfull nature nothing , if they have a disposition to pride , they will bee proud ; if they have a lust to be rich , to live in pleasures , to follow the vanities of the times , they will doe so , they will not say nay to corrupt nature in any thing : will God vouchsafe to give any true joy or comfort of spirit to such ones ? No : those that se● loose their natures without a checke , shall never taste of this hidden Manna . But when we deny our selves , deny to beare or see that which may feed corruption . When we deny●● take delight in that , that wee might if we would 〈…〉 course of the world , there is a proportionable measure of joy , and peace 〈◊〉 co●fort in a higher 〈◊〉 made good to the 〈◊〉 God is so good , wee 〈◊〉 lose nothing for par●ing with any thing for 〈◊〉 sake . 4 It is usually found after conflict and victory , as a reward . To him that overcommeth , will I give to eate of the hidden Manna . Gods children after strong confl●ct with some temptation or inward corruption , especially , that which accompanieth their disposition and temper , when they have so conflicted as that at last they get the better , they finde by experience sweet inlargement of spirit : to strive against them , is a signe of grace ; but to get victory over them , even to subdue our enemies under us that rise up against us , this bringeth true peace and joy . 5 After wee have put forth our spirituall strength in holy duties , God crownes our indeavours with increase of comfort . A Christian that takes paines with his heart , and will not serve God with that which cost him nothing , enjoys that which the spi●ituall sluggard wishes for , and goes without . God is so just that those men which have striven to live according to principles of nature , have found a contentment proportionable to their indeavours ; some degree of pleasure attends every good action , as a reward before a reward . Besides these things that goe before this joy and testimony , there are secondly some things that doe accompany it , if it bee right : as , 1 This spirituall comfort inlargeth our hearts to a desire after an high prising the ordinances , so farre is it from taking us off from a dependance upon them . In the Word and other meanes it found comfort from GOD , therefore delights to be meeting GOD still in his owne wayes . The eye of the soule is strengthened to see further into truths , and is inabled more spiritually to understand the things it knew before : as in many of the same truths that wise men understand , they understood them when they were yong , as when they were old , but then more clearly . So all truths are more clearely knowne by this ; the Spirit by which we are sealed , is the Spirit of illumination , not that it reveales any thing different from the Word , but giveth a more large understanding , and inward knowledge of the same truths as were knowne before . 2 A libertie and boldnesse with GOD : for where the Spirit is , there is a gratious libertie , that is , further inlargements from the law , guilt of sinne , and the feare of the wrath of GOD , that wee can come with some boldnes to his throne , and to him as our Father , a freedome to open our soules in prayer before him . This stands not so much in multitude of words , or formes of expressions , but a sonne-like boldnesse in our approaches in prayer . The Hypocrite especially in extremity , cannot pray , his Conscience stoppes his mouth : but where the Spirit sealeth , it giveth this liberty , freely to open and spread our case before him , and call upon him , yea under the evidence of some displeasure . 3 There doth likewise ordinarily accompany this sealing of the Spirit , Sathans malice and opposition ; who being cast from heaven himselfe , envies this Heaven upon earth in a creature of meaner ranke by creation then himselfe : wee must not thinke to enjoy pure joy here without molestation . If there bee danger of exalting above measure , we must looke for some messenger of Sathan . After this witnesse it leaves the soule more humble : none more abased in themselves , then those that have neerest communion with God ; as we see in the Angels that stand before God , and cover their faces : so Isa . 6. Iob after God had manifested himselfe unto him , abhorred himselfe in dust and ashes . It brings with it a greater desire of sanctification and heavenly-mindednesse . As Elias ascended up into heaven , his cloake fell by degrees from him : the higher our spirits are raised , the more we put off affections to earthly things . 2 Againe , the end of this further manifestation of the Spirit being incouragement to dutie , or suffering in a good cause , the soule by this witnesse of the Spirit findes increase of spirituall mettle , it finces it selfe steel'd against opposition . 〈…〉 this winde filleth 〈…〉 , they are carried on a maine , and are frighted with nothing that stands in their way . See how the beleevers triumph upon the Spirits witnessing to their spirits , that they are the sonnes of God. Rom. 8. God usually reserveth such comforts for the worst times , Give wine to those that bee of heavy hearts : Pro. 31. The sence of this love of Christ is better then wine . This refreshing Paul had in the dungeon , and hee sung at mid-night . After this witnessing therefore looke for some piece of service to doe , or tryall to undergoe . Much must bee left to Gods fatherly wisedome in this , who knowes whom to cheare up , and when , and in what degree , and to what purpose and service , and remember alwayes , that these inlargements of spirit are as occasionall refreshings in the way , not daily food to live upon : we maintaine our life by faith , not by sight or feeling . Feasting is not for every day , except that Feast of a good conscience which is continuall , but I speake of grand dayes , and high feasts : these are disposed , as God seeth cause . 3 Where this sealing of the Spirit is , there followeth also upon it a lifting up of the head , in thinking of our latter end ; it makes one thinke of the times to come with joy , as the holy Ghost here mentioneth the day of redemption , as a motive to them to take heed that they did not grieve the Spirit : intimating , they should thinke of the day of redemption with a great deale of joy and comfort . The Saints are described in Scripture to be those that looke for the appearing of Christ : they are Christs , and in him their reckonings and accounts are even . And therefore with delight they can often think and meditate upon the blessed times that are to come . There be divers degrees of sealing , arising from divers degrees of revelation . God first reveales his good will in his promises to all beleevers ; this is the privilege of the Church , especially in these latter times : then by his Spirit reveales those saving truths to those that are his by a divine light . So that by argument drawne from the power , they feele from truths in searching secrets , in casting downe , in raising up , in staying the soule , they can seale to them that they are divine . The same Spirit that reveales the power of the Word to mee , reveales in particular mine owne interest in all those truths upon hearing them . Whereupon they are written in my heart , as if they had beene made in particular to me : the comfortable truths in the Word are transcribed into my heart answerable to the Word ; as that God in Christ is mine , forgivenesse mine , grace mine : whereupon adoption in Christ is sealed ; which God still sealeth further to my soule by increase of comfort , as hee seeth cause for incouragement . The same Spirit that manifeste● in me the word , I he●●e and reade to be the truth of God , from the 〈…〉 efficacie of it : the same Spirit teacheth to a●ply it , and in applying of it , sealeth me . Therefore wee ought to desire to bee sealed by the Spirit , in regard of an holy impression ; and then that the holy Spirit would shine upon his owne graces , so as we may clearly see what is wrought in us above nature , and because this is furthered by revealing his love in Christ in adoption to us , wee must desire of G●D to vouchsafe the Spirit of Revelation , to reveale the mysteries of his truth unto us ; and our portion in them in parti●ular ; and so our adoption : and in the meane ti●e to wait and attend his good pleasure in the use of all good meanes . Thus wee waiting , God will so farre reveale himselfe in love to us , as shall assure us of his love , and stirre up love againe : and the same Spirit that is a Spirit of Revelation , will be a Spirit of sanctification , and so adoption . Dignitie , and fitting qualities suteable to dignity , go both together . In that grand inquirie about our condition , there is a great miscarriage , when men will begin with the first worke of the Father in election , then passe to redemption by Christ : I am Gods , and Christ hath redeemed mee ; and never thinke of the action of the third person in sanctification , which is the neerest action upon the foule , as the third person himselfe is nearest unto us . And so fetch their first rise where they should set up their last rest . Whereas wee should begin our inquirie in the worke of the third person , which is next unto us : and then upon good grounds we may know our redemption and election . The holy Spirit is both a Spirit of Revelation , and of Sanctification together , as hath beene said : for together with opening the love of the Father , and the Son , hee fitteth us by grace for communication with them . People out of selfe-love will have conceits of the Fathers and Sonnes love severed from the worke of the Spirit upon their hearts which will prove a dangerous illusion . Although the whole worke of grace by the Spirit arise from the Fathers and Sonnes love , witnessed by the Spirit , yet the proofe of the Fathers love to us in particular , ariseth from some knowledge of the worke of the Spirit : the errour is not in thinking of the Fathers and Sonnes love , but in a strengthening themselves by a pleasing powerlesse thought of it against the worke of grace by the Spirit , which their corruption withstands . So they will carve out of the worke of the Trinitie what they thinke agreeable to their lusts , whereas otherwise if their heart were upright , they would for this very end thinke of Gods love , and Christs , to quicken them to duty , and to arme them against corruption . To the day of Redemption . There is a double redemption : redemption of the soul by the first cōming of Christ , to shed his bloud for us ; redemption of our bodies from corruption , by his second comming . Wee have not the perfect consummation and accomplishment of that which Christ wrought in his first comming , till his second comming , then there shall be a totall redemption of our soules and bodies , and conditions . There is a double redemption , as there is a double cōming of Christ ; the first , and the second ; the one to redeeme our soules from sinne and Sathan , and to give us title to heaven ; the other to redeeme our bodies from corruption , when Christ shall come to be glorious in his Saints . As likewise there is a double resurrection , the first and the second , and a double regeneration of soule and body . In sicknesse & weaknes of body , or when age hath overtaken us , that we cannot live long here , and the horrour of the grave , the house of darkenesse , is presented to us . Oh let us thinke , there , will bee a redemption of our bodies , as well as of our soules ! Christ will redeem our bodies from corruption , as he came to work the redemption of our soules from sinne and death ; and he that will redeeme our bodies out of the grave , he will redeem his Church out of misery , he will call the Iewes ; he that will doe the greater , will doe the inferiour . When we heare of this , let us thinke with comfort of all the promises that are yet unperformed . Secondly , full redemption is not yet . What need I bring Scripture to prove it ? It is a point that every mans experience teacheth . Alas , let our bodies speake , we are not free from sicknesse and diseases : nay , what is our life but a going to corruption ? the sentence is passed upon us , earth returneth to earth ; till death we are going to death , so besides sicknesse and weakenesse here , we must dye , and after death bee subject to corruption . The Apostle in this respect calleth our body , a vile body . As for our soules , though they bee freed from the guilt and damnation of sinne , yet there are remainders of corruption that breed feare and terrour ; and though they be freed from the rule of Sathan , yet not from his molestation and vexations by temptations . In a word , our whole state and condition in this world , is a state and condition of misery ; we are followed with many afflictions , so that there is not yet perfect redemption ; whether we look to body , soule , or state ; the body being subject to diseases , the soule to infirmities , the state to misery . But there is a day appointed for it . By a day wee are not to understand the time measured by the course of the Sunne in 24. houres , but in the Scriptures meaning , a day is a set time of mercy or judgement . As there was a solemne day , the fulnesse of time , for the working of the first redemption , so there is a solemn time set for the second redemption , when all the children of God shall bee gathered ; those that lye in the dust shall be raised ; and for ever glorified . It is the day of all dayes : that day that by way of excellency , is called THAT day in the Scriptures , and the day of the Lord. The day that we should thinke of every day ; especially in sicknesse and trouble , and crosses , and molestations , from the wicked world , and in sense of the remainders of corruption . There is a day of redemption to come , that will make amends for all . The frequent thoughts of that day would comfort us , and keepe us from shrinking in any affliction and trouble , it would move us to a carriage and conversation answerable to our hopes , and also it would helpe to fit us ; it would infuse a desire of qualification to be prepared for that great day . But how little of our time is spent in thoughts this way ? If we could oft thinke of the day of redemption , our lives would be otherwise , both in regard of gracious , as also of cōfortable carriage ; should we be disconsolate at every losse and crosse , at sicknesses , and the thought of death , when wee shall be turned into our first principle , the earth ? if wee did thinke of the day of redemption , when all shall be restored againe , all the decayes of nature and the Image of God be perfectly stamped : the thought of this would make us goe willingly to our graves , knowing that all this is but a preparation for the great day of redemption . The first day of redemption , when Christ came to redeeme our soules , and to give us title to heaven ; It was in the expectation of all good people before Christ ; they are said to wait for the consolation of Israel ; that was the character to know those blessed people by . And what should be the distinguishing character of gracious soules now , but to bee such as wait for the comming of Christ ? how oft in the Epistles of Saint Paul is it ? There is a Crowne of righteousnesse for mee , and for all that wait for the appearing of Christ . There was a yeare of Iubile among the Iewes every fifty yeares ; then all that were in bondage were set at liberty . So at this blessed Iubile , this glorious day of redemption , all that are in bondage of death , and under corruption , shall be set at everlasting liberty . No question but the poore servants that were vexed with hard masters , they thought of the Iubile , and those that had their possessions tooke away , they thought of the Iubile , the day of recovering all . So let us oft thinke of this everlasting Iubile , when we shall recover all that we lost , for ever to keepe it , and never to lose it againe as we did in the first creation . Let us oft thinke of this day , it will infuse vigour and strength into all our conversa●ion . Indeed to the ungodly , it is not a day of redemption , but a day of judgement , and the revelation of the just wrath of God , when their sins shall be laid open , and receive a sentence answerable . Alas , there is such a deale of Atheisme in the world , ( and the seeds of it in the best , unlesse it be wrought out daily ) that we forget the God of vengeance , and the day of vengeance . Would men goe on in sinnes against conscience , if they thought of this last day ? It is impossible such cou●ses come frō this abhominable root o● Atheisme , and unbeliefe ; fo● had they but a slight faith it would be effectuall to alter their course in some measure : therefore the Scripture gives them the name of fooles ( though they would be thought to be the onely wise men . ) The foole hath said in his heart , there is no God : and what followes ? Corrupt are they , and abhominable . The cause of all is , the foole hath said in his heart , he will needs force it upon his heart ; that there is no God , hell nor heaven , nor judgement ; thence come abhominable courses . Grieve not the holy Spirit of God whereby ye are sealed unto the day of Redemption . FRom the consideration of all that hath beene formerly spoken of , the sealing of the spirit to the day of Redemption , there ariseth these foure conclusions . First , that we may attaine unto a knowledge that we are in that state of grace . Secondly , that upon knowledge of our state in grace for the present , we may be assured of our future full Redemption . Thirdly , that this assured knowledge is wrought by the Spirit . Fourthly , that the consideration of this assurance wrought by the Spirit , is an effectuall argument to disswade from grieving the Spirit . For the first , wee may know wee are in the state of grace : first , because the Apostle would not have used an argument moving , not to grieve the Spirit , from a thing unknowne or guessed at ; it is an ill manner of reasoning to argue from a thing unknowne . 2 Again , sealing of us by the Spirit , is not in regard of God , but our selves . God knoweth who are his , but we know not that we are his , but by sealing . 3 The scope of the Scriptures indited by the Spirit , is for comfort , the Apostle saith so directly , and what comfort in an uncertaine condition , wherein a man knowes not but he may be a reprobate ? Wherefore came our Saviour into the world , and tooke our nature upon him ; why became he a curse for us , why hath he carried our nature into heaven , and there appeares for us till he hath brought us home to himselfe , but that he would have us out of all doubt of his love after o●ce by faith we have received him whence proc●●ded those Commandements to beleeve , those checks of unbeleevers , the commendation of them that did beleeve , those upbraidings of doubting , as springing from unbeliefe : to what use are the Sacraments , but to seale unto us the benefits of Christ ? if upon all this we should still doubt of GODS love , especially when besides the seali●g of the promises to us , we are sealed our selves by the Spirit of promise . Object . This is true if wee know we doe beleeve : Answer . It is the office of the Spirit , as to worke faith and other graces , so to reveale them to us : every grace of GOD is a light of it selfe , comming from the Father of lights : and it is the property of light , not onely to discover ot●er things , but it sel●e too ; and it is the office of the Spirit to give further light to this light by shining upon his owne grace in us : an excellent place for this is the 1 Cor. 2. 12. Wee have received the Spirit that is of God , that wee might know the things that are freely given to us of God , in the mouth of two or three witnesses shall every thing bee confirmed : one witnesse is the Spirit of man which knowes the things that are in man ; the other witnesse is the Spirit of God , witnessing to our spirits that we are the children of God. Here is light added to light , witnesse added to witnesse , the greater witnesse of the Spirit to the lesse of our Spirits : the Apostle joynes them both together , My conscience bears me witnesse through the holy Ghost . Obje . Mans heart is deceitfull . Answ . But the spirit of God in mans heart is not deceitfull , it is too holy to deceive , and too wise to be deceived in this point of assurance : wee plow with the Spirits Heifer , or else we could not finde out this Riddle : where there is an object to be seene , and an eye to see , and light to discover the object to the eye , sight must needs follow . In a true beleever , after he is inlightened , as there is grace to be seene , and an eye of faith to see , so there is a light of the Spirit discovering that grace to that inward sight : in the bottome of a cleare River , a cleare eye sight may see any thing ; where nothing is , nothing can be seene ; it is an evidence that the Patrons of doubtings have little grace in them , and much boldnesse in making themselves a measure for others . Those that are b●se borne , know their mothers better than their fathers the Church of Rome is all for the mother , but the babes of Christ know their father ; the remainder of corruption will indeed be still breeding doubts , but it is the office of the Spirit of faith to quell them as they arise . We are too ready in time of temptation to doubt , we need not helpe the tempter , by holding it a duty to doubt ; this is to light a candle before the divell as we use to speake . Question . May not there be doubtings where there is true faith , may not a true beleever be without assurance ? Answ . There be three rankes of Christians : first , some that are yet under the spirit of bondage , that like little children doe all for feare . Secondly , those that are under the spirit of adoption , and doe many things well , but yet are not altogether free from feare ; these are like those children that are moved with reverence to obey their Parents , and yet finde their commands somewhat irkesome unto them . The third are such as by the love of God shed into their hearts by the Spirit of adoption , are carried with large Spirits to obey their father , and herein like unto those children , that not onely obey , but take a delight in it upon a judgement that both obedience and the thing wherein they obey is good ; this we ought to labour for , but we finde many Christians in the second ranke , many truely beleeve in Christ by some light let into their hearts by the Spirit of adoption , who are not yet fully assured of the love of Christ . There is the act of faith , and the fruit of faith ; the act of faith is to cast our selves upon Gods mercy in Christ , the fruit of faith is in beleeving to be assured of this : we must know that faith is one thing , assurance another , they may have faith , and yet want a double assurance : first , assurance of their faith , being not able to judge at all times of their owne act , likewise , secondly , assurance of their state in grace , as in time of desertion and temptation : a soule at such a time casts it selfe upon Christ , as knowing comfort is there to be had , though hee be not sure of it for himselfe : and this the soule doth out of obedience , though not out of feeling , as the poore man in the Gospell , Lord I beleeve , helpe my unbeliefe : the soule often times out of the deepe , cryes , and in the darke trusts in GOD and this is the bold adventure of faith , the first object whereof is Christ held out in a promise ; and not assurance ; which springeth from the first act when it pleaseth God to shine upon the soule , and is a reward of glorifying Gods mercy in Christ by casting the soule upon his truth and goodnesse . Assurance is GODS seale , faith is our seale , when we set to our seale by beleeving , he sets to his seale , assuring us of our condition : we yeeld first the consent and the assent of faith and then God puts his seale to the contract : there must be a good title before a confirmation , a planting before a rooting and establishing , the bargaine before the earnest . Some would have faith to be an over-powring light of the soule , wherby undoubtedly they beleeve themselves to be Christ , and Christ to be theirs : which stumbleth many a weake , yet true Christian , for this is rather the fruit of a strong faith , then the act of a weake , which struggleth with doubting , untill it hath gotten the upper hand . True it is , there must be so much light let in to the soule , as the soule may relye upon Christ , and this light must be discovered by the Spirit , and such a light as shewes a speciall love of Christ to the soule . And againe , it is true that we are not to take up our rest in the light , untill the heart be further subdued : as many are too hasty to conclude of a good condition upon uncertaine signes , before they have attained unto fuller assurance , but yet we must not deny faith where this strong assurance is wanting , so farre as to conclude against our selves ; if there be desires , putting on , to endeavour with conflict against the rising of unbeliefe , with a high prising of the favour of God in Christ , so as to value it above all things . Degrees doe not varie the kinde , weakenesse may stand with truth ; but where truth is , there will be an uncessant desire of future sealing . The second conclusion : We may upon the knowledge of our present estate in grace bee assured for the time to come : for this sealing is to the day of Redemption ; that is , till we be put into full possession of what we now beleeve , and besides , sealing is for securing for the time to come , and our Saviours promise is , that though He departed from them , yet the Comforter should abide with them for ever , Iohn 14. And why are we certaine of the favour of God to our comfort for the present , but that wee doubt not of it for the time to come ? Faith and love , and these graces , they never faile finally , therefore when the Scripture speakes of Faith , it speakes of salvation by it for the present : as if a man should be in heaven presently so soone as hee beleeves . Wee are saved by faith , say the Scriptures . we are not yet saved ; but the meaning is , we are set by faith into a state of salvation . Being put into Christ by faith , we are risen with Christ , and sit in hea●venly places with him . Faith makes the things to come , present : and faith beleeves , that , neither things present , nor things to come , shall bee able to separate us from the love of God in Christ So that our assurance is not onely for the present , but for the time to come . We are sealed to the day of Redemption , and who can reverse Gods seale , or Gods act and deed ? Grace is the earnest penny of glory : God hath made a covenant , and given earnest , he will not lose it , the earnest is never taken away , but filled up ; if wee be assured of grace for the present , we may be sure it shall be made up full in glory hereafter . If the spirit of Christ be in us , the same spirit that raised Christ from the dead , will raise us up likewise , and not leave us untill we be in full redemption , we shall awake , filled with his image . No opposition shall prevaile , God hath set us as a seale on his right hand to keep us , I and on his breast ( as the high Priest had the twelve Tribes ) to love us , and on his shoulder to support us . The marked and sealed ones in Ezech. 9. and Rev. 7. were secured from all destruction . If we be in Christ our Rocke , temptations and oppositions are but as waves , they may dash upon us , but they breake themselves . Quest . Why then do we pray for the forgivenesse of sinnes ? Answer . We pray for a clearer evidence of what we have : secondly , as the end is ordained , so the meanes must be used : God doth and will pardon sinne , and therefore we must pray for pardon , as a meanes ordained . Thirdly , prayer doth not prejudice the certainty of a thing : Christ prayeth for that hee was most sure of , Ioh. 17. I pray for them which thou hast given me , for they are thine . Pregnant for the proofe of this point , is that of Peter , Wee are begotten againe to a lively hope , a hope of that life which maketh lively . Oh but we are weake ! true , but wee are kept by the power of GOD : an inheritance is not onely kept for us , but we are kept for it . Ob. But Sathan is strong , and his malice is more than his strength ? Answ . True , but we are kept as by a Garison , wee have a guard about us . Ob. All this is true , while faith holdeth out ; but that may faile ? Answ . No , we are kept by the power of GOD through faith ; God keepeth our faith , and us by faith . Ob. But the time is long betweene us and salvation , and many dangers may fall out ? Answ . Be it so that the time is long , yet wee are kept unto salvation , even untill the day of redemption : for the Spirit by vertue of the Covenant , puts the feare of GOD into our hearts , that we shall never 〈◊〉 from 〈◊〉 : GOD doth no● pr●mise what we shall doe of our selves , but what he will doe in us , and by us . Thus the Holy Ghost putteth a shield into our hands to ward off all objections ; and helpes us to subdue the reasonings that are apt to rise within us against this blessed hope . So that this happy condition is not onely sure to us , but God hath assured us of it . Gods gracious indulgence is such , he sees here wee goe through a wildernesse , and are molested every way , therefore hee would have us assured of a blessed condition to come . So good is God , hee doth not onely finde out a glorious way of Redemption by the bloud of his Sonne God-Man , but hee acquaints us with it in the dayes of our pilgrimage . Partly , that we may glorifie him , that he may have the praise before hand of what good hee intends us : for assurance of that blessed condition will stirre up our spirits to blesse God. What the thing it selfe would worke , faith workes the same in some measure . Therefore Saint Peter , 1 Pet. 1. Blessed be God ( saith he ) who hath begotten us againe to a lively hope of an inheritance immortall , undefiled , that fadeth not away , reserved in the heavens . Why doth he blesse God before we have it ? because we are as sure of it as if we had it : what is revealed before hand , is praised for before hand . GOD would have us assured , that he may have glory . Partly to comfort us : for faith is effectuall to worke that comfort that the thing present would doe in some measure . What comfort would the soule have , if it should see heaven open , and it selfe entring into it , if redemption were at hand ? The same faith workes in some measure . What is more sure then the thing it selfe ? What more comfortable then faith in it ? When the Israelites were in the wildernesse going to Canaan , they had many promises that they should come to Canaan , and many extraordinary helpes to leade them thither ; the pillar , and cloud , and Angell : and God out of indulgence condescending to their weaknesse , gave them some grapes of Canaan : hee put it into the minde of the spies to bring of the fruits . So God gives us some work of his blessed Spirit , whereby he would have us assured , and sealed to the day of redemption . The third conclusion is this , that the spirit doth seale us . This cannot be otherwise , for who can establish us in the love of God , but he that knowes the minde of God towards us ; and who knowes the minde of God , but the spirit of God ? Then am I sealed , when I doe not onely beleeve , but by a reflecting act of the soule , know I doe beleeve : and this reflection though it be by Reason , yet it is by Reason inabled by the spirit ; our spirits by the Spirit onely can discerne of spirituall acts : it is not for us to know things above nature , without a cause above nature . None can know the meaning of our broken desires , so as to helpe us in our infirmities , but that Spirit that stirred up those desires . Againe , none knowes the grievances of our spirits , but our owne spirits , and the Spirit of God , who knowes all the turnings and corners of the soule . Who can mortifie those strong corruptions , that would hinder us in the way to heaven , but the Spirit cloathing our spirit with power from above ? who purifieth the cōscience , but he that is above cōscience ? Who can raise our spirits above all temptations and troubles , but that Spirit of power that is above all ? The strength and vigour of any creature is from the spirits and the strength of the spirits of all flesh is from this Spirit , whose office is to put spirit into our spirit . As GOD redeemed us with his bloud , so GOD must apply this bloud , that conscience may bee quieted . He onely can subdue the rebellion of our spirits , and soften our hearts , and make them fit for sealing . The Spirit onely can so repo●t the mercy of God to our soules , as to perswade and worke our hearts to this assurance , otherwise we would never yeeld . For partly the greatnesse of the state is such , that none but God can assure : and partly the misgiving and unbeliefe of our heart is such , that none but God can subdue it . The thing being so great , and our deservings so little , being unworthy of the things of this life , much more of that eternall happinesse ; this cannot be done without the high and glorious Spirit of God. How earnest and desirous then is both the Father and the Sonne to save us , that pleased to send such an Orator and Embassador as is equall with themselves to perswade us , to assure us , to fit us for salvation ? and how gracious is the Spirit that will vouchsafe to have such communion with such poore sinfull spirits as ours ? And should not this worke upon our hearts a care not to grieve the holy Spirit ? and so we come to the fourth conclusion . The fourth conclusion is , that the sealing of the spirit unto salvation , should be a strong prevailing argument not to grieve the Spirit , that is , not to sinne : for sinne onely grieves the Spirit . The grace of God ( saith Paul to Titus ) that bringeth salvation , Christ appeared : and what is Christ but grace ? Christ appeared , and the free favour of GOD in Christ , whereby wee are assured of salvation : which teacheth us , what to doe ? to deny all ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world . Even the consideration of the benefits of Christ , that are past ; such as came with Christs first comming : but that is not all , Verse 13. Looking for that blessed hope , and the glorious appearing of the great God and our Saviour Iesus Christ . The second comming of Christ enforceth likewise the same care of holinesse . Our conversation is in heaven , and not as theirs ( spoken of in the former Verse ) whose end is damnation , whose belly is their GOD , who minde earthly things : no , we minde heavenly things , and these heavenly desires from whence sprung they , but from the certaine expectation of our Saviour the Lord Iesus Christ , who shall change our vile bodies , &c. that is , shall redeeme us fully even our bodies as well as our soules . It is an argument of force , whether we be not yet sealed , or be sealed : if not sealed , then grieve not him whose onely office it is to seale , entertaine his motions , give way to him , that he may have scope and liberty of working . Set no reasons against his reasons , hearken to no counsell against his counsell , stand not out his perswasions any longer , but yeeld up your spirits to him , lest he put a period to his patience : he is long suffering , but not alwayes suffering : if he give us up to our own spirits , we shall only be witty to worke out our owne damnation : wee are not given up to our owne spirits , but after many repulses of this holy Spirit : and at length , what now will not serve for an argument to perswade us , shall bee used hereafter as an argument to torment us . The Spirit will helpe our spirits to repeate and recall all the motions to our owne good , that wee formerly put backe . We should thinke when conscience speakes in us , God speakes , and when the Spirit moves us , it is God that moves us , and that all excuse will be cut off : answere will be , did not I tell you of this by conscience , my deputy ? did not I move you to this good by mine owne Spirit ? Take heed of keeping out any light , for light , where it doth not come in and soften , hardens : none so hard hearted , as those upon whom the light hath shined : there is more to be hoped from a man , that hath onely a naturall conscience , then from him , whose heart and spirit hath beene long beaten on : there is more to be hoped from a heathen Pilate , than a proud Pharisee . Those that will not be sealed to their salvation , it is just with God that they should be sealed up to their destruction ; the soule without the spirit is darkenesse and confusion , full of selfe accusing and selfe tormenting thoughts : if we let the Spirit come in , it will scatter all , and settle the soule in a sweet quiet . For those that have been sealed by the Spirit , and yet not so fully , as to silence all doubts , about their estate : those should out of that beginning of comfort which they feele , studie to be pliable to the Spirit , for further increase . The Spirit scaleth by degrees : as our care of pleasing the Spirit increaseth , so our comfort increaseth ; our light will increase as the morning light unto the perfect day . Yeelding to the Spirit in one holy motion , will cause him to leade us to another , and so on forwards untill wee be more deepely acquainted with the whole counsell of God concerning our salvation : otherwise if we give way to any contrary lust , darkenesse will grow upon our Spirits unawares , and we shall be left in an unsetled condition , as those that travaile in the twilight , that cannot perfectly finde out their way . Wee shall be on and off , not daring to yeeld wholly to our lusts , because of a worke of grace begun : nor yeeld wholly to the Spirit , because we have let some unruly affection get too much strength in us ; and so our spirits are without comfort , and our profession without glory . We shall lye open to Sathan , if he be let loose to winnow our faith : for if our state come to be questioned , wee have nothing to alledge but the truth of our graces : and if we have not used the Spirit well , we shall not have power to alledge them , nor to looke upon any grace wrought in us , but upon those lusts and sinnes whereby wee have grieved the Spirit ; they will bee set in order before us , and so stare us in the face , that wee cannot but fixe our thoughts upon them . And Sathan will not lose such an advantage , but will tempt us to call the worke of grace in question : which though it bee a true worke , yet for want of light of the Spirit to discerne it , wee cannot see it to our comfort . Whereas if the Spirit would witnesse unto us the truth of our state , and the sincerity of our graces ; we shall bee able to hold our owne , and those temptations will vanish . For those that the holy Spirit hath set a clearer and stronger stampe upon , that doe not question their condition , they of all others should not grieve the Spirit . A Spirit of ingenuity will hinder them , and stirre up a shame in them to requite so ill , such a friend . Nothing so ingenuous as grace : what is commendable in nature , is in greater perfection in grace . How doth the conscience of unkindenesse to a friend that hath deserved well of us , trouble our spirits , that we know not with what face to looke upon him ? And will not unkindenesse to the Spirit make us ashamed to lift up our face to heaven ? Benefits are bonds , and the greater favour , the stronger obligation ; now what greater favour is there , then for the Spirit to renew us according to the Image of God our glorious Saviour : who carried the Image of Sathan before ? And by this to appropriate us unto GOD , to be laid up in his treasure , as carrying his stampe , and by this to bee separated from the vile condition of the world , although we carry in us the seeds of the same corruption that the worst doth , differing nothing from them but in GODS free grace and the fruits of it . For God to esteeme so of us , that have no worthinesse of our owne , but altogether persons not worthy to bee beloved : as to make our unworthinesse a foile , to set out the freenesse of his love ; in making us worthy , whom he found not so . For the Spirit by sealing of us to secure us in the midst of all spirituall dangers : and to hide us as his secret ones , that that evill one should not touch us to hurt us . These , as they are favours of an high nature , the more eare they require to walke worthy of them . We cannot but forget our selves , before wee yeeld to any thing against that dignity the Spirit hath sealed us to . Nature helped with ordinary education , moveth every man to carry himselfe answerable to his condition : a Magistrate as a Magistrate , a Subject as a Subject , a Childe as a Childe ; and we thinke it disgracefull to doe otherwise : and shall that which is disgracefull to nature , not be much more disgracefull to nature renewed , and advanced by the Spirit ? And indeed as wee should not , so wee cannot grieve the Spirit so farre forth as wee are renewed . Our new nature will not suffer us to dissemble , to be worldly , to bee carnall , as the world is , wee cannot but study holinesse , we cannot but be for GOD and his truth , wee cannot but expresse what we are , and whose we are . It is impossible a man should care for heaven , that doth not care for the beginnings of heaven : hee cannot bee said to care for full redemption and glory , that doth not care for the spirit of grace : fulnesse of grace is the best thing in glory ; other things , as peace and joy , and the like , they are but the shinings forth of this fulnesse of grace in glory . Againe , when the Spirit assureth us of Gods love in the greatest fruits of it , as it doth when it assureth this redemption : That love kindles love againe , and love constraines us , by a sweet necessitie to yeeld cheerefull and willing obedience in all things : there is nothing more active and fuller of invention , than love , and there is nothing that love studies more than how to please , there is nothing that it feares more than to discontent . It is a neate affection , and will indure nothing offensive , either to it selfe , or the spirit of such as we love : and this love the Spirit teaches the heart , and love teaches us not onely our duty , but to doe it in a loving and acceptable manner . It carries out the whole streame of the soule with it , and rules all , whilest it rules , and will not suffer the soule to divert to by-things , much lesse to contrary . Againe , these graces that are conversant about that condition which the Spirit assureth us of , as faith and hope , are purging and purifying graces , working a suteablenesse in the soule , to the things beleeved , and hoped for : and the excellency of the things beleeved and hoped for , have such a working upon the soule , that it will not suffer the soule to defile it selfe . Our hopes on high , will leade us to wayes on high , therefore whilest these graces are exercised about these objects , the soule cannot but be in a pleasing frame . It hath beene an old cavill , that certainty of salvation breeds security and loosenesse of life . And what is there that an ill disposed soule cannot sucke poyson out of ? A man may as truely say , the Sea burnes , or the Fire cooles : there is nothing quickens a soule more to cheerefull obedience , than assurance of Gods love , and that our labour should not be in vaine in the Lord ; this is the Scriptures Logicke and Retoricke to inforce and perswade a holy life from knowledge of our present estate in grace . I beseech you by the mercies of God , saith Saint Paul : what mercies ? such as he had spoken of before . Iustification , Sanctification , Assurance that all shall worke together for good , that nothing shall bee able to separate us from the love of God in Christ : all duties tend to assurance , or spring from assurance . Gods intendment is to bring us to heaven by a way of love , and cheerefulnesse ; as all his wayes towards us in our salvation , are in love . And this is the scope of the covenant of grace ; and for this end he sends the Spirit of adoption into our hearts , that we may have a childe-like liberty with God in all our addresses to him . When he offers himselfe to us as a father , it is fit we should offer our selves to him as children ; nature teaches a child , the more he desires his fathers love , the more hee feares to displease him . And hee is judged to be gracelesse , that will therefore venture to offend his father , because he knowes he neither can , or will disinherit him . Certaine it is , the more surely we know God h●th begotten us to so glorious an inherit●nce , the more it will worke upon our bowels , to take all to heart that may any way touch him : this wrought upon David , when the Prophet told him , God hath done this & this for thee , and would have done more , if that had beene too little , it melted him presently into an humble confession . Those that have felt the power of the Spirit of adoption on their hearts , will both by a divine instinct , as also by strength of reason , be carried to all those courses wherein they shall approve themselves to their father . Instinct of nature strengthened with grounds , will move strongly . To conclude this discourse , let Christians therefore he carefull to preserve and ch●●ish the worke of assurance and sealing in them . 2 What God doth for us , he doth by grace in us , he wil preserve us that we shall not fall from him by putting the grace of feare into us , Ier. Hee will keepe us , but by what meanes ? The peace of God which passeth all understanding , shall guard our hearts . God maketh our Calling and Election sure in us , by stirring our hearts up to be diligently exercised in adding one grace unto another , and in growing in every grace , as 2 Pet. 1. Therefore wee must attend upon all spirituall meanes of growth and quickening : so shall you have a further entrance into the kingdome of Iesus Christ : that is , you shall have more evident knowledge of your entrance into the kingdome of grace here , and likewise into the kingdome of glory hereafter . Those that doe not so , shall have no comfort either from the time past , for they shall forget they were purged from their sinnes , or from thoughts of the time to come , for they shall not be able to see things farre off . 2 If assurance be in a lesser degree , yet yeeld not to temptations and carnall reasonings : if our evidences be not so faire , yet wee will not part with our inheritance . Coynes , as old groates , that have little of the stampe left , yet are currant . We lose our comfort many times , because wee yeeld so easily , because we have not such a strong and cleare seale of salvation as we would , to be born down that we have none at all , is a great weakenesse : exercise therefore the little faith thou hast in striving against such objections , and it will be a meanes to preserve the seale of the Spirit . 3 Because this sealing is graduall , we should pray as Paul , Ephes . 1. for a spirit of revelation , that wee may be more sealed : ( the Ephesians were sealed , for whom Paul prayes , and so the Colossians ; yet ) that GOD would reveale to their spirits , more their excellent condition . There are riches of assurance ; the Apostle would have them to labour not onely for assurance , but for the riches of it ; that will bring rich comfort , and joy and peace . Times of temptations and tryall may come , and such as , if wee have not strong assurance , we may be sorely troubled , and call all into question . This may be the sad condition of Gods own children , and from this , that in times of peace , they contented themselves with a lesser degree of this assurance and sealing . 4 Lastly , bee watchfull over your owne hearts and wayes , that according to what you have now learned , you grieve not the spirit , for by it you are sealed ; intimating , that if in any thing wee withstand and grieve the spirit , we shall in so doing , prejudice our selves , and suffer in the comfort and evidence of our sealing . FINIS . Notes, typically marginal, from the original text Notes for div A68733-e3600 Scope of the words . Holy Ghost called Spirit , why . Holy Spirirt Holinesse not onely an attribute in God , but the excellency of all h●s attributes . He is holy in mercy , in iustice , in goodnesse , &c. Two desires in man by nature . Foure things presupposed . The spirit in us . Differēce of the Spirits being in Christ , and in us . How the Spirit was in Adam in innocency . How in carnall men . The holy Ghost dwels not in us as in ordinary houses , but as Temples . The holy spirit makes all holy , where ever he comes . The spirit a Counsellor and Comforter . We are prone to grieve the Spirit . We should be carefull of grieving it . Foure points observed . What it is to grieve the Spirit . Spirit grieved how . Spirit considered as in himselfe , as in us . How the Spirit worketh in us . Ob. We intend not in sin , to grieve the Spirit . An. We doe it in the cause . Wherein we grieve the Spirit . We grieve the Spiri● by unkindnesse . Ier. Aggravation of sinnes of Professors . Sins against knowledg are such either , 1 Directly . 2 Indirectly . Why voluntary sins grieve the Spirit so much . Exod. 20. Sinnes against the second Table in what respect they grieve most . Gods method in dealing with sinners . Some sins grieve more than other . Eph. 5. 18. Gal. 6. Jer. 42. The Spirit is grieved by sinnes against the Gospell . Slighting ordinances . The sinne of these times . By false judgment of things . When wee plot and contrive sinne , the Spirit is grieved . And sinne having helpes to 〈◊〉 ●he 〈◊〉 . By caveling against the truth . Neglect of prayer and dependance . Overmuch worldly businesse . Omission of duties . The Spirit grieved in others , is grieved by Neglects . Contempt Censures . By superiours . By inferiours . By ill example the Spirit is grieved . How it may be knowne when the Spirtt is grieved . Issues of grieving the Spirit . Leaving us to our selves . Grieving our spirits . Quest . How far a childe of God may grieve the Spirit . Answ . Gods children commit not the sin against the holy Ghost . Sinne against the holy Ghost , what ? Miscariage concerning the sin against the holy Ghost . Concerning others . Concerning themselves . Feare frees from three things . How to prevent grieving the Spirit . Give up our selves to the guidance of the Spirit . Gal. 2. To obey him perfectly . Quest . Answ . How to know the motions of the Spirit . They raise higher . Are constant . They change the heart . Are seasonable . Evidence themselves . Orderly . Dependant on God. To concurre with the spirits motions . Cherish holy motions . Give the Spirit scope in his ordinances . Isay 7. If the Spirit 〈…〉 . Take heed of lesser sinnes . Looke to the first rise of sins . Renew repentance . Avoyd corrupt communication . Object . Answ . Motives not to grieve the Spirit . Notes for div A68733-e6840 The sealing of Christ . Act. 20. 28 Rom. 1. 4. Christians are sealed . Similie . For confirmation . Distinction . 1 Tim. 2. Simile . Similie . Similie . Appropriation . Can. 6. Psal . 4. Psal . 73. Estimation . Ier. 2. 3. Secresie . Revel . 3. Security . Degrees of sealing . Faith. Sanctification . Quest . Answ . What goeth before this witnesse of the Spirit . Gal. 6. Revel . 2. What accompanieth , &c. What followeth after this witnessing of the Spirit . Rom. 8. 16 33 &c. Pro. 31. 6. Redemption double . Full redemption not yet . A day of Redemption . The day of Redemption ought to be thought on . Day of vengeance to wicked . The first conclusion . Rom. 9. Ioh. 1. The second conclusion . Col. 1. Rom. 8. Rom. 8. 11 Psal . Why we pray for forgivenesse of sinnes . 1 Pet. 1. 3 , 4 , 5. Why God assureth us of our salvation . For his glory . For our comfort . The third conclusion The fou●th conclusion T●t . 2. 11. 12. Phil. 3. ●● It is an argument to them that are 1 Not sealed . 2 Those that are sealed either in a 1 Lesser degree . Those that are sealed in a higher degree . 1 Ioh. 3. Rom. 12. 2 Sam. ●1 . 1. Meanes . Phil. 3. 2 Pet. 1. 2 Meanes . 3 Meanes . Col. 2. 2. 4 Meanes . 
A85443	----	Zerubbabels encouragement to finish the temple. A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. 27. 1642. By Tho. Goodwin, B.D. Published by order from that House. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85443 of text R1423 in the English Short Title Catalog (Thomason E147_13). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 109 KB of XML-encoded text transcribed from 32 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85443 Wing G1268 Thomason E147_13 ESTC R1423 99859632 99859632 111727 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85443) Transcribed from: (Early English Books Online ; image set 111727) Images scanned from microfilm: (Thomason Tracts ; 26:E147[13]) Zerubbabels encouragement to finish the temple. A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. 27. 1642. By Tho. Goodwin, B.D. Published by order from that House. Goodwin, Thomas, 1600-1680. England and Wales. Parliament. House of Commons. [4], 59, [1] p. Printed for R. Dawlman, London : 1642. Running title reads: A sermon preached at the late fast before the Commons House of Parliament. Reproduction of the original in the British Library. eng Bible. -- O.T. -- Zechariah IV, 6-9 -- Sermons -- Early works to 1800. Fast-day sermons -- 17th century. Sermons, English -- 17th century. A85443 R1423 (Thomason E147_13). civilwar no Zerubbabels encouragement to finish the temple.: A sermon preached before the honourable House of Commons, at their late solemne fast, Apr. Goodwin, Thomas 1642 20140 1 10 0 0 0 0 5 B The rate of 5 defects per 10,000 words puts this text in the B category of texts with fewer than 10 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-03 Elspeth Healey Sampled and proofread 2008-03 Elspeth Healey Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion ZERVBBABELS ENCOVRAGEMENT TO Finish the Temple . A SERMON Preached before the Honourable House of COMMONS , at their late Solemne Fast , Apr. 27. 1642. By THO. GOODWIN , B. D. Published by Order from that House . REVEL. 11. 4. These are the two Olive Trees , and the two Candlesticks standing before the God of the earth , &c. LONDON , Printed for R. DAWLMAN . 1642. TO THE HONORABLE HOVSE OF COMMONS , Assembled in PARLIAMENT . YOur Command giving me the opportunity , I took the boldnesse to urge and encourage you to Church-Reformation , ( which is the maine scope of this Sermon ) a subject which otherwise ( and in all other Auditories ) I have beene silent in , and am no whit sorry for it : For I account it the most fit and happy season to utter things of this nature unto Authority it selfe , ( although the people likewise are to know their duty . ) My comfort is , that what I have spoken herein , I have ( for the generall ) ( and I have spoken but generalls ) long beleeved , and have therefore spoken . You were pleased so far to owne me , as to betrust me with this Service , to be Gods mouth in publique unto you ; and also this Sermon of mine , as to command the publishing of it . Wherefore as in propriety it is now become yours , more then mine , or all the worlds : So let it be in the use of it . If it shall adde the least strengthening to your resolutions , to keepe this purpose for ever in the thoughts of your hearts , I have what I aimed at . Goe on , ( worthy Fathers , and Elders of this people ) and prosper in , yea by this work ; without which , nothing that you doe will prosper . — But the rest I shall speak to God for you . Let me be known to you by no other thing then this , To be one , whose greatest desires , and constant prayers are , and have been , and utmost endeavours ( in my spheare ) shall be for the making up the divisions of the Church in these distracted times with love of Truth and Peace : And therein ( to use Davids words ) am Wholly at your commandment , Tho : Goodwin . ZECH. 4. VER. 6 , 7 , 8 , 9. Ver. 6. Then he answered and spake unto me , saying , This is the word of the Lord unto Zerubbabel , saying , Not by might , nor by power , but by my spirit , saith the Lord of hosts . 7. Who art thou , O great mountaine ? before Zerubbabel thou shalt become a plaine , and he shall bring forth the head stone thereof with shoutings , crying , Grace , grace unto it . 8. Moreover , the word of the Lord came unto mee , saying , 9. The hands of Zerubbabel have laid the foundation of this house , his hands shall also finish it ; and thou shalt know that the Lord of hosts hath sent me unto you . THese words are part of the interpretation of a stately Vision of a Candlestick , and two Olive trees standing thereby , and pouring Oyle into it , made to the Prophet Zechariah , in the 2. and 3. verses ; & the scope and matter both of that Vision , and of this Interpretation , is to encourage Zerubbabel their Prince , and with him the Priests and Elders of the Jewes , to finish the building , and make compleat the ornaments of the Temple , whereof the foundation had many yeeres before been laid , but was left imperfect , and was left dis-furnished . And this his scope is plainly and without a Parable held forth in the 9. ver. The hands of Zerubbabel have laid the foundation of this house , his hands shall also finish it . And indeed , to stir him and them up unto this perfecting Gods house , unto which work they had been too backward , ( as appeares by Hag. 1 , 2 , 3 , and 4. verses , The people say , The time is not come that the Lords house should be built ) was the principall end why God sent unto them no lesse then two Prophets , Haggai and Zachary , as two extraordinary Ambassadours from heaven , on purpose to put them on upon it , ( for the finishing of the Temple is a businesse of that moment as is worth two Prophets at any time . ) And this appeares not onely by both their Prophecies , but also by the story , Ezra 5. 1 , 2. THEN the Prophet Haggai and Zachariah prophecyed unto the Jews that were in Judah , in the name of the God of Israel . — [ Then ] rose up Zerubbabel and Jeshua , and began to build the house of God which is at Jerusalem , and with them were the Prophets of God , helping them . That same particle , or circumstance of time , [ Then , ) doth refer us to the story of those times , recorded in the book of Ezra , as that which is necessary for the full understanding of their two prophecies ; what is recorded there , being the occasion of them ; but more especially for the understanding of this piece of our Prophet Zachary his Prophecie , which I have read unto you , which wholly concernes the finishing of the Temple . I must necessarily therefore , as a preparative Introduction to the exposition of these words , set you downe in , and give you a prospect of those times , and the occurrences thereof , which were the occasion of these words here , [ Who art thou O great mountaine ? &c. ] And if Zachary himselfe , a Prophet , and that lived in those times , knew not at the first the meaning of the Vision in this Chapter , ver. 5. ( Knowest thou what these be ? And I said , No my Lord ) much lesse shall we be able to know the interpretation thereof , and how fitted to this vision , nor what this mountaine here is , &c. without being pre-possest of the knowledge of this story , which in briefe is this : The Babilonian Monarchy ( Romes Type ) had trod downe the holy City , and laid waste the Temple and worship of God for seventy yeares ; which being expired , the Jews had liberty and authority from the first Persian King , Cyrus , to build the Temple , and restore Gods worship , according to their Law . This is the summe of the first and second Chapters of Ezra . In the third Chapter you have an Altar set up , Sacrifices renewed , Feasts kept , and the foundation of the Temple laid , ( which was as true a Type of that great Reformation from under Popery . ) But after this work had been begun , and fairely carryed on in all the Fundamentals of it , there started up a company of Samaritans , that were adversaries to the Jewes , ( as we read , Chap. 4. ) Samaritans they were , as appears by ver. 10. They were the Nations seated in the City of Samaria , brought thither , ver. 2. in the roome of the ten Tribes . A generation of men , who were not heathens in their profession , for they professed the same Religion with the Jewes . So they alledge for , and arrogate to themselves in the afore-said verse , [ We seeke your God as you doe , and we sacrifice unto him , and have done so long , from the dayes of Esar Haddon , who brought us up hither : ] And yet they were not true Jews neither , nor perfectly of the same Religion , but of a mungrell and mixt kind betweene the Religion of the Heathen and of the Jews , intermingling Heathenish Idolatries with Jewish worship . So 2 Kings 17. ver. 33. and 41. compared , it is said , These Nations feared the Lord , and served their graven Images after the manner of the Nations . Yea , they expected the same Messiah that the Jews did ; I know that the Messiah commeth , who is called Christ , ( saith the woman of Samaria ) and he will tell us all things , John 4. 25. Now these Samaritans were Adversaries to the Jews , ( as they are called , ver. 1. ) and so unto their Temple , and the finishing of it : And yet at first they were but under-hand adversaries , for they friendly offer to build with them , [ Let us build with you , ver. 2. ] but so as with an intent to have defiled and spoiled the work . Zerubbabel and those other builders refusing them , they grew thereupon enraged , and openly professed their opposition ; both weakning and discouraging the hands of the people : and also when they could not altogether hinder it , then they troubled them ( all they could ) in building , thus ver. 4. And they ceased not here , but further , they incensed , and made the Court against them , ( they growing potent there ) both by hiring counsellours against them , ver. 5. and also by insinuating to those mighty Persian Kings , such suggestions as they knew would take with Monarchs , mis-representing these Jews unto them , as of a rebellious spirit , opposite to Kings and Monarchie ; calling Jerusalem that rebellious and bad City , so ver. 12. hurtfull unto Kings and Provinces , and that had of old time moved sedition , so ver. 15. ( for even thus old is this scandall ) and that therefore these Jews must be kept under : For if this City be builded , and the walls set up , & they once but get strength , then they will not pay toll , tribute , and custome , but withdraw their allegeance , so ver. 13. But on the contrary , for themselves , they professe that they are their faithfull servants , v. 11. and that which made them speak , was onely a tendernesse of the Kings honour ; so ver. 14. Now because we have maintenance from the Kings palace , ( had their dependance wholly upon them ) and it was not meet for us to see the Kings dishonour ; therefore have we certified the King . And by these their flatteries and mis-representations they raised up so great a mountain of opposition , ( as it is here called ) that they frustrated the Jews good purpose of perfecting the building , ( as the words are , ver. 5. ) And though they could not prevaile so farre as to throw downe the foundation laid ; yet they made them to cease building any further by force and power , so ver. 23. And thus the work did cease , during all the dayes of Cyrus , and the raigne of one or two Kings more , even untill the second yeare of Darius , ver. 5. and 24. and THEN it was that these Prophets , Haggai and Zechariah , did prophecie unto the Jews , as it follows in the very next words , Chap. 5. 1 , 2. then when they had thus been overtopt by so potent a faction for many years , and with opposition wearied out , then it was that God stirred up our Zachary to put spirits into them to revive the work again , and among other visions gave him this , ( which is in this 4. Chapter ) of all the most eminent , to strengthen them thereunto . And so I have brought you to Zachary againe , and unto the words of my Text ; And now you shall see how necessary this story was to interpret this his Prophecie , for which simply I have related it . The words are ( as was said ) the interpretation of a Vision ; take in both : Let us therefore first view the Vision , and secondly , this the Angels Interpretation of it , which are the two parts into which this whole Chapter is resolved . The Vision is made up of two things : First , a glorious Candlestick all of gold , with a bowle or cesterne upon the top of it , and with seveu shafts , with seven lamps at the ends thereof , all lighted . And secondly , that these Lamps might have a perpetuall supply of Oyle , without any accessary way of humane help , there are presented ( as growing by the Candlestick ) two fresh and green Olive trees on each side thereof , ver. 3. which doe [ empty out of themselves ] golden oyle , ver. 12. that is , did naturally drop and distill it into that bowl , and the two pipes thereof , to feed the lamps continually . A Vision so cleare and full of light to set forth the work then to be done by the Jews , that the Angel wonders , that at the first sight the Prophet should not understand it . First , this Candlestick thus lighted , betokened the full perfecting and finishing the Temple , and restoring the worship of God within it , unto its full perfection of beauty and brightnesse , ( as the Psalmist speaks . ) And so the Angel interprets it , This is the word of the Lord , ver. 6. that is , this Hieroglyphique contains this word and mind of God in it , that maugre all opposition , Zerubbabel should bring forth the head or top stone that should finish the Temple , so ver. 7. and 9. Secondly , the two Olive trees betokened two eminent rankes and sorts of persons that should give their assistance to this work : First , Zerubbabel their Prince , and the Elders of the people with him . Secondly , Jeshua the High-Priest , and the other Priests with him . And of both these the Rabby Doctours have long agoe expounded it . And accordingly , both in the story Ezra 5. 2. and in these two Prophets , we still find mention both of Zerubbabel and Jeshua , as the Builders of this house : Yet so , as collectivè under Zerubbabel , the Elders , and under Jeshua , the other Priests are to be understood as included and intended . And therefore in the 3. Chap. of this Prophecie , ver. 8. when Jeshua is spoken to , the other Priests his fellowes are spoken to together with him , Heare O Jeshua , thou and [ thy fellowes ] that sit before thee : And in like manner when Zerubbabel is here spoken to in the Text , to build the Temple , the Elders his fellowes are intended in him : And accordingly Ezra 6. 14. it is said , that The Elders of the Jewes builded and finished the Temple . And so these taken together , are the two Olive trees . Now concerning the first part of this Vision , namely , the Candlestick , with all its Lamps lighted , you may aske how this should come to be a fit Hieroglyphique to betoken this work of finishing and perfecting the Temple ? I answer , thus : The Candlestick was one of the chiefe Utensils and Ornaments of the Temple , and therefore is still first mentioned , as in Exod. 25. 31. and in the 9. to the Heb. ver. 2. where all the sacred houshold stuffe of the Inner Temple are specified , the Candlestick as being chiefe is ranked first , [ wherein was the Candlestick , and the Table , and the Shew-bread ; ] and therefore is here most aptly put for the bringing in all the rest into the Temple ; and of all those other best and aptliest served to represent the finishing thereof : for whilst the Temple remained uncovered with a roofe , there was no bringing in the Candlestick , as lighted ; and till then there needed no light to be brought into it , it being sub dio , under open ayre : But when the House it selfe should once be reared , according to the patterne , without the Candlestick and its light , it would have beene full of darknesse , ( as some affirme , which I will not now dispute : ) For however , the bringing in the Candlestick argued not onely the compleatnesse of the edifice , and building it selfe , but also by a Synecdoche , the introducing all sorts of ordinances that were appointed for the adorning of it . An Altar would not so evidently or necessarily have supposed the Temple perfected ; for Ezra 3. 3. an Altar was set up , when yet not so much as the foundation of the Temple was laid , ver. 6. But a Candlestick , and that lighted too , supposes the house built and compleatly furnished . And therefore under the Gospel their whole Church state , and that as in the Primitive times , under their full perfection , is set forth by seven golden candlesticks , so Revel. 1. 13. which ver. ult. are interpreted to be the seven Churches of Asia . The difference is , that here is but one candlestick , because the Church of the Jews was nationall , and but one ; but there are seven , for the Churches under the Gospel are many . And for that other part of the Vision , the representing Zerubbabel and Jeshua by two Olive trees , and those planted in Gods Court , so neere the Candlestick , is no new or strange thing : For David being the Ruler of the Jews , and a nursing Father to the Church , compares himselfe to a greene Olive tree in the house of God , Psal. 52. 8. and the pillars of the doores of the Temple , and the Cherubims therein being made of that wood . The allusion is lesse remote . And these emptyed golden oyle , that is , their estates and paines for the finishing this costly work ; and likewise because it was done in sincerity of heart , therefore it is called golden , or pure oyle . And further , seeing it was made the duty of every Jew to bring pure oyle olive beaten , to cause the lamps to burn continually , as Lev. 24. 2. hence therefore to compare the eminent persons , the Magistrates and Priests of that Church , to Olive trees themselves , that for the first lighting of the candlestick did naturally afford it , was every way most elegant . And they are called sons of oyle , ver. 14. as being fruitfull , and affording plenty of it . Thus Esay 5. 1. a fruitfull hill , and a fertile soile , is in the Originall ( as here ) called A son of oyle . And thus much for the Vision . Now for the interpretation of it in the words of the Text ; as it explaines the mind of the Vision , so it addes all encouragements unto them , to set upon this work : First , by assuring them that that mountaine of opposition ( which you heard in the story was raised up against it ) should be made a plaine before them : namely , that Samaritan faction which was backt by many of the people of the land , Ezra 4. 4. A Mountaine is a similitude frequent in Scripture , to note out high and potent opposition , lying in the way of Gods proceedings . Prepare ye the way of the Lord ; every mountaine shall be brought low , Luke 3. 5. And so the Poets doe expresse their fained war of the Giants against the Gods , by heaping up mountaine upon mountaine . And secondly , whereas their doubting hearts might aske , How this was possible , it being so great , and so rooted a mountaine , with such foundations ; where are the spades , the meanes that should remove it ? The Angel answers , Not by might , ( or , as in the Originall , an Army or multitude ) nor by power , ( of authority ) that was in any humane fore-sight as yet like to countenance it ) but by my Spirit ; and he that sayes it , is the Lord of Hoasts . By his Spirit , meaning both the holy Ghost , enclining and strengthening their hearts , yea turning those of their opposites thereunto : And by Spirit also meaning many concurrent acts of Providence , which should fall in to the effecting of it : For there is said to be a spirit of life in the wheeles of Providence , which moves them , Ezek. 1. 20. Not but that God did use the power and authority of the Persian Monarchy ; for Ezra 6. 8. Darius reverst the former Decree , and made a new one for the building of the house . But because that God by his Spirit and owne immediate hand brought about the power of that State to countenance it : Therefore it is said to be not by power , but by the Spirit ; and for this he used not an Armie , as it is in the margent ; there was no sword drawne , the state stood as it did , but [ by my Sprit ] sayes the Lord of Hosts ; that so it might appeare , that although Zerubbabels hand was in it , yet that God would bring it so to passe , that nothing should be ascribed to them , but the glory of all unto God himselfe . Which is the third thing in this speech of the Angel here ; that when the house should be finished , signified by Zerubbabels bringing forth the head stone thereof , ( as Master builders use to doe the first and last stone ) they should with many shoutings and acclamations of joy , cry , Grace , Grace unto it ; that is , magnifie Gods meere free grace , and acknowledge this to have been the work of it alone ; and it was marvailovs in their eyes . Thus much for the Exposition of the words : I shall now raise some Observations out of them . Out of the recited storie , and what is here said in the 9. verse , which doth put Jeshua upon finishing the Temple ; The first Observation is this , That God carryes on the building of the second Temple after the comming out of Babylon , ( which was a type of the Reformation of our Churches ) not all at once , but by degrees . The first Temple under the Old Testament was at once erected perfect , so by Solomon ; And the Tabernacle before him , by Moses , was quickly finished , according to the patterne of the Mount , Exod. 40. 43. but this second Temple after the Captivity received degrees of rearing of it . And thus in the New Testament , those Primitive Churches were set up perfect ( as for matter of rules ) by the holy Apostles . And so it was meet they should be , because the Patterne was but once to be given , in the model of them . But Antichristianisme having laid that Temple desolate , and defiled Gods worship in all the parts of it ; and those Ages wherein it should be restored , wanting Apostles immediately inspired , hence the restauration of them becomes a work of time : The holy Ghost Age after Age gradually revealing pieces of the platforme of it ; the Spirit by degrees consuming and dispelling the darknesse that Antichristianisme had brought in , by light shining clearer and clearer to the perfect day , which is the brightnesse of Christs comming , as 2 Thes. 2. 8. Compare we for this the type , the building of this second Temple here , with this Anti-type under the Gospel . These Jews when first they were come out of Babylon , and gathered to Mount Sion , ( which was holy ground , where they might sacrifice ) they erected an Altar onely , Ezra 3. and that in haste , ( the feare of the people of the Countrey being upon them , verse 3. ) and so a poore and meane one , and ( as it is thought ) but of earth , as in the law of Moses direction was given , before the Tabernacle was reared ; and accordingly of this here it is said , [ As it is written in the law of Moses , ] ver. 2. They now began the world , anew , and offered burnt Sacrifices upon Mount Sion , kept a few Feasts ; But ( sayes the 6. ver. ) the foundation of the Temple was not yet laid : Then in the 8. ver. it is said , that the foundation of the Temple was laid , but left imperfect : But many yeares after , and after the succession of two or three Kings , the Temple is said to be finished , Chap. 6. 15. Come we now to the Antitype , the times of Reformation from under Popery : In the story of which like graduall proceedings might easily be observed out of Ecclesiasticall story , if it would not be too long to make such narrations : I will rather take it as it is briefly & at once presented by the holy Ghost himselfe in that great Prophecie of the New Testament , and the succeeding times therof , the Booke of the Revelation . In the 13. Chapter throughout , you have the Beast of Rome in one entire view presented in his height , and as possessing all the European world as worshippers of him : And then in the 14. and following Chapters you oppositely have Christ and those that followed him , & the story of their separation from , and the severall degrees of winning ground upon that Beast , in the like entire view laid forth before you . In the 1. v. the Lambe appeares with his company nakedly standing upon Mount Sion , without the mention of any Temple as yet built ore their heads , even such as these Jewes condition was when they came first to Sion . Some Ordinances they had ; they harping with their harps , ver. 2. and sung as it were a new song , uttering something differing from the doctrine of those times , but so confusedly , as no man could learne that song , v. 3. & they in a great part kept themselves virgins , and from being defiled with the fornications of the whore : And these are said to be the first-fruits to God , ver. 4. that is , the first beginnings of a dislike of Popery . But then by degrees the Lamb sends out three Angels , to make a more open separation from Rome ; the later of which rises still higher then the former . The first , ver. 6. onely preacheth the everlasting Gospel , that is , salvation by Christ alone , and calleth upon men to feare and worship God alone who made heaven and earth , and not to worship Saints and Angels : ( thus the Waldenses did . ) But then ver. 8. an Age or two after that , there follow others who proclaime with open mouth , and tell Rome to her face that she is the whore of Babylon : ( thus Wickliff and Hus. ) And then ver. 9. after these follows a third Angel , who proceeds further , and preaches that all those that will cleave unto her doctrine and superstitions , shall drink of the wrath of God for ever : and so urge a separation from her , upon paine of damnation . And then at the 14. ver. you have the Son of man crowned , the Lambe having overcome the Kings , to professe and countenance the Protestant Religion with their authority : And then ver. 15. you have mention of a Temple , Churches being in all these Northerne parts publiquely erected by their allowance and commandement ; as the Jewes did build the Temple by the Decree of Cyrus . And Chap. 15. the pourers out of the vials doe come all forth of the Temple , ver. 6. And if we consult the 11. Cap. ( the maine occurrences of which are evidently contemporary , and doe summe up the story of the same time with the Vials , as by comparing the one with the other , late Interpreters have observed . This Book running over two entire Prophecies of all times , ( each of them ) whereof the first ends at the end of Cha. 11. ) Now in that Chapter ( which therefore containes the story of the last times ) there are three editions of that Temple plainly intimated . The first , supposed to be already standing when the Vision is given ; but imperfect in this , that it hath too great an outward Court of an ignorant and profane multitude laid to it . And therefore John , bearing the person of the godly of that age , is stirred up to set upon a second Reformation of it , and is bidden to measure that Temple , Altar , and worshippers anew , and to cast out that outward Court that had defiled it . And then ver. 19. there is a third edition of an Holy of Holies , for therein the Arke is said to be seene ; now the Ark stood onely in the Holy of Holies : noting out a more perfect Church at last then all the former had beene . A manifest allusion this is unto those three parts of Solomons Temple , the outward Court , the inward Temple , and the Holy of Holies . Thus much perhaps might more clearly have been discovered in the story of the Reformation ; but I judged it would better and more briefly be done in this the Prophecie of it . Use . Let no Church therefore think it selfe perfect , and needing nothing , ( as bragging Laodicea did ) especially when it hath but that first foundation which it had when it came newly out of Babylon ; and more especially in matters of worship and discipline . It is no dishonour unto those Reformers , to say , that they fully finished not this work ; as it was not unto Zerubbabel here , that hee perfected not the Temple at first . Blessed men ! It is evident they purposed more then they did or could effect , because the peoples hearts were not [ as yet ] prepared , as the phrase is , 2 Chron. 20. 33. In our very Common-Prayer book there is an [ Untill ] the said discipline may be restored , which argueth they aimed at more . And besides , They were not Apostles , to whom nothing might be added , as Gal. 2. 6. And God raising up the Tabernacle that was falne downe , not by immediate inspiration , ( as at first by the Apostles ) but by his Spirit , renewing and begetting light in an ordinary way : Hence therefore the Churches comming out of the darknesse of Popery , must needs recover that fulnesse and perfection of light ( which the Apostolicall times had ) {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , by piece-meals and degrees . As for the great things of the Gospel , matters of Faith , or Doctrine , they had so happy a hand therein , that there is to be found little , if any Hay or stubble therein : But in matters of Order , which concerne Worship and Discipline , ( for so the Apostle distinguisheth , Colos. 2. 5. [ Faith and Order ] let it be enquired into , whether they were so exact therein . Although this must be said , that God did take care for all Fundamentall Ordinances of his worship ; and it is a bitter errour , and full of cruelty , to say , Wee have had no Churches , no Ministers , no Sacraments , but Antichristianall . Gods first and chiefe care was , to build up his Church mysticall , to make men Saints , and he hath made glorious ones in their personall walkings with him : and to that end he made a plentifull provision in matters of faith , even from the very first . It fell out in this case , as in a new Plantation ; which if men were to make in another world , and so to begin the world anew , their first care would be to provide necessaries for their subsistence as they are men ; to have corn for bread , cattle for meat , and the like : But matters of Order & Government they think of afterwards , and often fall into the right , by seeing their errors by degrees . Think not much therefore , that men call for ( as most men doe ) a reformation of some things amisse in matters of worship & discipline , or an addition of some things ; perhaps a Candlestick , or some other utensil or ordinance of Church-worship is found wanting . You will wonder , that all along during the raigne of those good Kings , both David , Solomon , ( who yet gave the patterne of , and also built the Temple ) and those other Reformers among the Kings of Judah , there should something have been omitted about the Feast of Tabernacles , untill their comming out of the Babylonish Captivity : Yet wee find it was so , as appeares by Nehem. 8. 16. and 17. verses , The people went forth , and made themselves boothes , every one upon the roofe of his house , and in their Courts , and in the Courts of Gods house , and in the streets ; [ and since the dayes of Ieshua the son of Nun , untill that day , the Children of Israel had not done so . ] This feast was kept ( as is thought ) by Solomon , 2 Chron. 7. 8. and by these same Jews , Ezra 3. 4. yet not in this manner , according unto the Law , and therefore at the 14. ver. of that of Nchemiah , it is said , They found it written in the Law , that the children of Israel should dwell in boothes ; which before that they had not done , although they might have kept that Feast . But now they had learned by a sad experience to keepe it aright , with dwelling in boothes , by having been lately strangers out of their owne land ; to signifie which and to professe themselves strangers , was the intent of that Feast , and that rite of it , the dwelling in boothes . And this reason is intimated in the 17. verse , All the congregation [ that were come againe out of the Captivity , ] made boothes , &c. They did reade also every day out of the Law , ver. 19. which before , when that Feast was celebrated , they had not done . A second Observation , That in the greatest businesses which most concerne the good of Gods Church , and his own glory , he oft-times suffers Mountains of opposition to lye in the way of them : So here , in the way to the building and perfecting his Church . To give another instance of it , and that the highest . The Salvation of the sons of men , whom he had chosen before all worlds , is a businesse which of all other he most mindeth and effectually intendeth , but doth he bring it about without rubs ? Never such Mountains lay in the way of any businesse . Adam he sins , and in him , all those whom God meant to save , whereby the way to their salvation was quite blockt up : Mountaines of Sins make a Separation betweene him and them , Isai. 59. 2. and not all the power of men and Angels can any whit move , much lesse remove them , no more then strawes can move a mountain . But then comes the Son of God , who throwes and buries all these mountains in the bottome of the sea . And when Christ had thus removed the guilt of sinne , and would come into mens hearts to apply his death , there lie as high mountains in his way to us , as before lay in ours unto him . Luke 3. 5. Prepare ye the way of the Lord , make his paths straight ; [ every mountaine shall be brought low . ] There are high things , and strong holds , 2 Cor. 10. 4. that exalt themselves against the knowledge of Christ : but all these shall be brought low , and shall be made a plaine . And as this is found true in the salvation of the Church by Christ , so in its preservation and growth . There is almost no mercy , but some mountain or other lies in the way of it . And the reason of this dispensation of Gods , is , both that his hand and power in bringing things to passe , for his Church , may be seene and acknowledged , and that his enemies may be confounded : I put both these reasons in one , because we finde them mentioned together in one place , Nehem. 6. 16. In which Chapter you may reade of the great opposition made in building the City , as here the Temple ; which yet when God had carryed on , It came to passe , ( sayes that 16. ver. ) that when all their enemies heard thereof , and all that were about them saw these things , [ they wene much cast downe in their owne eyes , ] ( there is one part of the reason ) for they perceived that [ this work was wrought by our God , ] there is the other part . First , Gods power appeares , in carrying things through much opposition . If there were a full concurrencie of all second causes , and a generall suffrage of them , his voice would then be lost and swallowed up among that crowd ; but when there is a great canvas , ( as in Colledges we call it ) then the power of his casting voyce appeares . Thus why is God said to bring Israel out of Egypt with a strong hand , Exod. 13. 30. but because it was carryed on through much opposition ? There lay no lesse then ten mountains in the way of it ; Pharaohs heart was hardned ten times , which God did on purpose to shew his power , Exod. 9. 6. Secondly , he doth it , to confound his enemies the more , which usually goes together with doing good unto his Church : He renders vengeance to his adversaries , and is ncercifull to his Land , both at once , Deut. 32. 43. He often suffers them to have the ball on their foot , till they come to the very goale , and yet then to misse the game : That so wherein they dealt proudly , he might shew himselfe above them , which is Jethroes reason , Exod. 18. 9. This Observation but in generall : More particularly , a third Observation is this : That Temple-work especially useth to meet with opposition . You shall finde the building and the finishing of this Temple in all the degrees of it , to have had many contentions against it , all along accompanying it . Thus , when first that Altar was set up , Ezra 3. 3. it is said , that feare was upon them , because of the people of those countryes . Againe , when the foundation was laid , what interruption that met with , you heard before , out of the 4. Chapter . And lastly , when they came to finish it , Chap. 5. 2. at ver. 3. their enemies came and questioned them for it , Who hath commanded you to build this house ? &c. and the devill was in it , in a pure opposition to the Temple ; for they had suffered them to build their owne houses , as appears Hag. 2. 4. and never stirred against them ; but onely now when they began to build the Temple . Thus in the New Testament , [ Aedificabo Ecclesiam , ] [ I will build my Church , ] hath and will alwayes have the gates ( or the power ) of hell following it to oppose it . I could demonstrate it all along out of that story also ; but it would be too long . The Reasons of it are , First , there is nothing more contrary to Satan , then the setting up of Gods worship , and the purifying and compleating of it . And therefore whilst the devill is god of this world , and hath any power therein , he will be sure to raise a head against that of all things else . So far as there are any aberrations in worship , Satan is set up : And so far as the worship of God is perfected , God is set up , and Satan falls as lightning , Revel. 3. 9. false worshippers are called the Synagogue of Satan . Secondly , there is nothing more contrary to flesh and bloud . When Paul came to set up Euangelicall and Spirituall worship , ( which is called a Reformation , Heb. 9. 10. ) he met with opposition every where ; and that from such who were worshippers also . There is a naturall and blind devotion in men , that is most opposite to spirituall worship . Therefore Acts 13. 15. [ Devout ] women raised up a persecution against Paul . And men are addicted to their old Customes , and what they were brought up in . Thus it is said of the Jews , though godly , that many thousands of them opposed Paul , out of their zeale to the Law they were brought up in . Acts 21. 20. Many thousands of the Jews which beleeve , are all Zealous of the Law : And thereupon at ver. 27. we reade that they stirred up the people , crying out , ver. 28. Men of Israel , help ; This is the man that teacheth every where against the people , and this place , ( namely , the Temple , and the Ceremoniall worship of it . ) The Use of both these Points together , is , Not to be discouraged in , or think the worse of any businesse that is for God , because of difficulties and interruptions . In the 4. of Nehem. when the Jews went to build the walls of the City , the enemies mockt them , and said , What will these feeble Jewes doe ? but still ver. 6. the people they went on , for they had a mind to work : which when their enemies heard of , they then set upon them with open force of armes , ver. 8. Yet neverthelesse , We ( sayes he ) made our prayer to God , and set a watch day and night ; they doubled their care and paines , and wrought both night and day , and did not put off their clothes , ver. 21. And when Nehemiah heard that the enemy threatned to kill him , on purpose to dishearten him ) yet Chap. 6. he would not flee , ver. 11. neither was he at all disheartned , as knowing it was a sin to be afraid , ver. 13. There is no mountaine of opposition so great , that can stand before Zerubbabel , ( or Gods people ) especially when he goes about to finish the Temple . ( I might have made two Observations of it , but I put them both together . ) You see how contemptuously he here speaks , of the opposition made ; [ Who art thou , O great mountaine ? ] though great in their owne eyes , yet as nothing in his : He speaks as a Giant unto a Pigmee , Who art thou ? I will name one place more , suitable to this allusion , Esay 41. 14 , 15. Feare not , thou worme Jacob : I will help thee , saith the Lord . Behold , I will make thee a new sharp threshing instrument having teeth : thou shalt thresh [ the mountaines , ] and beat them small , and thou shalt make the hils as chaffe . He supposeth in these his expressions , the Church to be in the lowest , weakest , and most contemptible condition that might be ; a [ worme ] which no man feares , for it cannot doe the least hurt , and which no man loves ; yea , thinks it no cruelty or oppression to tread upon , and kill . On the other side , he speaks of the enemies , all that might argue greatnesse , strength , and exaltation : he calls them [ Mountaines , ] and [ Hils : ] And what an unequall match is this , for Wormes to be set upon Mountaines to overthrow them ? Yet , sayes God , I will take this worme , ( for it must be his power must doe it ) and make it as a new sharp threshing instrument with teeth , ( with which kind of instrument those Eastern Countries did use to mash in pieces their rougher and harder fodder for their cattle ) which shall thresh these mountains even as small as chaffe , which is scattered with the wind , as ver. 16. This is the Metaphor ; the plaine song you have in the 11. and 12. verses , Behold , all they that are incenst against thee shall perish , and those that contended with thee , be as a thing of nought . But this is especially found true when Gods people goe about to build the Temple ; no mountaine then can stand to hinder them : There stood in the way of laying the foundation of this Temple , the greatest mountaine that was then ( and well-night that hath been since ) upon the earth , the Babylonish Monarchy ; by the power of which these Jews were detained captives , and they would never have let them goe : And therefore Esay 57. 14. this phrase is used , Cast ye up , cast ye up , take the stumbling block out of the way of my people . And more expresly , Jer. 51. 25. the Prophet calls Babel a destroying mountaine , I am against thee , oh destroying mountaine : and for strength of scituation he compares it to a mountaine seated upon a rock , which is a farther addition of sortification to it . Yet sayes God , I will stretch out my hand upon thee , and rowle thee downe from the rocks , and make thee a burnt mountaine , so as they shall not take from thee a stone for a corner , or for foundations : ver. 26. Whereas thou didst unbuild Hierusalem and my Temple , I will unbuild thee , so as not somuch as a stone of thee shall serve for any other building , but my Sion shall be built again . For to what end was this mountaine thus removed ? even that poore Hierusalem and Gods Temple there might bee built againe . Thus Isai. 44. last , and the 45. 1. and 2. verses compared , Thus saith the Lord of Cyrus , He is my shepheard , and shall performe all my pleasure ; even saying to Jerusalem , Thou shalt be built , and to the Temple , Thy foundation shall be laid . Cyrus and his Armie were the workmen whom God hired to cast up ( as Esays phrase is ) or throw down ( as Jeremies ) this rubbish that lay in his peoples way , & of their building this Temple . And all the victories that Cyrus obtained , and hidden treasures that through spoiles he acquired , were all that Jerusalem might be built : So it follows in the 45. Chap. 1 , 2 , 3 , and 4. verses , and so on , Thus saith the Lord to Cyrus , whose right hand I have strengthened to subdue Nations before me , and I will loose the loines of Kings : Hee was to overcome other Nations and Kings , before he could come at Babylon : as Croesus , that rich King of Lydia , &c. And God threw down all afore him . I will goe before thee ; I will break in pieces the gates of brasse , and cut in sunder the bars of iron , ( all difficulties flew ope , and nothing could stand in his way ) and I will give thee the treasures of darknesse , the hidden riches of secret places . And why did God doe all this for him ? For Jacob my servants sake , and Israel mine elect . For ( otherwise ) sayes God of this Cyrus ) thou hast not known me , so ver. 4. All this which God did for him , was , that he might performe Gods pleasure , saying to Jerusalem , Be built , and to the Temple , Thy foundation shall be laid , as you had it out of the last ver. of the foregoing Chapter . And then again , when the foundation thereof was thus happily laid , there stood ( as you see in the Text ) another Mountaine in the way to the finishing and perfecting of it , namely , this Samaritan Faction , who gained the power of that Persian Monarchy to be against it : ( of which Mountain the Prophet here in like manner sayes , that it should be made a Plaine . ) And if the Persian Monarch Dartus had not come off too as he did , EZra 6. from the 1. ver. to the end of the Chap. God would have served him , as he had done Babylon . Be ye wise therefore now , O Kings , and instructed O ye Judges of the Earth . The Reason of all this lies but in three words which God hath spoken once , yea twice , [ Aedificabo Ecclesiā meam ] [ I will build my Church , ] which have more force in them , then all the created power of Heaven , Earth , or Hell . He had said it in the Old Testament ( as you heard ) Isai. 44. 28. saying to Hierusalem , Thou shalt be built , and to the Temple , Thy foundation shall be laid . And Christ said it over again in the New Testament , Mat. 16. 18. I will build my Church : He speakes of that Church under the New Testament , which in future ages was to come . And what follows ? [ The Gates of Hell shall not prevaile against it . ] You heard before in the Old Testament , that the Brasse Gates were opened to make way for the building of that Temple , Isai. 45. 2. But here in the New Testament , there are stronger Gates then of Brasse : here are the Gates of Hell : which yet Christ ( like another Sampson ) flings off their hinges . As whilst the Devill is god of the world , [ Aedificabo Ecclesiam meam ] shall be sure to be hindered , if he can : so whilst Christ is King of this world , and hath all power committed to him , both in heaven and earth , most certainly , the Gates of Hell shall never prevaile against it . It is this same [ Aedificabo Ecclesiam meam , ] [ I will build my Church , ] that hath made all the stirre in the world . I remember in the yeare 1619. or 20. ( or thereabouts ) when the Wars in Germany began , it was reported , that a great Brasse Image of the Apostle Peter , ( which had that pretended claime , by which Rome would hold her Keyes , fairely embossed upon a Roll that hung downe upon the Image , in these wordst [ Tu es Petrus , & super hanc petram aedificabo Ecclesiam : & tibi dabo Claves , &c. ] [ Thou art Peter , and upon this Rock I will build my Church : and I will give to thee the Keyes , &c. ) standing ( as I take it ) in S. Peters Church at Rome ; there was a great & massie stone fell downe upon it , and so shattered it to pieces , that not a letter of all that sentence ( whereon Rome founds her claime ) was left whole , so as to be read , saving this one piece of that sentence , [ aedificabo Ecclesiam meam ] [ I will build my Church , ] which was left faire and entire . That Promise [ I will build my Church ] is the Magna Charta , yea , the Prima Charta , the Great and First Charter of the Saints in the New Testament ; those words in the 16. of Mat. being the first that Christ uttered about it ; and so , contain within them , all lesser Promises of all sorts , that follow , that concerne the building of his Church , or any piece of it . Now all that concerne the Building of his Church , are reducible unto these two heads : First , the preservation and enlarging of his Church Mysticall , and of his Saints on earth ; and thus considering them personally , although they should be scattered each from other : or secondly , the Building up his Church , as gathered in Assemblies to hold forth his publique worship in the world , as that place forementioned , is apparently to be understood by the next words : For he speakes of the Keyes in the following verse ; whereby are meant all Media cultus , all Ordinances of worship , whereby his Church is built . So then this Reason taken from [ aedificabo Ecclesiam ] branches it selfe into two Parts ; The first is taken from his love to his Church Mysticall , on his Saints simply considered as such : The second is from his interest in his owne worship : for which he loves his Churches that are the Seat of it , more then all the world . 1. His Love to his Church Mysticall is such , that no Mountain of opposition can stand before it , to hinder the enlargement & building of it up . This Reason you have Isai. 43. 3 , 4. I gave Egypt for thy ransome , Ethiopia and Seba for thee , since thou wast precious in my sight , thou hast been honourable , [ and I have loved thee : ] therefore will I give Men for thee , and People for thy life . It is put upon this Reason , Quia amavi te , because I have loved thee ; and that , more then all the world . Or if you will have it exprest in the language of this similitude here in the Text , Mountains shall depart , and Hills be removed , but my kindnesse shall not depart from thee , sayes God , Isai. 54. 10. It is such a kind of speech as that of Christs : Heaven and earth shall passe away , but not a tittle of my word , &c. 2. His love to his Churches holding forth his Name and worship in the world , is such , as nothing shall withstand the repairing and perfecting of them , and of that his worship and every parcell of it . If God had not such Assemblies in the world , he should have no worship . Therefore these Churches are called the Ground and Pillar of Truth , both where it growes , and where it is held forth ; 1 Tim. 3. 15. he there speakes of Church assemblies , as wherein Timothy was to learne how as an Euangelist to behave himselfe , in the ordering and governing of them , as you have it in the words immediately fore-going , Th●● thou mightest know how to behave thy selfe in the House of God , &c. And the truth is , that that building of the House of God , of which only Zachary here gives us occasion to speak , was but the compleating all the ordinances of worship . It was not so much the building up the Nation of the Jews that was here directly intended ; but the building of their Temple , the seat of worship , and introducing the Candlestick , &c. And their Assemblings there to worship according to Gods owne prescription , was more to him , and is so still , then what ever else was or is done in the world . In the 87. Psal. ver. 2. The Lord loves the gates of Sion more then all the dwellings of Jacob . The gates of Sion were the gates of the Temple that stood upon mount Sion , set open for the Jews to worship in ; and these he loves more then other Societies , or Assemblings , though of Jacob , and this more then them All , take them all together ; whether civill in their Cities and families , or religious in their Synagogues ; where they were capable but of some few , not of all the Ordinances that were in the Temple . And the reason of this his love is , the great concernment that his publique worship is of unto him . God hath but three things deare unto him in this world , his Saints , his Worship , and his Truth ; and it is hard to say , which of these is dearest unto him ; they are mutuò sibi fines . God therefore ordained Saints to be in the world , that he might be worshipt ; and reciprocally appointed these Ordinances of worship as meanes to build up his Saints . In the Commandements ( the Epitome of the Old Testament ) the institutions of Gods worship have the second place : The second Commandment is wholly spent thereon ; and therein how jealous doth God professe himselfe of any aberration or swerving from his own rules ? now jealousie ( you know ) proceeds from the deepest love . Yea the third and fourth Commandements are taken up about it also ; the one about the manner , that his Name ( for so his worship is called , Micah 4. the 5. ver. compared with ver. 2. and 3. ) might not be taken in vaine ; the other about the time . And then in the Lords Prayer , ( which is the Epitome of the New Testament ) in the second Petition ( if not the first ) the worship and government of his Church comes in ; for his Worship is his Name , ( as was said ) and we desire that to be Hallowed : & nothing is more properly Christs visible Kingdome here , then the right administration of Ordinances in his Church , which doe set him up as King of Saints . To this purpose I shall open that in the 15. of the Revelation , where when the Saints had got a Temple over their heads , ver. 6. ( as was before hinted ) then they call for a true and right worshipping of Christ , and this because he was King of Saints : They sing , Great and marvellous are thy works , Lord God Almighty ; just and true are thy wayes , thou King of Saints . Who shall not feare thee , O Lord , and glorifie thy Name ? for thou onely art holy : and all nations shall come and worship before thee , &c. There are three paires , or conjugata , which harmoniously answer one to another : First , here is a double title and Kingdome given unto Christ , 1 [ Lord Almighty , ] 2 [ King of Saints : ] or ( if you will ) He is King of Nations , and King of Saints : 1 King of Nations , for so in that parallel place , Jerem. 10. 7. ( from whence these words here uttered are evidently taken , and therefore it is quoted in the margent ) he is called ; & so is all one with that expression here , [ Lord God Almighty , ] unto which 2 they adde this other , Thou King of Saints : And so these two are distinct , and both His titles . Then secondly , here is a double duty sutably due unto him according to these his titles , to fear him , and to worship him , both which are expressed by this generall , to glorifie his Name . Thirdly , here is a double declaration of the justnesse of these titles , & the ground that calls for both these duties , his great and marvellous works in the world declaring him to be Lord God Almighty , or King of Nations , and therefore Feare is due unto him , ( and accordingly in Jeremy we onely read , Who would not feare thee , O King of Nations ? ) and then there are his just and true wayes , declaring him to be King of Saints , ( which these here in their song adde unto that of Jeremy ) and this calls for Worship from us unto him : Who shall not worship thee , O King of Saints ? for true and righteous are thy wayes and judgements . In fine , here is Christs supremacie acknowledged both in matters Civill and Ecclesiasticall , in his government of the world , and of his Church . And as he is knowne to be King of Nations by his works of Providence abroad in the world , so to be King of Saints , by those true and righteous wayes wherein his Churches are to walk . And a parallel place unto this latter , ( as that of Jeremy was unto the former ) is that in Psal. 68. 24. where the Psalmist speaking of this worship of Christ , sayes , They have seene thy goings , O God , even the [ goings ] of my [ King ] in the [ Sanctuary . ] Mark it ; the goings he speaks of are restrained to his goings in the Sanctuary ; and spoken of him also as the Churches King , [ My King . ] And so the words are the very same in sense , that they in the Temple here doe utter , [ Just and true are thy wayes , thou King of Saints . ] And the Psalmist evidently speaks of his waies of worship in the Church , as appeares by the very next words , ver. 25. The singers went before , the players on instruments followed after , &c. expressing the worship of him in his Church in the language of the Old Testament , and he as their King in the midst of them , going in his greatest state . And yet more clearly , ver. 26. Blesse ye God in the congregations . Yea and all this proves to be New Testament too , and a prophecie thereof , though uttered in the phrase of and in a prophecy of the Old. For what is said in the 18. ver. before of this their King , is by the Apostle in Ephes. 4. 8. applyed unto Christs Ascension : Thou hast Ascended up on high , thou hast led Captivity captive , and hast received gifts for men , namely , the gifts for building of his Church , and directing of his worship under the New Testament , as it is expounded by the Apostle in the following verses . And therefore that which I have even now cited out of that Psal. ver. 24 , 25 , 26 , &c. is to be understood as meant of the worship of the Gospell in the congregations thereof , erected after Christs Ascension . I shall adde but this , These waies are called just and true , in opposition to wayes invented by men , which on the contrary are unrighteous and false ; Psal. 119. 104. Through thy precepts I get understanding , therefore I hate every false way . There is certainly a right Rule , or way chalked out for every administration in Gods Sanctuary , if we could finde it out . To illustrate all this by a similitude from other Kings . Two thinges manifest a King to be a King , & shew forth the glory of his Majesty : 1. His power and rule abroad throughout all his Dominions : 2. The observance , the worship , and State ceremonies that are at Court ; and these shew him to be King as much as the former . This we may see in Solomon , whose Royalty and Majesty was held forth thereby , as much as by his power , 2 Chron. 9. 4. When the Queene of Sheba had seene the house that he had built , the meate of his Table , the attendance of his Ministers , and their apparel , and his ascent by which he went up into the house of the Lord , it was said , there was no more spirit in her . And in the 17. & 19. verses , He made a Throne for the glory of his Majesty , the like whereof was not made in any Kingdome . Now Christs Court on earth are his Churches , which are called Gods House , Heb. 10. 21. and 25. compared . And there his throne is set up , as in the Temple of old . In all the Visions of God , as sitting on a throne made unto the Prophets , that throne is presented as in the Temple : So Esay 6. 1. I saw the Lord sitting upon a Throne , high and lifted up , and his traine filled the Temple . The Temple was therefore called the place where Gods honour dwels , Psal. 26. 8. that is , his Court : as some of our Kings houses are called Honours . And thus in the New Testament , in the representation of the Church on earth as worshipping him , Rev. 4. 8 , 9 , and 10. verses : This Church hath a Throne in the midst of it , and God sits thereon , ver. 5 , 6 , 7. So that indeed , there is nothing doth more exalt and glorifie God then his publique worship , and the government of his Church purely and rightly administred . 1 Chron. 16. 29. Give unto the Lord the [ glory ] due unto his Name , [ worship ] the Lord in the beauty of holinesse . These two are joyned together . ( The like you have Psal. 29. 2. ) And it is part of that song which David made when he brought back the Arke , and so set up Gods worship . And further , in Esay 60. 7. it is called the house of his glory ; and that Chapter is a Prophecie of the Gospel , ver. 5. Now if the worship of God , and the government of his house , and every ordinance thereof tend so much to his glory , and set him up as King ; then how much is he engaged to perfect it ? He will fully shew himselfe to be King of Saints in his worship , as well as King of Nations in his works . And therefore as his work is said to be perfect , Deut. 32. 4. so he will in the end make his worship perfect , ( I speak for the outward administration of it ) even the perfection of beauty , ( as the Psalmist calls it , Psal. 50. 2. ) which it cannot be styled , whilst any part is wanting , or misplaced : or ( to conclude this reason in the language of the Metaphor in the Text ) God is not like the foolish builder , that will begin to lay the foundation of his Church , and not fully perfect and finish it . The first Use shall be an extract of the first Branch of this Doctrine . Let Gods people therefore know their strength ; Though their enemies be as mountaines , yet in a cause of God and his Church , let them not be affrighted at them , Deut. 7. 21. yea let them despise them all , as the phrase is , Esay 37. 22. When Rabshekah brought a threatning Ambassage from the King of Assyria , with this Preface unto it , Thus saith the great King , the King of Assyria , ( Esay 36. 4. ) where are they among all the gods of the countries , that have delivered their land out of my hand ? &c. In answer to this , what doth good Hezekiah , through the Prophets encouragement , returne againe , but this , The Virgin , the daughter of Sion hath despised thee , Esay 37. 22. Although she be but a virgin , yet she hath a Champion who is in love with her , that will take her part , and fight her quarrell . The people of God are weak in themselves , but they have a strong Captaine ; so Christ declares himselfe to be unto them , Josh. 5. 14. As the Captaine of the Lords Hoast am I come . And if a Lyon be the Captaine , though the Armie consists but of Harts and Sheep ; yet they will be too hard for the wolves that come against them . It is the comparison the Scripture useth , Esa. 31. 4. Like as the Lion and the young Lion roaring on his prey , when a multitude of shepheards are called forth against him ; so shall the Lord of Hoasts come downe to fight for mount Sion , and for the hill thereof . And then how still and quiet is the enemie and avenger ! Jesus Christ was borne , as to be a King , so a Conquerour ; and we may style him King Jesus the Conquerour ; so Rev. 6. 2. He went forth conquering , and to conquer . If God will throw downe all mountains of opposition , that hinder the perfecting of his Church : Then get up your Faith and resolution , for this great worke of reforming the Church , and forecast not what opposition you are like to encounter with , get but your hearts filled with Faith , and you will be able to say , ( as Zerubbabel here ) Who art thou , O great Mountaine ? It was long ere Zerubbabel could be brought to believe , or to resolve to doe it , the discouragements were so great : the greater mountaine of the two was the unbeliefe in his owne heart ; but when he once did resolve to set upon the worke , he found all those mountains to vanish before him . To speake still in the language of the metaphor here , Have but as much faith as a grain of mustard-seed , and you may say to this mountain , Be removed into the sea , and it shall be removed : Hezekiah was a great Reformer , he removed the high places , and brake the Images , and cut downe the Groves , and brake in pieces the Brazen Serpent , 2 Kings 18. 4. and then withall it is added in the following words , He trusted in the Lord God of Israel , ver. 5. They that will reforme a Church or State , must trust more in God in doing it , then in any work else . Is a word of Caution : For if the worship of God and every part of it doth so much concerne Gods glory , ( as hath been shewed in the Reason of this Doctrine ) then take heed how you meddle with it . Be sure you set the service of the house of the Lord in its right order , ( as the phrase is of Hezekiahs Reformation , 2 Chron. 29. 35. ) and that according to cleare light from the word of truth . Know and consider , that you meddle with edged tooles , when you take this work in hand . Which I speak , not to discourage you from it ; but to make you wary in , and attentive to it , more then all the works you ever did set your hands and hearts unto . It was a good and a religious purpose in David to bring back the Arke ; and for the substance of the duty , he was right in it ; he mistook but in the order : he set it upon a cart , when as the Priests shoulders should have carryed it . Himselfe thus speaks of it , We sought not God after the due order , ( that is , Gods Institution ) 1 Chro. 15. 30. And when it was like to fall , ( God confuting thereby their errour ) Uzzah did but touch it to keep it up , ( and that too was done out of a good zeale ) God smote him for it ; though God himselfe acknowledgeth it to have been but an error , or rashnesse in him , even when hee smote him , 2 Sam. 6. 7. The anger of the Lord was kindled against Uzzah , and God smote him for his [ errour . ] But yet it was an errour about the Arke , ( Gods worship , ) and a small one there is dangerous . But you will then say , We had best not meddle with it at all , but let it alone , and leave it as it is . It is true , that David himselfe in his feare had just the same thoughts , 1 Chron. 13. 12. David was afraid of God that day , How ( sayes he ) shall I bring the Ark of God home to me ? If men be stricken thus for touching of it , God be mercifull to me , ( thought he ) let it rather remaine where it is . So David brought not the Ark home to himselfe , but carryed it aside into the house of Obed Edom , ver. 13. But God did soon confute him of this his error also ; for the 14. ver. tels us , that The Lord blessed the house of Obed Edom , and all that he had . And then David began to bethink himselfe , surely if it brings a blessing upon the house of Obed Edom , it will doe the like on mine too . And then we reade in the 13. Chap. He prepared a place for it , and brought it home ; and he being by this breach made , put upon searching into the Word , found that the Levites onely ought to carry it , and that because they did it not at the first , the Lord therefore made a breach upon them , ver. 30. Now above all all observe , that when he amended that errour , and brought it home , he was blest , and blest indeede : For no sooner did hee thinke of building a house for it , but God promised to establish his house for ever . 2 Sam. 7. 11. And reade the 18. Chapter , and you shall see how all his enemies upon this were subdued afore him . And then of his sonne Solomon , God sayes in the 13. ver. He shall build an house for my name , and I will establish the Throne of his Kingdome for ever : His own house and the Kingdome were established together by it . Thus likewise when this second Temple was to be finished , God provokes them to it by this , [ From this time will I blesse you , ] Hag. 2. 19. And as he blessed them , so he will blesse you , and your families , and the Kingdome . To instance in some particulars , ( which have been in your hearts also , as that purpose was in Davids ) together with encouragements out of the Scriptures suited thereunto . You have declared your godly resolution to be ( to expresse it in your own words ) to use your utmost endeavours to establish learned and preaching Ministers , with a good and sufficient maintenance throughout the whole Kingdome , wherein many dark corners are miserably destitute of the means of salvation ; which project tendeth to enlarge Christs mysticall Church . From this time God will blesse you ; ( look for it ) and establish the Kingdome by it . The Scripture for your encouragemēt holds forth an example of just the like practice of one of the best Kings , and of that same blessing following upon it , which is in all your aims , 2 Chron. 17. 7 , 8 , 9 , 10. Jehoshaphat in the third yeare of his raigne sent to his Princes , to teach ( that is , to countenance the teaching of the Word ) in the Cities of Judah , and with them the Levites and Priests , and they taught in Judah , and had the Book of the Law of the Lord with them , and went throughout all the Cities of Judah , and taught the people . Here is the same practice that you have resolved upon ; & the successe is answerable to your hearts desires : For ver. 10. it followes , And the feare of the Lord fell upon all the Kingdomes of the Lands that were round about Judah ; & they made no warre against Iehoshaphat . This will secure the Land , as much as that posture of Warre you intend . You have also issued out an Order for the purging out divers Innovations in & about the worship of God , for the abolishing of all Crucifixes , scandalous pictures , &c. and other the like superstitions . Go on to establish it ; you will establish the Kingdome by it . Not to quote the book of Kings and Chronicles , which is abundant in such examples ; we have an instance more ancient of the like blessing of God upon the like practice , Gen. 35. Jacob reformed his family of all their strange Gods , and all their eare-rings , ver. 2. & 4. and the successe was , that the terrour of God was upon all the Cities round about them , ver. 5. You have likewise declared , that you intend a due and necessary Reformation of the Government and Liturgie of the Church , &c. you will finde the like blessing to be upon this also , in the Warre you have undertaken against the Popish Irish Rebels . When Abijah King of Judah was to fight with Jeroboam King of Israel , that had perverted the worship of the Lord , see how he pleades the cause against them and his Armie ; Ye have cast out the Priests of the Lord , but as for us the Lord is our God , and we have not forsaken him , and the Priests which minister unto the Lord are the Sons of Aaron ; that is , such as by Gods owne appointment were to governe the Church , and to minister afore the Lord : And they burne unto the Lord every morning and every evening , burnt Sacrifices , and sweete incense ; the shew-bread also set they in order upon the pure Table , and the Candlestick of gold with the Lamps thereof : We keepe the charge of the Lord our God , but you have forsaken him , and behold , God himselfe is with us for our Captain , but you shall not prosper , &c. ver. 9 , 10 , 11 , & 12. and the issue of all this is recorded ; ver. 16 , & 17. God smote Jeroboam , and all Israel before Abijah and Judah , and the Children of Israel fled before Judah , and Abijah and his people slew them with a great slaughter , so that the children of Israel were brought under at that time . But on the contrary , If you falter in the matter of Religion and Worship , know , that from that time God will curse you , as he did Jeroboam and Israel with him ; who when he had set up the calves , to hold the people to him , God threatens his house to take it away , as a man take away dung untill it be all gone , 1 King. 14. 10. And as for Israel and the state of that Kingdome , he threatneth to smite it as a Reede is shaken with the water , ver. 15. Whereas you may stand as a Rock in the waters , and all alterations and turnings of the streame would but dash and breake themselves upon you , you all that while abiding firme & immoved ; you will then become as a reede in the waters , tossed up and downe , with contrary motions of feares and troubles , as the streame carryes you this way or that way , even as that state of Israel from that time was but fluctuating , and at best , unstable as waters with variety of governments and Governours , the streame of the people sometimes turning one way , sometimes another , ( as in the story appeares ; ) and in the end , God sayes that he will root up Israel out of this good Land , and pluck up this Reede even by the roots , when it hath beene tost a while up and downe . So it follows there . I will end this Caution with two Rules . First , be sure you establish nothing but what you have full , cleare , and generall light for . Secondly , condemne nothing , and suffer nothing to stand condemned , in which , you in your consciences are doubtfull , there may be a truth : For if you should build the least Hay and Stubble , you will not onely suffer losse , but lay a foundation of a new rent and division in the age to come . For there is a Spirit mentioned in the Text , even the Holy Ghost , who will not rest working in mens spirits , till the whole building be rightly framed according to the pattern in every piece of it . And what ever is amisse , and not according to his minde , the light of his fire will both discover it and burne it up , which leads me to the 5. Observation , which is this : That God carryes on the work of finishing his Temple , [ not by power nor might , but by his Spirit . ] By Spirit he meaneth the holy Ghost , by a more immediate hand stirring up mens spirits unto this work ; turning and convincing them of the truth , and of their duty towards it ; and likewise by coincident acts of Providence , so apparently wheeling about to the effecting of it , that though might and power be brought to concur in it , yet so as his hand alone shall be seene and acknowledged in it . And thus his [ Spirit ] here is manifestly interpreted in the 10. ver. where it is said , that as all should see the Plummet in the hand of Zerubbabel , ( the instrument of building it ) so they should perceive those seven eyes of the Lord , which run to and fro through the whole earth : ( that is , his eyes of Providence , called seven , because of their perfection ) these to have so guided and managed all the affairs thereof , that all the rayes and beames of Providence issuing from those eyes , might be seene to meet in the accomplishment of this , as their ultimate aime and scope . Now these seven eyes , Rev. 5. 6. are called the seven Spirits of God , sent forth into all the earth : And Rev. 1. 4. are plainly interpreted to be the holy Ghost in his various workings , for Grace and Peace is there wished from the seven Spirits . Thus much for the explication of it . Now that the building of the Temple is thus more immediately carryed on by the working of the holy Ghost , you may reade it all along in all the story of the building of this Temple in the Old Testament , as likewise in that of the New . First , the laying the Foundation of this Temple , it was done indeed by the power and might of Cyrus ; but yet Ezra 1. and 2. it is added , The Lord stirred up the spirit of Cyrus ; and how , but by a meere act of fore-sight or providence afore-hand about it ? God had an hundred yeers before his birth , by his Spirit written a Prophecie of him , and that by name , Esay 44. ult. which these Jews shewing him , Gods Spirit stirred up his spirit thereby ; for in his Proclamation himself sayes , The Lord hath charged me to build him an house at Jerusalem , so ver. 2. of Ezra 1. And when he had thus given leave to the Jews to goe and build it , yet still it was a great matter of self-denyall to them , to leave their houses and gardens which they had built and planted at Babylon , Jer. 29. 5. Therefore it is further added in the 5. ver. of that 1. of Ezra , Then rose up the chiefe of the Fathers , and the Priests and Levites , with all them whose [ spirit God had raised up ] to build the house of the Lord . And then again , when it came to this second work , the Finishing of it , they were exceeding backward to it ; but God sent Two Prophets , who convinced them of their duty ; and therefore Hag. 1. 14. it is expresly and on purpose put in , that The [ Lord stirred up the spirit ] of Zerubbabel , and the spirit of Jeshuah , and the spirit of all the remnant of the people , and they came and did work in the house of the Lord their God . And againe , whereas the Persian Kings had made Decrees against the building of it , ( which was the greatest impediment of all the rest ) God brought Darius his heart at last off to it , and that by so unexpected a way , as made all the people joyfull : So it is expresly said , EZra 6. 22. They kept the feast of unleavened bread with joy ; for the Lord had made them joyfull , and had turned the heart of the King of Assyria unto them , to strengthen their hands in the work of the house of God . Yea and his heart was so much stirred in it , that he not onely makes a Decree for it , ver. 8. but likewise against all those that should oppose it , under a capitall punishment , ver. 11. yea , he curseth all that should put to their hand to alter it , ver. 12. so that the enemies that before opposed it , were now constrained to further it , ver. 13. All this was done , ( as you see ) Not by power , nor by might , but by Gods Spirit . Thus much for this instance in the Text out of the Old Testament . See the like in Gods building his Church in the New ; Both in setting up his Church in the world at first , when Heathenisme backt with the power of the Romane Empire stood in the way of it ; and likewise in raising it up againe , when Antichrist had throwne it downe . For the first , ( the Erecting of it ) Did he use might , or power , or an Armie ( as it is varied in the margent ) to conquer the world by ? No such matter : He chooseth twelve or thirteene men , whereof the most were poore fisher-men ; and he sends them not all together in one troop neither , but dispersed apart into severall parts of the world , some taking one Country to conquer , some another : The most ridiculous course in appearance , for such a designe , that could be imagined . Yet ( as Revel. 6. 2. ) Christ in these went forth conquering , and to conquer , and took nothing with him but his Bow , ( as it is there ) and his Arrowes , ( as it is Psal. 45. 5. ) the preaching of the Gospel , even the foolishnesse of preaching , ( as the Apostle calls it ) yet hereby the people fell so under him , ( as the Psalmists phrase there is ) that in three hundred yeares that whole Empire was turned Christian , and Heathenish worship throwne downe ; and this you see not by power , nor by might , but by his Spirit . But then again Antichrist steps up , the Beast of Rome , and after Him all the world wondered , ( that is , the European world , ) Revel. 13. 3. saying , Who is like unto the Beast ? who is able to make warre with him ? ver. 4. But at the 14. Chap. a Lambe encounters him , and but with a handfull in comparison , out from among whom he sends a few emisaries , to preach the everlasting Gospell to every Nation , tongue , and kindred : ver. 6 , &c. and in the end he wins all the Northerne Kingdomes , to embrace that Gospell , and will stil goe on to conquer and winne ground , so that in the 15. Chap. and 2. ver. we reade of a perfect victory over the Beast : And whereas before it had beene said of his Holinesse the Pope , Who is like unto the Beast ? Now it is said , ver. 4. Who shall not feare thee , O Lord ? for thou [ onely art holy . ] And whereas afore All the world wondred after the Beast , and worshipped him ; the world is now so altered , that it is said , All Nations shall come & worship before THEE , in the same 4. v. And now the wonder is as much , how all this is brought about : Not by power , nor by might , but by his Spirit . So it is expresly said , 2 Thes. 2. 8. speaking of this man of sin , he sayes , Whom the Lord shall consume with the [ Spirit of his mouth : ] that is , by his Spirit , in the preaching of the Gospel , and working in the hearts of men , and overcomming Kingdomes unto Christ and his Church : So we reade Revel. 17. 4. The Lambe shall overcome the Kings that made war with him , and yet not by power , but by his Spirit . The Reason of this is , because the building of Gods Church is his owne businesse , in a more speciall manner , more then any other ; therefore he will be sure to doe it himselfe , and more immediately be seene in it . As it is said of Christ Personall , ( the Tabernacle of his humane nature ) Heb. 9. 12. that it was not made with hands , that is to say , not of this building , ( as the Apostle there speaks ) that is , It was not framed by the power of nature , as other men are , but by the Spirit : So it is true of Christ mysticall , his Body , and the Tabernacle of his Church . It is not of the ordinary make that other societies of men ( whether Families or Kingdomes ) are of ; it is not made with hands , ( with humane wisdome or power , as they are ) that is to say , is not of this building . Thus Heb. 3. 4. Every house ( sayes the Apostle ) is built by some man ; That is , All Kingdomes , Families , and Societies , God in an ordinary providence leaves to men to build in their owne way ; but ( sayes he ) He that built all things , is God . Which is spoken of Gods building his Church , ( which is his house ) and all things appertaining unto it , as is evident both by the fore-going words , ver. 3. He that built the house ( the Apostle speaking of Christ , who is God ) hath more honour then the house : And also by those words that follow after , Moses was faithfull in all his house , ( namely , in the building of that house then ) as a servant : but Christ as a Son over his owne house , ( now ) whose house are we . The reason why thus himselfe by his Spirit builds it , is held forth in that one world , It is his [ owne ] house : and therefore he will over-see the doing this himself , and will doe it so , that none shall share in the glory with him , although he useth them . First Use , is , that which is made of it in the 10. verse , namely that in matters which concern the building of the Church , we should learne to despise the day of small things : The Prophet speakes it by way of reproofe , Who hath despised the day of small things ? Because the beginnings of this worke then were but small , and there was little appearance in humane fore-sight to effect it : Therefore , who almost was there that did not despise it , and despaire of it ? Remember that there is a Spirit in the Text , and no man knowes how far he may carry on the smallest beginnings , which he layes as the foundation of his greatest works , that his owne immediate hand may the more appeare . The Kingdome of heaven was at first but as a graine of mustard-seed , ( sayes Christ ) the least of all seeds ; but when it is growne , it is the greatest of hearbs , and becomes a tree , Mat. 13. 32. In the 2. of Dan. ver. 34 , & 45. there is mention made of a stone that was cut out of the Mountain without hands ; which expression is used not onely to shew the Divine power that accompanied it , but to intimate , that it was at first but some little stone , which without hands dropt out , or was blowne downe from the Mountaine ; for if it had beene a great one , it must then have had hands to cut and hew it out , and to throw it downe . And yet loe this little stone became a mountaine , and filled the whole earth , as it there follows . A Second Use is , that which is in the Text , that when you see any thing done for Gods Church beyond the reach of humane wisdome and fore-sight , that you would fall downe and cry ( as they are taught here ver. 7. ) Grace , Grace unto it : You are not to cry up Zerubbabel , Zerubbabel , that is , any meanes or instrument whatever , whether King or Parliament , much lesse this man , or that man , but to exalt the free grace of God , the worke of which alone it is and hath beene . One word more unto Zerubbabel , the Text cals for it ; This is the word of the Lord unto Zerubbabel . From which let the Observation be this : That this worke of finishing the Temple , lies first and chiefly upon Zerubbabel , and his Elders to take care of : That is , upon Prince and Elders . And though Jeshuah and his fellowes the Priests are intended , ( as being the one of those Olive trees formerly mentioned ) yet Zerubbabel and the Magistrates are onely spoken to . All such motions should come first from You ; it is Your duty to be the he-goats of the flock to lead on all the rest , as the Prophet EZekiel speaks : Thus EZra 1. 5. Then rose up the chiefe of the Fathers of Judah and Benjamin , to build the house of the Lord : It had otherwise never been done to purpose . So in the building of the Temple at first , the motion came first into Davids heart ; 1 Chro. 29. 3. I have ( sayes he ) set my affection to the house of God : And then , ver. 6. The chiefe of the Fathers and Princes of the house of Israel , they follow ; and then fell in the people , and they rejoyced and offered willingly , so ver. 13. You should commend unto the people what is good and right . Let us bring back the Ark of our God unto us , ( said David , 1 Chron. 13. 3. ) and no sooner had he commended it unto them , but ( as it followes , ver. 4. ) all the congregation said , they would doe so , for the thing was right in the eyes of all the people . And the reason why this is your more especiall duty , is , because God hath honoured Princes and Magistrates above , and set them over others : And as those who honour God , God will honour ; so those whom God hath honoured , he expects should honour him ; and you cannot doe it better then this way : For how much his honour is concerned in his worship , you heard before . Let the honour of it move you : Take the renowned men in Scripture , and their greatest glory hath been to be builders of Gods house . It is mentioned as Moses his highest honour , Heb. 3. 2 , 3 , 4. And David ( though a King already ) accounts this a greater honour then his Crowne . So 1 Chron. 29. 14. Who am I , ( sayes he ) and what is my people , that we should offer so willingly ? He speaks it of offering towards the building of the Temple . And in the New Testament it is the Apostles honour , that they were Master-builders ; yea it is made Christs highest honour , Heb. 3. 3. This man was accounted worthy of more glory then Moses ; in as much as he who hath builded the house , hath more honour then the house . So far as you are capable of it , and have power to doe it , be in this conformed unto him . The Prize of this honour is set before you , and you have the first offer of it . An opportunity such as these last hundred yeeres wellnigh have not afforded the like to it . This Parliament seemes to have been called by God , for such a time as this ; and if you will not doe it , God will doe it without you : As he said that Deliverance , so ( say I ) Reformation will arise some other way ; God hath a Spirit here in the Text , that will worke it out in mens hearts , if power and might should not : And That will be little to your honour , as Deborah said to Barak . In the 5. of Micah , ver. 7. The remnant of Jacob is said to be as a dew from the Lord , and as the showers upon the grasse , [ that tarrieth not for man , nor waiteth for the sons of men . ] The Prophet useth two similitudes , to shew both that the multiplication and growth of the Church depend not upon man ; first , for their propagation , and their being multiplyed , he compares them unto the dew which is engendred and distilled from Heaven immediately . Therefore Psal. 110. 3. New converts added unto the Church are compared unto the Dew , and Gods begetting of them unto the womb of the morning , when over-night , the earth was dry . Again , the growth and maintaining of them he compares unto the sprouting up of herbs and grasse in wildernesses where man comes not , & so their springing tarrieth not for man , nor waiteth for the sons of men , for them to come with watering pots to nourish them , ( as herbs in gardens do ) but these have showers from heaven that give the encrease : I the Lord ( speaking of this Vineyard ) doe keepe it , I will water it every moment , Esay 27. 3. The Conclusion . NOw for a Conclusion , and winding up of all . Is this Word of the Lord spoken to you , in a way of generall Application onely , such as similitudinary examples ( which in some things hold a likenesse ) use to have , ( All things happening in the Old Testament for examples , and are written for our admonition , upon whom the ends of the world are come , as the Apostle speaks , 1 Cor. 10. 11 ? ) Or is there not some more speciall word that applyes this Vision of the Candlestick & Olive Trees , as Prophetique Types of the like work of finishing the Temple , to fall out under the times of the Gospel , when the Church is come out of Popery ? That Babylon was the Prophetique Type of Rome , you all know where to find that ; it is in the 17. and 18. of the Rev. and so applyed by the holy Ghost . And that the foundation of this Temple was the type of our first Reformation when we came out from Babylon , was in the first Observation shewn you , out of Chap. 14. and 15. And that the Samaritans are by the holy Ghost made the type of those that shall in any Age corrupt the worship of God , by mingling Idolatrous or Popish superstitions , as our Innovators have done ; we meet with the application thereof , by the holy Ghost himselfe , unto some living in the best of Churches under the Gospel , namely , that of Philadelphia , Revel. 3. 9. who say they are Jews , and are not ; Behold , ( sayes God ) I will make them to come and worship before thy feet , and to know that I have loved thee , ( as speaking unto that Church . ) Now whereas the holy Ghost describing them to be such as say they are Jews , but are not , it is in a Periphrasis of speech all one , as to say they are Samaritans . Josephus tels us , that when the Jews were in a prosperous estate , the Samaritans would then say that they were Jews ; and that fore-mentioned place , the 4. of EZra , manifestly implyes as much ; for they there plead , We worship God as you doe , &c. And although wee passe not this judgement on mens persons , yet we may speak of causes and things as the Scripture hath done before us . Now as certaine it is , that those Gods Magistrates , who under the times of the Gospel , especially in these last dayes , have and shall assist the Reformation of the Churches from under those Samaritan superstitions , intermingled with their worship , and shall afford their countenance and aid to the finishing and perfecting the Temple , they are typisied out by the Olive trees here , ( which were then , Zerubbabel their chief Governour , and his Elders : ) And accordingly we find as expresse an application of it by the holy Ghost himselfe , as Prophetically intended herein . Thus in the same booke of the Revel. ( in which Prophecie of the New Testament , the Holy Ghost borrows all the elegancies and flowers in the story of the Old , thereby to set out the story of the New in succeeding ages ) in the 11. Chap. ver. 4. the Holy Ghost describes the Two Witnesses , that should oppose the Beast and his party in all ( and especially the later ) ages , saying , [ These are the two Olive trees , and the two Candlesticks standing before the God of the Earth . ] Where by the Candlesticks are meant the Churches ( as was shewn before ) and by the two Olive Trees the eminent Magistrates and Ministers that supply Oyle , for the maintaining of these Churches light and glory now , as Zerubbabel and Jeshua the Priests did then . Yea the Holy Ghost deciphers them not only by the very same Hieroglyphique that is presented here in Zachary , but also he useth the very same words which we find there in the interpretation of the Vision , [ standing before the God of the earth . ] And further , this vision of the Candlestick , & those two Olive Trees in Zachary , did signifie , as was shewne , not so much ( if at all ) the first laying of the foundation of the Temple , which had beene done many yeares before , but was eminently ( if not onely to hold forth that worke of finishing , and compleating it , which remained then to be done ; and to stirre them up thereunto was that vision as there given . Therefore answerably now , the full analogie of the type must principally fall upon , not so much the first Reformation , or laying the foundation of the Churches Reformation ; as upon a second work of the perfecting and finishing of them : And accordingly , as Zerubbabel there in Zachary is seene with a Plummet in his hand , ver. 10. to measure out what remained unfinished for the building of the Temple , so here in the 1. ver. of the 11. of the Revel. John hath a Reed given him , ( he representing the godly of those ages ) and is bidden to measure the Temple of God , and the Altar , and the Worshippers , and this as supposing a Temple to have beene already built , onely having too vast and great an Outward Court laid to it , ver. 2. And although the computation of the whole time of Antichrists raigne , is there mentioned and annexed to these occurences ; yet but to this end to shew how that time allotted him to raigne should end & expire , and so in that to shew what passages should fall out in the Church , towards the expiration of it , as a warning & signall of it , ( whereof these are the chiefe ) for Chap. before , ver. 6. the Angel that gives that Prophecie in the 11. sweares that time should be no longer : ( that is , the Beasts time : ) but untill the dayes of the seventh Trumpet which were shortly then approaching : for immediately after these occurrences rehearsed wee find that that seventh Trumpet sounds , ver. 15. of that 11. Chap. But then you will say , There is mentioned after this an overcomming and killing of these witnesses by a warre of the Beast , even his last war against the Saints , whereby he shall throw downe there Candlesticks , and cut downe these Olive trees ; And if so , where then is all the encouragement which you have given ? I dare not 〈◊〉 , that this killing is as yet to come ; it is the greatest controversie in this Book , whether it be past or no ; But however , supposing it not yet past , to take off discouragements from thence , First , for the time of it , we know it not how long , it may be a good while unto it , and in the meane time we may yet enjoy a summer of the Gospel , and an harvest of a better Reformation , a little time of which ( if it were to be bought ) were worth a world . Secondly , If you attentively observe it , you shall finde that killing expressed by an allusion unto Christs being crucified at last , and then their rising againe like his rising againe with an earthquake , and ascending into Heaven , as these are said to doe , ver. 11 , 12 , 13. Now with what doth Christ comfort himselfe before he was to dye ? Destroy this Temple , ( sayes he ) and in three dayes I will raise it up againe : With the same may you be encouraged also , ( though you supposed it yet to come . ) It is but a Destruite hoc Templum , a destroying of that you are about to repaire , this Temple , and but for three dayes and an halfe , no longer , for After three dayes and an halfe , ( as it is twice said , in the 9. and 11. verses ) God will reare it up againe , and that with advantage , making a better edition of it , even an Holy of Holies , in which the Arke is seene , ( as ver. 19. ) in comparison of the former . Yea , and further , ( as some think ) this killing shall be but a Civill death , that is , of them as witnesses onely ; not a naturall death , as men : ( For how else are their bodies said to lye dead for three yeeres and an halfe ? ) And so the same persons shall rise again and enjoy the fruit of their former labours , and ascend into a greater glory . And thirdly , suppose this should come upon you , even when you are about to finish your work , ( as the 7. ver. hath it , ( {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ) when these Olive trees are about to finish or [ perfect ] their testimony , ( as some doe read it ) yet let not even this cause you any whit to forbeare this work : Christ knew he was to be crucified , yet he casts the money changers out of the Temple ; and so do you : Purge and Reforme the Temple , though you die for it , in the doing of it . It is worth the observing , that though it was told good King Josiah in the beginning of his raigne , that God would bring evill upon Hierusalem , because of their Apostasie in Manassehs time , and he knew that all he could doe in reforming should not quench Gods wrath , 2 Kin. 16. 17. yet he reformed with all his might , and therein there was no King before him , that was like unto him , ver. 23 , 25. Doe you your duty , and serve your generation , ( as David is said to doe . ) Be strong , and let not your hands be weake , for your worke shall be rewarded , as it is in 2 Chron. 15. 7. I conclude all with that speech unto this whole State , which David used to Solomon , concerning the building of the Temple in his dayes , 1 Chron. 28. 20 , 21. Be strong and of good courage , [ and doe it ; ] Feare not , nor be dismayed , for the Lord God will be with thee , he will not faile thee , nor forsake thee , untill thou hast finished all the worke for the service of the house of the Lord . And behold , the courses of the Priests and the Levites shall be with thee , for all the service of the house of God , also the Princes and the people will be wholly at thy Commandment . FINIS . Die Mercurii 27. Aprilis , 1642. IT is this day ordered by the House of Commons , That no man shall Print the Sermons preached at the last Fast day before the House of Commons by Mr Goodwin & M. Carol , besides themselves , for the space of these two moneths , without the particular licence and approbation of the said House of Commons . H. ELSYNGE , Cler. Parl. D. Com. These are to give notice , that I appoint R. Dawlman to Print my Sermon . Tho : Goodwin . Notes, typically marginal, from the original text Notes for div A85443e-340 An Introduction to the Exposition of the words . The Exposition of the words , and Vision . In the Vision , two parts . 1. The Candlesticks , what . 2. Two Olive trees , who . How fitly the Candlestick lighted , signified the perfecting the Temple . How fitly the Elders and the Priests are resembled by two Olive trees . In the interpretation of the Vision , three things . The Samaritans opposition , why called a Mountain . What by Spirit . 1. Obser. 2. Obser. Reas. 3. Obser. Reas. 1. Reas. 2. Use . 4. Obser. Reas. Two Branches of this reason : 1. His love to his Saints . 2. Gods love to his worship . How much Gods glory is concerned in setting right his publique worship , and the government of his Church . Use 1. Use 2. Use 3. 5. Obser. Reas. Use 1. 
A41521	----	A discourse of the true nature of the Gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the Reverend Mr. Lorimer's Apology / by Tho. Goodwin ... Goodwin, Thomas, 1600-1680. 1695 Approx. 245 KB of XML-encoded text transcribed from 40 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A41521 Wing G1240 ESTC R14253 11844218 ocm 11844218 49801 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41521) Transcribed from: (Early English Books Online ; image set 49801) Images scanned from microfilm: (Early English books, 1641-1700 ; 31:10) A discourse of the true nature of the Gospel demonstrating that it is no new law, but a pure doctrine of grace : in answer to the Reverend Mr. Lorimer's Apology / by Tho. Goodwin ... Goodwin, Thomas, 1600-1680. [4], 75 p. Printed by J. Darby, London : 1695. Includes bibliographical references. Reproduction of original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Lorimer, William, d. 1721. -- Apology for the ministers who subscribed only unto the stating of the truths and errours in Mr. William's book. Bible. -- N.T. -- Commentaries. Grace (Theology) 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Judith Siefring Sampled and proofread 2008-01 Judith Siefring Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A DISCOURSE OF The True Nature OF THE GOSPEL ; DEMONSTRATING That it is no NEW LAW , but a pure DOCTRINE of GRACE . In Answer to the Reverend Mr. Lorimer's Apology . Levique certamine docet vanam esse sine viribus Iram . Liv. Hist . Lib. 1. By THO. GOODWIN , Pastor of a Church of Christ at Pinnor in Middlesex . Phil. 2. 3. Let nothing be done through strife , or vain-glory , but in lowliness of Mind let each esteem other better than themselves . London , Printed by J. Darby . 1695. To the READER . I Had so honest a Design in writing the following Discourse , which I have endeavoured to compose in cool and calm Thoughts undisturb'd with Heat or Passion , as I am arm'd against their Censures , who will perhaps resent it very ill to see their Darling Notions expos'd . My poor Labours are recommended by the alone consideration of the Truths , in whose Defence they are employ'd , and this is abundantly sufficient ; and therefore I need only to desire thee to consider the Arguments with an impartial Mind . If thou lovest the Gospel , do not suffer thy Thoughts , looking on it , to be distorted by Prejudice or Passion . As the Truths here asserted are of great moment , so they deserve thy most serious Attention . If they were only subtle Niceties for a trial of Wit , or to make an Experiment who could make Words to dance most nimbly , I would never have misimploy'd my self in writing this Discourse , nor caused thee to mispend so much time in reading it . But since I can assure thee that I have asserted nothing but what I not only really believe to be true , but to be of high Importance to the Salvation of my own Soul , ( which is very clear Evidence that a Man is in good Earnest ) I hope thou wilt consider , whether it may not concern thine too . There are two great Rocks which threaten the hazard of a Shipwrack , Popery and Arminianism ; and for my own part I am terribly afraid of coming in any nearness to the danger . Popery hath been so uncas'd of its Disguise , that it appears in its natural figure ; and those who know any thing of the Gospel , startle at the first Entrance of its affrighting Shape : But Arminianism surprizes the Vncautious , appearing with a fairer Face and more specious Colour ; and yet really , if the Holy Ghost speaks truly to us in the Epistles of the Apostle Paul , ( as I am sure he doth ) this almost generally belov'd Doctrine is as contrary to the Gospel as Popery it self ; and if God speaks true , it is undoubted , that what the Arminians tell us is false . God tells us , that in him we live , and move , and have our being : The Arminians would dispute us out of this great Privilege , and endeavour to perswade us , that when God hath once form'd us and thrown us out of his Hands , we may move alone without him . God teacheth us , that he effectually accomplisheth the Counsels of his Will , and that nothing can obstruct or frustrate the success : The Arminians tell us , that God is heartily desirous of the Salvation of all Men , but cannot save the greatest part of them , because they are unwilling . God plainly tells us his own Mind , that none are saved , but whom he hath eternally ordain'd to that happy State : But the Arminians insinuate , that those may be sav'd whom God never thought of for such a Design , and that he will be surpriz'd at the arrival of new Colonies in Heaven , which he never appointed to come thither . God , who justifies the Vngodly , expresly declares , that we must be justified freely of his Grace , not by our own but Christ's Righteousness . The Arminians bring us to a new Court of Judicature , where God sits not , nor hath any thing to do ; for there our Faith in obedience to the Gospel , is pleaded instead of perfect Obedience owing to the Law , and the Plea is admitted ; for ( as that Prodigy of Learning Grotius speaks ) as a Work grateful to God , it meets with acceptance . In a Word , their Opinions tear the Volume of God's Word to pieces , and un-God God himself : They pull him out of his Throne , and strike the Scepter out of his Hands , and snatch the Crown from his Head. Their Opinions take aim to destroy the very Being of the Divinity ; for take away his Perfections and Attributes of absolute Power and Wisdom , and God is an imaginary Nothing : Who can conceive of him but as an independent Soveraign ? and yet their Doctrine allows less Power to him in the disposal of his Creatures , than a petty Negro Prince hath over his Subjects within the Compass of his narrow Dominions . Who can think of God but as All-knowing , and having at one view a certain Prospect of all Persons and Things , past , present , and to come ? and yet their Doctrine makes him to guess at the Future , as an Astrologer by the Stars . Ay but it will be said , What is all this to the Purpose of the present Controversy , wherein we have not to do with Arminians ? 'T is true we have not , but it concerns every Minister of the Gospel , to put a stop to any Opinion which hath the least tendency to Arminianism . We are not as idle Spectators , to stand by with patience to see the Truths of the Gospel , either openly invaded , or secretly supplanted ; but as long as we are able to frame a Thought , or hold a Pen , it is our Duty to make a vigorous Opposition . We have the Example of those worthy Divines in France , the old Du Moulin , and others , to animate and encourage us . When Testard and Amyrault advanc'd some new Opinions to meet Arminianism in the middle Course , which were soon , by an unhappy Wind , wafted over into England ; these worthy Persons ( who were as firmly resolv'd that the old Gospel should not be alter'd , as we English are zealous that our old Fundamental Laws be not chang'd ) presently took the Alarm , and resisted the Invasion . Complaints were made in their Synod against Testard and Amyrault , as Corrupters of the Protestant Doctrine , and they were a openly censur'd . The Pastors b and Professors of the Church of Geneva , c the Professors of Divinity in the Vniversities of Leyden and Groningen sent their Letters , protesting against these Innovations in the old Protestant Doctrine . And the Famous d Du Moulin , who with so much Wit and Learning wrote against Popery and Arminianism , sends a Letter particularly to the same Synod , and with an Apostolical Zeal and Plainness , complains that these Innovators corrupted the Antient Faith , and chang'd the very Nature of God , of the Law , and of the Gospel . These Examples should teach us to be earnest for the same Truths which they maintain'd so vigorous and I have endeavour'd to be zealous for them without being angry . A DISCOURSE OF THE GOSPEL . CHAP. I. The general Design of this Discourse , is not to promote Controversies , or to propagate Quarrels , but to maintain the Truths of the Gospel in their first native Purity . The State of the Question concerning the Gospel's being a Law. I Am so far from inventing , or defending any new dividing Opinions , to trouble the Peace of the Churches , that I heartily lament the fatal Disturbances which are produced by them ; and instead of fomenting the prevailing Heat of our Contentions , or blowing a Fire which is but too great , I would willingly contribute all my poor Endeavours to quench the Flames . It is not therefore out of an humour of Disputing that I engage in this Debate , nor to promote the Interest of a Party : I know no Interest , and by the Grace of God will never espouse any , but that of Christ and his Gospel . It is an apprehension of the Injury offered to this , which is the Motive of my undertaking its Defence . It is the Interest of wronged Truth that I assert , which all who love , have indispensable Obligations to vindicate . It is the pure Gospel , by so many various Attaques assaulted , that I stand to guard ; and which being Eternal , tho it may be invaded , yet can never be oppress'd nor sink for want of Support , tho my Strength prove unequal to so great a Performance . It is that Gospel which was taught by our Lord Christ , and his Apostles , which was own'd in the first and best Ages of the Primitive Church , and is now professed in all the Confessions of Faith of the Reformed ; which not all the Arts , and Power , neither of Rome Heathen , nor which is worse , Antichristian , were able to extirpate ; which not two Ages ago was recovered out of the Darkness of Antichrist by the first Reformers , and vigorously asserted by them , against all the Subtleties and cunning Evasions , both of Papists and others , to shift off the Force of Truth ; and is from those our worthy Ancestors of the Protestant Religion deliver'd down to us ; which was seal'd by the Blood of Martyrs , which was maintained against all the Powers of the Earth arm'd for its Ruin ; and is , and will be ( I doubt not ) by a greater Power preserved to survive the Ashes of the World , though it is in more danger of being betray'd by its pretended Friends , than ever it was of being conquered by an open War of its declared Enemies . a And indeed the Antichristian Party gain a greater Advantage by Protestants starting such new Opinions , which seem to favour their Errors , than ever they could by their open and undisguised opposition to the Truth . For not to debate whether the Jesuits have not a great Hand in promoting these Controversies , who can easily turn themselves into all Shapes to gain their Ends ; yet 't is certain they rejoice , and triumph in our Dissentions ; where , whatever the Success be , they are sure of an Advantage . For if these Erroneous Doctrines of Justification prevail among the People , they are brought so much the nearer to Popery ; or , if Truth prove victorious , as ( I do not at all doubt ) it will in the End , yet by the first starting these disputable Opinions , a hopeful Union among Protestants is broken , and those troublers of Israel have shattered us to pieces , and may bring us within a Point of our Ruin ; and so what they unsuccessfully attempted by Power and Persecution , they will effect ( if God doth not avert ) by our own sad Divisions . It is this oppos'd Gospel which I love and value above all things , and by the help of my Lord Jesus Christ , I will defend its pure Truths entire and unmangled . And as it is this Gospel which teaches me not to treat any of its Ministers with insolent Contempt , however I may differ from him , in my Sentiments , so I will endeavour to observe its Dictates , in avoiding all base and scurrilous Reflections ( being but the Follies of an impotent Passion ) when I write for those Truths which are calm , peaceful , and gentle , Jam. 3. 17. And indeed ever since the Light of common Reason began to dawn upon my Mind , as well as since God gave me a greater , I always abhorr'd that Method of managing Controversies in Religion , wherein Arguments are mingled with Invectives , and the Deficiences of Reason made up with Calumnies and Reproaches . Tho the double injury done both to Truth , and my Friend , the one of which is equally insulted with an haughty fierceness , as the other is openly affronted , might tempt a Man of the greatest Moderation to some passionate Resentments ; yet nothing shall move me from my fixed Resolution of not being angry . I write not from an Humour of Strife , nor for Pride and vain Glory , but for Truth , and therefore shall concern my self no further than I find that to be interested ; which if I thought to be on my Learned Brother's Side , I should be so far from contesting it with him , that I would join in the Defence . This Truth lies between us , and should not be lost in a crowd of angry Words ; tho this is the Fault of most Disputes in Religion , and is a Reproach to what we all profess , that when Philosophers and Heathens discours'd their different Opinions with a Calmness of Mind , we Christians , for whom our Great Lord died , that God might be reconciled to us , and we to one another , are inflamed with all Passions , because we do not think and speak the same Things . We every one of us dispute , because we think we are in the right , when we so order the loud Disputation , that Truth which speaks softly cannot be heard , its still Voice being drowned in the Clamour of our Contentions . Now then that nothing may disturb a Serenity of Mind , which ought to be in a Person who argues not for Interest , but purely for the Truth , I shall only consider in my Reverend Brother's Discourse , what carries the Face and Appearance of Reason , without suffering my Thoughts to be diverted or rufled by his Invectives . In a Word , I will not change a Defensive War for the common Interests of our Christian Religion , into a private Quarrel , since it is not any Man's Person , but the Truth which I have undertaken to vindicate . And indeed the Reputation for Piety and Learning of those whom he insults , is so glorious , that any Attempt to defend them is altogether needless . As for Bradwardine and Dr. Owen , on whom he is pleas'd to bestow some disadvantageous Remarks , they are so great Names , and have deservedly obtain'd such an high Esteem among Men , that they are equally above his little Reflections , as beyond any Endeavours I can imploy for their Vindication . They are both known Champions against two the most malignant Heresies which ever infected the Church , Pelagianism , ( to which that of the Arminians is very nearly related ) and Socinianism . And as for Mr. Marshal , that very Book which our Author so much vilifies , discovers a pious Heart , joined with a closeness and consistency of Thought . And all who know that other worthy Person , against whom his Passion is more furiously fired , must give his Character very different from that , by which , with an unsuccessful attempt of Wit , he endeavours to represent him . But as in Debates of Religion , all little Efforts of Wit ( if I had any ) would be very unsutable and impertinent ; I shall only seriously argue the Cause in question by Scripture and Reason , since also I do not think that People are oblig'd to mispend their Time to read long Discourses , to entertain themselves unprofitably with those personal Reflections , with which such are usually stuff'd , more than with Arguments ; since it doth not concern them to know , whether such or such a Man be so wise and so rational as he is apprehended to be , or silly and ridiculous , but only what is Truth , and the Danger of 〈◊〉 in the Faith , which may be clear'd to them in very few words : I 〈◊〉 accordingly study brevity and plainness as much as ever I can ; and shall reduce my following Discourse to as narrow a Compass as possible , and so consider in that of the Learned Mr. Lorimer no more than what seems most to the Purpose . I will not at all affect Niceties , or subtile Evasions ; and indeed any Opinion which needs them , and I know not how many perplexing Distinctions to maintain it , may very well be suspected : for Truth never seeks Corners to hide in , nor can endure to be set in a false Light , but loves to appear in its pure native Brightness . And it is our Duty , who by Office and Commission , as Ministers of Christ , are to teach the Gospel to the People , that we do not scatter Mists about them , as if throwing Dust in their Eyes was the way to clear their Sight ; that we do not amuse them with new Terms fetch'd from the Civil Law , and make it necessary for them to study Justinian , Bartolus , and Cujacius ; to read the Pandects and the Codes , that they may know how they are justified . This , instead of instructing , would be to confound those whom we are to lead into the Truth , by the clearest Expressions of God's Holy Word , and to inform them in the plainest manner that we can . What I have proposed to my self to debate in the present Discourse , is , Whether the Gospel be a new Law ? Without multiplying words , which doth but obscure the clearness of Things , the Question in dispute is not , Whether the Gospel be a new Law , if by that Word is meant a Doctrine of Grace newly reveal'd , after the Covenant of Works was broken , wherein God hath declared in what Order and Manner he will save guilty condemned Sinners . If by a new Law no more is meant than this , it is presently granted , and the Controversy is at an end . What is denied is this , That the Gospel is a Law commanding new Precepts , as Conditions of obtaining its Blessings , and established with a Sanction , promising Life and Happiness to the observance of them , and threatning the Neglect . Tho according to the Laws of a Discourse , I should first urge Arguments to prove , that the Gospel is not such a Law ; yet my first Design being to answer the Reverend Mr. Lorimer's Apology , I shall first shew how little to his Purpose he eagerly catches at the word Law , where-ever he can meet with it in the Scriptures , or in the Writings of Men. And first I shall demonstrate , that where-ever the Gospel is nam'd a Law , either in the Old or New Testament , only a Doctrine of Grace is to be understood by it . CHAP. II. That the word Law is of a various and doubtful meaning . From the original Signification of the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is proved , that then the Gospel is called a Law in the Old Testament , no more is intended than a Doctrine . This is evinc'd and confirm'd from the Interpretation of several Scriptures , Psal . 1. 2. Psal . 19. 7. Psal . 119. 97 , 98 , &c. Jer. 31. 33. Isa . 2. 3. Micha 4. 2. THE word Law is of such various Signification , that it is not at all strange if we find the Gospel called by that Name , both in the Scriptures , and among the Antient Fathers , and later Protestant Writers ; when yet neither the Holy Ghost nor any of those Authors , meant to describe the Gospel as a new Rule of Works enacted with a milder Sanction . When that stated Order of Things , whereby the Actions even of inanimate Creatures are regulated according to the Appointment of the great Creator's Will , ( when he first framed them , and push'd them into Motion ) is called the Law of Nature ; we cannot apprehend it as a Precept , or Rule of Duty establish'd with a Sanction to those things , which being without Sense or Life , know nothing of the Matter . This Law is not a Precept given to such Creatures b , but the Power of God working in them , and acting them to move according to that Order which he hath set for the Administration of all things in the Universe . Who will say , that the Sun doth its Duty in performing its constant laborious Course , or that a Reward is due when it hath done its Work ? And yet it is by a Law , tho not any Precept , that it moves so orderly ; and a Law it is , without any promise of Recompence for observing and keeping duly the mark'd-out Course , or threatning a Penalty for deviating from it . It is by the same Law of Nature that the Fire always burns , the Planets perpetually move , the Earth never totters from its Centre , and yet they are not to be recompenc'd for such their exact Observance . And if on the contrary , the Fire should freeze us , the Planets stop their orderly Dance , or march so irregularly as to break all their Ranks , and the Earth shake and fall from it s plac'd Foundation , they would not be liable to undergo any Punishment . And now , Fire , Air , Earth , and Water , and the Heavenly Bodies , are well enough said to act by a Law , tho they have no Rule of Duty given them , nor are obnoxious either to Rewards or Punishments . Well then , as the settled Order of the Universe is called a Law , the Gospel may obtain the same Name in that Sense . It is without doubt a most certain establish'd Order c of our Salvation by Christ alone , and this more unchangeable and irreversible than all the Laws of the Creation , since it is more impossible to be pardon'd and justify'd in any other Method , than that set by God of applying Christ's Blood , and having his Righteousness imputed , than for all the Heavenly Bodies to move contrary to their stated Courses . In this sense the Gospel is a Law , without being a Rule of Duty , since it only tells us the Order God hath set of our being saved purely by his Grace : And a Law it is too , like that of the Medes and Persians , unalterable , and which will not admit of the least Change , not so much as to compose the Differences of contending Parties , with prejudice to any of its Truths . If we take the word Law in a farther meaning , as it signifies any Doctrine publish'd and made known to the People , it will be easily granted that the Gospel is such a Law , since there is nothing more sure , than that it is a Doctrine of Grace . Now every one knows that the word Law is us'd in this comprehensive Sense . First , For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , Law , it denotes any Instruction given us ; not only by the Precepts , but the Promises of God. The Root from which it is deriv'd , proves this to be its genuine meaning ; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , signifies to cast or throw Darts , or any other thing : and metaphorically in the Conjugation Hiphil , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah , signifies to cast the Meaning of one's Mind , or a Doctrine and Instruction , into the Thoughts of the Hearers , as Mercer d a Critic beyond exception in this Language , very well observes . And what is God's teaching us effectually , but the throwing the quick and powerful Darts of his Truths into our Souls , and his fastning them in our Hearts ? not to give us any mortal Wound , but only a vital piercing Sense to rouze us out of our Lethargy in pernicious Errors and Sin. Whereas it is the fiery Darts of the Devil of which the Apostle speaks , Eph. 6. 6. corrupt Doctrines , which he is so diligent to throw into our Souls , which give us our Death's Wounds . This is enough to show how natural the Metaphor is , that from . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , he casts Darts , in Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah , should signify he teacheth or scattereth any Doctrine : And thus it is us'd in 2 King. 12. 2. and in Ps . 119. 102. And from hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moreh , a Doctor , or Teacher , Job 36. 22. And from hence too is the Name of a Place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moriah , Gen. 22. 2. Which as Mercer notes , signifies the Doctrine of the Lord God , which from that Hill ( it being situated at one side of Mount Sion where the Temple was built ) was to spread through the World. And indeed it was at Mount Zion , nay in the Temple it self , that our Lord Jesus taught his Glorious Doctrine of the Gospel ; and there also it was preached by the Apostles before they had a particular Commission to go to the Gentiles . And sutable to this , is that place in Isa . 2. 3. And many People shall go and say , Come ye , and let us go up to the Mountain of the Lord , to the House of the God of Jacob ; and he will teach us of his Ways , and we will walk in his Paths : for out of Zion shall go forth the Law , and the Word of the Lord from Jerusalem ; that is , a Doctrine shewing to Sinners the Way of Justification . Thus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horah he teacheth , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , used in the Old Testament for Law , proceeds by a free and unforc'd derivation , which is enough to evince , that in its original and native Meaning , it signifies no more than a Doctrine which is taught us : and to confirm it , I shall produce several places of Scripture where it is us'd in this Sense . By this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , sometimes is expressed any Doctrine or Instruction , which Parents give to their Children , or a Man to his Friend . Thus in Prov. 3. 1. Prov. 4. 2. Prov. 7. 3. Prov. 13. 14. In other places it is imploy'd to signify the whole Doctrine of Truth contained in God's Word , both of the Old and New Testament . Thus in Psal . 1. 2. But his delight is in the Law of the Lord , and in his Law doth he meditate Day and Night . The Design of the Psalmist being to give the entire Character of a Person truly blessed , the Description must be so comprehensive , as to take in , not only his delighting in the Precepts of the Moral Law , ( which a Turk or Heathen may do , and the old Philosophers really did ) but an inward feeling of a ravishing Pleasure in the Knowledg of the Gospel , and in meditating on the admirable free Grace of God display'd in the Salvation of a Sinner . And it is this pleasing Sense , resulting from the Apprehension of the Doctrine of Grace , which is the distinguishing Mark of that blessed Believer , whom the Psalmist with such wonderful Eloquence describes . So then the Law in which the Believer delights , is not the old Law of Works , nor a new one of a resembling Nature , but it is the Doctrine of the Gospel , as opening the hidden and unsearchable Riches of God's Grace and Love in Christ Jesus . And thus the most Learn'd a Commentators , both Papists , as well as those of the Reformed Religion , explain the word Law in this extensive Meaning , as not meerly signifying Precepts , and Commands , but that delightful Instruction which the Knowledg of Evangelical Truths affords the happy Believer . More expresly the Doctrine of Grace in the Gospel is called a Law , Psal . 19. 7. The Law of the Lord is perfect , converting the Soul : the Testimony of the Lord is sure , making wise the Simple . That it is not a Law of Works , but the Word of Grace , is evident from Scripture , which is the best interpreter of it self . For the Apostle Paul , who best knew the Psalmist's meaning , applies the 4th Verse of this Psalm 19. to illustrate the swift spreading of the Doctrine of the Gospel , and the Teaching and Instruction of it coming to all Nations ; Rom. 10. 17 , 18. So then , Faith cometh by hearing , and hearing by the Word of God. But I say , Have they not heard ? Yes verily , their Sound went into all the Earth , and their Words unto the Ends of the World. That as the Sun , and Moon , and Stars , in a Day and Night's Journey look round all the Earth , and tell to all the Nations the Power and Wisdom of the Creator , tho they say not a Word of his Mercy and Grace : So the Preaching of the Gospel shall give a Sound through the whole World , not meerly to proclaim the Great Majesty and Goodness of God who made it , but his Infinite Grace undiscernable by Reason ; and the Love of our Saviour , which is above all our Thoughts . Now then , as the plain Intention of the Psalmist is by a Comparison to shew , that as the Heavens manifest God's Adorable Perfections , so his Law , vers . 7. hath a more excellent Sound and Instruction , in the Discoveries which it makes of his Grace : the Apostle's taking one part of this Comparison , and applying it to the Word , or Doctrine of the Gospel , necessarily infers , that he understood the Psalmist to intend by his Law no other , than this Doctrine of Grace , which as the Sun , and all the other Lights of Heaven , spreads so swiftly and universally . If we consider too the Psalmist's Sense as expressed by himself , we shall find that the Effects which he ascribes to his Law , cannot be produced but by a pure Doctrine of Grace . From these Effects , of converting the Soul , and making wise the Simple , it is evident , that it cannot be understood a Law of Works in any Sense , for that instead of converting the Sinner , would but frighten him from God ; and so far is it from driving the guilty Criminal to Christ , that without the Gospel proclaim'd , the natural Tendency of it is to hurry him into Despair . It could not let into the Soul the least Glimmerings of Hope ; for such a Law proposeth Salvation upon the Condition of Obedience to it , and yet at the same time convinceth the poor wretched Sinner of his own utter Disability to perform it . It is then the pure Doctrine of Grace , encouraging the Soul to trust and hope in Christ , by directing him to that perfect Saviour for Pardon , and Righteousness , and Life ; which is in the properest Sense the converting Law : And this Virtue and Efficacy our Lord Christ appropriates to his Gospel , John 17. 17. Sanctify them through thy Truth ; thy Word is Truth . By Truth there is more emphatically meant the Doctrine of Free Grace , which Christ was sent into the World to teach unto Men ; and this , and this only , is the effectual Means which God useth to turn Sinners to himself , and really to sanctify them . And in other places where David ( the Man after God's own Heart , because of that Evangelical Spirit which was in him ) speaks of the Delight which he took in God's Law , and the inconceivable Pleasure which sprung up in his Soul , when his Thoughts were employ'd in meditating on it , by the word Law he understands the Gospel , and that not as a new Law of Works , but a Doctrine of Grace : For as such it reveals those astonishing Mysteries concerning the Redeemer , and makes those surprising Discoveries of Grace , which only are capable of giving that pleasing entertainment of Mind , which the Psalmist so much magnifies as having enjoy'd it in his own . Thus in Psal . 119. 97 , 98. O how love I thy Law ! it is my Meditation all the Day . Thou , through thy Commandments , hast made me wiser than mine Enemies ; for they are ever with me . Where it is evident , that he speaks of a Doctrine , by the Knowledg of which he had arrived to a higher Degree of the most excellent Wisdom , than any who lived in the same Age and Nation with him , a Wisdom which he pursued with the most eager and inquisitive Search ; and the discovery of one Mystery did but animate him to an impatient enquiry after more , and make him earnest in his Petitions , that God would reveal to him higher Measures of that admirable and most useful Knowledg , Psal . 119. 18. Open thou mine Eyes , that I may behold wondrous Things out of thy Law. By which especially is meant ( as Mr. a ) Clark very well remarks ) the Mysteries of the Gospel . Here then we have the Gospel called a Law , not as a System of Precepts , or a Statute-Book of a new Edition ; but as it at once instructs and amazes us in the Wonders of our Redemption , and affects our Hearts with the thoughts of the Redeemer's Love. When the Psalmist also expresses those refreshing Comforts , which slow'd into his Soul from the inexhaustible Spring of God's tender Mercies , he useth the same word Law ; and consequently means by it , not a Doctrine of Works , which can in no sense give any Solace to a guilty Mind , but a Doctrine of Grace , such as the Gospel , which display'd those Riches of Grace to the Psalmist's Sight , and in which he so chearfully hop'd , and rejoic'd , Psal . 119. 77. Let thy tender Mercies come unto me , that I may live ; for thy Law is my Delight ; i. e. Let me experience thy tender Mercies , let me feel my own Part and Interest in them , that I may live joyfully : for my most fervent Desire , O Lord , is to search into the Depths of thy Mercy and Love ; and therefore my whole Delight is in that Word of Truth which contains these inestimable Treasures of thy Mercy , and exposeth them all open to the view of my Faith. Thus again the Gospel is called a Law , but no otherwise than as it is a comfortable Instruction to poor convinc'd Sinners , what Riches of Mercy there are in store , and as it teacheth them how they may trust and hope in the God of all Grace . In another place we read the Psalmist informing us what supported his Spirit under inward Troubles and outward Afflictions which oppress'd him ; And what was it but the Law of God ? not the Precepts or Commands , for how could they have sustain'd his sinking Spirit , since they only tell us our Duty , but offer us no help in the sad Circumstances of our Case ? They shew us indeed what God would have us to do , but declare nothing what he will do for us , and so discover not any support to our languid Spirits fainting under a Calamity . This is the Nature , and the proper and peculiar Office of the Promises , and the Gospel consequently , as a Body of them , is called by the Psalmist a Law , in which he delighted , because it thus sustained him under his Afflictions , Psal . 119. 92. Vnless thy Law had been my Delights , I should then have perished in mine Affliction . A Law , that is ( as the before-mentioned a judicious Annotator observes ) the whole Word of God , chiefly the Promises of Support and Deliverance . If we consider those Places which are more expresly urg'd to prove the Gospel to be a new Law , it will appear that they only evince it to be a new Doctrine of Grace . As , 1. That clear Place in the Prophet Esa , where by Law is expressed solely the Doctrine of Grace in the Gospel , Isa . 2. 3. And many People shall go and say , Come ye , and let us go up to the Mountain of the Lord , to the House of the God of Jacob , and he will teach us of his Ways , and we will walk in his Paths : for out of Zion shall go forth the Law , and the Word of the Lord from Jerusalem . It is manifestly the Design of the Prophet , in the first and second Verses , to shew how large a Church , not straiten'd within the narrow Confines of Judea , but spreading through all Nations of the Universe , should be gathered and established . Then he tells us by what Way and Means such a great and wonderful Work should be accomplished . Christ doth not raise Armies to subdue the Earth to himself , nor come to give new Laws to the conquered People , but he sends his Apostles to preach the glad Tidings of Salvation by him : And the Light of this glorious Doctrine of Grace breaks forth from Zion with such Swiftness and Violence , as suddenly to illuminate all Parts of the Earth , and with a ravishing Sweetness irresistibly to draw every Mind and Heart , whom God hath appointed to Salvation , to assent to it and embrace it , ver . 3. It is the Doctrine of Grace alone , and not any new Precepts or Commands , or any new Sanction of a Law , which carries in it so admirable Force able to produce these astonishing Effects . This is the Law which goes forth out of Zion so succesfully : It is the Doctrine of Grace which is thus victorious , and invincibly prevails , when the Doctrine of Works , in the Experience of many Ages , could not subject one stubborn Sinner to God's Kingdom , nor make one stiff and hardened Heart to bow to his Scepter of Righteousness . And that by the Law out of Zion , he means this effectual Doctrine of the Gospel , the next words , [ And the Word of the Lord from Jerusalem ] as explanatory of the former , undeniably prove a . If we look next on that place of Scripture in Micah 4. 2. which is not meerly parallel to the forecited in Esa , but perfectly agreeing with it , we shall see it imports Christ , not as a new Legislator , to have given a new Law of Works on more moderate Terms , but to have taught a pure Doctrine of Grace . The words of Micah 4. 2. are these , And many Nations shall come , and say , Come , and let us go up to the Mountain of the Lord , and to the House of the God of Jacob , and he will teach us of his Ways , and we will walk in his Paths : for the Law shall go forth of Zion , and the Word of the Lord from Jerusalem . The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , in our English Version translated Law , is by Junius and Tremellius , as well as by Piscator , rendred Doctrine ; Out of Zion goes forth the Doctrine . And Piscator in his short Notes on the Text , critically observes , that however the word Torah is rendred by others Law , yet it will not accord with the genuine meaning of this Text , because it speaks of the Gospel . And in his brief Exposition on the next Words , [ And the Word of the Lord from Jerusalem ] ; This , says he , is the Word of Grace , i. e. concerning the Grace toward those who believe on Christ : Which way of explaining of the former Expression Law to be the Doctrine of the Gospel , by the following Words , [ the Word of the Lord ] as exegetical of those other , Calvin , that Apostle of the Reformed Religion , also takes ; b This ( says he ) is but the Repetition of the former Sentence as 't is usual . Therefore by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , the Prophet intended nothing else but Doctrine . But further , to shew , that all but Papists , Socinians and Arminians , harmoniously agree in explaining such places , after such a manner , as may not give the least colour to the Opinion of the Gospel's being a new Law , in the sense of the three mentioned Parties , Tarnovius a Lutheran ( between whom , and the Calvinists , what great , and at present irreconcileable Differences in other Points of Religion there are , all the World knows ) perfectly accords with Calvin in this Interpretation of the Prophet Micah ; c It is such a Law , ( of which the Prophet speaks ) that in the Hebrew ( says he ) is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah ; which word , by the Force of its Etymology , notes all and every Doctrine , since it is from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah , which in Hiphil signifies , he hath taught : that it is frivolous to design from this Text to prove the Gospel to be a new and more perfect Law made by Christ in the New Testament , whenas tho indeed by this Hebraism the Gospel is call'd a Law by the Apostle , Rom. 8. 2. as also by the Psalmist , Psal . 19. 8. yet with a Restriction ; but the Law is never called a Gospel . And the latter Words [ the Word of the Lord ] he makes consonantly with Calvin , to be exegetical of the former Law , &c. as demonstrating , that nothing but the Doctrine of the Gospel is thereby signified . But really there need no more than carefully to review the Context , to be satisfied , that by the word Law here is meant the Doctrine of Grace in the Gospel : For all this 4th Chapter of Micah is a Word of Consolation to an afflicted People , from the refreshing Springs of its gracious Promises , as e Junius notes . The Law then by consequence must signify the Doctrine wherein those are contained : And the Acclamations too of the rejoicing People proclaim the same thing , who mutually exhort one another in the second Verse , to go up to this glorious Mountain , because there Christ would teach them this Doctrine of Grace , Micah 4. 2. And many Nations shall come , and say , Come , and let us go up to the Mountain of the Lord , and to the House of the God of Jacob , and he will teach us of his Ways , and we will walk in his Paths : for the Law shall go forth of Zion , and the Word of the Lord from Jerusalem . I know it may be objected , that the Phrase [ And we will walk in his Paths ] seems to imply a Precept and Command , and so a Law in the strictest Sense , to which they vowed Obedience : But this may as easily be denied , as 't is asserted precariously : for since , according to the usual Language of God's Word , to walk in God's Paths , is to observe his Orders and Appointments , the Expression here may denote no more than that they would punctually keep to the Way of Salvation , mark'd out by him , ( which I wish , with all my Soul , was the hearty Resolve of all who hear the Gospel ) and seek to be justify'd no otherwise than by Christ's Blood and Righteousness , as the Law or Doctrine of the Gospel prescribes . There is a Difficulty remains , arising from the third Verse ; which at first sight seems to point to us , that the Gospel is such a Law , by which Christ exerciseth Judgment as on a Tribunal , and executes Justice . But the Appearance of Difficulty is so slight and thin , that it will vanish as soon as seen , if we do but consider that the word Judg may very well import no more , than that Christ will judg what Course of Salvation is best for us to take , that he will determine the Case ; and it is better for us to acquiesce in the Decision of his unerring Judgment , which cannot be deceiv'd , nor ever will mislead us , than to pursue our own mistaken Apprehensions , which bewilder us continually . But if we take his Judging , as having an Influence or Effect upon those who are under his Kingdom and Judgment ; it may be considered , not as the Act of a Judg pronouncing Sentence , and Condemning , but as the a Administration of a Wise , Good , and Gracious King preserving and protecting his Subjects , and defending them against their Enemies . That the word Judging is taken in such a large Sense in the Hebrew Language , there needs no more to prove it , than that the Princes of Israel , whom God rais'd up , and spirited to be the Liberators of his People from the Tyranny of Moab , Ammon , and Midian , and to defend them against those cruel and implacable Enemies , are not only call'd Judges , but the Book which contains the History of their Administration and Government , is titled by that Name . Or if we attribute to Christ the rigorous Administration of a severe Judg , and that he comes in all the terrible Solemnities of Justice ; yet this doth not belong to the Dispensation of his Gospel , but to the Oeconomy of his Laws , when he comes to avenge the Violation of them by Sinners . To those who live and die under a Covenant of Works , he is a Judg to be sure , and a dreadful One too ; and they who seek Righteousness by the Works of any Law , he will deal with in that way of Trial , which they have put themselves upon , and they shall stand at the Bar of Judgment , which by their own Consent they have so foolishly chosen . Thus Christ will be all Justice , without any mixture of Mercy , to the Despisers of his Grace , and to those who refuse him as a Saviour , and as the Lord their Righteousness . But this is no measure belongs to the Administration of his Gospel , as any part of it , nor appertains to the Office of a Redeemer , but is the proper Royalty and Authority of a Creator , of him who is the Soveraign , the supream Lord , and God the Judg of all . If we consider the Scope and Design of the Text , it will seem very much to look toward such a Meaning , that Christ will not judg those to whom he hath made such a promulgation of his Law , or Doctrine of his Grace , which he had spoke of ver . 2. if by Faith they had received it , and answerably embraced the Redeemer . But for their sakes he would execute Justice on the Nations , who are their Enemies , and who know him not , or hate him . That he will break their Force and Power , or turn the Points of those Swords upon their own Breasts , which were before employed against his People ; so that now these shall not need Armies or Fleets to defend them , but may change their Weapons of War into Instruments of Husbandary , or the Utensils of a Family , and other Implements of Peace . Thus Christ for his Church's Safety , governs in the midst of his Enemies , Psal . 110. 1 , 2 , 5 , 6. The Lord said unto my Lord , Sit thou at my right Hand , until I make thine Enemies thy Footstool . The Lord shall send the Rod of thy Strength out of Zion : Rule thou in the midst of thine Enemies . The Lord at thy right Hand shall strike through Kings in the Day of his Wrath. He shall judg among the Heathen , he shall fill the Places with the dead Bodies : he shall wound the Heads over many Countries . And he so rules , that when they have an hearty Will , and design'd Malice , yet it shall not be in their Power to destroy in all his Holy Mountain , Isa . 65. 25. Or what if we understand it , that Christ will so judg among the Nations , as in his Providence to manage Affairs , and order in that manner the Spirits of the Troublers of his Churches , as to dispose them unto peaceful Counsel , which may move them universally to lay down their Arms , that his People may enjoy an undisturbed Repose in the publick Tranquillity of the World ? At Christ's first appearance among Men , thus calm and smooth was the Face of Things throughout the whole Earth , and the Prince of Peace was born in such a Time , as there were not the least Tumults to disquiet the Beginnings of his Reign . A little before Christ's Birth , all the World was up in Arms , and nothing was heard but the shrill sound of Trumpets , and the Alarms of War : But the Prince of Peace no sooner makes his Entrance , than the Scene is quite altered , and an universal Calm succeeded the foregoing Disorders and Confusion . Thus Christ began to judg among the Nations , at his first appearance on Earth , by settling their Affairs in a quiet and peaceful Posture ; and the Time will surely come , when the Effects of this his judging will be more openly illustrious . Thus in whatever Sense we understand Christ to judg among the Nations , his being a new Legislator , and his governing them by new Laws , is entirely excluded . CHAP. III. That by the word Law , when applied to the Gospel , may be understood a Doctrine , prov'd from the signification of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nomos , a Law , as us'd by Grecian Authors , and by the Sacred Writers of the New Testament . Gal. 2. 19. explain'd . AS I have prov'd , that when the Gospel is named a Law in the Old Testament , according to the signification of the Hebrew word , a Doctrine only may be understood ; so if we consider how the Greek word is us'd by Authors who have wrote in that Language , it will appear , that it is with no certainty concluded by my Reverend Brother , from the Gospel's being call'd a Law in the New Testament , that it is a Rule of Works establish'd with Promises to the Performers , and with Threatnings against the Disobedient . I know very well that it is inferr'd from the Etymology of the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nomos , a Law , that a Rule of Duty , enacted with a Sanction of Penalty or Recompence , is signified by it . But I know , that as no great weight can be laid on Arguments drawn from an Etymology ; so if that derivation of the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nomos , Law , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Nemo , signifying the distribution of what is due , ( which is pleaded ) be the most natural , yet nothing can be argued from it : For sutable Doctrine may be distributed among Men , as well as Rewards and Punishments . But this commonly receiv'd Derivation is not perhaps the truest : for if we may give Credit to Plato in his own Language , in which he was equally fam'd for Eloquence as for Philosophy and Reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , a Law , is more fitly deduced from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noos , the Mind a ; which as it seems very natural , there wanting only the interposition of the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make it the same Word ; so it plainly denotes a Law , in its original meaning , to be a Doctrine or Instruction , of which the Mind is the principal Subject and Seat. There is no need of Criticisms to prove a Truth of the Gospel , and therefore I wave them . I shall neither insist on that Sense which is assign'd to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , as signifying the Measures of a Verse , or Tune b , tho from thence it is probable , the Word was transferr'd to signify the Statutes establish'd among Men , to regulate the Actions of their Lives , since the most antient Laws were written in Verse , that they might be more readily committed unto , and be more faithfully retain'd in Memory . I need only hint these things , as also that the Greek Tragedian d useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , Law , to express the Inclinations and Manners of a Person , to shew that no valid Reason can be rais'd from the meer sound of the word Law , to convince us that the Gospel , when describ'd by that Name , is a Rule of Works with a Sanction since the Word admits of so many other Sgnifications . I may however urge it as very natural to my Purpose , of proving the Gospel to be a pure Doctrine of Grace ; that the Septuagint , when they translate those places of Scripture , wherein I have prov'd that the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this signification , render that word by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , as most fitting to express such a Sense . We may then very well conclude , that the Greek word ( when the Gospel is named by it ) hath the same Sense in the New Testament , as the Hebrew had in the Old. We answerably find that the Doctrine of Salvation by Christ , as revealed in the Old Testament , is expressed by this Name , John 12. 34. The People answered him , We have heard out of the Law , that Christ abideth for ever : and how saist thou , The Son of Man must be lift up ? Who is this Son of Man ? Where not the Decalogue , or Levitical Book of Statutes is intended , but the Doctrine concerning the Redeemer to come ; as appears from those Texts in Psal . 110. 4 , 5. Isa . 9. 6. to which John 12. 34. hath a manifest regard . It is then plain from this Place of the Evangelist , that among the Jewish People , when our Saviour lived on Earth , not only Exodus and Leviticus , but the Instructions which they had concerning their so much desir'd and expected Messiah , and Salvation by him , in any of the Books of the Old Testament , were call'd and known by the Name of a Law. And to this common Notion of the People , according to which they nam'd the whole Doctrine reveal'd by God , whether it were Precepts or Promises , a Law , the Apostle Paul accommodates his way of writing , in stiling the Gospel a Law , in Rom. 3. 27. ( which I shall afterwards more fully vindicate from my Reverend Brother 's imposed meaning ) and in Gal. 2. 19. which I now shall consider . These are the Apostle's Words , Gal. 2. 19. For I through the Law am dead to the Law , that I might live unto God. He writes to the Galatians , among whom it was a prevailing Opinion , that tho Christ had abated the too rigorous observation of the Law of Works , yet Justification was to be obtain'd by some lower degrees of Obedience . To shew them how opposite this Doctrine was to the Gospel preach'd by him , the Apostle tells them what were the Experiences of his own Soul ; I am dead , says he , to the Law of Works , and have not the least Heart to seek Justification by it . And how was he thus mortified to the Law of Works ? What , by a new Law of Works lower'd to more moderate Conditions ? No ; for such an one would rather have cherished and encouraged the Life of his Hopes in his own Obedience . By the Law then , that is , by the pure Doctrine of Grace in the Gospel revealing Christ's Righteousness as that alone by which a Sinner can be justified , the Apostle is quite deaden'd as to any hopes of Justification by his own Righteousness , and hath not the least motion in his Soul to seek it in that manner . What very much weighs with me , is , That Luther ( who so excellently hath wrote on this Epistle , and who successfully prevailed against the Errors of Antichrist , about Merit of Works , by subverting the great Foundation of them , which is this Assertion of the Gospel's being a milder Law of Works ) interprets the Apostle to mean by that Law , which had such a mortifying Efficacy upon him , the pure Doctrine of Grace in the Gospel . a The Law of the Decalogue ( says he ) did bind me , against it I have now another Law , viz. of Grace , which is not a Law to me , neither binds me , but frees me . But it is a Law against the damning LAW . THIS it binds , that it may no longer bind me . If Luther thus calls the Gospel a Law , signifying no more by that Name than a pure Doctrine of Grace ; it is no wonder that others of the Reformed Religion , cited by my Reverend Brother , call it so too , tho not in his Sense ; but designing Luther's Meaning , who ruin'd the greatest Strength of Popery , by denying the Gospel to be a new Law of Works , and by asserting it on all Occasions to be meerly a Doctrine of Grace . But it is not the Authority of this Great Man which solely prevails with me ; the Design and Scope of the Apostle in this second Chapter of his Epistle to the Galatians , hath the greatest Force to perswade me , that by the Law which made him dead to the Law of Works , he intends the sincere and unmuddied Doctrine of free Justification by Christ's Righteousness alone . His Design is plainly to refute an Error prevailing among the Galatians ; who tho professing the Gospel , and to be justified by Faith in Christ , yet would make this Gospel to be a new Law , exacting Works as necessary to Justification . He answerably disclaims every Law of Works , whether the old Jewish , or that new Evangelical One so lately invented among these Christians , and made to look with the polish'd and smooth Face of the Gospel . He excludes the Observances of any Duties , or any Act of Obedience , from having an Interest in our Justification , assigning the whole Business of it to Faith alone ; ver . 16. Knowing that a Man is not justified by the Works of the Law , but by the Faith of Jesus Christ : even we have believed in Jesus Christ , that we might be justified by the Faith of Christ , and not by the Works of the Law ; for by the Works of the Law shall no Flesh be justified . It is thus he demonstrates this Proposition , [ That we are not justified by the Works of any Law ] That they who were Jews , to whom the Law was more especially given , yet they having been instructed by the Doctrine of Grace , that they could not be justified by Obedience to the Law ; and having by the Gospel , which brings in a better Righteousness , been convinc'd of the Defects of their own ; and therefore knowing that God had not appointed any Law whereby he would justify a Sinner , they answerably had believed on Christ , that so according to the Doctrine of the Gospel they might be justified by his Righteousness alone . This is undoubted that we must be justified by some Righteousness or other ; not by our own , for then Justification would be by the Works of a Law ; and so our Faith in another's Righteousness would be insignificant , and to little or no purpose : For why should we entirely trust in another Person , for that which we could so well accomplish our selves ? If then not our own , it must be Christ's Righteousness only that can have this desir'd Effect ; and knowing this by the Law or Doctrine of the Gospel , we have ( says the Apostle ) for this very purpose believ'd on Jesus . This , without any Shuffles or intricate Windings , is the plain Sense of this 16th Verse . And among other Causes which mortified in him , and the other Believers , any Inclinations to seek Justification by the Law , Pareus numbers the Doctrine of the Gospel , as that which had the strongest and most efficacious Influence a . It is now then very agreeably , that the Apostle says of himself , That this Law or Doctrine of Grace had made him dead to the Law of Works , but alive unto God. What is it to be dead to the Law ? To renounce it in the Matter of our Justification , to be freed from its galling Yoke of Servitude and Bondage , whereby it keeps guilty unbelieving Sinners perpetually under the Tortures of slavish Fears and amazing Terrors . To be dead to the Law , is to disclaim our Justification by Works of our own , and not to trust in any Obedience which we can perform to it ; and being convinced that it condemns and dooms us to Death , not to seek Life by it any more , and no longer to have the least Commerce with it in the Affairs of our Justification : or to be dead to the Law , is no more to be obnoxious to its condemning Sentence , in that it cannot exact from thee its threaten'd Punishments ; tho indeed as a Rule of Duty it always unalterably requires Obedience . To be dead to the Law , is no longer to be under its Dominion and Reign , as it is a Covenant of Works . Thus a King hath no Authority over a Subject , whom Death hath transported out of his Territories into the Regions of another World ; nor can the Power of the Greatest reach beyond the Confines of the Grave . In all these Meanings the Apostle asserts himself to be dead to the Law : And what was it made him so ? What! but the Law or Doctrine of Grace revealed in the Gospel , which so happily instructed him in the knowledg of free and compleat Justification by Christ . This Sun no sooner riseth , but all those little wandering Stars , which as false Lights had before so wretchedly misled him , do set presently ; and all his natural and rooted Inclinations , to seek Justification by the Works of the Law , lessen , and at last wholly vanish and disappear at the glorious Appearance of the Sun of Righteousness , who comes with healing in his Wings . All those treacherous Hopes which he repos'd before in his Obedience to the Law , in the severe Observance of its Precepts , and strict Performances of Duties , are utterly extinguished ; and all the Sparks of them being quite dead , do not scatter any longer the least Glimmerings in his Soul. Thus the Law , or Doctrine of the Gospel , teaching him , how that Christ his Surety being made under the Law for him , hath redeem'd him from its Curse , answered all its Demands , and silenced every Accusation , hath stopp'd its Mouth , and taken away its Strength ; and not only so , but depriv'd it of Life as well as Voice : the Apostle's Mind being thus illuminated with the Light of his new Law , or Heavenly Doctrine , to know more than ever he did before , that Christ hath slain the Law as it is a Covenant of Works , as well as the Enmity which Sin had caused between God and miserable Sinners ; he accordingly looks on the Law as a dead Thing , which can neither hurt in respect to Condemnation , nor do him any good as to Salvation and Life . He answerably regards it with other Eyes than before ; and his former Zeal and Affection he had to it for the Purposes of Justification , are not only abated , but extirpated out of his Heart ; not meerly cool'd and damp'd , but perfectly quench'd and dead . Now then that the Gospel is called a Law by the Apostle , not in the strict Sense , as importing Works of any kind , but as a meer Doctrine of Grace , is evident from all these Effects which it produc'd . It perfectly mortified him to a Law of Works , and therefore could not be one it self , unless we can imagine that the Apostle became dead , as to seeking Justification by the Works of any Law whatever ; and that no otherwise than by giving entertainment to , and putting himself under the Conduct of a new Law of Works ; which things do not seem very well to agree . And that by Law , when the Gospel is so nam'd in this Gal. 2. 19. the Apostle means a pure Doctrine of Grace , and not a more moderated Law of Works , appears from ver . 21. I do not frustrate the Grace of God : for if Righteousness come by the Law , then Christ is dead in vain . It is as if he should have said , However others despise the Grace of God , and think it too mean and ignoble to owe their Life to it , it shall be my great Zeal to magnify it , to illustrate its Glory , and to pay unto it the highest Honour . However others are Obstacles to its Progress , and endeavour to put a stop to its Victories and Triumphs , or attempt to render all its Power and Force vain and ineffectual , yet for my part I will neither say nor do any thing to frustrate it ; and none of my Actions , nor any Article of Doctrine which I teach , shall in the least degree have such a Tendency . I will not let fall a Word , which may but seem to lessen or disparage the Favours of my blessed Redeemer , who loved me , and gave himself for me . And can there be a greater Slight , than when he hath done , and suffered so much to save me , not to rest satisfied with his Undertaking and Work as compleat , but to be solicitously endeavouring how to supply the Deficiencies , and to perfect it my self ? To esteem Christ as insufficient , is certainly to despise him in the highest measure , and he doth not suffice me a , if I join my own Righteousness to his , or add Works done by me in Obedience to any Law unto his great Performances : Nay , if I should assert Righteousness to come by any Law , whether New or Old , I should dishonour Christ so much as to insinuate , that he died very unwisely or unadvisedly : For what could be more unadvised , than to come and suffer all sorts of Miseries , and at last to expire in Torments , and that only to the Purpose of effecting what might have been done very well without such expence of his inestimable Blood ? For if by my Obedience to some Law I may be justified , and the Works of that can be my Righteousness , why should Christ die ? or to what purpose was he obedient , since no other Ends of his Death and Obedience are assigned , but the Justification of a Sinner ? And if this Business can be effected by this Sinner's own Works of what Nature soever , the Blood and Righteousness of Christ comes in uncalled for , and when there is no great or urgent need of them b . But far be it from me to defeat the Designs of the God of all Grace , to misprize the greatest Favours which can be bestowed upon a Creature , or to darken and obscure the Glory of the Grace it self ; and therefore I am firm to it , and will unmoveably maintain it , that Righteousness comes by no Law whatever ; nor are Sinners justified by the performance of any Conditions in obedience to it . And therefore when I before , ver . 19. call'd the Gospel a Law , you must by no means understand it to be a soften'd and milder Law of Works , but a Doctrine of Grace ; in which Sense I also us'd the word Law in my Epistle to the Romans ; where I call the Gospel a Law of Faith , Rom. 3. 27. Thus I have endeavour'd to give briefly the Apostle's Sense in this Text , which proves his Meaning in the other , where he calls the Gospel a Law , that he understands only a Doctrine of Grace by that Word . CHAP. IV. That the Fathers of the Primitive Church , when they call'd the Gospel a Law , meant only a Doctrine by it , proved by a few Instances out of Clemens Alexandrinus , Eusebius , Theodoret , Origen , and Chrysostom . THIS might be enough , if my Learned Brother did not appeal to other Authorities than that of the Holy Scriptures , which is the greatest : But since he leads me into the numerous Volumes of the Fathers , I will follow him too there . And if I shew that those Antient Writers of the Church who wrote in the Greek Language , ( as for the Latin Fathers , I shall afterward consider them ) us'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , Law , to signify a Doctrine by it ; then the uncertainty of Citations from those Authors for his Purpose , will be abundantly demonstrated . Clemens Alexandrinus calls the Law , a the Light of our Way ; and the Gospel as a pure Doctrine of Grace is such beyond all dispute . He also defines a Law b to be a true and good Opinion of a Thing , whereby any Doctrine of Truth and Goodness may be signified . Eusebius , who lived above an hundred Years after him , having occasion to mention those Texts of the Old Testament , which speak of Christ as the Great Author of the Gospel ; and particularly explaining that Text in Isa . 2. 3. speaks in these words , c What Law is that going out of Zion , and differing from that coming from the Desart promulgated by Moses in Mount Sinai , but the Evangelical Word going forth out of Zion by the Ministry of our Saviour Jesus Christ and his Apostles , and passing through all Nations ? For it is manifest , that from Jerusalem , and Mount Sion adjacent to that City , ( where our Lord and Saviour delivered most of his Discourses and Doctrines ) the Law of the new Covenant beginning its Progress , and going from thence to all Men , shin'd with the greatest brightness . Which very well agrees to the Doctrine of the Gospel , that so swiftly spread , and with such diffusive Beams , that in a few Years after Christ's Death , it illuminated the whole Earth . Chrysostom also , who calls the Gospel a Law very often , and particularly in his Sermon on Gal. 2. 19. which I have before cited , if we may think ( as we ought to do of the greatest Preacher in the Primitive Church ) that he speaks consistently with himself , means no more by this Phrase than a Doctrine of Grace : For when in his Sermon on Psal . 49. he draws the dividing Lines between the Law of Works and the Gospel , he in these Words gives his Judgment , d That the Law of Works was the Rudiments of Children , and an Introduction , and also the Ministry of Condemnation and Death : But this ( says he , speaking of the Gospel ) is Grace and Peace . There is nothing can be more plain than his meaning , that the Law requiring Works , denounc'd nothing but Death to a Sinner unable to perform them ; but the Gospel , as a Doctrine of Grace , reliev'd him , by proclaiming Peace . To evince that among the Fathers , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nomos , Law , did not always signify a System of Precepts and Commands , I may also introduce Origen , who , as a competent Judg in the Case , declares that * he very well knew the Psalms to be called a Law , as also the Prophecy of Esa : And to prove it , he brings in those Texts of Scripture , John 15. 25. Psal . 35. 19. 1 Cor. 14. 21. And his Authority is to be the more regarded , as to the Decision of the Question in present Debate , because , as he complains ( in the beginning of this his 9th Chapter cited by me ) of the Confusion which the ambiguousness of the Word Law did breed in Mens Minds , ( which is the Case now too ) so he employs this whole Chapter to clear its various Significations . But I need give no other Instances , than from what Theodoret writes in his short Exposition on Isa . 2. e It is ( says he ) therefore very well manifest , that he intends the New Testament from thence ( that is Sion , of which the Prophet speaks ) delivered by the first Apostles , and by the same afterward exhibited to all Nations . He doth not therefore only prophesy that the Law , but that the Word should go out from thence , giving this Name to the preaching of the Gospel : For this also blessed Luke teacheth us , Luke 1. 2. Even as they delivered them unto us , which from the beginning were Eye-witnesses , and Ministers of the Word . By the Word then in that place , he doth not name God the Word , but the Doctrine of God's Word : For God the Word did not go out of Sion , but he taught the Truth in Zion . Photius , who lived in the 9th Century , was not more famous for his Learning , than for that firm Resistance he made against the Usurpations of Antichrist , who design'd , and strongly endeavour'd to have spread his Wings as far over the Eastern , as he had over the Western World. By what this Patriarch of Constantinople writes , it appears , that however in the Course of so many Ages , very great Corruptions had wrought for themselves an entrance into the Grecian Churches ; yet the Doctrine of Grace , not as establishing a Law of Works , but displacing it , was preserv'd among them : Or at least we may know what his own Belief was from his own Words , which are these . He first tells Sergius , ( in an Epistle wrote to him ) that f the Law was not contrary to Grace , as he surmis'd it was ; and then shews its use in subserviency to Grace , That it was a Preparation , and made way for the discovery of Grace , and leads us to it . But when Grace comes , the Law ( says he ) departs , as the Stars when the Sun appears , or as the Night the Day shining . And having illustrated it with many other Similitudes , Thus ( says he ) Grace having an Existence , the Law is vacated , tho not perfectly dissolv'd . It ceaseth , but is not disannulled . Christ fulfilled it , not violating the least Tittle of it ; and performing it , entirely remov'd it . It is against my Inclination that I thus summon Men , tho of deserved Repute , to bear Witness for the Truth of the Gospel . The Testimony of the Holy Ghost in his own Word , is infinitely greater than ten thousand such Evidences . It was therefore to him that I first appeal'd ; but since my Reverend Brother brings the Cause into a lower Court , I am very willing that it should there also be tried . The Proofs which I gave out of God's Word , have ( as I think ) sufficiently demonstrated , that this new Law of Works is not the Everlasting Gospel ; and these Testimonies from Humane Writings may evince , that it is not only far distant from Eternity , but neither so venerable for Age , as he fancies it : for it was a Doctrine unknown in the first Years of Christ's Church , and had its Original only with the Birth of Antichrist , and ( I am very well assur'd ) will end with the Period of that Man of Sin. CHAP. V. How uncertain an Argument is fram'd , from the sound of the word Law , to prove the Gospel to be such , evinc'd from the various significations of that Word as us'd by Roman Authors . That the Latin Fathers nam'd the Gospel a Law , as it is the Doctrine of Christ . I Now should heartily rejoice to be excus'd from searching any other Records but those of the Bible , if my Learned Brother did not bring me from Greek to Latin Authors , whom he musters in greater multitudes . To rescue them therefore from his Abuse , in fastning on them a Meaning of which they never had a thought , it will be needful to state the Sense of the word Law in the Roman Language , as well as I have done it in the Hebrew and Greek . That Lex , or Law , may signify any Doctrine , as well as a Precept , appears from the Derivation of it given by Isidore , à Legendo , from Reading a , which agrees very well to a Doctrine : And among the Romans , their Laws were inscrib'd on Brass Tables , and publickly hung up that they might be read by the People b ; and I wish the Doctrine of the Gospel was more commonly read and known . The same Word is also sometimes imploy'd to signify the Rules of any Science or Art , which are purely instructive , but not obliging by the Force of any Sanction . Thus Juvenal , Sat. 6. v. 450 , 451 , 452. — Odi Hanc ego quae repetit , volvitque Palemonis Artem Servatâ semper Lege , & ratione loquendi . And speaking of himself , that he seem'd to transgress the Rules of Satyr , by inserting such affrighting Instances of Vice , which were fitter for a Tragedy , he says , Sat. 6. v. 634 , 335. Scilicet , & finem egressi , Legemque priorum Grande Sophocleo carmen bacchamur hiatu Montibus ignotum Rutulis , coeloque Latino . And yet I am confident the Poet was not apprehensive of his having violated any enacted Law , or of being obnoxious to a Penalty , did not at all fear the Roman Axes , or Fasces , tho his Verses did a little deviate from the generally approv'd Doctrine of Satyr . Another Roman Poet , by the same Word , expresseth the due disposition , or orderly placing of things . Vitta coercebat positos sine Lege Capillos . Ovid. Metamorph. lib. 1. v. 477. Innumerable Examples might be given , but a few may suffice to shew how little stress is to be laid upon the uncertain sound of a Word , which in all these Languages is so variously us'd ; and to direct us , that wherever we find the Gospel nam'd a Law , in the Hebrew of the Old Testament , or in the Greek of the New , or in the Greek and Latin Fathers , or Protestant Divines , we must not , unless we would suffer our selves to be easily impos'd on by an ambiguous Phrase , presently imagine it to mean a new Rule of Duty enacted with a Sanction . I shall only add , that Cicero when he defines a Law in the general Notion of it , as comprehending the Law of Nature , as well as others , makes no mention of a Sanction , but describes it only to be the a highest Reason implanted in Nature , which commands what is to be done , and forbids the contrary . Thus also the Roman Lawyers , of whose vast Volumes lost by the Injuries of Time we have a Breviate in the Pandects , define a Law , without mentioning a Sanction ; b The Law ( says Papinian ) is a common Instruction , the Decree of prudent Men. By which no more can be understood , than a Doctrine which teacheth us what is best for us to do , if we will be taught by the Counsel of those who are wiser than our selves . And in this Sense I will easily grant the Gospel to be a Law ; for it is the Instruction of God ( whose Wisdom is , beyond all denial , infinitely superiour to ours ) to our perishing Souls ; and thrice blessed is that Person whom his enlightning Grace hath made so wise as to follow it . It is too the Decree of God's Eternal Counsel , that we shall not be justified by any Righteousness , but that of Christ alone . Thus also the publish'd Will of the Soveraign may be call'd a Law , tho the Sanction is wanting : And the Decrees of the Roman Senate might be stil'd by that Name , before the Consent of the People obtain'd , which was necessary to enact them . Nay , a Statute is a Law , tho no Duty be prescrib'd , but only Benefits conferr'd , and some Privileges ratified . And when the Emperors had the absolute unlimited Power , those Edicts which declared a Donative , a or which gave and confirm'd any Privileges to the People , were as well call'd Laws , as those which were all Commands , and fill'd with Threats against Disobedience . Now these are the properest Judges to decide the Signification of a Word in that Language , wherein they not only wrote , but it was their native Tongue , which their Mothers taught them as soon as they were able to form a Voice . There then nothing more remains needful to remove my Learned Brother 's multiplied Citations out of the Latin Fathers , and Protestant Writers , which he thinks to be very much to his Purpose , but to shew that they frequently by the word Law mean no more than a Doctrine ; and when I shall have , by some few Instances , done this , all his Authorities will be easily answer'd . Cyprian , whom he summons as a Witness for his Cause , ( and the mistaken Evidence we shall afterward examine ) means no more by the Evangelical Law , than the Doctrine which Christ hath given us . For having before express'd , how Christ had by his Example and Word taught us the manner of administring the Lord's Supper , this our Instruction from our Saviour he calls the Evangelical Law. b And concerning this thing also , ( says he ) we may send our Epistles to our Brethren , that the Evangelical Law , and the declar'd Doctrine of our Lord , may be observed , and that they may not depart from what Christ hath taught and practis'd . Augustine , the next Testimony who is call'd , tells us , c That by the word Law we may apprehend , not meerly a Statute , but any other Doctrine ; since he stiles , not only the five Books of Moses , but the Prophets , ( in whose Writings there are so many gracious Promises of the Gospel ) by that Name . CHAP. VI. That the Divines of the Reformed Religion assert the Gospel to be a pure Doctrine of Grace . When they call it a Law , they intend the Word in that Sense . I Will now prove , that when the Reformed Divines call the Gospel a new Law , they mean no more than a fresher and clearer Discovery of God's Mercy and Grace . I shall produce Testimonies from their own Words of two forts ; first , To manifest that when they professedly define , or describe the Gospel , they bring nothing into their Definition , but that it is a Revelation of our Salvation , and free Justification by Christ ; and then I shall bring plain Instances , that when they sometimes call the Gospel a new Law , they tell us also at the same time , in express words , they mean by it only a Doctrine of Grace . First , Then if nothing but Grace is express'd in their Definitions of the Gospel , it is but reasonable to require that it should be granted me , that they never thought the Gospel to be a Law in the strict Sense , as including Works in it , and being establish'd with Sanction . For since it is one of the Rules of a Definition , that it should contain the whole Nature of the Thing ; if it be known to us , or can be comprized , we may be assur'd that these truly venerable Persons for Learning , as well as Piety , and the true Knowledg of Christ , knew so well all the Arts of Reason , as they would not leave out of their Definitions of the Gospel , any of the Parts constituent of its Being . But neither is the word Law , as the Genus , or the general Notion wherein all that are so , agree , put into the Definition , nor any mention made of Works . Thus those who compil'd the Confession of Faith , which was subscrib'd by seven Protestant Princes of Germany , and the Senates and Magistrates of two Cities , and presented to Charles V. Emperor , An. 1530. after having declar'd their Belief concerning Justifying Faith , and how it is wrought by the Holy Ghost in those who hear the Gospel ; the Sum of this Gospel they give in these few words , a That God , not for our Merits , but on the account of Christ justifies those who believe that they are receiv'd into favour for Christ's sake . And in the Apology for that Confession publish'd by Melancthom , the Gospel is describ'd , that it is properly the Promise of Pardon of Sins , and of Justification on Christ's Account . Luther plainly described the Gospel to be a pure Doctrine of Grace without Works . And as he had before divided the whole Word of God into these two Parts , of Precepts and Promises , and the former he entitled purely to the Law ; so he then defines the Gospel to be the other Part of God's Word , distinct from the Law : And how ? Only as it is a compleat System of gracious Promises to us , that we shall possess all these inestimable Blessings in Christ . And he very sutably a little after says , a Therefore the Promises of God belong to the New Testament , yes , and are the New Testament it self . Which is in few words to express his Sense to be , That the Nature of the Gospel , and Covenant of Grace , strictly and properly taken , consists only in Promises . And the more deference is to be given to what this Great Man says here , because it was a Discourse which he compos'd on purpose to clear himself of those vile Aspersions which the clamorous Monks perpetually bawl'd out to the People , That he was an Enemy to Holiness , disparaged good Works , and by his preaching and writing the pure Doctrines of Grace , encourag'd all manner of Licentiousness and Villanies . To vindicate himself , he compil'd , and sent this Discourse to Pope Leo the Tenth , Anno Dom. 1520. before there was an open Rupture b Wherefore tho his Adversaries basely reproached him as a Man of a boisterous Spirit , who , for want of a due Temper of Mind , was immoderately hurried , by a fiery Zeal , to speak and write he knew not what ; yet we may be sure , that in this his little Treatise of Christian Liberty , there are no Thoughts but what are calm , and compos'd with mature deliberation : For he would not write like an enraged Man against Popery before War was proclaim'd , nor would suffer his Passion to transport him , or overcloud and distemper his Judgment , when he pleaded his Cause before the Pope , who to be sure had no very favourable Opinion of him . Philippus Melancthon , contemporary with Luther , and greatly assistant to him in the Reformation of Religion , and whom God made a glorious Instrument to clear the Light of the Gospel from the Darkness and Corruptions of Antichrist , doth as plainly describe this Gospel to be meer Doctrine of Grace . Having first inferr'd , that the Name of the Gospel is not a Word framed at pleasure , because that the Apostle John propounds a clear distinction between the Law and Gospel , John 1. 17. For the Law was given by Moses , but Grace and Truth came by Jesus Christ . c For it is necessary ( says he ) that the Precepts and Pardon of Sin be discriminated , and that a Difference be put between Precepts and Promises , and also between the Promises of meer Grace , and those which are not so . And by these Lines he draws the Description of the opposite Natures of Law and Gospel ; that the first is a Doctrine of Precepts , the other a Doctrine of Promises . Says he a little after , Our Adversaries ( speaking of the Papists ) tho they bawl out that they teach the Gospel , yet because they do not instruct People concerning Reconcilation with God freely of pure Grace , they leave Consciences in doubt , and for the Gospel teach the Law. Now in all this there is not the least hint of the Gospel's being a new Law ; nay , so far is he from the seeming appearance of such an Assertion , that he will not allow it , in its true and proper Nature , to contain Precepts , but Promises alone . In what Sense it may be said , that the Gospel instructs uc concerning Repentance , which Melancthon allows to it , and that herein it doth not exercise its proper and peculiar Office , but only employs the Ministry of the Law , I shall afterward shew . John Calvin , to mention whose Name sufficeth , without attempting to give the Charater which he deserves , whenever he speaks of the Gospel , forms no other Notion of it , than as meerly a Doctrine of Free Grace a According to the Mind of this truly Great Man , if you take the Gospel in the more extensive Sense of the Word , it sounds nothing but Promises , tho comprehending those too which were offer'd to the Saints of the Old Testament : but take the word in the strictest Sense , and it signifies the clearer and fuller Discoveries of God's Infinite Mercies and Free Grace , as revealed in Christ Jesus . And as for investing Christ with a new Legislative Power , and dignifying the Gospel with the Title of a new Law , he calls it a meer Fiction . b They who have not apprehended ( says he ) these things , ( viz. that Christ did not come to give new Laws , but to interpret the Old , and to restore it to its true spiritual Meaning , of which he largely discourses before ) they have feigned Christ to be another Moses , the maker of an Evangelical Law , which should have supplied the Defect of that of Moses . Beza is as well known as Calvin ; and tho from the Decisions of the best of Men , in Matters of Faith , there must always be an Appeal to the Scriptures , yet by all to whom the Truths of the Gospel are dear and precious , there hath ever been a great Deference paid to the Judgment of these two Learned Men in Divinity . He briefly tells the comprehensive Sum of the Gospel , without one Word inserted about Law or Works . c The Sum of the Gospel ( says he ) which is the Power of God to Salvation to every Believer , is this , that it teacheth us to lay hold on Christ , as made to us of God Wisdom , Righteousness , Sanctification and Redemption . In another of his Discourses , demonstrating that the Papists know the use neither of Law nor Gospel : a For whereas ( says he ) the Gospel propounded by Moses under Legal Figures , &c. was therefore publish'd to the World , that we may be freely justified and sanctified in Christ , apprehended by Faith , as we have in its proper place copiously demonstrated ; They ( viz. the Papists ) on the contrary think the Evangelical Doctrine to be nothing else but a certain Law , more perfect than that of Moses . Thus this Pious and Learned Man , when he gives the Summary of the Gospel , makes not the least Figure to denote Law or Works ; so that according to his reckoning , they belong not to the Sum , since he leaves them out in his Account . And in the other Instance , he , with some Indignation , rejects the Notion of the Gospel's being a Law , as an Article of the Popish Faith. The same Worthy Author , writing against Sebastianus Castalio , ( for he had not only the perplexing Trouble to refute the Reasons of the Papists , but to answer the Cavils of the Semi-Pelagians ) makes the distinguishing Mark of the Gospel from the Law to be this , that the Gospel is no other than the Doctrine of the Free Grace of God. For proving that there are two Parts of God's Will reveal'd ; one which concerns meerly our Duty , which is the Law ; and the other , which contains nothing but the joyful discovery of God's gracious Purposes to save us by Christ the Redeemer ; b There is yet no mention ( says he ) of this Benefit in the Law : For the Declaration of this Will belongs to the other Part of the Divine Word , which is called the Gospel . This Truth is so rooted in the Hearts of true Christians , that it will grow , tho in various Climates and Soils , where they have different Habitations . Tho separated by Seas and vast Lakes , and unpassable Mountains , all who love Jesus Christ agree in asserting the pure Doctrine of his Grace . Henricus Bullingerus , one of the known and fam'd Reformers of Religion in Switzerland , joins his Testimony to that of Beza , in asserting the Gospel to be a pure Doctrine of Grace unmingled with Law or Works . a The Gospel ( says he ) is defin'd almost by all in this manner . The Gospel is a good and sweet Word , and a most certain Testimony of the Divine Favour towards us in Christ exhibited to Relievers . Or , The Gospel is the most clear Sentence of the Eternal God , brought down to us from Heaven , absolving all Believers from their Sins , and that freely for Christ's Sake alone , and promising Eternal Life . Hieronymus Zanchius was an Italian , who left his Country with Peter Martyr for the Sake of the Gospel , in whose Writings , as the Truths for which he suffer'd the loss of all things , are nobly vindicated , so a Vivacity of Spirit , which is so natural to that Nation , shines in them . And it is a Wonder in him , as well as Calvin , that a Man who wrote so much , should write so well . He gives us his Suffrage also for the same Truth , and in every Page almost of his three large Volumes , he asserts the Gospel to be a sincere Doctrine of Grace without any Mixture . And on all Occasions doth clear the distinct Nature of Law and Gospel from that Confusion , in which by some in his Time they were involv'd . Having first divided the whole Word of God into two Parts , Law and Gospel , and not to confound the Natures of Things so distinct , having describ'd the Law in its Being , Properties and Office , that 't is peculiar to it , to instruct us what Duties to perform , what Sins to avoid ; that it points to us what is a Crime , and shews what it deserves , and accuseth Sinners , and reveals the Wrath of God , and threatens the merited Punishment : Having thus clearly and distinctly stated the Nature of the Law , of which the Gospel partakes not in the least , and having assign'd its several Offices , with which the Gospel intermeddles not at all , nor crowds it self into them , he then as distinctly explains the Nature of this Gospel . b But the Gospel ( says he ) which is the other essential Part of the Holy Scripture , is a Doctrine or Scripture which declares free Salvation in Christ by Faith. And a little after , The Office of this is to proclaim , that Salvation is to be had freely in Christ through Faith alone . And in another Discourse he ascends higher , and tells us , † That the Gospel is the joyful Preaching of that Eternal and free Love of God ( this is Eternal Election ) toward us in his beloved Son Christ . To these I might add a Cloud of other Witnesses , to evince that it was the Faith which universally obtain'd among all the Reformed Churches in several Nations , and was earnestly maintain'd by all the Protestant Writers against the Papissts , that the Gospel , in the peculiar Nature of it , is no other than a System of Promises , a Disvoery of God's Mercy and Grace in Christ , and a Proclamation of Free Pardon and Justification . a Lambertus Danaeus , b Martinus Chemnitius , c Osualdus Myconius , d David Pareus , e Daniel Chamier , f Joannes Gerrardus , g Antonius Waleus , h Altingius , i Andreas Rivetus , with innumerable others , write harmoniously in the same strain . I will yet add the Testimony of our own Whitaker . k Since the Gospel ( says he ) is nothing else but the Narrative and Declaration of the Grace and Mercy of God , which Christ merited for us by his Death ; it cannot be denied that principally to be the Evangelical Doctrine , which most fully expounds this Benefit and joyful Message ; and for that Reason the Gospel to be most copiously and clearly taught in Paul's Epistles , and Paul to be the best Evangelist . He scruples not to attribute the Title of Gospel more to the Epistles of that Apostle , than to the Sermon on the Mount , tho preach'd by the Saviour of Men ; and that on this Account , because in these more abundantly are display'd the Mysteries of our Redemption , when the Import of that was to explain and urge Precepts which belong properly to the Law. But it will be needful to produce one Evidence more , who is the more material , because it is the same Person whom my Reverend Brother brings as a Witness for the Cause which he maintains of the Gospel's bring a Law. It is Gomarus himself , who gives this Definition of it ; a The Gospel is a Divine Doctrine , in which the secret Covenant of God , concerning Salvation out of pure Free Grace by Christ , is declar'd to Men fallen into Sin : and with the Elect it is begun , and preserv'd to their Salvation , and the Glory of God the Saviour . Here he speaks nothing of the Gospel , but that it is meerly a Declaration of Grace , and the manifestation of the secret Purposes of it which were before hid in God's Heart ; when therefore a little after he calls the Gospel a Law , in the Place cited by my Reverend Brother , he must necessarily understand the word Gospel in the large extensive Sense , as it signifies all the second Part of the Bible , not in the strict and properest Sense , as it implies only God's Covenant of Grace discovered to Man. But what need was there that I should mention the Testimonies of Men , when Witness offers it self from Heaven ? At the Birth of our Redeemer , God the Father sends down his Messengers , not only to tell us that his Son was born into the World , but to assure us that he brought nothing with him but Grace and Peace , and the Reconciliation of a God before angry , unto lost and desperate Rebels . It is thus the Angels , ( who certainly with the greatest Exactness discharg'd their Commission ) without one word of Christ's being a new Legislator , or coming as a second Moses to deliver a new Law from Mount Zion , as he did from Sinai , proclaim the Gospel to be a most solemn Declaration of God's gracious Designs and Purposes to Sinners unworthy of his Favour , Luke 2. 13 , 14. And suddenly there was with the Angel a multitude of the Heavenly Host praising God , and saying , Glory to God in the Highest , and on Earth Peace , good Will towards Men. Thus in the first delivery of this glad Message , there is no Voice but of Peace , no stounding Claps of Thunder , as from Sinai at the Promulgation of the Law , but the Songs of Angels rejoicing in the restor'd Happiness of Elect Men , their Fellow-Creatures ; no affrighting Flashes of Lightning , but a soft and gentle Brightness shining from the Face of a reconciled God , and diffusing it self through the Air without any hurtful or consuming Flame ; Luk. 2. 9. And lo , the Angel of the Lord came upon them , and the Glory of the Lord shone round about them , and they were sore afraid . Tho they were a little astonish'd at the first appearance of so strange and unusual a Sight , yet the Sense which they had , that it was only an innocent lambent Fire about their Heads ; and the encouraging words of the Angel reassur'd them , ver . 10 , 11. It is not a Judg , but a Saviour who is come into the World ; nor are there any Threatnings denounc'd as at the giving of a Law are necessary , but they hear Promises of Mercy . There is no Sentence of Death given , nor Warrants issued out for the Execution of guilty Criminals ; but God the Father honours his Son's Birth-day with a large and very comprehensive Act of Pardon . When this his Son , his Solace and Delight in Eternal Ages , before any Creatures made , steps down from Heaven , he doth not meerly declare the great Pleasure and Satisfaction he hath in this glorious God-Man , but he evidenceth how dear this infinitely excellent Person is to him , in the most surprizing Effects of Goodness and Grace . He proclaims , that for his sake only he can regard his Elect of Men with Eyes of Favour and Kindness , who in their own Persons were only Objects of Detestation and Abhorrence . And therefore tho he freely lov'd them from Eternity , his Benevolence was never openly publish'd till now . As it is only for the sake of Christ , whom God infinitely loves , that he can take any delight in his chosen Children of Men , so 't is not till this his great and adorable Son comes upon Earth , that he proclaims Peace and Good-will to Men. Thus God from Heaven , and some of the best Men who ever liv'd upon Earth , do plainly tell us that the Gospel is no Law , but a pure Act of Grace . And as God sent these Men into the World to restore his Truth , to recover it out of the Darkness of Popery , in which the Nations of the Earth had for so many Ages lost themselves , and been wretchedly deluded by the worst of Errors , dress'd up in the faint Resemblance of Truth ; they were answerably faithful to the performance of that Work which God had sent them to do . They were careful to distinguish the Gospel from a Law , and would by no means suffer Works , tho insinuating themselves under never so specious pretences , to invade the Prerogative of Grace . They very well knew ( as both a Chemnitius and b Beza inform us ) that playing with the Ambiguity of the word Law , confounded Law and Gospel , laid the Root of the most pernicious Errors to spring up and overspread the Church with nothing but Tares , or worser Weeds , in the room of nourshing Corn. They were aware that the perplexed Thoughts of Law and Gospel chain'd together , by the unnatural Mixture gave Birth to that monstrous Metamorphosis by which the Monks transform'd the Gospel into a Law ; and as they were not at all ignorant that the proper Remedy to cure these distemper'd Thoughts , was exactly to distinguish between the one and the other , they sutably made a good and successful use of it : They would give every thing its proper Name sutable to its Nature . If they spoke of Works , they meant a Law prescribing them , and commanding Obedience under severe Penalties ; but then in thus thinking , speaking , or writing , the Gospel never came into their Minds , nor was form'd in their Voice , nor dropp'd from their Pens . But whenever an Idea or Notion of Grace arose in their Minds , then indeed the next following Thought was the Gospel of Christ . By thus reducing these two Notions into due Rank and Order , they baffled all the sophistical Cavils of the Monks , and afterward of the more cunning Jesuits , and made War against Antichrist with Success and Victory : for to drive that Man of Sin out of his dark Corners , and hiding-Places , is indeed to conquer him . In pursuing such a Conquest , these fam'd Divines of the first Reformation , once too much ador'd , and now as much despis'd , wrote and preach'd the pure sincere Grace of the Gospel to the People . It was by this alone Doctrine , unassisted by any humane Policy or Force , that they blew up all the Forts of the dark Papal Kingdom ; and conquering all before them , planted the glorious Ensigns of our Blessed Lord Jesus , in the Room of the Roman Standards . Thus Chemnitius , who was a perfect Master in the Art of attaquing Antichrist in her strongest Holds ; since he so prosperously storm'd and demolish'd the Council of Trent , shews what were the Instruments of this Spiritual Warfare us'd by him that had the greatest Force . a What other Light ( says he ) hath dispers'd the most thick Darkness of the Papal Kingdom , but this chiefly , the true Difference of the Law and Gospel before demonstrated ? And this Difference he had stated , that the Law consists purely of Works , and the Gospel of all Grace . This might be sufficient to inform us , in what Sense we are to apprehend the Expressions of any of the Reformed Divines , when they give the Name of a Law to the Gospel : for since this signifies no more among them than the joyful News of God's Mercy and Love , and his being reconciled to Sinners in the Blood of his Son , the meaning of the Word Law , when attributed to this Gospel , that it may be sutable and consistent with such a Notion of it , must design nothing more than a Doctrine of Grace and Peace . But if I now bring Instances , that they tell us in so many express words , that when they call the Gospel a Law , they intend the Word in no other Sense than this alledg'd , it will clear the puzzled Cause , and leave no remaining Doubt of their true Sense and Meaning . I will not multiply Citations , one or two are enough ; and indeed Luther and Calvin are an Army alone . Luther tells us , a That all Justiciaries esteem Christ to be a new Legislator , and judg the Gospel to be no other than a Book which contains new Laws concerning Works ; as the Turks dream about their Alcoran : But there are Laws enough in Moses . The Gospel therefore is a preaching concerning Christ , that he forgives Sins , gives Grace , justifies and saves Sinners . But now that Precepts are found in the Gospel ; those are not the Gospel , but Expositions of the Law , and Appendixes of the Gospel . Now any one would think , that this Luther would never call the Gospel a Law ; and yet so he doth , expounding a little after the 19th Verse , and is before cited by me . And in what Sense he means the Gospel to have that Name , he informs us plainly , in his Comment on Isa . 2. 3. Out of Zion shall go forth the Law. b This is the Cause ( says he ) of the Multiplication of the Church , and of the Amplification of Christ's Kingdom , viz. the Preaching of the Gospel : For he here promiseth a new Word . For unless he signified a new Doctrine , what need was there at length to promise a Law , which had been made so many Years before ? And he manifestly signifies the difference , in that he adds , out of Zion : As if he should say , I first gave a Law in Sinai , I will now give another in Mount Zion , which shall not be a Doctrine of Works , but of Faith ; not of Laws , but of Grace ; not accusing , but bestowing pardon of Sins , &c. Calvin also agrees with Luther in this : And indeed those two Holy Men , tho they differed in some things , yet they very well accorded in the main Substance of the Gospel . They believed on the same Jesus , and lov'd the Truth of his Grace . Calvin likewise says , that when the Gospel is called Law , a Doctrine of Salvation is only meant by it ; For ( says he , explaining Isa . 2. 3. ) a since the Rule of Holiness is to be fetch'd from the Law , by a Synecdoche they were accustomed to comprehend the whole Doctrine of God under that Name , as also the Worship of God under the Name of an Altar . Now as it would be absurd to infer , that the Ministers of Christ are Levitical Priests , because the Apostle says , that they ought to be partakers with the Altar , and live by the Gospel ; or to endeavour to prove , that the old Jewish Worship is yet standing , and that Sacrifices should be offer'd under the New Testament , because the Apostle speaks of an Altar too , to which Believers came , and of which they have right to eat , Heb. 13. 10. So the way of arguing would be equally impertinent , to conclude from the Gospel's being nam'd a Law , that it is a Doctrine of Works . Musculus also tells us how we must apprehend the word Law , when made use of to signify the Gospel . c The Prophet ( says he ) understands no other by the Law , than the Word of the Lord ; nor by Zion , than Jerusalem . Nor can it be understood of any other Doctrine , than what is Evangelical . And Rodolphus Gualther , explaining what the Apostle means when he calls the Gospel a Law : d After the manner of the Jews ( says he ) he speaking of a Doctrine , useth the word Law ; and he calls the Law of Works that Doctrine which asserts that we are justified by Works , but the Law of Faith that Doctrine , which shews Righteousness in the Merit of Christ , who is apprehended by Faith alone . When the Holy Ghost himself , who inspir'd the Minds , and guided the Pens both of the Prophets and Apostles ; and not only suggested things to their Thoughts , but the fittest Words too by which to express them : If this holy infallible Spirit , calling the Gospel a Law , means no other than a Doctrine of Grace ; any one would think , that we could not be at a loss how to understand the Word . I need not therefore multiply Instances , a few more may suffice . Zacharias Vrsinus , when he calleth the Gospel a new Form of Law , takes care to direct us to his right Sense , and punctually tells us , that he means no more by it , than a new Doctrine of Grace . a The Prophet ( says he , expounding Isa . 2. 3. ) signifies that a new Manifestation of God , and a new Form of Law and Worship , is to be expected out of Zion ; that is to say , Christ being reveal'd , and the Ceremonies abolish'd . But when he says that the Law shall go forth out of Zion , it is queried , Whether by this , and the like Places , the Opinion of the Papists is established , who will have it , that Christ came that he might be a new Law-giver , who should publish a better and more perfect Law than had been before delivered by Moses ; that Men for the future , living according to that Law , might by this their Obedience please God , and obtain Eternal Life ? The Answer is easy from this most usual Phrase in Scripture , by which , under the Name Law , the whole Doctrine is understood , &c. Therefore that Monkish Opinion is to be avoided , as the Plague and Subversion of all Christianity , and an obscuring of the Offices and Benefits of Christ ; and as not differing from the Opinions of Heathens , Jews , Turks , and other Sects , concerning our Justification before God. Chemnitius also gives direction how to understand the word Law , when employ'd to denote the Gospel . b That also ( says he ) is a general signification of the Word , when under the name of a Law , the universal Doctrine divinely revealed is understood ; as Psal . 19. 8 , 9. and Psal . 119. where the Law is said to comfort and edify Hearts . So Esa speaks of the Gospel , Chap. 2. v. 3. The Law shall go forth out of Zion . Rom. 8. 2. The Law of the Spirit of Life . Rom. 3. 27. The Law of Faith. Gal. 2. 19. I by the Law am dead to the Law. But it is a Hebrew Phrase , in which Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , hath its name from Instructing and Teaching . To these Antient Worthies , I might add the concurrent Testimonies of Modern Divines , who are Orthodox in the Faith : But whereas I might produce many , I will content my self to alledg one , which is that of Whittichius , the present Learned Professor of Divinity ( if not lately dead ) in the University of Leyden ; and who , tho he espous'd the New Philosophy , yet it had no Malignant Influences to infect him with any new-contrived Schemes to solve the Phenomena's in Divinity . He in his short , but full and clear Exposition on the Romans , explaining Chap. 3. ver . 27. tells us what the Apostle intends by that Phrase , a Law of Faith. a The exclusion of Boasting ( says he ) is made by the Law of Faith , which here denotes , by way of Eminency , the Doctrine of Faith , as it is taught in the New Testament , without Obligation to any Works , as the Cause of Justification , ( as the Works of the Moral Law perfectly , and constantly perform'd by Adam would have been ) or as the necessary Prerequisite of Justification . Well then , when we meet with the word Law , if we would not be impos'd on by the meer Sound of a Word , we must carefully view the Text on all sides , and survey and consider all its Circumstances . When what is proper to the Gospel is attributed to the Law , the word Law is not to be apprehended in the strict Sense , as signifying a Rule of Duty , and threatning Penalties to the Disobedient ; or as importing a Doctrine of Works , but a Doctrine of Grace . Thus when the Law is said to turn the Soul , and to rejoice the Heart , Psal . 19. 8 , 9. since these are not the Effects of the Law , as a Doctrine of Works ; for that rather effects a Sense of Wrath , than any hope in the Heart of a guilty condemned Sinner ; and its Efficacy is more suted to wound him with anxious Fears , or tormenting Despair , rather than to comfort him , Rom. 4. 15. we must by no means conceive a proper Law , consisting of Precepts and Menaces , to be meant , but the Doctrine of the Mercies of God in Christ , which only can have those Virtues and Influences . And so when the Apostle too calls the Gospel a Law of Faith , since he makes the Righteousness of the Law opposite to the Righteousness which is of Faith , Rom. 10. 4 , 5 , 6. and Rom. 3. 20 , 21 , 22. he must consequently mean not a Law in the strict Sense , not a Doctrine of Works , but of pure Grace . And by this Rule we are to proceed ; when we find the Gospel call'd a Law , we are not to understand it in the strict meaning , as a Rule of Duty with a Sanction , which is the proper and peculiar Nature of the Moral Law , but as a revealed Instruction to us , what the Mind of God is concerning our Recovery and Salvation by Christ . And when we hear of the Precepts and Threatnings of the Gospel , and read them in that part of the Bible which we call the New Testament , whether in the Sermons of our Saviour , or in the Writings of the Apostles , we are not to surmise presently , that these are any Parts of the Gospel , properly so titled , as it is a Word of Grace , and the Doctrine of our Redemption by Jesus , tho they are contain'd in that Book to which we commonly give that Name : For this would be to perplex our Notions of Things which are entirely distinct in their Natures and Idea's , and to jumble them so confusedly together , that we should not be able , upon sight , to discern and know one from the other . For by the same Method of proceeding , I might frame an Imagination to my self , and strive to impose it on other Men , that the Moral Law is the Gospel , because there are so many Declarations of God's Love to Sinners , of his Mercies to pardon them , and so many Promises of Grace interspers'd in the Psalms and Prophets , and other Books of the Old Testament ; all which , tho so much of the Gospel be contain'd in it , is so frequently call'd the Law , both by Christ and his Apostles , the Primitive Fathers , and Protestant Divines . So that in a Word , as the Promises of the Gospel spread through the Books of Moses and the Prophets , is no Argument to prove the Law to be the Gospel : So it is as false a Demonstration that the Gospel is a Law , because there are so many Precepts and Threatnings repeated in the Evangelists and Epistles . All that can be concluded is , that as there are Promises in one Volume of the Bible , so there are Commands and Menaces in the other : But yet as it is the Gospel which promises Grace in the First , so it is the Law which commands and threatens in the Second . And to clear the Equation , it is only needful to bring all the Precepts in both to one side , and the Promises to another , and then we have distinct Law and Gospel . CHAP. VII . The Arguments us'd by the Apologist , to prove the Gospel to be a new Law , examin'd . That from the Precepts , Commands urg'd , and Threatnings denounc'd in the New Testament , nothing can be concluded to this Purpose . IT is now very easy to answer my Reverend Brother's Arguments , and with one gentle Stroke to wipe off all his Citations , since they all are establish'd meerly upon the Ambiguities of the word Law. Such reasoning is very fallacious , to endeavour to prove the Gospel to be a new Rule of Duty , fortified with a Sanction , because we find it to be nam'd a Law , both in the Scriptures and Humane Writings : for the Sum of the whole Demonstration amounts to no more than this , a Law is a Law , the Gospel is a Law , therefore the Gospel is a Law ; which is a pretty way of arguing , and without doubt unanswerable . But the clearing the Sense of the Terms , answers all without any more to do ; which I think I have done , and the more largely , because I would do all the Justice to a bad Cause as could reasonably be ask'd , and allow to it the fullest Scope and Play possible . I have therefore offer'd Arguments for it my self , I have consider'd what might be alledg'd , I have produced those Scriptures which with any colour may be urg'd to prove the Gospel to be a new Law , omitted by my Learned Brother ; and yet as aware that they might be summon'd , I have brought them in , and endeavour'd to clear their Words from that false Meaning which might be fasten'd on them to so ill a Purpose . I shall now particularly consider those which he brings , and shew that they do not prove the Matter in Dispute . His first set of Scriptures are such as express the Gospel to be either giving Precepts , and issuing out Commands , and prescribing what is our Duty ; or reproving the Negligent , or threatning the stubborn Offenders , or promising Blessings on the Condition of such Duties perform'd as are requir'd . It would make this Discourse too large , which is , I know not how , grown under my Hands to a greater Bulk than I first design'd , if I should particularly examine every Text ; it will be enough to shew , that however there are Precepts and Commands in the Books of the New Testament , yet these are not properly the Gospel , but parts of the Law , only employ'd in its Service ; that the Threatnings denounc'd do not properly belong to the Covenant of Grace , ( for what hath Love , and Mercy , and Favour , to do with Wrath , and Justice , and Expressions of Vengeance ? ) but it useth the Ministry only of a violated Law , whose proper Office it is to threaten the Disobedient , to condemn the Unbelieving and Impenitent Sinner , and to demand Justice against him . If I also shew at last that those places of Scripture ( which look like Promises of Blessings to us , on condition that we perform the commanded Duties ) viewed nearly , prove to be no more than so many Declarations of the Connexion of the Blessings of Grace ; and that as Faith is the first bestow'd , it goes not alone , but is attended with a numerous Off-spring : When all this is done , then the right Sense of those Texts which seem to infer to be a Condition of our Justification by this Evangelical Law , will be fully clear'd ; the meaning of the alledg'd Scriptures will be so plain , as it will appear that they do not so much as look towards the favouring that Opinion of the Gospel being a new Law , for which they are produc'd . That the Precepts which the Gospel employs , are not any Parts of it self , but borrowed from the Law , will be undoubted , if we consider what is their Nature and Use . They are design'd as the Rule of our Actions ; they instruct us what to do ; they draw the Lines of our Duty , and set the Limits of our Obedience ; and all this is the proper Office of the Moral Law , which it compleatly discharges , without calling in any Assistance . It is the eternal and unalterable Rule of Manners , and a Doctrine directing the whole Conduct of Humane Life : There is no Defect in it , which it was needful to supply by another new Law ; to assert that , would be to impeach the Wisdom of God as deficient , as not knowing at first all that was Good and Righteous , and necessary to be commanded to his Creatures , and to be done by them ; or as so short in its Foresight , as not able to discern at the first all the Duties which Men were bound to perform in the Circumstances of their State , but was oblig'd afterward , taught by Experience , to supply the Failures by a new Law , or by an Addition of new Precepts suted to Man's present state of Sin , Weakness and Misery . If then the Moral Law did not comprehend in it all Precepts of Duties , it would not be God's Law , for his is perfect ; he is not like short-sighted Men , who cannot foresee what the Consequences of a Law made by them may be within the Compass of one Age ; nor whether Circumstances of Affairs altering , it may not prove hurtful or unnecessary ; and therefore all Governments find themselves oblig'd to repeal old Laws , or to add some Clauses to sute them to a present Posture of Affairs , or to make new Ones to repair the Defects , to which all Humane Wisdom in her best Provisions is obnoxious , for want of a certain Foreknowledg of the Future . But who can have such a Thought of God , that these Infirmities of a Man should ever befal him in making his Laws , that he should be forc'd , tho not to repeal what he had made so many Ages before , yet to promulgate a new one , with additional Precepts accommodated to the present Case of his miserable Creature Man ? And as it is repugnant to God's Perfections to make new Laws , so it would infer that his antiquated Law was imperfect , and so no Rule ; and this would unavoidably follow , if any Duties are to be perform'd which it neither regulates , nor gives any direction about them . But Christ tho as Mediator he is no Law-giver , yet perfectly knows the Nature of the Law given at Mount Sinai ; that the Law contains all Duties , for he makes the Sum of it to consist in Love to God , and in a due degree of Love to our selves , and in loving our Neighbour , Matth. 22. 35 , 36 , 37 , 38 , 39 , 40. Then one of them which was a Lawyer , asked him a question , tempting him , and saying , Master , which is the great Commandment in the Law ? Jesus said unto him , Thou shalt love the Lord thy God with all thy Heart , and with all thy Soul , and with all thy Mind . This is the first and great Commandment . And the Second is like unto it , Thou shalt love thy Neighbour as thy self . On these two Commandments hang all the Law and the Prophets . Now it will be very difficult to give an Instance of any Duty which we owe to him our Great Creator , or to our selves , or to Men our Fellow-Creatures , which are not included in one of those two Tables , or to name a Precept which may not be reduced to them . The Scripture alledg'd is the more demonstrative for this Reason , that our Lord Christ's Answer is to a Man enquiring concerning his Duty ; and then , if at any time , there was occasion to mention this new Law , and to have told him the additional Precepts , had there been any such things . But Christ sends him to the Moral Law , as comprehending all that Man was to do , and as a perfect Rule of Duty sufficient compleatly to instruct him . And indeed what more can be requir'd of Man , than to love God with all the Powers and Faculties of his Soul , and to love himself as he ought to do , and his Neighbour in like measure ? When Christ also comes into the World , and was made under the Law , which never had before , nor will ever have again so glorious a Subject , it is this Law he not only explains in its spiritual and comprehensive Meaning , but obeys it , and therein fulfils all Righteousness , Mat. 5. 17. Think not that I am come to destroy the Law or the Prophets : I am not come to destroy , but to fulfil . Mat. 3. 15. And Jesus answering , said unto him , Suffer it to be so now : for thus it becometh us to fulfil all Righteousness . Then he suffered him . And what ! is that Law imperfect , which was the Rule of the most perfect Obedience that ever was , and which excell'd that of Angels ? Are any Precepts wanting in it ? how then did Christ compleat all Righteousness in the most exact observance of it ? Well then , if the Law be perfect , there is no Duty but what comes within the Verge of its Authority , and what it enjoins under the severest Penalties ; and no Precepts were given even by Christ himself , but what particularly appertain to it , and not to the Gospel as a new Law : It is not only our Schoolmaster to bring us to Christ , but it commands to believe on him ; for Faith in God ( and Christ is so ) is contain'd in its first Precept : it not only shews us our Sin , and convinceth us of our Misery and lost State ; but when we have believ'd , tho it be no longer a condemning , vexing , tormenting Law , yet 't is a commanding One still : It is a Rule of Gratitude , it prescribes , that we ought to be thankful to Christ in all Returns of Love and Duty , it is the Rule of all that Holy Life of a Christian , which is the Fruit of Faith , and which is call'd Evangelical Obedience , not because it is so to the Gospel , but in respect of those Principles of Faith and Love from which it flows , in respect of the Evangelical Motives which animate and encourage it . It is not hurried on by legal Terrors , nor prick'd forward by sharp-pointed Threatnings , but is sweetly drawn and enliven'd by the Promises . It is not the Fruits of Fear , but the genuine Effects of the heartiest Affection to Christ , and of the most earnest Desires and solicitous Cares to please him . I know that it will be said , That tho those Precepts in the Gospel , which command and direct Moral Duties , appertain to the Moral Law , yet Faith in Christ the Redeemer , and Repentance , do not seem to be in the least so much as hinted in any of its Commands : For since the Law was given as a Rule of the Actions of Holy and Innocent Creatures , who needed not a Redeemer , there could be no occasion to command them to believe on One ; and Adam in his State of Integrity , was no more oblig'd to such a Faith , than the Blessed Angels are to believe on the Saviour of lost and wretched Men. And since Repentance is a Duty too , which presupposeth the Person engag'd to it , to be an Offender , and guilty , How could it be commanded to a Creature who had never sinned ? How could it be a Duty for him to own his Crime with Shame and Sorrow , who never yet had transgressed , or prevaricated in his Obedience ? Since therefore Faith in Christ , and Repentance , are Duties which suppose the Man to be a Sinner , it would seem that such Precepts are not implied in a Law given to him before his Fall ; but are the proper Precepts of a second Remedial Law , which God hath provided for the Relief and Help of this miserable Creature . This I must confess looks very plausible at first sight , and the Argument seems to be strongly conclusive . But if we consider the Nature of Faith , it will be manifest , that it was not only commanded to Adam in Innocence , and that it was his Duty , but that it is absolutely necessary to every holy and good Creature : For if we take it as an Act of the Mind , assenting readily to all that God reveals , as infallibly true , it is that to which every Creature in the right Constitution of his Being , is indispensably oblig'd . It is the Duty of Angels themselves to believe that Jesus is the Son of God , that he is the Saviour of Elect Men ; that the Pardon and Justification of a Sinner , is by his Blood and Righteousness alone ; that God's Justice is satisfied by the Sacrifice of his Son. For all these Truths being publish'd , and made known by God for the Illustration of his infinite Mercy among all his rational Creatures ; and that the Praises of his Free Grace might resound as well in the Songs of Angels , as from the Mouths of Men ; it is needful , and required as a Duty from them both , who are to honour God in the Celebration of all his Attributes , that they heartily believe all these Truths of the Gospel , in which alone God's Perfections of Mercy and Grace do illustriously shine forth . And as for Man in Innocence , though it was not in express Terms required from him to believe the Gospel not yet revealed to him , or to act Faith on Christ undiscovered ; yet such a Command was included , and implied in that general one , that he should without any Doubt or Hesitancy give Credit to all that God said : and that as he was to believe the Sincerity of God's Promise , and the Reality of his Threatnings when the Covenant of Works was made with him , and without doubt he acted such a Faith ; so by the same Precept he was commanded and bound to believe every word which God afterward should speak to him , and without scrupulous disputing presently assent to those Truths which were to be reveal'd , assoon as it appear'd to him that they were so . So that indeed the Belief of the Gospel , and Faith in Christ Jesus , were comprehended in this general Precept of Believing in God : and indeed Christ himself tells us so , and useth it as an Argument why they should act Faith on him , because they were oblig'd to it by the same Command which required them to believe on God ; John 14. 1. Let not your Heart be troubled ; ye believe in God , believe also in me . If we regard too the other Act of Faith , which is a firm Reliance of the Soul upon God , and heartily trusting of him , and chearfully committing all our Concernments , our Life , our Happiness , all we enjoy or hope for , to his faithful Love and Care ; this was certainly our first Father's Duty , and given in Precept to him in the Law , as well as the other of assenting to all that God declared as undoubtedly true . And indeed , if it was Adam's Duty in his Primitive Condition to believe in God , it was commanded by the Law ; for that only could make it become so . And what ! can we ever wildly imagine , that our first Father was not bound to act Faith on God his Creator , and constant Benefactor , and upon whom he was to have a perpetual Dependance , or he could not live a moment ? What! can we think , that to have rejected God's Word as of suspected Truth , to have refused , or but to have suspended his Assent to it when propos'd , had been no fault in him ? That to have distrusted God , to have renounced Dependance on him , would not have been a Crime the greatest as could be committed by him ? But all this is the unavoidable Consequence of this Assertion , That the Precept of Faith is not in the Law ; for neither would Faith have been a Duty , nor Unbelief a Sin to Adam , had not the Law , which was the only Rule of his Obedience , commanded the one and forbidden the other . Were it not for this , he might have been a stubborn obstinate Unbeliever without being a Sinner ; when on the contrary , it appears from the short Relation of his Apostacy , that Unbelief was his very first Sin. For what is Faith , but to trust in God upon his Word and Promise for all our Life and Happiness ? and what is Unbelief but to distrust him ? And was not Adam , while flourishing in his State Innocence , a real and sincere Believer ? and so long as he persisted in acting Faith , did he not continue to be happy ? And was it not the Neglect of the due Exercise of Faith , which at last plung'd him into the Depths of Misery and Despair ? As long as he believed God , and entirely confided in him ; as long as he lived in constant Dependance upon the Love and Care of his Creator ; as long as he thankfully acknowledged , that he received all the Blessings of Life as the Fruits of his Bounty ; as long as he trusted in God upon his Word , that he would not only continue them unto him , but bestow greater to come , which by the Promise he had reason to hope for and expect ; all this time he liv'd by Faith , and his Days were clear and happy , and it was Unbelief made all his Glories set in a gloomy Evening . It was this begun his Apostacy , not exercising Faith any longer , he would throw off his Dependance upon God , and seek to be bless'd in some new and fond Way of his own . He indulg'd a surmizing Thought , that God , whose solemn Promise he had so freshly heard , either could not , or was not willing to make him so happy as he aspir'd to be , and that he refused to advance him to those degrees of Bliss , of which he fancied himself capable : And thus he ceas'd acting that Faith in God , on which depended his Life and Blessedness ; he disbelieved God , and believed the Devil his greatest Enemy , and sinned , and died . And I know not but that he deserved the Execution of the Sentence and Curse pronounced against him , more by his Unbelief than by Eating the Apple : And that even the Law of Works condemn'd him as much for that Sin , as for the outward Act of his Disobedience . Ay , but it will be said , All this doth not prove that Faith in Christ was commanded by the Law , and required of him as his Duty . No , it is enough that Faith in God was so , to prove that the Precept belongs to the Law. For if it is sufficient to argue from the Law 's not directing this its own commanded Act , to such an Object as Christ the Redeemer , that therefore it gives no Precept and Command of Believing , but that it is the peculiar Office of the Gospel to do so ; that because this particular Kind of Faith is not specified , and this Way of Acting it on Christ particularly express'd , that therefore the Duty of Believing comes not within the Limits of its Commands : I might at this rate of Arguing , prove that the Act of Eating the fatal Fruit was no Sin , because not expresly forbidden by the Law ; for that regarded it as a thing indifferent , as indeed it was before the Prohibition : and yet this destroying Act of his was a Sin , and forbidden by the Law , tho not in a particular Precept , yet as involv'd in that great One , which commanded him to obey God in whatever he should require . It doth not therefore by any consequence follow , that the Gospel is a new Law because it commands Faith as a Duty , and threatens Unbelief , since the old Law had done the same before , and the Gospel only imploys its Precepts , and applies them to its own Design and Use . To say that we are enjoin'd in the Gospel to believe on Christ as the Redeemer , to deliver us from Sin and Death , will not weaken the Force of the Argument urg'd ; for the Act even of this Faith is commanded by the Law , and is its proper Precept : That which belongs to the Gospel , is to direct this Act to an Object suted and proportioned to help us in the Misery of our present sinful State. Adam was by the Law commanded to believe , and trust in God for the Preservation and Continuance of him in Happiness . And we are commanded to trust in the same God for the Restoring this lost Happiness , and our Recovery of it again . The Act and Object of Faith , is the same ( Christ being God ) , and all the Difference is only made by that which is the Circumstance ( tho a deplorable one ) of our own Persons . But this will not alter the Nature of the Faith it-self ; for if so , then according to the Variety of these sad Cases and Exigences wherein we trust on Christ , our Faith would alter to a different Nature . Since then the Faith of Adam , which the Moral Law commanded him to act on God , was a Trust in him that he would preserve his innocent Creature in all the Blessedness of his primitive Condition ; and the Faith of a Sinner coming to Christ for Life , is a Trust in the same God , ( he being the second Person of the Divinity ) that he will restore his wretched Creature to its lost Happiness , the Faith is the same in both Instances as to the Nature of it , ( tho the Circumstances of the Persons are different : ) and therefore if our first Father was by the Moral Law commanded to believe on God , the same Precept requires , and obligeth Sinners to believe on the eternal Son of God. I know that with a scornful Smile it will be said , that it is an absurd Assertion to affirm the Precept of Faith to belong to the Law , when the Command of believing on Christ is perpetually repeated in the Gospel , which only discovers this Saviour of Sinners . It is granted , that we meet with this Precept in all the Books of the New Testament ; but then the Objectors must also grant , that we find there too the Precepts of loving Christ , of abandoning all things , and denying our selves for his Sake , of loving our Enemies , of the Obedience due from Children to their Parents , of the sincere Service which Servants owe to their Masters : and now if the Gospel is not a New Law in requiring these Duties , which were all commanded by the old one , it will no more be a new Law for commanding us to believe , since this hath been demonstrated to be a Precept of the old Law as well as any of the other . All therefore which can be inferr'd is , that the Gospel borrows these Precepts from the old Moral Law , ( and then they are not properly its own Commands ) and employs them in its Service , and for the Interests of our Salvation ; or to speak briefly and clearly , in the Words of the Holy Ghost himself , Gal. 3. 19. the Moral Law is in the hands of Christ our Mediator , and made by him to subserve his gracious Designs . The other pretended peculiar Precept of this new Law , is Repentance ; and if I then prove , that by virtue of the old Law , which was a perfect Rule of Duty , this also was enjoin'd , and Sinners oblig'd to it , this will evince , that neither this is the proper Command of the Gospel . It cannot be denied , that all which is justly due from one Person to another , is required in the Moral Law ; for it is a compleat Rule of Righteousness . It can as little be disputed that an hearty Acknowledgment of the Wrong with Shame and Sorrow , from a Man who hath injur'd another , is due to the offended Party ; and common Reason and Justice doth engage Men to this , tho no other Reparations can be made . The owning then of our Offences with the most inward Mourning , and deepest Detestation of them , is much more due to God , our Sovereign and Supream Lord , tho we are incapable by all this of making him the least Satisfaction . To confess a Fault , and to express a real Trouble for having done it , is indeed among Men a making some amends to the wronged Person ; for it is some Security that he shall not be hurt by a second Injury : But all our Sorrow , and Confession of Sins with Tears , cannot in any degree satisfy , nor repair the Dishonour and Indignity offer'd unto God. It is yet our Duty to throw our selves at his Feet , to express an Abhorrence of our hainous Rebellion against him ; and it is a Duty to which we are bound as Creatures to our Maker , and Subjects to our Soveraign , who is Lord over all , God blessed for ever . But what ! it will be said , doth the Law require Repentance when it made no Proposals of Pardon for the Crime ? Doth it require a sorrowful Acknowledgment of the Fault ; and yet the whole Design of it is , that all this shall do the Offender no good , since it provides not the least Relief for the penitent Sinner ? To what purpose is such a Command , when tho the Sinner sheds floods of Tears , and mourns out a Life lasting to Eternity of Ages , there is yet no Remedy tendred by this Law to prevent his being eternally miserable ? Yes , for all this , such a Command of Repentance in the Moral Law , is not only to great purpose , but absolutely necessary : for to own to God , with Shame and Sorrow , the Injury we have done him by our Sins , is a Duty which we owe to him our offended Soveraign , tho he had never promis'd to forgive us ; nay , tho he had plainly declar'd that he would never be reconcil'd . It is a Duty then to which Adam , after his Fall , was bound by the same Law which he obey'd in his Innocency ; to which he was bound , when amaz'd with all the Horrors of a despairing Mind , looking for nothing but Vengeance and Ruin from the Anger and arm'd Power of the Almighty . It is a Duty to which he was tied before any new Covenant of Grace made , and before God had reveal'd any Thoughts of Favour to him , or any Purposes of Grace in that first Promise of the Seed of the Woman breaking the Serpent's Head. If then it was Adam's Duty to repent , before he had receiv'd any Promises of Mercy , there must be some Precept obliging him to it : since that , and Duty , mutually infer one another , no Precept could it be of the Gospel , for that was not yet proclaim'd , and therefore it must be the proper Precept of the Moral Law , which was the thing to be prov'd . If any one will peremptorily deny Repentance to have been Adam's Duty before God had promis'd Mercy , the same Person must consequently assert , that it was no Fault in him to run from God ; that he did very well in excusing himself , in throwing the great Part of the Guilt upon God , in standing upon his own Justification ; and that if he had continued an obdurate harden'd Wretch , if he had acted as a bold desperate Rebel , and instead of confessing his Crimes , and expressing his Sorrow , had further dar'd and out-brav'd offended Justice , he had been innocent in all this , and had not in the least broken any Precept of the Law , nor transgress'd the Bounds of his Duty . For if Repentance was not commanded before the Gospel publish'd , then the worst Impenitence in Adam would have been no Sin , because forbidden by no Law. I know very well that Arminius boldly affirms all this ; a That the Covenant of Works being broken , the Law was abrogated too , and that God no longer required Obedience from his sinful Creature , till he brought in a new Law , which is the Gospel , commanding Faith and Repentance ; and that God accepts this Obedience to the Precepts of this his new Law , instead of perfect Obedience to the old violated Moral Law. But I know too very well , that most prodigious and amazing Absurdities will be the natural Products of this monstrous Opinion . It will follow , that the first Sin dethron'd God , not only out of Man's Heart , but out of his Seat of Majesty in Heaven too , until to regain his Crown and Dominion , and for the recovery of his lost Sovereign Power , he was forced to condescend to treat with his Rebels upon lower Terms , and to propose a new and milder Law , accommodated to the weaker Circumstances of their State. Thus God loseth his Soveraignty by the Disobedience of his Creature , and his Laws signified so little , that they were all repeal'd and disannull'd , when Man would observe them no longer . And who can once think that the Great God should lose his Power to command , when his Creatures refus'd any more to obey him , and that Man by becoming a Rebel , should cease to be a Subject ; and that therefore a new Law , giving new Precepts , and proposing other more moderate Conditions , was absolutely needful to adjust the desperate Affair , and to set all things right again ? Adam also by his Fall having , according to the Assertion of Arminius , broken all Ties and Bonds of Obedience , if before the Promulgation of the Gospel or new Law to him , he had blasphem'd God , had sworn and forsworn , had dissembled kindness to his Wife with the deepest Oaths , while he had nothing in his Heart but Thoughts of Malice , and Designs of Revenge against her for betraying him to ruin , had most barbarously murder'd her , and afterward kill'd himself , he yet had not sinned in all this ; because before the new Law given , he was oblig'd to no Duty . Believe this who will , for my part I cannot . And now , what is the Ground of this desperate Assertion ? Why truly only this , That because the Law once broken , there were no longer any Promises made to the Obedience of a Sinner ; therefore the Covenant between God and Man was entirely vacated , and so the Sinner was no longer bound to obey , till a new Law came with other Precepts of Faith , and making Promises to lower degrees of Duty ; and then upon this new Account the Creature stands bound again . Now all this is founded upon one grand Mistake ; which is , that our Obedience to God is establish'd upon his Covenant with us ; and that the only Tie upon us , are Promises or Threatnings : Whereas our Duty to God immediately results from the infinite Greatness of his Being , which is therefore supream , and hath an undoubted Right to command , and from the unalterable Relation of a Creature to his Maker . So that Adam , as soon as he had Existence , was presently bound to obey God in all that he would command him , tho he had made no Promise to him of any Reward . And if God had plac'd him in a dismal Desart , instead of settling him in Paradise ; if he had sharpen'd his Life with Sorrows and Miseries , in the room of those Blessings and Comforts which he enjoy'd , yet he might have commanded him all that he pleas'd , and it would have been his Duty to have paid a ready Obedience . And this clears the Difficulty lying in our way , that tho the Law made no Promises to Sinners , as the Gospel doth , yet that hinders it not from commanding and engaging them to repent ; for by what I have prov'd , it appears , that Promises do not lay the Foundation of a Duty , but are only the Encouragements of it . Well then , tho Adam saw not any thing in the Law to renew Life to a Penitent Offender , tho he could not read in it one Syllable of a Pardon , yet the same Law which requir'd Obedience of him , commanded after he had sinn'd , to repent , and return to his Duty ; tho he had no hopes of succeeding in it , and had no assurance that a justly provoked and angry God would forgive , and descry'd not the least Promise shining in Heaven to favour him . And as it was Adam's Duty to repent , so it is the Duty of all Men now living upon Earth : A Duty , to which Heathens who are not under the Dispensation of the Gospel , to whom this new-stil'd Law never came , who never heard a word of its pretended Precepts or real Promises , are indispensably oblig'd . Whence have they this binding Precept of Repentance ? From the Gospel ? How can that be , when the least Sound of it never arriv'd to their Ears ? It must therefore necessarily be a Precept and Command of the Moral Law to them , which more or less is manifested to all , even the most savage and barbarous Nations of the Earth . The Design and Office of the Law doth also manifest , that the Precept of Repentance doth properly belong to it : For it was not only appointed as a Rule of Obedience to Adam , but God certainly knowing that Man would fall into a State of Sin and Death , intended the Law for the Conviction of Sinners , to shew them their Sinfulness and Danger , Rom. 3. 19 , 20. Now we know that what things soever the Law saith , it saith to them who are under the Law ; that every Mouth may be stopped , and all the World may become guilty before God. Therefore by the Deeds of the Law , there shall no Flesh be justified in his sight : for by the Law is the Knowledg of Sin. Rom. 7. 7. He design'd it to rouse and alarm the poor negligent Creatures . And now if it convinceth them of Sin , its malignant Nature and direful Effects , it consequently tells them , that it is their Duty to bewail their Miscarriages , which bring all Miseries upon them , and to reform their evil Courses , and to turn from Sin to God. This the Law preacheth to Men , and these are the natural Dictates of it in their Consciences ; and it is impossible to perswade them ( till God comes with the Power of his Grace , and works Faith ) against putting their Confidence in their Sorrow and repenting , to obtain Pardon by it , and against trusting to their Resolutions of living better for the future ; and against their fond Presumption of being justified for their endeavours of Amendment , These legal Principles are natural in Men , they arise not from the Gospel , for that instructs us to put our whole and entire Confidence in Christ , and his Righteousness alone ; they must then spring from the Law , and consequently Repentance , which this Law not only urgeth Men unto , but moveth them to build their Hopes of Life upon it , must be one of its Precepts . The Law commands it , the Gospel as a Proclamation of Grace , and an Offer of Pardon only , invites and encourageth it . Thus it is sufficiently prov'd , that Sinners were by the Moral Law oblig'd to own their Sins with the most bewailing Expressions of Grief , tho that Law gave them no Encouragement and Hope ; and that Adam after his Fall was engag'd to this Sorrow and Contrition , before any promise of Pardon and Acceptance tendred . If we now consider the other and chiefest part of Repentance , it will be evident that this was not only requir'd of the Father of Mankind fallen , but that it was his Duty , and what he practis'd in all the time of his Innocence and flourishing Condition : For what is Repentance mainly , but an hearty abhorrence of Sin , join'd with a most careful Avoidance of it , and a most firm Resolution against it ? Now this was as surely in Adam , when continuing the same upright Creature which God had made him , as it is certain that then he was holy , Holiness and hatred of Sin being altogether inseparable ; and therefore unless we will suppose our first Father to have been unholy in his original Being , we must not doubt of his daily acting of this principal and most considerable part of Repentance . I call it so , because it is that which to bring forth the other is appointed : for we are not commanded to mourn , and to bewail our Follies and Miscarriages , meerly for the sake of vexing and tormenting our selves , or as if by the inward Anguish of our Souls , we were to do Penance to pacify a displeased God ; but all this trouble of Mind for Sin , is intended and requir'd to imbitter it to us , and to render us vile in our own Eyes , and to throw us humbled before the Throne of Grace . For tho we are Sinners , and poor and miserable , yet we are naturally proud , and therefore a Sense of our Sin and Misery is requisite to bring down our haughty Spirits ; tho we also daily feel the dismal Mischiefs of Sin , yet our deprav'd Natures render us too prone , and readily inclin'd unto it ; and therefore a piercing Sorrow is necessary to bring us to that true Repentance of which I am speaking , which consists in hating Sin , and turning from it . It is but needful that an aking Wound make us sensible of the malignant Mischief of Sin , to render it the Object of our highest Aversion . Well then , it is hatred of Sin , and an hearty resistance of it , which is the last and chiefest Act of Repentance , since our Sorrow is design'd only to produce this Effect , and so after all to hate Sin ; and most carefully to avoid it , is most truly to repent of it . And this Repentance our first Father , even in his Innocence , acted to a higher degree than we do , since his detestation of Sin was greater ; and till the sad Moments of his Fall , he opposed it more firmly and successfully . But it will be objected , Repentance supposeth the Person to have sinn'd , and therefore a Precept of it to Adam in his Uprightness was altogether needless . No not at all , for a Precept to oblige Man to what is due and just , is necessary for him in every Condition ; and nothing can be more due than to acknowledg a Wrong done : And what is Repentance , but an hearty owning and lamenting the highest Injury offer'd to God by our Sins ? And besides , God in making a Law , gave such a perfect Rule as was sufficient to bind Man to his Duty in all Circumstances of his Case ; and therefore it was not only modell'd to oblige him to perfect Obedience , but to ingage him to repent when he had fail'd of his Duty . Well , but some may argue against what I before said concerning Faith's being a Precept of the Original Law given to Adam , that tho it is true , that Faith in God is required in the first Commandment , yet there is no Faith in a Redeemer express'd . What then ? It is yet plainly implied , since this our Redeemer is God , and therefore a general Command to trust on God at all Times , and according to the various Necessities of our State , must include a Precept to believe on Christ the Redeemer , when the sad State of our Case doth require it . Ay , but the Law ( will they object ) was given to Man in Innocence , and therefore only tied him to such Acts of Obedience as were proper to that Condition ; and therefore such Duties which result from Man's being a Sinner , such as Faith and Repentance , were not inclos'd within the compass of this Law. Yes , but they were , and that for the same Reason as such Duties which arise from the present Relations which Men bear to one another , which are the Consequents of Adam's Fall , are comprehended in the Precepts of the Moral Law. By this a Slave is obliged to perform Service to his Master ; and yet if Man had not sinned , there had been no such thing as Slavery . By this also Judges are bound to do Justice in punishing Malefactors , and yet in Man's Primitive State of Integrity , there were no Rogues and Villains , nor any need of Judges or Sheriffs . This is strange indeed ( it will be said ) to deny the Gospel to be a Law commanding Faith and Repentance , when nothing is more frequently inculcated and earnestly urg'd in the Sermons of Christ , and the Writings of the Apostles , than that Sinners should repent , and should believe on him . 'T is readily confess'd ; but yet from what hath been argued , it must be own'd , that these are Precepts of the Law made use of by the Gospel , and encourag'd by its Promises . We are not presently to fasten every thing on the Gospel , strictly taken , as it is the Word of Salvation which we find in the Books of the New Testament ; and because Christ and his Apostles give us Rules of Holiness , immediately name the Gospel a New Law. For after this rate of Reasoning , we may infer too that it is a Book of Lives , because the Life and Death of our Saviour , and the Acts of the Apostles , are recorded in it ; that it is the Levitical Law , because the Apostle Paul , in his Epistle to the Hebrews , insists on so many Particulars of it . That it is the Ceremonial Law , because the said Apostle circumcis'd Timothy , Act. 16. 1. That it is a Sacred Chronicle , and the Annals of the Church , because it contains the History of the Beginnings and first Progress of Christianity . Thus if we frame Arguments by these Measures , we may make the Gospel any thing that we please , or would fancy it to be . I have thus ( as I think ) clear'd the Difficulty which ariseth from our finding the Precepts of Faith and Repentance , so frequently enjoin'd in the New Testament , and have demonstrated that all such Instances will not serve the Purpose of evincing the Gospel to be a new Law. The next Rank of Arguments to be broken is this , that it is alledg'd that the Gospel denounceth Threatnings against unbelieving and impenitent Sinners , and makes general Promises , that every one who believes and repents , in obedience to its Command , shall certainly be sav'd . If I now then prove that these Threatnings are not of the Gospel , but that it only leaves the Sinner , who by Faith hath no Interest in Christ , to the condemning Sentence of the Law , without any Defence or Plea , or the least Excuse for himself : And if I also prove , that the Gospel makes no such universal Promises of Eternal Life to all Men , on condition they believe , I shall then clear the Way through my Reverend Brother's first thick Set of Arguments , form'd from twenty Texts of Scripture enumerated by him . One plain Text of Scripture evinceth , that the Gospel judgeth and condemneth no Man , but leaves the unbelieving Sinner to a fair Trial at Law , and to make the best of it that he can . 'T is what Christ , who came to save Sinners , and perfectly knew his own Design and Work , tells us , John 3. 17. For God sent not his Son into the World to condemn the World ; but that the World through him might be saved . What could he have said more to assure us , that in the Declaration of the Gospel he did not threaten Death , but promise Salvation to Sinners , whom the Law menac'd , and who were condemn'd by its Sentence ; that he came not as a new Legislator , to give new Laws , and to pronounce a fatal Doom against those that disobey'd them , but to rescue poor sentenc'd Criminals from the rigorous Judgment of the Law , and to assure them of a Pardon ? He came not to condemn the World , but to save all those whom God had appointed to Life , and consequently to believe on him . But if Christ had brought in a new Law , with Precepts and Threatnings , then one Design of his coming had been to condemn the Disobedient . Our Blessed Redeemer took an effectual Care that we should not have such a Thought of him ; and therefore he repeats the same Assertion , John 12. 47. And if any Man hear my Words , and believe not , I judg him not ; for I came not to judg the World , but to save the World. He doth not threaten , much less judg and condemn an Unbeliever : He knew that Salvation of Sinners was the Work which he came into the World to perform , and that the Office of a Judg did not belong to a Mediator . He accordingly disowns it , and leaves to the Law its proper Duty , which is to pass Sentence of Death on every Sinner , who cannot plead the Blood and Righteousness of Christ for his Discharge ; and this all Unbelievers dying in that woful Condition are uncapable to do . Thus the Gospel condemns no Man , but it is the Law ; and those who believe not , shall be judg'd by it , for violating its just and righteous Commands , and are expos'd defensless and liable to Justice . Those who believe not on Christ , are presently condemned by the old Law in force against them who have in the least Instance disobey'd it ; and there is no need that any Sentence of a new Law should be pass'd against them to this Effect . If any should deny the Argument , I am yet confident they will have a regard to the express Words of Christ himself , which are to the same Pupose , John 3. 18. He that believeth on him , is not condemned ; but he that believeth not , is condemned already , because he hath not believed in the Name of the only begotten Son of God. What is this but to say , that he introduced no new Law to condemn the wretched and desperately lost Sinner for not believing on him , since he was before condemned for the Offences committed against the Moral Law ? But it will be urg'd , What is more frequently pronounc'd by Christ and his Apostles , against all Unbelievers , than an unavoidable Ruin and Damnation ? such Threatnings are almost as thickly scatter'd in the New Testament , as the Promises of Grace . What then ! will it thence follow that the Gospel , which is a Doctrine of Grace , is also a dreadful threatning Law ? No certainly , for these two are altogether inconsistent . All then which can be concluded , is only this , that the Gospel repeats the Threatnings of the Law , to shew Sinners their Danger if they do not believe . This Gospel only tells them what severe Measure they will have from a violated Law , if they are not inclos'd within the compass of the Mediator's Favour and Blessings . It plainly and sincerely declares to them , that they can expect nothing but certain Death from a Law which kills the Sinner , if they refuse the only healing Remedy which Christ offers . Thus it is told to a Patient , That he will certainly die , if he takes not the prescrib'd Physick : And yet who will say that this Threatning is any part of the Medicine ? Thus the Physician pronounceth Death to a Man , who when mortally Sick , wilfully refuseth to observe his Directions . And how absurd is it from this to imagine , that he who came to cure , design'd to murder him , when it is only the Disease , and his own Obstinacy , which have this fatal Effect ? 'T is true indeed , that an Unbeliever's Guilt is aggravated by his Contempt of the Gospel ; and by rejecting Mercy , and despising the Riches of God's Grace , he lays himself open to a severer Sentence , brings an heavier Ruin on his Head , and sharpens his own Punishment . For as the Fire of Hell is the Wrath of God , and the avenging Furies of Conscience , those Flames will burn with more fierceness in a Soul , which makes terrible Reflections how while it lived in this World , it slighted that Grace and that Redeemer , by which others were saved . Thus a Pardon offer'd to Rebels , doth not condemn them for not accepting it ; the Refusal only leaves them expos'd to the Severity of the Law , by which the unpardon'd Offender is judg'd and condemn'd : Tho indeed the Criminal recalling to mind the Pardon once offer'd him , and his own obstinate Contempt of Mercy , will , with greater Horrors of Soul , at the Place of Execution , curse his own Folly and Madness , as the Cause of his infamous Death . There now remains nothing more than to shew , that the Promises of Eternal Life made to the Believer , and the Ruin denounc'd against every Unbeliever , do not prove the Gospel to be a new Law ; and that such Expressions as these , which we so often meet , He who believes shall be sav'd ; and except you repent , you shall all likewise perish , do not speak Faith and Repentance to be properly commanded by the Gospel , nor promises Pardon and Justification , on condition these Precepts are obey'd , nor threatens Death if they are neglected . That it is not the Gospel , but the Law which threatens Death , I have already proved ; that the Promises of the Gospel are not made unto Men , on condition of Obedience perform'd to it , is evident from this , that if they were so , they would not differ in their Nature from the Promises of the Law , and so the Covenant of Grace would be a Covenant of Works : which if the Apostle Paul says true , ( as I really believe he doth ) is a flat Contradiction , Rom. 11. 6. And if by Grace , then is it no more of Works : otherwise Grace is no more Grace . But if it be of Works , then is it no more Grace ; otherwise Work is no more Work. For the Promises of the Law were made to Men , on condition that its Precepts were obey'd . If now the Promises of the Gospel are also made to Men , on condition that its Precepts are obey'd , then the Promises , both of the one and the other , are of the same Nature and King , being both made to Obedience . It is but a poor shifting Evasion , to say , that there is a great difference , because that the Law requires perfect unsinning Obedience , and the Gospel insists only on lower degrees of Duty : for this will not so much as prove the Obedience to be of different Kinds , but only of greater or lesser Measures , which , as every one knows , doth not alter the Species . But if it should be granted , that Obedience to the Law is of a various Nature from that enjoin'd by the Gospel , yet the Promises made to them both must be of the same Kind , for both of them are Works : since to obey a Precept , is to do a Work , or I know not what to make of it ; and all the Difference then is , that the Promises of the Covenant of Works were made to Obedience to the old Law , and the Promises of the new Covenant of Grace were made to Obedience unto the new Law. Both are Promises to the Obedience of Laws , and the two Laws will be distinguished no otherwise , than that the one proves to be older than the other by many Ages . And thus the Gospel will be only the superannuated Law of Works reviv'd , with some Abatements of its requir'd Duties . And if this be not as utterly false as there is Truth in the Scriptures , ( as I am sure there is ) let all unprejudic'd Men judg . And yet this absurd Confusion of Law and Gospel , is the unavoidable Consequence of this Annertion , that the Gospel promises Justification and Eternal Life to Men , on condition they perform the Obedience which it commands . If also from this Proposition , He that believeth shall be saved , we argue that the Gospel is a new Law , promising Life upon the observance of this its Precept , it will follow , that God in the promulgation of this new Law , offers Life universally to all Men , to Tartars , Negroes , and the Savages in America ; to all the Nations from Peru to Japan , on condition they obey the Command of the Gospel , and believe and repent : For if God in giving his Moral Law to all reasonable Creatures , said universally to Angels and Men , Do this , and you shall live ; by the same Rule , if the Gospel is a new Law , God speaks generally to all Men , Believe , and you shall live . Now from this , two amazing Absurdities will naturally spring ; the one is , that God should by this his new Law promise Pardon and Life , on condition they believe on his Son , to People who have never heard that there is such a thing as the Christian Religion in the World , nor such a Person as Christ , and to whose Ears not so much as the sound of his Name ever arriv'd . Doth this become the Wisdom of God to act so preposterously ? How can we think that the Depths of that Knowledg , as the Apostle speaks , Rom. 11. 33. hath such shallow Designs , as to proclaim a Pardon to all Men , on condition they believe , and yet to make no Provision that the least Syllable of this gracious Proclamation should ever come to their Ears ? It is also as repugnant to the Wisdom and Goodness of God , to promise a Pardon to all Men , on condition they believe , when he knows that the Performance is impossible to them all , by their mere natural Powers deprav'd as they are ; when he knows also , that without his All-conquering Grace they cannot believe and repent : To promise to them all Life , on condition they do so , and at the same time to resolve to withhold this Grace from the greatest part of Mankind , without which it is impossible for them to do it , what is this but to illude Men ? For any one to offer Food to a Wretch , who hath not a Limb whole , starving in a Dungeon , on condition that he would come up and receive it , and yet refuse to put forth a Finger to give him the least lift , what would this be but to mock him , and to make a sport of his Misery ? To avoid these Absurdities , the Arminians , who do not want Wit or Reason to discern the Consequences of their Opinions , as boldly own and maintain them : And as they assert , that God offers and promiseth Life to all , on condition they perform Obedience to this new Law ; they speak consistently with themselves , and affirm too , that all Men have sufficient Means afforded them to do it , and that God gives them Helps enough to enable them to believe if they will , and whenever themselves please . If we are then fond of any Arminian Opinions , we must take the whole System of them together , and assert roundly , as they do , without mincing the Matter , what hath an inseparable Connexion with a false Proposition : for there are Consequences among Errors , as well as Truths ; and as the one are chain'd , the other are link'd together . We may then be certain , that these Expressions in Scripture , [ He that believeth , shall be sav'd ; but he that believeth not , shall be damn'd , Mark 16. 16. And whoever believeth on Christ , shall receive remission of Sins , Acts 10. 43. And except you repent , you shall all likewise perish , Luke 13. 5. ] which are urg'd by my Reverend Brother a , do not signify that God passeth his Word to all Men , by a new Law establish'd among them , that if they obey it , and believe and repent , they shall assuredly be saved : for God always speaks the Purposes of his Mind , and none of his Words contradict his Heart ; but he never decreed , either absolutely or conditionally , that all Men should be eternally happy ; for if he had , he would have taken effectual Care that they should be so , since the Intents of his Mind and Will always obtain infallibly their desir'd Effect . If we also understand that Expression , He who believes , shall be sav'd , that it is promis'd to all , that on the performance of this Condition they shall be thus eternally bless'd ; then by the same Rule we must say , that eternal Death and Ruin is threaten'd to them , on condition they do not believe . But the Threatnings of this Wo are not denounc'd against Men for not believing , but as due to them for not perfectly obeying the Law of Works ; and their Unbelief only leaves them in that perishing Condition wherein they were born , as I have prov'd before , tho , as I said , their Unbelief aggravates the Misery , and inflames the Anguish of it . But what meaning then must we apprehend these Scriptures to bear ? Why truly they have the same Sense as that Text in Heb. 12. 14. Follow Peace with all Men , and Holiness , without which no Man shall see the Lord. What! is Holiness the Condition of obtaining the Beatifical Vision ? No ; tho it doth naturally dispose the Soul , and make it meet for and capable of this blissful Enjoyment . No more therefore is meant , than that Holiness , and this Vision of God , are inseparably join'd together , and that no unholy Soul can possibly come to his Presence and Sight . Thus it is also true , that he who believes , shall be sav'd ; which imports no more than this , that all Believers are sav'd , and none but they ; and that there is such an unchangeable Connexion between the Blessings of the Gospel , that Faith , Repentance and Holiness , are indissolubly fasten'd with Pardon , Justification , and Eternal Life , in the same Person ; or in a Word , that God justifies and saves no Man , but whom at his own due appointed Time he makes a Believer , brings him to Repentance , ( I speak in this of Adult Persons ) and sanctifies his Nature : and whoever asserts this , is no Antinomian , nor so much as like to such an execrable Monster , however invidious Names are flung about as thick as Stones in the Streets . I might insist more largely on this Argument , but I begin to think that the Consideration of it will more properly belong to another Discourse , wherein I design , with the Assistance of my Lord Jesus Christ , ( who hath help'd me in this , beyond the natural Abilities of my own Mind , to him be all the Glory ) to prove , that the Covenant of Grace doth not promise nor confer the Blessings on condition of performing Duties requir'd . CHAP. VIII . Those Texts of Scripture ( which are urg'd by the Apologist , as expresly giving the Name of a New Law to the Gospel ) recover'd to their right Sense . His Testimonies out of the Fathers , and Protestant Writers , evinc'd to be useless to serve his Design . I Shall now examine those Texts alledg'd by my Dear Brother , wherein the Gospel is call'd a Law ; and the Citations produc'd by him , wherein the Fathers and Protestant Authors give to it the same Name . I shall do it but briefly , for I need not be large , since any Reader who hath , with any intention of Mind , perus'd my poor Writing , may resolve them all at first sight . The first Text produc'd is , that known one in Rom. 3. 27. Where is boasting then ? It is excluded . By what Law ? of Works ? Nay , but by the Law of Faith. Without looking on the Context , we may be satisfied by what the Apostle saith in the same Verse , that by the Law of Faith , he means no more than that Doctrine of Grace which declares a believing Sinner to be justified by the Righteousness of Christ , which by Faith he receiveth ; for it is such a Law of Faith that excludes all boasting . Now then , if it commanded Faith , and promis'd Justification , on condition that this its Precept was obey'd , Boasting would not be excluded , but rather a great Occasion would be given to promote it : For why should not a Man glory in his Faith , if it be an Act of Obedience to this new Law , which by the Statute of it makes his Justification to depend on this his Performance ? He may then as well plead that he hath done what was requir'd ; and so he may as well claim Life and Happiness , on the Account of having done all that this new Law made necessary to Salvation ; as Adam , if continuing in his Primitive State , might have form'd a Plea of his Right to Life , for having discharg'd all that Duty which the Law of Works commanded and propos'd , as the Condition of his being eternally Blessed . If he might have boasted for having faithfully observ'd the Covenant of Works , the Believer too may assume some Glory to himself for having acted his Duty punctually to the Law of Faith ; if the Constitution of this Law be such , that it makes the promis'd Salvation dependant upon this his Obedience in believing . It will signify nothing to say , that the Law by which Adam was to have been justified , enjoin'd Works as the Terms of his being so ; but that this new Law insists only on two Acts of Obedience , Faith and Repentance , as all that it requires for our Justification : For these two are Works done by us , and so we might boast that we have done something , tho not arising to that height of Duty incumbent on our first Father ; by which , according to the Tenor of this new Law , we are justified . By the Opposition which the Apostle makes of the Law of Faith to a Law of Works , it is also manifest , that by the first he intends a pure Doctrine of Grace , and by the other a Law , commanding something to be done : For if the Law of Faith requires any Works , and constituted them to be Conditions of our obtaining the Blessings ; make these Works as few as you will , and call them by what Names you please , Faith and Repentance , yet this will result from it , that both are Laws of Works ; only with this difference , that the one rigorously insists on more Works than the other : which how this may consist with that Opposition the Apostle forms between them , I cannot very well apprehend . We must therefore by the Law of Faith understand , not a Law in the strict and proper Sense , prescribing Works of any sort as Conditions , but only the Doctrine of Faith , and of the Believer's Justification by Christ's Righteousness which Faith receives . It is thus all the right Protestant Divines , who have commented on this Epistle , interpret the Apostle's meaning ; tho the Popish Annotators wrest it to the same Purpose for which it is brought in by my Reverend Brother , as I shall prove by many Instances . It would be tedious to multiply Citations of the hundredth part of Protestant Expositors on this Epistle ; Calvin and Beza may alone suffice . * The Name of Law indeed ( says Calvin ) is improperly attributed to Faith. † By what Law , that is , ( says Beza ) by what Doctrine . The Popish Commentators indeed universally interpret this Rom. 3. 27. to design the Gospel to be a new Gracious Law. Thus a Aquinas , and the Cardinal b Cajetan ; c Arias Montanus ; d Ambrosius Catharinus , Bishop of Minori ; e Cornelius Mussus , Bishop of Bitonto ; the four Jesuits , f Benedictus Justinianus , g Cornelius a Lapide , h Estius , and i Adamus Contzen . This last orders his Commentary on the Epistle to the Romans , in a way of Disputation , to refute the Hereticks , as he calls all those who believe the pure Truths of the Gospel . One great Doctrine of these No-Hereticks is , that the Gospel is no Law. This suppos'd Error the Jesuit applies himself to confute ; and in resolving that Question , What is the Law of Works ? and what the Law of Faith ? he first propounds Bellarmine's Decision of it ; the Sum whereof is , that the Gospel is a Law of Works too , but accompanied with Grace . But there is an Objection of Paraeus in the way , That if the Gospel be a Law , as containing in it Precepts and Commands , then the Distinction which the Apostle makes between the Law of Faith , and Law of Works , cannot be preserv'd ; for both of them will agree in commanding Works , however different those Works may be which they enjoin , and therefore they both of them must necessarily be Laws of Works ; unless any one will be so accurate a Disputant , as to deny a Law to be a Law , or Works to be Works . To remove this Objection , Contzen , ( who being a Jesuit , was very well skill'd in all the Arts of Shuffling as well as any Man , and knew the necessary Doubles and Turnings when he was hunted ) like a Politician in Divinity , makes this evasive Answer ; That both Laws command , and yet the Law of Faith is not a Law of Works , though it commands Works ; because it hath the Aids of Grace , by which the Works are perform'd . Therefore the Law of Faith is a Law of Grace , the Law of Works is without Grace . This is strange indeed ; What! the Gospel commands , and yet is not a Law of Works ; that is , the Gospel commands , without bidding us to do any thing ; or to do , is not to work , but I know not what without a Name . Ay , but it is not a Law of Works , because it contains in it Grace , as a supply of Succour to enable us to perform them . But this only proves the Works of their new Gospel to be easier , not that they are none at all . The best which can be made of it amounts to no more than this , that their Gospel is a gracious Law of Works , a Law whose Exactions are not so hard and cruel as those of the Tyrannical Egyptians , to require Brick without Straw , a Law whose Commands are moderated , and its lesser degrees of Duty accommodated to the weakness of our present State ; and therefore it is not all Work , bu there is an Alloy of a great mixture of Grace . This seems to be fairly offer'd to compound the Business : but what if the Apostle refuseth the Composition ? And indeed , in my poor Judgment , ( if a Man may know his Meaning by his Words ) it will not be admitted by him ; for he opposeth the Gospel , or Law of Faith , to any Law of Works whatever , and however named gracious , or rendred attractive by any other amiable Titles . But in the Close of the Dispute , this Jesuit Contzen joyfully cries out , Victory ; And what animated his Courage ? Really it was only this , that he thought any more of his Learned Labours in this Affair were wholly superseded , by a great many of the Protestants owning the same Assertion ( which he endeavoured to prove ) of the Gospel's being a new Law. But what are the Trophies of Conquest which he shews to this purpose ? only Bertius the Arminian , who afterward turn'd Papist , and was advanc'd by the French King to be Professor of History at Paris * . I wish that my Reverend Brother had not offer'd that place in Gal. 6. 2. not only on the account of its perfect refusal to serve his Design , but because the Papists and Arminians press it to the same purpose , of proving from it the Gospel to be a new Law , and Christ a new Law-giver , and I would not have him to be seen in such Company ; the entire words of the Verse are these , Gal. 6. 2. Bear ye one anothers Burdens , and so fulfil the Law of Christ . There needs no more than to read them , to be satisfied that they signify nothing to the Intent for which they are introduc'd : For the Law of Christ doth not import the Gospel , but ( as all Commentators agree ) only that particular Precept of the Moral Law urg'd by Christ , Joh. 13. 34. A new Commandment I give unto you , That ye love one another : as I have loved you , that ye also love one another . And we may as well prove from hence , that there are Eleven Commandments , as that the Gospel is a new Law. The Arminian Vorstius , and the Jesuit Estius , the better of the two , infer the same Error from this Gal. 6. 2. as my Learned Brother doth ; a From all it is manifest , ( says Estius ) that Christ is not only given to Men as a Redeemer , to whom they may trust , ( as the Hereticks will have it ) but also as a Legislator , whom they may obey . b Christ is to be acknowledg'd , ( says Vorstius ) not only as a Saviour , but also as a Law-giver , inasmuch as his chiefest Law is Love , which as a new Law he hath commanded to us in a new manner , and hath confirm'd it by a new Example . This is that Vorstius who denied the Omnipresence of the Infinite God , and who advanc'd a wicked Opinion , not only to imprison him in Heaven , but to bind the immense Divinity in Chains to his Throne there ; and who asserted God to be mutable , and to change his Mind and Will as often as a fickle inconstant Man c . The other place of Scripture , Isa . 42. 4. cited by my Learned Brother , is no more effectual to prove his Assertion than any of the former : The whole Verse is thus , Isa . 42. 4. He shall not fail , nor be discouraged , till he have set Judgment in the Earth : and the Isles shall wait for his Law. That by his Law is meant a Declaration of Free Grace , is apparent from the genuine Sense of the Hebrew word , which in our English Bibles is translated , [ they shall wait for his Law ] the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifies they shall hope , with earnest Desires expect it : And thus Piscator , who had an unquestionable Skill in that Language , renders it . We may then by a necessary Consequence conclude , that by Law here is meant , a publication of Free Grace by Christ , since the poor Sinners of the Gentiles could not desire or hope for any other . But without any Criticisms on the Hebrew Language , the foregoing Verse of the Prophet Isaiah , instructs us to a right understanding of the following , Isa . 42. 3. A bruised Reed shall he not break ; and the smoking Flax shall he not quench : he shall bring forth Judgment unto Truth . Now if Christ had brought in a new Law , with Precepts superadded to the old One , this would have been to break the bruis'd Soul with repeated Strokes in greater strength and fierceness . There is another Scripture produc'd by my Learned Brother to be examin'd , which he urgeth to prove , That the Gospel as a new Law promiseth Blessings to the Performers of its Precepts , and threatens to punish all those who neglect them ; Luke 19. 27. But those mine Enemies which would not that I should reign over them , bring hither , and slay them before me . Now as I think , who am very willing to be better inform'd , our blessed Lord Jesus asserts only his Right as Universal Monarch of the World ; which we are so far from denying , that we heartily pray that his Kingdom may come in all the Shine of its Glory , as we are sure it will at the determin'd Time. Well , but to soften the harsh word Law , he adds the more allaying one of Grace . But this will not do the Business , for a Law prescribing Works is no Covenant of Grace , if it be true what the Apostle says , Rom. 11. 6. And if by Grace , then is it no more of Works : otherwise Grace is no more Grace . But if it be of Works , then is it no more Grace : otherwise Work is no more Work. Therefore his no angry Brethren , are in no Passion to hear the Voice of the Law , if the old Moral One , as a continuing Rule to Believers , is meant ; and they are very glad of the joyful Sound of Grace , they only gaze and admire at the strange Prodigy of those two unnaturally join'd together , to compound a Covenant of Grace . And tho with the greatest rejoicing we most thankfully accept God's new Covenant of Grace , yet we cannot own a new Law of his making , till we hear it more clearly proclaim'd by God himself . I must confess I was a little surpriz'd at what I next read in my Reverend Brother's Learned Discourse ; The Law of Grace we speak of , ( says he ) is both New and Old in different respects : It is New in respect of the Covenant of Works made with Adam in his State of Innocency a . What! is it a new Law of a fresher Date , that the old One being useless , God saw it needful to promulgate another , lower'd to lesser degrees of Duty , and so suted to the present Estate of Sinners ? I am confident my Learned Brother will not assert this , tho it unhappily falls out that his Words seem to imply it b . There remains nothing more than to examine his Humane Authorities ; which I will do , tho there is the greatest uncertainty in the Citation of Authors to abet an Opinion , when Men only take care and labour to wrack and torture them to a forced Confession of their own Sense : For if the Words of the Holy Ghost himself , who deliver'd his Meaning most distinctly , and with the greatest exactness , are yet wrested and perverted to contrary Purposes , all Humane Writings are much more liable to be disfigur'd by wrong Interpretations . I will yet consider in order the several Authorities alledg'd ; and first as to that of Justin Martyr . Any one who distinctly regards the Design of that Father's Writing , will see , that however he makes use of the word Law , by which to name the Gospel , yet by Law he means no more , than a new Doctrine or Dispensation of Grace . For his Design is to prove , against a Jew who was a great Admirer of his own Law , and its august Ceremonies and Worship , That all that solemn Pomp was excelled by the plain Evangelical Doctrine ; that this new Discovery of the Blessings of Grace in the real and solid Substance , was infinitely preferable to all the old Representations and Shadows of those good Things : And therefore by this new Law , or this new Instruction of Grace coming , those old Rudiments go off as useless to teach us any longer . The Gospel as a new Doctrine of Grace appearing , the old Institutions of Sacrifices and External Rites , civilly are to withdraw , to give place to a superiour and better Instructor . To prove this is the Design of that Father's Dialogue against the Jew ; and all that can be gather'd from his calling the Gospel a New Law , is only this , that it is a fuller and clearer Revelation of the Grace of God in Christ , as is evident from what follows a little after those Words cited by my Learned Brother , where Justin Martyr expresseth his Meaning about the Gospel's being a New Law , c that it is so as it is a new and clearer Dispensation of Grace : for having cited that Place in Isa . 55. 3 , 4. expressing the Nature of the Gospel , and upbraiding the Jew for his Confidence in old Legal Performances , in Circumcision , in eating unleavened Bread , in washing in the Laver of Water , in the Blood of Sheep and Goats , and the Ashes of an Heifer ; It is not by these , says he , that Sinners are purified , but by the Blood of Christ , and his Death ; who died for that very Purpose , as Esa himself hath spoketh it . And then he largely recites the six last Verses of the 52d Chapter , and Chap. 53. entire , and the six first Verses of the 54th Chapter of that Prophet ; which contain the most clear and full Discovery of the Doctrine of Grace , as is in all the old Testament . So that all which the Father intends by the Name of a new Law given to the Gospel , is , that it is a Doctrine of Grace newly revealed : And in this Sense , I am very willing to call it so too . But let us see if Cyprian gives his Vote for my Learned Brother . It is true , that he speaks frequently in his 11th Epistle of the Law of the Gospel ; but it is certain , that as he wrote this Epistle to complain of , and to rectify the Relaxation of Discipline in the Churches , that those who had fallen into great , and notorious Sins , were yet re-admitted into Communion before they had given any Testimony of their Repentance ; so by the Law of the Gospel he means only that due Discipline , which ought to be observed in all the Churches of Christ a . When Cyprian also speaks of a new Law which was to be given , he writing against the Jews , and proving the Abolition of their Ceremonial Worship , means no more by the new Law than what Justin Martyr did ; that is , a new Doctrine , and Institution of Grace : And this the very words of Cyprian , cited by my Learned Brother , wherein he calls this new Law , Another Administration , and that by it the old intolerable Yoke of Ligal Observances was remov'd , do evidence . The next Father , who is forc'd to come in to give witness to this new Law , is Augustine : But what he says will not at all serve the Cause . For in that his Discourse of Grace and Free-will , his Design is to prove against the Pelagians , that Man by the best use of his natural Powers , cannot obey the Precepts of the Moral Law ; but that the Grace of the Gospel is absolutely necessary to strengthen a Christian to that Obedience which be pays ; tho imperfectly , to the old Law as the Rule of his Actions . And that great Light of his Age makes the Difference between the new and old Law to be this that the old Law consisted wholly in Precepts and Commands , and so was a killing Letter to the Sinner ; but the Nature of the Gospel is to promise , and give Grace : b When it is said , ( says he ) 1 Joh. 4. 7. Let us love one another ; this is Law : when it is said , Because Love is of God , this is Grace . He asserts that there are Precepts in the New Testament , and none ever had so little Understanding as to deny it ; but these Precepts do not properly belong to the pure Nature of the Gospel , but are only repeated and urg'd in it : but it is that Grace which promises Pardon to the Sinner , and that Grace which makes the Believer holy and obedient , that are the native Streams which are deriv'd from this Spring . And it is apparent from the Words of Augustine , cited by my Reverend Brother , that this Father makes the old Law to be a Doctrine of Works , and so a killing Letter without Grace ; that is , without the Gospel , which as a pure Doctrine of Grace , shews how the Law is satisfied by Christ , and how the Sinner and the Ungodly may be justified ; and affords Supplies of Grace sutable to all the various Needs of the Believer . The other Place cited out of Augustine , proves no more than that we are freed from the Condemnation of the Law by the Law of Faith , which how it is to be understood of the Doctrine of Faith , I have before shewn in resouing Rom. 3. 27. from its perverted Meaning , Page 59. of this Discourse . Salvian's Testimony proves no more than that the Christian Law , or the Doctrine of Grace , was dishonour'd by some Mens abusing it to Licentiousness . Bradwardine I must confess speaks plainly to my Reverend Brother's Purpose ; but it is no wonder : for tho with incomparable Strength , and Closeness of Reason , he refuted the Pelagian Heresies , yet he was a Papist , and consequently firm to the Belief of the Roman Creed , the principal Article of which is Merit . He accordingly , tho utterly disclaiming Works done by Nature , yet asserts Works done by Grace to be meritorious . To support this Assertion , the Writers of the Church of Rome have taken care to lay down another as its main Foundation , that the Gospel is a new Law ; and therefore by obeying of the Precepts of it , which are made the Conditions , we deservedly ( as they assert ) obtain , by virtue of God's Covenant stipulated with us on such Terms , the promised Rewards . Bradwardine accordingly maintains the Gospel to be a new Law , and that whoever shall keep this Christian Law , shall receive eternal Glory . a So that this Man's Authority in the present Case ( however great and excellent he is in other Points ) will not reflect any Glory on this Hypothesis ; but rather doth disparage it , since it evinceth how near this Opinion of the Gospel's being a new Law , approacheth to Popery , tho I cannot entertain a thought , that any of my Reverend Brethren do designedly make the least advancing step to it . As to the Testimony of the Leyden Professors , they only mean that the Gospel in a large and improper Sense may be term'd a Law , because there are Precepts , Commands , and Threatnings in the Books of the New Testament . But those worthy Professors , when they treat of the Gospel in its strict Signification , they define it to be only a pure Word of Grace . For , says Polyander , who was one of them ; a The Gospel specially taken , and restrain'd to the Exhibition of Christ , first denotes the History of Christ manifested in the Flesh , Mark 12. Secondly , it is us'd for the joyful Doctrine and Preaching concerning the Reconciliation of Men who are Sinners , with God , by the free Remission of their Sins obtain'd for them by the expiatory Death of Christ , indifinitely offer'd to any one , reveal'd to the Poor in Spirit , and Babes ; but singularly apply'd to the Believers , for their Salvation , and for the Manifestation , and eternal Glory of the Divine Mercy in Conjunction with Justice : 1 Cor. 9. 14 , 15. This is in the same Disputation cited by my Brother . And a little after the same Learned Polyander renounceth the Opinion of the Schoolmen and Monks , asserting the Gospel to be a new Law ; and disclaims the Arminian and Socinian Doctrines , which attribute to the Gospel as a new Law , new Precepts that are proper and peculiar to it . Whether then these Reverend Professors ever once thought the Gospel , strictly and properly taken , to be a Law , let any one judg . It is easy also to judg , that Gomarus understands the Gospel in its larger Acceptation , when he calls it a Law in the Place cited by my Reverend Brother ; for when before in the same Disputation he defines the Gospel , ( and then to be sure he took it in its strict and proper Sense ) he makes not the least mention of a Law , nor of Commands of Threatnings b : As I have before given the Instance from his own words , Page 34. of this Discourse . It is wearisome to follow my Learned Brother through all his Citations , and particularly to consider them ; there is no need to do it largely : and tho what he transcribes out of Dr. Twiss takes up almost three Pages , yet a short Answer will take off this Testimony too , and shew that it is nothing to the Purpose . In a word , all that can be concluded from the Words of Dr. Twiss is only this , that God hath appointed a set and stated Order in our Salvation , according to which he proceeds . As he is not a God of Confusion , he saves us regularly , and bestows his Blessings in a due Series ; so that in a becoming Manner one may follow the other : And how the Gospel is such a regular Order and Harmony of Blessings , I have shewed before , Page 6. of this Discourse . And by this Way we may soberly and sincerely deal with a poor dying Sinner ( to whom my Reverend Brother a next brings me ) without encouraging his Presumption in the general Notions which even wicked Men have of God's being merciful , and Christ's dying for Sinners ; or throwing him into the Convulsions of Despair . If I should tell him just dying , of a new Law which must be obey'd by him , before he can entertain any hopes ; that this new Law requires Obedience from him , and till he hath done it , he must look for nothing but Condemnation from its severe Sentence : If I tell him that one Condition of this Law is that he reform the Course of a Life , of which he is come within a point of the Period ; and that unless he live better he cannot be saved , when he hath but a few Moments longer to live : He would certainly look very ghastly upon me , and think that I made his Mittimus to Hell. But if I tell him , that the Blessings of the Covenant are inseparable , and where God gives one , they are followed with all the other ; That where God confers his Favour , he plants Grace too , and works Faith in the Heart of those whom he hath decreed to save : That this Faith , if true , is accompanied with Love ; and the natural Product of that is a sincere Resolution to please Christ , and obey him ; and if he can lay his Hand on his Heart , and find these Blessings there , he may be assured of his Interest in the other , and that believing he is justified by the Obedience of Christ to the Law performed for him . This Declaration of the Gospel to a startled Sinner , who hath not one Minute longer to promise to his affrighted Spirit , may ( God making it the Power of God unto Salvation ) revive , and give new Life unto-him in the Agonies of Death . But to amaze him with a Discourse of new Laws , and Commands , and Threatnings , would be to stab him to the Soul , and to murder him more cruelly than his Disease . CHAP. IX . That this Opinion of the Gospel's being a New Law , too much agrees with the Popish and Arminian Doctrines , proved by several Instances out of their Authors . SINCE Popery and Arminianism , under various Names , and in pursuit of different Ends , make the same stated Opposition to the Design of the Gospel ; every Opinion which agrees with their Errors , deserves to be suspiciously regarded , and is unworthy of any favourable reception . If it then doth appear that this Doctrine of the Gospel's being a new Law , hath been strongly maintain'd by the Romish Church in several Ages , as that which lays the surest Foundation for that dear Article of their Faith , the Merit of Works ; and hath all been zealously espoused by the Arminians and Socinians , as a most effectual Engine to overthrow Justification by the imputed Righteousness of Christ : Then all who love Jesus the Redeemer , or are careful of their own Salvation by him , will be very wary of giving a welcome Entertainment to this new Law. That the Doctors of the Romish Church have all along asserted the Gospel to be a new Law , will be evident from a few Instances . Petrus Lombardus , the Master of the Sentences , who flourish'd An. Dom. 1141. explaining the Difference between the Old Law , and the New Law the Gospel . a The Precepts of them ( says he ) are different as to Ceremonials : For as to Morals they are the same , but are more fully contain'd in the Gospel . Alexander Alensis who liv'd Anno Dom. 1230. resolving that Question , Whether the Observance of the Old or New Law be the most burdensome ? says , b That the Precepts of the Gospel , simply and absolutely , are more difficult , and of a greater Burden than the Precepts of the Mosaical Law. Gulielmus Altissiodorensis , who flourish'd Anno Dom. 1240. resolves the same Question , with this Distinction ; c The Difficulty or Weight is twofold , one Carnal , the other Spiritual . As to the Carnal Burdensomness , the old Law was heavier than the Gospel ; but as to the Spiritual Difficulty , the new Law is more difficult . Albertus Magnus , who lived Anno Dom. 1260. clearing , how tho the Letter of the Law kills , yet the Spirit makes alive . d The Spirit ( says he ) is the Grace of the Spirit , in which the Holy Ghost is given ; and this is given in the making of the new Law , not in that of the Old. Thomas Aquinas , who lived Anno Dom. 1265. in resolving that Question , Whether the new Law can justify a Man ? positively affirms , That e the Evangelical Law , since it is the Grace it self of the Holy Spirit , doth necessarily justify a Man. Joannes Dunscotus , who flourish'd Anno Dom. 1300. explaining how the new Law is easier to be obey'd than the old One , tho it hath all the Moral Precepts of that with the superaddition of new Ones : f But ( says he ) on the Part of the new Law , the Multitude and Efficacy of the Aids doth more alleviate the Difficulty of its Moral Precepts . Raynerius de Pisis , who also flourish'd Anno Dom. 1300. discourseth largely about this new Law , and its Excellence and eminent Prerogative above the old One : g Which new Law ( says he ) hath four notable and excellent Conditions ; for it is a Law of Charity , of Liberty , Facility , and Necessity ; and with a tedious prolixness he insists on all those Particulars . The Cardinal , Petrus Aureolus , who flourish'd Anno Dom. 1317. gives eight Differences between the new Law and the Old ; and among the rest assigns this , That h the old Law commanded , but afforded no Aid , it was intent on the Letter which kills ; but the New gives Spirit and Grace , which quickens . i That the new Law frees us from the Burdens of the old Law , is true , ( says Durandus à S. Porciano , who liv'd Anno Dom. 1320. ) both because it imposeth on us fewer Burdens , and also lighter , and which belong to the Cure of the Disease of Sin , and to the preservation of Spiritual Health . k There are two Parts of the Divine Law , both the Old and the New , ( says Dionysius Carthusianus , who lived Anno Dom. 1450. ) viz. Testimonies and Precepts ; Testimonies concern things to be believ'd , Precepts those which are to be done . Dominicus Soto , who was Father Confessor to the French King Francis I. Anno Dom. 1535. disputes largely about the New Law , or the Evangelical Law ; and among other things he tells us , That l it is a Law proper to Christians , when the Moral Law , written on the Hearts of Men , belongs to all Nations . That this Law is the Gospel it self . And then determining that Question , Whether this new Evangelical Law hath the Virtue of justifying a Man ? he decides it in these two Propositions ; m 1. The Evangelical Law , if its pure Instructions and Commands , and Substance of its Works be considered , doth no more in it self justify than the old Law , or the Law of Nature it self . 2. The Evangelical Law , if its internal Virtue is consider'd , justifies a Man. Albertus Pighius , who lived at the same Time , speaking of the Cup in the Sacrament : n This is the Cup , ( says he ) not of that old Testament , which was then presently to be disannull'd , but of the New and Eternal Covenant , of the new Law promulgated in a new manner . If we go to the more Modern Doctors of the Church of Rome , who liv'd in this present Age , we shall find that they all write in the same Strain . o But the Law , says Estius , ( shewing the Difference between the two Laws ) accompanied with Grace , such as the new Law is understood to be , doth not only shew what is to be done , but doth administer Spirit and Virtue , by which what is given in Precept may be fulfill'd . Suarez , who for strength of Mind , and clearness of Thought , is the best of all the Schoolmen , spends the whole tenth Book of his large Volume about Laws , to explain the Nature of this new Evangelical Law. He at the very first lays down these two Assertions . p 1. That Christ was not only a Redeemer but a true and proper Legislator . 2. That the Law of Christ , or the new Law , is a true and most proper preceptive Law. And then afterward assoiling that Difficulty , How this his new Law can justify , since it consists in Precepts as well as the Old , and so could have no more justifying Virtue in it than that : q But to this Difficulty ( says he ) there is also a common Answer , That Grace doth agree to the new Law in it self , and as proper to it : but it was not join'd to the old preceding Laws from their own force and Virtue , and as proper to them , but with respect to the Law of Grace : And therefore Justification is simply attributed to the Law of Grace , but not to the former Laws . — For this Reason therefore the Spirit of Grace is said to be proper to the new Law , because this new Law was given in which the Author of Grace was now come , and consummated the Redemption of Men , and merited Grace for all . Yes , he himself is the Author , both of this Law and of Grace . I will name one more , the Cardinal Bellarmine , who as he fiercely oppos'd the Doctrine of Grace , reviv'd by the first Reformers , he earnestly sat himself to assert the Gospel to be a new Law. And as he knew very well , that he could not maintain the Merit of Works and Justification by them , without this Assertion of the Gospel's being a new Law , he begins his fourth Book of Justification which is concerning the Righteousness of Works , with eager Endeavours to vindicate this Assertion against the Protestants . Among other things , too long here to relate , he tells us ; That r indeed if we speak of the Grace of the New Testament , the Law is not distinguish'd from the Gospel in this , that the Law requires Works , but the Gospel doth not require Works : But in that the Law teacheth what is to be done , the Gospel affords Strength to do it . So that according to him , the new Law tho requiring Works , is yet a Law of Grace , because accompanied with Grace . Thus it is evident , that for many past Ages down to our own , this Opinion of the Gospel's being a new Law was the constant Doctrine of the Anti-christian Church , and eagerly maintain'd to support the Merit of Works . The Socinians and Arminians , as they join'd with the Church of Rome in denying the Imputation of Christ's Righteousness , so they readily embrac'd this Figment of the new Law ; under the covert of which , they introduc'd an Evangelical Righteousness of our own in conformity to it , by which we are to be justified . I shall not be large in prosecuting this Business , because my Revernd and Learned Brother , Mr. Stephen Lobb , will do it sufficiently . I will only offer two fair Evidences ; the one of Socinus himself , the other of Episcopius . s Tho Christ ( saith Socinus ) hath his Law , and promulgated it in the Name of God to the World ; yet is he not call'd simply a Law-giver , since his Law was nothing else but a Complement , and Perfection of the Mosaical Law : nor indeed did he chiefly come into the World for that End , that he might make Laws , and be our Legislator ; but that he might save us , for which End also he gave to us his Law. t The Remonstrants confess ( says Episcopius ) that they are delighted with that Manner of Speaking , [ viz. that Christ is a certain new Law-giver ] not because it savours of this or that Author , much less because they borrowed it from Socinus ; but because it is the Phrase of God , and of Scripture , and because it is the Heart and Marrow of all Religion ; and they believe nothing to be more necessary , than that it should be believ'd that Christ is the Maker of a new Law. It is plain then that this Assertion of the Gospel's being a new Law , is a Popish , and Socinian , and Arminian Doctrine . What then shall I brand my Reverend Brother with any of these hated Names ? No , I am so far from doing it , that I do not so much as think him to be on the Side of any of the three Parties , tho he is so liberal in bestowing Titles of Dishonour upon those who differ from him , as to call them Antinomians ; and so by virtue of an hard Word , to name them the greatest Villains which can live upon Earth . I know very well that the Papists , together with asserting the Gospel to be a Law , assert the Merit of Works ; which is disclaim'd by my Brother , and yet is really included in his Hypothesis : For what is Merit , but when the Reward is due to some Work done ? And now if the Gospel be in that respect a Law , that it requires Duties as Conditions of having a Claim to its Blessings , and promises them to the Performance of those Conditions , then to them perform'd , tho of never so little Consideration , the Blessings must be given not as the Fruits of meer Grace , but as the Results of a just Debt . However , tho the Opinion is not professedly so rank as Popery , and Arminianism ; yet in the least Nearness to those destructive Errors there is Danger , and within the very Confines dwell Plagues and Death . The People cannot then with too much Zeal , be warned of the hazardous Approaches which lead them on to be betray'd into the Enemies Camp. They understand not the Niceties of Controversy , and of Errors so refin'd that they escape their discerning they are not afraid , and yet all the while the Venom works more desperately for being subtiliz'd , and the invisible Spirits of it mortally seize their Brains , when they startled at the sight of the Poison offer'd in its grosser Bulk . I hope then my Reverend Brother , and all others , will pardon me if my Love to the Truth hath stirr'd me with some just Indignation against the Opinions , which favour those dangerous Errors concerning Justification by Works , and if I have been moved to represent them in their own exact Shape and natural Colours . For tho I will not avow these newly advanc'd Doctrines to be rank Popery , and Arminianism ; yet I must say , that they want but little of taking that Degree , and that even in this respect they are the more hurtful . For when a gross Error is wire-drawn to a slender Thred , it is the more mischievous in being not easily discernable , since so it slides insensibly into the Minds of the Unwary . What tho the Merit of good Works is disclaim'd ; what tho the Socinian and Arminian Inferences from the Gospel's being a new Law , are disown'd ; yet would it not be better for the Preservation of the Truth in its Purity , and for the Safety of the Souls of the People , to forbear such Phrases and Modes of Speech , which by the Enemies of the Gospel are made use of to very ill Purposes ? Let all of us be sway'd by the Words of a Man , whose Memory we all love and revere : It is the admirable Beza ; who writing against Claudius de Xaintes , contests with him that the Gospel was not a new Law , nor ought so to be named ; u I confess ( says he ) that Paul makes mention in one place of the Law of Faith , which he opposeth to the Law of Works ; but besides that the Name of Faith added takes away all Ambiguity , I say that neither so indeed doth that Place favour thee . I read in the same Apostle , the Law of Christ express'd , but meant for the Command of mutual Love renewed by Christ , to which is oppos'd the external , and especially the Pharisaical Observation of the Law. I deny that the perfect Law of Liberty , which James mentions , belongs to this naming of a new Law. But I remember that Calvin in one place uses your Phrase , but with an Interpretation added ; and that too only , that all might understand what he would disprove in you . But do not think that I contend with you about a Triffle , tho some of the Antient Fathers , as Augustine ( which yet he did very rarely ) attributed sometimes the Name of a Law , and indeed of a new , or second Law , to the New Testament or Gospel . That pernicious , and plainly detestable Error of your's , by which you take away the chief Difference of the Law and Gospel , makes me to judg that this Phrase , viz. [ a new Law ] unusual in the Scriptures , ought wholly to be thrust out of the Church . FINIS . ERRATA . Page 69. Line 14. for all read also . Notes, typically marginal, from the original text Notes for div A41521-e180 a Mr. Quick's Synod . in Gall. Reform . vol. 2. in the Acts of the Synod of Alanson , Chap. XV. pag. 353 , 354. b Ibid. Chap. 28. pag. 397 to 405. c Ibid. Chap. 29. pag. 40● to 40● . d Ibid. Chap. 30. pag. 309 to 321. Notes for div A41521-e490 a Credita Res , captique dolis , Lachrymisque coactis , Quos neque Tydides , nec Larissaeus Achilles , Non Anni domuere decem , non mille Carinae . Virgil. Aeneid . l. 2. V. 196. Notes for div A41521-e750 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 Declam . 18. Pag. 483. Tom. 1. Oper. Ed. Morelli , Paris . 1606. c The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tor , which in the Feminine Gender is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Torah , signifies a fix'd and dispos'd Order of things , as Esth . 2. 12. and Ver. 15. Schindler in Lex . Pentaglot . and Cocceius in Lexic . Heb. remark in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . d In Addit . ad Pagn . Lex . Heb. in Rad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pag. 1057. Edit . Lugd. 1577. a Cajetan , Lorinus in Psal . 1. 2. Musculus , Piscator , Geierus in Psal . 1. 2. a In his Annot. on Psal . 119. 18. a Mr. Clark's Annotat. on Psal . 119. 92. a Bullinger . Homil. 9. in Esa . 2. 3. Fol. 13. Tiguri 1567. b Est repetitio ejusdem sententiae , quae passim occurrit . Ergo per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nihil aliud intellexit Propheta , quam Doctrinam . Calvin . Comment . in Mic. 4. 2. in Part. 2. Tom. 2. oper . Genev. 1617. c Talis Lex , quae dicitur Hebraice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae vox vi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnem doctrinam notat , cum sit à Radice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae in Hiphil [ docuit ] significat : ut frivolum sit hinc velle probare Evangelium esse novam & perfectiorem à Christo in Novo Testamento latam , cum quidem ex hoc Hebraismo Evangelium Lex vocetur Apostolo , Rom. 8. 2. sicut & à Psalte , Psal . 19. 8. sed cum restrictione ; Lex vero nunquam Evangelium appellatur . Tarnov . Comment . in Mic. 4. 2. Pag. 104. Rostoch . 1626. e Annotat. in Mic. 4. 1 , 2. a Nam verbum Judicandi Hebraeis per Synecdochen , pro gubernare , vel regere accipitur . Calvin . Comment . in Esa . 3. 2 , 4. Pag. 22. Tom. 4. oper . Genev. 1617. Notes for div A41521-e2820 a Plato de Leg. lib. 12. pag. 957. Tom. 2. oper . Edit . Serrani , 1578. b Etymol . Magnum , in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot . pag. 159. Tom. 4. oper . Edit . Du Val. Par. 1639. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Sophocles in Ajace , pag. 33. Edit . H. Stephan . 1568. a Lex Decalogi ligabat me , contra illam nunc habeo aliam Legem scilicet gratiae quae non est mihi Lex , neque ligat , sed liberat me ; est autem Lex contra damnatricem Legem ; hanc ligat , ut amplius non possit me ligare . Luther . Com. plenior in Gal. 2. Ed. An. 1538. Fol. 45. pag. 2. Tom. 4. oper . Jenae 1611. a Pareus in Gal. 2. 19. in part . 2. oper . exeget . Calvin . in Gal. 2. 19. Eilhardus Lubinus in Gal. 2. 19. in Tom. 1. Exercit. Theol. in Epistolas . Francof . 1612. a Nihil tam apertum , quia si per Legem potuisset homo justificari , Christum non oportuerat mori . Sed quia Lex dare remissionem peccatorum non poterat , neque secundam mortem detriumphans expoliare captivis , quos tenebat causa peccati , idcirco Christus mortuus est , ut ea praestaret , quae Lex non poterat , ac per hoc non gratis mortuus est . Mors enim ejus justificatio peccatorum . Ambros . in Gal. 2. pag. 327. in Tom. 5. oper . Edit . Froben . Basil . 1538. Non debeo illi esse ingratus , qui me tantum dilexit , ut pro me etiam moreretur ; abjecta enim est gratia , si sola non sufficit . Comment . in Gal. 2. Incert . Aut. sed Antiqui inter opera Hieronymi . Fol. 216. pag. 2. Tom. 9. Edit . Froben . Basil . 1526. b Those Errors with which Crellius the Socinian hath corrupted this Text , when he asserts the Gospel to be a new Law , and that to be justified by our Faith , as our Evangelical Obedience to it , is not excluded here by the Apostle . This Fundamental Error of Socinianism , is excellently refuted by Cocceius , whom I would have transcribed , had the design'd brevity of this Discourse permitted it ; I therefore refer the Learned Reader to that Author himself . Cocceius in Gal. 2. 21. in Tom. 4. oper . Amstel . 1673. Notes for div A41521-e3780 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Clem. Alexand. Strom. lib. 1. pag. 356. op . Paris . 1629. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Ibid. pag. 250. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Euseb . Demonstrat . Evangel . Lib. 1. cap. 4. pag. 8 , 9. Edit . Paris . 1628. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Chrysost . in Psal . 49. Tom. 3. oper . Ed. Front. Ducaei Paris . 1601. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Origen . Philocal . cap. 19. pag. 35. Edit . Spenceri , Cant. 1677. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Theodoret. Interpret . in Esa . 2. pag. 13. Tom. 2. oper . Ed. Sirmondi , Paris . 1642. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Phot. Epist . 50. pag. 104. Edit . Lond. 1651. Notes for div A41521-e4510 a Isidor . Orig. lib. c. 10. inter Autores Ling. Lat. Genev. 1622. pag. 863. & lib. 5. c. 3. pag. 925. & Perot . Sypontinus . Comment . Ling. Lat. pag. 656 , & 757. Edit . Ald. 1513. b Paulus Merula de Legib. Roman . cap. 1. pag. 1. Lugd. B. 1684. & Brison . de Formul . & Solemn . P. R. verbis , lib. 3. pag. 363. Edit . Fol. Paris . 1583. a Lex est ratio summa infita in naturâ , quae jubet ea quae facienda sunt , prohibetque contraria . Cicero de Leg. lib 1. pag. 312. Tom. 4. oper . Edit . in Fol. R. S. 1538. b Lex est commune praeceptum , virorum prudentium consultum . Papinian , lib. 1. Pes . in lib. 1. Digest . Tit. 3. l. 1. pag. 9. Tom. 1. Corp. Jur. Civil . Edit . Gothofr . in 8 o. Lugd. 1589 a Codex Justinian . lib. 1. Tit. 2 , & 3. in Tom. 2. Jur. Civil . Edit . Gothofred . b Et de hoc quoque ad collegas nostros literas dirigamus , ut ubique Lex Evangelica & Traditio Dominica-servetur , & ab eo quod Christus docuit , & fecit , non recedatur . Cyprian . Epist . 63. pag. 177. oper . Edit . Goulartii , Genev. 1593. c Augustin . Retract . lib. 1. cap. 25. Fol. 8. pag. 2. Tom. 1. oper . & de Trinit . lib. 15. Fol. 105. pag. 1. Tom. 3. oper . Edit . Paris . 1571. Notes for div A41521-e5180 a In iis , qui audiunt Evangelium , scilicet quod Deus non propter nostra merita , sed propter Christum , justificet hos qui credunt , se propter Christum in gratiam recipi . Conses . Fidei exhib . Imp. Car. V. Art. 5. Fol. 162. p. 2. in Tom. 4. oper . Luther . Edit . Jen. 1611. a Ideo promissa Dei pertinent ad Novum Testamentum , imo sunt Novum Testamentum . Lutherus de Libert . Christian . Fol. 388. pag. 1 , & 2. Tom. oper . b Sleidan . Histor . lib. 2. pag. 25. Edit . in Fol. Francof . 1568. c Necesse est enim discerni praecepta & remissionem peccatorum , discerni praecepta & promissiones . Item promissionem gratuitam à promissionibus quae non sunt gratuitae . Melancthon . Loc. Commun . de Evangel . Fol. 193. pag. 1 , & 2. Tom. 1. oper . Wittebergae 1501. a Calvin . Instit . lib. 2. cap. ● . §. 2. pag. 81. a Genev. 1617. b Hae qui non viderunt , finxerunt Christum alcerum Mosem , Legis Evangelicae latorem , quae defectum Mosaicae illius suppleverit . Calvin . Instit . lib. 2. cap. 8. §. 7. Fol. 69. p. 2. ib. c Summa enim Evangelii , quod est Dei potentia ad salutem cuivis credenti , haec est , Christum apprehendere ut factum nobis à Deo sapientiam , justitiam , sanctificationem , ac redemptionem . Beza de Haeret. puniend . pag. 99. Tom. 1. oper . Genevae , 1570. a Quum enim Evangelium à Mose sub figuris legalibus propositum — Idcirco sit patefactum Mundo , ut in Christo per fidem apprehenso gratis justificemur , & sanctificemur , sicut copiose suo loco demonstravimus ; isti è contrario existimant Evangelicam Doctrinam nihil aliud esse quam legem quandam perfectiorem Mosiacâ . Beza Antithesis Papatus , & Christianisimi , in Confess . ejus , cap. 7. §. 9. pag. 61. Ibid. vide etiam ejusdem Confessionis cap. 3. §. 23. pag. 19 , 20. b Nulla tamen in Lege mentio hujus beneficii . Pertinet enim hujus voluntatis declaratio ad alterram Verbi Divini partem , quae Evangelium vocatur . Beza de Aeter . Dei Praedest . contra Seb. Castell . pag. 393. Tom. 1. oper . Ibid. a Evangelium ergo ab omnibus ferè definitur ad hunc modum . Evangelium est verbum bonum & suave , testimoniumque certissimum Divinae erga nos gratiae in Christo credentibus exhibita : vel Evangeliū est clarissima Aererni Dei coelitus delata sententia , absolventis omnes credentes ab omnibus peccatis , & id quidem gratis propter Christum , promittentisque vitam aeternam . Bullinger . Sermon . Decas . 4. Sermo I. Fol. 177. pag. 2. Tigur . 1577. b Evangelium vero , quae est altera pars essentialis Sacrae Scripturae , est Doctrina , sive Scriptura , quae annuntiat salutem gratuitam in Christo per Fidem . — Hujus munus est annunciare salutem gratis in Christo haberi per solam . Fidem , atque ita erigere , & consolari afflictorum conscientias . Zanchius Miscell . par . 2. pag. 33. in Tom. 7. oper . 1613. † Dico igitur ego Evangelium esse Laetam Divini , illiusque aeterni , & gratuiti erga nos in dilecto Filio Christo amoris ( haec est Divina Electio ) praedicationem . Zanchius , ibid. pag. 362. a Isagog . Christizan pars . 4. cap. 21. pag. 504. Edit . in 8 o. Genev. 1588. b Loci Com. Ed. a Lycero , part . 2. pag. 562. in 8 o. Francof . 1599. c Praefatio in Comment . Oecolampadii in Minores Prophetas , pag. 1. d Paraeus de Justificat . contra Bellarm. lib. 4. cap. 1. pag. 938. & cap. 2. 946 , & 948. e Panstrat . Cathol . Tom. 3. lib. 15. cap. 4. pag. 518. Genv. 1626. f Loc. Theolog. Tom. 3. Loc. de Evangel . cap. 4. pag. 437. & cap. 12. pag. 500 , 501. Edit . in 4 o. Jenae 1618. g Enchirid. Relig. Reform . pag. 95. Tom. 1. oper . Lugd. Bat. 1647. h Explicat . Cateches . part . 2. Quaest . 19. pag. 99 , 100. in Tom. 3. ejus Script . Theolog. Heidelberg . Amstel . 1646. & exegesis August . Confess . Art. 5. pag. 43. A●stel . 1647. i Andreas Rivetus , in Gen. 15. Exercitat . 84. pag. 325. Tom. 1. oper . Roter . 1651. k Cum enim Evangelium nihil aliud sit , quam enunciatio & declaratio Gratiae , misericordiaeque Dei , quam suâ morte Christus promeritus est , negari non potest illam esse maxime Evangelicam Doctrinam , quae hoc beneficium laetumque nuntium plenissimè exponit , eamque ob causam in Pauli Epistolis Evangelium copiosissime , & clarissime doceri , & esse Paulum optimum Evangelistam . Whitakerus contra Duraeum , lib. 1. pag. 80. Tom. 1. oper . Genev. 1610. a Evangelium autem hoc modo non incommode definiri potest ; Doctrina Divina , quâ Areanum Dei Foedus , de gratuitâ salute per Christum hominibus in peccatum lapsis annamciatur ; & cum electis inchoatur ac conservatur , ad ipsorum salutem , & Dei servatoris gloriam . Gomarus , Disput . 14. Thes . 25. pag. 52. Tom. 3. oper . Amstel . 1644. a Multos enim insignes , & perniciosos errores peperit aequivocatio vocabuli Legis , non rectè distincta Monachi transformarunt Doctrinam Evangelii in Legem . Chemnitius Loc. Com. Tom. 2. pag. 4. Edit . in 8 o. Francof . 1599. b Hoc enim vere possumus affirmare , ignorationem differentiae Legis , & Evangelii , plurimis maximisque erroribus occasionem praebuisse , quibus hodie Christiana Religio perturbatur : i. e. For we can truly affirm this , that the Ignorance of the Law and Gospel , hath afforded Occasion to the most and greatest Errors with which the Christian Religion is at this Day disturb'd . Beza Confessio , cap. 4. §. 23. pag. 19. Tom. 1. oper . Genev. 1570. a Et quae alia Lux discussit densissimas tenebras Regni Pontificii nisi haec praecipuè , quod demonstratum est verum discrimen Legis , & Evangelii ? Chemnitius , Ibid. pag. 562. a Sic omnes Justiciarii existimant Christum esse novum quendam Legislatorem , & judicant Evangelium nihil aliud esse , quam librum , qui contineat novas Leges de operibus , ut Turcae de suo Alcorano somniant ; sed satis Legum est in Mose . Ideo Evangelium est praedicatio de Christo , quod remittat peccata , donet gratiam , justificet , & salvet peccatores . Quod autem praecepta in Evangelio reperiuntur , ista non sunt Evangelium , sed expositiones Legis & Appendices Evangelii . Luther . plenior Comment . in Galat. 2. 17. Fol. 42. pag. 1. in Tom. 4. oper . b Quia de Sion exhibit Lex . Haec est causa multiplicandae Ecclesiae , & Regni Christi ampliandi , praedicatio scilicet Evangelii . Promittit enim , hîc novum verbum , nisi enim novam Doctrinam significaret , quid opus erat denuo promittere Legem , quae tot annis antè lata erat ? Et manifestè significat differentiam quod addit , de Sion . q. d. prius dedi Legem in Sinai , nunc aliam dabo in Sion Monte , quae non erit doctrina operum , sed Fidei , non Legum , sed Gratiae , non accusans sed conferens remissionem peccatorum . Luther . Enarrat . in Esa . 2. Fol. 292. Pag. 1. Tom. 3. oper . a Nam quum à Lege petenda esset pietatis regula , per Synecdochen ejus nomine totam Doctrinam Dei comprehendere solebant : quemadmodum etiam sub Altaris nomine cultum Dei. Calvin . Com. in Esa . 2. 3. Tom. 4. oper . c Nihil enim aliud intelligit per Legem quam Verbum Domini , nec per Zijon quam Hierusalem ; nec potest de aliâ Doctrinâ intelligi quam Evangelica . Muscul . Com. in Esa . 2. pag. 71. Basil . 1570. d Utitur autem Legis vocabulo pro Judaeorum more , de Doctrina loquens , & Legem operum dicit eam Doctrinam , quae nos operibus justificari tradit . Legem vero Fidei eam , quae justitiam monstrat in Merito Christi , qui solâ Fide apprehenditur . Gualtherus Homil. 19. in Epist . ad Roman . Fol. 44. pag. 1. Tiguri 1566. a Significat ergo novam Dei patefactionem , & novam formam Legis , & cultus expectandam esse è Zijone , patefacto nimirum Christo , & abrogatis ceremoniis . Sed cum dicat Legem egressuram è Zijone , queritur an hoc & similibus locis stabiliatur opinio Papistarum , qui volunt Christum venisse , ut esset novus Legislator , qui Legem meliorem & persectiorem proferret , quàm olim lata erat per Mosem , ut secundum cum Legem homines deinceps viventes , hâc obedientiâ placerent Deo , & consequerentur vitam aeternam ? Facilis est responsio ex phrasi usitatissimâ in Scripturâ , quâ nomine Legis tota Doctrina intelligitur . — Fugienda est igitur opinio Monastica tanquam pestis , & eversio totius Christianismi , & obscuratio officii & beneficiorum Christi , non differens ab Ethnicorum , Judaeorum , Turcarum , & aliarum Sectarum opinionibus de justificatione coram Deo. Vrsinus Comment . in Esa . 2. pag. 63. Tom. 2. oper . Neustad . 1589. b Est & illa significatio generalis , quando sub nomine Legis intelligitur universa Doctrina divinitus patefacta , ut Psal . 19. v. 8 , 9. & 119. ubi Lex dicitur consolari , & aedificare corda . Ita de Evangelio loquitur Esaias , Cap. 2. v. 3. De Sion exibit Lex . Rom. 8. 2. Lex spiritus vitae ; Rom. 3. 27. Lex Fidei ; Gal. 2. 19. Ego per Legem Legi mortuus sum . Est autem Hebraica Phrasis , in quâ Lex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab instituendo , & docendo nomen habet . Chemnitius loci Com. Tom. 2. pag. 5. Edit . in 8 o. Francof . 1599. a Unde jam sequitur istam exclusionem factam esse per Legem fidei , quae hîc denotat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinam Fidei , prout sub novo Testamento docetur , sine obligatione ad ulla opera tanquam causam justificationis , uti futura fuissent opera Legis Moralis perfectè , & constanter praestita ab Adamo , vel tanquam necessarium justificationis praerequisitum . Wittichius Investigat . Epist . ad Roman . pag. 150. Lugd. Bat. 1685. Notes for div A41521-e8020 a Epistola Arminii ad Utenbogardum in Epistolis praestant . viror . Epist . 70. pag. 131 , 132. Edit . 2. Amstel . 1684. a Mr. Lorimer ' s Apology , Chap. 2. Sect. 1. pag. 22. Notes for div A41521-e9010 * Legis quidem nomen impropriè fidei tribuitur . Calvin . in Rom. 3. 27. pag. 49. part . 3. Tom. 5. Edit . Genev. 1617. † Per quam Legem ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; id est , Quâ Doctrinâ Beza in Rom. 3. 27. a Aquinas Lect. 4. in Rom. 3 pag. 30. Antverp . 1620. b Cajetan . in Rom. 3. 27. in Tom. 5. Comment . in Script . Lugd. 1639. c Arias Montanus , in Rom. 3. 27. in suâ Elucidat . Epist . Apost . Edit . Plant. Antverp . 1588. d Ambros . Catharin . in Rom. 3. 27. 28. in ejus Comment . in Epist . Paul. pag. 38. Paris . 1566. e Cornelius Mussas , Comment . in Rom. 3. pag. 184 , 185 , 186. Venet. 1588. f Benedict . Justin . in Rom. 3. 27. in Tom. 1. Explant . in Epist . Paul. Lugd. 1612. g Cor. a Lapide , in Rom. 3. 27 , 28. h Estius , in Rom. 3. 27. i Adamus Contzen . Comment . in Rom. 3. 17. Quaest . 2. pag. 175 , 176. Col. Agrip. 1629. * Rivet . in Cap. 15. Genes . Exercitat . 84. pag. 321. Tom. 1. oper . Roterod. 1651. Alessandro Zilioli , Histor . Memorab . de nostri Tempi , part . 2. lib. 2. pag. 46. Bologn . 1645. a Ex quibus omnibus etiam patet , Christum non solum ut redemptorem hominibus datum esse ; cui fidant , ut volunt Haeretici ; sed etiam ut Legislatorem cui obediant . Estius in Gal. 6. 2. b Christus non modo servator , rerum etiam Legislator agnoscendus est , quippe cujus summa Lex est charitas , quam veluti novam Legem , novo modo nobis imperavit , novoque exemplo confirmavit . Verstius in Gal. 6. 2. pag. 273. Comment . in Epist . Apost . Amstelod . 1631. c Vorstius de Deo Disp . 3. pag. 19. & Notae in Disp . 3. pag. 215 ad 217. Steinfurt . 1610. Ibid. Disp . 6. pag. 64. & Notae in Disp . 6. pag. 365 , 366. Et Apologet. Exeg . Cap. 11. pag. 46 , 47 , &c. Lugd. Bat. 1611. a Mr. Lorimer 's Apology , Chap. 2. Sect. 1. pag. 22. b Ibid. pag. 24. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Just . Mart. Dial. cum Tryph. pag. 229. oper . Edit . Paris . 1636. a Goulartii notae in Cyprian . Epist . 11. pag. 33. oper . Cyprian . Edit . Goulartii , Genev. 1593. b Cum dicitur diligamus invicem , Lex est ; cum dicitur quia dilectio ex Deo est . Gratia est . Augustin . de Gratia & Libero arbitrio , cap. 18. fol. 284. pag. 2. Tom. 7. oper . Paris . 1571. a Mr. Lorimer 's Apology , pag. 26. a Vox Evangelium speciatim sumpta , atque ad Christi exhibitionem restricta , primò Historiam denotat de Christo in carne manifestato , ut Marc. 12. secundò pro laetâ usurpatur doctrinâ ac praedicatione de hominum peccatorum reconciliatione cum Deo per gratuitam peccatorum remissionem morte Christi expiatoriâ ipsis partam , quibuslibet indefinitè oblatam , pauperibus spiritu atque Infantibus revelatam , credentibus vero singulatiter applicatam ad horum salutem , & misericordiae Divinae cum Justitiâ conjunctae patefactionem , laudem sempiternam . 1 Cor. 9. 14. 15. & seq . Synops . pur . Doctr. Disp . 22. Thes . 5 , 6. pag. 267 , 268. Ludg. Bat. 1625. Ibid. Thes . 36 , 37. pag. 272. b Gomar . Disput . 15. Thes . 25. pag. 52. Tom. 8. 3. oper . Amstel . 1644. a Apology , pag. 32 , 33. Notes for div A41521-e10880 a Praecepta etiam diversa quantum ad Ceremonialia : Nam quantum ad moralia sunt eadem , sed plenius in Evangelio continentur . Petrus Lombard . lib. 3. Sentent . Dist . 4. pag. 681. Edit . in 8 o. Mogunt . 1632. b Tametsi Evangelii praecepta simpliciter difficiliora sint , majorisque oneris praeceptis Mosaicae Legis , &c. Alex. Alens . Sum. Theol. par . 3. Quaest . 28. Memb. 4. Art. 1. pag. 193. Col. Agr. 1622. c Duplex est difficultas five gravitas , una carnalis , alia spiritualis : Quantum ad carnalem gravitatem gravior erat Lex vetus quam Evangelium , sed quantum ad difficultatem spiritualem Lex nova difficilior . Guil. Altissiod . Sum. in Sentent . lib. 4. Fol. 243. pag. 2 Paris . 1500. d Spiritus est gratia spiritus , in quâ datur spiritus sanctus : & haec datur in Legislatione novâ , non veteri . Albert. Magn. Com. in lib. 3. Sentent . Dist . 4. Art. 4. pag. 419. Tom. 15. oper . Ed à Jammy , Lugd. 1651. e Lex Evangelica , cum sit ipsa spiritus sancti gratia , necessariò hominem justificat . Aquin. Sum. prim . secund . Qu. 106. Art. 2. pag. 199. Col. Agr. 1622. f Ex parte autem Legis novae plus alleviat multitudo , & efficacia auxiliorum , &c. Scotus in lib. 3. Sentent . Dist . 40. g Quae quidem Lex nova quatuor notabiles & excellentes conditiones habet . Est enim Lex Charitatis , Libertatis , Facilitatis , Necessitatis . Rayner . de Pisis Pantheol . Tom. 2. Cap. 109. de Lege pag. 116. Edit . in 4 o. Brixiae , 1580. h Antiqua ( viz. Lex ) imperabat , sed auxilium non praebebat , attendebat literam , quae occidit : Nova spiritum , & gratiam , quae vivificat . Aureolus in lib. 3. Sentent . Dist . 40. Quaest . ult . pag. 451. Tom. 2. Romae , 1605. i Quod Lex nova liberat ab oneribus veteris Legis verum est , tum quia imponit onera pauciora , tum etiam leviora , & quae pertinent ad curationem morbi peccati , & ad conservationem sanitatis spiritualis . Durand . in Sent. lib. 4. Dist . 1. Qu. 2. pag. 646. Lugd. 1587. k Duae namque sunt partes Legis Divinae tam vetustae , quam novae , videlicet testimonia , & praecepta . Testimonia pertinent ad credenda , Praecepta ad operanda . Dionys . Carthus . in lib. 3. Sentent . Dist . 40. Qu. 2. pag. 330. Venet. 1584. l Lex Evangelica Christianorum est propria , Lex vero invita universis communiter intionibus pater . — Lex haec ipsissimum est Evangelium . Domin . Soto de Justic . & Jure , lib. 2. Quaest . 7. Art. 1. Fol. 61. pag. 1. Lugd. 1582. m Prime conclusio est : Lex Evangelica , si pura documenta & mandata , atque opetum substantiam consideres , non magis per se justificat , quam vetus , vel Lex ipsa naturae . — Secunda conclusio : Lex Evangelica , si internam ejus virtutem mediteris , hominem justificat . Id. Ibid. Quaest . 7. Art. 2. Fol. 61. pag. 2. n Non veteris illius , & tunc continuò evacuandi , sed novi & aeterai Testamenti , novae Legis , novo more promulgatae . Alb. Pighius , de Hierarch Ecclesiast . lib. 1. cap. 2. Fol. 7. pag. 1. Col. Agr. 1558. o Lex autem gratiâ comitata , cujusmodi intelligitur Lex nova , non tantum quid sit agendum , ostendit , verum etiam spiritum & virtutem subministrat , quâ quod praecipitur , impleatur . Estius , in lib. 3. Sentent . Dist . 40. §. 4. pag. 159. Tom. 1. Duac . 1616. p Dicendum verò primò est Christum dominum non solum suisse redemptorem , sed etiam fuisse verum , & proprium Legis latorem . — Dico secundo Lex Christi seu Lex nova , est vera ac propriissima Lex praeceptiva . Suarez . de Legibus , lib. 10. cap. 2. pag. 696 , 697. Mogunt . 1619. q Ad diffitultatem est Responsio communis ; gratiam convenire Legi novae quasi per se , & ex propris ; antiquioribus vero Legibus non ex vi illarum , seu per se fuisse conjunctam , sed per respectum ad Legem gratiae . Et ideo Legi gratiae simpliciter tribui justificationem non verò superioribus Legibus . — Ob hanc ergo rationem spiritus gratiae dicitur esse proprius Legis novae quia data est eo tempore , in quo jam Author gratiae advenit , & redemptionem hominum consummavit , gratiamque omnibus meruit . Imo idem ipse est Author hujus regis , & gratiae . Idem . Ibid. cap. 5. pag. 712. r Et quidem si loquamur de Gratiâ Novi Testamenti , non distinguitur Lex ab Evangelio : Quod Lex requirat opera , Evangelium non requirat opera ; sed quod Lex doceat quid sit faciendum , Evangelium praebeat vires ad faciendum . Bellarm. de Justif . lib. 4. cap. 2. pag. 1011. In Tom. 4. Controv. Colon. Agrip. 1619. s Quamvis Christus suam Legem habeat , eumque Dei nomine mundo tulerit , non tamen simpliciter Legislator dicitur , cum ejus Lex nihil aliud fuerit quam complementum ac perfectio Mosaicae Legis ; nec sanè ob id praecipuè in Mundum venit , ut Legem ferret , nosterve Legislator esset , sed ut nos servaret , in quem etiam finem nobis suam Legem dedit . Socin . ad Artic. Cuteni , Thes . 10. pag. 454. tom . 2. oper . 1656. t Fatentur Remonstrantes delectari se istâ Loquendi ratione , [ viz. quod Christus sit novus quidam Legislator ] non quia hunc aut illum autorem sapit , nedum quia eam à Socino mutuati , sed quia Dei & Scripturae Phrasis , & quia Religionis totius corculum , ac Medulla est . Nihil aeque necessarium esse credunt , quam ut credatur novae Legis latorem esse . Episcopius , Apolog. Remonstrant . cap. 24. pag. 237. part . 2. tom . 1. oper . Rot. 1665. u Paulum fateor uno loco Legis fidei meminisse , quam opponat Legi operum ; sed praeterquam quod additum fidei nomen omnem amphiboliam tollit , dico ne sic quidem illum Locum tibi patrocinari . Lego apud eundem Legem Christi , sed pro mutuae dilectionis mandato à Christo renovato ; cui opponitur externa Legis observatio , ac praesertim Pharisaica . Legem perfectam Libertatis ( cujus meminit Jacobus ) nego ad istam novae Legis appellationem pertinere . Calvinum autem uti memini uno Loco vestrâ illâ formulâ , sed additâ interpretatione , & idcirco tantum , ut quid in vobis redargueret , omnes intelligerent : Ne me vero existimes de nihilo contendere , quum veteres nonnulli , veluti Augustinus ( quod tamen rarissimè fecit ) Legis , & quidem novae , seu secundae , nomen aliquando novo Foederi , sive Evangelio tribuerit , facit exitialis ille & plane detestabilis Error vester , quo Legis & Evangelii praecipuum discrimen tollitis , ut hanc formulam scripturis inusitatam prorsus ex Ecclesiâ exturbandam existimem . Bezae Apolog. 2. ad Cl. de . Xaintes respons . pag. 364. tom . 2. oper . Genevae 1573. 
A92287	----	The reasons of the Dissenting Brethren against the third proposition, concerning presbyterial government· Humbly presented. Westminster Assembly This text is an enriched version of the TCP digital transcription A92287 of text R209981 in the English Short Title Catalog (Thomason E27_14). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 120 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A92287 Wing R573 Thomason E27_14 ESTC R209981 99868825 99868825 121181 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A92287) Transcribed from: (Early English Books Online ; image set 121181) Images scanned from microfilm: (Thomason Tracts ; 5:E27[14]) The reasons of the Dissenting Brethren against the third proposition, concerning presbyterial government· Humbly presented. Westminster Assembly Goodwin, Thomas, 1600-1680. Westminster Assembly (1643-1652). Answer of the Assembly of Divines unto the reasons of the seven Dissenting Brethren, against the proposition of divers congregations being united under one Presbyteriall government. [2], 144 p. Printed by G.M. for Ralph Smith at the Bible in Corne-Hill, London : 1645. Signed on F1r: Tho. Goodwin [and six others]. With a preliminary order to print. "The answer of the Assembly of Divines unto the reasons of the seven Dissenting Brethren, against the proposition of divers congregations being united under one presbyteriall government" has separate title page dated 1644; pagination and register are continuous. Annotation on Thomason copy: "about feb: 5th 1644"; the 5 in imprint date crossed out. Reproduction of the original in the British Library. eng Westminster Assembly (1643-1652) A92287 R209981 (Thomason E27_14). civilwar no The reasons of the Dissenting Brethren against the third proposition, concerning presbyterial government·: Humbly presented. Westminster Assembly 1645 21630 22 200 0 0 0 0 103 F The rate of 103 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-10 Apex CoVantage Keyed and coded from ProQuest page images 2008-02 John Latta Sampled and proofread 2008-02 John Latta Text and markup reviewed and edited 2008-09 pfs Batch review (QC) and XML conversion THE REASONS OF THE Dissenting Brethren against the Third Proposition , CONCERNING PRESBYTERIAL GOVERNMENT . Humbly presented . LONDON , Printed by G. M. for Ralph Smith at the Bible in Corne-Hill . 1645. Die Lunae , 23. Decemb. 1644. ORdered by the Commons assembled in Parliament , That three hundred and no more , of The Reasons of the dissenting Brethren against the third Proposition touching Presbyteriall Government , and The Answer and Solution of the Assembly to the said Reasons , be forthwith Printed ; And that the care of the exact Printing thereof be referred to Mr Byfield : And the Printer is injoyned ( at his perill ) not to Print more then Three hundred of them . It is further Ordered , That no man presume to Re-print , Divulge or Publish the said Reasons and Answers , or any part of them , till further order be taken herein by either or both Houses of Parliament . H : Elsynge , Cler. Parl. D. Com. REASONS against the Third Proposition , concerning Presbyteriall Government , and the Proofes thereof : Viz. The Scripture holds forth , that many particular Congregations may be under one Presbyteriall Governement . Humbly Presented . If many Congregations having all Elders already affixed respectively unto them , may be under a Presbyteriall government : Then all those Elders must sustaine a speciall relation of Elders to all the people of those Congregations as one Church and to every one as a Member thereof . But for a company of such Elders already affixed , &c. to sustaine such a relation , carries with it so great and manifold incongruities , and inconsistencies , with what the Scripture speaks of Elders in their relation to a Church committed to them , and likewise with the Principles of the Reformed Churches themselves , as cannot be admitted . And therefore such a Government may not be . The first Proposition . THat according to the Scriptures , such a Presbyteriall Government necessarily drawes such a speciall relation , is evinced by parts thus . 1. They must have the relation of Elders to all and every one of the Members ; for Church and Elders are Relatives . And the Argument for the Presbyteriall government is taken by the Presbyteriall Divines from this ; That many Congregations in Scripture , are made one Church , and the Elders thereof Elders of that Church . 2. That relation they have , must be a more speciall relation , as is evident from the practise and principles of this government . For when the Congregations in Shires are divided into severall Presbyteries or Deanries , the Elders ( though Neighbours ) of a bordering Presbyterie , intermeddle not with the Congregations under another Presbyterie , and yet Neighbour Elders . It is therefore a speciall relation puts the difference , that those of these Presbyteries do judge the Congregations under them , as having a speciall relation to them , such as not to other Congregations . The minor Proposition . For the proofe of which , we present these incongruities as follow . First , this breeds many incongruous disproportions to the Order set by Christ , about the Officers of the Church . 1. To extend a Pastors power of ordinary ruling beyond the extent of his ordinary teaching , is against the order which Christ hath set ( and all extent of power must as well have an Institution of Christ , as the power or office it selfe , the difference of Evangelists and ordinary Pastors lay in extent of power , ) but the extent of a Pastors ordinary ruling power , is but to that Flock as his whole Flock which he is able to feed . The first Proposition is confirmed , first by Scripture , secondly by Reason . First by Scripture , Acts Chap. 20. Verse 28. Take heed to your selves and to all the flock over the which the Holy Ghost hath made you Overseers to feed the flock of God , which he hath purchased with his own blood . Whence first we see the speciall limitation of their extensive power and relation [ to a flock ] and [ all in that flock ] is by the Holy Ghost , and not by man , and therefore is not to be extended by man , further then the Holy Ghost hath appointed . 2. The extent of that relation to that flock , and the whole flock they feed , and to feed all that flock alike . And if they be preaching Elders , then to feed by preaching , and therefore are Overseers to them to feed them , and this because they feed them . 3. He speaks to preaching Elders especially , that feed by doctrine : for he propounds his own example to them , Verse 20. That he had revealed the whole counsell of God . And Peter seconds Paul in this , 1 Peter , Chap. 5. Verse 2. Feed the flock of God which is among you , taking the oversight thereof . The flock {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among you : is that flock any of them had relation to as his flock respectively . Peter here writing unto the Churches in severall Nations Chap. 1. Verse 1. whereas in Acts 20 ▪ and Verse 28. the charge is to the particular Elders of Ephesus to that whole flock ; therefore that note of respectivenesse is here put {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} among you : that is , that flock which respectively belongs to you , as Colossians Chap. 1. Verse 17. Who is for you a faithfull Minister , that is , your proper Pastor : So the flock {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is your severall proper flocks that belong to you . And hereby it appears that their oversight is not extendible beyond their feeding . Thus also Heb. 13. Verse 7. Remember them that have the rule over you , and have spoken to you the word of God ; which he speaks of preaching Elders , and of ruling Elders ( of whom he speaks Verse 17. ) Obey them that have the rule over you , for they watch for your soules , as those that must give an accompt . And whether these places note out two sort of Officers , Preaching Elders , ver. 7. and Ruling Elders , ver. 17. or but one sort , and so but severall acts of the same Office , however if but one , yet still the ordinary rule over them was not farther extendible then their ordinary preaching ; if two sorts of Officers , they being Officers together in the same Church , if the Pastors power of ruling extends no farther then his preaching , then the meere ruling Elders power , or his that is assistant to him , must extend no farther then the Pastors also ; this is the naturall obligation to obedience , and so is the measure to set the bounds of the extent of ordinary Church power . 'T is one argument used against Episcopall power , that they are inforced to obey him that speakes not the word to them , nor watches over their soules ; And this holds as well against these Presbyteriall Officers , when a man to be excommunicated comes before such , if he sayes I am not bound to obey you in such authoritative way , nor doe I owe a subjection as to a power of censure in you , for many , yea most of you , never spake the word unto me , nor did watch over my soule ; nay , perhaps the man can say , he never saw their faces afore . And it availes not to say that they may occasionally preach ; for take two places more , the 1 to the Thes. chap. 5. ver. 12. speaking of respect to their Officers , Know them that labour among you , and are over you in the Lord and admonish you : These two labour , and are over you , are commensurable ; that is , who make it their calling to have the care of you , which the many Pastors and Elders in a common Presbyterie cannot . And labour , in what ? Tim. Epist. 1. chap. 1. ver. 17. expounds it , That labour in the word and Doctrine : The Elders that rule well , are worthy of double honour , especially those that labour in the word and Doctrine . And expound this latter known place , whether of Teaching Elders only , or ruling and teaching both ( as the Reformed Churches doe ) however it affords this to us ; that the extent of ruling in either the one or the other , is but as large as teaching : And if it be meant of Teaching Elders only , that both rule and labour in the word and Doctrine , yet if they be limited in labouring in the word ( as they are being fixed Pastors to their own Congregations ) then in ruling . And if it be meant of ruling Elders ( as distinct from them ) yet their ruling is but of the same extent , that the others labouring in the word is , and that is extended but to one Congregation . And secondly , Reason is for this ; For in a Pastors Office in which Preaching and Ruling are joyned , yet his power of ruling flowes in him from , and is the adjunct of his power to preach , and to be sure it is not extendible further ; and however yet there is the same proportion of either , and then by just reason the extent of the Church which is the subject of his ordinary ruling cannot be extended larger then what is the ordinary subject of his preaching , and so these relations are of equall limits ; If a father hath the power of governing , as a father , then it is extendible only to those he is a father to . And that a Pastor hath his ordinary ruling power annexed to his ordinary power of preaching , is proved by these reasons . First , If not upon this ground , then upon some other , not by any speciall faculty or Office , over and above this of preaching , for then he should be ordained a ruling Elder over and above his being first a Preaching Elder as a new faculty given him , or by being made a Ruler first , and then this of preaching superadded , as the Bishops first made Deacons then Presbyters . But Secondly , All the keyes are given him at once , the keyes of ruling with the keyes of knowledge , the power of the staffe intrinsecally followes , his being a Pastor or Shepheard ; and though the one is a power of meere order , namely that of Preaching , and that of his Ruling be a power of jurisdiction ( to be exercised with others and not alone ) yet still his receiving power to joyne with others in those acts of Rule of jurisdiction is from this his power of Order , and the ordinary extent of his authority therein , is extendible no farther then his ordinary call to preach . Yea Thirdly , The extent of the power of the Apostles themselvs , in ruling in all the Churches was founded upon , and extendible with their commission to preach in all Churches , and their very call and obligation being not to preach in a set fixed relation , as ordinary Pastors calling is , but to all Churches in all Nations : Hence their power of ruling was answerable ; It was their very call to be universall Pastors , and therefore universall Rulers ; yea and in reference to those that are without , their authority of ruling was narrower in the extent of it then of their preaching . The Apostles might preach to Heathens , and their call was so to doe , to convert them , but they had not power to rule all men : what have I to doe to judge them that are without ? But in this way of Presbyteriall governement , though they also may occasionally preach where they may not rule , yet the proportion of their ordinary ruling , is extended beyond the proportion of their ordinary preaching , which it was not in the Apostles themselves . Secondly , It breeds an incongruous disproportion between the Offices of Ruling and Preaching Elders compared among themselves , for this Governement makes the Extent of the Ruling Elders Office and relation , to be larger then that of their Teachers or Pastors ; For the Pastor , quâ Pastor , is limited to his particular Congregation he is fixed to for the ordinary performance of his Office , as the Deacons also are ; but the Ruling Elders Office , quâ Ruling Elder , is extended over all these Congregations in this Presbyterie . The Ruling Elder performes his Office in the highest perfection of it , as to admonish , excommunicate in all these Churches , but the Pastors are limited in the highest work of their Callings , Preaching being more excellent then Ruling , yea then baptizing unto one Congregation ; That in the first Epistle to Tim. Chap. 5. Ver. 17. ( interpret it as you will ) justifies this . Thirdly , It perverts the order and distinction of Teaching Elders , and meere Ruling Elders ( as the reformed Churches call them ) or Church Governours ( as the Assembly ) That whereas Christ hath made some Teaching Elders , and some Ruling Elders , and these distinct in this , that the Preaching Elders Office is to preach and rule , the Ruling Elders Office only to rule : this frame of Presbyteriall government , makes one person not only to doe both these works , ( which in a particular Congregation every Pastor doth ) but formally to be both those Offices , in respect of a double relation he doth susteine , namely , a Pastor to be a Preaching Elder to the Congregation where he is fixed , and a meere ruling Elder to the rest of the Congregations of a Classicall Church : for it is demanded , when a Pastor in a particular Congregation is in this common Presbyterie , what sort of Officer he is to that Presbyteriall Church ? An Elder he is , because he doth the work of an Elder ; A Teaching Elder to that Church he is not , for to that whole Church he labours not in the word and Doctrine . Timothy , Epist. 1. Chap. 5. ver. 17. Therefore a meere ruling Elder he must be , and so the same man beares two sorts of Offices , and by this meanes there are two sorts of meere ruling Elders , whereas in a particular Congregation , a Pastor though he rules , yet he ruleth as a Pastor to that Congregation . And this disorder and confusion is further set out , in that , by this meanes the same Officer hath a full relation to one Church , and but halfe a relation to another , and causeth him to performe the whole of his Office to one Church ( the particular Church ) he hath relation to , and but the halfe thereof to the other . Fourthly , It makes an incongruous disproportion between the Extent of the relation of those two Offices of Elders and Deacons unto a Church . If the Scriptures had intended many Churches making one Church , and the Elders of those many Churchers to have been Elders in common to those Churches as one Church , then in like manner the Deacons of all those Churches should make up a common Deaconrie , and be Deacons in common unto all those Churches in an ordinary way as the other are Elders : But this is contrary to the practise of the Reformed Churches , though subject to the Presbyteriall Government , in which the Deacons have the ordinary relation of Deacons in no respect extended further then to a particular Congregation , nor doe they exercise Acts of that Office in an ordinary way to other Congregations , nor otherwise to neighbour Congregations then to any other ; much lesse is there a common Deaconship of them all , and why should not the later be erected over all those Churches as one Church , as well as a common Eldership ? especially if in matters of this nature , par ratio should carry it ; every Church , quâ Church , being a body , hath relation to all its Officers as Organicall members thereof ; So. Rom. 12th . and the 4th . And the Apostle writing to Philippi , a Church in a City , he writes to the Bishops [ the Elders ] and the Deacons as both alike Officers of that Church . And Acts Chap. 6th . The Deacons of the Church of Jerusalem ( if there were many Congregations as our brethren suppose ) were chosen by the whole multitude when gathered together by the 12. And therefore were Deacons of that whole Church as well as the Elders , Elders thereof . Now if the Deacons Office should thus be extended to all the Congregations as the Elders is , then why should not each Church be bound to bring contributions to the Deacons of each Church , and to be distributed in common ? and so our purses should be subject to the Deacons in common , as farre as our persons to the Elders in common , and they might challenge the same power in their Office over the one that the Elders doe over the other , and then also each Congregation were in an ordinary and standing obligation bound to releeve all the Poore in those Churches , as well as those in their own Parishes , not only by the common law of Charity , but by virtue of speciall relation of their being one Church , which relation in all these things , doth beget the like Obligation that it doth in government , and so all things of this nature should be alike common to all and each , and there should be a common Treasury for this one great Diaconat Church , as we may in a paralell allusion to that other name of Presbyteriall call it . A second head of Incongruities and Inconsistencies which will follow upon it , are in the mutuall duties required , and that doe necessarily follow upon this standing relation for a constant government of these Elders to all this people of these Churches , and of the people to these Elders . 1. From the People to all these Elders , according unto what the Scripture speakes of as due to standing Elders , they owe at least honour and esteeme ; yea , maintenance to all their Elders , whether those that ordinarily rule them or preach to them , and they owe it for both , Tim. Epist. 1. Chap. 5. ver. 17. and 18. Let the Elders that rule well , be counted worthy of double honour , especially those that labour in the word and Doctrine . Which honour is expressed by the Analogie of that law , ver. 18. not to musle up the mouth of the Oxe that treadeth out the corne . And this is certainly due to Elders , for all , that is the work or Elders , whether performed apart or together by way of jurisdiction in a Presbyterie ; And it cannot be denied , but that their constant ruling as in the Presbyterie , is one great part of the work of Elders , and so must be here intended , for which an especiall honour is due . And as they are to feed all and every one in the flock , as Acts 20. ver. 28. so maintenance and honour is due from all this people to all and every one of these Elders , as well to those that rule , as those that labour in the word and Doctrine . And in reason , if the Elders that rule well ( and performe the lesser acts of ruling ) in their particular Congregations , and the Presbyteries thereof are to have this honour in their relations , then all those Elders that rule well in the common Presbyterie ( and performe the greatest acts of ruling ) are to have the like from all that Classicall Church , the emphasis being put upon ruling well , and in those acts done by them the excellency of ruling consisteth , and the precept is not to honour Presbyteries in some abstract notion , but Elders : because the particular persons of the Elders are to be the object of it , and those most who excell most in that rule , that rule well or best ; but when there are many Congregations that have their proper fixed Pastors and Elders whom they maintaine for performing one part of the Elders worke ( for they performe but one part of it ) how shall they performe this due to all the rest for that other part of it ? and it is due from every person as he is able , or he cannot performe his duty , how burthensome , how confused would this be ? And then how to proportion this , suppose it should not be maintenance , but honour and esteeme , this people will not be able to judge , not only for that they cannot be present at their worke and so cannot judge of it , but because either it must be proportioned to them as constant Preaching-Elders , or as Ruling ; not as to Preaching Elders , for they labour not to them as such ; the ground upon which it is required is , That they tread out their Corne , and to honour and esteeme them as Ruling Elders only , were to honour preaching Elders below the ranke and degree of their Office . So Secondly , It brings the like Incongruities upon the performance of those duties of Elders , which the New Testament indifferently requires of all those that it acknowledgeth to be Elders unto a people , and therefore no such constant relation of Elders to so many Churches may be . As first , Praying with the sick , Send for the Elders of the Church to pray for them , James chap. 5. ver. 14. What , are these Elders of a Presbyteriall Church bound hereto ? this duty lyes in common upon Elders of Churches , and how shall we distinguish when the Scripture doth not . Secondly , Visiting from house to house , as Paul in his example instructs the Elders of Ephesus , Acts chap. 20. ver. 20. Thirdly , Watching over mens soules , as those that must give an accompt , Heb. chap. 13. ver. 17. To watch , is not to stay till causes are brought by appeales or so from the Congregations , but personally to observe and oversee them , as soules committed to them , which they must give an accompt for . Fourthly , Of Preaching , If Preaching Elders in season and out of season . The Bishops , they said the flock was theirs , and the whole care committed to them : and to salve the incongruity of not being able to preach themselves to them , they professed a derivative delegated power to inferior Pastors , whom they called their Curats . This was plaine dealing : but these Elders make all the whole flock theirs , and this from those Scriptures that speake of Elders and flock , and themselves not Curats , and so personally obliged according to the rules in Scripture , and yet cannot performe it , which is a worse Incongruitie . If it be said , that they may part these duties among them , ubi Scriptura non distinguit , nec nos debemus distinguere . Now all those duties that are spoken of Elders to the flocks , they are without distinction , as in respect of the object to whom they are extended . Paul saith to those of Ephesus , Feed the flock . Peter the like to those he writes to , The flock , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} respectively , To feed and to take the oversight of them . The author to the Hebrewes , To watch over their soules ; And to the Thessalonians , he describes them to be those that are over them , and labour and admonish them . When those Injunctions are thus laid upon all , how shall the conscience of Elders be able to part and distinguish their discharge of them , and to say , though I am an Elder in common to all in these Congregations , yet I am bound but to governe them in greater matters , and to admonish them as with others , when publickly met in a Consistorie , and am bound to no other acts of Eldership ; and yet to this particular Congregation , I am obliged to private admonition , rule , watchfulnesse , &c. Where hath the Scripture set these bounds , or thus parted them ? And therfore certainly all these places hold forth singly , only the Elders and their duties of a particular Church fixed thereto , as knowing no other : 'T was necessary Christ should have set the bounds and given the distinction , and not indifferently lay all these upon all . And either in these places the duties of Elders in a common Presbyterie are contained , and that , under the notion of Elders to those , or they are not to be found in the New Testament ; And all these may be brought in severall Arguments alone by themselves against the maine Proposition , though here they come in only as branches of the Minor . Lastly , This is inconsistent with the ordinary way of the Call of Elders held forth in the word , and the Principles of the Reformed Churches . There are two parts of this Call . First , Choice . Secondly , Ordination . First for Choice , Chamier in the name of all the Reformed Churches , allowes the people this , the approbation of their Elders , and so in Scotland . And if the Apostles themselves allowed them the choice of the Deacons that had the charge of the Church treasury , and took care of their bodies ; then much more of their Elders that have to doe with their consciences . Looke what ever right of the people is in the choice of them that should preach to them , there is as much reason they should have the exercise of it in the choice of those Elders that in a common Presbyterie doe rule over them , for they performe one part of the Elders duty , namely Ruling , as the Preaching Elders doe the other ; and therefore by the equity of the same law , that speakes of Elders indefinitely , if they choose any Elders as Elders to them , they are to choose these also , there being no distinction put of choosing Preaching Elders only , but Elders indefinitely ▪ And further , the greatest and highest acts of power over them , are committed in an ordinary way unto them , as of Excommunication , of all punishments the most formidable , there is put as much , if not more then every mans life ( that is a member of that Classicall Church ) into their hands , the enjoyment of all Ordinances for ever : And so the power of deposing their Ministers already fix'd to them , and of refusing to ordaine them , they shall approve ; And therefore in antiquity , of all other the persons of the Bishops , who had the power of all those , were chosen by all the people , and by Panegyricall meetings ▪ And it is strengthened by this further paralell ; A Ministers Call hath two parts , first , Ordination , which belongs to the Elders . Secondly Choice , in which the people have some interest : These Elders as Elders in common , and these Congregations as one Church be relatives , and so that interest which a Church , quâ Church hath , is commensurable to the interest of these Elders , quâ Elders : If therefore in ordaining , all the Elders in a common Presbyterie , doe joyne to ordaine an Officer , then all the people , quâ Church , must joyne in choosing or approving him ; neither can their common right of chusing be swallowed up by the interest of their Elders ordaining him . And if it be said they all choose by vertue of the generall law of combination , as in the Shires Parliament men ; The constitution of the State makes the one , if the like be found in Scripture it will be sufficient ; but if not , but that this interest must be common to the people of the Classicall Church , it is asked when a fix'd Pastor is to be chosen to a particular charge , what Office he shall be chosen to by the people of the other Congregation ? Not to a Pastors Office , he is not to be such to them ; if to be a Ruling Elder only , then besides that he hath two Offices as afore ; so now he must have two choices and two Ordinations : We choose him for our Pastor , sayes the particular Church he belongs to , and we , say the other , to Ruling . And besides , in his Ordination , the people have an interest of presence and joyning in the fasting and prayer at his Ordination : and this therefore must be performed , either in a panegyricall meeting of all , which cannot be , or in all the severall Churches , which will multiply the Ordination of them . The major Proposition confirmed . IN regard that the maine Argumentation of such as contend for a Presbyteriall government ( as in their writings and otherwayes appeares ) is from the mention of the Elders of such and such a Church as , Jerusalem , &c. having many Congregations ( as they suppose ) the consequence of the Major was taken so much for granted as on all sides agreed on , as it was lesse insisted upon the first day ; but being denied and answered thus , that they bear not the relation of Elders , but of a Presbyterie , because , quod convenit toti quâ toti non convenit cuilibet parti ; And that if Elders , yet in sensu composito non diviso , As a Colonell is a Colonell to a particular Regiment , but in a Councell of War , not so to all Regiments : A head of a particular Tribe is an head to his own Tribe divisively , but not so to all the Tribes , and the like . For that Logicall Axiome , 't is true , quod convenit toti quâ toti non convenit cuilibet parti , and so here , that which doth competere toti , to the whole of these Elders , belongs not to every part ; for take them all as met together , they are a Presbyterie , and accordingly each Elder is not a Presbyterie to all these Congregations , nor doth the Argument suppose it , but only that if they be a common Presbyterie to all these Congregations , that they then beare the relation of Elders . As take an heape of stones , 't is true each stone is not an heape of stones , but each stone is a stone in that heape . So this Company of Elders , must be supposed both a Presbyterie , and also Elders to this whole people and every member of them : which is farther proved thus ; 1. The Scriptures would have the people looke at them and honour them as Elders in all acts of ruling as well as in preaching , and especially wherein the most and chiefe of ruling lyes , and wherein the excellency of their ruling is seen ; They rule most and best when met in this common Presbyterie ; upon that relation we are to honour them , as performing this rule , and under that relation they must be said to performe it : The Elders that rule well , are worthy of double honour , especially those that labour in the word and Doctrine . Tim. Epist. 1. chap. 5. ver. 17. And besides , otherwise we destroy the relation of Elders , quâ Elders , in the highest acts of governing , which are exercised only in a Presbyterie . 2. The New Testament doth indifferently and promiscuously use the word Presbyterie and the word Elders , of the same persons in relation to the same people ; and therefore to whom these Elders are supposed to be a Presbyterie , they must beare the relation of Elders , Matthew chap. 21. 23. those that are called Elders of the people , are called , Luke 22. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , the Presbyterie of the people : so as if they related as a Presbyterie to the people , to the same people they related as Elders . Secondly , For that distinction of their being Elders only in a community to all those Congregations as one Church , in sensu aggregato , but not in sensu diviso , to every person thereof , as was instanced in Burgesses , &c. First , This Church as it is totum aggregatum , is but an abstract notion , but the rule and government of the Elders in a Presbyterie , falls upon persons in particular , and every member of that Church ; if therefore they be Elders in the Presbyterie to that Church , it must be that they are Elders to every person therein . Againe it must be remembred where we are , namely upon what the Scriptures hold forth , so the Proposition runneth . And if there had been those differing relations of Elders , which from those similitudes in Common-wealths , Armies , and the Universities are given , it were necessary the Scripture should have held it forth by like differing names and respects , or by differing charges whereby it might appeare that this relation obligeth them to this duty , and this other relation to that , which being not done is therefore to us a fiction . That it was necessary appears from the instances themselves , As in that of the Tribes , there were generall Elders of all the Tribes , and there were ( and perhaps some of them the same men ) that were Heads and Elders of the particular Tribes . But as this was a differing relation and respect in the same , or diverse persons , so they had names and titles of difference and distinction : For the Heads generall as we may call them , were called Elders of the people . The particular Elders of particular Tribes , were called by way of distinction from them , Elders of such Cities , Families , &c. And there were as distinct lawes given in such cases , the Elders of the severall Tribes did such and such particulars in their Tribes respectively , and the generall Elders had reserved cases of Blasphemy , &c. set downe by the Law . So in that instance of the Heads of Colledges , and Heads of the University , there is as a differing , so a distinguishing Character : the names are changed , the particular bodies are called Colledges , the generall Body the University , and their severall speciall relations to their Colledges is expressed by the Title of Masters of such and such Colledges , and the other by the title of Heads to the University . Yea , and accordingly there are differing statutes , the locall statutes for each Colledge a part , or for Colledges as Colledges , and the duties of Masters in their speciall relations , and there are statutes for the University and their duties as Heads thereof : and this distinction and difference was necessary , if there were this differing relation . But for the case in hand , if we come to the New Testament to finde out these severall jurisdictions and relations of Elders , therein we still reade but simply and singly Elders and Churches as Relatives , no such note of distinction . And also speaking of the duties of Elders to the people , and people to Elders , it speaks simularly and univocally : so as whoever will take upon them to be Elders , all those duties fall upon them , let them distinguish how they can . And to confirme this , the Instances in the Minor serve . And where the Scripture doth not distinguish , we are not to distinguish . And if the Elders of a particular Congregation are Elders to that Church , both in sensu diviso and every member thereof , and also in sensu composito , in their Presbyteries unto the whole , then those generall Elders must bear the like relation to that Classicall Church and every Member of it , else the difference is so vast , and the consequent difference of duties thereupon depending such , as it was necessary a distinction should have been made in Scripture , that each might know their duties . If all the Records , Lawes , and Ruled cases of this Kingdome , should in setting downe the ordinary government thereof , have made mention only and singly of Burgesses ( as the Rulers ) and of Corporations ( as the Correlate to them ) and used no other distinguishing word , and there were undeniably Burgesses of every Incorporate Towne continued from antiquity : if any would afterwards pretend that this word Corporation was intended by our Ancestors to import an Association or Community of many of these Corporations into one Shire , and that by Burgesses of those Corporations were meant a community of all those Burgesses in one body for government , and so pretend the same names without distinction , and say they were also meant : yea , and further , if the Lawes and Charters concerning such Burgesses in each Corporation , the duties given them in charge by the lawes in their relations to their Corporations , did runne without any distinction of what the Burgesses in the supposed greater Corporation should doe , in that relation and community from what the same Burgesses in their lesser Corporations in a more proper relation : Yea , and if the Duties set downe in those lawes mutually betweene Corporations and those Burgesses should argue an inconsistency with the governement of Burgesses over many Corporations in common ( as the minor here shewes it to be in our case ) but all naturally fall in with that of Burgesses over single Corporations : In this case to say that therefore this Kingdome did hold forth , there might not be ( that is according to the lawes thereof ) such a government of the Burgesses of Corporations over many , were not this a right way of arguing to overthrow such a pretence . And if in answer to such arguments it should be said , that both these might be consistent : For that in forein States , and Kingdomes , and Societies , there are Burgesses of particular Corporations , and there are Burgesses in an Assembly of Parliament , so called by way of distinction , met in common , for the ordinary government of all those Corporations in common , and therefore the like may be here in this . The reply were easie , that what ever such distinction there is in other States , yet the question is of such Burgesses as the Lawes of this State hold forth , the question is of such Burgesses as this Kingdome hath set up , where there is no distinction of Burgesses of Corporations , and Burgesses in Parliament mentioned . But on the contrary only , one single uniforme stile and title in the lawes , namely , Burgesses of the Corporation , and duties suited thereunto . Now parallel to this case are our Arguments , and the Answers given thereto . Lastly , if they be Elders only in sensu aggregato , yet so farre as they are acknowledged thus Elders , so farre will many of the incongruities in the minor follow them , and fall upon them , as that still they are but meerly ruling Elders , and that there be Deacons in sensu aggregato . Reasons against , and exceptions to the first proofe of the first Assertion . viz. That the Church of Jerusalem consisteth of more Congregations then one from the multitude of Believers . FIrst Reasons to shew there were not more then could meet in one place . The Holy Ghost hath from first to last as on purpose shewed this , as if his scope had been aforehand to prevent and to preclude all reasonings to the contrary . 1. In the beginnings of that Church , their meetings are set out to us by two Adjuncts . First , that they met {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , with one accord in the same duty of prayer , Acts Chap. 1. Verse 14. And secondly , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , together in one and the same company , Verse 15. Which therefore is there and usually translated in one place . And that here by these words the intent of the Holy Ghost is to shew their meeting in one and the same Assembly , is evident . For whereas in the 15 Verse 't is said , Peter stood up in the middest of them , as therefore being present together in one company , he addes , And the number of them that were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , Present together in company , were an hundred and twenty . 2. Then Chap. 2. Verse 1. Another meeting of theirs for worship at Pentecost is continued to be expressed in the same phrases a second time , They were all with one accord in one place . 3. Then when about three thousand , yet still some of their meetings then for some acts of worship are recorded to have been as before with one accord , as joyning unanimously in the same duty , and in stead of that former expression {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} used of the former meetings , there is the mention of the place it selfe , where they met , set downe to supply it , and so to interpret it , and shewes it was still in one Assembly , Verse 46. They continued daily with one accord in the Temple , as mentioning the very place where they had their most frequent meetings which were for hearing , as being there altogether in one Assembly ; and not as comming thither only for Jewish worship : For it is said of these as of the former meetings mentioned , which were proper to themselves , That they continued with one accord . And though they held these meetings in this place for preaching , that the Jewes might be present to hear , &c. Yet that hindred not , but it was a Church meeting to them , wherein they continued with one accord ; which expression is stil used of al their Christian meetings throughout this Story , Acts 1. 14. Acts 4. 24. Acts 5. 12. Acts 15. 25. 4. When there was a further addition to these , Chap. 5. Verse 1. ( whether to five thousand or no is spoken to afterwards ) yet in that Chapter , he making a description of their State , in almost all the very same particulars by which he had done it before , Chap. 2. from Verse 43. unto the end ( as by the paralell comparing of these two passages of the Story will appear ; ) he lastly speaking of a meeting of theirs ( which is the point in hand ) as carefully puts in , as in the former . Verse 14. And they were all with one accord in Solomons Porch , the same words he had used Chap. 2. Verse 46. Their union and joyning together with one accord being carefully indigitated , and the place named in stead of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as was observed before . And that the [ All that met ] were not the Apostles only , appears not only by the forementioned paralell of this with Chap. 2. Verse 46. where their being with one accord in the Temple , is spoken of all the multitude , and so here . But secondly , that all the Apostles should be met with one accord in any duty , and not the people who are said to continue in the Apostles Doctrine and Prayer , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} or with one accord still in the story of this Church referring to communion in some holy duty , as Chap. 1. Verse 14. and Chap. 4. Verse 24. is most unlikely . And Solomons Porch was a place large enough to hold them , and fitted for preaching and to hear , which in John 10. Verse 22. is called the Temple ; and so is the place intended in Acts 2. Verse 46. They met in the Temple , that is , in the Porch of Solomon . It was the outer Court as Josephus lib. 20. cap. 8. It was the place where CHRIST used to walk and preach , and the Apostles also , Chap. 3. Verse 11. The multitude ran to Solomons Porch . 5. When againe upon mention of this multiplication of Disciples , the Deacons are to be chosen , the Apostles called the multitude Chap. 6. Ver. 2. and not persons selected , but all ; for Verse 5. they are called the whole multitude , and they are spoken to as together , For the saying pleased the whole , and the whole chose seven men out from among them , and set them before the Apostles , Ver ▪ 6. as being in one place together , and they prayed ( in which the multitude had an interest to joyne with them ) and laid on them hands . And this meeting was certainly a Church meeting , and yet still in some one place ; and therefore though it might follow that alwayes they should not have met together in one , yet they both did and could . 6. After that great dispersion mentioned Chap. 8. ver. 1. Then as they might more conveniently meet in one place and assembly , so that they did so , it is as carefully recorded , that so the Holy Ghost might hold forth this from the first unto the last mention of this Church , Acts 15. Acts 21. 22. The multitude must needs come together . And to interpret {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or with one accord , which the Holy Ghost carries through all , to be intended of the joyning of the same persons in the same act of worship ( for which they still did meet ) is genuine ; for it imports that which is the spirit and life of publick worship , which of all other actions done by a multitude is to have the nearest union of spirits , as that wherein the Communion of Saints in worship consists . And then naming the place where they met also it must needs import Onenesse of Assembly , which also holds forth in this example this duty ▪ That as Saints when met in worship should joyne with one accord , so living in a place together , should as farre as possibly may , joyne themselves to one Assembly ; and this carries with it such an appearance as is not in the other sense . And that the Holy Ghost should in the same Story of the same Church set forth the unity of their first meetings , as in one and the same individuall Assembly , by this expression of being in one , and with one accord , Acts ▪ Chap. 1. Chap. 2. and in the next mention not farre off , carry along one of the same expressions , namely [ with one accord ] and together therewith shall name the place of their meeting , and yet in the latter intend not One , but meetings in severall companies in that place . This we humbly submit to better judgements . Secondly Exceptions . 1. For the mention of five thousand , Chap. 4. Verse 4. This cannot be evinced from that place that the five thousand were a new number added to the three thousand . The words are these , Howbeit many of them that heard the word , believed , and the number of the men was about five thousand . But that this number of five thousand should refer to them that believed , is not certaine ; seeing both the Greek will bear it and favour it , as well to be meant of the number that heard , as of the men that believed ; and of the two , that former is the more probable , that he should say of the men that heard they were five thousand , and that of them that heard many believed , this sounds well , and is no way forced ; but five thousand men to be converted at once , is that which was never afore nor since . And the great conversion that our Divines have instanced in , is the three thousand , Acts Chap. 2. and not in this five thousand . And if the scope of the Holy Ghost therein , why the number of the men that heard should be here reckoned to be five thousand be asked after , it was to shew what had occasioned the persecution which he had spoken of in the Verse before . Namely this , that such a multitude of the people should be taught and preached to ; this fretted the Pharisees that came upon Peter and John ; and with this agrees the second Verse , that they were grieved they taught the people ; the effect whereof is , that many of them that heard believed , notwithstanding this persecution , but how many of these is not certaine . And Beza and Calvin and many others of our protestant Writers judge this number not to be of this new accession of Converts , but the totall number including the former , and the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , although translated men , is when put alone ( as there ) all one with {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Females , as well as Males , which especially may be so taken , because it is spoken of such a promiscuous auditory . And if any should affirme it meant of Males only , and them now converted , it would make a greater Miracle then any other recorded , especially when the people are said to be converted , Verse 2. that did alike runne to see the Miracle . 2 Exception is , That it may be supposed that all that are mentioned to be converted remained not constant members of that Church abiding at Jerusalem untill the dispersion ; and so , though the Holy Ghosts scope may be to shew the increase of Converts to the faith , yet not of such as continued all that while at Jerusalem ; and our reasons for that are these . First those three thousand who were converted , Chap. 2. were not setled dwellers at Jerusalem , but strangers , Commorants of the ten Tribes , which were dispersed in all those Countries mentioned in the 2 Chapter , Verse 9. who came up to the feast of Pentecost , as the manner of the Jewes was , Acts 21. 20 , 27 , 28. Jewes that lived in Asia came to the feast of Pentecost as Paul also did , compared with Acts 20. 16. And the word which is translated Dwellers at Jerusalem , is interpreted by an eminent Critick , Sojourners at Jerusalem during this Feast , although the word signifies both , and to that end quotes the Septuagint in 1. Kings 17. 20. where Elijah cries unto the Lord , saying , O Lord my God hast thou also brought evill upon the Widow , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} with whom I sojourne onely ? and that which confirmes it is , that they are said to be dwellers or inhabitants of Mesopotamia and Judea , and Capadocea , Verse 9. They could not fixedly belong as dwellers to both , they were therefore rather sojourners in Jerusalem now at the Feast , though fixed dwellers in all those places : For if they were fixed dwellers in Jerusalem , to what end whilest they were at Jerusalem should the Evangelist tell us they were sojourners in Mesopotamia ; and they must needs rather be dwellers there , because they are said to understand every one his own language . And that which strengthens this is , that in the Greek there is this difference in the words in Verses 5 and 9. in that they are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in Hierusalem . As for the present there , yea , and as to come {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} from out of every Nation : but in the 9 Verse he changeth it , and saies , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as inhabiters of Mesopotamia , and those other Countries where their fixed possessions were . And therefore Verse 14. he cals them Men , Jewes and Dwellers at Jerusalem , as two sorts , and Verse 22. Men of Israel ; the stile given those of the ten Tribes scattered , Men devout , as Verse 5. who came up at those solemne times , having wives and children and their families at home , to whom they used after a time to returne . Now although these were added and made members of that Church , and are said to continue in the Apostles doctrine : yet that will not necessarily imply that they continued all the time till the dispersion at Jerusalem ; but whilest they were there , they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , that is , they cleaved to the Apostles : but to think that many of them comming as strangers should not go downe to their wives and children , which Nature taught them to provide for , and religion taught them to take care of their soules , or fetch them up to them : so as this might well be a fluid Church , ebbing and flowing as touching the residence of its members : yea , some of these were of Judea , Verse 9. and so of the Country about ; and of them might be Churches erected in their proper dwellings is rationally supposable . For in that persecution in Acts 8. 1. it is said that Paul persecuted Disciples in other places then at Hierusalem , Acts 26. 10. Which things I also did at Hierusalem , ( saies he ) and in other places at Damascus . And also it is confirmed by this , that upon the ceasing of Pauls persecution it is said Acts 9. 31. then had the Churches rest through Judea and Galilee , and are said to be at rest in distinction from the persecution raised , Chap. 8. 1. 3 Exception is , that they in those Countries and times had often great Assemblies consisting of many thousands hearers at once , that did and could heare , Luke 12. 1. Christ preached to Myriads , many thousands ; and Acts 13. 45. almost a whole City came to heare the word of God by Paul . And at Charenton , how many thousands may and do heare , is well knowne ; and so in many places of England . And Moses sometime spake in the eares of all the people , and so Ezra Chapter 10. Verse 9. and 10. And 't is knowne by experience , that as in hot Countries they may see as far againe , through the purenesse of the aire , so they may heare at a farre greater distance , then in our colder Climate . 4 Exception is , that this being the first Church , and whereof all the Apostles were the Officers , those therefore that dwelt there would certainly abide together as one Church without parting or dividing , even till they came to the utmost proportion that the constitution of a Church was capable of ; and so Maximum quod sic , And continue together in one , for the more united strength and glory of holding forth the name of Christ in one body , united for the honour of Religion and communicating in Ordinances together . 5 Exception is , that they had during all this time of their multitudes untill the persecution of Paul arose , the greatest freedome and liberty even to the utmost ; for the people magnified them , Chap. 5. Verse 12. they had favour with all the people , Chap. 2. Verse 47. Insomuch , that although the Rulers fell upon two of them , John and Peter , yet they were enforced to let them go , finding nothing how to punish them , because of the people , Chapter 4. 21. Besides that , it was no new thing amongst the Jewes for Sects to have great multitudes to follow and cleave to them , and to preach in any place , as in Spaine and Italy , and to baptize openly as John and Christ did . Reasons and Answers to the Appendix added to the former Proofes , viz. That the dispersion mentioned in Acts 8. 1. doth not simply prove such a scattering , as that there might not remaine more Congregations then one in that Church , Acts 9. 31. Acts 12. 24. Acts 21. 20. THus having shewed the multitudes not arising to that number , but , that they might meet in one , now after the dispersion much lesse , and to that end let the greatnesse of the Persecution be considered to demonstrate the greatnesse of this dispersion ; It s called not a Persecution only , but a great Persecution , both extensively and intensively , for the extent of it to all sorts of persons , entring into every house , vers 3. and for the height of it , it being to imprisonment , even unto death , Chap. 22. 4. Acts 26. 10. It is also called , a making havock of the Church , vers. 9. The object of this Persecution was not Preachers only but Christians of all sorts indifferently , for it is said indefinitely to be upon the Church , vers. 1. and vers. 3. It is call'd an entring into every house , hayling men and women : and in Chap. 26. Paul speaking of this very Persecution ( wherein he had a speciall hand ) sayes vers. 10. that hee imprisoned many of the Saints ( not Preachers only ) and ver. 9. his aime was promiscuously against the Name of Jesus , and so any that professed his Name : Unto this end compare the varying the expression used by the Holy Ghost , when speaking of this Persecution , and of another mentioned Acts 12. 1. there it is said , Herod stretched forth his hand to vexe certaine of the Church ; but here it is against the Church in Jerusalem , Men and women in every house , and all except the Apostles ; the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} [ except ] there is to shew , that none of the Apostles were scattered , though the generality of others were ; if men guifted fled away , then others also , except we suppose the people more couragious to stay by it then the Teachers . And whereas it is said , that these that were dispersed , went about preaching the word , vers. 4. First , It argueth not that Preachers only or chiefely were dispersed ; for ( as Calvin saith ) it comes in to shew what was the fruit of the dispersion ; and we may well suppose women and whole families to have been scattered abroad , who yet preached not : And secondly , It was ordinary in those times , for men that were not by Office Ministers , occasionally to teach the word in private wayes of converse , yea and otherwise ; And that is not call'd teaching , which is by way of Sermon to a multitude , for vers. 25. of this chap. Philip in private conference taught the Eunuch , as Aquila and Priscilla taught Apollos ; and they are not called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as having an Office , but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as referring to the act , the work they did ; And that the word seemes to sound as if they made it their worke . It may well be attributed to the zeale of those dayes to gaine Proselites , and not to an Office committed to them ; they went not forth by mission but persecution ; And here the many Congregations are brought but to an ( it might be ) and the grand Proposition it selfe , is but an ( it may be , ) And how can it may be , be proved by an it might be ? especially in such things as need have a strong foundation for matters upon which so great alterations are like to be made : But it is said , that it appeares that there were multitudes of beleevers there after that time , by Acts 9. 31. Acts 12. 24. Acts 21. 20. First , For Acts 9. 31. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , signifies not ordinarily a great number made up , but an increase ( Matth. 21. 12. & 1 Pet. 1. 2. Grace be multiplied , it is the same word ) not in number , but in measure . Againe they are the Churches of Judea , Galilee , and of Samaria ; But what is all this to prove that there were so many in the Church of Hierusalem as could not meet in one ? For Acts 21. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} how many thousands doth not argue it ; For first it was the Feast of Pentecost , when Paul came now up to Hierusalem in Acts 20. 16. it is said of this journey , that he ●asted if possible , to be at Hierusalem upon the day of Pentecost : When the Jewes out of all quarters came to Hierusalem , and the great concourse that then would be there at the Feast , moved him to aime to be there at that time ; And by the journall of Paul thither , from his first setting out from Philippi , chap. 20. ver. 6. which was when the Passeover was ended , eight weekes before this ensuing Feast of Pentecost , and also by computing the dayes of his travailing , which the Holy Ghost hath recorded , vers. 16. 21. Acts 21. 2. it appeares he came in few weekes unto Tyre , but 40. miles off from Hierusalem , time enough to come to the Feast ; and no wonder if at the Feast he found thousands of the Jewes , and this is confirmed by the 27 verse , for the Jewes which laid hold on him in the Temple , were as it is said , Jewes of Asia , not of Judea . Secondly , The word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , being put without any other word of number , signifies no more then a great multitude ; as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or a greatnesse , as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} as Plato hath it ; and being put indefinitely , is all one to say thousands , or many ; as the Latins also use a definite for an indefinite , as Sexcenta possum proferr● decreta , as Tully speakes . To the second Proofe of the first Head . By the many Apostles and other Preachers in this Church of Hierusalem ; For if there were but one Congregation , then each Apostle preached but seldome , which will not stand with Acts 6. 2. First , For the Apostles . THey tooke all opportunities to fill their hands with worke , preaching daily in the Temple and in every house , Acts 5. 42. Chap. 2. 46. Paul also taught in Ephesus , as publickly in the Congregation , so from house to house , Acts 20. 20. Also when any in the places abroad in Judea , or else where , were converted ( and many Churches were then erected in Judea ) the Apostles went abroad , as Chap. 8. shewes ; and besides , how were the twelve imployed , when for forty dayes they met in an upper roome , Acts 1. and had but an hundred and twenty for their flock . Secondly , For the many Teachers . In those times there were many guifted men that were not Officers , who occasionally instructed others , as Aquila did Apollos , yea those guifts were so plentifull , that in that one Church of Corinth , 1 Cor. 14. 23. almost all of them had Doctrines , Prophecying , speaking with tongues , and yet these were not Officers , so as if Congregations should be multiplied according to the number of such guifted men , then there would have been almost as many Teachers as members of Congregations . And the powring out of the Holy Ghost , which was more ordinary then , did not make every man a Teacher by Office , for then all those in Samaria should have been made teachers , Acts 8. And that not any of those were in Office , seemes evident by this ; That when the Deacons were chosen , Chap. 6. there is no mention made of Elders in their Ordination , in which if any Elders had been , they had had an interest : We reade Acts 15. When there were Elders , though Apostles were also then in that Church , both are mentioned together . And it appeares the Apostles had managed all the affaires of that Church untill then ; those Deacons being the first choice of any sort of Officers , the work of Administration of all sorts having layen on the Apostles hands . To the third Proofe of the first Head . The diversitie of Languages amongst the Beleevers , Acts 2. 8 , 9 , 10 , 11. and Acts the 6. doth argue more Congregations then one in the Church of Hierusalem . FIrst , 'T is true , there were in that second of the Acts , Out of all Nations that heard the Apostles speake in the severall Languages of the Countries they were borne in ; but yet these were all either Jewes or Proselites , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , worshippers , as ver. 5. who came up to worship , and some parts of the worship were audible ; and though borne in other Countries ( the Jewes being dispersed ) yet all were generally learned , and understood the Hebrew tongue , the language of their own Nation , even as to this day the Jewes and their Children doe ; which seemes evident from the story in the 20 , 21 , and 22. Chapters of the Acts , Paul came up with divers Grecians to the Feast of Pentecost , Chap. 20. ver. 4. unto which the Jewes out of all quarters came , and being all at a solemne meeting in the Temple , chap. 21. ver. 27. The Jewes out of Asia , strangers , stirred up all the people against him , and when , chap. 22. ver. 2. He made a speech to them , and they heard he spake the Hebrew tongue , they kept silence and heard him patiently : And further those mentioned Acts 2. did understand all of them Peters Sermon ; and though others spake besides Peter to them in their own language , the wonderfull things of God , yet that was but a preparatorie signe to them ; as 1 Cor. 14. 22. making way for their Conversion , vers. 11 , 12 , and 13. but the meanes of their Conversion was Peters Sermon after ; and it was he also , that gave direction to them all what to doe to be saved : and therefore it must be spoken of some one common tongue , they all understood , and those gifts of languages given to the Apostles , were not out of a necessity to instruct those new Converts only , but to fit them when they should goe abroad into all the world , and to be a signe to the Jewes at present to convince them . Secondly , for the Grecian Widdowes , Acts 6. the Hellenists that lived amongst the Jewes , might well be supposed to understand Hebrew ; and that these had not severall Congregations from the rest , appeares by this ; That the whole multitude together met , and chose the Deacons , It was a joint act , and if of differing languages , wherein the one understand not the other , occasioning such a distinction of Congregations ( as the Proofe would hold forth ) how could they all have agreed in one meeting on the same man ? but the argument as well holds against the Presbyteriall Association of those Congregations into one Church , people and Elders , unto which and in the communion and exercise whereof such Correspondencies and Intercourses are needfull , as they require one common language . To the second Branch of this Argument . That all these Congregations were under one Presbyteriall GOVERNMENT . PROOFES . 1. Because they were but one Church . Though it bee one , yet they not beeing more then could meet in one , the Argument concludes not . 2 Proofe . The Elders of that Church are mentioned . There is no mention of any Elders in this Church , untill after the aforesaid Dispersion , Act. 8. And so the weight of this Argument will depend upon the proofe of this ; That after the dispersion there were many Congregations , which the Reverend Assembly doth not so positively affirme . The proofe of their being such a Presbytery as the Proposition intends , doth depend upon this their being called Elders to that Church , wee no where read them called a Presbytery , and that therefore they are Elders , but they are therefore a Presbytery ( as here it is argued ) because they are Elders to that Church ; Now if they bee Elders in common , because a Presbytery , ( as was said in answer to the first Argument ) then they are not to bee argued a Presbytery onely , because they are Elders in Common ; For then the Argument runnes in Circulo ; And the chiefe and first reason of their being Elders ( for no other is mentioned ) is accordingly held forth in their being Elders to that Church in common , whereas according to Presbyteriall Principles , there is a primary relation of Elders , quà Elders , to their particular fixed Congregations . Reasons against the third Proofe of the second Branch , viz. That the Apostles did the ordinary Acts of Presbyters as Presbyters in the Church of Hierusalem , doth prove a Presbyteriall Government in that Church before the dispersion . The Proofe of the whole depends upon this Proposition : for though before the dispersion there had been many Congregations , yet not under Elders , but Apostles : Now it is granted that the substance of Ministeriall Acts were one and the same in Apostles and Evangelists who were extraordinary , and in other ordinary Ministers . But first , though for the Act of Ministeriall power , it was the same in the Apostles , and them , yet in the extent of power ( which is the point in question ) therein the Apostles Jurisdiction over many Congregations is not the patterne of Presbyteriall Elders over many , for the Apostles power was universall over all Churches , and upon that was founded their power over those Congregations supposed many ; And Episcopacie may as strongly argue and inferre , that because in Crete ( by Apostolicall warrant ) One man [ Titus ] did ordaine Elders , &c. That therefore there may bee one man [ a Bishop ] that hath power to ordaine , &c. in and over severall Churches . And this Argument will bee stronger from the instance of an Evangelist , for Episcopall power then this of Apostolicall ▪ government , for the Presbyteriall , by how much it is the more inferior Office , but that of the Apostles is more immediate and transcendent , and so the power of an Evangelist is neerer to an ordinary succession , and it will as well follow , that any one Presbyter alone might governe many Congregations , because one of these Apostles might , as that because the Apostles did governe these joyntly , that therefore many Presbyters over severall Congregations may . Secondly , each of these Apostles , as hee had by vertue of his Apostolicall Commission the power of them all , so hee had relation of Ministerie unto all these supposed Congregations unto every person thereof for the performance of all sorts of duties , of preaching to them , admonishing them , &c. But thus in the Presbyteriall government over many Congregations fixed , and their Pastors and Elders fixed to them , the severall Elders are denied to have the relation of Elders to each Congregation , but make up onely an Eldership in common as united over all these . But the Apostles here have the relation to both , and therefore if this Apostolicall frame bee made a Patterne , then it followes that all the Elders of these Congregations were directly and immediatly Elders to each Congregation and every member of them , and not onely of a common Presbytery , for so the Apostles were . If it bee alledged that those acts of government , performed by them in that Church , were for the substance of them ordinary Acts , such as Presbyters performe , and that therefore answerably their persons themselves are in them to bee considered as Elders , because that the Apostles were not onely Apostles , but Elders also , as John Epistle 2. Verse 1. And Peter Epist. 1. Chap. 5. Vers . 1. and therefore might and did act as Elders in ordinary Acts of Church government , and are therefore therein to bee look't at , as a just patterne to us , and to have ruled these Congregations of Jerusalem as a Colledge or body of Elders united , conedscending so to act as common Presbyters taking the consent of the Church , as Acts. 6. as likewise they did in every Church where they came joyning with the Eldership thereof , as Elders , and not as Apostles , and therefore that they might give a patterne , and Example of an ordinary Presbytery , especially seeing that what they thus did , they did as an united body to many Congregations considered as one Church . It is answered to the first , that although the Apostles are called Elders , yet they are so called virtually , not formally , and but because Apostleship containes all Offices in it , so as they are Elders but upon this ground , that they are Apostles , and therefore John in that very Epistle where hee stiles himselfe an Elder , hee yet writes Canonicall Scripture as an Apostle , and takes on him to threaten Diotrephes as an Apostle , to remember him , which as a formall Elder hee could not have done ; and surely those Offices which Christ distinguisheth , Ephesians 4. Hee gave some Apostles , some Pastors and Teachers , the same person is not formally both , though virtually he may bee ; All that they did in that Church of Hierusalem they are said to act as Apostles , their preaching is called the Apostles doctrine , their bringing their monies to them , as to the Officers of that Church , is to them not as Elders , but as Apostles , They laid it downe at the Apostles feet ; yea in that Act of ordaining the seven Deacons , it is said , They set them afore the Apostles , ( Chap. 6. Vers . 6. ) and they laid on their hands ; And it is very hard to distinguish and say that the men were Apostles , but the power they acted by was as Elders , when the name of an Apostle imports the Office ; Yea in that very Act of government about Deacons they must needs act as Apostles , for they doe not simply ordaine the men , but doe anew , by vertue of Apostolicall authoritie , institute the Office of Deacons by declaring Christs mind , which none but Apostles could immediatly and at first have done , so as the same persons in this same Act instanced in , must act partly as Apostles , and partly as Elders , and by what infallible rule shall wee distinguish . To the second , viz. that they acted here as it were in a joynt body or in Collegio over these many Congregations . It is answered , that an Association of Elders in an Eldership over many is not argued from hence . For first , they had all singly the same power which they exercised joyntly , and that they should exercise it joyntly here to that end to give a patterne for Eldership , is not easy to prove ; they exercised it together , because it fell out that they were together , and it was fit none of them should bee excluded , but it depended not upon this union of all in a body , as Acts of Elders in a Presbytery do , as Parliamentary power is not the result of Parliament men , but as assembled in Parliament ; yea and the authoritie of Jurisdiction thence ariseth , not so here ; Our Apostle might have done that which all here did , yea may it not bee said that because two Apostles , Paul and Barnabas , ordained Elders in every Church , Acts 14. as joyned in the same Act , and so acting not as Apostles , but joyntly , that therefore two Elders associated may doe the like ? Secondly , it is hard to suppose that these Apostles , when all together , should act with an inferiour power to what they put forth in a like case alone . If Peter had beene himselfe alone in a Church new planted then and there , hee must bee supposed to act as an Apostle , because hee alone governed ; And shall these Apostles , when they are all in one and joyne all together in one Act , bee yet supposed to fall lower in their power under the formall exercise of it ? Thirdly , if they had acted as Elders in a Colledge , they might miscarry as Elders doe ; and so the minor part of them have been subject to Excommunication of the greater . And what power was there on earth to have excommunicated an Apostle who held his Office immediately from Christ , and who whilst hee was in that Office had power over all Churches ? To the third , viz. That they in their Proceedings did joyne with others . As in this choyce of the Deacons they did joyne with the multitude , as also when they came to any other Churches they used to doe . Neither doth that argue , that they acted not as Apostles but as Elders . For first , they joyned in Acts with others , and joyned others with themselves , wherein they yet acted as Apostles ; thus in writing Scripture they joyned others with them , as Paul joyned Silvanus and Timotheus in his Epistle to the Thessalonians ; and not meerely in the salutation , for the expressions runne in their names also in that Epistle , and Act. 15. The Apostles , Elders , yea and Brethren joyned in a Letter to the Churches ; But these as Apostles ( therefore so called in distinction from the Elders ) and the rest according to their severall interests , as the Brethren did all according to their interests , so the Elders and the Apostles in theirs . So in ordaining Timothy the Presbytery laid on hands , yet they as a Presbytery and Paul as an Apostle , for else a Presbytery had not had power to ordaine an Evangelist . Yet secondly , the Apostles did where ever they came leave the Elders and people to the exercise of that right belonged to them , although they joyned with them ; neither did therein lie their Apostolicall authority , to doe all alone ; for then they seldome or never acted as Apostles in Churches : Paul alone excommunicated not that Corinthian , and yet as an Apostle wrote to have it done by them , ( for it was Canonicall Scripture ) and therefore although that this Church of Hierusalem should choose their Deacons , is a just example of the priviledge of a Church ( for if the Apostles when they were present allowed this interest to Churches , then Elders should much more ) yet what the Apostles did by an Apostolicall power in these Congregations ▪ cannot bee drawn into example for Officers in that thing wherein their power Apostolicall lay , which was to exercise acts of jurisdiction in severall Churches ▪ Neither fourthly , will that helpe it , That they exercised this Government in these Congregations ( supposed many ) as considered to bee one Church . For if they acted not as Elders , then the correlate to it , namely , Church , could not bee considered as Presbyteriall . Reasons against the fourth and last Proofe of the second Branch . Viz. That the Elders did meet together for Acts of Government , Act. 11. ult. Act. 15. 4. 6. 22. Act. 21. 17 , 18. First , the Argument from Acts 11. ult. lies thus , There were Elders in Judea that received Almes , verse 29 ▪ 30. compared ; Therefore the Elders of Jerusalem did meet together for Acts of Government . In this Argument , as the persons are mistaken , so the Act for the Elders of Hierusalem are not mentioned , but of Iudea , as by comparing verses 29 , 30. it appeares . And by this it might bee as well argued , that the Elders in Judea met for Presbyteriall Government , as that the Elders of Jerusalem , seeing their Almes were carryed to the Elders of Judea , as it is there said . The receiving Almes ( which is the onely Act that is mentioned ) was not an Act of Government , for Deacons may meet to receive Almes , and yet meet not for Acts of government . For that second place mentioned , Acts 21. 20. where it is said , Paul came in to James , and all the Elders were present : although wee read that all the Elders were present , yet that they met for Acts of Presbyteriall government , appeares not ; the occasion of the meeting was Pauls entertainment , whom some of the brethren had received at his first comming , verse 17. and now the Elders meet to receive him also . A Christian duty of love and respect due to so great and famous an Apostle , and Paul went not as cited , but to visit and salute them , as vers. 19. Secondly , The Acts that passed were none of them Presbyteriall , for Paul gave them an Historicall relation of what things God had wrought by his Ministery , the matter of which relation was intended to provoke them as Brethren and fellow-labourers , to glorify God ( as ver. 20. is said they did ) and not to give them an account , as to a Consistory , that met for Government . Such narrations the Apostles made even to whole Churches , as Paul and Barnabas at Antioch , Act. 14. 27. When they had gathered the whole Church together ( which Church was of no more then to meet in one Assembly ) they rehearsed in like manner , as here , all that God had done by them ; and how hee had opened a doore of Faith to the Gentiles . Neither will the advice they gave to Paul to prevent the scandall and offence the people would take at him , argue authority , much lesse government : Neither was there any Act of Government put forth over their own Churches if supposed many . Reasons against the alledging , Act. 15. for the meeting of the Elders of Jerusalem , for Presbyteriall Acts of Government . 1. If it were a meeting of Elders for Acts of Government , then it was a Presbyteriall meeting for Acts of Government : But that it was no such meeting appeares , because there was nothing done in it , that may seem to have any bond in it , but such as bound the Churches of Antioch , Syria , Cilicia , as much as Jerusalem , but this cannot bee in any Presbyteriall meeting , for Acts of Government : For such meetings have onely authoritative power over their own Church . 2. The scope and end of this meeting was to give satisfaction to the offended Brethren of Antioch , and dogmatically to declare their judgements in a difficult case of Conscience , not to put forth any Act of Juridicall power upon any , as appeares in the matter of their debate , and the issue of all . Of which more fully afterward . And if it bee said that Peter reproved some of their own Members present , such as had taught the necessity of the Ceremoniall Law , Why tempt you God , &c. This was not delivered as an Act of Government formally , by any vote of the Presbytery , but in the way of Discourse . But it was affirmed to bee sufficient to confirme the Proposition , if it bee a Synodicall meeting . Presbyteriall and Synodicall , both it cannot bee ; for Synods , they are or ought to bee extraordinary and occasionall , Presbyteries are standing and ordinary , Synods are made up of Commissioners sent from Presbyteries , and Presbyteries are made up of the Elders of particular Congregations . The Members of Synods are Elders of such Churches which are ( according to the principles of Presbyteriall Government ) compleat Churches , having full power of jurisdiction for all Acts of Government within themselves ; but the members of Presbyteries are Elders of such Congregations which are neither compleat Churches , nor have within themselves full and compleat power . And these cannot bee one . The Elders of the Presbytery of Jerusalem , ( when this once became a Synod by the addition of the Elders of other Churches ) ceased to bee any longer a Presbytery to that Church , and must become with them a new body to all the Churches , these other Elders did come from . And then to argue these Acts done by these ( because the Elders of Jerusalem were present and Members of this Synod ) were Presbyteriall Acts of the Elders of Jerusalem , is all one as to go about to argue from the Acts of Government put forth by a Parliament at Westminster , to the power of the Burgesses and Common Councell of the City of Westminster , because there the Parliament sits , and the Burgesses of that City are parts and members of that Parliament . Or , as if the Kingdome were governed by County Courts , and out of those County Courts , Knights , and Burgesses should bee chosen to make up a Parliament , when the Parliament is met , there can be no Argument drawn from the power of a Parliament to prove the power of a County Court . Or from the power of a County Court to prove the power of a Parliament . Thus Synods are made out of Presbyteries , therefore wee cannot argue from the power of Synods to the power of Presbyteries ; or from the power of Presbyteries to the power of Synods . But secondly , wee deny it to have been such an ordinary formall Synod . The jurisdiction of Synods is founded upon this necessary requisite thereunto , That there bee Commissioners from all those Churches representing them , present , or called to bee so . And the power of the jurisdiction cannot reach nor extend further then to such Churches as have sent Commissioners thereunto . The weight then of this Synodicall power depends on the proofe of this , That all those Churches sent Commissioners to this Assembly , which if either it bee not proved , or the contrary thereunto found true , the authority of those decrees ( as from those Elders here ) will prove not to have been Acts of Government , further then the Apostles authority , who joyned in it , was stamped on it ; to affirme that Commissioners from them all were present , because the decrees did binde them , is to begge what is denyed , when another just reason may bee given of their binding , if any such authority were in them : and our reasons to the contrary are these . First , Wee finde a deepe silence about it : For wee read but onely of two Churches between whom it was transacted , they of Antioch sending to Jerusalem , and their Elders there , Chap. 14. 27 , 28. compared with chap. 15. 2 , 3. and the Messengers which were sent from this Assembly going onely to Antioch , ver. 30. 31. as those who were chiefely troubled ; onely the benefit redounded to all they wrote to , yea , although Paul came through Phenice and Samaria , ver. 3. yet wee read not a word of any of the Churches of those parts , their sending of any Commissioners unto this Synod , as had it been intended such certainly they would , and there was this speciall reason , why those of this Church were thus electively sent unto , because they were the Mother Church from whom the Word of God came , and from whom those men that troubled them had gone forth , and had pretended to teach what they had received from them ; and besides they were in an especiall manner versed in this question , it being about the observation of their law ; and there also some of the Apostles were present , ( how many wee know not , for dispersed they had been long before ) and if any number of others out of those other parts of Judea , had come up hither , it would have been said , as Act. 11. ult. The Elders of Judea , not onely of Jerusalem ; yea , it is not so much as said , that they that were sent from Antioch were of the Elders of that Church , but that they sent Paul and Barnabas , and certain others of them . And secondly , the contrary seemes cleere , namely , that those Letters and Decrees were written and sent onely from the Elders of Jerusalem , and not from all those Churches : For first , the Decrees are every where attributed to the Elders in Jerusalem , So Chap. 16. 4. The Decrees of the Apostles and Elders in Jerusalem . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Now the usuall stile of the New Testament , is by way of distinction of Churches to say the Church in such a place , the Elders in such a place , as the Church of Antioch , Act. 13. 1. and the Church at Corinth , 1 Cor. 1. 1. and by the like reason the Elders in such a place doe signifie the proper Elders of the Church in that place or City , whilest but one , and therefore , if by the Elders in Jerusalem , had been meant in this place onely the Elders met from all Quarters at Jerusalem , as the place of that Assembly , there had been a great ambiguity , seeing the more usuall and proper import of that expression is to note out the fixed standing Elders of a place , and the Church in a place . Again , secondly , in the fourth verse Paul and Barnabas are said to bee received of the Church and Apostles and Elders , namely of Jerusalem , as in particular relation to it . Yea , thirdly , the standing Elders of that place assumed to themselves to have written the Decrees , Chap. 21. 25. As touching the Gentiles wee have written and concluded . Fourthly , and accordingly the conclusion of their Letter is made the speciall Act of that Church , and the Elders thereof , ver. 22. It pleased the Apostles and Elders with the whole Church ( that is ) of Jerusalem , as verse 4. to send chosen men , and the Letters run thus , The Apostles , Elders and Brethren . Fifthly , the matter of the Letter argues it , ver. 24. Forasmuch as certain that went out from us have troubled you with words , to whom wee gave no such Commandement . How could this bee said by a Synod of the Elders of those Churches , which were themselves troubled by them ? It is manifest therefore they came out from this Church of Jerusalem , who wrote this , and they pretended the Apostles Doctrine ; which is called a Commandement , because the Apostles taught no other , then what Christ commanded , as Matth. 28. ult. And to say the Denomination was from the more eminent part , namely , the Elders of that Church had been derogatory to the Synod , if it had been such a meeting . And sixthly , if the Elders of all those Churches had been present , there had been lesse need for the Apostles and Elders of Jerusalem to have sent chosen men to carry the Letters , and withall to shew the grounds of those their judgements by word of mouth , ver. 23. 27. 31. This needed not , if their own Elders had been present , and so had been to have returned ; and if they were sent as Messengers from the Synod , then to all the Churches as well as to Antioch , and why doe they then goe no further then unto Antioch ? ver. 33. Yea , and although Paul and Barnabas delivered those results to all the Cities , yet , as it should seem accidentally and not principally intended , they goe not on purpose chiefely to deliver those decrees , but ver. 36. of chap. 15. it was Pauls motion upon other grounds to go visit the Churches in every City , where they had Preached , and so but occasionally delivered these Decrees , Chap. 16. 4. So as they came to them not as sent in a mandatory way , as to Churches subject to that Synod by a Synodical Law , ( as such Canons are used to bee sent ) but as the judgement onely of this Church , and the Apostles delivered them for their edification . And in the third place , If there were any further authority or jurisdiction in their Decrees , it was from the Apostles , who were present and concurred in it , and who had power over all the Churches ; and accordingly though the Elders in the whole Church were present and joyned with the Apostles , Quantum in se , to consent and approve their Decrees with that severall respective kinde of judgment proper unto them , yet all the authority put forth over these Churches was that transcendent authority of the Apostles , which is not now left in all the Elders of the world joyned together ; and that therefore these Decrees made , and the decision of these questions here , were by infallible Apostolicall authority , and to that end they subjoyned that Apostolicall Seale , It seemed good to us and the Holy Ghost . And although the ordinary Elders , yea , and the whole Church joyned in this , yet but according to their Measure , Analogy , and Proportion of their faith , even as in writing some Epistles Timothy and Silvanus joyned with Paul , but yet Paul onely wrote Apostolically , and the authority in them is looked at as his ; or else because perhaps they having the Holy Ghost falne on them through the Apostles Doctrine then delivered ( which was then usuall ) perswading their hearts unanimously ( though afore dissenting , as ver. 25. ) to accord , in that respect they might speak this in such a sense , that no assembly of men wanting Apostolicall presence and instruction , may now speak . And although it may bee objected , That then this Letter and these Decrees should bee formall Scripture , and so binde us still , it is answered ; That they are Scripture , and written for our learning ; and if the case were the same upon which they obliged them then , ( viz. matter of offence ) that then they would binde us now : but the things being enjoyned , but as {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , things of a superadded casuall necessity and not absolute , in case of offence onely and not simply for the things themselves , therefore now the necessity being ceased , the obligation ceaseth , yet so as the equity of the rule and ground these were commanded upon , to abstain from things that will offend our brethren , doth hold in like cases to the end of the world . And last of all , there is no act of such authority and government put forth in it , which the Proposition intendeth ; which will appeare , if wee either consider the occasion and rise of it , or the issue and result of it . It was not a set or stated meeting by common agreement of the Churches , but Antioch sends to Jerusalem unknowne to them ; there are no summons sent to send up Delinquents , nor can wee finde these disturbers are sent to Jerusalem to bee censured by those Ecclesiasticall pupunishments in which , Government doth properly lye and consist ; The subject matter sent to them for their decision was meerely matter of Doctrine , about this question , verse 2. and about this word , verse 5. Namely , whether the Ceremoniall Law was to bee observed ? Concerning which they wrote their judgements dogmatically , which they were called to doe , being thus sent unto ; Neither doth it argue that it was more then to determine this question doctrinally they came up for , because that Paul and Barnabas could have decided that before , being themselves Apostles , and that therefore their comming up was for discipline against Delinquents ; for as the case stood , they listened not to Paul and Barnabas as Apostles , but pretended the judgment of the other Apostles ; For indeed Paul and Barnabas did declare their judgements , the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , or contention , ver. 3. being attributed unto them as contending against the false Teachers for the Truth ; and so as even the Church of Antioch rested not in their decision : Otherwise Paul and Barnabas might have as Apostles censured those Delinquents without comming to Jerusalem , as wel as by Apostolique authority have decided the question . For Apostolicall power extended to Discipline as well as Doctrine . If it bee said That even doctrinally to deliver the truth when it is done by a company of Elders hath authority or power in it , as when Christ said , Goe and teach , all power is given unto mee : It is granted an Authoritie exercised in doctrine and so to bee in Synods , but yet not Jurisdiction , which the Proposition intends , which is when doctrines are delivered sub paena , under the penaltie of that Ecclesiasticall punishment of Excommunication if not received . One Minister alone hath a dogmaticall authoritie as a Minister to rebuke , exhort , and yet acts of Jurisdiction are not his alone , but of others conjoyned with him . Neither , secondly , doth the titles given to these results of theirs argue a Jurisdiction in that they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , Act. 16. 4. For although the word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is used for an Imperiall decree Luke 2. 1. yet but rarely , and more commonly ( as Stephanus and Budaeus observe ) for doctrine & opinion in matters morall or speculative , as Platonis Dogma , &c. and thence is translated to import the Judgements of Divines given in matters Theologicall although delivered with certaintie . And so the using of this word implyeth the subject to have beene doctrinall onely and so delivered . And further the subject matter of this decision being about rules and ceremonies , and the not observation of them , the [ Dogma ] is elegantly , and perhaps on purpose , given to these Apostolicall Canons by way of opposition and contradiction to those that taught and observed such rules , who are said {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in so doing , Colossians 2. 20. being led away by the false Dogmata , or Heterodox theses of false Teachers that enjoyned them . And for that other word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} translated [ ordained , ] it plainely notes out but this , that these doctrinall Theses were the joynt declared and avowed Judgement and conclusions of these ( and so answereth to those other words in their letters ( It seemeth good unto us , being with one accord , &c. ) Apostles and Elders thus met with one accord agreeing therein , and particularly and unanimously so judging ; and therefore when James gives his judgement hee useth the same word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ( Verse 19. of this 15. Chap. ) This is my judgement , which being voted and agreed upon by the rest they are called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Neither doth this argue any act of authoritie that the things here declared to bee observed are indifferent , for some of them come under a morall consideration , and all come under the case of offence . Neither doth the language they commend those to them in , sound of that Jurisdiction or government intended in the proposition ; for although they seeme to speake as guided infallibly in their resolution , [ it seemed good to us and to the holy Ghost ] yet their expressions are carried so as to avoyd Jurisdiction , those words , To lay no other burthen , if any , must import this Jurisdiction ; but these words , as Ludovicus de Dieu hath well observed , are ( as they may bee ) taken passively , therein agreeing with the Syriack translation ; It seemed good to and the holy Ghost , that no other burthen bee laid on you , that whereas these Teachers of the circumcision had gone about by their doctrine to bind the Law of Moses upon mens consciences , and to put on them a burthen too heavy for them to beare , as Peter speakes Vers . 9. and had taught this to bee the commands of Christ and his Apostles , and the judgement of the Church of Jerusalem ; They disclaime this , and professe they would have no such burthen put upon them , and that they gave these Teachers no such commandement , that is , never delivered or uttered any such Doctrine to bee commanded . And if it bee taken actively , yet the declaring it to bee the command of Christ is the imposition here intended , for the same words are used of the Teachers who yet had not assumed by vertue of an Ecclesiasticall authority to impose these things but by way of Doctrine , So Verse the tenth , Why tempt you God to put a yoake upon the necke of the Disciples ? Vers . 5. And it is well knowne that in the Scripture phrase to teach and to declare , though by way of Doctrine , and to presse mens consciences with things as the commands of God , is said to bee a binding and imposing a burthen on them . So of the Pharisees ( and these were of the sect of the Pharisees , of whom , and to whom that was spoken , Verse 5. ) it is said , Matth. 23. 4. that the Pharisees bind heavy burthens and grievous to bee borne , and lay them on mens shoulders ; which is spoken but of a doctrinall declaring and pressing mens consciences with the rigour of the Law ; and this is so well knowne to bee the Language of the Jewes , that it need not bee insisted on . Neither doth it follow that if they may lay these burthens by way of Doctrine , they may censure for the neglect of them , for every Minister in his Sermon imposeth those burthens whilst they urge and declare these duties to men , and yet have not power Ecclesiastically to censure them , for though it being a command of Christ they could not but hold it forth as such and so urge it ; yet not by way of Jurisdiction , but with these soft words , which if you observe you doe well . Lastly , although these false Teachers had subverted their faith , and against their owne light , had avouched their Doctrine to bee the doctrine of the Apostles , which deserved the highest censure being a sinne so scandalous , yet they proceeded not to censure them by way of admonition or excommunication ( which are acts of government ) but onely do declare their sinne and errour , and give their Judgement of it . Whereas in the close of the proofe from the Church of Jerusalem for many Congregations to bee under one Presbyteriall government , it is asserted whether these Congregations bee fixed or not fixed it is all one to the truth of the proposition ; this reason is offered against it . There is this difference , every Congregation having Elders fixed to it is a Church ; for the relation of Elders and Church is mutuall , Acts 14. 23. They ordained Elders in every Church ; This relation of Elders to a Church is a speciall distinct relation to that Congregation of which they are Elders , so as they are not related to other Congregations , and these Congregations are Ecclesiae primae , Churches formed up though uncompleat , as being according to our Brethrens opinion , members of a more generall Presbyteriall Church . But if Congregations have no fixed Officers they are not Churches according to their Principles . Now it makes a great difference as to the truth of the Proposition , whether many Churches may bee under the government of one , or whether many Congregations which to them are no Churches may bee under the government of one ? Whatsoever our Brethren shew of divers Congregations to bee under the government of a Church Presbyteriall , yet they no where shew any one patterne or example in Scripture wherein many Churches were under the power of one , nay nor where any one Church was under the power of another . And lastly , if there were many Congregations in Jerusalem , having their Officers fixed to them , and not in common , then during the time before the dispersion the Apostles must bee those Officers that were thus fixedly disposed of to those severall Congregations , some over one , others over another , as ordinary Elders now are . Now suppose this number of Beleevers to have beene as many thousands as is argued , at 10. or 12000. soules , and these to bee divided into as many Congregations as might bee divided to twelve Apostles severally to watch over ; Or suppose the severall Congregations made up of 2000. ( which is an alotment small enough to bee set apart for the paines of two Apostles . Hereupon great incongruitie doth follow , that Apostles are brought to the state and condition and worke of Parish Ministers , to whom yet it was committed , and inseparably annexed to their Office , yea and constituted it , as Apostles , to have the care of all Churches ; and if when the Churches were multiplyed and dispersed into severall Countries , they were to have the care of them , then much more when they were in one Citie . Some of the writers against Episcopacie , ( when those that write for it alledg the instance of James abiding at Jerusalem , as the Bishop of that Church ) have judged it a debasing of the Apostolicall power to limit it to one Diocesan Church : but this position doth debase all the Apostles at once , much more it makes them not Bishops to many Churches , but ordinary Elders , in that one or two of them perhaps , are over one single Church ; yea , and which is yet more incredible , if these Churches and their government were like to those under the Presbytery , and no materiall difference betweene them and ours , these Apostles were in their severall Parishes not onely subordinate in their government to the common Presbytery of all the Apostles , but limited to lesser Acts of government , for so the lesser Elderships in the Churches under the Presbyteriall government are confined onely to examine , and admonish , and prepare for the greater Presbytery , and therein not enabled to ordaine Elders over the Congregation , or excommunicate a member : Peter and John joyned together were by this principle not enabled to it . And yet if we doe not suppose such a limited government in those severall Congregations , here can bee no patterne for the Presbyterian government as it is practised . Or if otherwise wee should suppose them fixed Officers for teaching onely to one of those Congregations , and to have no government at all over it , but to bring all to the common Presbytery of Apostles , that is a greater incongruitie then the former ; for this casts them below the condition of our Parish Elders , for unto them the greater Presbytery doth allow some measure and part of the Government , but such a supposition would allow Apostles none in their severall Congregations . The Scripture holds forth that many Congregations may be under one Presbyteriall Government . Sect. 1. BY particular Congregations either first an Assembly of Christians meeting for worship onely , as to heare , pray , &c. or secondly , an Assembly so furnished with Officers as fit for Discipline having a Presbytery , is meant ; in the latter sense , which is that the proofs are brought to confirme , and that that is practised where this government is set up , the proposition is equivalent to such an assertion as this ▪ Many Presbyteries may bee under one Presbyteriall government , as thus , many Parochiall Presbyteries may bee under one Classicall , many Classicall , under one Provinciall , &c. which is the same as to affirme that one Presbytery may bee over another , as the Bishops affirme . That one Presbyter may bee over another , this is evident , if you assert a Presbyteriall government may bee over a Congregation that is composed of a Presbytery and people : for it cannot bee said to bee over a Congregation , if it bee over the people onely , that is not over their Presbytery also , for then the Presbytery will be Independent , and the people under two Presbyteries coordinate and not subordinate , which stands not with common reason . Sect. 2. This then being the Assertion , it is thus argued against . A Presbytery over a Presbytery , or power over power necessarily implyeth two sorts of Presbyteries , or Ecclesiasticall Jurisdictions , specifically distinct or at least more then numerically . A greater or lesser vary not the kind in a Physicall or Theologicall consideration , but in a Politicall it doth ; Hee that hath a greater power then I have , that is a power over my power , a power to order , direct or correct the power I have , this mans power and mine differ as two sorts or kinds of power . And although this superior Presbytery bee made up of Presbyters sent as Commissioners from the congregationall or parochiall Presbyteries , yet this hinders not at all but that they may bee thus distinct ; For some Cities and townes corporate their Officers are sent up , & sit as Members of Parliament , yet this Honorable House hath a power distinct ▪ and superior to that which is in London or Yorke , though the superior Presbytery bee made up of Presbyters from severall Congregations , yet it is not made up of Presbyteries , it hath the persons materially considered , but not that power formally considered : for as while the Parliament sits and certaine Burgesses from Burrough townes sit as Members in it , these Townes notwithstanding still retaine all the power those Corporations were ever invested with ; so particular Congregations whilst some of their Elders sit in the Classicall Presbytery , have Elderships or a Presbytery still . Now that it is very probable the Scripture holds not forth two sorts of Presbyteries thus specifically distinct , may bee thus argued . Sect. 3. First , where the Scripture holds forth distinct sorts in any kinde , there will bee found either distinct and proper names and titles , or at least some adjunct or difference added to that which is common or generall ; In the Apostles times there were Presbyters over Presbyters , Apostles were superior to Prophets , and Prophets a distinct order from Teachers ▪ Therefore in 1 ▪ Corinth . 12. God hath set some in the Church : First Apostles , secondarily Prophets , thirdly Teachers , after that Miracles , then gifts of Healings , &c. They have not onely particular names and titles , but speciall notes of distinction added , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , as in Genesis 1. where no distinction in names is given , The Sunne , Moon , and Starres of Heaven , are all called Lights , yet there are termes of difference added , they are called first great Lights , and then the greater to rule the day , and the lesser to rule the night . Throughout the New Testament wee finde this word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , but in three places , whereof there is but one that holdeth out the Government in hand , and in that place you have the naked word onely without the addition of any such expression , greater , lesser , superiour , inferior , or any kinde of adjunct , that can possibly put a thought in us , of more Presbyteries then one . Notwithstanding so usefull are peculiar distinct names where there are distinct sorts or kindes of administration , as it is not omitted by any Church in their Ordinances for Government ; in Scotland the lowest is termed a Consistory , the next a Classis or Presbytery , the third a Provinciall Synod , the fourth a Generall Assembly . The French in these termes , Consistories , and Colloquel , and Synods : so in the Episcopall Republique there was the like varietie . Sect. 4. Secondly , As the Scriptures hold forth nothing in any title or name to distinguish , no more can wee thence discover any sorts of Government different in nature ; for tryall of this , let it bee supposed there is a Parochiall or Consistorian Presbytery for one sort , there is another sort wee call Classicall , what Scripture gives light by any kinde of reasoning to warrant the setting up one of those above , or over the other ? Doe you read anywhere God hath set in his Church , first Presbyteries , secondarily Classes , then Consistories ? Or is there any thing in the word directing a different composition or constitution in these ? Sect. 5. First , For the materiale , the Persons that these Presbyteries are made up of , are the same ; The Consistory hath gifted men set apart to the Office of the Ministery ; Those that are in a Classicall Presbytery are no otherwise qualifyed , nor indeed doth the Scripture require any thing but a Presbyteration to qualifie men for any sort , if there were sorts of Presbytery . That there is a greater number of Presbyters in the one then in the other , this alters not the state in respect of the matter ; for if the number bee competent , that is , so many as two or three may agree , Matth. 18. it sufficeth . The Honourable House of Commons , is to all Parliamentary purposes as much a House , when but two or three above forty , as when foure hundred . Nor doth this alwayes fall out that all Classicall Presbyteries have a greater number then some Parochiall . Scriptures have determined neither how few will constitute a Classicall Presbytery , nor how many may bee in a Parochiall : Practice many times maketh them equall . Sect. 6. Secondly , Now for the Formale , the uniting of this matter into a Consessus or Caetus , Presbyters become united into a Presbytery in the Classicall , by having Pastorall charges in such a division , whosoever commeth so to be disposed of , hee is no sooner Pastor to such a Parish , but hee is eo nomine , Member of such a Classis . The Presbyters of a Parochiall Presbytery are as neerely united and more : They are united in the choyce and call of the same Congregation they governe , and united in the whole work of the Ministery over the same people ; so that they are not onely fellow Governours , but fellow Labourers in the same Vineyard . There is therefore no just ground for such a distinction or difference between Presbytery and Presbytery in respect either of the matter or the forme . Sect. 7. Thirdly , Nor thirdly , do wee finde any thing in the Scriptures making them , as from different imployments , or functions , to differ ; first , wee pretend and so it is in the proposition , the one is superiour , the other inferiour ; But how can you say the Scriptures have made this difference , when there is not a word spoken this way in any place . Presbyterian Writers themselves in some expressions seem to take away utterly such difference as this ; in one place you shall read the Classis can doe nothing , renitente Ecclesia , but it is null and invalid ; Thus the Assertion for Discipline , and avouches Zepperus , Zanchy , and others as of this opinion . The Congregation , though but minima Ecclesiola , yet may reforme , that is , suspend , excommunicate , &c. Renitentibus correspondentiis . So Voetius in his Theses , & desperata causa Papatus , lib. 2. Sect. 2. c. 12. Surely according to what these Reverend Divines have expressed , it is hard to bee said , which of these Presbyteries hath the greater or superiour power . Sect. 8. Secondly , the imployment or work of a Presbytery is to ordain , excommunicate , suspend , admit Members , appoint times for worship and the like . The Classicall Presbytery reserve ordination , and excommunication to themselves , but the other are left to the Parochiall Presbytery : Thus some Presbyterians divide the work . Others possibly otherwise . But how can wee affirm any such designment from the Scriptures , if you have not two sorts , either in name or nature to bee found there ? and none of these Acts or Administrations but may bee done by that one the Scripture mentioneth , which doubtlesse they may , seeing Ordination seemeth to bee specifyed in the Text ; if the greater , then doubtlesse the lesser . The Pastor in one place is said to exhort , in another to comfort , in another to visit the sicke , this will not warrant distinct sorts of Pastors , for there being but one sort spoken of in Scriptures , wee must interpret all these severall Administrations to belong to that one . Sect. 9. It was not found an easie work in this Assembly to finde two sorts of Elders , teaching , and ruling . Notwithstanding all the Scripture hath said of these , and in some places , so plaine , as if of purpose to distinguish them ▪ If it bee so hard a matter by Scripture light to hold forth two sorts of Presbyters , it must needs bee more difficult to finde out two sorts of Presbyteries , especially seeing ( as it is generally granted , and this by the Presbyterians themselves ) that for above fifty yeeres after Christ , and in the Apostles times , there was but one kinde of Presbytery . Sect. 10. It hath been the wisdome of States to keep and preserve the bounds and limits of their Judicatures evident , and distinct , and as free from controversie as may bee . If Laws and Ordinances about matters of m●um and ●uum , and such inferiour claimes should not bee so evident , the authority of these Courts will bee in a readinesse to relieve wrongs and injuries through such mistakings . But Controversies and clashings about these high and publique interests are no other in the issue then the dividing of a Kingdome within it selfe . Is man wiser in his Generation then Jesus Christ ? Hee is our Law-giver , the Government is laid upon his shoulders ; hee is the wonderfull Counsellor , the Prince of Peace . And therefore surely though other matters of practice and duty should have obscurity in the rule . Yet it is most probable hee hath ordered Authority and Jurisdiction with the Officers and Offices , for the managing of it so evident , as not to put us to search in a dark corner for directions . Wee cannot bee said to bee cleere in our rule when wee are thus inforced out of one word , and but once used , to raise so many Thrones , or Formes of Government , especially it being foreseen by Christ that such is the nature of man as nothing occasions more bitter contention then that lusting which is in us to have Authority and jurisdiction over others . Sic subscribitur : Tho. Goodwin , Philip Nye . Jer. Burroughes , Sidrach Sympson . William Bridge , William Greenhill , William Carter . Concordat cum Originali . Adoniram Byfield , Scriba . Notes, typically marginal, from the original text Notes for div A92287e-270 Matth. 21. 33. Beza in 2 Cor. ● . ●3 Steph. Budeus , Eu●●ath . Mede Diatribe . 
A85440	----	A state of glory for spirits of just men upon dissolution, demonstrated. A sermon preached in Pauls Church Aug. 30. 1657. before the Rt. Honourable the Lord Mayor and aldermen of the City of London. / By Tho: Goodvvin, D.D. president of Magd. Coll. Oxon. Goodwin, Thomas, 1600-1680. This text is an enriched version of the TCP digital transcription A85440 of text R202319 in the English Short Title Catalog (Thomason E928_2). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 131 KB of XML-encoded text transcribed from 36 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A85440 Wing G1257 Thomason E928_2 ESTC R202319 99862652 99862652 114820 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A85440) Transcribed from: (Early English Books Online ; image set 114820) Images scanned from microfilm: (Thomason Tracts ; 139:E928[2], 248:E928[2]) A state of glory for spirits of just men upon dissolution, demonstrated. A sermon preached in Pauls Church Aug. 30. 1657. before the Rt. Honourable the Lord Mayor and aldermen of the City of London. / By Tho: Goodvvin, D.D. president of Magd. Coll. Oxon. Goodwin, Thomas, 1600-1680. [8], 56, 65-71, [1] p. Printed by J.G. for Robert Dawlman, London : 1657. The first leaf bears a "request to print" on verso. Annotation on Thomason copy: "nouemb: 11". Reproduction of the original in the British Library. eng Election (Theology) -- Sermons -- Early works to 1800. Sermons, English -- 17th century. A85440 R202319 (Thomason E928_2). civilwar no A state of glory for spirits of just men upon dissolution, demonstrated.: A sermon preached in Pauls Church Aug. 30. 1657. before the Rt. H Goodwin, Thomas 1657 23647 0 35 0 0 0 0 15 C The rate of 15 defects per 10,000 words puts this text in the C category of texts with between 10 and 35 defects per 10,000 words. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2008-01 Emma (Leeson) Huber Sampled and proofread 2008-01 Emma (Leeson) Huber Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion A State of Glory FOR SPIRITS OF JUST MEN UPON DISSOLUTION , DEMONSTRATED . A SERMON preached in Pauls Church Aug. 30. 1657. before the Rt. Honourable the Lord Mayor and Aldermen of the City of London . By THO: GOODVVIN , D. D. President of Magd. Coll. Oxon. LONDON , Printed by J. G. for Robert Dawlman . 1657. TICHBORN Mayor . Tuesday the first of Septemb. 1657. IT is ordered , That Doctor Thomas Goodwin be desired from this Court to print his Sermon at Pauls the last Lord Day . And further , Mr. Alderm. Thomson is desired to use all endeavours with him to that purpose . SADLER . TO THE RIGHT HONOURABLE , Sir ROBERT TICHBORNE , Lord Major : Together with the Honourable COURT OF ALDERMEN Of the Renowned CITY of LONDON . Greatly Honoured , THis imperfect Piece , and almost born out of due time , puts it self forth into the world by your Command , but like Zarah giving out the hand , the body to which that appertained remaining still in the womb . For this Sermon is but one member ; ( and indeed , not so much the Hand , as the Foot , that is , the latter part ) of a larger Bulk or Body of Sermons , preached just afore elswhere upon those foregoing Verses of this Chapter . My real purpose ( after your Order for this one ) was , To have presented the whole entire Discourse unto YOV : & I found not time , so much as leisure , and spirits failing me in the performance . I have therefore done as the Midwife for that Childe did ( in the same Gen. 38. 28. ) bound upon this foot ( for by your force , and in obedience to you , it comes wrong and backward ) this Scarlet thred of Dedication , saying ( as she ) This is come forth first : That if hereafter the rest may see the light , You may know ( if You will vouchsafe it ) how to own and appropriate them all as Yours , as being thus consecrated to You by these ( in respect of the publication ) the first-fruits of that whole Lump . And now , what is my earnest desire and prayer for you ? but according to the tendency of the matter , it might be blessed to be an Helper to your Faith , against the Time of your being unclothed of your flesh , your going into another world : where you all profess to look for another , and better CITY , that is , an Heavenly , whose Maker and Builder is God , who hath or must work Us for the self-same thing , or we perish everlastingly . And , my Lord , I have particularly directed it to wait on your Honour in the contemplation of this very Aim , as a Signall whereof , Providence , and not my Design , having seemed to give forth this semblance in that it allotted no other season ( for it could not come forth one day sooner ) for its attendance on you , but the very DAY of your being VNCLOTHED of your office ( which are little civil deaths ) and going out of this your transitory Government over this great CITY ( the best , and best governed in the world . ) But the honour of this performed amongst us , you still remain clothed with , and will ever wear , yea , and be clothed upon to a glory for it at the latter day . Those things even now said unto you all , being the brief Collect of this ensuing Sermon , I turne into a Prayer for you all , who am Your true Honourer and Servant in the Gospel , THO: GOODVVIN . Mag. Coll. Oxon. Oct. 23. 1657. 2 COR. 5. 5. Now he that hath wrought us for the self same thing is God , who also hath given unto us the earnest of the Spirit . THere is no point of more moment to All , nor of greater comfort to Saints , than what shall become of their Souls when they die : 'T is our next stage ; and things that are next , use more to affect us . And besides , it is the beginning , and a taking possession of Our Eternity . That these words should aim at this self-same thing , cannot be discerned , without consulting the fore-going part of the Apostles discourse : and yet I cannot be large in bringing down the coherence , having pitch'd upon what this fifth Verse contributes unto this Argument ; which alone will require more than this time allotted , having also very largely gone through the Exposition of the fore-going Verses elswhere : and I now go but on where I left last . But yet to make way for the understanding the scope of my Text , take The Coherence in brief thus : In the 16 Verse of the fore-going Chapter ( where the Well-head of his Discourse is to be found ) he shews the extraordinary care God hath of [ Our inward man ] to renew it day by day ; where Inward man is strictly the Soul with its Graces , set in opposition unto Our outward man [ the Body with its appurtenances ] which he saith daily perisheth , that is , is in a mouldring and decaying condition . Chap. 5. ver. 1. For we know that if our earthly house of this tabernacle were dissolved , we have a building of God , an house not made with hands , eternal in the heavens . In this first verse of this fifth Chapter , he meets with this supposition : But what if this outward man or earthly tabernacle be wholly dissolved and pull'd down , what then shall become of this inner man ? And he resolves it thus , That if it be dissolved , we have an house , a building of God in the heavens . And what is the [ WE ] but this inner man ( he had spoken of ) renewed Souls , which dwell now in the body as in a tabernacle , as the In-mates that can subsist without it ? And it is as if he had said , If this inward man be destituted of one house , we have another . God that in this life was so careful over this inner man , to renew it every day , hath made another more ample provision against this great change . It is but it 's removing from one house to a better , which God hath built . As your selves ( to speak in your own language ) if Wars should beset you , and your Countrey-house were plundred and pull'd down , you would comfort your selves with this , I have yet a City-house to retire unto . Neither is the terming the glory of Heaven , and that as it is bestowed upon a separate Soul , alien from the Scripture-phrase , Luke 16. 9. That when you fail , they may receive you into EVERLASTING HABITATIONS . Death is a failing ( 't is your City-phrase also when a man proves Bankrupt ) A Statute of Bankrupt comes forth then upon your old house ( Statutum est omnibus semel mori ) and upon all you have ; and then it is that there is a receiving or entertaining that otherwise-desolate Soul into everlasting habitations , that is , into an house eternal in the heavens , as the Text . Nor yet is the phrase of terming Heaven A City-house , remote neither : for Heb. 11. ver. 13. Abraham and the Patriarchs died in faith , ( Mark that ! ) in faith or expectation of what ? He had told us , ver. 10. He looked for a City whose Builder is God . What is a City , but an aggregation and heap of houses and Inhabitants ? Multitudes had died afore Abraham , and gone to Heaven , from Adam , Abel , Seth , downwards ; and God promiseth him peace at his death , and a being gathered to those fathers , Gen. 15. 15. There was then a City built , and already replenish'd with Inhabitants ; and amongst others , an house provided for him , that is , his Soul built of God , and ready furnished against this removal . Verse 2. For in this we groan earnestly , desiring to be clothed upon with our house which is from heaven . In this Verse he utters the working of the affections of Christians towards their being clothed upon with this house ; and so in order to this enjoyment of it , their DESIRING even to be dissolved : which Paul also utters of himself , Phil. 1. Now if the first Verse speaks of the glory of a separate Soul when he calls it an house , this second Verse must intend the same . Verse 3. If so be that being clothed , we shall not be found naked . In this Verse he gives an wholesome Caution by the way ; and withall insinuates , why he used the word clothed upon , in the fore-going Verse , thus , speaking of the glory of such a separate Soul , even because it is absolutely necessary that all our Souls be found clothed first , and renewed with Grace and Holiness , and not be found naked at our deaths , that is , nor devoid of Grace , and so exposed to shame and wrath , as Rev. 16. 15. Verse 4. For we that are in this tabernacle do groan , being burthened ; not for that we would be unclothed , but clothed upon , that mortality might be swallowed up of life . The fourth Verse gives a genuine and sincere account , why a Christian doth thus groan , and that after dissolution it self , in order to this glory ; which he sets out with an accurate distinction of their desires of dissolutions , in difference from like desires in all other men : First , Negatively , not for that being burthened we desire to be unclothed , or dissolved ; that is , simply for ease of those burthens : nor out of a despising of our bodies we now wear ( as their Heathen Wise-men and Philosophers did , and others do ) No . But secondly Positively , For this , as the top-ground of that desire , That we would be clothed upon with that house ( spoken of Ver. 1. and that still taken in the sense , spoken of in the 2. Ver. ) to the end that this mortal animal life which the Soul ( though Immortal in it self ) now leads in the body , full of sins , clogg'd with a body of death and miseries ; ( each of which hath a Death in it ) and so it lives but a dying life ; that this life may be exchanged , yea , swalloed up by that which is life indeed , The onely true Life , the knowing God as we are known , and enjoying him : All which , as to our Souls , is truly performed at our Dissolution ; although the final swallowing up the mortality of our bodies also , doth yet remain to be accomplish'd : which will be done at the latter day , at that Change both of Body and Soul , though in respect of the Body it will be completed as then more fully . This Interpretation , and the suiting of all the phrases used in this 4th Verse , to hold good of this Exchange at death , I cannot , through straitness of time , give an account of now : I have lately , and very largely , done it elswhere . This for the Coherence : I hasten to my Text . TEXT . Ver. 5. Now He that hath wrought us for the self-same thing is GOD , who hath also given us the earnest of the Spirit . THe current of the four former Verses running thus steadily along in this chanell ; the streame in this verse continues still the same . There is one word in this verse ; [ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , For this self-same thing , God hath wrought us ] which serves as a clue of thred drawn through the windings of the former verses to shew us , that one and the same Individuall Glory hath been carried on all along , and still is in this verse also . So then we see where we are . What this self-same thing should be , ask the first verse and it will tell you , it is That house eternall in the Heavens , a building of God , prepared by him against the time that this earthly house is dissolved . Ask the second verse , it is the same house we grone to be clothed upon with , when the other is pulled down . Ask the fourth verse , and more plainly : It is that life , which succeeds this mortall life the soul now lives in this body , and swallows up all the infirmities thereof . And then here it followes , Even for this self-same thing , &c. So then , if the glory of the separate soul be the subject of any of these verses , then of all , and so of this verse also . And to be sure it cannot be that extraordinary way of entrance into Glory , by such a sudden change , both of soul and body into glory , at once , without dissolution should be the self-same thing here aimed at . For it was not the lot of any of those Primitive Christians ( of whom the Holy Ghost here speaks this ) [ He hath wrought us for this thing ] that they should be in that manner changed , and so enter into glory : but the contrary . For they all , and all Saints since for these 1600 years , have put off their Tebernacles by death , as Peter did , and speaks of himself , 2. Pet. 1. 14. and therefore the Scripture ( or Holy Ghost ) foreseeing , as the phrase is , Gal. 3. 8. this change would be their fate , would not have uttered this of them , [ God hath wrought us for this ] whom he knew God had not designed thereunto . Neither is it that those groaning desires spoken of in the foregoing verses , 2 , 3 , 4. is [ that self-same thing ] here ( as some would ) for indeed as Musculus well : If the Apostle had said , He that hath wrought this thing in us , &c. That expression might have carried it to such a sense : But he saith , He that wrought us for the self-same thing : And so 't is not that desire of glory in us is spoken of : But us , our selves and souls as wrought for that glory . If it be asked , what is the special proper scope of these words , as touching this glory of the Soul ? The answer in generall , It is to give the Rationall part of this point , or demonstrative Reasons to evidence to believers , That indeed God hath thus ordained and prepared such a glory afore the Resurrection . And it is as if the Apostle had said , Look into your own souls , and consider Gods dealings with you hitherto , viz. First , the operation of his hands . For what other is the meaning or mysterie ( sayes he ) of all that God is daily so at work at with you , in this life ? What else is the end of all the workings of Grace in you , and of God that is the worker ? This is his very design , He that hath wrought us ( that is , our souls ) for this very thing is God . Besides the evidence that work gives , there is also over and above the earnest of the Spirit given to your souls now whilest in your bodies , in joy , full of glories of the same kind ( as earnest are ) of what fulnesse of glory they are both capable of then , and shall be filled with , when severed from your bodies , Who hath [ also ] given us [ the earnest ] of the Spirit . §. We Preachers have it in use , as to alledge proofs of Scripture for the points or subjects we handle : So to give Reasons or Demonstrations of them . And so doth our Apostle here of this great point he had been treating of : and such Reasons or Demonstrations run often upon Harmony and Congruity of one Divine Thing or Truth kissing another . Also upon Becomingnesses or Meetnesses , that is , what it becometh the great God to do . For instance ; In giving an account , why God in bringing many sons to glory , did choose to effect it by Christs death , rather than any other way . It became him ( sayes he ) Heb. 2. 10. For whom are all things , and by whom are all things , &c. And so in the point of the Resurrection , 1 Cor. 15. 21. Since by man came death , by man came also the resurrection of the dead ; that is , it was congruous , harmonious , it should thus be ; the one answering correspondently to the other . The like congruity will be found couched here , in Gods bringing souls to glory , afore that resurrection . Now there are two sorts of harmonious Reasons couched in the fore-part of these words , He that wrought us for this , is God . I. That it is Finis operis & operntis , The End of the Work it self upon us ; and of God as an Efficient working for an End : God hath wrought on us for this very thing . II. It is Opus Dignum Deo Authore , A Work as he is the great God , and as a thing worthy and becoming of God as the Author of it : He that hath wrought us for this thing , is GOD . There is a third point to be superadded ; and that is , It is the Interest of all three Persons : Which how clearly evidenced out of the Text , will appear , when I have dispatched these former Doctrines . I. Doctrine . That it is a strong Argument , that God hath provided a Glory for separate Souls hereafter , That He hath wrought us , and wrought on us a Work of Grace in this life . Ere the Reason of this will appear , I must first open three things , natural to the words : which will serve as materials , out of which to make forth that Argument . First , that the Thing here said to be wrought , is Grace or Holiness ; which is a preparation unto Glory . ( 1. ) Grace is the Work . And so , Phil. 1. 6. termed , The good Work . A frame of Spirit , created to good Works : Eph. 2. 10. We are his Workmanship , created unto good Works . The Text here sayes , Who hath wrought us : There similarly , We are his WORKMANSHIP . And ( 2. ) Secondly , this Work is a preparation to Glory . For , for one thing to be first wrought in order to another , is a preparation thereunto . Now saith the Text , He hath wrought us for this thing ; and Rom. 9. 23. it is in terminis , The vessels of Mercy , which he had AFORE PREPARED TO GLORY ; which was by working Holiness : for it follows , ver. 24. Even us whom he hath called . Likewise . Col. 1. 12. Who hath MADE us MEET to be partakers of the inheritance of the SAINTS in light : Meet by making us Saints . So then , Had prepared , Hath made Meet , is all one with , Who hath wrought us for this thing . Here The second , what is the principal Subject wrought upon , or prepared and made meet for Glory : 'T is certainly the Soul , in analogie to the phrase here . We use to say ( when we speak of our Conversion ) Since my soul was wrought on . And though the Body is said to be sanctified , 1 Thess. 5. 23. yet the immediate subject is the Soul ; and that primitively , originally : the Body by derivation from the Soul . And hence it is , the Soul ( when a man dies ) carries with it all the Grace by inherency : All flesh is grass which withers ; that is , the Body with all the appurtenances , saith Peter , 1 Epist. c. 1. v. 24. But you , having purified your Souls , being born again of incorruptible seed ( our Bodies are made of corruptible seed , which is the opposition there ) by the Word of God , which lives and abides for ever : And this is the Word ( he sayes he means ) which by the Gospel is preached ( every day ) unto you , ver. 25. and by preaching is engrafted in your Souls , purifying [ your Souls ] ver. 22. In no other subject doth that Word ( as preached ) for ever abide . For the Body rots , and in the grave hath not an inherent , but a relative Holiness , ( such as the Episcopal Brethren would have to be in Churches consecrated by them ) because once it was the Temple of the Holy Ghost , who dwells in us . And that it is the Soul the Apostle hath here in his eye , in this discourse of his in my Text , as that which he intends the Subject here wrought upon , appears , if we consult the Well-head of his discourse about the Soul , which is the 16 ver. of the 4 Chap. Our inward man ( sayes he ) is renewed , &c. ( there is your wrought upon here ) whilst the outward ( the Body ) perisheth . Which Soul , in being call'd the inward man , connotates at once both Grace and the Soul conjuct together , and distinct from the Body , as well as from Sin and Corruption . Elswhere it is declared the subject first and originally wrought on , Eph. 4. 23. Be renewed [ in the Spirit of your mindes . ] Look round about the Text , and what is the [ US ] wrought on ? plainly this Inward man , by the Coherence afore and after . Ask ver. 1. If our earthly tabernacle ( that is , our Body ) be dissolved , WE have , &c. that is , This inner man , our Souls , have ; for the Body is supposed dissolved . So likewise , ver. 4. [ WE ] in this tabernacle , that is , our Souls in these Bodies . More expresly after , ver. 8. our very Souls not onely whilst in our Bodies but when separate from our Bodies , have the [ WE ] given them ; We are willing to be absent from the body , and present with the Lord . The We present with the Lord , and absent from the Body , is nor can be no other than a separate Soul in its estate of widowhood . And so here , ver. 5. Hath wrought US : The Soul bears the Person , carries away the Grace with it . Add to this , the Time here specified in the Text , in which we are wrought upon : It is but this life , and during the term thereof . Hath wrought us , sayes the Apostle ; not in the future . Who shall work us for it : That [ hath wrought ] referring to the work of Conversion at the first , Who [ HATH MADE ] us meet to be partakers , &c. Col. 1. 12. and who doth continue still to work us ; the Preterperfect being often put by the Apostle for the Present , God renewing the inner man DAY BY DAY , Chap. 4. 16. So working upon it , in order to this self-same thing , continually . Unto which words there , these here have an evident aspect ; yet so , as that time of working is but during this life : For it is whilst the outward man is mouldring , and that by afflictions , which during this moment work an eternal weight of glory , ver. 17. and that is expresly said to be but this present time , Rom. 8. So then , there is NO PARABIT in that other world : But as Solomon sayes of man , There is no work after this life ; No remembrance , sayes David : namely , which hath any influence into a mans Eternity . So there is no working upon us in order thereunto , after death : God hath done his Do [ hath wrought ] and man hath finish'd his course ; as Paul of himself , and in this Chapter of my Text , ver. 10. Every man receiveth the things done in his body , be they good or evil . Those things that are done in this Body onely ; therefore onely what in this life he hath wrought . And for this he hath wrought us , ( says the Text ) §. These things premised , I come to the Argument to be raised out of them , to prove the Point in hand . First , that Grace or Holinesse , because they are immediately wrought in the Soul , that therefore when the body dyes the soul shall be taken up into life . That this is a meet and congruous ordination of God , the Scripture it self owns , and seems so to pitch the reason of it , in Rom. 8. 10 , 11. And if Christ be in you the body is dead , because of sin : but the Spirit is life , because of righteousnesse . But if the spirit of him that raised us Jesus from the dead dwell in you , he that raised up Christ from the dead shall also quicken your mortall bodies by his spirit that dwelleth in you . He gives an account of what is to become hereafter both of the bodies and souls of them in whom Christ is . ( 1. ) First , for the body , that is condemned to die , The body is dead because of sin . By Body I understand the same which he in the 11. verse termes the mortall body to be raised up , which ( sayes he ) is dead , that is , appointed to die , as one sentenced to death you term a dead man . And this [ because of sinne . ] It was meet that that first threatning of dying should have some effect to evidence the truth of God therein . Onely God is favourable in his ordination in this , that he arresteth but the Body , the lesse principall debtor . But that ( to be sure ) shall pay for it : It is appointed to all men once to die , even for men that are in Christ , as this place of the Romans hath it . Then ( 2. ) followes , what remains the soul of such an one when the body dyes . [ But ] sayes he , ( speaking by way of exception , and contrary fate too ) The Spirit is life , because of righteousnesse . The Spirit is the Soul in contradistinction to the Body . This , when the body dies , is [ Life ] He sayes not living onely , or immortall ; but is swallowed up into life : And why ? because of righteousnesse , which is Christs image ; and so preserves , and by Gods ordination upon dying , elevates the soul , which is the immediate and original subject of it , ( which is the point in hand . ) For this thing it is , God hath wrought it . But then because the Quaerie would be , Shall this body for ever remain dead , because of ( this first ) sin , and bear this punishment for ever ? No : Therefore ( 3. ) he addes , He that raised up Christ from the dead , shall also quicken your mortall bodies . So at last , and then bringing both body and soul together unto compleat glory . And the congruity of reason that is for this appointment , is observable , something like to that 1 Cor. 15. As by man came death , so by man came also the resurrection from the dead . For that sin that condemned us to this death , we had from the first Adam by bodily generation , as the channell or means of conveying it , who was ( as other ) Father of our flesh . The arrest therefore goes forth against the body , which we had from that Adam , because of that sin , conveyed by means of our bodies : for though I must not say the body defiles the soul , or of it self is the immediate subject of sin ; yet the originall means or channel through which it comes down , and is derived unto us , is the generation of our bodies . The Body therefore congruously payes for this , and the death thereof is a means to let sin out of the world , as the propagating it was a means to bring sin in : but an holy soul or spirit which is the Off-spring of God , having now true holinesse and righteousnesse from the second Adam communicated to it , and abiding in it ; and being not onely the immediate subject thereof , but further , the first and originall subject , from and by which it is derived unto the body . The womb , into which that immortall seed was first cast , and in which the inward man is formed , and in respect of a constant abiding in which it is that seed is termed incorruptible . Hence therefore , sayes God of this Soul , [ It is life ] It shall live when this Body dies . There is nothing of Christs Image , but is ordained to abide for ever . Charity never fails , His Righteousness endures for ever ; and therefore is ordained to conserve and elevate unto life the subject it is in , and that is the Soul . This , as a foundation of the substantial parts of this first Reason , out of this one Scripture , thus directly and explicitly holding this forth . §. I come ( 2. ) to the Argumentation it self , which ariseth out of these things laid together . ( 1. ) That the Soul is the immediate Subject of Grace . ( 2. ) The first and Primitive Susceptive thereof . ( 3 ) And it self is alone and immediately capable of Glory , which Grace is a preparation to . And ( 4. ) that God afore our deaths hath wrought all of Grace he intends to work , in preparation to Glory . Out of all these a strong Argument doth arise , That such a Soul upon death shall be admitted unto Glory ; and not be put to stay till the time of the Resurrection , when both Soul and Body shall be joyned again together . And that this holdeth a just and meet conveniency upon each , or at least , all these grounds , when put together . First , consider the Soul as the immediate subject of this working and preparation for Glory . Hence therefore this will at least arise , That the inherency or abiding of this Grace wrought in this Soul , depends not upon its conjunction with the Body ; but so as it remains as an everlasting and perpetual conserver of that Grace stampt on it ; yea , and carries it all with it self , as a rich Treasure innate unto it where-ever it goes , when separate from the Body . I say , it either hath in it , or appertaining unto it , all that hath been wrought for it , either in it , or by it . Revel. 14. 13. Blessed are the Dead which die in the Lord : [ And their Works do follow them ] They go to Heaven with them , and after them . And in what subject else is it that the Seed of God remains incorruptible , or the Word of God abides for ever ? Or how else comes that saying to be performed , 1 Joh. 2. 17. He that doth the will of God endures for ever ? Having therefore all these riches by it , and as complete ( as , here , it shall be ; ) Meet it is , it should partake the benefit thereof , and live upon them now when it is single and alone , and in its widows condition . And it is an opportune season , that by a Glory given it for that holiness , this should now appear , That it was the Soul which was the sole intrinsick and immediate Receptive of all this Holiness . This the first . Adde also , Secondly , its being the first and primitive subject of Holiness , from which it is derivatively in the body . Meet it was this Soul should not be deferred till the appurtenance of it be united to it , but be served first , and admitted into that Glory ordained ; and by having it self first possession given of that inheritance , the Body might in its season be admitted derivatively thereinto from it , after that renewed union with it by the Resurrection . Reason good , that look , as , in priority , Grace , the preparation unto Glory , was wrought : So , in that order of priority , Glory it self should be communicated . And therefore seeing its fate is to abide awhile alone ; therefore first to enjoy , and drink both the juyce and the fruit of that Vine it is the Root of . And ( 3. ) it being in it self , when separate , as immediately capable of this Glory , as when it shall be again united to the Body : For what is the Essential of Glory , the substance of that Life that swallows up all ? But ( as we said on ver 4. ) Gods immediate Presence , and our knowing him face to face , as we are known . Now of this the Apostle doth in these 6 , 7 and 8 verses , expresly inform us , That the separate Soul is not onely capable thereof , but that it then begins to enjoy it : Therefore ( sayes he ) we are alwayes confident , knowing that whilst we are in the body , we are absent from the Lord ; ( For we walk by faith , not by sight . ) We are confident , I say , and willing rather to be absent from the body , and to be present with the Lord . Where to be present with the Lord , and to live by sight , is expresly made the priviledge of a Soul absent from the body ; which can mean no other state , than that of the Soul between the death of the Body , and the Resurrection . For whilst it is present in the body afore death , it is absent from the Lord ; and when it shall be present with the Lord , after the Resurrection , it shall not then be any more absent from the body . This conjunction therefore of absent from the body , and present with the Lord , falls out in no state else , but onely in that interim or space of time between . And let us withall view this Place in the light , ( by bringing the one to the other ) which that passage , 1 Cor. 13. 12. doth cast upon it : For now we see through a glass darkly , but then face to face ; now I know in part , but then shall I know , even as also I am known . [ To see as in a glass darkly ] there , is to [ walk by faith ] here : But to see face to face , and to know God as we are known , ( so there ) is all one ; and to attain to sight , and to be in Christs presence ( here . ) And to be sure , the Body is in no estate whatever capable of knowing God , as we are known of him : None durst ever ever affirm that . For besides that , the Spiritual Knowledge of God is proper to an Intellectual nature : Further , So to know God , as God known us , and so to be elevated to the similitude of Gods understanding , is not communicable to the Body . We may as well dare to affirm God himself to be a Body , as that our bodies are capable of ever being raised up thus to know God . Hence therefore , whether the Soul be out of the body , as after Death , or so in the body , as it shall be after the Resurrection ; yet still it is the Soul that is immediately alone capable of that sight and knowledge of God . And therefore seeing it depends not on the body , it is as well capable of it afore the Resurrection without the body , as after the Resurrection in the body . Onely this must be added , That whilst indeed the Soul is at home in this body , ( this earthly tabernacle ) it is not capable of this sight , of the Glory of God , that is , so as to continue in the body , and enjoy it ; for it would crack this earthen vessel : as 1 Cor. 15. 50. Flesh and blood cannot inherit the Kingdome of God . And although Paul , as a stander-by , was an over-hearer , and an eye-witness ( by way of Revelation and Vision ) of what the Spirits of just men in Glory do enjoy : Even as on the contrary , the Angels are often standers-by on Earth , and overseers of us , what is therein done , ( as the phrase is , Zech. 3. 7. ) yet he was not estated into it , or admitted a possessor thereof himself , no more than Angels into an earthly estate ; and therefore could not say , whether the Revelation vouchsafed him , might not be in the body , as well as out of it : Whereas God had otherwise long since peremptorily determined that question , That no man could see God , and live ; that is , at once continue in this body , and see him face to face . And Paul here in my Text also determines it , That whilst we are at home in the body , ( as now ) we are absent from the Lord : They are two incompatible estates . But still when that which , thus , le ts ( this body ) is taken out of the way , the Soul it self is sufficiently capable , as truly as ever it shall be . §. But if this Argument from these be yet judged not home enough , but short ; Then let us in the fourth place added what force the third Premise will give to it , concerning the Time of Gods working on us , to drive all closer home ; namely , That God hath wrought upon the Soul in this life , all that he ever means to work , by way of preparation for Glory . For this thing God [ hath wrought us ] which though it might with the Enlargements and Sub-arguments that now shall follow , be made an Argument alone ; yet I choose to cast it into this total , to make the whole the more strong . Therefore ( 4. ) gather up the Demonstrations thus : If the Soul be the immediate and first subject of Grace , which is a preparation to Glory , and capable of this Glory , when out of the body ; And God , the great Agent or Worker , hath wrought all that ever he means to work in it , this way , by way of preparation to Glory : Then , as Peter said in the case of admitting the Gentiles to Baptism , What should hinder that these Souls should not be glorified , instantly , when out of their bodies ? If indeed , as the Papists , and corrupted Jews and Heathens have feigned , there were any work to be after wrought , a Purgatory , or the like ; Then a Demurre or Caveat might be yet put in , to suspend this their admission into glory : But the contrary being the truth , then , &c. Now the strength of the Argument from this latter , superadded to the rest , stands upon two strong Grounds . First , if we consider what is common to God in this with all other , but ordinary wise Efficients or Workers , that are intent upon their Ends , which must be given to him , the onely Wise , All-powerful God , ( who is here said , as an Efficient , to work us for this End ) When any ordinary Efficient hath brought his Work to a period , and done as much to such or such an End as he means to do , he delays not to accomplish his End , and bring it to execution ; unless some over-powring impediment do lie in his way to it . If you have bestowed long and great Cost upon any of your Children , to fit and prepare them for any Imployment ; The University suppose , or other Calling ; Do you then let these your Children lie Truants , idle , and asleep at home , and not put them forth to that which you at first designed that their Education unto ? Will you suffer them ( in this case ) to lose their time , Do you know how to do good to your Children ? and doth not God ? We see God doth thus in nature . We say , when the Matter is as fully prepared as ever it shall be , that the form enters without delay : Now Grace is expresly termed a preparation to Glory . Also God doth observe this in working of Grace it self , when the Soul is as fully humbled and emptied , and thereby prepared for the Lord , by John Baptists Ministry , as he means to prepare it ; the Work of justifying Faith presently follows . In all his Dispensations of Judgements or Mercies , he observes the same . When mens sins are at full ( as of the Amorites ) he stays not a moment to execute Judgement : So in answering the Faith of his People waiting on him for Mercies . And thus it is for Glory ; I have glorified thee on earth , ( the onely place and condition of our glorifying God ) I have finished the work thou gavest me to do : And now ( what now , and presently now remained there , follows ) glorifie me , &c. Thus spake Christ our Pattern . Secondly , there is this further falls out , in this Case and Condition , of such a Soul , as doth indeed call for this out of a kinde of necessity , and not of congruity onely . For whereas by Gods Ordination there are two wayes of Communion with him , and but two , unto all Eternity ; either that of Faith , which we have at present ; and of Sight , which is for hereafter . Into these two , the Apostle resolves all Gods Dispensations to us , ver. 7. of this Chapter , We walk by faith , ( namely , in this life ) not by sight . And again , 1 Cor. 13. 12. [ Now ] we see in a glass , [ Then ] face to face . These two [ Now ] and [ Then ] do divide the Dispensations for Eternity of time to come . The like in Peter , 1 Epist. 1. 8. In whom though [ Now ] you see him not , ( as you one day shall ) yet believing : If therefore when the Soul goes out of the Body , that way of communion with God by Faith utterly ceaseth (a) , that door and passage will be quite shut up ; God having (b) fulfilled all the work of faith ( The work of God ) with power , that ever he intendeth : Then surely Sight must succeed according to Gods Ordination , or otherwise this would inevitably follow , That the Soul would be for that interim , until the Resurrection , cut off from all communion with God , whatever ; having yet all its acquired holiness of Sanctification abiding in it , and Righteousness accompanying of it all that while . Look therefore as a Childe hath two , and but two wayes of living , and when the one ceaseth , the other succeeds , or Death would follow : In the Womb it lives by nourishment from the Navel , without so much as breathing at the mouth : but it no sooner comes into the world , but that former means is cut off , and it liveth by breath , and taking in nourishment by the mouth , or it must instantly die . So stands the case with the Soul here between Faith and Sight : So that we must either affirm , That the Soul dies to all spiritual actings and communion with God until the Resurrection , which those Scriptures so much do contradict , He that believeth hath eternal life , &c. and shall never ( no not for a moment ) die ; ( and in those Promises it is not simply a sluggish Immortality , but to live , and act , and enjoy God ( which is our life ) must needs be meant : ) Or we must on the other side affirm , That the life of Faith ceasing , and God yet having that way wrought all that ever he intendeth , That then , Sight of God face to face must come in its place : which indeed the Apostle in that 1 Cor. 13. affirms in saying , ver. 10. When that which is perfect is come , then that which is but in part is done away . There is not an utter ceasing of the imperfect , and then an interval or long space of time to come between ; and then , that which is perfect is to come : but the imperfect is done away by the very coming of that which is thus perfect . And in the 12th Verse he explains himself , That the imperfect is this our seeing [ Now ] in a glass darkly , that is , by Faith ; and that perfect , to be that seeing God face to face , as that which presently entertains us in that other world . Nay , the Apostle admits not so much as a moment of cessation , but sayes , That the imperfect is done away , ( v. 10. ) and vanisheth , ( as v. 8. ) by the coming in of the perfect upon it : and so the imperfect , namely , [ Faith ] is swallowed up of the perfect , namely , [ Sight . ] Now if we thus grant ( as we must ) this separate Soul to have this sight , or nothing now left it , to enjoy God any way by ; Then it is no other than Glory , it is admitted unto : For , the sight of God face to face , and to know as we are known , is the very essence of Glory , as it differs from Faith . Neither indeed is that ultimate Enjoyment , or happiness in God , which Souls shall have after the Resurrection , any other ( in Name or Thing ) than the sight of God , as it is thus distinguished from Faith ; and therefore the soul is now admitted to the same enjoyment it shall be Then for Kind , although it shall be then raised and intended unto far higher degrees of Perfection . §. And for a Conclusion of this first Point , that which follows in that place lately cited out of 1 Pet. 1. v. 9. Receiving the end of your faith , the salvation of your souls , may as fitly serve for the confirmation of all these latter fore-going Notions , as to any other sense Interpreters have affixed . I am aware how these words , Receiving the end of your faith , the salvation of your souls , are interpreted of that joy unspeakable , and full of glory , which the Verse afore had spoken of , In whom though , Now , ye see him not , yet believing , ye rejoyce with joy unspeakable and full of glory , so as , in those joyes vouchsafed the Saints are said to receive the salvation of their souls , as being the earnest of it in the same kind , and so a part of the Reward of Faith received in hand ( as we say ) and vouchsafed over and above the ordinary way of living by Faith . This Interpretation I no way gainsay , nor will go about to exclude : for I know it doth consist with that other I am about to give , and is subordinate to it : But if this Sense should obtain , that it were , Directly , Alone intended , yet by consequence , and at the rebound , it doth strongly argue the point in Hand . For if whilest Faith continues , God is pleased to vouchsafe such joyes , much more when faith ceaseth , He will vouchsafe a fuller Enjoyment : for why else are these present joyes termed Salvation ? That is , in a sort part of the taking possession of Salvation aforehand , and that as distinct from the Right to Salvation , which Faith in ordinary gives without such joyes at all times to all believers : they have the name given them , as being an earnest of the same kind , of that greater summe . And again , why are these present joyes termed the Salvation of their SOULS ? But because they are intended by God , ( being also , now wrought immediately in the Soul , without the body's influence ) to be an earnest that it is their Souls , when without their bodies , shall have that fuller possession given them ; and so this earnest assigneth this payment to be made to this Legatee , the SOUL specified as the first receiver of it . [ 2. ] Every payment having a day , or set time appointed for it , which the earnest obligeth the trustee unto , as well as to make payment it self , and useth to be at the end of the performance on his part to whom the contract is made , this therefore is as elegantly designed to be the end of their faith ; there 's the day of payment . And [ 3. ] it would be hard to think that God should give forth joyes whilest faith continues ; and then for so long a time as till the Resurrection withdraw all communication of himself , both of faith and joy ( through sight ) also . Surely they are not left worse than in this life they were . I also know , the Soul being the eminent part of man , is often in Scripture , by a Synecdoche , put for the whole And I must not deny but that ultimately it is intended here , it extending it self to the whole of Salvation first , and last after Faith ended . Which sense on the other hand many interpreters are for . I onely contend for this , That the salvation of the soul is intended also of that Salvation which falls out in the midst between these joyes ( the earnest ) in this life , and that ultimate Salvation at the Resurrection , that is the Salvation of the Soul , whilest separate , as being the next . It hath a weight in it that Salvation and Damnation should so often be said to be of the soul by Christ himself , as Mat. 26. 16. What shall it profit a man to gain the whole word ( and so provide for his body ) and lose his own soul ? And again , in speaking of the Soul as considered apart from the Body , Mat. 10. 28. Fear not them that are able to kill but the body , and are not able to kill the soul . But that which is more conjunct to my purpose ; it is observable , that this our Apostle Peter should choose to use in this Epistle , more than any other Apostle , this phrase of [ Soul ] in relation to Salvation , either as being the eminent subject , and sometimes as the single subject both of Grace and Salvation : So in this Chapter , You have purified your souls , &c. as the immediate susceptive of the incorruptible seed ( as was observed . ) Then again , in ch. 2. 11. Abstain from fleshly lusts which war [ against the soul ] and 8. 25. Ye are returned to the Bishop of your Souls . Which he speaks as being the eminent part , and ( upon separation from the body ) the speciall charge he hath pastorall care of . And more directly to our purpose , ch. 4. last v. he exhorts them when they come to die , to commit their souls to God , as then being to be separate from their bodies . Now it were hard to think that this Salvation to come should bear the title and name of the salvation of the soul in this and other Scriptures ; and that yet when this Soul shall in the other world come to subsist for a long time single and alone , and then be properly and without figure : A meer soul without a body , a lonesome soul : That during that state it should not be the subject of this Salvation , and so intended here , when more properly and literally , if ever , it is the salvation of the soul . And it would be yet more strange , that the phrase , salvation of the soul , should be wholly restrained unto that estate of the soul , when remitted to the body at the Resurrection , and onely unto that ; And that word the soul should serve onely synecdochically as a part put to signifie the whole man , as then it is to be raised up : but especially , it were strangest of all , if it should be confined and limited in this place of Peter , wherein this salvation of the soul is set forth for the comfort of such as were to lay down their tabernacles of their bodies for Christ ( as this Peter speaks of himself in the next Epistle ) and whose faith was then to cease with their lives , whose expectations therefore he would in this case certainly pitch upon that salvation of the soul which was next , which is this of the soul separate . To confirm all which , That which further invited me to this place , was this phrase [ The end of your Faith ] especially upon the consideration that he speaks it unto , such Christians , who in those times were ( as he foretels , ch. 4. v. 4. ) shortly to be martyred , and at present were sorely tried ( v. 7. of this Chapter ) and in the last verse of the fourth , he thereupon instructeth and exhorteth them to commit their souls ( when they come to die ) to be kept by God : And so understood in a proper and literall sense , this salvation of their souls is in all respects termed The end of their Faith . First , in that it is the next and immediate event that Faith ends and determines in , as Death is said to be the end of life . So noting forth , that when Faith ends , this Salvation of the Soul begins and succeeds it . The end of a thing signifies the immediate event , issue , period thereof . As of wicked men it is said , whose end is destruction , Phil. 3. & Heb. 10. last v. Apostasy & unbelief are said to be a drawing back unto perdition . And on the contrary , there Faith is termed a believing to the salvation of the soul : And both note out the finall event and consequent of each , and salvation of the soul to be the end of faith , when men continue and go on to believe , untill their faith arriveth at , & attaineth this Salvation of the Soul . To this sense also , Rom. 6. 22. You have your fruit in holinesse , and the [ end ] everlasting life . And the Apostle Peter having in the foregoing verses celebrated the fruits and workings of their faith in this life , as in supporting them gloriously under the sorest trials , v. 7. and then sometimes filling their hearts with joy unspeakable and glorious , v. 8. he here at last concludeth with what will be the end or issue of it in that other life , when faith it self shall cease ; and what it is that then they shall receive , Receiving ( after all this ) the end of your faith , the salvation of your souls , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the present , by a frequent and usual Enallage of time , being put for the future : for ye shall receive ( or being about to receive ) to shew the certainty of it : that when Faith shall end , you may be sure on 't , even of that Salvation ( that great Salvation so spoken of by the Prophets , v. 10. ) of your souls , which as it hath no end to be put unto it , as Faith hath : so no interruption or space of time to come between ( during which your souls should not be actually saved ) A salvation of your souls singly ( whilest through death they shall so exist ) as well as of the same souls primarily , and more eminently , when both soul and body shall be reunited . 2. The end of your Faith , that is , of your aims and expectations in your Faith : the end importing the aim or expectation , which is also a proper and literall sense of that word . And upon this account also the salvation of the soul , when they should die , that being the very next thing their eyes must needs be upon , is therefore here intended . And 3. The end of your faith , that is , as being that for which the great God ( who keeps us by his power through faith unto salvation , v. 5. ) hath wrought this faith in you . Accordingly we find it termed the work of faith , 1 Thes. 1. 3. Which when God hath fully wrought , and brought to that degree he aimed at in this life ; ( or to use the Apostles own expression of it , 2 Thes. 1. 11. when God hath fulfilled the work of faith with power , he then crowneth it with this Salvation of the Soul without end . As James speaks of Patience , when it hath had its perfect work , ch. 1. 4. compared with v. 12. and so speaks my Text , for this self-same thing he hath wrought us . And therefore when this Faith shall cease which he wrought for this , he will attain his end without delay : & you ( says he ) shall attain your end also : and Faith thus ceasing if this salvation of the soul did not succenturiate and recruit it anew , the end of this Faith were wholly and altogether present destructive losse unto the soul in its well-being untill the Resurrection . 4. The [ End ] signifies the perfection and consummation of any thing , as Christ is said to be the End of the Law , Rom. 10. 4. and so the meaning is , That your faith , which is but an imperfect knowing God , shall then , when it ceaseth , be swallowed up of sight , ( which is all one with that salvation here ) tanquam perfectibile , a perfection , as that which is imperfect is said to be by that which is perfect , 1 Cor. 13. 10. Thus much for the literal and proper import of the word [ End . ] Now then . if we take the word [ End ] in its proper meaning , and the word [ Soul ] likewise in its native proper meaning also , which sense in Reason should be first served ( when the scope will bear it ) then it makes for that purpose , more fitly , which we have had in hand . §. That nothing may be wanting in this last place cited , to make up all the particulars in the fore-going Sections insisted on : So it is , that the Apostle Peter doth further plainly insinuate , That this salvation ( here ) consisteth in the sight and vision of Christ ( which was one particular afore-mentioned ) accompanied with joy unspeakable , and glorious . The Coherence ( if observed ) makes this forth clearly : For whereas in the Verse immediately fore-going , he had commended their present state of faith by this , Whom [ NOW ] though you see not , yet believing , rejoyce with joy unspeakable , and glorious . That [ NOW ] you see not , ( in this life ) is set in opposition , and carries a promise with it of a Time to come , wherein they should see , even as Christ said to his Disciples , Joh. 13. 33 , & 36. compared , Whither I go , I [ NOW ] say to you , ye cannot come ; but thou shalt follow me [ AFTERWARDS ] . So here [ NOW ] believing , ( which is the Principle at the present which you live upon ) you see him not ; but when the end of your faith shall come , you shall then see him ; and in this it is consisteth the salvation of your souls . So that still it carries on what I have afore spoken unto , That when Faith ceaseth , Sight cometh ; yea , perfects and swallows it up , as was said even now , out of 1 Cor. 13. And let me adde this , That the Apostle on purpose doth bring in the mention of this supereminent fruit of faith , ( Even Now when we see not ) that believing , ye yet rejoyce with joy unspeakable and glorious : On purpose , I say , to make way for the raising up their thoughts and apprehensions , how infinitely transcending that salvation of their souls must be , when Faith ending , they attain to Sight , To see him face to face , whom their souls have loved : It is implicitly as if he had said unto them , Oh! think with your selves , what Joy , what Glory that must needs be , which exceedeth and surpasseth this that now accompanies your faith , in an answerable proportion , as much as sight of Christs presence , and face to face , must be supposed to excel the knowledge of him by faith , which sees him but as absent , darkly ! And further , give me leave to improve this Notion : You may take this assured evidence , That your souls shall then see and enjoy God , when your faith shall CEASE , which will be , when once your souls shall come to be separate from your bodies by death : In that , even now , in this life , it is your Souls and Spirits that are the immediate receptives , or partakers and subjects of such glorious joys . The soul enjoys them ( though in the body , yet ) without the help or concurrence of the body , or the phantasms of it : yea , such Raptures do pass understanding , that is , the common way of understanding , which by the use and help of the body , or images in the fancy , the Minde exerciseth in other things , and which do concurre with the understanding ordinarily in faith . But this joy falls into , and is illapsed within the soul it self immediately ; yea , the weakness of your bodies , and bodily spirits , will not permit you to have so much of this joy , as otherwise the soul is now capable of by faith . And therefore by this experimental taste aforehand in your own souls , you may be ascertained , That your souls , when separate from your bodies by death , as well as when united again unto their bodies , shall enjoy this great Salvation . And thus much for the first Point raised out of the words , which did undertake an Argumentation for a separate souls Glory and Happiness . ( 1. ) From the Condition of the Soul , as the immediate subject of Grace wrought in it . ( 2. ) From Gods Ordination of the Work wrought , To raise the soul up to life , whilst Sin should bring Dissolution upon the body . ( 3. ) From the Scope of the Worker , God himself ; who as an Efficient will accomplish the end , when his work for that end is finish'd . And all these , as comprehended in what the very first view and front of the words of my Text hold out , God hath wrought us for the self same thing . §. But lo ! a greater matter is here . It is not simply said , God hath wrought us for this ; but , HE that hath wrought us for this thing , is GOD : Thereby calling upon us to consider , How great an Hand or Efficient is here , Even God , who hath discovered in a transcendent manner his Glory , in the Ordaining and Contriving of this Work unto this great End . Take it Not therefore as a bare Demonstration given from Gods working US to this end , such as is common to other Agents ( as hath been said ) But further , a Celebration of the Greatness and Glory of God , in his having contrived this with so high an Hand , like unto the great God : And is as if he had said , There is a design in this , worthy of God ; HE hath shewn himself in this , to be the great God indeed . He that wrought us for this , is God . When Gods ordinary Works are spoken of , it sufficeth himself to say , God did Thus , or This : But when Gods Works of Wonder , then often you finde such an illustrious note of Reflection upon , and pointing at Him , to have done as God . And it is ordinary among men , when you would commend the known worth of the Artist , to say , He that wrought this , is such a Man , so to commend the Workmanship . And thus both when the holy Ghost speaks of this Glory it self , ( which is the End for which here ) His style is , Whose Maker and Builder is God , Heb. 11. 10. And in like equipage here of preparation to that End , he saith , He that hath wrought us [ for this thing ] is God . In this very Chapter ( 2 Cor. 5. ) ( to go no further ) when the great Work of Salvation , in the whole of it , is spoken of , he prefaceth thus to it , All things are of God , who hath reconciled us to himself , &c. that is , in this transaction he hath appeared like that God [ of whom all things else are ] and so more eminently in this than in all , or at least , any other work . What there is said of Salvation in the whole , is here of that particular Salvation of a separate Soul . You have the like Emphasis put Heb. 2. 10. of bringing many sons to glory [ it became him ] says the Text . Now put all together , and the result is : The SECOND POINT . That to have provided a Glory for separate Souls of just men , wrought upon in this life , is a dispensation becoming the great God : yea , and that there is an artifice and contrivement therein worthy of God , and like unto himself , such as he hath shewed in other his works of Wonder . There are two Branches of this Doctrine , which I set otherwise out thus : 1. That it is a thing becoming the great God , thus to deal with such a separate Soul , having been wrought upon . 2. That God hath designed , and brings forth , therein , a glorious artifice and contrivement , such as argueth him a God Wise in Counsel , and Wonderful in Working . I. First BRANCH of this second Doctrine . That it becomes God . The account of this becomingness is best made forth , by comparing and bringing together into an enterview , both the inward and outward condition of such a Soul , and then the relations which God bears to it , such as should thereupon move him ( through his good pleasure ) thus to deal with it . You know I at first undertook chiefly Reasons of Congruity or Becomingness , and such always consist of two parts , and when the one answereth and suiteth to the other , then the Harmony of such a Reason is made up . Let US therefore consider , 1. What is on the Souls 2. What on Gods part . §. I. On the Souls part . Therein two things : First , the species , the kinde , and intrinsecal rank of being , which this creature ( we call the Soul ) thus wrought upon stands in afore God . 2. The outward condition or case this Soul is left in upon its parting with the body , unless God takes it up into glory . First , for its rank or kinde of being . Therein two things . 1. This Soul was by its first creation a Spirit , and that in the substance or native kinde thereof ; and in that respect ( considered apart for its union with the body ) is in a more special manner allied unto God , than all other creatures ( but Angels ) are . You have the Pedegree of man , both in respect of Body and Soul , set out , Acts 17. the extract of our bodies , in ver. 26. He hath made of one blood all nations of men : So then on that side ( as we say ) in respect of our bodies , there is a Consanguinity of all men , being made of one blood , between one another : But then in respect of our Souls , we are Gods off-spring , ver. 28. and so on that side there is an alliance ( not of Consanguinity ) unto God , upon the account of having been created immediately by him , and IN the very substance of our souls , made like him , and in his Image ; and yet we are not begotten of his Essence or Substance , which is onely proper to His Great Son : And in a correspondency unto this , God is styled Heb. 12. 9. The Father of our Spirits , in distinction from the fathers of our flesh or bodies : ( see the words ) which alliance or fatherhood , take it as in common with all mens spirits , lieth in this , That he not onely created our Souls immediately out of nothing , but in his own Image , as to the substance of them , which image or likeness other creatures did not bear , which yet were made out of nothing , as the Chaos was ; both which appear , by putting two places together , Zech. 12. 1. He frameth their Spirits ( speaking of the Souls of men ) and that , [ altogether ] saith the Psalmist , Psal. 33. 15. ( so Ainsworth and others reade it ) that is , both , each of those Spirits ; and also wholly and totally , every whit of the substance of them : Creatio est productio totius entis ; for creation differs from generation in this , that it is a raising up or producing the whole of a being out of meer nothing , that is to say , [ altogether ] whereas generation presupposeth pre-existent matter ; as in the generation of our bodies , which are not wholly and every whit of God immediately , but he parents afford the stuff , the matter , and the formative vertue besides , by which our bodies are framed . So then , in respect of our first creation , our souls ( apart considered ) are thus allied to God , which our bodies are not ; being Spirits in the very being of them , that altogether do owe that their being to him . But there is a taint come upon the souls of all men by sin , so as this alliance is thereby worn out , yea forfeited , until it be restored . Now therefore these Souls ( the onely subject of our Discourse ) being such as God hath wrought , and so are become his workmanship by a new and far nobler Creation , and thereby created Spirit anew , according to what Christ says , That which is born of the Spirit is Spirit . Hereupon these Souls are Spirit , upon a double account : as you say of Sugar , it is double-refined ; so this is now become a spiritual Spirit , or Spirit spiritualized and sublimated ; yea , and thereby the inward Sanctuary , The Holy of Holies , the seat of Gods most spiritual Worship ; which the body is not , but onely as it is the outward Temple or Instrument of this new-made Spirit . And hereupon that original Affinity to God of Spirit , is not onely restored , but endeared ; for now there is both the stuff , or the ground-work , and then the work-manship , or embroidery upon it , and both of them the works of God ; that so look as the gold wrought upon commends the enamel , and then again the enamel enhaunceth the value of the gold , so as both are considered in the price ; so it 's here with this soul wrought by God in both respects . §. Secondly , Consider we now again the Case and outward Condition of such a Soul , that of it self would fall out to it upon the Dissolution of the Body . 1. It fails of all sorts of Comforts it had in and by its union with the body in this world , Luke 16. 9. When you fail , says Christ , speaking of death , 't is your City-phrase when any of you break , and perhaps are thereby driven into another Kingdom , as the Soul now is . 2. Then , if ever , a mans flesh and his heart fails , Psal. 73. 26. 3. And ( which is worse0 a mans Faith faileth or ceaseth after death , and all his spiritual Knowledge as in this life , 't is the express phrase used 1 Cor. 13. at the 8th verse , and which is prosecuted to the end of that Chapter . And so all that communion it had with God in this life is cut off : It is of all creatures left the most destitute and forlorn , if God provides not . And yet fourthly , It is now upon death ( which it never was afore ) immediately brought into the presence of God . Naked soul comes afore naked God . Eccles. 12. 7. Then shall the dust return to the earth as it was : And the SPIRIT shall RETURN UNTO GOD that gave it : it is put out of house and home , and turned upon its father again . This as to the Souls condition . II. God part . §. This is a speciall season for God to shew his love to such a soul , if ever afore or after , an opportunity , such as falls not out , neither afore , whilest it was in the body ; nor after , when it is united to the body again , at the Resurrection : if ever therefore he means to shew a respect unto a poor soul , which is his so neer kindred and alliance , it must be done now . We read in the 73. Ps. 26. My flesh and my heart faileth ( as at death to be sure it doth ) but God is the strength of my heart , both in this life and at death to support me [ and my portion for ever ] in the life to come without any interruption or vacant space of time , as that [ ever ] imports : and that David spake this with an eye unto the Glory to come , when Heart , and Flesh , and all in this world he foresaw would fail him , is evident by what he had immediately meditated in the words afore , v. 24. Thou shalt guide me with thy counsel , so in this life , and afterwards ( that being ended ) shall receive me unto glory . The contemplation whereof makes him cry out again , v. 25. Whom have I in heaven but thee ? for all things else will fail me one day , when my flesh utterly fails me also : And There is none upon earth ( where he had at present many comforts and comforters ) in comparison OF THEE . You see God is the portion of the whole of his time , even for ever , as v. 26. and his estate in heaven & earth divide that time & portion between them , and no middle state between both , but when the one ceaseth the other begins , for between them two must be the [ for ever ] & when all faile him which he had on earth , then God alone becomes his happinesse in heaven . But this onely in generall shews what God is and will be to a soul in this condition . §. But I having undertaken to proceed by way of congruity , I must further , more particularly shew , how in a correspondency to this inward and outward state of this Soul , he shews himself God , and how meet and becoming a thing it is for God to receive it into Glory , upon the consideration of many Relations , which he professedly beareth to such a soul . 1. God is a Spirit , and thereupon in a speciall manner ( as Wisd. 11. 26. The Lord a lover of souls above all his other creation . So it is there , Thou art mercifull to all because they are thine , O LORD THOU LOVER OF SOULS [ God is a Spirit ] when therefore this naked , and withall sublimated spirit ( by its being born again by his own spirit ) and so assimilated to God himself , a pure spark now freed and severed from its dust and ashes , flying up ( or is carried rather by Spirits , the Angels , out of their like spirituall love to it as a Spirit ) unto that great Spirit , that element of Spirits , it will surely find union and coalition with him , and be taken up unto him : for if , as Christ speaks , John 4. 23. God being a Spirit , therefore seeks for such as worship in spirit and truth , that is , he loves , delights in such as a man doth in a companion or friend , who suits him . And doth God seek for such whilest they are on Earth ? Then surely when such Spirits shall come to him , and have such a grand occasion , and ( indeed ) the first occasion in such an immediate way to appear before him , in such a manner & upon such a change as this , as they never did before ; these Spirits also having been the seat , the inner Temple of all this spiritual worship and sanctifying of him in this world : surely God who sought such afore , will now take them into his bosom and glory : we also read Isa. 57. 16 , 17. of the regard he bears to persons of a contrite and humble Spirit to revive them upon this superaded consideration , that they are souls and spirit , & so thereby allied to him , the lofty one . Hear how in this case he utters himself , The Spirit would fail afore me , sayes he , & the souls which I have made . He speaks of their very souls properly and respectively considered , And [ them ] it is which he considering , and it moves him unto pity ; for he speaks of that in man , whereof God is in a peculiar manner the Maker or Creator [ The spirit which I have made ] ( sayes he ) and it is one of the eminent titles he takes into his coat , The framer of the spirit of man within him , Zach. 12. ch. 1. as in many other places : This is argued also in that he speaketh of that in man which is the subject sensible of his immediate wrath . I will not contend for ever ; nor will I be alwayes wroth . ( This I have observed in what is publick of mine . ) Now what moves him to remove his wrath from such an one ? The spirit would faile ( says he . ) Now doth God thus professe to have a regard to them in this life , and that upon this account , that they are Spirits , lest they should FAILE , or faint ; and shall we not think that when indeed otherwise they do faile ( as after death you have heard ( even now ) Christ himself expresseth they would ) and would upon all these considerations before-mentioned , sink into utter desolation , unlesse they were received into everlasting habitations ( as Christ there also speaks ) Do we think that God will not now entertain them ? The time is now come ; the full time to have pity on them . 2. God at this season , forgets not , but full well remembers his Relation of being [ THEIR CREATOUR ] both by the new , & also first creation ( the new reviving & ingratiating the remembrance of the first ) [ The SOULS which I HAVE MADE ] said he in Esay . But in our Peter this is more expresse , and mentioned as that which indeed moves God ( and should be accordingly a support to our Faith ) to take care of our Souls when we come to die , even upon this account , that he is the faithfull creatour of them , 1 Pet. 4. last . Wherefore let them that suffer according to the will of God , commit the KEEPING OF THEIR SOULS to him , in well-doing , as unto a FAITHFUL CREATOR . He speaks this specially unto such as were continually exposed unto persecution unto death for Christ in those Primitive times ; which therefore , v. 12. he termes the fiery triall , and ver. 17. forewarns them of a time of judgement was begun , and going on upon the house of God , such as they had not yet felt ; who yet Heb. 10. 32 , 33 , 34. had suffered reproch and spoyling of their goods ( as Peter writes to the same Jews ) hereupon Peter pertinently instructs them to commit the keeping of their souls unto God . At death you know it is that when mens bodies are destroyed , and so the season when their souls to be separated therefrom should be committed to Gods care ; as our Darling ( as our Translation ) or lovely soul , when separate ( as others ) as Christ in David speaks , Ps. 22. And Peter had in his eye Christ example , and pointed them thereunto , who at his death committed his separate Soul or Spirit into the hands of God , Luke 23. 46. and the word commit is one and the same in both these places : onely there is this difference , that whereas Christ sayes , Father I commit , Peter substitutes another title of Gods ( there being more than one Relation moving God , and strengthening our Faith to this ) even of faithfull creatour . And I understand not the first creation onely or chiefly here meant by Peter ; but the second creation chiefly ( which brings into repute and acceptation with God the first again together with its own ) and so God is thereupon engaged to be faithfull in his care and provision for such souls , according to his promises : And faithfulnesse doth alwayes respect and refer unto Promises ; and my reason why thus I understand it , is , because I find Gods faithfulnesse still annexed unto his calling of us , that is , converting us , which is al one with this new creation : Faithfull is he that hath called you , that is , made you new creatures . 1 Cor. 1. 9. 1 Thes. 5. 24. And I find that David also urges it upon God as a motive , as in other Psalms . So Ps. 138. 8. Forsake not the works of thine own hands , that is , this double workmanship of thine of the first , and then superadded unto that , of the second creation which he urgeth thereby to move him to perfect the work begun , and to be mercifull unto him for ever , in the former part of that verse . 3. God professeth himself the FATHER of SPIRITS ; which relation , though it speaks his being the Creatour of them , at the first , yet hath something more of bowels in it : it sayes withall something further , when it falls out that such Spirits as he is a Father unto by the first creation , are also the subjects of His eternall love , by Grace and Election unto the Adoption of children , as Eph. 1. 3 , 4 , 5. see the words . Which love , having accordingly taken hold of their souls by a work of Grace wrought upon them in this life , thereby owning them as his , in this case , that God that is a father of their Spirits by the law of the first creation , is in a more transcendent manner become the father of the same spirits by Grace , and the second Creation superadded : Hence it falls out , in a parallel way , that ( as it was said ) such souls were become [ Spirit ] upon a double account , that is spirits for the substance of their being , and again spirit , by being born again of the [ spirit ] so answerably it is , that God stands in relation unto them as a father of their spirits upon the like double respect . And this is equitable upon a very great account ; for his relation of Father is more eminent to his Grace by Election , and then again by the grace of his second Creation then it could be any way supposed to be by the first creation . And therefore is set and pitcht in like singularity and eminency upon the same object , that is their spirits . And hence it may well , yea must be supposed and acknowledged , That if God did make such a darling of the Soul , such an account of it by creation , as to entitle himself so specially the father thereof , then certainly this love of grace much more hath in like equipage taken up the same gracious special relation in its kind of Father thereunto : not onely because Natura shall never be found to exceed Grace in its favours ; but that indeed the motives are far greater , that God should extend the like and greater priviledges where he meant to love by election and choice , then he did where he loved onely by a due and meet law of creation : So that when God shall professe himself a father to their spirits , speaking to such as are his Elect , he strongly insinuateth thereby , That he is by Grace likewise the father of their spirits in a peculiar manner . And truly that speech of our Saviour at his death confirmes it , Father into thy hands I commit my spirit : It was not barely as a father of his spirit by creation ( as our all know ) but by everlasting love , and so in that respect also in a peculiar manner the Father of his spirit ; and therefore as to a Father he commends his separate Spirit unto him . And this he did , although he was to rise again in lesse than three whole dayes space . Now we read Heb. 12. 12. the Apostle to hold forth this very relation of Gods being a father of spirits , with this promise thereunto annexed , That they should live : which relation of Father , &c. although it be there explicitely spoken in respect of their first Creation ( which is common unto the Saints with others ) yet being uttered of and unto men in the state of Grace ( as those were supposed , whom he there exhorteth , and that to move them to be subject unto him as such ; with promise , that they should live ) it evidently respecteth not meerely the relation of Father in respect of what was past the act of creating them , but it looketh to the future , That they depended upon him ( as children do upon Fathers for their future livelihood , so these ) for to live in him and with him as a father to their Spirits by Grace . For I take hold of that word [ and live ] this life is well interpreted by ver. 14. They shall see God , that is , be glorified , and so I conclude all thus , that if he would have them be subject unto God in holinesse , as upon that relation , as unto the father of spirits , with this promise , That they should live ; then surely one speciall aim of the promise is answerable , and hath this eye , That God as a Father of their spirits will therefore take care of their spirits singly , and so when separate , that they shall live . And that accordingly he will give demonstration of this special relation born to their spirits ( when the occasion shall be ) considered apart in bestowing this life on them : and truly when its more proper for him to shew himself a Father then when their souls after their subjection to him in holinesse here accomplished , and when that as naked spirits they come to stand in need , and stand afore him in his presence , being now turned out of house and home , and quite cashired out of this world , and come stript and naked of all but holinesse unto their Father ( for it is said They return to God that gave them ) who proves to be their Father by Grace . And doubt not of it but he will certainly then own them , and give them a Fathers blessing , and not reject them as if they were but Bastards and no children ( as that Chapter to the Hebrews speaks ) but as spirits , who as sons that have served him , and been subject to him . Add to this , Fourthly , God his being our God , which is more home to the demonstration of this point then all the former . The Text sayes , He that wrought us for this , is God . I adde , he is your God . And this alone , if we will take the Scriptures verdict , will carry it , and loe , as he is styled The Father of spirits in common , and yet withall a father of their spirits , out of special love : So in like manner , he is styled both The God of the spirits of all flesh , ( that is , of man , Job 12. 20. ) thus in common ; and also to his Elect , I am your God by grace . And these two relations , God and Father , are commensurate , and exactly parallel , whether they be applied unto all men in common , or to the Elect in special , he is termed The God of the Spirits , and likewise , The Father of the Spirits of all men : So in common , answerably he is Your God , and Your Father , by special grace to his Elect ; both which in this latter respect you finde yoked hand in hand , Joh. 20. 17. Look how farre he is a God of the one , so farre a Father also extendeth in the other : And look how farre that he is our God , so farre reacheth also that he is Our Father . If therefore the God of our Spirits , to provide for them because he is our God , then answerably the Father of our Spirits in the like peculiarness , because our Father . And so the proof of this fourth Particular , will adde further strength and confirmation to that we presented in the former . Now that his being our God ( which is the substance of the Covenant of Grace ) doth engage him to provide glory for separate Souls , That one instance of Abraham ( The Father of the faithful , and we all his sons personated in him ) is a sufficient evidence , God did profess himself The God of Abraham , Isaac and Jacob , and unto Abraham , Gen. 15. 1. personally , I am thy abundant reward , ( which respected the life to come ) and his Friend , 2 Chron. 20. 7. Now the Scriptures of the New Testament do improve this relation of Gods unto us , unto two inferences drawn from Abrahams instance : whereof the one is the point afore us . The first is Christs inference from thence , That therefore Abrahams soul lives , and Abraham both soul and body shall rise again , for God is not the God of the dead , but of the living , Matth. 22. 31. Thus Christ . 2. Paul's collection from the same Promise , is , that God had provided in the mean time for Abrahams soul afore the Resurrection , a City , and an House therein for him . Thus Heb. 11. 16. But now they desire a better country , that is , an heavenly : wherefore God is not ashamed to be called their God , for he hath prepared for them a City . To give light to this , Paul had represented the story and case of Abraham , and the rest of the Patriarchs , in the verses afore , to have been this ; That God had indeed promised the Land of Canaan to him and them , ver. 8 , 9. whereupon , ver. 13. it is said , That these all died in faith , not having received the promises , being strangers in the land ; yea , not having a foot of land in the Land of Promise , as Stephen speaks , Acts 7. 5 , 6 , 7. And also Paul , in the 9th verse of this Heb. 11. Now then , when they died , what was it their faith expected in stead thereof ? The 10th verse tells us , He looked for a City whose maker and builder is God . From which compared , observe , That when he died , his faith was thus pitch'd to look for this City , in stead of that Land of Canaan promised . This was the expectation of their faith on their part . Well , but how doth it appear , that this flow'd from Gods having professed himself to be the God of Abraham , &c. his reward , and his friend ? You have this clear in the 16th verse , where you have the whole summ'd up as the Conclusion of the story , and as the proof and ground hereof ; but now they desire a better Country , that is , an heavenly : there is their faith and expectation when they should come to die . Then it follows , Wherefore God is not ashamed to be called their God , for he hath prepared for them a City ; which is spoken in full answer to that their expectation at their deaths , to shew , that God in professing himself to be their God , he had thereby engaged himself according to his own intent in that promise , to make this provision for them at their deaths : The words are express , Wherefore God is not ashamed ; what should this mean in this Coherence , but that his declaring himself to be their God , did import and carry this with it , That he had provided this estate for them at their death , even an heavenly ; and , that otherwise ( as the Apostle glosseth upon it ) he had not come up unto the amplitude of , nor filled full this convenanted Engagement and Profession of HIS BEING THEIR GOD . Will you have it in plain English ( as we speak ) if he had not made this provision for their souls , he would have been ashamed to have been called their God : thus deeply doth this oblige him , That he is our God and Father , which is the point in hand . And judge of this in the light of all that Reason we have hitherto carried along ; and again , let this inference of the Apostle mutually serve to confirm us in all that Reason . For poor Abraham to be driven out of his own Country by God , who called him to his foot , and said no more , but as a Master to his Servant , Take your Cloke , and follow me ( who must presently , without more ado , trig and foot it after his Master ) as Isa 41. 2. and then to live a stranger in the Land of Promise , upon the faith , that God would be his God : which faith in him was also to cease when he came to die . If this God in this case should not have taken care to answer his faith in some greater way , in stead of the possession of Canaan ; and that after , upon his being turned out of that Country too , which he sojourned in during this life , if God had not provided another House , or Country , or City for his soul , that was to live , to bring it into , when it should be deprived of all in this world ; The Apostle tells us , God ( in this case ) would have been ashamed to have been called his God : which now , having provided so abundantly for him upon dying , there is superabundant cause to say , God is not ashamed ; for that is a diminutive , implying , That he infinitely exceedeth that their expectation could be supposed to be . Let us but view the force of this inference of the Apostles ( and so of all the reasonings hitherto read ) But according to man , or what is found amongst men , ( and God will be sure infinitely to surpass men in his ways of favour . ) Take an ordinary friend , if his friend be turn'd out of house and home , plundred , banished , driven out of all , as the Steward in that Parable , Luk. 16. was , and comes to his friend at midnight , as in that other Parable , Luk. 11. 5 , 6. will not his friends entertain him into their houses ; as ver. 9. of Luke 16. yea , and rise at midnight to do it , as ver. 5 , 6. in that Parable of Luke 11. shall profession of friendship engage and oblige men to do this , and shall not Gods professing himself to be our God , Father , Friend , engage his heart much more ? Nay , will he not so entertain them , as shall exceed all wonderment ? What need I say more than this ? Wherefore He is not ashamed to be called their God : He will therefore give you an entertainment that shall be worthy of his being your God . The fifth and last Consideration is , That these separate Souls having done and finish'd all their work , that in order to glory God hath appointed them for ever to do , they now at death appear afore him as a JUDGE AND REWARDER . And that is the fifth Relation moving God to bestow at this season such a glory on them . How that then the Soul returns to God , you have heard again & again out of Eccl. 12. 7. and that it is upon the account of his being the Judge thereof at the end of their work in this life . The Chaldee Paraphrase hath long since glossed upon it , It returns to God , that it may stand in Judgement afore Him . In this life it came unto God by faith , as the Apostle speaks , believing that God is , and that he is a rewarder of them that diligently seek him ; and now at the end of its faith , it comes unto God for the reward of its faith , as some interpret that 1 Pet. 1. 9. ( which we so largely have insisted on . ) This is certain , That in that Promise to Abraham , To be his God , he intended and included , his being to him an exceeding great reward . And so we come to connect this fifth Head with the fore-going . And therefore if the being his God , moved him to prepare that City against his death ( as hath been said ) Then surely his being his Reward , doth also then take place . I shall not omit it , because it falls in the next Chapter , Heb. 12. 23. that in that stupendious Assembly of Heaven , God the Judge of all is mentioned between the Church of the first-born which are written in heaven ; this afore : and the Spirits of justified men made perfect ; this after it : For there are none of these first-born , or the Spirits of just men , do come to sit down there , but they pass the award of this Judge first , for they sit down by him ; and surely , having done all their work in the time of that day is allotted to each man to work in , it is a righteous thing with God to give them a Reward in the evening of this day , ( which is Christs time set for rewarding , and it is the twelfth and last hour succeeding the eleventh of the day , Matth. 20. 6 , & 9. compared ) which is when the night of death comes . Now there is a Law given by God , that the wages to a man hired should be given him ( by him that set him awork ) in his day , that is , says the Septuagint , the very same day , so as his work , or the wages of his work , abide not with thee all the night untill the morning , says God , Deut. 24. 15. Did God take care for hirelings , when their work was done not to stay any space of time , no not a night , and doth he not fulfil this himself unto his Sons that serve him ? Surely yes : he defers not , nor puts them off to the morning of the Resurrection , as the Psalmist elegantly calls it , Psal. 17. last . It abides not with him all that dark and long some night , or space after death , in which their bodies rest in the grave , which is termed Mans long home : and , The days of darkness are many ( says Solomon ) no ; he rewards them in the evening of the day , besides what he will adde to it in the morning . It is observable , that Rev. 6. 9 , 10. concerning the separate Souls slain for Christ , that whilst they cry for Justice on their enemies only , And when he had opened the fifth Seal , I saw under the altar the souls of them that were slain for the word of God , and for the testimony which they held , And they cried with a loud voice , saying , How long , O Lord , holy and true , dost thou not judge and avenge our blood on them that dwell on the earth ? that they had white robes given them to quiet them in the mean time ; ver. 11. And white robes were given unto every one of them , and it was said unto them , that they should rest yet for a little season ; till they heard that vengeance also was executed on that Roman Empire for their blood shed . And thus to deal is a righteous thing with God . Thus you have seen the Point confirmed from all sorts of relations that God bears unto us , by congruous Reasons , that so it becometh God , the great God to do — He that hath wrought us for this thing , is God . And so much for this first Branch of this second Doctrine . §. The II. BRANCH of the second Doctrine . That there is a glorious Contrivement and Workmanship carried on in this Dispensation of his , like unto the great God indeed . This carries on this Point yet higher . For , it is not onely an Ordination becoming God , ( upon the respects mentioned ) but there is an Artifice , a Workmanship in it , such as he useth to shew in his Works of Wonder , even in this , That he should work upon mens Souls in this life , and then bring them into a glory , he had in the mean space been a working also for those their souls . This is the great God indeed . When God secretly bestows Cost and Curiosity in preparing matters for such or such an end ; and then again , as hiddenly , hath laid out a greater Art , Skill and Workmanship upon that End it self ; and then hath exactly suited and matched the one to the other : when All comes to be finish'd , and both wrought and brought together , then will an infinite surpassing Glory arise unto God out of all , which deserveth to have this Notoriety ( that is here ) put upon it , He that hath wrought this for that , Is GOD : and lo , this is found here , which is demonstrated , if we view , 1. Each of these Workmanships singly and apart . 2. Joyntly , as designed and fitted each to the other . §. 1. Each singly : If there were no such ordination of the one for the other , yet so considered , they deserve to have , each , an [ He that hath wrought this , is God ] to be written under it . 1. For his Artifice , in working us in this life . Learned Cameron hath but one Note upon this whole fifth Chapter , and it falls to be upon this very word [ who hath wrought ] and it is this : This word ( says he ) as used by the Septuagint , signifies Rem expolire rudem & informem , To polish a thing that is rude , and without fashion : for which he gives instance out of Exod. 35. 33. in Bezaleels work ( whom , as the 31 , 32 verses speak of him , God had filled with his Spirit in all Wisdome , in all Workmanship , to devise cunning work . ) And again , the same word is used of the Temple-work ( that other was for Moses Tabernacle ) 1 King. 6. 36. by Solomon , which how transcendent a structure it was , you have all read or heard . An infinitely surpassing Art then hath the Spirit himself ( who is the immediate worker in this ) shewn in the framing , and hewing , and curiously carving and engraving those living Stones , that grow up into a Temple unto God , 1 Pet. 2. 5. especially considering the utter remoteness , indisposedness , yea crookedness and perverseness in the matter wrought upon ( our Souls , fill'd with the contrary form and workmanship of Satan ) Ye are his workmanship , says the Apostle , Eph. 2. 10. And truly , if we could enlarge upon all the varieties of dealings God useth to each Soul to work it , the several sorts of gracious dispositions he impresseth and carveth upon it ; the manifold actings of every soul drawn forth by him , you may take a view of some in the very next chapter to that of my Text , 2 Cor. 6. from the 4. v. In much patience , in afflictions , in necessities , in distresses , v. 5. In stripes , in imprisonments , in tumults , in labours , in watchings , in fastings , v. 6. By purenesse , by knowledge , by long-suffering , by kindnesse , by the holy Ghost , by love unfeigned , v. 7. By the word of truth , by the power of God , by the armour of righteousnesse , on the right hand , and on the left , v. 8. By honour and dishonour , by evil report and good report : as deceivers , and yet true : v. 9. As unknown , and yet well known : as dying , and behold , we live : as chastened , and not killed : v. 10. As sorrowfull , yet alway rejoycing : as poor , yet making many rich : as having nothing , and yet possessing all things . v. 11. O ye Corinthians , our mouth is open unto you , our heart is enlarged . What a glorious Embroydery upon the soul of a poor believer will in all these things appear , when finished ! Psal. 45. 13 , 14. The Kings daughter is all glorious within , her cloathing is of wrought gold : she shall be brought unto the King in rayment of needle-work . 2. For his Art and Workmanship bestowed in the glory of the Soul in the other world ; if any work ( but Christ , God-man ) be his Master-piece , it is the framing of that House , and building spoken of v. 1. of this ch. We have a building of God , a house not made with hands : And the 11. of the Hebrews 10. expresly useth two artificiall words , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Artificer in it , and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Artificer in it , and the Builder of it , that is , who hath shewn his art and skill in building of it . So then in each his Workmanship appears . I do but adde this towards the confirmation of the main point in hand . Hath the Great God perfected both works upon the soul as much as he means to work in Heaven ? Also prepared a Building for it ? And will he then ( think we ) let both lie empty ? of the one , sayes Heb. 11. 16. [ He hath prepared for them a city ] of the Soul , in like manner [ He hath wrought us for this self-same thing ] Will God ( think we ) leave this his House stand desolate , when he hath been at such cost in both ? Doth any man or Landlord build or repaire an house , and then let it lie empty , when he hath a Tenant fit for it ? God is said not to be a foolish Builder in respect to perfecting ; and he is much lesse a carelesse builder , to neglect to take his tenants into it , when both are ready and fitted each for other . This for the first , viz. the consideration of each singly . §. Let us consider them , next , joyntly , that is , as they are in such a manner wrought apart , so as to suit and match one the other , when brought together in that manner , as it must be said of them . [ For this thing hath God wrought us ] Yea , and therein it is he hath appeared to be the Great God . For therein , even to wonderment , doth the Glory of God in his works appeare , and that he is wise in counsel , and wonderfull in working , when he hath hiddenly contrived one thing for another , when as each are in themselves , and apart glorious . It is said by David of himself ( and it is true of all men in their measure ) Psal. 139. 15. I was made in secret , and curiously wrought in the lowest parts of the earth ; that is , in my mothers womb , as the context shews ; which are termed the Lower parts of the earth , as when Christ is said , Eph. 4. to have descended into the lower part of the earth ; that is , to be conceived in the womb of a Virgin ; when a child is born , a lump of flesh , animated with a soul comes forth , curiously wrought , &c. but wrought , for what ? in Davids person ( in which this was spoken ) it was for a Kingdome , the supremest condition of enjoyments in this World . But in every other man ( that is born ) it is that he was curiously wrought , in a fitnesse and capacity to all things that are in this world , made and prepared exactly for it long afore it came into the world ; you may see it in Adam ( our first pattern ) more lively . God was busie for six dayes in making this world , the Angels all that while stood wondring with themselves , to what end , or for whom all this was prepared . At the end of the sixth day , they saw God to set down into the world this little thing called Man ; and then they ceased their wonderment ; for they saw all this world ( prepared aforehand ) set in mans heart , and all in man curiously wrought and fitted for all things made in this world , richly to enjoy , as 1 Tim. 6. 17. We may apply that in the Text , to this it appeared , That he that hath man for this self-same thing is God ; both works of wonder apart , and yet as fitted to each other : All wonderment exceeding — I might much more enlarge upon the suiting of Christ the Head and Husband , and the Church His Body and Wife , wrought and growing up to him in all ages , both apart , secretly and hiddenly prepared , and each so glorious in themselves , and yet put together . Let us refer our Admiration hereat untill the latter day . Just thus it is in fitting the soul for that glory : and again , that glory in Heaven for that soul : God works the one for the other apart . — The very similitude in the former verses do import so much ; He styleth Glory in Heaven a being clothed upon , and Holinesse here he compares to an under-garment , which that of Glory is to be put over , or upon : There was never a curious Artist in making Garments that ever took measure of the proportions of an upper and under Garment , to fit the one to the other , as God hath in proportioning his work upon us here , and his preparation of Glory for each of us in the world to come : He hath took exact measure , and his law is ( that designed his own workings on both hands afore-hand ) that every man shall receive his own reward according to his own labour , 1 Cor. 3. 8. Now the Artifice of God in both these lies in this , That each are hiddenly contrived apart , and yet so gloriously matcht as wrought one for the other ; which is an argument as of two Artificers , the one in the East Indies , the other in the West ; should the one make the Case , the other make the Watch , unbeknown each to other , and both workmanships of the highest curiosity in their kind , and when both brought together they exquisitely fit the one the other . §. And what ? Have I been telling you all this while an artificiall pleasant Story ? Doth not this Scripture tell the very same ? For a close , Do but now at last take a view and prospect of our Apostles whole discourse . The Round and Cicle whereof begun at v. 16. of ch. 4. and endeth with my Text ; and do you not find it speak ( to use the Texts language ) the very self-same thing ? 1. He tells us there of an inward man renewed , whilest the outward is a perishing , to the end it may live and subsist alone , when the body is wholly dissolved ; ( there he layes his Foundation ) And is not this all one with what the Text sayes ? God works Us ( these souls ) day by day : Even as the child is curiously wrought in the womb , to subsist of it self alone in this world , so this inward man in that other . 2. He then immediately subjoyns ver. 17. that All Afflictions ( which are nothing else but the Perishings of this outward man ) as also All things and dispensations else that do befall us , they are secretly , at work too , all that while ; so set to work by God ( who works the inner man daily unto such a measure of Grace ) and these to work , and by his ordination procure a proportionable weight ( for God works all these things in weight and measure ) our light affliction works for us a far more exceeding and eternall WEIGHT of glory — as shall in a comely and in the exactest manner answer and suit that curious workmanship on the inward man ; and it is observable that the same word for ( working ) is used in that verse that is used in my Text : but yet these are but outwardly a work , as inferiour Artificers or Instruments : Therefore , 3. He further declares , 1. verse of this chapter , That God himself is at work about this glory , who as the Master-workman , that hath the draught and platform of all afore him , drawn by his own designing , he viewing the inward work on us , the outward work of meanes and dispensations ; and knows afore-hand what degree of holinesse to bring us ultimately unto , he according unto these , as patterns , is a framing a building for us in Heaven , exactly suited to the working of all the other ; which building he prepares and makes ready for this inner man to entertain it when the body is dissolved : If our earthly house were dissolved , we have a building of GOD , an house not made with hands , of either Men or Means , or of our own Graces ; but OF GOD . But every soul hath a state of Glory proportioned to all these , ready built for it against this time ; even as Statues in stone are framed and carved , to be set up in such a curious Arch framed for them by the Builder . Now then , 4. Adde but the words of my Text , which is the close of this his discourse : And it opens all the Scene , He that wrought us for this self-same thing is GOD . The Apostles conclusion answers his beginning ; he began in v. 16. ch. 4. and the circle ends in my Text . And This is GOD , who is wise in working and wonderfull in counsel . §. But there is a third point yet remains . Doctrine III. That it is the interest and engagement of all Three persons to see to it , that a righteous separate soul be brought to glory at dissolution . And this carries it yet higher , even to the highest , and gives the most superabundant security and assurance of this thing that can be given and superadds above all the former . But you will ask me , How I fetch this out of my Text ? Thus : 1. You see here are Two Persons expresly named , God [ the Father ] namely , and the Spirit . This is a Rule , that where the name God , and then some besides other of the Two Persons , Christ or the Spirit , are mentioned therewith , as distinct ; There God is put personally ( not essentially onely ) to expresse The Father : Now here the Spirit or holy Ghost is mentioned distinct from God ; For it is said that This God hath given the Spirit ; which also Christ so often speaketh of the Father , as I need not to insist on it . 2. It is an other Rule , That in any Scripture where Two Persons are mentioned , as concurring in any thing , or matter ; There the other Third Person also must be understood to have his speciall share therein also ; as when he wisheth grace and peace from God the Father , and from Jesus Christ ; 'T is certain the holy Ghost is as specially understood ; as indeed we find him in that Apostolicall blessing as distinctly spoken of as the Father or Christ . Thus it must be here . Christ must be taken in , who also in John is so often said to give the Spirit , when the Father gives him , as it is said here he hath , For this same thing . But 3. You have even Christ also not farre off interested in this self-same thing in the next verse , and v. 8. Absence from the Lord , whilest in the body , v. 6. and presence with the Lord , when separate from the body , v. 8. This Lord is Christ ; the phrase of the New Testament concerning Christ runs in this style , To be with Christ , This day with me — To be where I am , and see my Glory : So Christ . To be with Christ is best of all , and we shall be ever with the Lord . So Paul . Use 1. Doth God work Us for this thing ere he brings us to it ? What hath God wrought hitherto upon Thee or Thee , in order to this end ? 'T is a blunt question , but the Text puts it in my mouth : How many souls are there living in the profession of Christianity , that know not what this means , to have a work wrought on them ( a-new upon them ) over and above what morall Honesty ( which was Natures portion ) and the common profession of Christianity addes thereunto , by custome and meer education . An honest Turk professing also and observing the Principles of his Religion , upon the ground of his education onely ( and a Religion every man must have ) will as soon go to Heaven as Thou ; for all thy Religion is founded but upon the like foundation that his is . I tell thee , that Christian Religion is not a thing so cheap ; nor Salvation by Christ at so low a rate . Thou must have a work upon thy soul suited unto all the truths , thus professed in the power and efficacy of them . They must enter thy soul by a spirituall faith and frame , and mold it anew to a likeness to them . Carry home therefore the Caveat our Apostle hath put in ver. 3. If so be that being clothed , we be not found naked of Grace and Holiness wrought , and Christs Righteousness by spiritual efficacious faith applied , ( Faith in earnest ) bowing the Soul to be obedient unto Christ , as heartily and as honestly , as it expects salvation by Christ , as without which thou wilt never be saved . This is our Religion ; and when at death thy Soul ( thy poor lonesome Soul ) being stript of all things in this world ; even the Body and all , shall come afore the great God and Jesus Christ , what will the enquiry be ? as Matth. 22. 11. When THE KING came in to see the guests , he saw a man had not the Wedding-garment ; he spied him out : And the man was speechless , v. 12. Take him and hinde him , ( says he ) and cast him into utter darkness , v. 13. The other that were clothed , were admitted unto the Marriage ; and , ( as the Psalmist , the words of which are here alluded unto ) She was brought unto the KING ( the very Title which in both these places is given to Christ : see ver. 11. ) in rayment of Needle-work , and this clothing is of Gods working ; and so my Text falls in with both : There is no admission unto Christ without it — This the first Use . Use 2. Hath God begun to work this good work in thee ? he will perfect it : whereof the Text gives this assurance , that he hath wrought it for this thing , that is , for this end , and God will not lose his end : Besides , he says he hath given earnest . Use 3. Thou Saint , be content TO LIVE , for whilst thou livest , thou art under Gods working , in order unto Glory . Value life ; 't is a season of being wrought upon : And to be sure , thou shalt live no longer , than whilst God is some way or other a working this . What an advantage is it , that all thy sins , occasioned by living long , shall surely be forgiven , and nothing of thy score be uncut off for thee , but all the righteousness that is wrought upon thee , and wrought by thee , ( and therefore wrought by thee , because upon thee ; for , being wrought upon , we work , and all is rather , God hath wrought us , than that we have wrought ) All thy righteousness ( I say ) shall remain for ever . All the time thou remainest in this life , thy Soul is ripening , or maturing for Glory . How great a comfort is that ? in explicating the Doctrinal part , I gave instance of a Childe in the Womb curiously wrought all that time , in order to its living and subsisting afterwards in this world . 'T is a dark place , the Womb which the Childe is wrought in ; and it lives there in a stifled condition , it cannot breathe , it takes nourishment but at the Navel , ( a way invented and prepared of God meerly for that season ) it lies boiling , tossing and tumbling , and sleeping away the most of its time , and gives now and then a faint stirring , to shew it is still alive ; and it is a life scarce worth the name of life : Well , but all this is a being wrought and fitted to live another , freer , and braver life in this world . And this is your present case , your life is hid , it is to come ; all that you finde in this world , is but [ that God hath wrought you for the self-like thing ] And if this Childe we spake of should be forced out of the womb afore the due time , it would have the more imperfect life in this world : So here , if you could suppose a Saint should die afore the full birth of his Souls being wrought on — Therefore be content to wait Gods leisure , until your change shall come . Use 4. No matter what befals thee , so it works towards this end ; let whatever be , so thou findest God to go on with this design , that he works upon thy soul ; be it upward , in communion with himself , or downward , in disowning thy self , thy vileness and corruptions , so it works . Thou hast afflictions that break thy heart , ( as reproch broke Christs heart , says the Psalmist in his name ) no matter , so they work upon thy Soul . Know then , that they are set awork by the hand that sent them , to work a far exceeding weight of glory for thee : If by any means ( says Paul ) no matter what , so the work go on . A Carver comes with his Chissels , and cuts off this piece , and cuts in to that part of the Stone : No matter ; a stately Statue bearing the Image of some Person of Honour , is to be set up for perpetuity , and is accordingly a framing : So though God carves his Image out of thy flesh , no matter . Comfort thy self , and think not much at any condition , whilst ( as Paul says ) it turns to thy salvation . Election sent thee not into this world to have a great Name ( perhaps God will load it ) nor to be Rich , or to have Power , but to work thee for this self-same thing ; and if thou seest that Plough a going ( though it makes deep furrows on thy back , yea heart ) yet so , that this seed be sown therein , rejoyce , for thou shalt bring thy sheafs with thee . For my self , so that I finde Election pursuing its design , of making me holy , and blessing me with spiritual blessings in heavenly places , ( as Ephes. 1. 4. ) I care not ( I would not care ) what befalls me in this World . FINIS . Notes, typically marginal, from the original text Notes for div A85440e-2030 Observa quòd non in futuro dicit , Parabir nos . Non demum parabitur ; ubi jam induendum est , &c. Musc. in lucum . Eccle. c. 9. v. 10 Psal. 6. v. 5. 1 Cor. 13 8. 2 Cor. 9. 9. 1 Pet. 1. 23. Ver. 25. Magis conveniens videtur ut animae in quibus per prius fuit culpa & meritum , prius etiam vel puniantur vel praemientur . Aquinas cont. Gent. Lib. 4. cap. 91. sect. 3. 2 Cor. 12. Acts 10. 47. (a) 2 Cor. 13. 8 , 13. (b) 1 Thes. 1. 11 John 6. 28. John 9. 51. Chap. 11. 26. Heb. 10. v. last . Jam. 5. v. last . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Joh. 3. Rom. 7. 22 , 25. Luke 26. 22. Heb. 1. ult. Child of Light ; walking in Darknesse . Psal. 22. See Ainsw. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Numb. 16. 22. Heb. 11. 6. Gen. 15. 1. See Burgensis , Maldonat . &c. Lev. 19 13. Deut. 24. 15. Eccles. 12. 5. In his Myrothecium . {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Job 36. 7. 1 Pet. 1. Acti agimus . 2 Cor. 9. 9. Psal. 139. 15. Phil. 3. 
A41536	----	The tryall of a Christians growth in mortification, purging out corruption, or vivification, bringing forth more fruit a treatise handling this case, how to discerne our growth in grace : affording some helps rightly to judge thereof by resolving some tentations, clearing some mistakes, answering some questions, about spiritual growth : together with other observations upon the Parable of the vine, John 15. 1, 2 verses / by Tho. Goodwin. Goodwin, Thomas, 1600-1680. 1650 Approx. 299 KB of XML-encoded text transcribed from 61 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A41536 Wing G1262 ESTC R10593 12198928 ocm 12198928 56064 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A41536) Transcribed from: (Early English Books Online ; image set 56064) Images scanned from microfilm: (Early English books, 1641-1700 ; 763:10) The tryall of a Christians growth in mortification, purging out corruption, or vivification, bringing forth more fruit a treatise handling this case, how to discerne our growth in grace : affording some helps rightly to judge thereof by resolving some tentations, clearing some mistakes, answering some questions, about spiritual growth : together with other observations upon the Parable of the vine, John 15. 1, 2 verses / by Tho. Goodwin. Goodwin, Thomas, 1600-1680. [4], 110, [6] p. Printed by J.G. for R. Dawlman, London : 1650. 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Christian life -- Early works to 1800. 2006-01 TCP Assigned for keying and markup 2006-01 Aptara Keyed and coded from ProQuest page images 2007-01 Ali Jakobson Sampled and proofread 2007-01 Ali Jakobson Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion THE TRYALL OF A CHRISTIANS GROWTH IN Mortification , OR Purging out Corruption . Vivification , OR Bringing forth more fruit . A Treatise handling this CASE , How to discerne our Growth in GRACE : Affording some Helps rightly to judge thereof , BY Resolving some Tentations , Clearing some Mistakes , Answering some Questions , About Spirituall Growth . Together with some Observations upon the Parable of the Vine , John 15. 1 , 2. verses . By THO : GOODWIN , B. D. 2 COR. 7. 1. Let us cleanse our selves from all filthinesse of flesh and spirit , perfecting holinesse in the feare of God. LONDON , Printed by J. G. for R. Dawlman , 1650. TO THE READER . THis following Treatise [ The Tryall of a Christians Growth ] was formerly printed during the time of my absence out of my native Country : and by reason thereof had many imperfections and incongruities both in style and matter ; which , now being againe ( through the good hand of God upon me ) returned , I have endeavoured to amend . So as partly through some alteration in the method and frame of it , partly by cutting off some redundancies , I have reduced it to some better shape , and neerer proportion to its fellowes . The scope and way of handling this subject [ Growth ] is not Doctrinall so much , nor yet Hortatory , as either perswading to , or discoursing of a Christians growth in generall , ( concerning which much hath been already written by others ) But the more proper aime of this is to resolve A Case of Conscience , ( like as those two other preceding Tractates of mine have done ) namely this , How to discern our growth , and to answer more usuall temptations about it : And so these three Treatises being of like sort and kinde , and properly belonging to that part of Theologie which we call Case Divinity ; I have therefore in this new Edition of the whole ordered to put them together , ( which is all the alteration I have made ) although in their first and single publishing some other came between . If in the performance this falls short of many more raised experiments of Growth which are found in such as the Apostle John calls Fathers , elderly Christians , who with Enoch have walked long with God ; yet I have hoped that you that are young men ( as he also styles the middle sort of Christians ) that you may finde many things helpfull to your right understanding and judging of your growth , and which may free you from many mistakes in mis-judging thereof , and so consequently of many tentations about it , which that Age of Beleevers are more peculiarly incident unto . I dare not say , I write these things to you Fathers , I never presumed it in my thoughts ; I my selfe wrote and preached it when I was but young in years , and for the time far younger in grace and experience . And I dare not ( if the great Apostle would not ) stretch my selfe beyond that measure which God hath distributed to me . A measure , which , yet , may reach you that are young men , though more eminent grown Christians are gone far beyond the line of it . The God of grace and peace grant us and all his children spirits endeavouring to speak the truth in love ( in these dividing times ) that we may grow up into him in all things , who is the Head , even Christ . April 26. 1643. Tho : Goodwin . THE TRYALL OF A CHRISTIANS GROWTH . AN INTRODVCTION . Some OBSERVATIONS premised upon this Parable of the VINE , JOHN 15. 1 , 2. I am the true Vine , and my Father is the Husbandman . Every branch in me that beareth not fruit , he taketh away : and every branch that beareth fruit , he purgeth it , that it may bring forth more fruit . The summe and division of the words , and subject of this Discourse . A Faire and fruitfull Parable this is , spread forth into many Branches . In which , under the pleasant shadow of a Vine , ( upon occasion they had but newly been reall partakers of his blood in the fruit of the Vine ) Christ elegantly sets forth himself in his relation to his visible Church , and the estate of his Apostles , and in them , of all visible Professors to the end of the world : Shewing withall under that similitude , what his Father meant to doe with Judas , now gone out to betray him ; as with all other unfruitfull branches like unto him , even cut them off , and throw them into the fire . But on the contrary , encouraging them , and all other fruitfull branches , that they should still continue to abide in him , with promise , that they should yet bring forth more fruit . The Parable hath three Parts : 1. A Vine here is , of all the fairest , ver . 1. 2. A Husbandman , of all the carefullest . 3. The end of planting this Vine , fruitfulnesse . First , this Vine , as all Vines else , hath two sorts of branches : 1. Such as ( though greene ) bring forth no true fruit , nought but leaves . 2. Such as bring forth fruit , ver . 2. The Husbandman hath answerably offices of two sorts towards them both , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a witty Paranomasia , Amputare & Putare , to Lop and Cut off . First , clean to cut off those that are utterly unfruitfull , which thereupon are cast out , doe wither , and are gathered and cast into the fire : So ver . 2. & 6. And thus now he meant to deale with Judas . But 2. to Purge , and but lop off the luxuriancies , and too much runnings out of the fruitfull branches into springs , which they are subject to . Thirdly , his end in all is , that fruit , and more fruit might be brought forth . This is his end of planting this Vine , this is the end of purging these branches of it , which he being frustrated of , in those other , is the cause why he takes them cleane away . And to exhort these unto fruitfulnesse , was one main end of Christs using this Parable , and unto this tends all in the following verses , either as meanes or motives unto fruitfulnesse . First , as meanes , 1. He assures them of their being in the state of grace , verse 3. Assurance is a means of fruitfulnesse . He speaks of Purging them by his word , in the same verse ; Ye are cleane through the word I have spoken to you : This is a means he further useth . 3. He inculcates into them the sense of their owne inability to doe any thing without him , ver . 5. 4. Therefore to abide in him , and suck from him , ver . 5. 5. And to let his Word abide in them , by which himselfe shall also abide in them , and by which they may still be purged , and so be fruitfull . The motives are , 1. If not , they know their doome , to the fire with them , ver . 6. 2. If they doe , their prayers shall be granted , ver . 7. 3. Hereby his Fathers is glorified , ver . 8. 4. They shall shew themselves his Disciples , ver . 8. 5. They shall continue in his love , who loves them as dearly as his father doth him , ver . 9 , 10. And so you have the summe of all this Parable . The principall subject I aime at in this Scripture , is this maine case of Conscience , which useth to be the exercise , and inquisition of many good souls , How a Christian may discerne his growth , both in purging out corruptions , and increase of grace , and the fruit of it . Therefore what ever other spreading fruitfull observations grow upon this stock , ( and this Vine affords many ) wee will but shortly , and as men in haste , view and take notice of , but as in our way to that other which I principally intend , and onely so far stay upon the observation of them , as the bare opening this similitude here used , doth give sap and vigour to them . The first Observation , how Christ is a Vine , and onely the true Vine . First , Christ , he is a Vine . To explaine this first . Adam indeed was a Vine , planted in Paradise , to beare all Mankinde upon , but he turned a wild one , he proved not the true Vine . God planted him ( to allude to that , Jer. 2. 21. ) A noble Vine , a holy and right seed , but he degenerated , and so have all engraffed on him , and so bring forth nothing but grapes of Sodome , as Isaiah speakes . But 2. God the Father having many branches of chosen ones , that grew by nature on this cursed stock of Adam , whom yet , as ver . 16. he had ordained to bring forth fruit , that is , to spring and spread forth in the earth in all ages , and then to be transplanted unto Heaven , the Paradise appointed for them ; the earth being but the nurserie of them for a while : Hence therefore he did appoint his own Sonne to be a new root , as into whom he meant to transplant them , and ordained him to be that bulk , and body , and chiefe branch which they all should grow out of , who is therefore called The roote of David , Rev. 22. and that Righteous branch , Jer. 22. 6. Whom therefore 3. he planted as a roote here on earth with us , and cloathed with a humane nature , a weak and mean bark and body , and a rind and out side , such as ours is ; that so both roote and branches might be of the same nature , and Homogeneall : which nature of ours in him , he likewise filled with his Spirit ( as with juice and sap ) without all measure , that so he might fructifie , and grow into all those branches appointed to be in him , by communicating the same spirit to them . And 4. although he was of himselfe the fairest Cedar that ever the earth bare , yet in relation to those multitude of branches , he was to bear , chuseth to be a Vine , which is of all trees the lowest , the weakest , and of the meanest bark , and out-side of any other , onely because of all others it is the plentifullest of branches , and runs out and spreads its bulk in branches ; and those , of all branches else of any other trees , the fruitfullest , it is therefore called The fruitfull Vine , Psal . 128. 3. and for that reason onely doth he single out this comparison , as suiting with his scope , shewing therein his love ; that as he condescended to the lowest condition , for our salvation , so to the meanest resemblances for our instruction , yet so as withall he tells us , that no Vine , nor all the Vines on earth were worthy herein to be compared , nor to be so much as resemblances of him . For he , and he alone is the true Vine , that is the second Observation . For take those choicest excellencies in a Vine , for which the comparison here is made , as more particularly , that of fruitfulnesse either in boughs or fruit , and it is but a shadow of that which is in him . As God onely is [ I am that I am , ] and all things else have but the shadow of Being : so Christ alone hath onely all the excellencies in him in the true reall nature of all things to which he is compared . So in like manner he is said to be Bread indeed , John 6. 55. and ver . 32. The true bread from heaven . Manna , and all other meat , and all that sweetnesse which is in meat , is and was but a shadow to that which he affords . He excells and exceeds all things he is compared to , in what they have , and they are but shadowes to him , Heb. 10. 1. First therefore , never any Vine so fruitfull . All our fruit is found in him , Hos . 12. If you abide in me , you shall bring forth much fruit . He hath juice to supply you with every grace , to fill you with all the fruits of righteousnesse , which if the branches want , it is for want of faith in themselves , to draw from him , not want of sap in him . Secondly , this he is at all times , hath been in all ages , thus flourishing ; this root never withers ; is never dry or empty of sap , it is never winter with Christ . Every branch , saith the second verse , that is , every one that hath born fruit in any age , beareth all its fruit in him : branches in him fear no drought , Jer. 17. 8. Thirdly , for largenesse of spreading , no such Vine as this : He ( as the Psalmist sayes , Psal . 80. 11 , 12. ) sends out his boughes unto the sea , and his branches to the rivers : all the earth is , or hath been , or shall be filled with them . Is to perswaded us to take Christ alone , and make him our All in all , because in him all excellencies are supereminently found . All creatures are not enough to serve for comparisons to set him forth , and when they doe in part , for some particular thing that is the excellentest in them , yet therein they are but shadowes , Heb. 10. 1. He onely is the truth , he is the true light , John 1. The Baptist , Moses , and all lights else were but as twilight , but a shadow : So he is the true bread , the true Vine , he hath really the sweetnesse , the comfort , the excellencies of them all . The like may be said of all those relations he hath taken on him ; so he onely is a true Father , and Husband , &c. and the love and sweetnesse in all other Fathers and Husbands are but a shadow to what is in him . Obser . 2. How the Father is the Husbandman . As CHRIST is thus a Vine , so his Father is the Husbandman , and as strange a Husbandman as Christ a Vine . For first , he is the very root of the Vine it self , which no Husbandman is to any Vine ; therefore he that is the Vine calls the Husbandman his Father , My Father is the Husbandman . This Vine springs out of his bosome by eternall generation , for this is the derivation of our Off-spring , Chap. 14. 20. I am in my Father , and you in me . And Chap. 5. 26. The Father , He hath life ( originall ) in himselfe , and gives it to the Sonne , and the Sonne to us , and thence spring living fruits , the fruits of righteousnesse . 2. He is the ingraffer , and implanter of all the branches into this Vine . Esay 60. 21. he calls them his righteous people , [ the branch of my planting ] the work of my hands . Other Husbandmen doe but expect what branches their Vines will of themselves bring forth , but God appoints who , and how many shall be the branches , and gives them unto , and ingraffs them into his Sonne . 3. He appoints what fruit , and what store of fruit these branches shall bring forth , and accordingly gives the increase , which other Husbandmen cannot doe : Paul my plant , and Apollos may water , but God onely gives the increase , 1 Cor. 3. 7. Though Christ merited , yet the Father decreed every mans measure of fruitfulnesse . 4. He is the most diligent Husbandman that ever was ; for he knowes , and daily views , and takes notice of every branch , and of all their fruit : for sayes the Text , Every branch that brings not forth fruit , he takes away , &c. therefore knowes who beareth fruit , and doth not . He knowes their persons , who are his , and who are not , 2 Tim. 2. 19. not so much as one man could come in without a wedding garment , but he spies him out . 5. The most carefull he is daily to purge his Vine : so says the second verse . And of all possessions , saith Cato , Nulla possessio majorem operam requirit , Vineyards need as much care , and more then any other . The Corne , when it is sowne , comes up , and growes alone , and ripeneth , and comes to perfection , the Husbandman sleeping and waking , he knowes not how , saith Christ : But Vines must be drest , supported , sheltred , pruned , well-nigh every day . And of all trees God hath most care of his Vines , and regards them more then all the rest in the world . Is to honour the Father in all the workes tending to our salvation , as much as we honour the Son : If Christ be the Vine , his Father meanes to be the Husbandman : and indeed it may teach us to honour all the three Persons in every work that is saving , for in all , they bear a distinct office ; the Father hath not onely a hand in Election , but also in Sanctification , concerning which this Parable was made . If Christ be the roote that affords us sap , whence all fruit buds , the Father is the Husbandman that watereth the Vine , gives the increase , purgeth the branches , and is the root of that life which Christ affords to us : and then the Spirit also comes in to have a work and influence herein also ; for he is the sap , though not here mentioned , yet which is implyed , which lies hid in this Parable of the Vine , and appeares in all the fruits that are brought forth , therefore called , Gal. 5. Fruits of the Spirit . None of the three Persons will be left out in any relation , or in any work , that is for our salvation . That ever three so great Persons should have a joynt care of our salvation and sanctification , and we our selves neglect it ! That they should be so carefull , we so negligent and unfruitfull ! If they doe all so much for us , what should not we endeavour to do for our selves ? Be carefull of your words , thoughts , wayes , affections , desires , all which are the fruits of your soules ; for God takes notice of all , he walkes in this his garden every day , and spies out how many raw , unripe , indigested performances , as Prayers , &c. hang on such or such a branch , what gum of pride , what leaves , what luxuriant sprigs , what are rotten boughs , and which are sound , and goes up and down with his pruning knife in his hand , and cuts and slashes where he sees things amisse ; he turnes up all your leaves , sees what fruit is under ; and deals with men accordingly . When the Church is in any distresse or misery , goe to him that is the Husbandman ; such is the usuall condition of this his Vine , spread over the face of the earth . Complain as they , Psal . 80. 12. Why hast thou broken down her hedges , so as all they which passe by doe pluck her ? the boare out of the wood doth waste it . Complain to him that the hogs are in his Vineyard , and doe much havock and spoile therein ; and tell him that he is the Husbandman , who should take care for it . So they go on to pray , Returne , we beseech thee O God of Hosts , looke downe from heaven , behold and visit this Vine , and the Vineyard which thy right hand hath planted , v. 14 , 15. 3. Obs . Two sorts of branches in this Vine , fruitfull and unfruitfull : and the difference between temporary and true Beleevers , as they are laid downe in the Text. We see this Vine hath branches of two sorts , fruitfull and unfruitfull , which is the third thing to be observed . And herein our Saviour followeth the similitude ; for experience shews the like in Vines . And writers of Vines observe it , and accordingly distinguish the branches of Vines into Pampinarios , which bring forth naught but leaves , and Fructuarios , which bring forth fruit . The unfruitfull they are such as make profession of being in Christ to themselves and others , and receive some greennesse from him , but no true fruit : for their profession they are branches , for their emptinesse , unfruitfull ones . The onely question is , How such as prove unfruitfull , are said to be branches , and to be in Christ ; Every branch in me , &c. Many comparisons there are of Christ , as he stands in various relations to his Church : whereof some serve to expresse one thing concerning him , some another . That of a Vine , here presents him onely as he was to spread himselfe into a visible Church on earth , in the profession of him : and so considered , he may have many branches that are unfruitfull . That other of An head over all the family in heaven and earth , which imports his relation onely to that invisible company of his Church mysticall , which together make up that generall assembly spoken of in Heb. 12. which are his fulnesse , Eph. 1. ult . And agreeable to this meaning , in comparing himselfe to a Vine , in this large and common relation of a root to both sorts of Professors , true and false , is that other expression also , whereby he sets forth his Fathers office , when he calls him not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a Vine-dresser , or a tiller of a Vineyard , in a strict sense , as Luke 13. 7. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as it were at large , ) the Husbandman : As thereby denoting out , not simply and alone , that peculiar care that he hath to true beleevers onely , that are branches of this Vine , ( though including it ) but withall importing that common care and providence which he beares to others of his creatures ; and this because some of these branches of this Vine , are to him but as others out of the Church and of no more reckoning with him . The Fathers relation herein , answering to , and in a proportion running parallel along with that which Christ beares towards them : Those that Christ is head unto , those he is a Father unto : Those whom Christ is but as a Vine unto , Christ he is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an Husbandman unto , whose office is seene , as well in cutting off such branches , as in pruning and dressing of those other . These unfruitful ones are not in Christs account , reckoned as true branches here : For in the 5. verse , he calls those Disciples of his that were there and then present with him , ( when now Judas was gone forth afore , as appears Chap. 13. 30. ) them onely The branches : and therefore repeats it there again , I am the Vine , with this addition , Ye are the branches . Implying hereby , that as he is the true Vine , so that these onely were the true branches ; the other he calls but [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] as a branch , ver . 6. Hee is cast forth ( as a ) branch , giving them the name of branches , thereby the better to expresse his Fathers dealing with such , that as they that are dressers of a Vineyard , use to doe with such branches , so my Father with them : but they themselves are but Tanquams , Quasi palmites , As branches ; not really and in truth such . That expression which seems most to make for it , is that in the second verse , when he sayes , Every branch [ in me ] that beareth not fruit , but those words [ in me ] may as well , yea rather be understood to have reference to their not bringing forth fruit [ in him ] then to their being properly branches [ in him : ] so as the meaning should be , they are branches that bring not forth fruit in me . Though they doe some good , yet it is not fruit ; if so [ not in me : ] though from mee , and from my assistance . And so his meaning is not so much to declare tha● they are branches in him , as that they bring not for fruit in him . Which indeed is one of the characteristicall differences between true and unsound branches , and one maine scope of the parable ; and this the Syriack translation makes for also , and confirms it , Omnem palmitem qui in me non fert fructum , Every branch which in me bringeth not forth fruit . And there is this reason that this should be his meaning , that He never reckoned them at all true branches ; Because that is the difference God puts betweene these and those other , that Those that bring forth fruit , his Father purgeth , that they may bring forth more fruit . He lets them not run so far out into sin , as to become altogether unfruitfull : But these he takes away : So as true branches were never unfruitfull . The Use is to stir up all that professe themselves to be in Christ , to examine whether they be true genuine branches of this true Vine or no. Here in this Kingdome , Christ is spread forth into a faire and pleasant Vine in shew , as this earth affords : But if we Ministers were able with this Husbandman here , to turne up the leaves of formall profession , and looke with his eyes , we should discerne that there are but a few true branches indeed to be found in flourishing Congregations , as Isaiah foretold there should be in Israel , Isa . 17. 5 , 6. Like the gleaning grapes , two or three in the top of the uppermost bough , foure or five in the outmost fruitfull branches . Now for a generall help to discerne whether you be true branches , consider , that union with Christ is it that makes men branches , that is , men are accounted branches of Christ in regard of some union with him : and such as their union is , such also is their communion with him , and accordingly such branches are they , and such their fruit . 1. Some ( and indeed the most ) are united to him but by the externall tye of the outward Ordinances , such as their obligation made in Baptisme : and are knit to him thereby , no otherwise then many graffs are , that do not take or thrive in their stocks , onely stand there as bound about by a thread ; and sutable is their communion with him , even wholly externall : they continuing to partake of the outward ordinances , but without any sap or inward influence derived , without any inward work of the Spirit , or stirring of affection : And answerable also is their fruit , when no other are found on them , but such as you shall finde grow in the waste of the wildernesse among Heathens , which ingenuity and modesty , and naturall honesty and naturall conscience do bring forth : but not any such , as an inward sap from Christ useth to produce . Civill men are not true branches ; for look on Christ the root , and see what fruits abounded in him most , as fruits of holinesse did ; and therefore if such were true branches , the same would abound in them likewise : for every tree brings forth according to its kind . 2. You have some ( they living in the Church ) Christ begins to shoot some sap of his Spirit into their hearts , quickning them with many good motions , and stirring up some juicenesse of affections in the administration of the Word and Sacraments , which causes them to bud forth into good inward purposes , and outward good beginnings : but this being not the communication of the Spirit , as sanctifying and changing the branch into the same nature with the root , therefore it comes to passe they are still nipt in the bud , as the stony ground was , and the sap stricken in again , like rath ripe fruit ; which looking forth upon a February Sun , are nipt againe with an April frost . Many , when young , and their affections are green and tender , are wrought upon , and bud , but the scoffes of men nip them , and their lusts draw the sap another way , as hopes of preferment , and the pleasures of sinne , and so these buds wither and fall off , and the Spirit withdrawes himself wholly in the root againe . Againe , 3. some there are , as the thorny ground , in whom this inward sap communicated to them , though not spiritually , changing and renewing them , yet being communicated in a further degree , abides in them longer , shoots up farther , and these prove exceeding green branches , and are owned for true , even by the people of God themselves , as Judas was by the Apostles , and therefore are outwardly like unto them ; for how else are they said to be cast out ? ver . 16. who therefore had once some fruit to commend them , for which they were accounted of by the people of God , and received amongst them , who judge of trees by the fruit . Neither are their fruits meerly outward , like Solomons apples of gold , in pictures of silver , meerly painted , but they have a sap that puts a greennesse into what they doe , and by reason of which they bear and bring forth ; for how else are they said to wither also ? ver . 6. ( which is a decay of inward moisture , and outward greennesse : ) and these also have some kind of union with Christ as with a Lord , 2 Pet. 2. 1. he ascending to bestow gifts , even upon the rebellious also , Psal . 68. 18. so far to enable them to doe him some service in his Vineyard : They are not united unto Christ as unto an Head. Neither is it the spirit of adoption which they doe receive from him ; and such a branch was Judas , who was not onely owned by the Disciples , who knew him not to be false , but who surely at the first had inward sap of gifts derived from Christ , to fit him for the Ministery , he being sent out as an Apostle to preach ; whom therefore Christ here aimed at in this place . Now for a more particular differencing of these branches and their fruites , it is not my scope to ingraffe a large common place , head of all the differences , between temporaries and true beleevers , upon this stock ; this root is not big enough to bear them , those differences being many ; Onely I will explain those differences which the Text affords , because they are in our way , and will further open the words . 1. That which they doe bring forth , is not true fruit , the holy Ghost vouchasfeth it not that name , They are said here , not to bring forth fruit . That speech in Hosea 10. 1. will give clear light to understand this ; with the ground of it also ; Israel is , there called , an empty Vine , which brings forth fruit to her self . It implies a seeming contradiction , that it should be called an empty Vine , and yet withall to bring forth any fruit . And these bring forth not leaves , good words onely , but good works , good actions , and those green , and therefore Jude 12. their fruit is said to wither , as themselves are said to wither here , ver . 6. And as there Israel is said to be an empty Vine , though it hath fruit , so here these are said not to bring forth fruit at all . Now the meaning of both , is one and the same : For a thing is said to be empty , when it wants that which is proper to it , and ought to be in it ; as Wells are called empty , when are not full of water , they are full of ayre : for Non datur vacuum . So they are called an empty Vine , and these branches to have no fruit , because not such as ought to grow upon them , such as is proper to the root they seem to grow upon . Therefore in Heb. 6. 7. that Epithet is added , [ Meet ] hearbs , or fruit ; that is , such as should grow there . So Luke 3. 8. They are to bring forth fruit [ worthy ] amendment of life , or else they were to be cut down : that is , such as became true repentants , as were answerable , suitable therunto . As we say a man carries himself worthy of his place , when answerably to to what is required of him in it . That place fore-cited out of Hosea further acquaints us with the true ground , why their fruits ( though green , which Chap. 6. 4. is called goodnesse also , yet ) were not to be accounted meet fruit , and so not fruit at all ; even because of this , that it brought forth all its fruit , whether good or bad , to it selfe : That is , those ends that did draw up the sap , and did put it forth in fruit , were drawne but from themselves , they bring them not forth principally to God. and for him . All their prayers , all their affections in holy duties , if they examine the reason of them all , the ends that runne in them all , and whence all the motives that doe actuate all they doe in these , they will finde they are taken from themselves : And though the assistance wherewith they are enabled to doe what they doe , is more then their own , yet their ends are no higher then themselves , and so they employ but that assistance God gives them wholly for themselves . Now the end for which a true branch brings forth fruit , is , that God might be glorified . Thus Rom. 7. 8. when married to Christ they are said to bring forth fruit to God ; which is spoken in opposition to bringing forth fruit to a mans self . Thus also Christ here useth this as the great and main motive to fruitfulnesse in ver . 8. Hereby is my Father glorified , that you bring forth much fruit . Now whom will this move , into whose affections will such an argument draw up sap , and quicken them ? None but those hearts who doe make Gods glory their utmost end , and so all true branches doe or else this motive should have been used by Christ in vaine unto them . And as this end makes their performances to be fruit , so this being wanting , all that is brought forth deserves not the name of fruit , for it is not fruit worthy , as the Baptist sayes , not meet fruit for the dresser to receive , ( as was noted out of the Hebrews ) not such as ought to grow on that tree . They should be trees of righteousnesse , the planting of the Lord , that he might be glorified , Esay 61. 3. Again , not fruit meete or suitable for the roote it seemes to grow upon , that is , such as Christ did bring forth ; for he did all , that his Father might be glorified : and therefore sayes he , exhorting them to fruitfulnesse , ver . 8. of this Chap. If you doe likewise , ye shall bee my Disciples . Againe , otherwise it is not such as is meet for the Husbandmans taste and relish ▪ it being equall that He that planteth a Vineyard , should eate the fruit of it , 1 Cor. 8. 7. And in fruit you know above all we regard the taste , and esteeme the relish of it . Eve first considered the fruit was good for food , then pleasant to the eye , Gen. 3. It is not the sap that is in fruit only makes it acceptable ; Crabs are as full of sap as apples : Not is it the greennesse , or colour , or bignesse , but the relish that is the chiefest excellencie in it , though those other , when joyned with a good relish , do make it more desirable : So though thy performances be full of life and affection , and green , and long , and many , yet if they relish and taste of none but self-ends , God regards them not , they are not ad gustum suum ; it is the end that gives the relish , and makes them fruits , and acceptable to God. The second difference this Text holds forth , is , That they bring not forth their fruit in Christ : for so the Syriack Translation reads it , as making the sense to be , that they bring not forth fruit in me : and so this particle [ In me ] referreth not so much to their being branches in him , as to not bearing their fruit in him . Which indeed seems to have been Christs meaning , for his scope in this Parable is to shew how that he is the root of Sanctification ; and how not the habituall power onely , but every act of grace , and the performance , comes from him ; Without me ye can doe nothing , ver . 5. And thereupon he exhorts his Disciples to fetch all from him , and to abide in him ; and therefore also , when he speaks of these unfruitfull branches at ver . 6. that which here he calls bearing not fruit in me , he expresses there , by not abiding in me , as the cause of their not bringing forth fruit in him . Yea , and the principall scope of that phrase , Abide in me , is , ( as evidently appeares by ver . 4 , 5. ) to depend upon him for bringing forth of fruit , and to fetch strength from him by faith . There is therefore this essentiall defect in the worke that is upon such , that they doe not doe all in that dependance upon Christ , such a dependance as a branch hath upon the root , in bringing forth its fruit . For , my brethren , this you must know , that as it is essentiall to Evangelicall ▪ Sanctification to doe all for another , as your end , namely , to God ; so to doe all in the strength of another , as your sole assistant , namely Christ , who works all in you , and through whose strength , saith Paul , I am able to doe all things , and nothing without it . The life we leade is by faith , and it is not I , but Christ who lives in me . Therefore we finde both these joyned , Phil. 1. 11. The fruits of righteousnesse by Jesus Christ , to the praise and glory of God. The latter [ To the glory of God ] is mentioned as the finall cause ; the other [ By Jesus Christ ] as the efficient cause : Both these are necessary unto true Sanctification . For as we are to honour the Husbandman by making him our end , so also the root , by doing all in him , and from him . Now temporarie Beleevers , as they do all principally for themselves , so also all as from themselves : and as they do not make God their end , so nor Christ their root . And so some expound that phrase in the Parable of the stony ground , Luk. 8. 13. when it is said they have no root , ( though I think he means also inherent habits of grace infused , for it is added , no root [ in themselves , ] which Job call the root of the matter which was in him ) it is because they fetch not their strength to doe all they doe from Christ by faith , and from their union with him . And the reason is this , because they are never emptyed of themselves , ( which is the root we all doe grow upon ) either in regard of their owne ends , or of their owne efficiencie of working . Whereas we must all be brought to nothing in our selves , both in regard of self-aymes , and also abilities of working ; and till our hearts are inwardly taught that lession , that we are not sufficient , as of our selves , we will not goe out of our selves , to doe all in Christ . And therefore there was nothing which Christ endeavoured more to engraffe upon their hearts then this Principle now at his departure , as it is ver . 4 , 5. And indeed it is as hard a thing for nature to live out of its selfe , and fetch all from another , as not to live to its selfe , but to another . We are full of our owne strength , as well as of our owne ends . And although these unfruitfull branches they do indeed receive all their strength from Christ , and so all they doe in what is good , is from him : yet they doe no honour Christ in receiving it , by doing all as in his strength , and so do not do it as in him . But though they receive all , yet they work with it , as if it were their owne stock , and so glorie ( as the Apostle sayes ) as if they had not received it . And thus though the sap and livelinesse which stirs them , is really , and all efficiently from Christ , yet they may be said to bring forth fruit in themselves , because both they neither fetch not receive it by faith , nor act by faith that strength received , as men that were acted by Christ , and as working all in Christ , but they doe all , as if all proceeded from their owne root : Even as the Ivie , though it clasping about the Oake , receives much sap from it , which it digesteth and turneth into it selfe , yet it brings forth all its be●ries by virtue of its owne root , rather then as in the Oake , which yet sustaines and supplyes it with juyce and sap ; whereas a true Beleever brings forth fruit in Christ , as a branch that is in and of the Oake it selfe , as its owne root , and so from him all their fruit is found , Hos . 14. 8. he fetcheth his assistance from him : where as the inward assistance of another unsound branch is strengthened and supported by pride , and selfe sufficiencie of gifts and parts , and not derived by faith , and maintained by confidence in Christs strength to act all in them ; so that , as it is said of the Corinthians , that they raigned , but without us , sayes Paul. So I may say , Temporaries performe duties , and pray , but as without Christ . But all true Beleevers are emptied first of their owne strength and ability , and so walk as those who can doe nothing without Christ , as those who are not able to love , beleeve one moment more without him . So Phil. 4. 13. I am able to doe all things , but through Christ that strengtheneth me . And this they lay for a principle in their hearts which they walk by , which therefore Christ presseth upon his Disciples here , as the maine requisite and fundamentall principle of Evangelicall Sanctification , Without me ye can doe nothing . And therefore such an one is sensible of that cursed selfe sufficiencie in him , and humbleth himselfe , checks himselfe for it , as for as great and foule a sin as any other ; and humbleth himselfe not onely for the want of what life , and stirring , &c. should have been in the duty fell short of , in performing it ; but also for that he sanctified not Christ , in the strength he received to doe it with : But another doth not so ; if he finds strength , and power , and vigour to performe , and quicknesse in the performance , he lookes no further . That poore man in the Gospel , as he acknowledged his want of faith , that he had much unbeliefe in him , so he goes out to Christ for the supply , Lord h●lp my unbeliefe , for he knew that it was he was to be the worker of every degree of faith in him . And again , a true beleever being thus sensible of his own unability , doth ( when he is any thing assisted ) attribute all to Christ when he hath done ; and honours him as the Author of it in himselfe ; confesseth in his heart , between Christ and himselfe , that it was not he , but Christ that strengthned him : It is not I , ( sayes the Apostle ) but the grace of God in me , though I have laboured more then they all . But another , though he receives all , yet not being emptyed of himselfe , boasteth as if he had not received it . As the Pharisee , though he thanked God in words , yet in his heart attributed all to himselfe ; such an one is the more full , and lift up when he hath done , but the true branch more empty and humble . A true beleever glories not of himselfe as in himselfe , but onely as he is a man in Christ ; and that as a man in Christ , he did thus or thus ; as Paul did , and no otherwise . So 2 Cor. 12. 2. I knew a man in Christ , &c. of such a man I will glorie , but of my selfe I will not glorie . And yet it was himselfe he spake of , but yet not in himselfe as of himselfe , but as he was in Christ . And if it be asked , whether in every act a Christian doth thus ? I answer , It is in this as in that other parallel to this , The making God a mans end : Now as it doth not require , that in every action a man should actually think of that his end , whilst yet habitually he makes it his aime : ( as a man in his journey , doth not think of the place he goes into every step he takes , yet so habitually hath it in his thoughts , as he keeps in the way to it . ) Parallel to this is it in doing all in Christ , it cannot be supposed that in every act a man hath such a distinct thought of recourse to Christ ; but at the beginning and entrance of greater actions , he still hath such actings and exercise of faith ; And also often , in the progresse he reneweth them , and in the conclusion , when he hath performed them , he doth sanctifie Christ in his heart , by ascribing the praise of all unto him . If in the second place , the question be , Whether , every true beleever doth from his first conversion thus distinctly and knowingly ( to himself ) fetch thus all power from Christ , and doe all in him ? The answer is , 1. That to all beleevers this principle of having recourse to Christ for acting their Sanctification , may ( haply ) not presently be so distinctly revealed as it hath been to some ; this indeed is common and absolutely necessary to all beleevers , to constitute and make them such ; namely , that their faith should have recourse to Christ , and to take him for their Salvation , in the large and generall notion of it , as it infolds all under it that is to be done to save them ; and thus many more ignorant doe , when yet they have not learnt explicitely in every particular that concerneth their salvation , to have frequently a distinct recourse unto him : it is probable that these very Disciples of Christ ( who yet savingly beleeved ) had not this particular principle of bringing forth all their fruit of holinesse in Christ , as their root , untill this very time and Sermon whereby Christ enformed them in it , so clearly revealed to them , nor till then so clearly apprehended by them ; for ignorant they were of , and negligent in having recourse to Christ in many other particulars , and making use of him therein , which are of as much concernment as this . They had not so distinctly and explicitely ( as would seem ) put their prayers up in Christs name , Hitherto you have asked nothing in my name , John 16. 24. Neither had they so frequently exercised faith on Christ in all things as they had upon God. Therefore John 14. 1. he calls upon them , Ye beleeve in God , beleeve also in me . 2. Many sorts of principles beleevers hearts may secretly have been taught , which also habitually they practice , and yet they may be exceeding hidden and latent in them in respect of their own discerning them ; as was the case also of these Disciples , John 14. 4. sayes Christ , The way ( namely , to heaven ) ye know : and yet , ver . 5. Thomas sayes , How can we know the way ? and then , ver . 7. Christ sayes of them againe , that They knew him and the Father ; and yet ver . 8. Philip again saith to him , Lord , shew us the Father , speaking as if they were ignorant of him , for Christ rebukes him , ver . 9. and tels him he had both seen him and his Father . Those principles of Atheisme and unbelief , ( as those sayings in the heart , that there is no God , &c. of which the Scriptures speak so much ) they are the principles that act and work all in men that are wicked and carnall , and are the encouragers and counsellers to all the sins committed by them , and yet they are least of all discerned by them , of all other corruptions , for they are seldome or never drawn forth into distinct propositions , or actually thought upon ; but doe lie as common principles taken for granted , and so do guide men in their wayes . And thus it is and may be long with some of the contrary principles of faith , they may act all secretly in the heart , and yet not be discerned ; untill called forth by the ministery of the Word , or some distinct information , when it comes more distinctly to clear such a practice to them . Neither 3. is union with Christ presently cleared up to all beleevers ; which whilst it is darkly and doubtfully apprehended by them , Christs communication of his grace and strength to them in every action , remains doubtfull also , and is not discerned by them . Of these Disciples Christ sayes , John 14. 20. That in that day ( namely , when they received the Comforter more fully , of the promise of whom he there speaks ) they should know that they were in him , and he in them : But not so clearly was this as yet apprehended by them ; and so likewise that intercourse betwixt Christ and them , both for grace and comfort , &c. was not so clearly discerned by them , though continually maintained by him in dispensing all grace and power to them . And yet 4. in the mean while take the lowest and poorest beleever , and he doth these five things , which put together , is really and interpretatively a bringing forth their fruit in Christ , though not in their apprehensions . 1. In that their hearts are trained up in a continuall sensiblenes of their own insufficiencie and inability for any good thought or word , as of themselves ; for poverty of spirit , to see their own nothingnesse , in this respect is the first Evangell grace , Mat. 5. 1. and and if the contrary would arise in them , to think through habituall grace alone received , they were able of themselves to doe good , it is checked soone , and confuted by their owne experience , both of their owne weaknesse , being sure to be left to themselves , ( as Peter was ) when confident in his own strength ; as also by those various blowings of the Spirit in them as he pleaseth ; with which when their sailes are filled , they are able to doe any thing , but when withdrawn , they lay wind-bound , ( though all habits of grace be hoyst up and ready ) and not able to move of themselves . Now this principle of self emptinesse habitually to live by it , no carnall heart in the world hath it , or doth live by it . And 2. for this assistance , they are trained likewise up ( from the first ) to have a continuall dependance , from a power from above , ( without which they find they are able to do nothing ) to come from God , and from the Spirit of Christ ; with a renunciation of themselves , which implicitely is the same with this immediate intercourse with Christ , and is really equivalent thereunto , though they hit not at first haply on the right explicite notion thereof ( as having not been taught it by the Ministery of the Word , or other wayes ) in that distinct manner that others doe : and yet in honouring the Spirit of Christ dwelling in them , they honour Christ , who sends that Spirit into their hearts , even as in honouring the Sonne , Christ sayes , that we honour the Father also : although our thoughts may sometimes more distinctly be exercised towards one of the three Persons more then to another . And thirdly , when they are once taught from the Word , that it is the duty of a Christian , and part of the life of faith , to live thus in Christ , and to bring forth all in him and so come distinctly to apprehend this , as requisite to a right bringing forth of fruit , then their hearts instantly doe use to close with the truth of it , as being most suitable and agreeable to that holy frame of their own spirits , which are Evangelically wrought to glorifie Christ all manner of wayes that shall be revealed ; there is an instinct , a preparednesse in their faith to make Christ their All in all , as any particular comes to be revealed to them , wherein they ought to exalt him in their hearts ; and so this being once revealed to be one way whereby they are to honour him , if they have gone on afore in a confidence on their own graces , henceforth they doe so no more , yea they humble themselves as much for so robbing Christ of glory , or neglecting of him , in not having had that distinct recourse to him , as for any other sin . And 4. though haply after all this , yet still their union with him is not cleared to them , and so their communion with him herein ( as must needs ) doth still remain dark also , they therefore neither discern that they have any true communion with his person , nor can say how strength comes from him ; yet having bin thus taught to fetch all from him , as was formerly explained , they do in a continuall renunciation of their own strength , deny all offers of assistance from any other strength , as namely that which their gifts and parts would make ; ( even as they deny unlawfull lusts or by-ends ) and they still have their eyes upon Christ , to work in them both the will and the deed , and so by a faith of Recumbencie , or casting themselves on him for strength in all , ( such as they exercise towards him for justification , Gal. 2. 16. ) they live by faith on the Son of God , and have thereby such a kind of faith , a continuall recourse unto him . Upon which acts of true faith being exercised by them towards him , He ( as he is pleased to dispence it ) moves them , and works and acts all in them ; although still not so sensibly unto their apprehensions , as that they should discern the connexion between ▪ the cause and the effect ; nor can they hang them together , that is to say , know how , or that this vertue doth come from Christ , because their union with him is as yet doubtfull to them ; and also because the power that worketh in Beleevers is secret ; and like that of the heavens upon our bodies , ( which is as strong as that of physick , &c. ) yet so sweet and so secretly insinuating it selfe with the principles of nature , that as for the conveyance of it , it is insensible , and hardly differenced from the other workings of the principles of nature in us : and therefore the Apostle prayeth for the Ephsians , That their eyes may be enlightned to see the power that wrought in them , Eph. 1. 18. 19. Yet so as 5. their soules walk all this while by these two principles firmly rooted in them ; both 1 That all good that is to be done , must and doth come from Christ , and him alone ; and 2 That if any good be done by them , it is wrought by him alone , which doe set their souls a breathing after nothing more then to know Christ in the power of his resurrection : And having walkt thus in a selfe-emptines and dependance upon Christ by way of a dark recumbencie , when once their union with him comes to be cleared up unto them , they then acknowledg as they Es . 26. That he alone hath wrought all their workes in them , that they are nothing , and have done nothing ; and though before this revelation of Christ , ( as Christ said to Peter , What I doe now thou knowest not , but thou shalt know , so ) they knew not then that Christ had wrought all in them , yet then they know it , and when they doe know and discern it , they acknowledge it with the greatest exaltation of him , they having reserved , even during all that former time of their emptinesse , the glory for him alone ; staying as Joab did for David , till Christ come more sensibly into their hearts , to set the crown of all upon his head . This I thought good to adde , to clear this point , lest any poor souls should be stumbled . Doct. 4. In the most fruitfull branches there remain corruptions unpurged out . The 4. Doct. is , That in the most fruitfull branches there remain corruptions that still need purging out . This is taken but as supposed in the text , and not so directly laid down , and I shall handle it but so far as it makes way for what doth follow . What shall I need to quote much Scripture for the proof of it ? Turn but to your own hearts , the best will find proofs enough of it . Reasons . That God might thereby the more set forth and clear unto us his justifying grace by Christs righteousnesse , and clear the truth of it to all our hearts . When the Apostle , long after his first conversion , was in the midst of that great and famous battail , chronicled in that 7. Rom. wherein he was led captive to a Law , and an army of sinne within him , warring against the law of his minde , presently upon that wofull exclamation and outcry there mentioned , Oh miserable man that I am , &c. he falls admiring the grace of justification through Christ , they are his first words after the battail ended , [ Now ] ( sayes he ) there is no condemnation to them that are in Christ : Mark that word [ Now ] that now after such bloudy wounds and gashes there should yet be no condemnation , this exceedingly exalts this grace , for if ever ( thought he ) I was in danger of condemnation , it was upon the rising and rebelling of these my corruptions , which when they had carried me captive , I might well have expected the sentence of condemnation to have followed , but I finde , sayes he , that God still pardons me , and accepts me as much as ever , upon my returning to him ; and therefore I doe proclaim with wonder , to all the world , that Gods justifying grace in Christ is exceeding large and rich . And though there be many corruptions in those that are in Christ , yet there is no condemnation to those who are in Christ , that walk after the Spirit , though flesh be in them : And this at once both clears our justification by Christs righteousnesse alone , and also magnifies and extols it . It clears it , therefore how doth this remaining of corruptions afford to our Divines that great demonstration against the Papists , that we are not justified by works , nor are those workes perfect , ( which they so impudently affirme against their own experience ) even because corruption stains the best , and our best righteousnesse is but as a menstruous cloth . And as it clears it , so likewise it extols it : For how is Grace magnified , when as not only all the sins and debts a man brought to Christ to pardon at first conversion are pardoned , but after many relapses of us , and provings bankrupt , we are yet still set up againe by free grace with a new stock ; and though we still run upon new scores every day , yet that these should still be paid , and there should be riches of love enough , and stock enough , that is , merit enough to hold out to pardon us , though we remained in this mixt condition of sinning , to eternity , this exceedingly advanceth the abounding of this grace . 2. It serves exceedingly to illustrate the grace of perseverance , and the power of God therein ; for unto the power of God is our perseverance wholly attributed . 1 Pet. 1. 5. Ye are kept ( as with a garrison ) as the word signifies , through the power of God unto salvation . And were there not a great and an apparent danger of miscarrying , such a mighty guard needed not ; There is nothing which puts us into any danger , but our corruptions that still remain in us , which fight against the soul , and endeavour to overcome and destroy us . Now then to be kept maugre all these ; to have grace maintained ; a spark of grace in the midst of a sea of corruption ; how doth this honour the power of God in keeping us ? As much in regard of this our dependency on him in such a condition , as hee would otherwise be by our service , if it were pepfect , and we wholly free from those corruptions . How will the grace of God under the Gospel , triumph over the grace given Adam in his innocencie ? when Adam having his heart full of inherent grace , and nothing inwardly , in his nature , to seduce him , and the temptation that he had , being but a matter of curiosity , and the pleasing his wife , and yet he fell : When as many poore souls under the state of grace , that have but mites of grace in comparison , and worlds of corruption , are yet kept , not onely from the unnecessary pleasures of sin in time of prosperity , but hold out against all the threats , all the cruelties of wicked persecutors in times of persecution , which threaten to debar them of all the present good they enjoy ? And though Gods people are foyled often , yet that there should still remaine a seed within them , 1 John. 3. 9. this illustrates the grace of Christ under the Gospel . For one act in Adam expelled all grace out of him , when yet his heart was full of nothing else . Were our hearts filled with grace perfectly at first conversion , this power would not be seen . The Angels are kept with much lesse care , and charge , and power then we , because they have no bias , no weights of sin , ( as the Apostle speaks ) hung upon them to draw them aside , and presse them downe , as we have . Neither 3. would the confusion of the devill in the end be so great , and the victory so glorious , if all sin at first conversion were expelled . For by this meanes the devill hath in his assaults against us , the more advantages , faire play , ( as I may so speak ) faire hopes of overcomming ; having a great faction in us , as ready to sinne as he is greedy to tempt ; And yet God strongly carries on his owne worke begun , though slowly , and by degrees , backeth and maintaines a small partie of grace within us , to his confusion . That as in Gods outward goverment towards his Church here on earth , he suffers a great party , and the greater still by farre , to be against his Church , and yet upholds it , and rules amongst the midst of his enemies , Psal . 110. ult . so doth he also in every particular beleevers heart . When grace shall be in us but as a sparke , and corruptions as much smoake and moisture damping it ; Grace but as a candle and that in the socket , among huge and many winds , Then to bring judgement forth to victory , that is a victory indeede . Lastly , as God doth it to advance his owne grace , and confound the devil , so for holy ends that concerne the Saints themselves : As , 1. To keep them from spirituall pride . He trusted the Angels that fell , with a full and compleat stock of grace at first , and they , though raised up from nothing a few dayes afore , fell into such an admiration of themselves , that heaven could not hold them , it was not a place good enough for them ; [ They left ] ( the text sayes ) their owne habitation and first estate , Jude , ver . 6. Pride was the condemnation of the devill , 1 Tim. 3. 6. But how much more would this have beene an occasion of pride to a soule that was full of nothing but sin the other day , to be made perfect presently ? perfectly to justifie us the first day by the righteousnesse of another , there is no danger in that , for it is a righteousnesse without us , and which we cannot so easily boast of vainly ; for that faith that apprehends it , empties us first of our selves , and goes out to another for it . But Sanctification being a work wrought in us , we are apt to dote on that , as too much upon excellencie in our selues ; how much adoe have poore beleevers to keepe their hearts off from doting upon their owne righteousnesse , and from poring on it , when it is ( God wot ) a very little ? They must therefore have something within them to pull downe their spirits , that when they look on their feathers , they may looke on their feet , which Christ sayes are still defiled , John 13. 10. 2. However , if there were no such danger of spirituall pride upon so sudden a rise , ( as indeed it befalls not infants , nor such soules as dye as soone as regenerated , as that good thiefe ) yet however God thinkes it meet to use it as a means to humble his people this way : even as God left the Canaanites in the land , to vexe the Israelites , and to humble them . And to have beene throughly humbled for sin here , will doe the Saints no hurt against they come to heaven , it will keepe them Nothing for ever , in their owne eyes , even when they are filled brim full of grace and glory . For 1. nothing humbles so as sinne . This made him cry out , Oh miserable man that I am ! He that never flinched for outward crosses , never thought himselfe miserable for any of them , but gloried in them , 2 Cor. 12. when he came to be led captive by sinne remaining in him , cryes out , Oh miserable man ! And 2. it is not the sinnes of a fore-past unregenerate estate , that will be enough to doe this throughly : For they might be lookt upon , as past , and gone ; and some waies be an occasion of making the grace after conversion the more glorious : but present sense humbleth most kindly , most deeply , because it is fresh , and therefore sayes Paul , Oh miserable man that [ I am . ] And againe , we are not able to know the depth , and height of corruptions at once ; therefore we are to know it by degrees : And therefore it is still left in us , that after we have a spirituall eye given us , we might experimentally gage it to the bottome , and be experimentally still humbled for sinne : And experimentall humbling is the most kindly , as pity out of experience is . And 3. God would have us humbled by seeing our dependance upon him for inherent grace ; And how soone are we apt to forget we have received it ; and that in our natures no good dwells ? Wee would not remember , that our nature were a stepmother to grace , and a naturall mother to lusts , but that we see weeds still grow naturally of themselves . And 4. God would have us not onely humbled by such our dependance on him , but by a sense of our continuall obnoxiousnesse to him , and of being in his lurch ; and therefore leaves corruption still , that we might ever acknowledge that our necks doe even lie on the block , and that he may chop them off , and to see that in him , we should not onely live , and move as creatures ; but further , that by him we might justly be destroyed every moment , this humbles the creature indeed , Ezek. 36. 31 , 32. 3. As thus to humble them , so that they might have occasion to deny themselves : Which to doe is more acceptable to God , then much more service without it ; and therefore the great promise of having an hundred fold , is made to that grace . It was the great grace , which of all other Christ exercised . Now if we had no corruption to entice and seduce us , what opportunities were there for us , thus of denying our selves ? Christ indeed had an infinite deale of glory to lay downe , not so we : unlesse there be a selfe in us , to solicite us , and another selfe to deny those solicitations , wee should have no occasions of self-denyall , or the exercise of any such grace . Therefore Adam was not capable of any such grace , because he had no corruption to seduce him . And therefore a little grace in us , denying a great deale of corruption , is in that respect , ( for so much as is of it ) more acceptable then his obedience . Though we have lesse grace , yet in this respect of a higher kind in the exercises of it . To be meek and charitable to those who fall into sin , as knowing corruption is not fully yet purged out of thy selfe . This is the Apostles admonition upon this ground , Gal. 6. 1. If a man be overtaken in a fault , ( he speaks indefinitely , that any man may ) if it be but an overtaking , not a sinning wilfully , and obstinately , but a falling by occasion , through rashnesse , suddennesse , and violence of temptation , &c. ye which are spirituall , restore such a man with the spirit of meeknesse , considering thy selfe , lest thou also be tempted . He would have every man be meek in his censure , and in his reproofe of such an one , and restore him , and put him in joynt againe , as the word signifies ; for still he may be united to Christ , as a bone out of joynt is to the body , though for the time rendred thereby unusefull ; and do this , sayes he , with tendernesse and pity , with the spirit of meeknesse , which a man will not doe , unlesse he be sensible of his owne frailty , and subjection to corruption ; unlesse he reflect on himselfe , and that seriously too : [ considering ] saith the Apostle there , as implying more then a slight thought , ( I may chance to fall also ) but the seeing and weighing what matter of falling there is in thine own heart , if God but leave thee to thy selfe a little then ; this works a spirit of meeknesse towards such an one : For meeknesse and pity is most kindly , when we are sensible of the like in our selves , and make it our owne case . And this he speakes to the most spirituall Christians , not to those who are as yet but as carnall , ( as he speaketh of the Corinthians ) Christians newly converted , who ( finding their corruptions at the first stounded with that first blow of mortification given them , and though but in part killed , yet wholly in a manner for a while laid asleep , and having not as yet , after their late conversion , had a fresh experience of the dangers and temptations a man after conversion in his progresse is subject to ) are therefore apt to imagine they shall continue free from assaults , and think not that their lusts will get up againe , and so are prone to be more censorious of the falls of others : But you , who are more spirituall , to you I speak , sayes the Apostle , for you are most meekned with a sense of your owne weaknesse ; and even you , ( sayes he ) if you consider your selves , and what you are in your selves , have cause to think that you also may be tempted . Never set thy selfe any stint or measure of mortification , for still thou hast matter to purge out : Thou must never be out of physick all thy life . Say not , Now I have grace enough , and health enough , but as that great Apostle , ( Not as if I had as yet attained , For indeede , thou hast not ) Still presse forward to have more vertue from Christ . If thou hast prevailed against the outward act , rest not , but get the rising of the lust mortified , and that rowling of it in thy fancie ; get thy heart deaded towards it also : and rest not there , but get to hate it , and the thought of it . The body of death it must not onely be crucified with Christ , but buried also , and so rot , Rom. 6. 4 , 6. it is crucified to be destroyed , sayes the Apostle there : that is , to moulder away more and more , after its first deaths wound . Obser . 6. That branches that have brought forth true fruit , God takes them not away . The 6. Doctrine is , That those who are true branches , and bring forth any true fruit pleasing to God , though they have many corruptions in them , yet God takes them not away , cuts them not off : The opposition implies this , he speakes of Taking away the other , not so of these , But purgeth them . It is an elegant Paranomasia , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which the holy Ghost here useth . For an instance to prove this , ( wherein I will also keepe to the Metaphor here used ) I take that place . Esay 27. where this his care of fruitfull branches , with the very same difference put between his dealing with them , and the unfruitfull that is here , is elegantly expressed to us . God professeth himselfe the Keeper of a Vineyard his Church , ver . 2 , 3. I the Lord doe keep it , and ver . 6. He shall cause them that come of Jacob to take root , Israel shall blossome and bud , and fill the earth with fruit . But Israel having corruption in him which would hinder his growth , he must be lopt and cut . And so in the next verses , God is said to deale with him ; but not so as to cut them off , as he doth others that are both his and their enemies . Hath he smitten them as he smote those that smote him ? No. For in measure when it shooteth forth , thou wilt debate with it . When Israel is but a tender plant , and first shooteth forth , he doth but in measure debate with it , that is , in such a proportion as not to destroy it , or cause it to wither , but that it may blossome more , he measures out , as it were , afflictions to them , but stayes his rough wind , as it followes ; that is , such afflictions as would shake that his plant too much , or quite blow it downe ; but such a wind as shall make it fruitfull , and blow away its unkindly blossomes and leaves : so much and no more will He let out of his Treasury , even he who holds the winds in his fists , and can moderate them as he pleaseth . For his scope and purpose is nothing lesse then to cut off Jacob , both root and branch , because of corruptions and sinnes that doe cleave to him . But this is all the fruit to take away the sinne , sayes he , ver . 9. that is , this is the fruit of that winde , and of all these his dealings with them : and it is [ All ] the fruit , that is , all that he intends thereby , even to purge them . But doth he deale so with others ? No , for the boughs of the most fenced City wither , and are broken off and burned , ver . 10 , 11. First , because in Christ God accepts a little good , and it pleaseth him more , then sin in his doth displease him : And therefore as in nations he will not destroy the righteous with the wicked , so nor in men will he cast away their righteousnesse that is in them for a little wickednesse sake , but will rather purge out the one , and so preserve the other . This we have expressed under the same Metaphor , Esay . 65. 8. we have in hand , Thus saith the Lord , as the new wine is found in the cluster , and one saith destroy it not ; for a blessing is in it : That is , looke as when a man is about to cut downe a Vine , and his axe is even at the root of it , and one standing by , spyes a cluster upon it , that hath new wine in it ; which also argues there is sap still in the roote , which may yet bring forth more ; Oh sayes he , destroy it not : even so sayes God of nations and men that feare him : of nations , where he hath many holy ones : So there it followes , So will I doe ( with Israel ) for my servants sake I will not destroy them all ; so it follows there : and thus he likewise sayes of particular men , there is a blessed work in such a mans heart , though mingled with much corruption , Oh destroy it not . Take away the sin if possible , but cut not off the man : why should his grace perish with his wickednesse ? every dram of grace is precious , it cost the blood of Christ , and he will not suffer it to be destroyed . Because he hath ordained , that all the fruits of his children should remain , John 15. 16. Now if they should be cut off , their fruit would wither , their work must perish with them ; now no mans work shall prove in vaine in the Lord , 1 Cor. 15. ult . But though the world , and all works , and lusts of the world will with their makers come to nothing , Yet he that doth the will of God endureth for ever , 1 John 2. 17. As the works of Christ in himselfe are eternall , so his works in us are eternall also , because they are the fruits of what he did : He that soweth liberally , and gives to the poore , his righteousnesse remaines for ever . Thirdly , because he loves the person , and hates only the sin , therefore he preserves the one , destroyes onely the other . This is all the fruit to take away the sinne . Thus Psal . 99. 8. He forgave the persons , and tooke vengeance onely on their inventions . The Covenant that is made with us in Christ , is not a covenant made with works , but with persons : And therefore though the works be often hatefull , yet he goes on to love the persons : And that he may continue to love them , destroyes out of them what he hates , but cutteth not them off . A member that is leprous or ulcerous , a man loves it as it is his owne flesh , Ephes . 5. 29. though he loathes the corruption and putrification that is in it : and therefore he doth not presently cut it off , but purgeth it daily , layes plaisters to it to eate the corruption out : whereas a wart or a wen that growes to a mans body , a man gets it cut off , for he doth not reckon it as his flesh . Fourthly , therein God shewes his skill , that he is able to deale with a branch which hath much corruption in it , so artificially , as to sever the corruption , and let the branch stand still ; utterly to cut downe , and make spoile of all , there is no great skill required to it ; but to lop the branches in the right place , and due time and season , so as they may become fruitfull , this is from the skill of the Husbandman . Come to unskilfull Surgeons with a sore leg or arme , and they seeing it past their skill , they talke of nothing but cutting it off , and tell you it is so far gone , that there is no way else ; but come to one that is skilfull indeed , that discerns it is not so perished , but it may be cured , and he will try his art upon it : And so doth God with branches and members that have much corruption in them , he tryes his skill upon them , makes a great cure of a leg or an arme , where he discerns some sound flesh , though much corrupted ; he can cut out the dead flesh , and let the sound remaine , and so makes it whole in the end . Of comfort to those who are true branches , and continue to bring forth fruit in the midst of of all the tryals that befall them , that God will not suffer them to be cut off by their corruption : if any thing in them should provoke God to doe it , it must be sinne : Now for that , you see how Christ promiseth that God will take order therewith , and will purge it out of them . In the 89. Psal . ver . 28 , 29 , 30. this is the covenant made with David , ( as he was a type of Christ , with whom the same covenant is made sure and firme ) That if his seed forsake my Law , and walke not in my judgements , What , presently turne them out of doors , and cut them off , as those he meant no more to have to doe with ? What , nothing but utter rejection ? Is there no means of reclaiming them ? Never a rod in the house ? Yes , Then will I visit their transgressions with a rod , and their iniquity with stripes , whip out their stobbornnesse and sinfulnesse , but my loving kindnesse will I not take from him as I did from Saul , as it is 1 Chron. 17. 13. Let the Saints consider this , that they may return when they are fallen , and submit to him and his nature , and suffer him to doe what he will with them , and endure cutting , and lancing , and burning , so long as he cuts them not off ; endure chastning , and all his dealings else , knowing that all the fruit is but to take away the sinne to make them partakers of his holinesse , and if by any meanes , as Paul speakes of himselfe , as Phil. 3. be the means what it will , it is no matter ; And God , if at any time he seemes to cut thee off , yet it is but as the incestuous Corinthian was cut off , that the flesh might be destroyed , and the spirit saved . Of encouragement to goe on still to bring forth more fruit to God : For if you doe , God will not cut you off , he will spare you as a man spares his sonne that serves him ; he will not take advantage at every fault to cast one off . It was his owne Law , Deut. 20. 19. that such trees as brought forth fruit fit for meat , they should not destroy when they came into an enemies countrey . Doth God take care of trees ? No , it was to teach us , that if we bring forth fruit , he will not destroy us , if it be fruit indeed , fit for meat : Oakes bring forth apples , such as they are , and acorns , but they are not fit for meate ; such treees they might cut down : So if thou bring not forth such fruit as is for Gods taste and relish , wherein thou sanctifiest not God and Christ in thy heart , thou maiest and wilt be cut downe , but else not ; If thou beest betrothed to Christ , and he hath begotten children on thee , feare not a bill of divorce , he will not lightly cast thee off : And it is a good argument to use to him , desire him to spare thee by all the children he hath begotten on thee : Children increase love between man and wife , so between Christ and us . Doct. 6. That unfruitfull branches , God in the end cuts off , and the severall degrees whereby he cuts off professors that are unfruitfull . That unfruitfull branches God in the end takes away : As he did Judas , who was here especially aymed at . For proofe , take Psal . 125. It is a Psalme made of purpose to shew the different estate of the professors of Religion : Those that are upright , ver . 4. he saith , God will continue to doe them good , and They shall be at mount Sion , and all the gates of hell shall not be able to remove one of those mountaines : But because there are many , that like Planets goe the same course with the other Orbes , and yet have some secret by-way besides of their owne , of these he sayes , Those that turne aside into crooked wayes , God will lead them forth with the workers of iniquity : That is , in the end he will discover them to be what they are : And though they goe amongst the drove of Professors , like sheep , yet God will detect them , either in this life , or in the life to come , to be Goats : Though they did not seeme to be workers of iniquity , yet God will leade them forth with them . Reasons why God dealeth thus with them . First , because they dishonour the Root which they professe themselves to be graffed into ; they professe themselves to be in Christ : Now he is a fruitfull root , full of sap , and for any to be unfruitfull in him , is a dishonour to him . When you see unfruitfull branches upon a tree , you blame the root for it ; so doth the world blame the grace of Christ , the profession of Christ , yea even the root it selfe , for the unfruitfulnesse of the branches . Therefore that they may dishonour the root no more , he takes them away , cuts them off from that root they seemed to stand in , and then they run out into all manner of wickednesse . Secondly , because the Husbandman hath no profit by them : Heb. 6. The ground that bringeth forth thorns , and not fruit meet for him that dresseth it , is nigh to cursing . In the 8. of the Cant. it is said , Solomon had a Vineyard , and he let it out to Keepers , &c. He speakes this of Christ , of whom Solomon was a Type , and of his Church ; and his comparison stands thus : Solomon being a King , and having many Vineyards for his Royalty , ( for the riches of antient Kings lay much in husbandry ) he let them out to Vine-dressers , and they had some gaine by them ; But Solomon must have a thousand , and they but two hundred ; the chiefe gaine was to come to Solomon . So the Vineyard that God had planted here below , he lets it out to men , and they shall have some profit by it , you shall all have wages for the work you doe ; yet so as the chiefe gaine must returne to God , he must have a thousand for your two hundred . But when men will have all the gains that is in what they doe , set up their owne ends onely , and the Husbandman shall have none , such branches he takes away , because they are not for his profit , for it is made a rule of equity , 1 Cor. 9. 7. That he that planteth a Vineyard , should eate of the fruit of it . Because of all trees a Vine is good for nothing else but to bring forth fruit ; as we see it expressed to us , Ezek. 15. it is good for nothing but the fire when it becomes unfruitfull : Other trees are good for building , to make pins of , but not the Vine : And this similitude God chose out , to shew that of all trees else , Professors , if unfruitfull , are good for nothing , their end is to be burned . Now if you aske , How God taketh them away ? The degrees he doth it by are set downe here , ver . 6. If a man abide not in me , &c. that is , fall away , then 1. They are cast out , and 2. They wither , 3. They are gathered , 4. They are burned . First , they are cast forth , that is , out of the hearts of Gods people , out of their company , out of their prayers , yea and out of their society by excommunication often , and many times they cast out themselves , being given up to such errors , as discover them to be unsound : As Hymenaeus and Philetus , they were forward Professors , so that their fall was like to have shaken many of the fruitfull branches , in so much that the Apostle was faine to make an Apologie about their fall , Neverthelesse the foundation of God remains sure , 2 Tim. 2. 18. God gave them up to such opinions and heresies , as discovered their hearts to be rotten and unsound : So also he gives these carnall professors up to such sinnes as will discover them . This was the case of Cain , he brought forth some fruit , for he sacrificed ; yet because not in sincerity , he envied his brother , and was given up to murther his brother , upon which it is said , that He was cast out of the sight of the Lord , Gen. 4. 16. that is , cast out of his Fathers family , and from the Ordinances of God there enjoyed , and made a vagabond upon the face of the whole earth , which of all curses is the greatest : or else , as was said , they of their owne accord forsake the assembly of the Saints . The Apostle makes this a step to the sin against the holy Ghost , Heb. 10. 25. he saith , That when men forsake the assemblies and company of the people of God , publique and private , and love not to quicken and stir up one another , or begin to be shye of those they once accompanied , they are in a nigh degree to that which followes in the next verse , To sin wilfully after they have received the knowledge of the truth . Secondly , being thus cast forth , they wither ; that is , the sap of abilities which they once had , begins to decay ; that life in holy duties , and in holy speeches , begins to be withdrawn , and their leaves begin to fall off , they cannot pray nor speake of holy things , as they were wont . Thus it is said of such Professors , Jude 12. That their fruit withereth , even here in the eyes of men ; for when God casteth them out , then he withdrawes his Spirit from them ; and then , although they come to the Ordinances , yet they have no breathings ; they come to Prayer , and the Spirit of God is departed , and so by degrees God withdraws sap from them , till they be quite dead . Thus he dealt with Saul , when he had discovered himselfe by sparing the Amalekites , and by persecuting David , it is said , The Spirit of God departed from him , and he withered ever after , all his gifts vanished , and the spirit or frame of heart he once had , departed from him . So likewise they that had not gained by their talents , Mat. 25. 26. their talents were taken from them , even in this life , , and the Spirit of God , which rested upon them , rested upon some other that were more faithfull . Thirdly , lying long unfruitfull , in the end it is said they are gathered . Our Translation hath it , Men gather them , which either respects a punishment in this life , that when they are cast out from the society of Gods people , wicked men gather them , they fall to those that are naught : Popish persons , or profane Atheists take them , as the Pharisees did Judas , when he cast himselfe out of the society of the Apostles . Or else it may in a Metaphor refer to the life to come ; the Angels , they are the Reapers , they gather them in the last day , and bind them in bundles for the fire . So lastly , it is said , They are cast into the fire , and they burne . A man would think he needed not to have added that , for being cast into the fire , they must needs burne : but his meaning is , that of all other they make the fiercest , hottest fire , because they are trees most seared , and fuell fully dry , as the Prophet speaks . You then that professe the name of Christ , take heed that you be fruitfull branches indeed . I say to you as the Apostle saith , Rom : 11. 19 , 20. Because of unbeliefe , they were broken off : Thou standest by faith , be not high minded , but feare . Take heede that it be fruit that you bring forth , doe all for GOD , make him your end in all , bring forth more fruit every day , let your fruit be riper , and more spirituall daily , labour to spread , and root your selves as much downward in inward holinesse , as you do upward in outwardprofession , and purge your selves continually , lest that which is threatned here , befall you , which are fearfull things to be spoken , and yet concerne many a soule . The Apostle compares such to trees twice dead , and pluckt up by the roots . You were borne dead in Adam ; since that you have had perhaps some union with Christ by common graces ; if your wither againe , then you are twice dead , and therefore fit for nothing but to be stubbed up , and cast into the fire . And if any soule begin to forsake the assemblies of the Saints , or be cast out from them , let him looke to himselfe lest he wither in the end , and be twice dead , and so he never come to have life put into him againe , that is , repent , and return againe : And know this , that if you being cast out by the Church and people of God , break your hearts , so that you mourne for your sinne , as the incestuous Corinthian did , it is a signe you are such branches as God will yet make fruitfull ; but if beingcast out you begin to wither , as here , the end will be burning . THE TRYALL OF A CHRISTIANS GROWTH . THE FIRST PART . JOHN 15. 2. — He purgeth it , that it may bring forth more fruit , Of Growth in VIVIFICATION , and bringing forth more fruit . CHAP. I. That all true branches in Christ doe grow . GRowth in Grace is the main thing held forth unto us in these words ; and therefore I make in the chief subject of this Discourse . Now as in the work of Sanctification at first there are two parts , Mortification and Vivification ; so our progresse in that work hath two parts also apart to be considered , and both here in the Text : 1. A growth in Mortification , or purging out of sinne , He purgeth it . 2. A positive growth in holinesse , and all the fruits of it , That it may bring forth more fruit . And my purpose is accordingly to treat of these two , distinctly and apart by themselves : And although purging out of sinne is here first mentioned , yet our growth in fruitfulnesse shall have the first place in the method of handling of them ; both because growth in positive holinesse , and bringing forth more fruit , is the end and perfection of the other , and so chiefly intended ; the other but subserving unto this , and is accordingly made mention of here by Christ , He purgeth it , [ That ] it may bring forth more fruit . Now in handling this first Head , I shall doe three things : First , in generall , shew , That all true branches do grow in grace and fruitfulnesse , and the reasons of it . Secondly , propound such considerations by way of explication , as may conduce to satisfie the tentations of such Christians as discern not their growth herein . Thirdly , explicate more largely by way of tryall , what it is to bring forth more fruit , thereby further to help Beleevers to discern and judge aright of it . My scope in this discourse being not so much to give meanes or motives unto growth , as helps to judge of , and try our growth , and prevent such mistakes herein , as Christians are apt to fall into . First , in generall , to demonstrate , that all true beleevers doe grow more or lesse in fruitfulnesse . I shall give both proofes and reasons of it . For proofs out of Scripture , those two places Hosea the 14. 5. compared with Psal . 92. where the holy Ghost singleth out the choicest trees and flowers in the world , on purpose to expresse the Saints fruitfulnesse , and their growth therein . As first , to shew the sudden springing up of the new creature , as it falls out upon some mens conversions , or upon the Saints recovery again after falls , he compares them to the Lillie , Hos . 14. 5. whose stalk , though long hid in the earth , when once it begins to feel the dew , growes up oftentimes in a night . But yet a Lilly is but a flower , and soon decayes . Therefore secondly , so shew their perpetuity , and stability , together with their growth , the Prophet there compares them to the Cedar , whose wood rots not , proverbially put to expresse immortality ; Digna Cedro : And which is not onely most durable , but of all trees the tallest , and shoots up the highest . But yet thirdly , suppose the new creature be kept under , and oppressed with tentations and oppositions , yet to shew that still it will grow and flourish again : therefore he further compareth them to a Palme tree , which useth to grow , the more weight is hung upon it , and sprouts again , even when it is cut downe to the roots . Fourthly , to shew that they grow with all kinds of growth : therfore the Prophet expresseth their growth both by the spreading of their root , and also of the branches , and so in a growth both upward and downward , He shall cast forth his rootes as Lebanon : that is , grow inwardly in habituall grace in the heart , and then outwardly spread forth their branches , and so grow in the outward profession of Gods wayes and truth , and externall holinesse in their lives . Neither fifthly , is it a growth meerly in bulk , but also in fruitfulnesse , and therefore he compares them to the Olive and the Vine , ( so in that place of Hosea ) which are of all trees the fruitfullest , and most usefull to God and man , Judg. 9. 9 , 13. But yet sixtly , trees have a flourishing time of it but for some while , during which , although they may be thus green and fruitfull , yet in their age they wither and rot , and their leaves fall off , and their fruit decayes : The holy Ghost therefore as preventing this exception to fall out in the Saints growth , he addes , Psal . 92. They bring forth fruit still in their old age : When nature begins to decay , yet grace renewes its strength ; which if it be wondred at , and how grace should grow and multiply , the soile of our hearts being a stepmother to it , From me , sayes Christ , is thy fruit found , ver . 8. of that 14. of Hosea . It is God that gives this increase , and I will be as the dew to Israel , ver . 5. The reasons why Christians doe thus grow , are drawn First , from Christ his being our Head , and we his members . Now although clothes though never so gorgeous , grow not , yet members doe . This similitude the Apostle useth in two places , to expresse the growth of the Saints , Ephes . 4. 15 , 16. and Col. 2. 19. where he saith , Christ is a head , from whom the whole body grows up to him in all things . Now the consequence of this reason will many wayes appear . First , if no more but that there might be a conformity of the head and members , it was meet we the members should grow , for we are predestinated to be conformable to the Image of his Sonne , Rom. 8. Now Christ did grow in wisdome , Luke 1. ult . and 2. 40. and 42. and therefore so must we . But secondly , as he is our Head , he hath received all fulnesse to that every end that we might grow even to fill all in all , Ephes . 1. ult . Now we are empty creatures , at his first taking of us , Joh. 10. 10. I came , sayes Christ , that they might have life , ( and not only so much as will keep body and soul together , as we say , but ) that they might have it more abundantly . Why is grace called life , and of lives the most excellent , but because it containeth all the essentiall properties of life in it ? Now the main properties of life are to move and grow . The Stars they have a moving life , but they grow not ; the Sun increaseth not , for all its tumbling up and down , as snow-balls doe : Plants they have a growing life , but they move not out of their place ; but in Grace there is both . It is an active thing , and it is a growing thing also ; and because the more it is acted the more it grows , therefore its growth is expressed by its motion . Yea thirdly , as his fulnesse is for our growth , so our growth makes up his fulnesse , even the fulnesse of Christ mysticall , though Christ personall is full without us : therefore the stature that every Christian growes up to , is called , Ephes . 4. 13. The stature of the fulnesse of Christ . In like speech to this , Eph. 1. 23. it is said , that his body is his fulnesse : and Eph. 4. 13. the growth of these members is said to be the fulnesse of Christ : so that as Christ should be an head without a body , if he had no members , and his body a lame body , if he wanted any of those his members : so it would be found a disproportioned body , as it were , if any of these members should not grow to that stature God hath appointed them : So that as there will be plenitudito partium , a fulnesse of parts , no member lacking ; so also plenitudo graduum ; no degree of growth wanting in any part , that so Christ who filleth all in all , may be fully full . And as there would be a deformity if any one should not grow , ( as to have a withered member were a dishonour ●o the head ) so to have any one grow in immensum , to too great a stature , would breed as great a deformity on the other side : therefore he addes , that every member hath its measure . The hand grows according to the proportion of a hand , and so the rest ; and so in the 13. ver . he hath it , that there is a measure of the stature of the fulnesse of Christ , that every one attains to . The second reason is taken from God the Father . Who first hath appointed , as who shall be members , so also what growth each of these members shall attaine to : therefore it is called an increasing with the increase of God , Col. 2. 19. Other parents appoint not what stature their children shall attaine to , but the Lord doth , that when they meet in heaven , there may be a proportion in the body : as all Christs members were written in Gods book , so the growth of them also . Secondly , he hath promised that they shall grow : therefore it is said , Psal . 92. They so all bring forth fruit in their age , to shew the Lord is faithfull , which respecteth his promise ; for faithfulnesse is the fulfilling a promise . Thirdly , God the Father hath accordingly appointed meanes to that end , principally that they might grow . As first , Eph. 4. it is said , he hath given gifts unto men , not that they may be converted only , but also to build them up for the edifying of the body of Christ : he speaks as if that were one maine end . Therefore the Word is not onely compared to seed , that begets men , but to milke also , that so babes may grow , and to strong meat , that men may grow , and thus that all sorts of Christians may grow . So also Sacraments , their principall end is growth , and not to convert , but to encrease ; as meat puts not life in , but is ordained for growth , where life is already . 2. He gives his Spirit , which works growth in the hearts of his people ; and by him they have a nutritive power conveyed from Christ : For it might be said , though there be never so much nourishment , if they have no power to concoct it , still they cannot grow ; therefore the Apostle says , that there is an effectuall working to the measure of every part , Eph. 4. 16. the same power working in us , which raised up Jesus Christ from death to life , Eph. 1. 19. The last reason is taken from the Saints themselves ; they could not otherwise enter into heaven ; which I take from that place , Except ye be converted , and become as little children , ye cannot enter into the Kingdome of Heaven . He speaks this to his Disciples , who were converted before ; but saith Christ , unlesse ye grow , ( there being a farther measure appointed you of my Father ) you cannot enter into heaven . There is therefore as great a necessity to grow , as to be borne againe , or else we cannot enter into Heaven . CHAP. II. An explication how the Saints doe grow : many considerations to satisfie those that discern not their Growth . HAving given you the reasons , I will now explicate the point . And that chiefly for the satisfaction of those whose maine doubts and troubles about their estate , are occasioned by their want of discerning themselves to grow , and so call into question the work begun , because not carryed on so sensibly unto perfectias they expect and desire . Their objections are many and divers . They say , when they were young , they then had more spirituall enlivenings , and quicknesse of affections , more joy in duties , &c. that formerly they had more zeal in what they did for the good of others , and more fruit of their labours ; that heretofore they have spent more time in duties , in conference , and hearing , &c. that others start up , who have more grace the first day , then they have been getting many years . Yea they are so far from discerning that they grow , that they rather think that they fall back , and therefore fear even the truth of grace in them , because all beleevers grow . Now the scope of all which I shall speak of this argument , will tend to this , to help such to discern and judge aright of their estates herein , and to free them from such mistakes and errours as their objections are usually founded upon . And first , concerning this kind of tentation and trouble , let me premise this one Observation , concerning what sort of converts this temptation is aptest to seize on . You all know , that there are two more eminent and conspicuous manner of conversions of Gods people usuall in the Church . The conversion of some is more sudden and apparent , like the bringing of Joseph out of a dungeon , into a marvellous glorious light . It is with a sudden change , which therefore is accompanied with a mighty violent inundation , and land-floud of humiliation for sinne , encreased with many gracious enlargements and dews from heaven , which afterwards abating , and the stream setling and growing lesse , and comming to an ordinary channell , and falling but unto so much as the naturall spring of grace ( as I may so call it ) will serve to feed , they then begin to call all into question for their want of growth . Others on the contray , whose conversion hath been insensible , and carryed on with a still and quiet stream , and have had a more leisurely , gentle thaw ; and their change from darknesse to light hath not been sudden ; but as the breaking forth of the morning , small at first , and not discernable at what time day began then to break ; these on the contrary are exercised rather about the truth of the work begun , about the work of conversion it selfe , and the right beginning of all at first ; but their tentations arise not from a want of growth so much , for this to them is more evident and sensible , being like the morning light which growes clearer and clearer to the perfect day , Prov. 4. Now observe the different condition of these two sorts ; The former of these hath a more apparent work at first , to shew , as the evidence of their estate , but are apt through desertions , neglects , and carnall presumption to call into question their progresse in it , and from thence to question the truth of that first work begun . The other on the contrary sees a constant spring and stream increasing , but cannot shew the Well-head , or when or where the spring began . So that so apparent a worke of grace begun , would become matter of assurance to the one , but is checked with want of discerning growth answerable to such beginnings . But an apparent growth , and fast going up of the building , comforts the other , but yet so as they still are apt to question whether the foundation of such a building be well and surely laid ; that they are going on further to perfection , this they clearly see , but whether they come in at the right gate , or no , that is the scruple which exerciseth their spirits . Thus hath our wise God , as in the work of his providence , so of his grace , set the one against the other , as Solomon speaks , that unto both these there might be occasion of excercise left , that neither might confide in any workes wrought upon them , but flie alone to Christ ; and that neither should rejoyce against the other , or be discontented with that way , wherein God hath dealt with them . In the second place , there are some considerations to be added concerning a Christians discerning his spirituall growth , which will be profitable to the thing in hand . As first , that our growing in grace is a mysterie to be apprehended by faith , rather then by sense ; our spirituall life it selfe is carryed along by faith , much more the discerning the increase of it . Yea and it being carryed on by contraries , as by falls and desertions , and even by our own opinions of our decrease ; therefore it is rather discerned by faith , then sense , for faith is the evidence of things not seene . Secondly , the eager desire that many Christians have to have more grace , together with them , their going on to discerne more and more their wants , ( which in some respect is a growth ) these doe keepe them from thinking that indeed they doe grow . There is ( as Solomon sayes ) that maketh himselfe poor , and hath great riches , Prov. 13. 7. because he enlargeth his desires still , therefore still he thinks himself poor . So hungry and greedy Christians , looking still to what they want , and not to what they have , are still complaining and unthankfull . If thou wouldst discern thy growth , doe not compare the copie with thy writing , but rather thy writing now with thy writing at the first : For this is a sure rule , that the better thou learnest to write , the better copie doth God daily set thee ; that is , gives thee to see more strictnesse in the rule , and so still mayst think that thou wantest as much , and art as far short as at first , if thus thou comparest thy self with nothing but thy sight of the rule it selfe . The third Consideration , that if growth at any time be made sensible , and be discerned by sense , yet so as after a while it is not so discernable as that great change was which was made upon a mans first conversion : the reasons whereof are , 1. For at first conversion , the change was specificall , wholly from want of grace , unto beginnings of grace : but the change in our growth afterwards is but graduall , that is , but addition of more degrees onely , of something of the same kind still : and therefore it doth not so eminently affect the heart , as the change at first conversion doth . To be translated out of a Prison to a Kingdome , as Joseph was , would affect more , then to have new Kingdomes added to one that is a King already , as Alexander had . 2. Because then the newnesse makes a great impression : One that begins anew to study any Art , his growth is sensible , because every thing he reads is new ; when as afterwards in his reading he meets with the same thing againe and againe , and with new notions but now and then , and yet he studies , it may be harder , and learns what he knew before more perfectly , and adds new to his old . A fourth Consideration to discern thy growth , there must be time allowed ; For the time , sayes the Apostle , they might have been teachers , Heb. 5. 12. implying , they must have had time to grow up to perfection . Christians doe not grow discernably till after some space . The Sunne goes up higher and higher , but we discerne not its progresse , till after an hours motion . Things most excellent , have the slowest growth ; but rushes grow fast , but they are weaker kind of plants ; herbs , and willows , and alder-trees grow fast , but full of pith ; Oakes more slowly , yet more solidly , and in the end attain to a greater bulk . Fifthly , consider the growth it selfe ; there may be a great difference thereof in severall men : You heard that every man hath a measure appointed to which he must grow , but men are brought to this fulnesse severall wayes , which makes a difference in their growth . First , Some have the advantages of others , at first setting out ; God gives them a great stock of grace at first , and that for these causes : 1. When there is a present use of them ; Paul was the last of the Apostles , borne out of time , as himself complaines , as one that was set to schoole long after the rest of the Apostles , and yet came not behind any of them in grace , because God was to use him presently . To some God gives five talents , to others but two ; so that he that hath five , hath as much given him at first , as he that had but two had with all his gains , all his life time . 2. When a man is converted late , as he that came into the Vineyard at the eleventh hour , was furnished with abilities to doe as much as the rest , for they all received but a penny . Secondly , in the manner of their growth , some have advantage of others . 1. Some grow without intermission , as that great Apostle , and the Colossians , who from the first day they heard of the Gospell , brought forth fruit , Col. 1. 15. Others have rubs , and for some time of their lives stand at a stay : And thus some doe , presently after their first conversion , as the Church of Ephesus , who fell from her first love : Others in old age , as the Hebrews , who when for the time they might have taught others , were so far cast behind , that they had need be taught againe the first principles of Religion . Measure therefore not so your growth by a piece of your lives , but by comparing your whole life together . 2. Some die sooner , and therefore God fits them for heaven sooner . Dorcas dyed rich in good workes , Stephen dyed full of the holy Ghost , Act. 9. It is with severall Christians , as with severall , Planets : the Moon goes her course in a moneth , the Sun in a yeer , the rest in many years , so as often they that live shortest grow fastest . CHAP. III. What it is to bring forth more fruit , explicated Negatively by removing many mistakes . LEt us now see what it is wherein Christians may be said to grow , that so you may be able to discerne what it is to bring forth more fruit . And this I will explicate two wayes . First , negatively , what it is not to bring forth more fruit really , though in appearance and in shew it be a growth in fruit , which occasions many mistakes . Secondly , positively , what it is truly to bring forth more fruit . For the first . First , to grow is not onely or chiefly to grow in gifts , or abilities , as to preach , and pray , &c. but to encrease in graces : in gifts onely , so Reprobates may grow ; yea , and so true Beleevers may grow , and yet not bring forth more fruit : The Corinthians grew fast this way in respect of gifts , they were enriched in all utterance and knowledge , and came behind in no gift , 1 Cor. 1. 7. and yet he tells them , that they were babes and carnall , Chap. 3. 2 , 3. And therefore in the 12. Chap. after he had spoken of gifts , and endeavouring to excell therein , ( as they did ) he tells them that indeed they were things to be desired , and therefore exhorts them to covet the best gifts ; but , yet , sayes he , I shew unto you a more excellent way , in the last ver . of that 12. Chapter . And what was that ? It followes in the 13. Chap. even true grace , charity , love to God , and love of our brethren : A dram of that is , sayes he , worth a pound of the best fruit of gifts . And so his discourse , Chap. 13. doth begin , ver . 1. Though I speak with tongues of men and Angels , yet if I have not charity , &c. Gifts are given for the good of others , to edifie them especially , 1 Cor. 12. 7. but Graces , as love , faith , and humility , these are given to save a mans own soul ; and therefore therein is the true growth : Yet as concerning this , I will propound a Caution or two . Indeed , growth in gifts , together with growth in Sanctification running along with it , will increase our account , for God will crown his own gifts in us , if as they come from Christ , so they be used in him , and for him in our intentions ; but otherwise they puffe up and hinder . They serve indeed to set out , and garnish the fruit , and to help forward the exercise of graces ; they are good fruit dishes , to set the fruit forth : But if grace grow not with them , we bring not forth much fruit , for at best they are but blossomes , not fruit . Again , men are indeed to indeavour to grow in these gifts of memory , and instructing others , and conferences , &c. As was said to Timothy , Let thy profiting appear to all , 1 Tim. 4. 15. and to the Corinthians , Covet the best gift , especially whilst you are young ; yet we are not simply thereby to take an estimate of our growth . Though this let me withall adde , that often by increasing in grace , a man increaseth in gifts , and for want of increasing in grace , gifts also doe decay . The Talents being used faithfully , were doubled , and unfaithfully , were lessened . And this consideration may help to answer some doubts and objections which some Christians have about their growth , as because they cannot pray so well as others , nor doe so much service to the Saints as some doe , therefore they bring forth lesse fruit . Thou mayest bring more fruit for all that , if thou walkest humbly in thy calling , and prayest more fervently , though lesse notionally , or eloqùently . By how much the more we are humble , prize our selves lesse by them ; and use them in Christ , and for Christ , seeing they come all from him : the more we are contented to want them , and not envie others that have them ; so much the more fruit we bring forth , even in the want of such gifts . Againe , decay in gifts , as in old age , doth not alwayes hinder men from bringing forth more fruit . As , although they cannot remember a Sermon so well as they had wont , nor preach with that vigour , and vivacity , and quicknesse when they are old , nor be so active , stirring , forward , it followes not that they bring not forth more fruit . David when he was old , could not governe the Kingdome , nor doe the Church that service he had done formerly , yet true fruit he might grow in , in regard of his personall carriage towards God for his own salvation . A Musitian when he is young , is able to sing sweetlier then when he is old ; or when his vigour decayes , his joynts grow lame , he cannot play as he had wont ; yet still he may grow a better Musitian , and have more skill , and set better . Affections , the quicknesse of them depends much upon bodily spirits . Secondly , our bringing forth more fruit , it is not to be measured simply by our successe towards others in the exercise of those gifts ( though that be called fruit also : so Jer. 17. 10. they are called the fruit of our doings : there are our doings , and the fruits of our doings ; that is , the successe which our examples , or gifts , or graces , have upon others ; and so the conversion of the souls of men by the Apostles is called by Christ their fruit , John 15. 16. ) yet simply by this we are not to reckon our growth : for in successe towards others in the exercise of those gifts ( though that be called fruit also : so Jer. 17. 10. they are called the fruit of our doing : there are our doings , and the fruits of our doings ; that is , the successe which our examples or gifts , or graces , have upon others ; and so the conversion of the souls of men by the Apostle is called by Christ their fruit , John 15. 16. ) yet simply by this we are not to reckon our growth : for in successe and exercise of gifts , a man may decrease when he growes older , and so see lesse fruit of his labours them formerly , or haply he may be laid aside ; so sayes the Baptist of himself , I must decrease , John 3. 30. John , when Christ came to preach , had lesse commings in : And in this respect , old Christians , and ancient Ministers , may decrease , and young ones increase , and yet they decay not in grace ; for there are Gods workes in us , and Gods workes with us : Now Gods work with us in doing good to others , may be lesse , when yet his workes in us may be more : for as there are diversities of gifts , so of operations , 1 Cor. 12. The holy Ghost may use one of lesse grace to doe more good then one of more , though herein this caution is to be added , that he delights usually to honour those of most sincerity , with most successe ; as in that eminent Apostle , Paul , the grace of God was more in him , and so wrought more with him in doing much good to others , 1 Cor. 15. 10. and God also will reward according to the fruit of our doings , as Jer. 17. 10. when our desires are enlarged to doe much good , and we intended and aimed to doe that good which is done : there it is added there , in that Jer. 17. Whose heart thou knowest . When he sees the heart clearly enlarged to doe much good , then the fruit that is done is reckoned him as his ; otherwise what ever it be he doth by us , he will reward but according to our workes , as concurrent with his . So 1 Cor. 3. 8. the Apostle upon this occasion intimates , that seeing it is God that gives the increase , he sayes , that God will reward men according to their [ own labours ; ] not simply according to his workes by them : as if God doth not goe forth with a Minister , whose heart is much set to doe good , and to convert soules , to doe so much good by him as with another , who is in his own spirit lesse zealous ; yet if his heart was large in desires , and his endeavours great to doe good , God will reckon more fruit to him then to another that had fewer endeavours , though more successe . Thirdly , this growth in grace , and bringing forth more fruit , is not simply to be reckoned by the largenesse or smallnesse of those opportunities which men have of doing more or lesse good , and so , By the bringing forth of more fruit , in respect of more opportunities vouchsafed . Some that have more grace , and better gifts , have their shop-windowes shut , night overtakes them , and the power of darknesse , as it did Christ himselfe in the end , and then they cannot work . Others have lesser shops to work in , and yet have more grace ; yea , the same man may have larger opportunities when young , and lesser when he is old , and yet growes , and brings forth before God more fruit , because he accepts the will for the deed : So the Baptist was hindred in his latter time in prison , when yet he brought forth more fruit , and therefore he envied not Christ that got all his custome , his hearers and Disciples , but rejoyced that the work went forward , though not by himself : here was as much grace expressed , as in many Sermons . So Paul , he was much of his time in prison , yet then he ceased not to bring forth more fruit that should tend to his salvation , for Phil. 1. 15 , 16. when as he being in prison , he heard others preached , and that out of envie to him , others out of good will , I in prison rejoyced , sayes he , that Christ is preached , though I cannot doe it my selfe : and I know , sayes he , that this shall turn to my salvation , ver . 19. These fruits were as much , and would bring him in as much glory as his preaching . Indeed when a man shall prize opportunities of doing good , and for them voluntarily let goe all opportunities of advancing himself and his credit , or ease , or carnall advantages , then the more fruit he brings forth in those opportunities , the more is reckoned on his score . Fourthly , it is not alwayes to be measured by accessary graces , as joy , and spirituall ravishment , &c. which tend to the bene esse , the comfort of a Christian : but it is to be estimated rather by those substantiall graces , as faith , humility , love , strong and solid affections to what is good . The other may decrease , when these that are more substantiall doe increase . These sweet blooms may fall off , when fruit comes on ; though the glosse wear out , no matter , so the stuffe be strong and substantiall . Young Christians grow like new instruments ; they have more varnish then old , but not so sweet a sound . Yea , often the decreasing of those superadded graces are a means of the encrease of the other : want of feeling causeth more exercise of faith , as taking away bladders exercise a man to swim : One that hath bladders , and the stream with him , seemes to swim as well and as fast as one that hath learned long , and hath more skill and strength , but wanteth these , and swims against the stream , yet not so fast . Spirituall withdrawings cause more humility , more cleaving to God. A man , as the Leper cleansed , haply at the first leaps more , but goes as fast afterward . Fifthly , it is not increasing in outward professing , and a seeming forward , but especially in inward and substantiall godlinesse ; the other is but as increasing in leaves ; but in growth , there must be a bringing forth more fruit . When the root strikes not deeper downward , and farther into the earth , but spreads much upward in the branches , this is not a true growth ; though look where there is more rooting , there will be more spreading also above ground . Growth , it lies not in this , That men should thinke of me above what I am indeed , 2 Cor. 12. 6. Many at first grow into so great a profession , as they cannot fill up , and grow up to all their dayes ; make bigger cloathes then they can grow to fill : As they say of Elephants , that the skinne is as big at first , as ever after , and all their life time their flesh growes but up to fill their skinne up . True growth begins at the vitalls , the heart , the liver , the bloud gets soundnesse and vigour , and so the whole man outwardly ; this heart Godlinesse is the thing you must judge by . And yet sixtly , even in inward affections many be deceived : even there the party for Christ in appearance may be greater then in truth . So often in a young Christian , there is a greater army of affections mustered , but most of them but mercenaries : his affections are then larger , his joyes greater , his sorrowes violenter then afterwards : More of his heart joynes in duties at first ; but afterwards , though lesse , yet more spiritually and truly . The objects being then new , draw all after them ; not onely Spirit , or that new principle of grace is stirred then , but flesh also . The unregenerate part becomes a Temporary Beleever for a time , hath a work upon it per redundantiam , as an unregenerate man hath who is a Temporary : which work on the unregenerate part doth decay , as in Temporaries it doth , and grows lesse : not onely godly sorrow is stirred to mourne for sinne , but carnall sorrow being awakned by Gods wrath , joynes also , and so makes the streame bigger . Infidelity it selfe , like Simon Magus , for a while beleeves . Whilst the things of grace are a wonder to a man , ( as at first they are ) presumption joynes and eekes out faith ; a great party in the heart cleaves by flattery , ( as the phrase is in Daniel ) and for by-ends , which after some progresse fall off and faint in the way ; and those lusts that over and above their true mortification were further cast into a swoune , begin againe to revive . All this was resembled to us by the comming of the Children of Israel out of Egypt , when by those plagues in Egypt , and Moses his call , not onely the Israelites , but even many of the Egyptians were wrought upon , and began out of self-love to feare the Lord , Exod. 9. 20. and so a mixed multitude , it is said , went out with the Israelites , Exod. 20. 38. to sacrifice to the Lord ; but ere long , as Numb . 11. 4. this mixt multitude began to murmur , and to fall off : So at a mans first setting out , at his first conversion , mixt carnall affections , the unregenerate part , through the newnesse of the objects , and impression of Gods wrath , and heavenly ravishments , are wrought upon , and goe out with the new Israel to sacrifice , but after a while these fall away , and then the number is lesse ; but the true Israelites may be encreased . Hence it is , that young Christians , ( if they know their hearts ) complain more of hypocrysie , and old Christians of deadnesse . So in times of peace , presumption eeks out faith , and makes it seeme a great deale , which in times of desertion and tryal , falls off ; and then though the beleeving partie be lesse , yet more sincere . When the fire is first kindled , there is more smoke , even as much as fils the house ; but after the flame comes , that contracts all into a narrow compasse , and hath more heat in it : So it is in young Christians , their affections , ( which Christ compares to the smoaking flax ) their joy in duties , their sorrow for sinne , their love of God is more , but exceeding carnal ; the flame after , though lesse , growes purer , and lesse mixt with vapours of corrupt self-love . Seventhly we must not measure our bringing forth more fruit by one some kind or sort of duties , but by our growth in godlinesse , in the universall extent and latitude of it , as it takes in and comprehendeth the duties of both callings , generall and particular , and all the duties of a Christian . Thus it may be when grown up we are lesse in some sort of duties , then we were when we were young Christians : Haply we were more then in praying , in fasting , and reading , and meditating , yea spent the most ( if not the whole ) of our time in these ; But because now we spend lesse time in these , we must not say therefore that we are fallen , or decayed : for there are many other duties to be done besides these , which haply then we neglected , but now make conscience of . So that take all sorts of duties in the latitude of them , and we may be growne more , and do bring forth more fruit . Perhaps we bring forth lesse fruit of some one kind then afore , but if we be filled with all variety of fruits of the first and second table of our generall and particular callings , this is to bring forth more fruit . Men at their first conversion are necessitated often for to spend their whole time in such duties wherein they immediately draw nigh to God : Paul then spent three whole dayes in fasting and prayer : And then we allow them to doe it , because their estates require it ; they want assurance , and establishment , they see grace to be that one thing necessary , and therefore we give them leave to neglect all things for it ; they are new married to Christ , and therefore they are not to be pressed to war the first yeare , ( as I may so allude ) as for young marryed persons it was provided in Leviticus ; and parents and masters are to give allowance to such , then in their travell of their new birth to lye in , and not to be cruell to them , in denying them more time then ordinary . So also when they are in desertion , ( which is a time of sicknesse , and in sicknesse you allow your servants time from their work ) as the Church , when she wanted her Beloved , Cant. 3. 2. no wonder if she leaves all to seek him : As your selves , when you want a child or a servant , you cry him in every street , and leave all to find him , as he left ninety nine to find one lost sheep . And they then come new out of prison , out of their naturall estate , and out of the fresh apprehension of the wrath of God , and therefore no wonder if they run so fast to haste out of it , and salute none by the way , stay to doe no businesse ; but when once they are gotten to the City of refuge , then they fall about their businesse and callings againe . Hence young Christians are apt to be more negligent in their particular callings , and are all for the duties of Religion , for their present distresse and estate requires it : Ancienter Christians are apt to abound more in the duties of their particular calling ; but he that hath learnt to be conversant in both aright , to be conversant in his calling , so as to keep his heart up in communion with God , and so attend upon God without distraction , and to be conversant so in duties , as to goe about his calling cheerfully , and to doe with all his might what his hand therein finds to doe , he is the best Christian : And therefore 1 Thes . 4. 10. when he had exhorted them to encrease more and more in grace , he goes on , ver . 11. to exhort them also to doe their owne businesse , and to work with their hands , that they may walk honestly towards them without : for to neglect our callings , gives offence to them without ; and therefore masters stumble at young Christians : but both , you see by the Apostles exhortation in that Epistle , may stand together , increasing in holinesse , of which he had spoken afore , Chap. 3. 12. and Chap. 4. 1. and ver . 10. with diligence in a calling , of which he speaks , ver . 11. &c. To be conversant all day in holy duties , is indeed more sweet to a mans selfe , and is an heaven upon earth : but to be conversant in our callings , is more profitable to others , and so may glorifie God more : And therefore as when Paul would gladly have been with Christ , ( for that is best for me , sayes he ) yet sayes he , To abide here is more profitable for you , Phil. 1. so to injoy immediate communion with God in Prayer , and to meditate all the week long , is more for the comfort of a mans particular ; but to be employed in the businesse of a mans calling , the more profitable for the Church , or Common-wealth , or Family . And therefore it is to be accounted a bringing forth of more fruit , when both are joyned , and wisely subordinated , so as the one is not a hindrance to the other : though the child out of love to his mother , and the sweetnesse he hath in her company , could find in his heart to stay all day at home to look on her ; yet it pleaseth her more for him to goe to schoole all day , and at night , to come home and be with her , and play with her ; and she then kisseth him , and makes much of him . Children when they are young , they eate often , and doe little , and we alllow them to doe so ; afterwards you set them to work , and to schoole , and reduce them to two good meals , and they thrive as well with it . CHAP. IV. What it is to bring forth more fruit , explicated positively , wherein many direct tryalls of Growth are given . THus I have shewne you negatively , what this growth is not to be measured by , and so by way of intimation wherein it consists ; I will secondly do it more positively , and directly , and affirmatively . First , we grow , when we are led on to execise new graces , and so to adde one grace to another , as the Apostle Peter exhorts ; as when in our knowledge we are led into new truths , and have answerable affections running along with those discoveries towards the things revealed . At first a Christian doth not exercise all graces , though all are radically in him : But as a man lives first the life of a plant , then of sense , then of reason , so is it in Graces . There are many formes Christians go through , as scholars at schoole doe , wherein their thoughts are in a more especiall manner taken up about divine objects of an higher or inferiour nature . The first forme is to teach them to know their sinfulnesse of heart and life more ; and so they goe to schoole to the Law , and are set to study it , even oftentimes a good while after conversion , and faith begun : and then after they have learned that lesson throughly , they are led up higher to have their faith drawn out , and to be exercised about free grace more , and towards Christ his person , union with him , and about the art and way of drawing vertue from him , and doing all in him . And herein it falls out with particular Christians , as with the Church in generall ; that as although the most infant dayes of the Church from Adams time in the old world had the knowledge of all Fundamentals , necessary to salvation , yet God went over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , piecemeale , Heb. 1. 1. Age after Age , to instruct his Church in a larger knowledge of those Fundamentals : So is it in Gods dealing with particular Christians , though a Beleever in his conversion hath the substance of all these taught him , yet he goes over them by piecemeale againe , throughout his whole life ; and hath often such a distinct apprehension renewed of them , as if he had not knowne or minded them afore : And sometimes his thoughts doe dwell more about the emptynesse of his owne righteousnesse , sometimes about that fulnesse is in Christ , sometimes more about the spirituall strictnesse he ought to walk in : And because some are apt to give up the old work , when they have new ; hence that which is indeed but growth in grace in them , many account to be but their first conversion ; though every such eminent addition be to be accounted as a conversion , as Christ speaks to his Disciples , Except ye be converted ; yet they were converted afore . Now the purpose I speak this for , is an help to discerne our growth ; for when God thus is leading us with farther light and affection to a larger apprehension of spirituall things , or to the trying new graces , so long we grow . Therefore Cant. 7. ult . the Church is said to lay up for her beloved [ fruits new and old : ] And Rom. 5. from patience a man is led to experience , from experience to hope . As wicked men are led on from one sinne to another , and so grow worse and worse ; so godly men from one grace to another : and when it is so with us , then we encrease . Secondly , when a man finds new degrees of the same grace added , and the fruits of them grow bigger and more plentifull ; as when a mans love grows more fervent , as 1 Pet. 4. 8. when faith , from mans casting it selfe on Christ , comes to find sweetnesse in Christ , which is to eate his flesh , and drink his blood ; and then from that growes further up to an assurance of faith , which is an addition to it : When any thing that was lacking in faith , ( as the Apostle speaks , 1 Thes . 3. 10. ) is added . So when a man grows up to more strength of faith in temptations , and is lesse moved and shaken in them , more rooted in faith , as the Apostle speaks . Thus in godly sorrow , when from mourning for sin as contrary to Gods holinesse , we goe on to mourn for it as contrary to him who loves us , which followes upon assurance , as they mourned over him which once they had pierced : not onely that we mourne that we should offend a God hath so much mercy in him , but out of a sense of it to us , which many cannot finde : so when our motives to hate sinne grow more raised , more spirituall , these are additions of the same degree . So in Prayer , when we finde our prayers to grow more spirituall , as in that part of Prayer , Confession , when more spirituall corruptions are put into our confessions ; and so in like manner , stronger grounds of faith put into deprecation , and petitions for pardon ; more enlargednesse to thankfulnesse ; more zeale to pray for the Churches ; when we go on to pray with all prayer more , as the Apostle speaks , Ephes . 6. 18. Or in obedience , when we abound more and more in the work of the Lord , as Rev. 2. 9. it is said of that Church , that their last works were more then the first ; so as the boughes are laden , and we are filled with the fruits of righteousnesse , Phil. 1. Thirdly , when the fruits and duties we performe grow more ripe , more spirituall though lesse juycie ; that is , lesse affectionate : and though they grow not in bignesse , nor in number , that is , we pray not more , nor longer ; yet they grow more savoury , more spirituall , more compact and solid . It is not simply the multitude of performances argue growth : When one is sick , and his body is decayed , he may be lesse in duties ; but it is the spiritualnesse , the holinesse of them : One short Prayer put up in faith , with a broken heart , is in Gods eye more fruit then a long one , or a whole day spent in fasting ; even in the same sense that the widows mite , is said to be more then they all cast in , Luk. 21. 3. Young Christians performe more duties at first , and oftner , then after ; as young stomachs eate more and oftner . As in nothing Sermons , so in performing duties , some will note more words , but not more matter , because with lesse understanding ; young Christians performe more duties , and withall spoile more duties ; young Carpenters make many chips : But the more spirituall your performances grow , the more fruit there is to be esteemed that there is in them . It is not the bignesse of the fruit , or juycinesse of them , for then crabs were better then apples , but the relish it is that gives the commendation : And it is the end you have therein , that puts this relish into them : when your ends are raised more to aime at God , and to sanctifie him more , and to debase your selves in a sense of your owne vilenesse , and emptinesse , and unability ; and when your obedience proceeds more out of thankfulnesse , and lesse out of the constraint of conscience . As the greatest growth of wicked men is in spirituall wickednesse , ( in which the Pharisees grew , and sinners against the holy Ghost doe grow , when yet it may be they leave more grosse evils ) so the greatest growth of grace is in spirituall holinesse , in sanctifying God much in the heart , and worshipping him in spirit and truth . Fourthly , when a man grows more rooted into Christ , that is the true growth ; and that which makes the fruit to be more in Gods sight and esteeme : therefore Eph. 4. 15. we are said to grow up in him ; that is , to live the life we lead , more out of our selves and in Christ : as when for the acceptation of our persons we are emptied of our owne righteousnesse ; so for strength to performe duties , we are emptied of our abilities , seeing without him we can doe nothing : So when for acceptation of our performances when we have done them , our hearts have learnt habitually to say more and more with the Apostle , Not I , but Christ in me ; when we interest Christ more and more in all we doe , as the efficient and also the finall cause . And therefore I observe when growth of grace is mentioned , it is still expressed by growing in the knowledge of Christ : So 2 Pet. 3. 17. Grow in grace , and in the knowledge of Christ ; as if to grow in grace without him , were nothing , as indeed it is not . So in the Ephesians we are said both to grow up in him , and for him . Philosophers did grow in morall vertues , but not in Christ ; so doe Civill men and others ; Temporaries doe duties from him , but yet as in themselves ; as the Ivie that hath sap from the Oake , but concocts it in its owne roote , and so brings forth as from it selfe . To doe one duty , sanctifying Christ and free grace in the heart , is more then a thousand : young Christians , it may be , doe more works , but not as works of grace : and the more men think by duties to get Christ , and Gods favour , the more in duties they trust , and so they become as works of the Law ; but the more dead a man grows to the Law ; and to live to Christ , and Christ in him ; and the more free grace is acknowledged in all , trusted in above all ; the more Evangelicall our works are , and the more to God , ( for that is the end of the Gospell , to honour Christ and free grace ) the more we grow . We are of the Circumcision , sayes the Apostle , who rejoyce in the Lord Jesus , worship God in the spirit , and have no confidence in the flesh , Phil. 4. As these are the surest signs of true grace , so of true Growth . Fifthly , the more we learne to bring forth fruits in season , the more fruit we may be said to bring forth : For the seasonable performance of them makes them more . All the fruits in their season , how acceptable are they ? which out of season , they are not . In the first Psalme a righteous man is said to bring forth his fruits in due season : and in the Proverbs , Words in season are as apples of gold and pictures of silver . In Ezek. 41. they are said to bring forth pleasant fruits in their moneths ; as in reproving he is not so much to reprove , as to reprove in season ; to have our senses exercised to know fit seasons , and to consider one another to provoke to love , as it is Heb. 10. Young Christians doe more , but more out of season , and the devill abuseth them , putting them upon duties , when they would be at their refreshings , at their callings ; he deceiving them with this , that holy duties in themselves as alone simply compared , are better then to doe any thing else ; when as the season adds the goodnesse to our actions : Thus to recreate thy self at some seasons is better then to be a praying . A righteous man orders his conversation aright , Psal . 50. and order gives a rectitude , a goodnesse to things . Sixthly , when we grow more constant in performances , and more even in a godly course , and setled in spirituall affections without intermission , it is a signe we grow . It argues that our inward man is more renewed day by day , when we can walke closely with God a long while together . A righteous man is compared to the Palme tree , whose leafe never fades , Psal . 1. whereas other trees bring forth by fits : And by fits to be much in duties , is not a signe of growth , but weaknesse ; it is out of inordinacie ; and of such a frame are young Christians hearts , like new lute strings , which when they are wound up high , are still a falling ever and anon ; whereas strings setled long on an instrument , will stand long , and not slip downe . Seventhly , a man may be said to grow and bring forth more fruit , when although the difficulties of doing duties become greater , and his means lesse , yet he continues to doe them , and this though it may be he doth no more then he did before . For a tree to bring forth much fruit in cold weather , or standing in the shade , is more then in summer , or when it stands in the sun . I know thy work , thy labour , [ and thy patience ] Rev. 2. 13. When a man though he doe fewer works , yet with much labour , having it may be now a body growne weake ; or holds out in the profession of the wayes of God , with more scoffes , and hazarding more , in a place where Satans throne is , this makes a little done for Christ a great deale : So when a man thrives with a little trading , with small means of grace , and yet exceedeth those that have more ; to pray , and to continue to doe so , though the streame is against us , and gales cease ; to pray and to continue to pray , when we heare no answers but the contrary . It is noted of Daniel , that he did the Kings businesse after he had been sick , Dan. 8. 27. and so he prayed ( you know ) when he ventured his life for it : when we have lesse straw to make the same number of brick with ; lesse wages , lesse encouragements , and yet doe as much work with chearfulnesse . 8. When a man though he doth lesse for the outward bulk , yet grows more wise and faithfull to lay out all his opportunities and abilities to the best advantage , this is to bring forth more fruit . Thus Moses who at first began to heare himselfe all causes both small and great , but in the end he gave over the lesser causes to others , and reserved the hearing of the greater to himselfe , Exod. 18. 10. yet still he continued to doe more , and laid himselfe out to the greater advantage : His former course would in the end have killed him ; Thou wilt wear away like a leafe , saith Jethro to him : So the Apostle who strived to preach the Gospell where Christ had not been knowne , Rom. 15. 20. When a man forbeares lesser things to lay out all for the Churches advantage ; lesse ventures himselfe in a smaller course ( unlesse particularly called to it ) not out of fearfulnesse but faithfulnesse , and will lay all the stock on it in a greater : Young Christians are as young Fencers , they strike hand over head , downe right blowes : whereas if they would consider their brother , or a wicked man whom they would reprove , as skilfull fencers do , and at an advantage hit them a good blow , is it not much better ? when a man watcheth in all things , as he exhorts Timothy , 2 Tim. 4. 5. and serves the season , as some reade it , Rom. 12. 11. that is , waits for the best advantages of doing good , both which may stand with fervencie of spirit , and enduring afflictions , for so the next words are in both those places . A man is no lesse liberall that studies how to lay out his money to most charitable uses , though he gives lesse to fewer particulars . We live in a wicked world , and godly men cannot do what they would , as wicked men also cannot . When therefore a man looks about him , and studies to improve himselfe to the utmost advantage for God in his place , to lay out his credit , his parts , and all for God , as a faithfull Factor in the best wares , though he deales in fewer particulars , he may notwithstanding bring forth more fruit . And thus much for matter of Tryall about the first thing , positive growth in fruitfulnesse . THE TRYALL OF A CHRISTIANS GROWTH . THE SECOND PART . Of Growth in MORTIFICATION , or Gods purging out Corruption , — He purgeth it , that it may bring forth more fruit . CHAP. I. The Observation out of the Text propounded , That God goes on to purge corruptions out of true branches : Bounds set to this discourse about it , according to the scope of the Text : The reasons of the point . I Come now to the Tryall of our Growth in that other part of Sanctification , namely , the Mortification of lusts , and purging out of corruptions , which the Text also cals for ; Christ here saying not onely that they bring forth more fruit , but that God purgeth them that they may bring forth more fruit . The Observation from which words is clearly this , That God chuseth true branches to grow , in a purging out of their corruptions , as in true fruitfulnesse . In the handling of this point , I shall doe these foure things : First , set the bounds and limits of this Discourse about it , according to Christs intendment , as here he speaks of it . Secondly , give some reasons of the point . Thirdly , shew the wayes which God useth to carry on the progresse in this work . Fourthly , give some helps of Tryall about it . Now for the first , the explication and limiting this point unto Christs intendment here , that so I may onely so far handle it as the scope of the words will beare , I premise these three things about it . 1. That purging here intended , ( which is indeed all one with Mortification , and emptying out sin out of our hearts and lives ) is to be restrained here to the progresse of a Christian in that work , and not as taking in with it that first work of mortification wrought at a mans first conversion : so as I intend not now to lay open to you the nature of mortification , and what it is , by way of Common place , but onely intend to speak of Growth in it : for of that Christ speaks , because it is such a purging , as is after bringing forth some fruit , and whereof the end is to bring forth more fruit . Neither 2. are we so much to speak of it here , as it is a duty to be done by us , ( though it be so ) but as it is a work of God upon us , which he takes care to goe through with , and perfect in all those who are fruitfull : for he speaks here of it rather as an act of Gods , He purgeth , then as it is to be an act of ours , that we ought to purge our selves ; though both doe goe together , as in that speech , Rom. 8. We by the Spirit doe mortifie the deeds of the flesh ; so as that which is proper to the point in hand , for the explication of it , ( as here in this place it is laid downe ) is not so much to give you motives or meanes of purging your selves , as to shew you the wayes and courses God takes still one way or other to purge his children by , that they may be more fruitfull . And yet 3. in this work of Mortification , considered thus in the progresse of it , we are not meer passives , ( as at that finall perfecting and finishing of it , and carrying away all sin at death we are , and are at that first habituall beginning of it , at conversion ) but therein we are workers together with God : ( We being purged from sinne , as the body is by physick from humours ; though the physick work , yet nature joynes with the physick , being quickned and helped by it , to cast out the humours : For give a dead man physick , and it carryes not any humours away : ) So as those meanes whereby God purgeth us , are not to be imagined to doe it as meer physicall agents , like as the pruning hook cuts off branches from a tree , or as when a Surgeon cuts out dead flesh ; but these meanes doe it by stirring up our graces , and quickning them , and by setting our thoughts , and faith , and affections awork , and so God assisting with the power of Christs death , he doth purge us daily , by making his word , afflictions , and the like , to set our thoughts awork against sinne , and so to cast it forth . It is certaine , that unlesse our thoughts work upon the meanes , as well as the meanes work upon us , and so doe mingle themselves with those meanes ; that unlesse faith and Christs death be mingled in the heart , it purgeth not : And therefore it is said as well that we purge our selves . So 2 Tim. 2. 20. and also 1 John 3. 3. and Rom. 8. that we by the Spirit mortifie the deeds of the flesh , as it is said that God purgeth us , ( which is the thing affirmed here ) because God still in going on to purge us , doth it by stirring up our graces , and useth therein acts of our faith , and love , and many motives and considerations to stir up our graces so to effect it . Now 2. for the reasons that move God thus to goe on to purge corruptions out of his children . First , because Jesus Christ hath purchased an eternall divorce betweene corruption and our hearts : He hath bought off all our corruptions , and redeemed us from all iniquitie . Titus 2. 14. He gave himselfe for us , that he might redeeme us from all iniquitie , and purifie unto himselfe a peculiar people , and God will have the price of Christs bloud ●ut . Secondly , because God desires more and more to have delight in us , and to draw nigh to us , and therefore he more and more goes on to purge us ; For though he loves us at first , when full of corruptions , yet he cannot so much delight in us as he would , nor have that communion with us , no more then a Husband can with a wife , who hath an unsavoury breath , or a loathsome disease . They must therefore be purified for his bed , as Hester was for Ahasuerus . Draw nigh to God , sayes James , and I will draw nigh to you , James 4. 8 , 9. but then you must Cleanse your hands , and purifie your hearts , as it follows there ; God else hath no delight to draw nigh to you . Thirdly , he daily purgeth his that they may be fit for use and service ; for unlesse he purged them , he could not use them in honourable imployments , such as to suffer or to stand for him , in what concernes his glory , they would be unfit for such uses , as a vessel is that is unscoured . Therefore 2 Tim. 2. 21. If a man purge himselfe from these , he shall be a vessell unto honour : that is , he shall be used in honourable employments , and not laid aside ; and he shall be meet for his masters use , as vessells kept cleane ; when on the sudden the master hath occasion to use them , and to have them served in . Fourthly , that as our persons , so that our services may be more and more acceptable ; that our prayers and such performances may savour lesse of gifts , and pride , and selfe-love , and carnall desires : So Mal. 3. 3 , 4. it is said , He shall sit as a purifier of silver , and he shall purifie the sonnes of Levi , as gold is purified , from their drosse , that they may offer to the Lord an offering in righteousnesse , and then shall their offerings be pleasant to the Lord. The more the heart and life is purged , the more acceptable your prayers are , and your obedience , and all you doe . CHAP. II. The wayes God useth to purge out our corruptions : and meanes whereby he causeth us to grow therein . NOw in the third place , for the wayes whereby God goes on to purge us , there are many and divers , he blesseth all sorts of meanes and dealings of his to accomplish it . First , he useth occasionall meanes to doe it , and blesseth them , as even falling into sins . Thus it was with David when he fell , thereby God set him anew upon this work , as by his prayer appears , Psal . 51. Oh purge me , make me cleane . Secondly , by casting them into afflictions . So Dan. 11. 35. They shall fall to purge them , and make them white . What the Word doth not purge out , nor mercies , that afflictions must . These Vines must be cut till they bleed . Summer purgeth out the outward humours that lie in the skin by sweating , but winter concocteth the inward by driving in the heart , and so purgeth away the humours that lye in the inward parts , and so what by the one , what by the other , the body is kept in health . Thus mercies prevaile against some sins , and afflictions against others . Moses neglected to circumcise his child , ( as we doe our hearts , it is such a bloody work ) till God met him , and would have killed him : and in like manner God sometimes puts us in the feare or danger of losing our lives , casts us into sicknesses , and the like , making as if he meant to kill us , and all to bring us off to this work of purging , to circumcise our hearts . As these occasionall , so also instrumentall instituted helps , as his Word : So Eph. 5. 26. Christ is said to cleanse his Church with the washing of water by the Word : by the Word spoken , either in preaching , or in conference . So in the very next words to my text , Now ye are cleane through the words I have [ spoken unto you : ] they had then received the Sacraments , and had heard a good Sermon . The Word at once discovers the sin , and sets the hearts against it ; It was ignorant , till I went into the Sanctuary : There goes a light with it to see sin after another manner , although a man did know it afore , and then the Word sets out the vilenesse of a sinne ; and to heare a sinne declaimed against , and reproved , sets an exasperation upon the mind against it , and so a man goes home , and sets upon it to kill it and destroy it . Or else by the Word meditated upon , as by keeping some truth or other fresh and sweet in the mind , which the mind cheweth on ; God fastens the mind upon some new promise , or new discovered signe of a mans estate , and these cleanse him , 2 Cor. 7. 1. or upon some Attribute of his , and that quickens the inward man , and overcomes the outward : some consideration or other every day God doth make familiar to a mans spirit , to talk with him , ( as the phrase is Pro. 6. ) and to keep him company , and usually some new one ; God leading us through varieties of sweet truths to chew upon , one this day , and another to morrow , and these have an exceeding purging vertue in them , they keep the purging issue open , even as those that have issues made in their armes or legs , use to have a pease , or some such small thing , to lie in the orifice of the issue to keepe it open ; and so doth such a new truth with spirituall light discovered , still keepe the purging issue of sinne open , and drawes out the filth , and keeps the heart ; so sayes Salomon Pro. 6. 21 , 22 , and 24. observe the coherence there , and it is as if he had said , Keepe this command fresh in mind , and it shall keep thee . God useth also the examples of others as meanes to provoke a man to purge himselfe . Example of those that have been Professors , and falne away ; they provoke a man to set fresh upon this worke , lest that the like sins should prevaile against him also , and cause him to fall ▪ Therefore the Apostle , when he heard of Hymenaeus and Philetus their fall , 2 Tim. 2. ●9 . Let every one , sayes he , that calls upon the name of the Lord , make this use of it , to depart from iniquity : And it followes . If you [ purge your selves ] from these , ye shall be vessels of honour . It follows upon that occasion . Examples of holy men : To heare very holy men speak what victory over lusts may be attained here , doth much provoke another to purge himselfe , who else would content himselfe with a lesser degree : So Phil. 3. 17. In the last place , there are many inward workings upon the heart , whereby God goes on still to purge us . First , by a further discovering of corruptions unto us ; either a greater filthinesse in the evils we saw afore , or to see more of them , and by what one sees to suspect more . God never discovers lusts to his , but to carry them away ; he stirs the humours , to purge them : Thus when David saw his sinne , he sets anew upon cleansing himselfe in the 19. Psal . comming new from taking a view of his heart , and having seen such volumes of corruptions , so many Errataes in all that he did , he cryes out , Who can understand his errors ? and withall , Oh cleanse me from secret sinnes . He then saw secret evils , and suspected more then as yet he saw ; and this made him cry out , Oh cleanse me , and so to use all means , and to goe to God to cleanse him . So when in the 15. Psal . God let downe a light to let him but see the corruption of his nature afresh , that he was borne in sinne , and had no truth there , more falshood then he could ever have imagined , Oh purge me , sayes he upon it . Secondly , he sets the heart on work to make it a businesse to get ones lusts mortified more and more , and not to rest in the measure attained . Phil. 3. 1. Paul forgot what was behind , he did still desire to have more fellowshig with Christ in his death and sufferings , in the death of sinne ; when a mans heart is set upon the worke , as that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he came into the world for , as David , who took up a resolution , I said I would look to may wayes ; so when a man hath said unto himselfe , I will grow in grace , as they say , I will be rich , 2 Tim. 6. and so looks at it as his businesse , being as much convinced of this , that he should be more holy , as he was at first that he was to be new borne ; when growth of grace is as much in a mans eye , as getting grace at first was , and as great a necessity made of the one as of the other . This conviction many want , and so take no care to grow more holy and more pure . Phil. 3. 15. If any be otherwise minded , ( sayes the Apostle ) that there is no such absolute necessity of going on still to perfection , God shall reveale it to him . God doth reveale and set on this upon every godly mans heart at one time or another , and so goes on to purge them . And this is also expressed to us , 1 Pet. 4. 1. For as much as Christ hath suffered for us in the flesh , [ let us arme ] our selves with the same mind ; namely , to mortifie our lusts : for it follows , He that hath suffered in the flesh , that is , hath mortified his lusts , hath ceased from sinne . That same arming there , is Gods putting into the mind a strong and invincible resolution to go through with this worke ; when he armes and steeles it against all difficulties , all encounters . This is meant by arming us with the same mind ; That as Christ looked upon it as his businesse why he came into the world , even to suffer for us ; so for us to look upon it as our businesse , to crucifie our lusts . When therefore we intend all our indeavours upon this worke , and mind nothing in comparison , pray for nothing more , receive Sacraments for this purpose , and heare and performe all other duties with an eye to this , prosecute this businesse as the main ; when God hath put such a resolution into a man , and preserves it , then he goes on to purge him . Thirdly , God doth it by drawing the sap and juice of the affections of the heart more and more into holy duties , and into obedience ; when that intention of mind , as our morning thoughts , and the like , which we formerly spent upon vanities , are now drawn into prayer and holy meditations , then lusts doe wither ; and when our care is how to please God more , and our hearts are more in the duties of obedience , then doth corruption shale off more and more ; and thus by diverting our intentions , doth God worke out corruptions . And looke , as the Sun doth draw up the sap out of the root , so doth Christ draw out the heart at some times more then at others to holy duties , and unto communion with himselfe in the duties : this killeth sin , and causeth it to wither , namely , by taking away the sap , that is , that intention of mind which doth usually nourish it : Thus 1 Pet. 1. 22. We purifie our hearts by obeying the truth . Fourthly , by bringing the heart more and more acquainted with Christ his Sonne : ( which is the Fathers work to doe , for none comes to the Son , but whom the Father draws ) Now how many soules are there , who have gone puddring on ( as I may so speak ) in the use of other meanes , and though in the use thereof Christ hath communicated some vertue to them , yet because they did not trade with him chiefly in those duties , they have had little in comparison to what afterwards they have had , when he hath been discovered to them , as that great ordinance who is appointed by God to get their lusts mortified . Afore this they have washt , and washt , but they have washt without sope , untill Christ hath been thus revealed to them , and the vertue of his death , and rising againe , which is compared , Mal. 3. unto Fullers sope , &c. In the 13. Zach. 1. it is said , that God opens a fountaine to the house of David , for sinne and for uncleannesse : that is , for the guilt of sinne , and the power of sinne . Now by that opening is not meant the promise of sending his Sonne into the world to be crucified , but the discovery of him to beleevers after his being crucified : For Chap. 12. 10. he is supposed to be crucified already , for they there see him whom they have pierced ; therefore that opening there is meant the discovery of him to his people , and him to be the great ordinance of cleansing them . Now the more distinctly a man understands Christ , and how to make use of him , ( who is already made Sanctification to us ) the more easily he gets his lusts purged ; such an one that trades immediately with Christ , will doe more in a day , then another in a yeare ; for seeing that the power of purging us lies immediately in him ; and that he is the purging drug which mingles it selfe with the Word , and all meanes else , and sets them all aworke : therefore the more of him we have , and the more immediate application we have of him to us , and of his power , the more recourse our hearts have to him , the more our lusts are purged ; as it is in drugs or minerals , if the infusion and steeping of them in liquors will worke ; how much more if the substance of them be taken downe inwardly and immediately ? now this comes to passe , as God doth goe on to open our faith to see him , and know him , and to be acquainted with him : for so the Apostle expresseth it , Phil. 3. That I may know him , and the power of his resurrection . The more we look upon all means else in the use of them as ineffectuall without him , the more power we shall find from him . Fiftly , by assuring the soule of his love , and shedding it abroad in the heart , and by working spirituall joy in the heart , doth God also purge his people : And to work all these is in Gods power immediately and solely ; I am Crucified with Christ , Gal. 2. 20. And how ? by beleeving that Christ gave himselfe for me , and loved me . This deads a man to the world , makes a man crucifie that which Christ was crucified for , and this makes a man hate sinne , the more he loves Christ , or apprehends his love ; And it doth this in a double relation or respect , not onely because sin so displeaseth him , nor onely as it is contrary to his will , but because it did afflict him so much once , and because to take sinne away was the intent he came into the world : for so 1 John 3. ver . 4. although a beleever is said to mortifie sinne upon this consideration indeed , that it is the transgression of the Law ; yet much more upon this other , because Christ was manifest to take sinnes away : and the more assurance I have of another life and a better , and of being like Christ hereafter , the more a man purgeth himselfe to be fit for that condition : He that hath this hope in him , purgeth himselfe as he is pure ; so in the 2. ver . of that 3. of John. The more joy a man hath in Christ , the more deaded he must needs be to the world ; the one eats up the other : for the ground of all sinne is but the love of pleasure ; now if I find it in God , and Christ , it deads me for seeking it in the world : For Omnis vita gustu ducitur , All life is maintained by a taste of some sweetnesse . Now when the sweetnesse of sin , the relish of it is spoiled by the taste of a greater , it must needs die and abate ; and though that sweetnesse from God doth not alwayes remaine in the present taste and relish of it , yet it leaves such an impression behind it , that whatever a man tasts after , it hath no relish with him , in comparison ; still he sayes the old is better : and though the taste of one sinfull pleasure may take us off from another , yet none but a contrary pleasure doth kill the sinne , and the pleasure in it . CHAP. III. The tryall of Mortification : and that first by Negative signes ; or such as argue much corruption yet remaining unpurged out . I Will now come to that third thing which was propounded , namely , Helps whereby you may discerne what progresse hath been made in this work : And as I said at first , that my purpose was not so much to handle Mortification in the common place of it , as onely growth therein ; So those things I shall now deliver about discerning the measure of it , I intend them not so much for Signes of mortification , as Rules whereby we may judge how this worke goes forward in us , and how far we are still short in it . And first , I will handle it negatively , and give you such symptomes , as argue much corruption , a great deale of humours yet remaining to be purged out : Such as argue little proficiency in this worke , though such as withall true grace may be supposed to be in the heart . 1. When a man doth magnifie , and sets a high price upon worldly and carnall excellencies and pleasures ; is much taken with outward things , and carryed away with them : Or when ( though we restrain our selves from the eager pursuit after them , yet if ) in your eyes and opinions they seeme glorious and goodly things , and oh we secretly think the enjoying such a pleasure , the obtaining such an excellencie , or such or such a condition of life , accommodated with such and such conveniences and circumstances , would be so great an addition of happinesse to us ; this argues a green heart , much want of mortification , though truth of grace be there . These Apostles , to whom Christ spake this Parable of the Vine , ( and unto them especially ) how were they affected , and transported with a trifle ? Even that very night that Christ was to be attached , they strive for precedencie , and who should be the greatest amongst them ▪ Luk. 22. who should be chiefe of that noble order : And it was such a precedencie which they affected , as Noblemen have in Kingdomes , as appears by the following words : they shewed themselves but Gentiles in it , ( as ver . 25. Christ insinuates ) who stand upon their blood and their outward priviledges : It was not for nothing Christ tels them in this Parable , they needed purging ; but the reason was , they were but children yet , and babes in Christ , now in their minority , and were not weaned from rattles and trifles , Christ was not yet crucified , not they so throughly crucified with him , as they were afterwards : The holy Ghost had not yet come upon them , as fire to burne up their lusts , and to consume this their drosse . That other Apostle , Paul , ( who sayes of himselfe , that he was borne out of time , in comparison to them ) had attained to a greater measure , he glorying in this as his highest title , that he was the least of the Apostles . This magnifying of outward things in our conceits and opinions , is indeed but knowing things after the flesh , as the Apostle speaks , 2 Cor. 5. 16. because the flesh doth fascinate and corrupt the judgment , in judging our selves by such things . And this argues exceeding much want of mortification , for it is lust that puts that lustre , and glosse , and varnish upon the things of the world ; for the things in themselves are vaine , and we have had experience that they are such ; How comes it then we should esteeme them , and be taken with them , that we should have such high conceits of them ? It is by reason of our lusts unpurged out , which represent them falsely : and therefore it is observable , that John , 1 Epist . 2. 16. speaking of the things of the world , he puts the lust which is in us to expresse the things themselves : He sayes not , riches , and preferment , &c. ( though he speaks of them ) but the lusts of the eye , and pride of life , ( so he expresseth them ) because they are these lusts , makes the things so glorious to us , and sets a price upon them . And therefore so much magnifying and high esteeme of outward things as there is in us , so much inordinate lust there is in the heart after them , and so much want of mortification ; and when these lusts boiling in us fume up so high as to intoxicate and corrupt our esteeme and judgments ( which though grace should keep us from pursuing these vanities ) that yet we look upon them with a wanton eye , and thinke great matters in them , and think our selves as it were debarred and restrained of so much of our happinesse , whilst we want , and cannot enjoy them , this argues an unmortifyednesse : for herein lies the power of mortification , even to count all things drosse and dung , to looke upon them as crucified things , to have them seeme all as withered flowers , as small things , as he speaks of mans esteeme , 1 Cor. 4. 3. Secondly , when our minds are carried out to superfluities , and more then needs , and are discontented with our own condition , though it be such as might content us , this argues a great want of purging , this is from superfluity , of humours abounding in the heart . When they in the wildernesse , though they had Manna , yet they must have Quails also ; when there are such extravagant affections in us , that we thinke any other condition would please us better then our owne , this argues much unmortifyednesse , though it run not out into acts ; it is the superfluity of naughtinesse , the excesse of corruption that thinks stolne meate sweet , as in the Proverbs . When our longings are wild and humorous , like the longings of women with child , whom nothing but some one odde thing they have set their fancie on , will please ; like sick mens stomachs , with whom nothing will down that is provided for them , but still they have a mind rather to something else ; so nor we with what God allots us . And when we are environed about with comforts , yet all are nothing , if some one be wanting . Such unmortifyed lusts we see in Sampson , though a good man , yet none of the daughters of Israel could please , but he must have one of the Philistims , Judg. 14. 3. Thirdly , when our minds are so glued to any thing , as we cannot tell how to part with it , how to lose such a friend , or such a conveniencie , we would think our selves halfe undone if such or such a thing should fall out ; Davids heart was full of humours , and needed purging , when he ventured so much of his comfort in his Absalom alone , that when he was cast away , he wisht he had dyed for him . It is good often to try our hearrs , by supposing the worst that can befall us . What if a change should come , such a thing I should be put to ; to see how the heart can beare it . When some men have a losse in their estates and riches , it is as it were raked out of their bellies , as Zophar speaks , Job 20. 15. and a piece even of their very heart goes with them . Fourthly , when a man is still distempered under variety of conditions and businesses , and is inordinate in them all , it argues much unmortifiednesse : As if he be to recreate himselfe , he is inordinate in it , and knows not when to end , and fall to his calling againe ; if to study , then he is also as violent in it , and entrenches upon the duties should keep up his soule in health , as also upon the necessary refreshings his body requires . Broach the vessell where you will , if still it runs muddy and thick , it is a signe the vessell is full of ill liquor . To be distempered in some one particular is lesse , but when in every vein that is opened , much corrupt bloud comes forth , it is a signe the body is full of humours , and needs purging . A man that is in an ague , and when the cold fit takes him , he is extreme cold , and when the hot fit comes , he is on the contrary as extreame hot , it is a signe he is full of humours , which as they are purged out , one or the other abates , or both ; if when a man abounds , then he is commonly confident , and forgets God ; if when he wants , then he is as much on the other side distempered , and grows solicitous , distrustfull . Sound bodies can beare sudden alteration of heat and cold , but distempered weak bodies cannot . Nature cannot beare a sudden alteration , but much Grace can ; I know how to want , I know how to abound , Phil. 4. 12. He was much therefore mortified ; he could work hard in Summer , without much sweating , and he could undergoe the cold of Winter without catarrhs and such weaknesses as others are subject to ; his soule was well purged of humours . And so Job had learnt to blesse God when all was gone ; he was a man throughly mortifyed before , he had carryed himselfe in his best estate without security and carnall rejoycing ; thus he sayes of himselfe that he made not gold his hope , nor his confidence , nor had rejoyced because his wealth was great , Job 31. 25. and answerably he behaves himselfe in his worst estate with patience and thanksgiving . Fiftly , the more carnall confidence we have in the creatures , and beare our selves upon them , and have our spirits strengthned and upholden by them , the more want of mortification . The Corinthians , though godly , yet they were very unmortifyed , therefore the Apostle sayes , they were rather carnall then spirituall , 1 Cor. 3. 1. Now this their carnall mindednesse , among other things , was expressed in their carnall confidence they had in outward things ; they had riches , and gifts , and learning , and they did swim in these ; and reigned and domineered in their owne thoughts , and excelled all other Churches in their owne opinions and so despised others in comparison , they were carryed aloft by these waxen wings , which I take to be the Apostles meaning , 1 Cor. 4. 8. Now ye are full , now ye are rich , ye have reigned : they had riches , and gifts , &c. and they thought themselves as Kings , full of happinesse , having the world afore them , and were filled with conceits of it ; and I wuold to God you did reigne , sayes he : that is , that it were not regnum in capite , in your owne conceits onely ; and that there were indeed such reall cause to applaud your own conditions . We are of the Circumcision , sayes the Apostle , and have no confidence in the flesh , Phil. 1. 3. The more the heart is truly circumcised , ( of which he there speakes in opposition to those who rested in outward circumcision ) it trusteth not , nor beareth not it selfe upon outward things , priviledges and endowments , as riches , bloud , credit , learning , righteousnesse ; these , when the heart is not circumcised , doe puffe it up , but we , sayes he , have no confidence in the flesh , either for comfort , or for justification , or any thing else ; but we rejoyce in Christ Jesus . Sixtly , the more full of envyings , and heart-burnings against others , and of breakings forth into strife our hearts are , and of strivings and contentions to get the credit , or riches , or victory away from others , &c. the more unmortified are our hearts , & the more need of purging . These overflowings of the gall and spleen , come from a fulnesse of bad humours . Whereas there is among you envying and strife , are ye not carnall ? 1 Cor. 3. 3. That is , this argues you to be such , for envie and strife are not onely lusts in themselves , but further they are such lusts , as are always the children and fruit of some other ; they are rooted in , and spring from inordinate affections to some things which we contend for ; and accordingly if this fire of envie or strife prove great , it argues the fuell , that is , the lusts after the things we envie others for , to be much more : For envie is but an oblique lust , founded on some more direct lust : these are but the outward flushings , that shew the distemper to be much more within : Jam. 4. 1. From whence comes wars and fightings amongst you ? come they not hence , even of your lusts which fight in your members ? There is something the heart would have , as it follows in the 2. ver . Ye lust and have not , &c. A contentious spirit is an unmortifyed spirit ; If ye bite and devour one another , Gal. 5. 15. This I say then , walk in the spirit , and ye shall not fulfill the lusts of the flesh . Mark the coherence , it comes in upon biting one at another , for such walke not in the spirit , flesh doth prevaile in them , that is his meaning . Seventhly , the lesse able we are to heare reproofs for the breakings forth of our lusts , the more unmortifyed it argues our hearts to be : it is a signe we love those much , whom we cannot endure to heare spoken against : therefore sayes the Apostle , Be swift to heare , but slow to wrath ; take heed of raging when you are toucht ; And it follows a verse after , Casting away all superfluity , receive the word with meeknesse , for it is your lusts uncast out , unpurged , that cause that wrath and heart-boiling against reproofe . That good King was in a great distemper of spirit , when he cast the Prophet in prison that reproved him , for he oppressed the people also at the same time , as is said , 2 Chron. 16. 10. he was then taken in the spring-tide , and swelling of his lusts of covetousnesse and oppression ; they brake downe all that withstood and opposed the current of them : and if ( as he in this fit at this time , so ) we be found in such passionate tempers upon such occasions of reproof ordinarily , it argues the habituall frame of our hearts to be much unmortifyed , as this argued him at this time to have beene actually much distempered . Eighthly , the more quick and speedy the temptation is in taking , the more unmortified the heart is : When an object at the first presenting makes the lust to rise , and passeth through at the very first presenting of it , and soaks into the heart , as oile into the bones , and runs through all ; when a man is gunpowder to temptations , and it is but touch and take , so as there needes not much blowing , but the heart is presently on fire , as Prov. 7. 22. it is said , He went [ straight-way ] after her . A man will find that when his heart is actually in a good temper , a temptation doth not so easily take : his heart is then , though tinder , yet as wet tinder , that is more slow in taking . As there is a preparednesse to good works , so there is a preparednesse to evill ; when the heart is in a covetous humour , and will be rich , then a man falls into temptations and a snare , 1 Tim. 6. His lusts will nibble at every bait in every thing he deales in ; they will take presently : when the heart is thus bird-limed , then it cleaves to every thing it meets with . It is a signe that the heart is not awake to righteousnesse as the Apostle speaks , but to sin rather , when a little occasion awakeneth a lust , and rouzeth it ; as when on the contrary , if a great deale of jogging will not awaken a mans grace . Ninthly , the more our lusts have power to disturb us in holy duties , and the more they prevaile with the heart then , the more unmortified and profane the heart is ; as to have uncleane glances in hearing , and worldly thoughts then ordinarily to possesse the heart , and to take it up much ; They are prophane ( sayes God , Jer. 23. 11. ) for in my house I have found their wickednesse . If the heart be carryed away , and overcome with uncleane and worldly thoughts then , this argues much unmortifyednesse , and that the flesh is indeed much above the spirit : For why , then a man is in Gods presence , and that should overcome and over-awe the unregenerate part , if it were not impudent and outragious ; and besides , then the regenerate part hath the advantage , for the Word and the Ordinance is a stirring of it up , and provoking it to holynesse : And therefore that at such a time a mans lusts should be able to tempt and seduce a mans heart , it argues sinne hath a great part in the heart , when it affronts God in his throne , when grace is in Solio , where it would be ; for the Disciples then to be talking who should be greatest , when Christ had made so long a Sermon to them , and had administred the Sacrament to them , this argued much want of mortification in them ; even as it were a signe that the orthodox party were but a weak party in a Kingdome , if whilst they are at Sermons , Papists durst come in and disturb them , and put them out . Tenthly , when the recalling former acts committed by a man , prove still to be a snare to him ; and being suggested by Satan as a means to quicken his lust , the thought thereof doth rather stir up his lust afresh , it is a signe of an unmortifyed frame . Thus is it laid to the charge of that Nation , Ezech. 23. 21. That she multiplyed her whoredomes in calling to remembrance the dayes of her youth , wherein she had played the harlot in the land of Egypt : The remembrance of them was a snare to her , as appeares by the 8. verse ▪ . It is a signe a man is deeply in love , when as he falls in love with the picture ; when the remembrance of whence he is falne , should make him repent , that it should on the contrary cause him to commit the same sinne againe , it is a signe flesh hath much the better . To have the mind stirred with new objects and new temptations , may stand with far lesse corruption , and more grace , then to have it stirred afresh with the remembrance of the old ; to find sweetnesse in a lust twice sod , which we have also often steept ( as I may so speak ) in godly sorrow and hatred of it , and so boiled it in sowre hearbs ; yet still to find sweetnesse in the remembrance of such an act , this argues much corruption . As the Apostle argues the sinfulnesse and strength of corrupt nature in him , that the law which was holy and good , should stir up his lust whilst unregenerate : So may we , when the thought of a sin which should stir up godly sorrow , should provoke and tickle corrupt nature againe . Indeed that the new scent of meat should have moved the Israelites , would not have been so much ; but that the remembrance of their flesh-pots should doe it . That speech Rom. 8. where we are commanded to mortifie the deeds of the flesh , may admit among other this interpretation also , that not onely the lusts , but even former deeds and acts committed , which may prove an occasion of sin to us , and have a fresh verdure in our eye , are to be mortifyed . CHAP. IV. Positive signes of Growth in Mortification , and Gods purging of us . AND so now I come to the second sort of signes , namely , Positive signes of growth in Mortification , and of Gods purging of us . First , the more insight a man hath into spirituall corruptions , together with a conflict against them , the more growth he hath attained unto in purging out corruptions : So as that now the chiefest of his conflict is come to be with spirituall lusts , not worldly lusts and grosse evils ; it is an evidence of his progresse in this worke . These ordinarily are sure rules , that whilst a mans conflict is with more outward grosse evills , as uncleannesse , worldly mindnesse , &c. so long and so much he is kept from the sight of those inward , hidden , close corruptions , which sit nighest to the heart : As also on the contrary , the more a man is freed from , and hath got victory over such more outward evills , the more his thoughts and intentions are bent inward to the discovery of the other more spirituall wickednesses . And the reason is , for these spirituall lusts , as pride , carnall confidence in a mans owne graces , self-flattery , presumption , and the like , these corruptions lie ( as I may so expresse it , ) more up in the heart of the countrey ; but those other of worldly lusts , lye as it were in the Frontiers , and skirts of it ; and therefore , untill such time as a man hath in some good measure overcome those that encounter him at the Borders , he comes not to have so through a discovery , and constant conflict with those that lie higher up in the heart ; Let us cleanse our selves from all pollution both of flesh and spirit , sayes the Apostle , ● Cor. 7. Which implyes , that there are two sorts of corruptions , one of the flesh , or body ; the other , of the spirit , or soule : for so the opposition there is to be taken , for else all lusts are lusts of the flesh , that is , of corrupt nature . Againe , such corruptions cause a blindnesse that a man cannot see afar off , as 2 Pet. Chap. 1. Whilst a scholar that learnes a Tongue , hath not learned to escape all grosser faults in Grammaticall construction , he cannot be supposed to have come to know the Elegancies of the Tongue , nor see his errors therein ; so nor doe men come to be Critiques indeed , and cunningly skilfull in the more curious Errataes of their hearts and spirits , till they have attained to such a degree of mortification , as to be free from grosser evils . And indeed , those who are grown in grace , have attained ordinarily some freedome from such sinnes ; therefore sayes John , 1 Epist . 2. 14. You young men are strong , and have overcome that evill one : they have attained so much strength as to overcome the grosser evils , those evills . So as to allude to what the Apostle sayes in another case , they then come to conflict not so much with flesh and blood , and outward evils , as with spirituall wickednesses within , ( that is ) with affections and dispositions contrary to the worke of grace , and therein lies their chiefest exercise , which is not till they have some freedome and victory over the other , and so are at leasure to view these . Secondly , we may discerne our victory over our lusts , by our ability more or lesse to deny our selves ; the more we grow up to a readinesse , willingnesse , and freenesse , and cheerfulnesse of heart to deny our selves when we are called and put upon doing of it , the more are lusts purged out : for the reason that our hearts consult so much with carnall ends in businesses , that we have so much adoe with them ere we can bring them off to part with such and such things , as God and our owne consciences doe call us unto , is through want of purging : For all want of self-denyall is from an adhaesion to outward things . Were we free and unmarried men to the world , were our hearts loosned from all ; and were all the secreat fibrae , those stings of lusts that shoot into things , cut , it would be nothing to us to part with them : this was in that great Apostle , how ready was he to lay downe his life ? My life is not deare to me , so I may fulfill my ministration with joy ; and so when the time of his departure was at hand , sayes he , I am ready to be offered , 2 Tim. 4. 6. He speaks it in the present tense , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I am offered , it was done in his heart already : As in like phrase of speech it is said , Heb. 11. that Abraham offered up his son , because in his heart he fully purposed it . When men must be forced by terrors of conscience , as Pharaoh with plagues , to let their credits or estates goe by restitution , or for God and good uses , &c. it is a signe of want of purging . The more loosned a man is from the world , and the things of it , the more prepared that man is for all works of self-denyall , and the more purged . So when a man parts with all without sticking or higling , as Abraham is said to beleeve without staggering , it is a signe he hath attained to a good degree : even as that argued a strong faith , Rom. 3. When a man hath an open and a large heart to God , ( as a liberall man hath an open hand to men ) as Abraham had when he was willing to let God have his onely sonne , it was a signe he was much weaned ; when God can command any thing thou hast at an hours warning , as we say ; Abraham stood not long deliberating , Shall I , Shall I , but went early in the morning , even the next morning , God having called for his sonne that very night , as it is likely by that in the 22. Gen. 3. For the night was the time when God used to reveale himselfe by visions , and the next morning he went forth early . Thirdly , the more constancie there is in our hearts and wayes , the more eaven , stable in well-doing , and the more lasting , durable frame and temper for holinesse we find our hearts to abide in , the more we are purged ; for in that we finde such sudden flowings and re-flowings in our hearts , that when a corruption seemes to be at a low ebbe , and our hearts in a good frame , within an houre or so a mighty tide comes in , and we find our hearts overflowne with a sea of filth , such sudden alterations from the better to the worse , doe come from those vast seas of corruptions that are still within us , that tumble and float up and downe in our hearts : So the Apostle intimates , Purge your hearts , ye double minded : That their hearts are of so unequall a temper , sometimes in hot fits , sometimes in cold , and so suddenly altered , this cannot be but from much corruption . This double mindednesse comes from want of purging . The Galatians were surely very weak , and foolish , as he tells them , when they were so soone transported . He marvails not so much that they were removed , as that so soone , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so suddenly , Gal. 1. 6. and brings it in as an evidence of their weaknesse , that they who would have given him their eyes , should now so much be altered and carryed away : So much mortifiednesse , so much constancie : therefore in the 5. Gal. 15. 16. when in the 15. ver . he had said , Those that are Christs have crucified the affections with the lusts , he addes in the 16. ver . If we live in the spirit , let us walke in the spirit : the word imports a being constant in the spirit . Then when lusts are crucified , then the holy Spirit will rule us in our wayes , and a holy frame of heart will be discovered , in a constant tract of holinesse we shall walk in the spirit , keep our selves long in a spirituall frame and course , and not be biased aside : that we step out so much , is from strong lusts unmortified . Fourthly , the more a man comes to a spirituall taste of the spirituall Word , and that which is most spirituall therein , the more it is a signe that corruption is purged out : when a man comes to his stomach , it is a signe he is growing out of a sicknesse , and that the humours are much purged out . So 1 Pet. 2. 1. Laying aside all malice , &c. as Babes desire the Word , that ye may grow thereby , if so be ye have tasted : therefore the more corruption is laid aside , the more we taste the Word , and God in it ; the more we taste , the more we desire it ; the more we desire it , the more we grow . Fiftly , when we are ashamed of former carriages and wayes , as seeing and discerning those weaknesses we saw not afore , as Scholars use to be of their exercises a yeare or two after ; so if we be ashamed of former prayers , hearings , &c. as that great Proficient , discerned in himselfe , who looking back upon his first dayes of conversion , sayes , When I was a child , I spake as a child : He speaks it , applying it to his growth of grace . Sixtly , when in ordinary times of temptation a man finds a lust not so violent and raging as it was wont , but more impotent and weak . Look to your fits of sinning whether they become greater or lesse , for then a mans strength or weaknesse is discerned most ; as the bodily strength is , when a man either goes about to put himself forth , or is assaulted and set upon . Many that are sick , whilst they lie still in their beds , think they have a great deale of strength , but when they attempt to rise , and walk , they sink down againe . As a mans weaknesse to good is discerned , when he comes to doe and to act it , Rom. 7. To doe I am not able ; so a mans weaknesse to sinne , or strength against it , is then also best discerned . The weaknesse or strength of a Kingdome is best seene and discerned in time of war , when a●l forces are mustered up . Now God sometimes appoints some more frequent assaults , and on purpose suffers the law in the members to warre , and to muster up all their force , that ( as it is said of Hezekiah ) a man might know what is in his heart ; now if then a man finds that the motions of sinne in his heart do every temptation after other meet with an hotter encounter then they had wont ; that the resistance against sin grows quicker , and stronger ; that sinne cannot advance , and carry on his army so far as formerly , but is still encountred and met withall at the Frontiers , and there overthrown even at the first setting out , so as it cannot carry it through the camp , ( as Zimri did his mistresse Cosbi ) as sometimes it had wont , when as Grace stood at the Tent doore , as Moses weeping , yet unable to resist it ; and although assaults and temptations doe continue , that yet there is ground kept and won upon the encroachments of a lust , in so much that at least the outward forts are kept by grace , that is , outward acts are abstained from ; Now so far as the lust is not fulfilled as it had wont to be , and not onely so , but the inrodes of it are confined and contracted also to a narrower compasse , and to have a lesser ground and space in regard of inward acts ; also so far it is purged more forth : As for instance , be it a lust of fancie , when it cannot boile up to such grosse fancies as it had wont ; be it a lust of pride , or uncleannesse , or grosser acts , when it falls from bringing forth fruit , to bring forth but blossomes , but inward burnings , and from blossomes onely to bring forth leaves , it is a signe then it is withering more and more . When the intention of mind in the temptation ( which is as the fire that makes it to boile ) grows lesse and lesse ; when the inordinate thirst is not so great in the time of the fit ; when the inward acts are grown in their requests more modest , the lustings themselves pitch upon lower and inferiour acts then it had wont ; when their Armies depart with lesser spoile , are content with them , when as before they flew at the first on-set , to the highest kinds of villanies and out-rages ; when thus the overflowings of a mans lusts doe abate , and fall short , the tides lessen , over-flow lesse ground , over-spread lesse every day then another , this is another probable signe of a growth herein . Seventhly , the more ability to abstain from occasions and opportunities of satisfying a mans lusts , as Job , a man much mortified , made a covenant with his eyes not to behold a maid , and kept to it , Job 31. 1. When a man hates the very garment spotted with the flesh , it is a signe of a strong hatred ; when a man cannot endure to come where one he loves not , is ; cannot endure the sight of him , any thing that may put him in mind of him , not so much as to parley or to speak with him . Eighthly , when our hearts doe not linger after such objects as may satisfie our lusts , when absent ; but when out of sight , they are out of mind , this is a good degree of mortification . We may find it in our selves , that when objects are not presented , that yet there is in our hearts oftentimes a lingring after them , and this from themselves without any outward provocation that is far worse ; many a man , when he sees meat , finds he hath a stomach to it , which he thought not till it was set afore him ; but when a man longs after meat he sees not , it is a signe he is very hungry ; as we see against rainy weather , before the raine begins to fall , the stones will give , as we use to say , and grow danke ; so a man that observes his heart , may find before objects are presented , or actuall thoughts arise , a giving of his heart to such and such a lust , an inclination , a darknesse , a moistnesse , a sympathizing with such an object , that is a signe of unmortifiednesse . David was as a weaned child , he had no thoughts of the dug , no longings after it , I have no high thoughts after the Kingdome , sayes he , Psal . 131. A child that begins to be weaned , it may be at first cryes after the dug , though he sees it not ; but afterwards , though it may be when he sees it he cryes after it , yet not when absent . Objects present have a far greater force to draw , when absent lesse ; therefore this is a farther degree of mortification attainable : it was in Joseph , when his Mistresse tempted him from day to day , opportunity was ready , the object present , but he denyed her . So in Boaz , a woman lay at his feete all night . So in David , when he had Saul in his lurch , might as easily have cut off his head , as the lap of his garment ; and was egg'd on to doe it , but he was then weaned indeed , and did it not ; When a man can looke upon beauty , and preferment , and truly say they are no temptations to me . It is a signe of an unsound temper , when upon eating such or such meats , a man is presently put into the fit of an ague ; a healthfull man is not so . The Prophet calls them , the stumbling block of their iniquity ; When a man is going on his way , and though he did not seeke occasions of falling , yet meeting with them , he cannot step over them , but is caught , and stumbleth , and falls , it is a signe of unmortifiednesse . CHAP. V. Some Cautions to prevent misjudging by false Rules : This case resolved , Whether growth in Mortification may be judged by the ordinary prevailings of corruption , or actings of Grace . BEsides these rules both these wayes given , I will in the third place adde some cautionall considerations , to prevent misjudging of our growth in Mortification , by such false rules as men are apt to be deceived , in judging worse or better of our selves by , then the truth is , or then there is cause . Which considerations will also further serve as directions to us , as well as the former have done . First , men may deceive themselves when they estimate their progresse herein by having overcome such lusts as their natures are not so prone unto ; the surest way is to take a judgement of it from the decay of a mans bosome sinne , even as David did estimate his uprightnesse by his keeping himselfe from [ his iniquity , ] Psal . 18. 23. so a man of his growth in uprightnesse . When Physitians would judge of a consumption of the whole , they doe it not by the falling away of any part what ever , as of the flesh in the face alone , or any the like ; such a particular abatement of flesh in some one part , may come from some other cause ; but they use to judge by the falling away of the brawne of the hands , or armes , and thighes , &c. for these are the more solid parts : the like judgments doe Physitians make upon other diseases , and of the abatement of them from the decrease in such symptomes as are Pathognomicall , and proper and peculiar to them : In like manner also the estimate of the progresse of the victories of a Conquerour in an enemies Kingdome , is not taken from the taking or burning of a few villages or dorps , but by taking in the Forts and strongest Holds , and by what ground he hath won upon the chiefe strength , and by what forces he hath cut off of the maine Army . Doe the like in the decrease of , and victory over your lusts . Secondly , you must not judge of your Mortification , by extraordinary assistances or temptations : As you doe not judge of the strength of a Kingdome by auxiliary forraigne forces , that are at extraordinary times called in . A young Christian shall for his encouragement even in the heat of the battaile , when he is ready to be overcome , and carryed away captive , find the holy Ghost breaking in , and rescuing of him , ( as Jehoshaphat was , ( to allude to it ) when he cryed to the Lord ) when as a Christian of much standing is left to fight it out hand to hand : Now it doth not follow that the other , because thus freed , hath the more strength . Againe , on the other side , a man is not to judge of himselfe by his weaknesse in some one extraordinary temptation . A man that is very sick , and nigh unto death and dissolution , may through much heat , and stirring up of all his spirits , have the strength of five men in him , and much greater then when he was in health : And so a godly man , whose corruptions are weak , and more neere to dissolution , yet in a fit may have all the corruption that is within him mustered up , and blowne up by Satan , and so it may for the present appeare to have more strength then ever in all his life , and yet he may be much mortified : Even as Sarah may by an extraordinary means have pleasure in her old age , and bring forth a child , when she had left child-bearing long , and yet her womb was dead , Rom. 4. 19. And as it may be true , that one of small grace may have that little grace drawne out , and wound up to a higher straine , for one fit , brunt and exercise ; all the strings wound up to a higher note for some one lesson , then one haply of more grace ever felt , to higher acts of love to God , and of rejoycing in God , and purer strains of selfe-denyall ; yet take the constant strains of ones spirit that hath more grace , and the strings will ordinarily endure to stand higher , and continue so : So on the contrary , one of much mortification , may have his lusts spurred on faster , and boild up higher by Satans fires , then one of lesse . The estimate of our growth must not therefore be taken by a step or two , but by a constant course ; for as a mans sincerity is to be measured , so is his growth : even as a mans health is to be measured by the constant tenor of his temper . Onely , I will adde three things to give further direction concerning such extraordinary cases of temptation . First , that it is certaine , that so much corruption as at such a time and in such a fit a man felt a stirring in him , so much indeed and in truth there is of corruption in his heart ; for the devill can put none in , but onely acts , and doth improve what is there already : for as that speech of Christ implyes , Satan can work but according to the matter he findeth in us : ( He commeth and findeth no matter in me ) the wind adds no water to the sea , onely can make the waves to rise , and surge ; the fire adds nothing to the water , when it is set upon it , but attenuates it onely , and causeth it to boile . And so in Hezekiah when he was cast into that fit of pride , the Text sayes , That it was that he might know all that was in his heart , 2 Chron. 32. 31. It was in his heart before . Secondly , I adde , that yet hence it cannot be infallibly inferred , that a man hath comparatively either to himselfe more corruption in him then he had twenty yeeres afore , because more is stirred up ; or that comparatively to others he hath more corruption then they , because more is now for a fit drawne forth : So that it follows not from hence , that others which are kept free from such a temptation , that they have lesse mortification , because they were never cast into so hot and burning a fit . One whose body is lesse full of humours , and naturally of a more moderate temper for heat , may yet through some accident or other , or disease , suppose the Plague , be cast into hotter fits of a burning Feaver , then one whose temper is more fiery , and humours more abounding in him . To have recourse to the former instance . Hezekiah surely had more corruption twenty yeeres before his recovery out of his sicknesse , then at that time , and yet it wrought not so , that we reade of , as it did then ; not that the barrell was then fuller , but that now it was broached lower , and a greater vent given , and so it came more gushing out , dregs and all . That a man after he is growne up to his full strength , falls into so great a sicknesse , such an one as he never had when he was a child , which maketh him weaker then when he was ten or twelve yeeres old , doth not argue but that he is a man grown for all that . David after a long growth , had a time of great sicknesse , whereby he lost the exercise , the lively vigorous use of his graces : enfeebled by that sicknesse , he lost his taste in Gods Ordinances by it , and the joy of Gods salvation , as appears by the 51. Psal . And the third thing I would adde is this , that such an one as is indeed much mortified , if it happens he falls into such a fit , yet the greater measure of his mortification will apeare afterwards , in that the lust will be weaker after his recoverie againe . It is in this , as with a man that is in a hot fierie fit of a feaver , though he have at that instant the strength of two men in him , ( as was said ) yet afterward , when the spirits are ebbed and setled againe , his body is the weaker for it : so is the body of sin , upon the resurrection of grace , after such a fall . Many grow more after sicknesse . For Gods end being but to discover his weaknesse , ( and what he is in himselfe ) and to rouze him out of his security , he then loves to manifest his power when once we have seene our weaknesse ; and so makes his strength perfect in our infirmities , when they are not ordinary , but beyond the ordinary temper and dispositions of our spirits . But then the Question may be concerning the more ordinary passages of a mans life , whether a man may measure and take a sure estimate of the inward root of corruption left in him , by the ordinary risings and stirrings of it , and his fallings into sin more or lesse . I speak not now of extraordinary fits , but of ordinary qualms and weaknesses . To this I answer , that ordinarily men may conclude from the more or lesse busie they find corruption to be in them , that the more or lesse there is of corruption in them ; and so thereby measure their growth : for grace and corruption are as two roots , ( and therefore the actions of them both are called their fruits , Gal. 5. 17 , 22. ) Now Christ elsewhere gives us this rule of nature , to judge of the tree by the fruits , to proceed by , in matters of grace also ; And as by the fruit we may know of what species and kind the tree is of , so likewise what plenty of sap there is at the root , by the plenty , or bignesse , or fairenesse of the fruit it doth bring forth : the more inward corruption at the root , ordinarily the more fruit thereof appears in the life : and proportionably also of the tender fruits of the the spirit . And therefore Christ here sayes , that the Vine is to be purged , that it may bring forth more fruit ; because the more corruption is emptied , the more holinesse will appeare in your inward and outward fruitfulnesse . And the reason hereof is , because ordinarily as a thing is in being , so it is in working . Laesa principia habent laesas operationes . Children , the weaker , the more falls they have in their ordinary walkings ; bodies , the more sickly , or the weaker and more unhealthy the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and constitution is , the more qualmes ; and as they recover strength more and more , they find they out-grow such weaknesses : and therefore ordinarily according to what activenesse a man finds of grace or sin in him , according to what activenesse a man finds of grace or sin in him , according are the inward principles of either of them more or lesse in him : for the soule of man , as it is an active thing , so being left to its ordinary course , it acts according to the sway , and bias , and inclination of the habits that are in it , which are also active , as both grace and sinne are . As a bowle , when the force of the hand that threw it begins to decay , it is swayed by the bias , and lead that is in it ; and so the lesse grace , the lesse ordinarily it acts graciously , and the weaklier ; and then also the opposite corruption must needs be so much the more active : for the soule being active , abates not of its mettle , but it will still shew it selfe one way or other . The flesh will lust against the spirit so much the stronglier , as the spirit is weaker , for they are contrary ; yea and thus God judgeth of the principles of grace in us , according as they act in us ; he will judge of our mortification , by the fruits of it in our lives and hearts ; the more the fruits of sin grow on in us , the lesse morrified he will account us ; as he will judge of faith by the works , so of mortification by the fruits : and therefore it is observeable , that he bids us mortifie the deeds of the body , as well as the body of sinne , Rom. 8. 13. for God will judge of the one by the other . Therefore the objects of mortification are the deeds of the body , as well as the inward principle of corruption , because the mortification of the inward principle will be seene and appeare in the deeds . But it may be objected , that Grace is acted , or lusts doe stir , accordingly as the Spirit of Christ , who is a voluntary Agent , doth act Grace , or will leave a man , so that if he be pleased to stir that little grace in a weak Christian , he shall act it more , and if he leave a strong Christian to himselfe , he shall fall more . But to this it is answered , First , that though the holy Ghost be a voluntary Agent , and blowes when and where he pleaseth , for his times of working , yet ordinarily he acteth grace in us , ( take our whole course ) according to the proportion of grace given us , so as he that hath more habituall grace , shall be more assisted and enlivened , which falls out according to that rule , which in this case will hold , Habenti dabitur , Mat. 25. 29. To him that hath shall be given , if it be a true talent : Hence therefore he that had five talents , gained more then he that had but two ; for he gained his five more unto his two ; the other but two more to his former two : though he that had but one , is said to have gained none , because indeed it was not a true talent , for he seemed but to have it , the Text sayes . And the reason hereof is , because those habits of grace which God hath infused , are his owne worke , and are ordained by him to be acted , and he delights still to crowne his owne works in us with more . And as he proportions glory to works , so he promiseth to act according to the principles of grace infused , which else would be in vaine , they being ordained to that end : As the Apostle sayes of gifts , that they are given to profit withall ; so are graces to work , and therefore ordinarily God draws them out , where he hath bestowed them , as he doth gifts also , according to their proportion : and thus è contra it is for leaving a man to sin ; the more corruption a man hath , the more ordinarily he lets it vent and discover it selfe , that so men that have many corruptions in them , might know what is in their hearts ; and so when God doth mortifie them in them to thanke him the more , the grace of which else would be to them lost , if God should mortifie their lusts in them , without their seeing and bewailing them , and crying to him , Oh miserable man that I am ; and ordinarily see and discerne them , men would not , unlesse left to them . As in case of humbling a man , though God sometimes doth humble a man that hath lesse sinnes , more then one that hath greater , to shew that he can give a spirituall light to see more sinne in a little then others in much ; yet ordinarily those are most humbled that have beene greatest sinners , as Manasses humbled himselfe greatly , and Mary Magdalen loved much , and the Apostle thought himselfe the greatest of sinners : And thus it is in acting grace , or letting forth corruptions , it is according to their principles within . And secondly , that very acting grace doth increase habits : so as the increase of habits and inward mortification is proportioned according to the acting of grace by the holy Ghost ; for every abstinence doth mortifie , as was said , and every act of grace doth through the blessing of the Spirit further sanctifie and increase the habit , Rom. 6. You have your fruit in holinesse . When they doe any duty , it makes the heart more inwardly holy : so as indeed the one cannot be without the other ; but the more a man doth abstaine out of right principles , by the assistance of the Spirit , the more he grows : so as in the end all comes to one ; he whose holinesse is acted most , hath in the end most habituall grace , and thereby often it comes to passe , that he that is first , comes to be last , and he that is last , first . Yet there are two limitations to be put in about this . First , I grant , for some times of mens lives , that God doth act some mens graces more , who have yet lesse grace , and leave those to sinnes who have more grace . So he left Peter who in all appearance had more grace then any of the twelve , yet God left him to deny Christ more foulely and falsly then any of the other . But then let the ends of God be considered why he doth it . First , in case of too much confidence upon inherent grace , and the strength of it : When we trust to habituall grace received , then Christ , to shew that it is a new grace , to assist that grace , and to the end that it may be acknowledged that he that gives one grace , is not bound to give another , may in this case leave one that hath indeed more grace to the prevailing of corruptions more . It falls out sometimes that when men are young Christians , and new borne , God adds much assistance , and this for their encouragement ; and as you carry young children in your armes , and so they are kept from falls more then some more elderly that are let goe alone . Thus Hos . 11. 3. God takes them by the armes when a child , ver . 1. but then they acknowledge it not , as it follows there , and are apt to think that that strength and life they have , is from themselves , and so God afterwards leaves them , when grown men more elderly . Those Christians who walk most sensibly of their owne weaknesse , and observe God his keeping them from sin , and attribute this to him , such God delights to help , though for the present they have lesse habituall grace : And so those Christians that sooner come to the knowledge of that way of dependance upon Christ , ( some come to see it the first day , and make use of it ; others not so clearely a long while ) they shall be more assisted then another . To many that way so soone is not so clearly opened . Again , secondly , sometimes God will magnifie this his acting grace , ( as I may call it ) more in one man then in another , seeing it is a grace . That one Apostle of the Gentiles , Paul , did more then all the Apostles , shall we thereby infallibly conclude he had more inherent grace then they all ? but that he had more assistance . As God sometimes useth men of weaker gifts to doe more then men of greater , so men of weaker graces , and lesse growth , to shame the other . As there are diversities of gifts , so of operations and exercise of those gifts , 1 Cor. 12. 6. the Spirit dividing as he will , ver . 11. God casts aside one of eminent gifts into a place or condition wherein they are not usefull , and so he may one of much habituall grace . Thirdly , he acts often according to actuall preparation ; the habituall preparation lies in habits , and is more remote ; as strings may be good , yet out of tune , and so not plaid upon . Againe , fourthly , God may leave a Christian of more grace and growth , to more stirring of corruptions , in case he means yet to bring him to a higher pitch of humiliation , and that by sins . It is in this his dealing of leaving men to corruptions , and the vigorous conflicts with them , as it is in his leaving his people sometimes to those other evils of afflictions . God humbleth his , either by afflictions or by sins , and his manner in both is sometimes alike ; you shall see one who hath attained to a great measure of grace already , and that by affliction , and yet never to be out of the fire , but God still followeth him with one affliction or another ; whereas one of lesse growth and grace , who in that regard hath more need , shall have fewer afflictions in his course : And what is the reason of this difference ? it is not that the grown Christian hath simply more need of affliction then the other , but because God intends to bring him on yet to a further degree of grace . As refiners of sugar taking sugars out of the same chest , some thereof they melt but once , and another part of it they melt and refine againe and againe ; not that that which they refine twice , hath more drosse in it , but because they would have it more refined , double refined . And as God deales thus in afflictions , so also in leaving of his people to the stirring of corruptions , which of all afflictions is the greatest to humble a holy heart . And thus in experience it is found , that he doth sometimes leave a grown Christian to conflict with corruptions more then a weaker Christian ; not that he hath more in him , but because he means to bring on that grown Christian to a further degree of humiliation , he is not humbled as he meanes to have him yet . And whereas God humbleth some men by afflictions , he humbleth others by sins ; and nothing humbleth more then sins , for crosses doe but humble by revealing sin , as the cause ; and nothing will humble a grown Christian more then to see such shamefull foule corruptions still stirring in him , the greatest aggravation of which to him will be in this , that after so long a time , such lusts should be so lively in him , to have such grosse faults in his exercises after he hath been so long at schoole , this shames him ; For a growne Christian to be disguised with a corruption ; and when his haire is growne , to have it shaven off , as Davids messengers were ashamed of it ; so how doth it shame him , and humble him ? Thus Hezekiah , though he was much humbled by a sicknesse to death , but because he was not humbled enough , and so far as God meant to bring him : therefore God let loose Pride on him , and then he further humbleth himselfe and all Israel , as it is 2 Chron. 32. 26. Upon some men God shews his free grace in keeping them from sinne ; upon others he spends it in pardoning them : These are but two severall wayes he hath of laying it out : And so sometimes he shewes his grace in keeping those of lesse grace , and againe in letting those of more to struggle with their lusts : and such sicknesses are not to death , or to weaken them , but for the glory of God , and their further growth ; for this will be the effect and consequent of such stirrings in growne Christians , that as their fits of corruptions stirring are great , so their humblings will be greater : Grace being much in them , will shew it selfe that way ; great fits of sinning have intermingled with them great exercises of repentings ; and the growth of their grace will shew it selfe in them , and appeare in them ; even as in men that are cheerfull naturally , but sometimes oppressed with melancholy ; when those pressures are over , they are most merry , their spirits breaking forth being at liberty , they shew themselves as much on the contrary in mirth : so is it here , when grace gets above againe . As it is in the body , when the spirits are not weak , but onely are kept under by humours , when they doe once get up , they then shew their strength in causing the body to grow the more : as in many young men , after a sicknesse where strength of nature is ; and so thereby they become after often the better , and more lively ; but if the naturall spirits be weak , it is not so . A second limitation is , that though one of lesse growth in mortification may sometimes by watchfulnesse keep under his lusts more , and act that little grace he hath , more then haply he doth , who hath yet radically more grace : therefore sayes the Apostle , Stir up the gift that is in thee : To Timothy he speakes it , and he exhorts , Gal. 5. even young Christians to walke in the spirit : that is , to have the spirit kept above the flesh , so as a man shall have great hand over his corruptions , that they breake not forth : Now I say , that this exhortation doth belong unto , and concerneth the youngest Christians . For he speakes to all that have spirituall life begun in them , ver . 25. If we live in the Spirit , let us , sayes he , walke in the Spirit , and then we shall not fulfill the lusts of the flesh , ver . 16. A weake body , thouh weake , yet if he useth care , may keepe himselfe from distempers , as much as some man who is strong , but grows carelesse , and neglects his health . But yet though one of lesse grace be thus actually more watchfull , ye he may discerne the want of growth by this : First , that still his lusts rise oftner , and that with delight ; and are apter to catch fire presently , although they be smothered as fast as they catch ; his case then is as if there were an heap of straw in a roome where fire is , where sparks fly about still taking fire upon every occasion , but he that keeps the straw , is carefull still to put it out . And secondly , in this case they shall find the strength of their corruptions in privative working against grace , and distracting and disturbing them , deading their hearts in duties : and therefore when the Apostle had exhorted such to walk in the spirit , so as not to fulfill the lusts , marke what follows , Yet , sayes he , the flesh will discover it selfe in lusting against the spirit . Take what care you will ; so as a man shall not be able to doe what he would , Gal. 5. 16 , 17. and the more strong it is , the more it will shew it selfe strong in disturbing ; so as Christians not growne up that are very watchfull over their hearts , doe keepe as it were but negative Sabbaths , and are therein like unto those watchers and keepers of good rule in great Churches , where there are many sleepers , they have so much to doe to watch those boyes that sleepe , and are idle at Church , as they cannot attend the Sermon . For though by reason of watchfulnesse corruption may be kept from discovering it selfe in open unrulinesse much , yet it can never by all the watchfulnesse in the world be brought on to duties , but so much as is in the heart will discover it selfe either in opposition to them , or an hypocriticall joyning in them : although the Papists may be kept by a waking State from venting that malice of their hearts in rebellion , yet they cannot be brought to joyne with us in holy duties ; no more will corruption , unlesse in hypocrisie , and therefore so much as is , doth still discover it selfe in them . CHAP. VI. Five Cautions more to prevent such mis-judgings . A Third Caution to prevent mis-judging ; if a man will not be mistaken in judging his growth in Mortification comparatively with others , or with himselfe , he must consider his occasions and opportunities to draw him out , thus : A man when he had more corruption , yet lesse occasions and provocations to sinne , may have corruption lesse stirring in him , then when he is more grown up in grace , if his temptations were then greater : The same tree standing in the shade , where also the raine comes not to it , when transplanted , where both sunne and raine fall upon it , may be more fruitfull then formerly . David , when under afflictions in the wildernesse , and wanting opportunities , how strict was he , and kept himselfe from his iniquity ? but when he came to the delicacies of a Kingdome , though he was grown up still more and more in grace , yet how did he fall ? As to aggravate the sinne of not growing more , the proportion of meanes every one hath had is to be considered ; and for one who hath had much meanes to grow much , for him is lesse , then one who hath lesse meanes : So in the stirring or declining of sinne , opportunities and occasions are also to be considered ; as if a man be transplanted out of a full condition into an empty , if then many of his lusts doe not stir so much as afore , no wonder . Even as if a man when cast into a sweat by reason of multitude of cloathes , it is no marvaile , if when cloathes are taken off , he sweat lesse . A fourth thing to be considered , to keepe us from mistakes herein , is , that he whose spirit is naturally active , his lusts , though weaker then another mans whose spirit is slower , may be yet more quick and apt to break forth more then his . Peter was of a bold spirit , and so spake often rashly , and vented corruption more then the other Disciples , in so much as he once provoked Christ to call him Satan , not that he had lesse grace , but a more active spirit ; yea he might have more grace , and lesse of corruption stirred in him , onely a more forward naturall spirit , that was apt to put it selfe forth . As an angry man , whose spirit is quick , may soone be stirred , and in the forwardnesse of his spirit to action , give a man a blow , when one given to malice will scarce give you an ill word , whose lusts of revenge yet burne inwardly more . Gunpowder will take and fall into a blaze sooner then Lime , yet lime hath more innate heat , and burns more within ; some have speeder vent . Those two brethren , John and James , sonnes of Thunder , as Christ calls them , how soone was their choler up ? They had quick and hot spirits , as Christ tels them , Ye know not what spirit ye are of Luke 9. 55. Fiftly , if we would judge aright , what measure of true mortification is in us , we must not take into the reckoning what restraining grace doth in us , but observe that apart , and cast that up in a summe by it selfe . For this you must know , that even in the regenerate , all their abstinence from sins is not from meere mortification , but restraining grace continues even after regeneration to contribute to it , and so make mortification seeme the greater . It was not meerely and onely mortification of the lust of Anger that made Moses so meeke ; for at another time , when he was left , what a chafe was he in , when he called them all Rebels and said in an heat , that he must fetch water out of the rock for them ? It was his temper and disposition of nature , helpt to make him so eminent in ruling that passion above any other , that he is said to be the meekest man on earth . It was not simply , meerly mortification , that made that great Apostle Paul so eminently chaste ; but over and besides what mortification helpt him in it , he had a peculiar gift , as he calls it , 1 Cor. 7. 7. he speaks of it as of a gift , not a grace , such as might be in Reprobates ; For , sayes he there , Every one hath his proper gift . So it was not meere mortification that made Luther never troubled with covetousnesse , but the freenesse and generousnesse of his spirit that helped him in it . Now if all these would have cast up what grace and mortification they had attained to , they must have reckoned restraining grace by it selfe , ( which may be observed by what our vertues were before conversion ) which though now sanctified , that is helping forward Sanctification , and making the abstinence easier , yet is not to be reckoned true Sanctification ; as Goldsmiths mingle in all the silver they work some other metals to make it more malleable ; so are those common graces mingled with true in this life , where Sanctification is imperfect , which doe help them and eeke them out . Grace set in a good nature , seemes a great deale more , and goes farther then in a bad . Wine that is of it selfe somewhat pleasant , a little sugar will make it sweeter to the taste , then a great deale of sugar will doe sowre wine . Therefore let every one consider , what naturall ingenuity , and modesty , and education did in him before conversion ; and let him know , that now he hath true grace ; these help him still , and stand him in stead as much as ever , although he hath a further new principle of grace in him , beyond these . Grace in this life , and whilst imperfect , takes not away such common gifts , but sanctifieth and useth them as the reasonable soule doth a quick fancie or memory , which are sensitive faculties , and doe make his ability to abstaine from such and such sins more easie : indeed all such gifts will be swallowed up in glory : And therefore many who have lesse grace , yet seeme in many carriages more mortified then those who have more grace ; they will be lesse impatient in a crosse , lesse stirred and provoked with an injurie . A man who hath beene lesse helpt by restraining grace before conversion , and had his lusts more outragious , if he hath them now under , it is a signe he hath much more mortification in him then one who was naturally civill . And I appeal to every godly mans conscience , it is not only simply mortification that makes him always to abstaine from sins , but shame , modesty , terrors of conscience strike in at a pinch , when strength of mortification had failed him else ; and many accidentall things , ordered by Gods providence , hinder and keepe Gods people from sinning : and as David was faine to make use of Goliahs sword , and take in discontented persons that had not the same ends that he had to strengthen himselfe against Saul ; so is grace faine to take in fleshly dislikes and discontents against sin , to help it in a pinch , till it hath got the victory . For instance , it was not Judahs grace so much kept him from killing Joseph , for then he would not have consented to sell him ; but nature wrought in him , and made him abhor the killing him : Is it not our brother , and our flesh , and what profit is it to kill him ? Gen. 37. 26. So God prevented David in his murthering Nabals family by an externall meanes , when as his grace else had not kept him from revenging himselfe causelesly upon his family , ( for they were in no fault ) his grace alone had not done it , for his passion was up , and he in a rage , and fully resolved to doe it ; but God used another meanes , and sent Abigail submissively to meet him ; and her lowly submission , and elegant oration , won him , and cooled him ; though this David acknowledgeth Gods hand in it , and was glad he was so kept ( as a godly man will , and hath cause , when he is hindred of his purpose in sinning , as he sayes , I rejoyce that Christ is preached , though out of envie ; so if sin be abstained from , though by any meanes ) yet God did rather by his meanes restraine him , then by his feare of God , or the grace in his heart ; but God kept him by her comming : 1 Sam. 25. 34. For in very deed , sayes David , as the Lord liveth , which hath kept me back from hurting thee , except thou hadst hasted and met me , surely there had not beene left a man unto Nabal . So shame moved Judah ; feare of being destroyed moved Jacob to reprove the sin of his sonnes , and is all the argument he useth , Gen. 34. 30. So that in an evening , when thou castest up thy abstinences of that day , think not how much thou hast abstained from sin , or denyed thy selfe , but how much out of hatred of it , and the spirit of mortification ; how much of that there is in thy abstinence , and accordingly measure thy growth in it . Sixtly , another false rule is , when men judge of their mortification , and the measure of it , by their present listlesnesse of the heart to sin ; which though it be true , that where true mortification is , there is a listlesnesse , and a deadnesse ; and so much mortification , so much deadnesse , Rom. 6. 2. How shall we that are dead to sinne , live any longer therein ? And indeed , to live in it , is to take pleasure in it : But yet this you must know , there are many things which in a godly man may adde to his deadnesse to sinne , besides true mortification , and so make it seeme greater then it is in truth : And therefore it may be a false rule to judge by , if it be not warily considered and distinguished . Sicknesse breeds a listlesnesse ; when we are sick , our lusts are sick together with us ; and as we gather strength , they gather up their crums againe , Job 33. 19. 20. then his soule abhors dainty food . Suppose he be a glutton : Old age brings a listlesnesse . Eccles . 12. 1. When the evill dayes come , wherein a man sayes , he hath no pleasure in them : as Barzillai had no taste in his meat , by reason of old age . So when our expectations or desires are crossed , or are like to be , and we begin to faile of those maine props of the comfort of our lives , we are apt to have a listlesnesse to all other pleasures : when some one thing that was a sawce to all the rest , is gone or like to goe , we then have no stomach to all the rest , and we are weary of living , as David was when Absalom was gone , would I had dyed for thee . Some great crosse comming , may like thunder sowre all our joyes and delights , and make them stale to us , and as dead drink to the stomach . Terror of conscience may like an eclipse overspread our spirits , and then all things lose their beauty and lustre , as things in the dark use to doe : as Job sayes of himselfe in his desertion , that his soule had no more sweetnesse in all comforts , then in white of an egge : For such occasions as these doe draw the intention another way , and doe take the mind up about Gods wrath , or the afflictions we are in , so as it cannot run out to sin ; and intention , you know , is the cause of all pleasure . As therefore when by study the spirits are drawn up to the head , a mans stomach decayes to that meat he most loved ; so when terrors drinke up the spirits , as Job speaks : but when that heat is over , and intention dismissed , a man recovers his stomach againe ; and so doe men their appetites , to sinne , when they come forth of terrors . And this will help you to find out the true reason , why that young Christians are often more dead to all pleasures of sinne , then those who are grown up , or then themselves are when grown up : they are often then altogether dead to all mirth and other contentments , and yet they are not more mortified then afterwards : For then legall humiliation adds to their deadnesse . And besides that first deadly blow which Christ gave their lusts then in part , the Law also and the bitternesse of sinne did lay that part of their lusts which remained unkilled , in a sw●●●e , that one would think all were dead . Sin revived , saith Paul , and I dyed , Rom. 7. He speaks of that time when he lay humbled for sinne ; during which time , we reade in the Acts , he fasted : He had no mind to meat nor drink , for three dayes , he forgot all . And againe , as then they are usually so taken up about pardon of sinne , and the obtaining thereof , that all the spirits retire to the heart to relieve it , and to encourage it to seeke out for pardon ; and so sinne is left in a swoune , and it seemes quite dead : but by degrees men come out of that swoune , and sinne revives , and then men think they decay in mortification . Againe , young Christians sometimes , and others afterwards for some hony-moones of their lives , are entertained with raptures , and ravishments , joy unspeakable and glorious , and then they seeme in a manner wholly dead to sin , and walk so , but as the other are in a swoune , so they are in an extasie ; but when they are out of it , then sinne comes to it selfe againe : Those joyes whilst they last , make a mans actuall present deadnesse to sin seem more then habitually and radically it is indeed : As a man that hath tasted some sweet thing , whilst the impression upon his palate lasteth , he hath no relish of meat ; so whilst the impressions of spirituall joy : but when their mouthes are washt once , and their sense of that sweetnesse gone , they find their wonted relish of them . Thus spirituall joyes doe , for the time they are upon the heart , much alter the taste ; but yet much of that alteration is adventitious and not wholly radicall , or altering the sinfull faculty it selfe ( though it doth adde much that way ) yet not so much as they seeme to doe at that present , the sense of that sweetnesse is fresh in his heart . Now therefore to give an help or two to difference what is reall and true Mortification , from this seeming listlesnesse and deadnesse to it . First , true mortification makes a man not onely listlesse to sinne , but to have a quick hatred against it , a hatred aiming at the destruction of it ; but false listlesnesse takes but the heart off it , doth not set it against it ; how often are these yoaked together in Psal . 119. I hate sinne , and every false way , with this , Thy law doe I love ? the heart being quickned with love to God , and to his Law , is carried out against sinne , and not onely taken off from it to have no mind to it , but to have a mind against it , to destroy it . There is the same difference betweene mortification and listlesnesse , that there is between true patience and senslesnesse ; senselesnesse is a dull , sullen , stupid bearing pains , but patience is joyned mith a quick sense of them , which ariseth from strength of spirits , that being quick and vigorous , are the more sensible of paine or pleasure ; so true mortification is joyned with an active hatred that flyes out against sin ; which come from livelinesse of affection to the contrary . Secondly , true mortification is joyned with activenesse and life in the contrary duties , Rom. 6. 11. Reckon your selves dead unto sinne , and alive unto God. That false listlesnesse is but a dead palsey that doth take these members of sinne , but true mortification is with a new life , a resurrection , strengthning a man to walke so much the more nimbly in the wayes of God. Rom. 6. 4 , 5. Young Christians , and such as have a false listlesnesse and deadnesse , you shall find them complaine that their mortification is more then vivification , they will finde they are more dead to the world , then quickned to God. True mortification doth not dull the spirits , but sets them at liberty , as purging the humours out doth ; it makes the body more light and nimble ; whereas false listlesnesse causeth a deadnesse , a dulnesse to every thing else . Those false causes of listlesnesse contract the mind , as a bladder that is clung , and dryed , and hung up in the smoake , ( as David compared his condition in terrors of conscience ) but mortification empties it of the sinne , and fils it with grace , so as the mind is as full and wide as before , onely filled with grace now in stead of sinne . Seventhly , a man is not to judge of his growth in mortification , simply by the keennesse of his affection against sinne , though that is good and blessed , but by his strength against it . As there is a fond love , which is not so strong and solid , which will not doe so much for one ; or hold , if it come to the tryall , and be put to it , that yet hath a more seeming edge in it ; so there is a keennesse of hatred , that hath not so much strength . A man that is angry seemes to have more keennesse of affection against him he falls out with , and in his rage vows never to be reconciled , and could eat him up ; when as yet a malicious man hates more strongly : So doe young Christians their sins , having lately felt the bitternesse of them ; and then many other inconveniences , besid●s the cont●arietie of them to God , doe egge on and provoke their spirits against them ; but like as a sharpe knife that is weak , the edge is soone turned and blunted , so in a temptation , they are for all their edge soone overcome : for all those concurring inconveniences and apprehensions of their hurt by them , makes their spleen indeed greater , but it adds not to their strength and courage to resist them : like a stomachfull boy , that cryes he cannot have the victory , yet is weak , and easily laid on his back , his stomach is more then his strength . The hurt that comes by sin to us at first lately felt , helps to sharpen the edge , but adds no metall , and so our weapons are beaten to our heads againe , when we use them . What an edge of spirit had Peter raised up against denying Christ ? he would die rather ; he spake then as he thought ; and he would have dyed in the quarrell , for he draws his sword , but afterwards he wanted strength to his stomach , how easily was he overcome , being yet but weak in grace ? therefore judge of your growth herein , by your strength to resist . Hence the Apostle prayes , they may have strength in the inward man , Eph. 3. and in Chap. 6. 13. he speaks of ability to stand in the evill day . Although this let me adde , that every man should keep up his heart in this continuall keennesse and edge of spirit against sin , and whet his heart against it : For that will cause a man to use his strength the more against it , and to put it forth . A man that keeps his heart in a revengefull , vext , spleenfull spirit against sin , he will easier cut through a temptation ; and though if a Christian want metall , though he hath an edge , he may be foiled ; yet when edge and metall both meete , a man walks above his lusts : if either be wanting , a man may be foiled . THE TRYALL OF A CHRISTIANS GROWTH . THE THIRD PART . Resolving some Questions concerning Growth in MORTIFICATION , VIVIFICATION . CHAP. I. Two Questions resolved concerning Growth in Mortification . I Will now conclude this Discourse about Growth in Grace with answering some Questions which may be made concerning this our growth , both about Mortification , and about increase in positive Graces , which I did reserve to this last place , that I might handle them together . The first Question concerning the purging out of sinne , is , Whether every new degree of Mortification , and purging out of sinne , be alwayes universall , extending it selfe to every sinne ? So as the meaning of this , that God goes on to purge , should be , not onely that he goes on first to purge forth one sinne , then another , but that he goes on to purge out by every new degree of mortification every sinne together ; so as when any one sinne is more weakned , all the rest in a proportion grow weak also . To this I answer affirmatively , that every new degree of mortification is universall . First , because when the Scripture speaks of our growth therein , he speaks of it as extending it selfe to every sinne . So Ephes . 4. 22. when he exhorts the Ephesians ( who were mortified already ) to a farther progresse in it , he exhorts them to put off the old man , which is corrupt , according to the deceitfull lusts . It is not one lust that is the object of mortification , and the growth of it ( although he mentions particular lusts afterwards ) but the whole man that is corrupt , and all its lusts : and this he there speaks of daily growth therein : For of that he had spoken in the former verses , from the 12. verse , and goes on to speak of it , and exhort to it . Thus in like manner , Gal. 5. 24. it is called crucifying the flesh with the lusts : not one lust , but the flesh , the whole bundle , the cluster of them all : and in that it is called crucifying , it implys it also , for of all deaths that did work upon every part , it did stretch every nerve , sinew , and veyn , and put all the parts to paine : and this going on to mortifie sinne is called Rom. 6. The destroying of the body of sinne ; of the whole body : It is not the consumption of one member , of the lungs , or liver , &c. but it is is consumptio totius , a consumption of the whole body of sinne , so as every new degree of mortification is the consuming of the whole . And therefore also Colos . 3. where in like manner he exhorts to his growth therein , he exhorts to mortifie earthly members , every member . And the reasons hereof are , because First , true mortification strikes at the root , and so causeth every branch to wither : For all sinfull dispositions are rooted in one , namely , in love of pleasure more then of God : and all true imortification deads a man to the pleasure of sinne , by bringing the heart more into communion , and into love with God ; and therefore the deading to any sinne must needs be generall and universall to every sinne . It is as the dying of the heart , which causeth all the members to die with it ; for that is the difference betweene restraining Grace , which cuts off but branches , and so lops the tree , but true mortification strikes every blow at the root . Secondly , every new degree of true mortification purgeth out a sinne , as it is sinne , and works against it under that consideration : and if against it as sinne , then the same power that works out any sinne , works against every sinne in the heart also . Now that every new degree works against a sinne , as it is sinne , is plain by this , because if it be purged out upon any other respect , it is not mortification . Thirdly , the Spirit , and the virtue that comes from Christ , which are the efficient causes of this purging out a sinne , doe also work against every sinne , when they work against any one ; and they have a contrarietie to every lust ; they search into every veyne , and draw from all parts . Physitians may give elective purges , as they call them , which will purge out one humour , and not another , but Christs physick works generally , it takes away all sorts of distempers . And whereas the Objection against this may be , that then all lusts will come to be equally mortified . I answer , No , for all lusts were never equally alive in a man ; some are stronger , some weaker by custome , through disposition of body and spirit ; and therefore though mortification extends it selfe to all , yet there being an inequality in the life and growth of these sinnes in us , hence some remaine still more , some lesse mortified ; as when a floud of water is left to flow into a field , where many hils are of differing height , though the water overflows all equally , yet some are more above water then others , because they were higher before of themselves . And hence it is that some sinnes , when the power of grace comes , may be in a manner wholly subdued , namely , those which proceed out of the abundance of naughtinesse in the heart , as swearing , malice against the truth ; and these the children of God are usually wholly freed from , and they seeme wholly dead , being as the excrements of other members , and being as the nailes , and the haire , they are wholly pared off , as was the manner to a Proselyte woman ; the power of Grace takes them away , though other members continue vigorous : And therefore of swearing Christ sayes , What is more then Yea , yea , and Nay , nay , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of a profarie heart : As when a man is a dying , some members are stiffe and cold , and cleane dead long afore , as the feet , whilst others continue to have some life and heat in them ; so in the mortification of a Christian , some lusts that are more remote , are wholly stiffe and starke , when others retaine much life in them . The second Question is , Whether when I apply Christ , and the Promise , with the vertue of Christ , for the mortification of some one particular lust or other , and doe use those right means , as Prayer , Fasting , &c. for the speciall mortification of some one lust , Whether that lust thereby doth not become more mortified then other lusts doe ? I answer , Yes , yet so as in a proportion , this work of mortification it runs through all the rest : for as in washing out the great stains of a cloth , the lesser stains are washt out also with the same labour , so it is here : Therefore the Apostle in all his exhortations to mortification , both Eph. 4. and Gal. 5. and Col. 3. though he exhorts to the putting off the old man , the whole body of sinne , yet instances in particular sins , because a man is particularly to endeavour the mortification of particulars , as it were apart ; and yet because in getting them mortified the whole body of sinne is destroyed , therefore he mentions both the whole body , and particular members thereof apart , as the object of mortification . And to that end also doth God exercise his children , first with one lust , then with another , that they may make tryall of the vertue of Christs death upon every one : And therefore Christ bids us to pull out an eye , and cut off an hand , if they offend us : for mortification is to be by us directed against particular members ; yet so as withall in a proportion all the rest receive a farther degree of destruction . For as a particular act of sin , ( be it uncleannnesse , or the like ) when committed , doth increase a disposition to every sinne , yet so as it leaves a present greater disposition to that particular sin then any other , and increaseth it most in potentia proxima , though all the rest in potentia remota : so in every act of mortification , though the common stock be increased , yet the particular lust we aimed at , hath a greater share in the mortification endeavoured , as in ministring physick to cure the head , the whole body is often purged ; yet so as the head , the party affected , is yet chiefly purged , and more then the rest . CHAP. II. Three Questions resolved concerning Positive Growth . OTher Questions there are concerning that other part of our growth , namely , in positive graces and the fruits thereof . As first , whether every new degree of grace runs through all the faculties ? I answer , Yes ; For as every new degree of light in the ayre runnes through the whole Hemisphere , when the Sunne shines clearer and clearer to the perfect day , which is Solomons comparison in the Proverbs ; so every new degree of grace runs through , and is diffused through the whole man. And therefore also 1 Thes . 5. 23. when the Apostle there prayes for increase of grace , he prayes they may be sanctified wholly in body , soule and spirit . And every new degree , though it begins at the spirit , the understanding , yet goes through all : for so Ephes . 4. 23 , 24. Be renewed in the spirit of your minds , and put on the new man : it runs therefore through the whole man , having renewed the mind . As the worke of grace at first , so after still continually leaveneth the whole lump . Whether one Grace may not grow more then another ? I answer , first , that it is certaine , that when a man grows up in one grace , he doth grow in all ; they grow and thrive together . Therefore in Ephes . 4. 15. we are said to grow up into him [ in all things . ] Growth from Christ is generall , as true growth in the body is in every part , so this in every grace . Therefore 2 Cor. 3. ult . we are said to be changed into the same image from glory to glory . Every increase stamps a farther degree of the whole Image of Christ upon the heart . So the Thessalonians , Their faith and their love did both overflow , 2 Thes . 1. 3. Yet secondly , so as one grace may grow more then some other . 1. Because some are more radicall graces , as Faith and Love , therefore of the Thessalonians Faith the Apostle sayes , 2. Thes . 1. 3. that it did grow exceedingly ; and then it follows , their love did overflow . 2. Some grace are more exercised , and if so , they abound more ; as though both armes doe grow , yet that which a man useth is the stronger and the bigger , so is it in graces ; In birds , their wings which have beene used most , are sweetest to the taste . As in the body , though the exercise of one member maketh the body generally more healthfull , yet so as that member which is exercised , will be freest from humours it selfe , so it is here ; so tribulation worketh patience , patience experience , Rom. 5. Many sufferings make patience the lesse difficult , and much experience , many experiments make hope greater . Againe , thirdly , that some graces are more in some then others , appeares hence ; for what is it makes the differing gifts that are in Christians , but a severall constitution of graces , though all have every grace in them ? as now in the body every member hath all singular parts in it , as flesh , bones , sinews , veynes , bloud , spirits in it , but yet so , some members have more of flesh , lesse of sinews and veynes , &c. whence ariseth a severall office in every member , according as such or such simular parts doe more or lesse abound in a member ; the hand , because it hath more nerves and joynts in it then another member , though lesse flesh , yet how strong is it , and fit for many offices ? the foot is not so : So in Christians , by reason of the severall constitution of graces , and the temper of them more or lesse , have they severall offices in the Church , and are fitted for severall employments ; some have more love , and fit for offices of charity ; some more knowledge , and are fit to instruct ; some more patience , and are fitter to suffer ; some for self-denyall , and accordingly doe grow in these more specially . The third Question is , Whether this increase be onely by radicating the same grace more , or by a new addition ? I answer , that by adding a new degree of grace , as in making candles , which is done by addition , when a candle is put anew into the fat of boiled tallow , every time it is put in , it comes out bigger , with a new addition ; or as a cloth dipt in the die , comes out upon every new dipping in with a deeper die . And this is done by a new act of creation , put forth by God. Therefore when David being falne , prayed for increase of grace , he sayes , Create in me a new heart . And therefore Ephes . 4. 24. when the Apostle exhorts to further putting on the new man , and speaketh of growth , he adds , which is created ; for every new degree is created as well as the first infusion , which shews the difference between naturall growth and this : In naturall growth there needs not a new creation , but an ordinary concurrence ; but it is not so in this , that God that begun the work , by the same power perfects it : And therefore Ephes . 1. 19. he prayes that the beleeving Ephesians might see that power that continued to worke in them , to be no lesse then that which raised up Christ ; for though naturall life may with a naturall concurrence increase it selfe , because the terminus à quo , the terme from whence it springs , is but from a lesse degree of life to a greater : yet it is otherwise in this life , and our growth in this is from a greater degree of death , to a further degree of life : And therefore Phil. 9. the Apostle calls growing in grace , a going on to attaine the resurrection from the dead : And therefore the same power that raised up Christ , must goe along to work it . Hence also every new degree of grace is called a new conversion ; except ye be converted , sayes Christ to his Disciples converted already ; because the same power that wrought to conversion , goes still to this . And therefore it is said that God gives the increase , 1 Cor. 3. 7. and it is called the increasing of God , Colos . 2. 19. so Hos . 14. shewing the ground why they grow so fast ; Thy fruit is found in me , sayes God , ver . 7. although this is to be added by way of caution and difference , that therein God doth proportion his influence to our endeavours , which in conversion at first he doth not . Therefore we are said to be fellow workers with him , although it be he that gives the increase , 1 Cor. 3. 6 , 7 , 8. the same you have also , Rom. 8. We by the Spirit doe mortifie the deeds of the flesh . We , as co-workers with the Spirit . FINIS . A Table of the Contents of this Booke . The Introduction . THe summe and division of the words , and the subject of this Discourse . Page 1 Some Observations premised of this Parable of the Vine : 1. Obser . How Christ is the Vine , and the onely true Vine . 3 2. Obser . How God the Father is the Husbandman . Declared in five things . 6 3. Obser . Two sorts of Branches in the Vine , fruitfull and unfruitfull . 8 An interpretation of those words , [ Branches in me that bring not forth fruit . ] By three things . 9 Three severall sorts of Branches that prove unfruitfull . 11 Some differences betweene true Branches and Temporary Branches , grounded on the Text. 12 1. Difference . Temporary Beleevers bring not forth true fruit . And What it is that makes a good work to be true fruit . ibid. 2. Difference . Temporary Branches bring not forth fruit in Christ . 14 What it is to bring forth fruit in Christ , explained . 15 This Question , Whether in every act a Christian doth all in Christ , by his fetching vertue distinctly from him ? Resolved by 3. things . 18 That every Beleever doth five things , which are truly and interpretatively to bring forth fruit in Christ . 19 4. Obser . In the most fruitfull Branches there remaine corruptions to be purged out . The reasons of it . 22 5. Obser . That yet for their corruptions God takes not such away . 28 6. Obser . Vnfruitfull Branches God in the end cuts off . Foure degrees of Gods cutting them off , founded on the Text. 34 The Tryall of a Christians Growth . PART I. Of GROVVTH in bringing forth more fruit . CHAP. I. That all true Branches in Christ doe grow : Proved , 1. By Scriptures , Reasons . 38 1. Reas . From Christs relation to us as an Head , and we his members . And herein , 1. From our conformity to him . 39 2. From his having received all fulnesse to fill us . 40 3. From our growth making up his fulnesse , as he is mystically considered one with us . ibid. 2. Reas . From God the Father , who 1. Hath appointed every one their measure . 41 2. Hath promised it . ibid. 3. Hath appointed means for it . ibid. 3. Reas . From the Saints themselves , who cannot be saved unlesse they grow . ibid. CHAP. II. An explication how the Saints doe grow . Many considerations to satisfie the tentations of those that discern not their growth . 42 1. Consid . more generall , shewing what sort of Christians this tentation doth usually befall . ibid. 2. Consid . more particular , As 1. That growing in grace is a Mysterie rather to be apprehended by faith , then by sense . 44 2. The eager desire which many have to grow , and attaine to more grace , hinders them from discerning their growth . ibid. 3. The progresse is not in many so discernable , as the change at their first conversion is , or as their first growth . The reasons of it . ibid. 4. To discern of growth there must be time allowed . 45 5. There are severall wayes by which men are brought to that measure appointed them , in which some have the advantage of others . ibid. 1. Some have a greater stock of grace given them at first : which is done in two cases . 46 2. In the manner of growing , God puts much difference , 1. Some grow without intermission . 2. Some God sooner ripens for heaven . ibid. CHAP. III. What it is to bring forth more fruit , explicated negatively , by removing many mistakes . 46 1. It is not to grow onely or chiefly in gifts , as abilities to pray , and preach , or in knowledge , but in graces . 47 Three cautions herein . ibid. 2. Our bringing forth more fruit is not to be measured by the successe of our gifts , the fruits of our doings , but by the Doings themselves . 48 3. It is not simply to be estimated by the largenesse or smalnesse of our opportunities of doing good , ( which may vary ) but by an heart to doe good . 50 4. It is not alwayes to be measured by accessary graces , as joy , spirituall ravishments , &c. ibid. 5. It is not be measured by encreasing in profession , and seeming forwardnesse , but by inward and substantiall godlinesse . 51 6. How in the largnesse of the affections to good , there may be a decrease : And how young Christians may have more large affections ; which yet are not so genuine and spirituall . ibid. 7. We must not measure our growth , by our growing in some kind or sort of duties , but in the universall extent of godlinesse , and in duties both of our generall and particular callings . 53 How young Christians abound more often in holy duties for a time , and the necessity of this for their condition . ibid. CHAP. IV. What it is to bring forth more fruit , explicated positively : Wherein many direct tryals of such a growth are given . 55 1. Tryall . If we goe on to the exercise of new graves . ibid. 2. Tryall . If we find new degrees of the same grace added . 56 3. Tryall . If fruits and duties grow more ripe and spirituall , though not more in bulk . 57 What it is that gives a spirituall relish to this fruit . 4. Tryall . If the heart grows more rooted into Christ . 58 5. Tryall . If we learne more to bring forth fruit in reason . 59 6. Tryall . If we grow more constant and eaven in a holy course . ibid. 7. Tryall . If though our difficulties and oppositions be more , and means lesse , yet we continue to bring forth as well as when our meanes were more , and difficulties lesse . ibid. 8. Tryall . If though we doe lesse , yet we grow more wise , and faithfull to lay out our abilities , and improve our opportunities to the greater advantages for Gods glory and the good of others . 60 The Tryall of a Christians Growth . PART II. Of Growth in purging our corruption . CHAP. I. The Observation out of the Text propounded , that God goes on to purge out our corruptions . Bounds set to the Discourse about it . The reasons of the point . 64 CHAP. II. The wayes God useth to purge out corruption out of his children , with the means by which he causeth them to grow to a further measure therein . 65 1. Occasionall . ibid. 2. Instrumentall . 66 3. Examples . 67 4. Inward workings , which consists in five things . ibid. CAAP. III. The Tryall of Growth in Mortification . 1. By negative signes , or such as argue much corruption remaining unpurged out . As 71 1. If a man doth magnifie and set a high price upon worldly and carnall excellencies and pleasures . ibid. 2. If our minds be carryed out to superfluities , and more than needs , and are discontented with our owne condition . 73 3. If our minds be so glewed to any thing , that we know not how to part with it . ibid. 4. If our hearts be distempered under variety of conditions , and are very inordinate in them all , whether they be prosperous , or adverse . 74 5. The more carnall confidence we have in the creatures ; and our spirits being up held by them . 75 6. The more full of envyings and heart-burnings against others , as to get the credit from them , &c. ibid. 7. The lesse able we are to bear reproofs for the breaking forth of our lusts . 76 8. The more quick and speedy the tentation is in prevailing upon the heart . 77 9. The more power our lusts have to disturb us in holy duties . ibid. 10. If the bare recalling former sins committed , prove a new snare to entice the heart . 87 CHAP. IV. 2. The Tryall of Mortification by positive signes , which argue a good degree of that work in the heart : As 1. The more insight a man hath into spirituall corruptions , ioyned with a conflict against them . 79 2. The more we grow up to a readinesse , willingnesse , freenesse , and cheerfulnesse of heart to deny our selves . 80 3. The more stable , ●eaven , and constant we are in well doing , and the more durable an holy frame of heart in us is . 81 4. The mnre spirituall taste and relish of the spirituall part of the Word we have . 82 5. The more ashamed we grow of former carriages , and sensible of former weaknesses . ibid. 6. The weaker we find our lusts to be in the time of tentation . ibid. 7. The more ability we have to abstaine from occasions and opportunities of satisfying our lusts . 84 8. If we linger not after the objects of our lusts , when they are absent , but are weaned from them . ibid. CHAP. V. Some Cautions to prevent mis-judging by false rules . As also This Case resolved , Whether Growth in Grace may be judged by the ordinary prevailing of corruption , or the ordinary acting of mans grace . 85 1. Caution . That men are not to estimate their progresse in grace , by having overcome such lusts as their natures are not so prone unto : but that a judgment hereof is to be made from the decay of the bosome sin . ibid. 2. Caution . We are not to judge by extraordinary assistances , nor extraordinary temptations . 86 This Caution explicated by three things . 87 This Question resolved , Whether we may certainly judge of the degrees of our mortification to lusts , by the ordinary risings and prevailings of them , or by the ordinary acting and exercise of our graces . 88 Answered affirmatively . ibid. An Objection , That the Spirit is a voluntary Agent , who may act a lesse degree of grace more then a greater . Answered . 90 1. That yet the holy Ghost ordinarily assists according to the proportion of grace given . ibid. 2. That the acting of grace encreaseth the habits more and so it comes all to one . 91 Two limitations herein . 1. That God for some time of a mans life may leave a strong Christian to greater corruption then a weake , and act a weak Christians grace more . ibid. God may have four ends in such a dispensation . ibid. 2. Limitation . If a weak Christian be more watchfull over his lusts for a time , then a stronger Christian : yet his weaknesse is discovered by two things . 94 CHAP. VI. Five Cautions more added to the two former , to prevent such mis-judging . 3. Caut. To take into consideration our severall occasions to draw out corruptions , and means to draw forth graces . 96 4. Caut. To consider the naturall temper of a mans owne spirit ; whether it be quick and active , or slow . ibid. 5. To consider what force restraining grace hath in us , which often makes mortification seeme greater then it is . 97 6. Not to judge from our present listlesnesse to sin ; which may arise from other causes besides true mortification ; and so may make that seeme to be much more at some times then in truth it is . 99 The difference betweene listlesnesse to sinne , and true mortification , in two things . 101 7. Not to judge of the measure of mortification simply by the sharpnesse and edge of our affections against sin , but by our inward strength against it . A discovery how that edge of affection against sin may deceive us , and how a young Christian may have a quicker stirring against sin , when he hath lesse strength . 102 The Tryall of a Christians Growth . PART III. Resolving some Questions about Growth in Mortification , Vivification . 1. About Growth in Mortification , two Questions : 1. Whether every new degree of Mortification be alwayes universall , extending it selfe to every sin . 104 Answer affirmative , and that for three reasons . 105 An Objection answered . 106 2. Quest . Whether in the endeavours of a beleever to mortifie some one particular lust , that lust becomes not more mortified then others . Answered . 107 2. About Growth in Vivification three Questions : 1. Quest . Whether every new degree of Grace runs through all the faculties . Answered affirmatively . 108 2. Quest . Whether one grace may not grow more then another . Answered by two Propositions . ibid. 3. Quest . ( Concerning the manner of this Growth ) Whether it be a deeper radicating the same grace in the heart , or by a new addition . Answered . 109 FINIS . Notes, typically marginal, from the original text Notes for div A41536-e170 2 Cor. 10. 14. Ephes . 4. 15. Notes for div A41536-e500 2. Obser . That Christ is onely the [ True Vine ▪ ] Vse . Vse 1. Vse 2. Vse 3. Quest . Ans . How the unfruitfull are in Christ . 2. Ans . 3. Ans . Vse . The severall sorts of branches that prove unfruitfull . Some differences of branches fruitfull and unfruitfull . 1. Difference . How the good works of Hypocrites are not true fruits . 2. Difference . How Hypocrites bring not forth their fruit [ in Christ ] What it is to bring forth fruit [ in Christ ] explained . Quest . Answ . Whether in every act a Beleever doth all in Christ . 2. Quest . Whether all Beleevers doe distinctly fetch vertue from Christ by faith . Answ . 1. Union with Christ is not cleared up to all in Christ . Yet every Beleever doth five things which are really to bring forth fruit in Christ . Vse . 1. Vse . 2. Reas . 1. Reas . 2. Reas . 3. Reas . 4. Vse . 1. Vse . 2. Reas . 2. Reas . 3. The degrees of Gods cutting off unfruitfull branches . Vse . 1. Notes for div A41536-e8390 Reas . 1. Drawne from Christs being our head . Reas . 2. From God the Fathers appointment . Reas . 3. From the Saints themselves . 1. Consideration in generall . 2. More particular considerations . 1. Consid . 2. Consid . 3. Consid . 4. Consid . 5. Consid . Heb. 5. ult . Caution 1. 2. 3. 2. 3. 4. 5. 6. 7. 1. Tryall . 2. Tryall . 3. Tryall . 4. Tryall . 5. Tryall . 6. Tryall . 7. Tryall . 8. Tryall . Notes for div A41536-e12590 Reasons . 1. 2. 3. 4. 1. Occasional . 2. Instrumentall . 3. Examples . 4. Inward workings . 1. Not to judge by some sins , but the decay of thy bosome sin . 2. Not judge by ex●raordinary assistances or temptations . This Caution explicated by three things . 1. 2. 3. Question . Whether an estimate may be taken from the ordinary passages of our lives . Resolved . Object . Answ . 1. Two limitations . 2. Limitation . Psal . 18. Two differences betweene Mortification , and a seeming deadnesse or listlesnesse to sinne . 2. Difference . Notes for div A41536-e18170 Quest . 1. Answ . Object . Answ . Quest . 2. Answ . Quest . 1. Answ . Quest . 2. Answ . 1. 2. 3. Quest . Answ . 
A12183	----	The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N. Sibbes, Richard, 1577-1635. 1639 Approx. 440 KB of XML-encoded text transcribed from 334 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2009-10 (EEBO-TCP Phase 1). A12183 STC 22492 ESTC S117300 99852515 99852515 17840 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12183) Transcribed from: (Early English Books Online ; image set 17840) Images scanned from microfilm: (Early English books, 1475-1640 ; 1082:4) The excellencie of the Gospell above the law Wherein the liberty of the sonnes of God is shewed. With the image of their graces here, and glory hereafter. Which affords much comfort and great incouragement, to all such as begin timely, and continue constantly in the wayes of God. By R. Sibbs, D.D. Mr. of Katherin Hall Cambridge, and preacher of Grayes-Inne, London. Begun in his life time, and published by T.G. and P.N. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [20], 650, [2] p. Printed by Tho. Cotes [and John Dawson], and are to be sold by Iohn Bartlet, at his shop, at the signe of the guilt Cup, neere S. Austins gate, London : 1639. T.G. and P.N. = Thomas Goodwin and Philip Nye. Dawson's name from STC. The last leaf is blank. Reproduction of the original in Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng 2002-11 TCP Assigned for keying and markup 2002-12 Aptara Keyed and coded from ProQuest page images 2003-01 Rina Kor Sampled and proofread 2006-10 Aptara Rekeyed and resubmitted 2008-12 John Latta Sampled and proofread 2008-12 John Latta Text and markup reviewed and edited 2009-02 pfs Batch review (QC) and XML conversion THE EXCELLENCIE OF THE GOSPELL above the LAW . Wherein the Liberty of the Sonnes of God is shewed . With the Image of their Graces here , and Glory hereafter . Which affords much Comfort and great Incouragement , to all such as Begin Timely , and Continue Constantly in the wayes of God. By R. Sibbs , D. D. Mr. of Katherin Hall Cambridge , and Preacher of Grayes-Inne , London . Begun in his life time , and published by T. G. and P. N. LONDON Printed by Tho. Cotes , and are to be sold b● Iohn Bartlet , at his shop , at the Signe of the gui●● Cup , neere S. Austins gate . 1639. The Contents . VVHat 's meant by Spirit . 15. Christ. † . 1. Hath the Spirit . 16. 1. In himselfe . ib. 2. In greater measure than any other . 17. Quest. When was the fullest measure of the Spirit in Christ ? 24. † . 2. Giveth the Spirit . 25. 1. To Ordinances . 25. 2. To Persons . 27. He worketh all by the Spirit . 28. He communicates the Spirit to us diverse wayes . 34. Influence . ib. Merit . 35. Example . 37. Quest. Why the Spirit was given in greatest abundance after the resurrection . 38. Vse 1. How to recon●ile Scriptures . 44. Vse 2. Why the Ordinances are no more effectuall . 45. Vse 3. Of comfort from the exaltation of our nature in Christ. Formality is the sinne of this age . 50 Vse 4. Comfort that Christ hath fulnesse of the Spirit . 52. Why Christians are so darke spirited . 54 Vse . 5. We must labour to be in Christ that we may get the Spirit . 57. Motives to get it . 57. 58. &c. The Spirit is the Soule of the Soule . 63. How to know if we have the Spirit . ib. &c. The Spirit compared to fire . 65. 66 It convinceth and what it is to convince . 67. 68 It makes us like unto Christ. 69 Directions how to get the Spirit . 70. 71 , &c. 1. The knowledge of Christ makes all things comfortable . 73 , 74 2. We must not trust to any performance without Christ. 75 3. We must be carefull of the meanes . 76 , 77 The Spirit workes Liberty . 78 And Liberty is desired of all men . 79 There is Liberty 1. Christian. 81 2. Evangelicall . 82 We are in bondage without the Spirit . 89 The more Liberty without Christ the more Slavery . 85 Liberty wrought by Christ , applyed by the Spirit . 89 How the Spirit worketh Liberty . 89 , 90 As 1. By Correction . 90 2. By Faith. ib. 3. By Love. ib. Christ redeemeth a wayes , 1. By Price . 91 2. By strong hand . 92 All that Christ redeemes , he frees by his Spirit . 93 The reasons are foure . 1. Because wee are saved as Men. 91 2. We are freed to be friends with God. 93 3. Else we cannot love God. 95 4. Else wee cannot be fitted for heaven . 96. The Spirit sets us at liberty in all the course of Salvation , from the beginning to the end . 96 Instances hereof 1. In our Vocation . 97 2. In our justification . 102 3. In our Sanctification . 110 4. In our Glorification . No benefit by Christ without Vnion . 103 The heart is full of feares without the Spirit . 106 Why men of great parts , without the Spirit are in great feares . 108 , 109. Sanctification springs from Iustification . 110 Sanctified Christians esteeme basely of all things but Christ. 113. The Liberty of Sanctification is not a liberty of freedome from all conflicts . 116 Comforts against the dullnesse of flesh . 117. Christians are Kings over their lusts . 122 As appeares 1. By their freedome from the consequents of sinne . 124 2. By their freedome in good 4. Witnesse . 236 Pretty short , but sweete uses of these . 237 , &c. Why men are enemies to Gods free grace . 240 , &c. The glory of God greater in the Gospell then in 1. Adam . 242 , 243 , &c. 2. It is above that in Creation . 244 3. Than to Angels . 245 The Vses of it . 249 , 250 , &c. 257 , &c 262 , &c. How to thinke of mercy in temptation . 264 Often offences exclude not mercy . 266 The Gospel discovers Christs mind to us . 271. and his love . 274 , 275 We cannot see divine things but in a glasse , that is darkely . 280 How our soules are helped by our senses . 289 The Sacraments are Gods glasses to see Gods love in Christ. 290 , 291 , &c. Wee see God diverse wayes : 1. In his creatures . 297 2. In his word . ibid. 3. In Christ in the flesh . 298 4. By faith . 299 Faith compared to sight foure wayes . 1. As the noblest sense . 301 2. As the largest . ibid. 3. As the surest . 302 4. As the most working . 303 How to keepe the eye of the Soule cle●re . 305 What the vai●es are , that hinder our beholding of Christ. 314 , 315 A twofold use of a Vayle . 1. Of subjection ; 2. Of obscurity . 316 Wee have boldnesse in the Gospel . 319 , &c. 321 , &c. How to recover boldnesse with God. 326 , 327 The Church inlarged by Christs comming . 332 A necessity of our change . 338 , &c. And why ? 340 , 341 , &c. This change twofold , 1. Reall , ● . Graduall . 345 Christ the patterne of this change . 358 And why ? 362 , &c. Christians musts study Christ 372 , &c. How to reade the life of Christ in the Gospell . 38● The more we are like Christ , the more wee are beloved of God. 389 How to become like Christ. 391 Three things comfortable to us in Christs death . 395 How to know that wee are changed to Christs Image 401 , &c. Motives to stir us up to get Christs Image . 406 , 407 Christ in this change is all in all . 414 , 415 Every good thing in man , is in Christ first . 418 The excellencie of the glasse of the Gospell . Three sights most efficacious and comfortable . 1. To see God in Christ. 2. Christ to see us in God. 3. Wee to see our selves in Christ. 430 , &c. How to know that we see the glory of God as we ought . 434 Love works imitation . 436 No saving knowledge without a change . 440 The glory of a Christian very large . 444 Foure degrees of it . 445 Christs Image is grace and glory . 452 The glorious condition of a Christian enlarged . 451. 460. 472. 476 Why the world despiseth those that are gracious . 465 , 466 , &c , We must labour for grace , that we may be glorious . 474 Why men maligne those that are good . 479 , 480 , &c. Wee must not blemish our grace by sinning against conscience . 481 Grace will cheere us against the disparagements of the world . 483 , &c. The esteeme of grace , a note of grace . 486 Grace and Glory goe both under one name . 490 , &c. Grace is of a growing condition . 498 , 499. 503. 518. No change in Heaven . 531 &c. There be degrees in the glory of a Christian. 536 T is a part of Heaven to know the glory of it . 541 Growth in grace notes the truth of grace . 542 Its growth insensible . 548 Christians compared to the best things . 558 A wicked man cannot desire heaven . 560 Comforts against death and reproaches . 559. 565 Christians must thanke God for glory to come . 568 , 569 , &c. All good in us by the Spirit . 574 , &c. Notes wherby we may know that we have the Spirit . 609 , 6●0 , &c. All good in us from the Spirit . 624 Hence learne to give the Spirit his due . 633 , 634 , &c. FINIS . Excellency of the GOSPEL above the LAVV. 2 COR. 3. 17 , 18. Now the Lord is that Spirit , and where the Spirit of the Lord is , there is liberty . But wee all with open face beholding as in a glasse the glory of the Lord , are changed into the same Image , from glory to glory , even as by the spirit of the Lord. THe Apostle beginneth this Chapter with the commendation of his Ministry , having beene put upon it by their undervaluing of him ; yet so , as together with himselfe he commendeth them as his best and onely Testimoni●l , and Letters of commendation , vers . 2. and so maketh way for himselfe to fal into a more set and large commendation of the glorious Gospell it selfe , whereof God hath made him so able a Minister to them , vers . 6. And because the excellency of any thing is best commended by comparing and setting by it something else that excels , in it selfe , and yet is exceeded by it ; therefore he carrieth along his commendation of the Ministery of the Gospell through the whole Chapter ▪ by comparing it with the Law , and the Ministery of the Old Testament . This comparison is made by the Apostle , First , more briefly , in laying down some distinct properties and prerogatives of the Gospell wherein it excelleth the Law , vers . 6. as , 1. that this was the Min●stery of the New Testament , that of the Law of the Old : 2. and not of the letter , as the Law was ; but of the Spirit : 3. nor of death , for the Letter killeth : but of life , for the Spirit qaickeneth . And then , by Inferences drawne from these properties thus briefly summed up , the Apostle more largely illustrates the transcendent Glory of the Gospell and howfarre it exceedeth the glory of the Law , although it be granted the Law be glorious . As 1. if that which was but a ministration of the Letter written and ingraven in s●ones was glorious , verse the seventh ; that is , if the litterall notions and bare knowledge of the Law , which ( like so many dead words or Characters ) maketh no a●●eration at all , but leaueth their hearts hard and stony , like the Tables on which the law was written , which remained stones still . If this was glorious , even the litterall ●●owledge of the Law. as 〈◊〉 was , both in the Jewes own account of themselves , and in the judgement of the Nations amongst whom they liued : How shall not the ministration of the Spirit bee rather glorious ? verse the eighth : the meaning whereof is largely explained in the third Verse ; where the Corinthians are said to be an Epistle written not with inke , or dead Letters , but with the Spirit of the living God ; which kind of writing leaveth not the heart a heart of stone , as the dead writing of the Law did , but changeth it into a heart of flesh , and maketh such a through alteration in the wholeman , as the writing within , in the Tables of their hearts , is knowne and read of all men : so that their lives and conversations being answerable to that spirituall and gracious writing of Christ in their hearts , they are manifestly declared to be the Epistle of Christ : and therefore such a Ministry as this is , by which the Spirit of the living God is received , ( and no by the Law , Gal. 3. 2. ) which is a Spirit of glory , and worketh gloriousthings both in the hearts and lives of men , must needs be rather glorious . 2. Another Inference wee have in the 9. verse ; if the ministration of condemnation be glorious ; that is , if that word which concluded men under sinne , and pronounced the sentence of death upon them bee glorious ; much more doth the ministration of righteousnesse exceed in glory : For it is more glorious to pardon than to condemne ; to give life , than to destroy . It is the glory of a man to passe over an offence , Prov. 19. and in God it is called the riches of his glory , Rom. 9. 23 The Law , which was made glorious , in terrifying , condemning , and stopping the mouthes of men , in so much as they had not a word to say for themselves , hath no glory , by reason of the glory of the Gospell that excelleth , even in this respect that it bringeth such a righteousnesse , as by the merit whereof , and satisfaction given by it , we are justified and have peace towards God , notwithstanding the utmost rigour of the Law. 3. The Apostle argueth further , verse the eleventh , if that which is done away was glorious , as the old Covenant is , which was made old by the comming of the New , Heb. 8. and by it removed as a thing growne weake and shaken , Heb. 12. much more that which remaineth , which is the New Covenant which cannot bee shaken but shall remaine , and is the everlasting Gospell , Rev. 14. is more glorious : as Gods last works exceed the former , and taketh away the remembrance of them in comparison ; as when hee createth New heavens , and a New earth , the former shall not be remembred nor come into minde . Esa. 65. 4. There is another excellency of the Gospell above the Law , which the Apostle addeth , and insisteth upon it more largely then upon all the rest ; and that is , the comfortable plainnesse and perspicuity of the Doctrine and Ministry of it , verse the twelfth ; Seeing we have such hope , wee use great plainnesse of Speech . In which it excelled the Ministry of Moses , which was in much difficulty and obscurity , and that in a threefold respect layd downe in the 13 , 14 , and 15 verses . 1. The Matter of it was terrible , tending to the shame , confusion of face , and condemnation of the hearers ; insomuch as they were notable to stand before him nor stedfastly to behold his face , it was such a dazling and amazing light that shined in his Ministry . 2. The Manner of delivery was in obscure and darke expressions , that the Children of Israel could not see to the end of that which is abolished : that is , they could not see the drift and scope of his Ministery , by reason of the Types and Shadowes , which was the vaile hee put upon his face . 3. Their minds were blinded , there was a vaile upon their hearts , which is evident by experience in the Jewes at this day ; who so cleave in their affections to Moses , and to the Shadowes and Ceremonies of his Ministry , that they reject the scope and end of it , which is Jesus Christ crucified . And they can doe no other ; for although the vaile that was upon Moses face by removed , as it is by the doctrine of the Gospell , which sheweth us in all possible plainnesse what the drift and meaning of Moses was in all those Types and Ceremonies , yet untill the Gospel in the Spirit and efficacy of it commeth home to their hearts , and taketh off the vayle that is upon their hearts also : that is , untill their naturall blindnesse and obstinacy be taken away , which cannot be ( but is rather increased ) by the Law , ( for although Moses bee read , yet untill this day remaineth the same vayle untaken away , ) the Jewes will unavoydably abide in their Ignorance and bondage . Now in opposition to this darknesse and obscurity of the Law in all those respects , the Apostle exalteth the Gospell in this high and excellent privilege of it , That it is plaine , and evident , and full of demonstration ; and that the light of it is not terrifying and amazing , but sweet and comfortable ; so that wee may with much liberty and boldnesse of Spirit looke constantly upon the great & glorious things set before us in it , although it be no other but the glory of the Lord Jesus Christ. And there is moreover such an efficacy and working power in this Ministery of the Gospell , as it will not suffer men to remaine the same without alteration , as they did under Moses Ministery , though hee was read daily ; but it will change them even into the Image of Jesus Christ , and the carry them on still in that Image and likenesse from one degree of glory to another , after a most admirable and spirituall manner of working . This speciall excellency and prerogative of the Gospell is laid downe in the two last verses of this Chapter , which are the words upon which wee shall more largely insist in the following discourse . Vers. 17. Now the Lord is that Spirit , and where the Spirit of the Lord is , there is liberty . The Lord is that Spirit that takes away the vaile , that is spoken of before . Hee sets downe what Christ is , by what he doth ; Christ is that Spirit , because he gives the Spirit . And then a sweet effect of the Spirit of Christ , Where the Spirit of Christis , there is liberty . The Spirit here is not taken for the person of God ; as if the Holy Ghost had said , The Lord is a Spirit , and not a bodily thing , though that be a truth . And as it is not meant naturally , so not personally , Christ is that Spirit , as if Christ were the holy Ghost , that were a confusion of persons ; nor as restrained to the third person ; the holly Ghost is the Spirit . Neither ( as some heretofore would have it ) to shew that the Spirit is Iehovah , God : It is neither to shew that Christ is God , nor that the Spirit is God , nor that Christ is the holy Ghost : But it is meant in regard of a speciall dispensation , The Lord is that Spirit ; that is , the Lord Iesus Christ , who is the Lord of his Church by marriage , office , &c. is that Spirit ; that is , hee 1. hath the Spirit in himselfe eminently ; and , 2. dispenseth and giveth the Spirit unto others ; all receiving the Spirit from him as the common root and fountaine of all spirituall gifts . First , he was that Spirit , as having the holy Ghost in himselfe as man , the holy Ghost filled the Humane Nature , and made it spirituall : The Spirit is all in all in the Humane nature of Christ , and whatsoever hee doth , he doth , as it were , being full of the Spirit , in himselfe . He gives the Spirit as God , and receives it as man ; so hee both gives and receives : the Spirit proceedeth from the Father and the Sonne as God , but the Spirit sanctified Christ as man , as it did in the Virgins womb ; the holy Ghost sanctified that blessed masse of his body ; it sanctified him , and filled him with all graces and gifts ; whereupon it is said he received the Spirit without measure ; that is , in ●bundance : Christ hath the Spirit in himselfe in a more eminent excellent manner than all others ; and it must needs be so for these reasons : 1. From the neere union betweene the Humane na●ure and the Divine , they ●re one person ; therefore ●here is more Spirit in Christ than in all creatures , ●ut them together ; then in all the Angels , and all men , because the Divine nature is nearer to Christ , then it is to the Angels , or to any creature . 2. Christ hath the Spirit without measure , both in regard of extention and intention ( as we say , ) he hath all graces in all degrees , even next to an infinite ; all others have it in their measure and proportion . 3. The Spirit doth rest upon Christ invariably ; in other men that have the Spirit it ebbes and flowes , it is sometimes more , and sometimes lesse ; there be spirituall desertions , not onely in regard of comfort , but in regard of grace ( though not totally ; ) but the Spirit rests ●n Christ eternally in a full ●easure : and therefore you have it thus in Esa. 11. 2. The Spirit of the Lord shall rest upon him , the Spirit of Wisedome and Vnder standing , the Spirit of Counsell and might , &c. 4. By reason of his place or offices in relation to the Church , as Head , Husband , King , Priest , Prophet , &c. the Head is made by nature the seat of the more noble faculties ; as of Seeing , Hearing , Understanding , Iudgeing ; and is furnished accordingly with greater plenty of spirits , for the ruling and governing the whole body ; so Christ is the head of the Church , and the governement of all the world is laid upon him , and all excellencies are derived from him unto all his members , as from the Root life is derived unto all the branches ; and therefore he must needs have the Spirit in greatest abundance : his fulnesse of the Spirit is as the fulnesse of the fountaine , ours is but as the fulnesse of the Cister●● ; hee hath grace in the Spring , wee have it but in the Conduit ; his graces are primitive , ours derivative ; we have nothing but what wee have received ; therefore it is sayd , hee hath the oyle of gladnesse powred upon him above his fellowes . Hee hath his name from Annoynting , Christ. Hee was annoynted ; that is , separated and ordained to the office of Media●orship , by annoynting , not properly , that is , with any materiall oyle , but with the Spirit ; this was in regard of his Humane nature onely , but it was above his fellowes ; that is , above all Kings and Priests , for they are his fellowes in regard of titles ; hee was above them all , for all have their annoynting from him , therefore he is the King of Kings , and the Prophet of Prophets &c. Also above all his fellowes ; as we take his fellowes ; for Christians , they are his fellowes ; I goe to my God , and your God , &c. he is the first borne amongst them , and in all things hee hath the preeminence . 5 Hee is to be as the patterne , we are to follow him ▪ wee are predestinated to be conformed to ●im , and to grow up to that fulnesse which is in him ; and in thi● respect there is cause why hee should have the Spirit and all the graces of it is greater abundance , that hee might exceed all , even Christians of greatest growth and perfection : hee is to bee a patterne and example to all , to the strongest as wel as to the weake . Eve● Paul himselfe , who was 〈◊〉 Leader to others , for the excellency of the grace 〈◊〉 Christ that was in him , 〈◊〉 a follower of Christ ; Be 〈◊〉 followers of mee , as I am of Christ. Q. When did this fulnesse of the Spirit come upon Christ , when had hee it ? Ans. There was a fulnesse of the Spirit powred out upon Christ in the union of the Humane nature with the Divine ; Vnion and Vnction went together : there was annoynting of the Spirit , together with the union of the Spirit . 2. There was a more full manifestation of the Spirit in his Baptisme ; when the holy Ghost fell on him in the shape of a Dove , then he received the Spirit , hee was to enter into the Minist●ry of the Gospell ; the Spirit of the Lord God was upon him , because hee had anoynted him to Preach good tidings unto the meek , &c. Esa. 61. 1. 3. But the fullest degree of declaration and manifestation of the Spirit upon Christ , was after his Resurrection : after he had satisfied fully for our salvation , then the stop of his glory was taken away : For to worke our salvation , there was a keeping backe of the glory of Christ from his Humane nature , that hee might bee abased to suffer for us ; when hee had fully suffered for us , that stay of his glory , his abasement was taken away , and then nothing appeared but all glory and Spirit in Christ. All things were put under his feet , and he was set upon his Throne as a glorious King : His Priestly Office appeared in his death ; his Propheticall Office , before his death ; but then hee appeared to be King , and Lord of all in the Resurrection . Thus wee see how Christ is that Spirit ; that is , hee is full of the Spirit in regard of himselfe . Secondly , he is that Spirit in regard of his dispensations towards his Church and Children : The Lord is that Spirit ; that is , 1. of all truths , and 2. of all persons , to give life and quickning to them . First of truths : what is the scope of the whole scriptures , but Christ ? from the first Promise of the blessed Seed , The Seed of the woman shall break the Serpents head , to the end of the book ? What is all the Scriptures without Christ ? The Law is a dead letter , yea and so is the Gospell too without Christ , hee is that Spirit which gives life unto all the Scriptures ; Moses without Christ is but a shadow without a body , or a body without a soule . Take away Christ , what was the Brazen Serpent ? What was the Arke ? What were the Sacrifices ? What is all ? Is not Christ all in all these ? The Kings , and Pr●ests , and 〈◊〉 they were types of Christ , all the Promises they were made and fulfilled in Christ , the Law Ceremoniall aymed at Christ , the Law Morall is to drive us to Christ , Christ is the Spirit of all ; and the Scripture without Christ , it is but a meere dead thing , it is but a shell without a kernell , as it is to the Iewes at this day . 2. Christ is that Spirit , in regard of persons , quickning them ; hee is an universall Principle of spirituall life , infusing it into al his Church and Children : Christ is alwayes with his Church from the beginning of the world , and will bee to the end . It was no losse to the Church that Christ in his bodily presence l●ft it , for hee left them the Comforter , his Spirit , by which he wrought greater workes after his Ascension than hee did before . He is annoynted with the oyle of gladnesse and grace , above his fellowes , but all was for his fellowes ; whatsoever he is , or hath , all is for his Church and Children ; for us he was borne , for us he was given ; hee is a King , a Priest , a Prophet for us : he dyed for us , he rose againe for us . And he doth all he doth toward the Church , as hee hath the Spirit , and by the Spirit . The Father is the first in the Trinity , from whom all comes ; and the Son by whom all things are ; but the holy Ghost is the immediat worker of all things , next the creature ; all things are applied from God the Father , through the Sonne , by the Spirit : what Christ wrought , and what the Father in wisdome devised , was applyed by the Spirit : and so the framing of us to be fit for such a glorious condition as wee have by Christ , is also by the Spirit . And this is the reason why Christ giveth the Spirit to those to whom hee purposeth to give faith or love , or to worke any gracious worke . For where Christ saveth he doth it not onely by merit and satisfying the wrath of God for us , but also by san●tifying and effectuall working in us , that he might be a perfect Saviour . Now the Essentiall vigour and operative Principle in all things , either wrought by or from the Father or the Sonne , is the Spirit . As in Man there is his will from which he resolveth and purposeth , there is wisedome and understanding by which hee proceedeth , and then there is a vigorous power in man by which he executeth and doth all : so is it in this working of God ; the Father plotteth and determineth of what is to be done ; the Sonne , who is the wisdome of the Father , dispenseth what the Father willeth ; the holy Spirit , the power of both , finisheth and worketh all upon us , and therefore hee is called the power of the highest , Luk. 1. 35. Whatsoever works come from God to the creature in generall , and are wrought in the world as works of Creation and providence , are immediately by the holy Spirit , nakedly considered , as the third person comming from the Father and the Sonne . And in those speciall workes , wrought in his Church and on his Children , all things commeth from the holy Ghost , but not simply considered as the third person , but as hee is the Spirit of Christ ; that is , first sanctifying and filling the Humane Nature of Christ , and then sanctifying and filling us ; Christ could not give the holy Ghost immediately to us , wee being in enmity with God , and separated from him through our sinnes , but he must first take it to himselfe , who having by his death and sufferings reconciled us to his Father , and purchased the Spirit for us , may now dispense and give forth his Spirit to us . If we had stood in Adam , wee should not have received grace so as now we doe ; for we should have received it from the first Adam but as from a man ; now wee receive it not from meere man , but ( which is much more ) from the second Adam , who is God-man : nay , Adam himselfe received not his grace after so glorious a manner as we doe , for he received it from the Spirit nakedly considered as the third person in the Trinity , and as all other creatures received their excellencies : but wee receive it from the holy Spirit , which doth not onely proceed from the Father and the Son , but commeth , as it were , through our owne nature ( which was marvellously united to God the Sonne , and made one with him ) unto us , and worketh in us . The first Adam was a living soule , the last Adam was a quickning Spirit : he quickened himselfe when he was dead , and hee quicke●s all his members too : first , hee receives the Spirit himselfe , and the same Spirit that filled and sanctified his humane nature , the sam● Spirit sanctifieth his Church which hee loves even as himselfe , as he loveth that his owne humane nature , which the holy Ghost sanctified , so doth he love his owne mysticall body , his Church , being mystically united to him , and sanctifieth it by the same Spirit . Christ dispenseth his Spirit unto us , as Head of his Church ; and this he doth in divers respects . 1. As he is God , by way of immediate influence ; he powreth it out upon us as the prime and pricipall cause ; and this he doth as God , not as man , for the Man-hood cannot worke above it selfe , it cannot doe the worke of God , it cannot worke grace or give the Spirit . 2. As he is Man , ( considered as joyned together with the God-head ) by way of merit and satisfaction , he procureth the Spirit to bee given & powred out , which is done by the Father and the Sonne on all those who are beloved in the Sonne ; so that the Spirit is given by Christ , with the Father , as Mediator , Meritoriously : for hee by suffering and satisfying , procured the gift . Christ himselfe is the first gift , yea the greatest that ever was given , the giving of Christ to dye , to satisfie the wrath of God , and to obtaine eternall life : Next to 〈◊〉 maine gift is the gift of the Spirit , in which is the seed of all gifts and graces ; and this we have by his Merit and Mediatorship . Yet this wee must likewise remember , that although Christ be sayd to give the Spirit , as he doth , yet the holy Spirit giveth it selfe too ; for there is such an unity in the Trinity of consent and nature , that though the Father and the Sonne send the Spirit , yet the Spirit comes of his owne selfe ; though the Father and the Sonne give the Spirit , yet the Spirit giveth himselfe . 3. Wee have the Spirit from Christ not onely by way of Merit , but in some kind by way of Example ; hee is the exemplary cause of all graces in us ; looking to whom , wee are transformed ( as wee shall see afterwards ) from glory to glory : For when wee consider that Christ hath done so much for us , as to save us , and redeeme us , and dye for us , this begetteth a love in us to Christ , and makes us often to thinke of him , and desirous to imitate him , as wee usually doe such as we love and highly esteeme of . The dispensation of the Spirit is in most abundance after the resurrection of Christ , as hee appeared in himselfe then to bee most spirituall and glorious after he rose againe , so then being as the Sun in its full height and perfect beauty , casteth his beames most plentifully abroad , and that for these reasons : 1. Because then hee having finished the worke of Redemption , and satisfied the wrath of God fully , and given contentment to Divine Justice , and accomplished all by his death , there was nothing to hinder the blessed gift of the Spirit . It is sayd , that before , the holy Ghost was not given , because Christ was not glorified : The gift of the holy Ghost especially depends upon the glorifying of Christ , when he had fulfilled the worke of Redemption , and was raised to glory , God being pacified , gave the holy Ghost as a gift of his favour . 2. Then againe after his Resurrection and Ascension he did give the holy Ghost more abundantly than before to his Church , because now hee is in heaven , and hath the advantage of the place , being exalted on high : As that glorious creature the Sunne , by the advantage it hath , being placed in the heavens above us , is able to shine upon the greatest part of the earth at all times ; and wee need not call the Sunne downe from its place to come into our houses , or fields , or gardens ; no , where it is seated in its proper place or orbe , it hath the best opportunity in most abundance and largest extent to send downe heat , and light , and influence to inferiour things : So Christ doth his Church more good now he is in heaven , from whence he sends the Spirit , then hee could doe if hee were below ; because though his Humane nature be confined in heaven , his person is every where : and being ascended now farre above all heavens , he giveth gifts more liberally and plentifully , insomuch as he filleth all things , Eph. 4. hee enlargeth the tents of his Gospel , and hath taken in a greater people to himselfe . We see in Winter when the Sunne is low and neare the earth , all things are dead , and cold ; but when the Sunne in the Spring commeth to over-top us , to bee in a higher point above us , wee see how all things put a new garment upon them , there is a new vigour and freshnesse in them ; so there was more abundant vigour of the Spirit when Christ came in the Flesh , his vertue appeared much more every way then before . But when this blessed Sonne of righteousnesse was advanced , and seated at the right hand of his Father , where his Nature was perfectly inriched , and perfectly adorned with all kind of graces whatsoever in the highest glory of them ; his influence of light and heat now beginneth to be increased , and the efficacy and working of it to bee felt every where . The glorious beams of the Sunne beganne to be scattered , and the light of the Gospel to shine to a greater number of people ; now there was no respect of persons , whether Jew or Gentile , bond or free , male or female , all was one , the Commission was enlarged to all ; Mark. 16. Goe preach the Gospell to every Creature ; and with the Word the Spirit went , and was received , and those that were added to the Church , even such as should be saved , were many thousands . Thus have wee opened the meaning of the words , and shewed how Christ is that Spirit , both in respect of the Spirits being eminently in him , and his giving of it , and spirituall gifts by it ; all the vigour , and life , and influence we have , that is spirituall and supernaturall , and above the ordinary course , is from the Spirit ▪ and whatsoever the Spirit hath , or doth for us , is done as sent from Christ , in whom the Spirit is in all fulnesse : Now wee shall shew how many wayes the consideration of these truths will be profitable and usefull to us in the course o● our lives , and for the comfort of our spirits . Vse . Christ is the Spirit of the Scriptures , of all Truths of all Ordinances . Wee may be this bee able to reconcile the Scriptures , one place with another , where they s●eme to contradict : The Law is said to be a 〈…〉 , a ministr ation of condemnation , &c. 2. Cor. ● . but in the 19. Psal. there it is sayd , The Law of the Lord is perfect , converting the soule , &c. These places are thus reconciled : The Law is said to be dead , so it is without Christ , without the Spirit which quickneth , and so is ●he Gospell too , even a savour of death ; and so are the Sacraments also as well as the Word , dead Ordinances if Christ be not in them . The Law is sayd to be perfect , and to convert the soule ; so it doth when the Spirit goeth along with ●t , as it did ordinarily before Christ came in the flesh , as in Davids time ; but after Christ was come , who was the substance of those shadowes , they became beggerly Rudiments , as in Pauls time ; and the Spirit did not worke with them , but with the Gospel , the hearing of Faith , Gal. 3. 2. Vse . And we may understand likewise from hence , what the reason is that an Ordinance at one time differeth so much from it selfe at another time in respect of the life and comfort of it , as we often find even in our owne experience ; as also why the same Ordinance ( be it the Word or Sacrament , &c. ) at the same time is profitable to one , and another hath no benefit at all by it : This is from the presence or absence of Christ , who is that Spirit . What is the reason that Wine , or Aqua-vitae , doth more refresh and strengthen then common water ? It is of the same substance , of the same colour that other water is ? but there is more spirit in it ; all things worke answerable to the spirits that is in them So what is the reason that ●he reading or hearing of ●he same thing affecteth one , ●nd not another at all ? the ●ubstance of the thing is the ●ame , but the spirit is not ●he same ; the spirit goeth with the one , and not with ●he other . Wee grant that our negligence in preparation and attention , our pride and earthly-mindednesse , our want of faith to mingle with the Word ; these , or ●he like , may be causes why wee are many times sent ●mpty away : yet this still ●ust be observed as a most ●vident truth , that all the efficacy and fruit of any Or●inance dependeth upon Christs being present in it who is that Spirit that quickneth . 〈◊〉 most powerfull meanes that ever was ordayned for our good , will be dead and heartlesse if hee be not there , by his Spirit to put life into it : It may seem● strange what Iohn saith , chap. 6. The flesh profiteth nothing . The flesh of Christ , our nature which Christ tooke , and in which so much was wrought for us , which is the greatest Ordinance o● 〈…〉 this flesh profiteth not nor will there be any benefit of it , if it be not applied unto us spi●●●ually ; for it is not the flesh simply considered , but as by it , and with it we receive the Spirit of Christ ; which Spirit quickneth and maketh the fl●sh o● Christ meat indeed . As i● is with the flesh of Christ , 〈◊〉 with all other ordinan●es , the Scriptures profit ●othing , preaching profit●th nothing , the Sacra●ents will profit nothing , ●●here is none of these will 〈◊〉 meate indeede , unlesse 〈◊〉 spirit of Christ quic●●en them . Therefore we ought to 〈◊〉 with all the ordi●●nces of God , a desire ●●at Christ would joyne ●●is spirit , and make them ●ffectuall : wee ought to ●ome to the ordinances in 〈◊〉 dependance upon Christ ●or a blessing upon them , 〈◊〉 for his presence in ●●em , who is the life and ●cope of all , and then wee ●hould not finde such dul●esse , and deadnesse in them . It is the sinne o● this age this formality , it is the sinne of those tha● have any thing in them ( set desperate drunkard● and roarers and such wretches a side , as plainely discover themselves to be acted by the spirit o● the Devill ) take them tha● conforme themselves i● any fashion to religion , the killing sinne that they ly● under is this same dea● formality ; they will heare a Sermon now and then , looke on a booke , and i● may be pray morning and evening ; but never looke up to the living and quickning spirit Iesus Christ , so that all they doe is dead and loathsome , like sal● that hath no savour . What is the best liquor if it hath lost its life and spirit , but flat and unsavory ? and blood when the spirits are out of it , what is it but loathsome goare , so are all their performances , even like sacrifices that had no fire in them , the Lord loathed such sacrifices as he did Cains , and so hee doth all our flat and livelesse services , yea and our persons too , being as Iude saith , fleshly , and not having the spirit . Vse . 3 What neede is there , that we should sanctifie all we take in hand by prayer , when we goe to heare a Sermon , when wee take up the Bible to reade a Chapter alone by our selves , or in our families , we should lift up our eyes and hearts , and voyces to heaven , we should say to Christ , Lord joyne thy Spirit , be present with us , without thee thy Word is dead , our hearts are dead , and will harden under the meanes , and darken in the light , and we shall fall under the heavie condemnation of these secure and formall times , if thou leavest us . Vse 4 Christ is sayd to be that spirit , to send the spirit as God , and to receive it as man , in fulnesse , and that for our sakes , it is a point of much comfort , that there is such abundance of Spirit in our nature in Christ , and for the behalfe of the Church , that wee have a fulnesse to receive of : It was a comfort to Iosephs brethren , and that family , that Ioseph was full of honour , and rules the second in the kingdome , therefore they should want nothing that was good in Egypt ; is it not a comfort for Christians to know that Christ is the spirit , that he hath the spirit to give , the spirit of wisedome in all straights , the spirit of truth to keepe us from all errours , the spirit of strength for all services , the spirit of comfort for all afflictions , hee that is their Lord , hath abundance of spirit in him , and for them ; therefore when we want any grace , or gift of the spirit , wee should goe to Christ , for God doth all by Christ , Christ doth all by the spirit , desire Christ that hee would vouchsafe his spirit to rule us , counsell us , comfort us , and strengthen us . Therefore in our emptinesse , ( as indeede we are empty creatures of our selves ) let us goe to Christ for the spirit , he hath received that fulnesse for us , desire him that out of his fulnesse , he would vouchsafe to give unto us . It is the reason why Christians are so dead , and so dull , and so darke in their spirits , they doe not first consider themselves , and then goe to Christ , we should all , in all exigents whatsoever , make use of this our great high Treasurer , the great high Steward of heaven and earth , of this our Ioseph , the second Person in heaven , he is at the right hand of God , and all to fill his Church with his spirit , our comfort is now that our strength and comfort lyes hid in Christ , that is neere to us as man , and neere to God as God , he is betweene the Father and us , he is neere the Father as being of the same nature with him , hee is neere us as being of the same nature with us , so being a Mediatour in office , and being so fit for a Mediator in nature what a comfort is this . Indeed there is no comming to God , no entercourse betweene God and us immediately , but betweene God-man and God and us , who is the Mediatour betweene God and us , hee comes betweene , in Christ we goe to God , in our flesh in our nature , and in Christ , and from Christ , and by Christ , we have all grace and comfort ; from Christ we have all as God , together with the holy Ghost , and the Father , and wee have all in Christ as a head and husband , and we have all through Christ , as mediator by his merit , therefore wee should goe to Christ every way . Vse 5 Let us labour to bee in Christ that we may get the Spirit it is of great necessity that wee should have it . Above all things next to redemption by Christ , labour for the spirit of Christ. Christ is our Saviour , not onely by merit and satisfaction , but by efficacy and grace , that is , as hee hath purchased us for his people by his blood ; so hee will subdue our corruptions , and rule us by his Spirit . For first , Hee that hath not the Spirit of Christ , is none of his ; those that have not the efficacy of the spirit in them to rule them , shall not have benefit by his death to reconcile them , for these goe alway together , Christ as a King to rule , and as a Priest to dye , He came by blood and by water ; to satisfie , and to sanctifie . Secondly , there is a necessity of the Spirit , that we may be new Creatures : it was the Spirits brooding upon the Chaos that brought forth all , so the Spirit must sit upon our soules before any change will be made : Now there is a necessity that wee bee changed , and that wee bee new , or else wee can never bee inhabitants of the new heavens and the new earth , we must have the Spirit of God : therefore Zech. 4. 6. as in the materiall Temple , It s not by might or by power , but by the Spirit ; So in rearing up spirituall Temples , it is not by strength of wit or parts , but by the Spirit ; therefore the Spirit is necessary for us , even as our being in grace is necessary . The holy Apostles wee know till the Spirit came more abundantly upon them ; what darke creatures they were ? but when the holy Ghost was come upon them , how full of life , and light , and courage they were , that the more they suffered , the more they might suffer : So it will bee with Christians , the more spirituall they grow , the more lightsome and couragious , the more strong , the more lively and vigrous to all duties : the holy Ghost is the substantiall vigour of all creatures what soever ; all the spirituall vigour of every thing , comes from the holy Spirit , and the holy Spirit from Christ. For nothing can worke above it selfe , nature cannot worke above nature ; That which elevates nature above it selfe , and sets a spirituall stampe , and puts divine qualities upon it , is the Spirit of God. That divine quality is called Spirit : There is the flesh , and the spirit ; all in us is flesh by nature , and what soever is spirituall and divine , commeth from the Spirit , and therefore it is called Spirit ; you see therefore a necessity of the working of the Spirit , even as there is a necessity to bee new creatures , and to bee spirituall . If we will be spirituall , wee must have it from him , that is first spirituall , the Spirit himselfe , that is the principle and fountaine of all that is spirituall . Thirdly , wee are called oft times to doe , and suffer such things as are above nature , and therefore wee must have a spirit above nature , when wee feele sin , to beleeve the forgivenesse of sinnes ; when wee see death , to beleeve life everlasting ; and when wee are in extremity , to beleeve God present with us to deliver us ; to beleeve contraries in contraries , is a strange almighty worke of faith , by the works of the Spirit . It is above the work of nature to dye , to end out dayes with comfort , and to resigne up our soules ; for nature sees nothing but darknesse , and desolation in the grave and destruction 〈◊〉 nothing can make a man comfortable in death , but that which rayseth him above nature , the Spirit of God. Now these things and many such like , we must do and suffer , if we be Christians , and therefore wee must have the Spirit to enable us to doe all . The spirit is to the soule , as the soule is to the body ; what is the body without the soule ? a ca●k●ss● , a loathsome dead thing ; what is the soule without the spirit ? a Caos of darknesse and confusion . Well , how shall we know whether we have the spirit of Christ or no ? We may know it partly by that I sayd before . The Spirit is a vigorous working thing , and therefore all three persons , take up●n them the name of Spirit , but the Holy Ghost especially , because he is the spirituall vigour . The Spirit is an operative thing , the spirits are the quintessence , and extraction of things , that is nothing but operation , God that is nothing but a pure act is said to be a spirit , those that have the spirit of God , are full of act , and vigour , the spirits of dull creatures , are active , when they are ex●racted , shall the spirits of bodies bee vigrous , and shall not the Holy Ghost be vigrous , that is a substantial vigour ? therefore , if a man have the Spirit of God in him , it will worke in him , it is very operative . Therefore it is compared to fire , in diverse respects , for , first , Fire it is of a working nature , it is the instrument of nature , if we had not fire , what could we worke ? all Fabrickes and all things , are done by Fire , especially mettalls , they are framed , and made mallyable by fire . So the Holy Ghost , it is a working thing and softneth the heart , and makes us mallyable , it makes us fit for the impression of all good . Secondly Fire , againe , though bodies be darke , it makes them lightsome like it selfe , Iron is a darke body , but if the fire penetrate it , it makes it lightsom : We are darke creatures of our selves , if we have the Spirit it makes us light . Againe , Fire it mak●s chearefull , and it ascends upward ; if a man have the Spirit of God , his conversation will be upward , his conversation will bee heavenly , he minds the things of God , he doth not grovel here below , so in diverse such respects , the Holy Ghost is compared to Fire , and hath such effects in us , in some sort wee finde our understandings enlightned , and our selves quickened , and carryed up to be above nature , in holy and heavenly actions , and then it is a good signe that we have the Spirit of Christ. A part will follow the whole , as we see a part of the earth , it falls to the center , because all the earth is heavy , all the whole earth fals down to the Center , and therefore every little clod will doe it , so Christ our head that hath abundance of the Spirit is in Heaven , and if we have the spirit , we will follow him , and minde the things where Christ is . Where the Spirit of Christ is likewise , it convinceth , as it is Iohn 16. that is , it brings a cleare evident conviction with it , that the truth of God , is the truth of God : It is no doubtfull thing , therfore when a man st●ggers in the truth , in this and that course , whether he should doe this , or that , it is a signe , hee hath not the spirit , or that he hath it in a very little measure , because the Spirit is a convincing thing , as light it convinceth a man , he doth not doubt of that that he seeth at noone day , so that that a man seeth by the Spirit , he is convinced of , when a man doubts , and wavers , whether hee should take a good course or a bad , and wavers , it is a signe , he is carnall , and hath not the Spirit of God , for if hee had the Spirit it would convince him , and set him downe , you must take this course , if you will bee saved , That is said to convince , that saith more for a thing then any thing can say against it . Now when a man hath the Spirit of God , he can say more for God and for good things , and good wayes then all the devils in hell , by discouragement can say against them . Therefore , when a man cannot say any thing for God , and for good causes to purpose , he hath not the spirit of God , the spirit of God would so convince him , that hee should answer all cavils , and objections . The argument is wondrous large , I give you but a tast to know whether the Spirit of Christ be in you or no. In a word , if Christ bee that spirit , and have infused the spirit into us , it will make us like him , it will transforme us into his likenesse , it will make us holy and humble , and obedien● as hee was , even to the death ; these things , migh● bee largely followed , bu● we have occasion to spea● of these , in other portio●● of Scripture , therfore that yee may get the Spirit of God , take these directions . We must goe to Christ , studdy Christ , if wee will have the Spirit , studdy the Gospell of Christ , what is the reason that before Christ , there was so little spirit in comparison ? there was but a little measure of the knowledge of Christ , the more Christ is discovered , the more is the spirit given , and according to the manifestation of Christ what he hath done for us , and what hee hath , the more the riches of Christ is unfolded in the Church , the more the Spirit goes along with them ▪ The more the free grace , and love of God in Christ alone is made knowne to the Church , the more Spirit there is , and againe backe againe , the more spirit , the more knowledge of Christ ; for there is a reciprocall going of these two , the knowledge of Christ , and the Spirit : What is the reason , that in Popery , the Schoolemen that were witty to distinguish , that there was little spirit in them ? they savoured not the Gospell , they were wondrous quick in distinctions , but they savoured not the matters of grace , and of Christ , it was not fully discovered to them , but they attributed it to satisfaction , and to merits , and to the Pope , the head of the Church , &c. They divided Christ , they knew him not , and dividing Christ , they wanted the Spirit of Christ , and wanting that spirit , they taught not Christ as they should , they were darke times , as themselves confessed , especially about nine hundred , and a thousand yeares after Christ , because Christ was vayled then in a world of idle ceremonies ( to darken the Gospell and the victory of Christ ) that the Pope made , who was the Vicare of Sathan , these were the Doctors of the Church then , and Christ was hid , and wrapped , in a company of idle traditions , and ceremonies of men , and that was the reason that things were obscure . Now when Christ , and all good things by Christ , and by Christ onely are discovered , the vaile is taken off : now of late for these hundred yeares , in the time of reformation , there hath beene more spirit , and more light somenesse and comfort , Christians have lived , and dyed more comfortably , why ? because Christ hath beene more knowne ; and as it is with the Church , so it is with particular Christians , the more they studdy Christ , and the fulnesse that is in Christ , and all comfort in him alone to be had , Wisedome , Righteousnesse , Sanctification , and redemption , the more men grow up in the knowledge of Christ , the more they grow spirituall , and the more spirituall they grow , the more they grow in the knowledge of Christ , therefore if wee would have the spirit , let us come neere to Christ , and labour to know him more , who is the fountaine of all that is spirituall . Then againe if wee would be spirituall , let us take heed we trust not too much to dead things , without Christ , to have a kinde of Popery in the worke done , to thinke that reading , and hearing , and receiving the Sacrament , and that the government of the Church will doe it , as if it were as man would have it , put case there were all these , ( which are excellent good things , ) but what are all these without the spirit of Christ , a man may bee dead with all these , though he heare never so much , and receive the Sacrament never so often , if a man goe not to Christ the quickning spirit in this manner ; Lord these , and my soule too , are dead things without thy spirit , therefore quicken me , joyn Christ with all our performances , without which all is nothing , and then he will be spirituall to us . And when wee goe to Christ , for the spirit ( as we must beg it , if wee will have it , ( God will give the holy Ghost to them that aske him ) remember that we use the meanes carefully , reading , and hearing , and holy communion of Saints , because though these without the spirit ▪ can doe nothing , yet the spirit is not given but by these , these are the golden conduites of the spirit of Christ : no man is ever spirituall but they are readers , and hearers , and conferrers of good things , and attenders upon the meanes of Salvation , because God will worke by his owne tooles , and instruments ; therefore it is sayd , Revel . 1. That Iohn was full of the spirit upon the Lords day , Let a Christian sanctifie the Sabbath , as he should doe , he will be in the Spirit on the Lords day , more than on other dayes : Why ? Because then he is reading , and hearing , and conferring , and in some spirituall course , and the more a man on the Lords day is in a spirituall course , the more he is in the spirit ; Iohn was in the Spirit on the Lords day , so much for those words , The Lord is that Spirit . And where the Spirit of the Lord is , there is Liberty . VVE see here what the Spirit works where it is ; Where the Spirit of the Lord is , there is Liberty , I will name , the instance that I gave before , that I may the better goe on , we say the sunne is heate , and influence ; not that it is so , for they bee accidents , but the sunne appeares to us for our comfort in heate and influence , therefore we call it by that name , we say of a man , he is all spirit , so Christ is all spirit , the sunne is all light , and where the light and heate of the sunne is , there is fruitfulnesse , so Christ is all spirit , and where the spirit of Christ is , there is spirituall liberty . It were expense of time to no purpose , to tell you of the divers kinds of liberty ; in a word , liberty is that that all desire , but our miscarriage is in the meanes of it , the way to attaine to it , here we see whence to have it , from the spirit of Christ : liberty is a sweete thing , especially liberty from the greatest enemies of all , if outward liberty be such a sweete thing , liberty from tyranny and base servitude , it is a thing that mans nature delights in , and the contrary man , as a man abhorres , and hee hath not the nature of a man , that doth not abhorre it , what shall we thinke then of the liberty of the spirit , from the great enemies that daunt the greatest Monarches in the world ? liberty from the anger of the great God , and liberty from Sathan Gods executioner , liberty from the terrour of conscience , from the feare of death , and hell , and judgement ; what shall wee thinke of liberty in these respects ? therefore we speake of great matters here , beloved when wee speake of liberty . Now liberty is either Christian or Evangelicall . You may thinke this a nice difference , but there is some realty in it . Christian liberty , is that that belongs to all , even to those before Christ , though they have not the terme of Christians , yet they were members of Christ , Christ was head of the Church , Yesterday , and to day , and for ever . Evangelicall liberty is that that is more appropriated to the times of the Gospell since the comming of Christ , now the liberty that belongs to Christians as Christians , is perpetuall from those grand enemies , the greatest enemies of all spirituall and inward liberty . In Evangelicall liberty besides that , there is another outward liberty , from the ceremoniall and morrall law , and such like and a liberty from the restraint of the law : the Iewes were under many restraints , that under the Gospell in this time wee are not ; I speake therefore of liberty as it runnes through all ages of the Church , not of Evangelicall meerely since the time of Christ , where the spirit is , both these liberties are now since the comming of Christ : now in that the holy Ghost saith here , where the spirit of Christ is there is liberty ; it supposeth that We are in bondage before wee have the spirit of Christ. That is a supposed ground and truth , and indeed so it is : for out of Christ wee are slaves , the best of us all are slaves ; in Christ , the meanest of all , is a free man , and a King , out of Christ , there is nothing but thraldome , wee are under the kingdome of the devill , when he cals us we come wee are in thraldome under the wrath of God , under the feare of death , and damnation , and all those spiritual enemies , that I neede not mention , they are well enough knowne to you , by often-repetition , there is no man but he is a slave , till hee be in Christ , and the more free a man thinks himselfe to be , and labours to be , the more slave hee is : for take a man that labours to have his liberty , to doe what he list , he thinkes it the happyest condition in the world , and others thinke it the best condition , to have liberty not to be tyrannized over by others , It is the disposition of mans nature without grace , they account it a happinesse to have their wils over all other , but the more liberty in this , the more slavery . Why ? The more liberty that a man hath to doe lawlessely what he wil , contrary to justice & equity , the more he sins : the more he sinnes the more he is inthrawled to sinne , the more he is inthrawled to sin , the more he is in bondage to the devill , and becomes the enemy of God , therefore if a man would picke out the wretchedest man in the world , I would picke out the greatest man in the world if he be naught , that hath most under him , hee hath most liberty , and seekes most liberty , and accounts it his happinesse that hee may have his liberty , this is the greatest thraldome , and it will prove when he dyes , and comes to answer for it , the greatest thraldome of all , therefore the point needes not much proofe , that if wee be not in Christ , wee are slaves , as Augustine saith in his Booke , De , civit . Dei , hee is a slave though he domineere , and rule . A man till he be in Christ is a slave , not of one man or of one lord over him , but he hath so many lords , as hee hath so many lusts . There are but two Kingdomes that the Scripture speaks of , that is , the kingdome of Sathan , and darknesse , and the Kingdome of Christ , all therefore that are not in the Kingdome of Christ , in that blessed liberty , they must needes be shoaled under the other kingdome of Sathan . This is a ground , therefore I speake shortly of it , as an insentive , and provocation , to stirre us up , to get into Christ , to get the Spirit of Christ , that we may have this spirituall liberty , or else we are al slaves , notwithstanding all our civill liberties whatsoever they be . Now where the Spirit of Christ is , there is liberty , there is freedome from that bondage , that we are in by nature , and which is strengthened by a wicked course of life , for though we be all slaves by nature , borne slaves , yet notwithstanding by a wicked course of life , we put our selves into bonds and tangle our selves , so many sins and so many repetitions of sinne , so many cords , the longer a man lives , the greater slave he is ; Now when the Spirit of Christ comes , it frees us from all ; both from the naturall , and from the customary slavery . Now this liberty is wrought by Christ , and applyed by the Spirit , what Christ workes , hee makes it ours by his Spirit , which takes all from Christ , as Christ doth all by the Spirit , so the Spirit takes all from Christ , all the comfort it hath , is from reasons taken from Christ , from grounds from Christ , and doctrines from Christ , but yet both have their efficacy , Christ , as the meritorious cause , and the Spirit , as the applying cause ; The spirit discovers the state of bondage we are in by nature , and it discovers withall a more excellent condition , and as it discovers , so likewise the spirit of God brings us to this state , by working faith , in that that Christ hath done for us , Christ hath freed us by his death from the curse of the Law , from the wrath of God , from death and damnation , and the like : Now whatsoever Christ hath done , the Spirit workes faith , to make this our own by uniting us to Christ ; when Christ and wee are one , his sufferings are ours , and his victory is ours , all is ours , then the Spirit perswading us of the love of God , and Christ redeeming us from that cursed slavery wee were in , that Spirit , it workes love in us , and other graces whereby the dominion of sinne is broken more , and more , and wee are set at liberty by the Spirit . Now the Spirit doth not worke liberty properly , originally , but Christ is the grand redeemer , but Christ redeemeth two wayes . He redeemes us by paying the price , and so he only redeemeth , for he payed the price to divine justice , wee are in bondage to the wrath of God under his justice , and so there must be satisfaction to justice , before wee can bee free . Then we are in bondage to Sathan , as Gods Executioner , and Iaylor , now from him we are freed by strong hand , so Christ free●eth us by his holy Spirit , working such graces in us , as makes us see the loathsomenes of that bondage , working likewise grace in us to be in love with a better condition , that the Spirit discovers to us , so that the Spirit brings us out by discovery , and by power . All that Christ freeth by vertue of redemption , paying the price for all those hee frees likewise by his Spirit , discovering to them their bondage , and the blessed condition , whereunto they are to bee brought to a state of freedome ; which freedome hee perfects by little and little , till he bring them to a glorious freedome in heaven . And the reason of this , that where Christ doth free by way of redemption , to dye , and satisfie Gods justice for any , to those hee gives his Spirit , by which Spirit they are set at liberty , the reasons are manifold , to name one or two : Christ doth save all that hee doth save answerable to the nature of the party saved , hee saves them as reasonable persons , for he saves us that he may make us friends , hee saves us as men , and redeemes us as men , he doth not only pay a price for us as wee buy a thing that is dead , but likewise he frees us , so as wee may understand to what , and by whom wee are freed , and what condition wee are freed from , therefore there must be a spirit joyned with the worke of Christ , to informe us throughly , being creatures fit to bee informed . And God intending to come into covenant with us , that we may be friends with him , ( which is our glory , and happinesse ) he acquaints us as frends with all the favours and blessings , that hee hath done for us , hee acquaints us what misery hee brings us out of , and what happinesse he brings us unto , and what is our duty , this is the worke of the spirit to shew us what he hath done for us , that we may be friends . And then it is a ground to love God , God saveth us by a way of love , in the covenant of grace , his desire is , that wee may love him againe , and maintaine love ; Now how can this bee without the Spirit of God , discover what God in Christ hath done for us , therefore there must bee the Spirit , to shew to the eye of the soule , and to tell us this Christ hath done for us . Then againe there must be a fitting for Heaven , for that glory that God intends us in election , now this fitting must be altogether by the Spirit , the same Spirit that sanctifyed Christ in the wombe , the same Spirit that annointed Christ , annoints all those that are Christs , that they may be fit for so glorious a head , so there must bee the Spirit as well as Christ in the worke of redemption and liberty . Now this Spirit of God doth set us at liberty , in all the course , and whole carriage of Salvation , from the beginning to the end . Hee sets us at liberty at the first in calling us . He sets us at liberty when we are justified . Hee sets us at liberty , when he sanctifieth us . And hee sets us then at liberty fully in glorification . First of all the Spirit of God is a Spirit of liberty , when we are first called powerfully and effectually : For living in the Church , sets us not at liberty , unlesse the spirit stir us up to answere a divine call : for many are called , but few are chosen . In the Church , there is Hagar and Ishmael , as well as Isaack , there are hypocrites as well as sound Christians , there is outward baptisme as well as inward , there is outward circumcision of the flesh , as well as inward of the Spirit , a man may have all these outward priviledges , and yet notwithstanding be a slave in the bosome of the Church ; for Ishmael was a bondslave , though he were in the house of Abraham ▪ therefore the first beginning of spirituall liberty is when the spirit of God in the ordinances , in the meanes of Salvation , stirres up the heart to answere Gods call as it were , when we are exhorted to beleeve , and repent , the Spirit gives power to Eccho to God , Lord I beleeve , helpe thou my unbeleefe ; Lord I repent , and desire to repent more , and more ; when the spirit of God in the ordinance saith , seeke my face , Thy face Lord will I seeke , be thou mine Lord , and I will be thine , this spirituall Eccho , and answere of the soule , comes from the Spirit of God in calling , and it is the first degree of liberty . Now this answere of the soule , by the power of the spirit , overpowring our corruptions , is together with the obedience of the inward man , to goe out , for man answereth the call , not onely by the speech of the heart , Lord I doe it , but he doth it indeede , therefore when by the power of the Spirit , we come out of the world , and out of our corruptions and walke more freely in the wayes of God , then we are set at spirituall liberty , now the Spirit doth all this : for if it were not the Spirit that perswaded the soule , when the Minister speakes , alas all ministeriall perswasions are to no purpose , if the Spirit doe not stirre up the soule to answere , all speech is to no purpose from men ; but this the Spirit doth , in the first place he openeth the eyes with spirituall eye salve , to see our naturall bondage , he openeth our eyes to see , I must come out of this condition , if I will be saved of necessity , or else I am miserable for ever , and it is enough for the soule of a miserable man if he be convinced to see his misery , and bondage what he is by nature , for let us be convinced of that once , and all the rest of the linkes of the golden chaine of Salvation will follow ; let a m●n be convinced that he is as the Scripture saith he is , and as hereafter he shall finde to his cost , you shall not neede to bid him come out of his conversation , and condition , and worldly course , that he is in , all this will follow where there is conviction of Spirit , therefore the first worke of the Spirit in Spirituall liberty is to convince us of sinne and misery , and then to worke as I sayd an answere of the soule , and an obedience of the whole man , this I will not bee long in , being a cleare point . Where the Spirit is , there is liberty : againe in matter of justification , there is a liberty and freedome of conscience from sinne , and the curse of sinne , and all the danger that followes upon sinne by the Spirit . Object . But you will say the liberty of justification is wrought by Christ , wee are justified by the obedience of Christ , and the righteousnesse of Christ is imputed to us . Answ. It is true , Christ is our righteousnesse , but what is that to us except wee have something to put it on ? except we be united to Christ what good have wee by Christ , if Christ bee not ours ? if there be not a spirituall marriage , what benefit have we by him , if we have not him to pay our debt , for his riches to bee ours , and our debt to bee his , there must be a union first . Now this union is wrought by the Spirit , it is begun in effectuall calling , from this union there comes to bee a change , his righteousnesse is mine , as if I had obeyed , and done it by my selfe , and my debts , and sinnes are his , this is by the Spirit , because the union betweene Christ and mee is by the Spirit : for whatsoever Christ hath done ; it is nothing to me till there be a Vnion , and then freedome is by the Spirit likewise , because the Spirit of God workes faith in me , not onely to unite and knit me to Christ , but faith to perswade me , that Christ is mine , and that all his is mine , and that my debts are his ; this supernaturall hand of faith the Spirit workes , to lay hold upon Christ , and then to perswade me ; for the Spirit is a lightsome thing , and together with the graces it tells mee the graces it workes : As reason , besides reason , it tells me that I use reason when I doe , it hath a reflex act , so the Spirit of Christ , it hath a reflex act upon it selfe , for being above reason , it doth not onely lay hold upon Christ , it doth not onely doe the worke , but it tels me that I doe so when I doe ; therefore it not onely tells me that Christ is mine , when I beleeve , but it assures mee that I doe beleeve , it carries a light of its owne ; I know the light by the light , and reason by reason , and faith by faith , together with the reflex act joyning with it ; so that the reflect act joyning with it , so that the Spirit is the cause of liberty in justification in that respect , as it is a meanes of union , whereupon there is a passage of all that is Christs to be mine , and mine to be Christs : and likewise it assures me that I doe beleeve , when I doe beleeve without errour , for the Spirit is given me to know the things that I have by Christ , not onely to know the priviledges by Christ , but the graces of Christ. And beloved unlesse the Spirit should doe it , it would never be done : for the soule of man is so full of terrours , and feares , and jelousies that except the Spirit of God witnesse to my spirit , that God is reconciled in Christ , and that Christs righteousnesse is mine , I could never be perswaded of it , for the soule it alway thinkes , God is holinesse it selfe , and I am a masse of sinne , what reason have I to thinke that God will bee so favourable to such a wretch , to such a lumpe of sinne as I am ? were it not that God the Sonne hath satisfied God the Father , God hath satisfied God , and the Spirit certifies my conscience , so the Spirit that searcheth the deepe things of God , that knows wh●● love is in the brest of God , and therefore he searcheth the heart , hee searcheth the heart of God , and he searcheth my spirit , except the Spirit should tell me that God the Sonne hath satisfied , and God the Father will accept of the satisfaction of God the Sonne , I should never bleeve it , therefore God must stablish the heart in a gracious liberty of justification , as well as that God the Sonne hath wrought it . It is no wonder that men of great parts without grace are full of terrours and despaire , for the more parts and wit a man hath , without the Spirit of God , the more hee disputes against himselfe , and entangles himselfe with desperate thoughts , but when the Spirit is brought to speake peace to the soule in Christ , and makes the soule to cast it selfe on him for salvation , then Gods Spirit is above the conscience , though conscience be above all things else , yet God is above conscience , and can still the conscience , and the Spirit tells us that God the Father is reconciled by the death of God the Sonne , and when God witnesseth what God hath wrought , then conscience is at peace . Thus we see how the Spirit sets us at liberty in the great matter of justification . So likewise in the matter of holy life , in the whole course of a holy life , Where the Spirit of Christ is , there is liberty ; and freedome , from the slavery of sinne , for there the understanding is freed from the bondage of ignorance , and there the will is freed from the bondage of rebellion , there the affections likewise , and the whole inward , and outward man is freed , but this liberty of holinesse , inherent liberty , it doth spring from the liberty that wee have by justification , by the righteousnesse of Christ , whereby we are perfectly righteous , and freed from all the title that Sathan hath in us , wee are freed from the curse of God , from the Law , are inabled in a course of Sanctification , to goe on from grace to grace ; the Spirit of Christ comes after justification ; for whom God gives forgivenesse unto , hee gives his Spirit to sanctifie them , the same Spirit that assures mee of the pardon of my sinne , sanctifies my nature ; where the Spirit is of sanctification it breakes the ruling power of sinne , before then the whole life is nothing but a continuall sinning , & offending of God : but now there is a gracious liberty of disposition , a largenesse of heart which followes the liberty of condition , when a man is free in state and law , from wrath , and from the sentence of damnation , then he hath a free and volentary disposition wrought to serve God freely without feare , or constraint . When a man is under the bondage of the Law , when he is under the feare of death , being armed with a sting , whatsoever he doth , he doth it with a slavish minde , where the Spirit of God is , there is the Spirit of adoption , the Spirit of Sonnes which is a free Spirit : the sonne doth not duties to his father out of constraint , and feare , but out of nature ; the spirit alters our nature and disposition , it makes us sonnes , and then we doe all freely ; God doth inlarge the hearts of his children , they can deny themselves in a good worke , they are zealous of good workes ; it is the end of their redemption , as it is Tit. 2. We are redeemed to be a peculiar people , zealous of good workes : for then we have a base esteeme of all things that hinder us from freenesse in Gods service , as worldlinesse , &c. what doth a Christian when hee seeth his gracious liberty in Chrst ? the love of the world and worldly things , he is ready to part with all for the service of God , he is so free hearted that hee can part with life it selfe , Paul saith of himselfe , My life is not deare to me , so I may finish my course with joy : as we see in the Martyres and others , how free they were ; even of their very blood . What shall wee thinke of those therefore , that if we get any thing of them , it must bee as a sparkle out of the flint : duties come from Christians as water out of a spring , they are naturall , and not forced to issue so farre forth as they are spirituall . I confesse that there is remainders of bondage , where the Spirit sets at liberty , for there is a double principle in us , while we live in this world , of nature and grace , therefore there will be conflict in every holy duty , the flesh will draw backe , when the spirit would be liberall , the flesh will say , oh but I may want ? When the Spirit would bee most couragious , the flesh will say , but there is danger in it , so that there is nothing that we can doe but it must be gotten out of the fire , we must resist , yet notwithstanding here is liberty to doe good , because here is a principle that resists the backewardnesse of the flesh . In a wicked man there is nothing but flesh , and therefore there is no resistance and we must understand the nature of this Spirituall liberty in sanctification , it is not a liberty freeing us altogether from conflict , and deadnesse , and dulnesse , and the like , but it is a liberty inabling us to combate , not freeing us from combate ; it is a liberty to fight the battells of the Lord against our owne corruptions , not freeing us from it , that is the liberty of glory in heaven , when there shall be no enemie within , or without . Therefore let not Christians be discouraged with the backwardnesse , and untowardnesse of the flesh , to good duties , if we have a principle in us to fight against it , to inable us to fight against our corruptions , and to get good duties out of it , in spight of it , it is an argument of a new nature , God will perfect his owne beginnings , and subdue the flesh more and more , by the power of his spirit : We see our blessed Saviour , what a sweete excuse hee makes for his Disciples , when they were dead hearted and drowsie , when they should have comforted him in the garden , oh saith he , The spirit is willing , but the flesh is weake . Indeede there is a double hinderance in Gods people , when they are about holy duties , sometimes from their very mould , & nature , considered not as corrupted , the very mould without the consideration . And then consider it as it is made more heavie and dull be the flesh , and corruptions in them ▪ as there be invincible infirmities and weakenesses in nature , sometimes deadnesse after labour , and expense of spirits , creepes in invincibly that a man cannot overcome those necessities of nature , so that the spirit may be willing , and the flesh weake , the flesh without any great corruption ; God lookes upon our necessities , as the father saith free me from my necessities , as we see Christ made an excuse for them : It was not so much corruption , though that were an ingredient in it , as nature in it selfe ; Christ saw a great deale of gold in the Oare , therefore wee see how he excuseth them : therefore when wee are dull let us strive , Christ is ready to make excuse for us , if our hearts bee right , The spirit is willing but the flesh is weake , I speake this for the comfort of the best sort of Christians , that thinke they are not set at liberty by the Spirit , be-because they finde some heavinesse , and dulnesse in good duties , as I said , there is sinne in us while we live here , but it reignes not after a man hath the Spirit of Christ , the Spirit of Christ maintaines a perpetuall combate , and conflict against sinne ; it could subdue sinne all at once , if God saw it good , but God will humble us while wee live here , and exercise us with spirituall conflicts , therefore God sees it sufficient to bring us to heaven , to set up a combate in us , that we are able by the helpe of the Spirit to fight Gods battles , against the flesh , so that the dominion of sinne , may be broken in us , and excellently saith Paul , Rom. 8. 2. The law of the spirit of life , in Christ Iesus hath freed me from the law of sinne , and of death . The law of the Spirit of life , that is , the commanding power of the Spirit of Christ , that commands as a law in the hearts of Gods people , it frees us from the law , that is , from the commanding power of sinne , and death , so that the dominion and tyranny of sinne is broken by the Spirit of Christ , and so we are set at a gracious liberty , in some respects wee are under grace , therefore sinne shall not have dominion over us , as the Apostle speakes . Againe by the Spirit of Christ in Sanctification we are made Kings , to rule over our owne lusts , in some measure , not Kings , to be freed altogether from them , but Kings to strive against them : It is a liberty to fight , and in fighting to overcome at last : When the Israelites had a promise that God would give their enemies into their hands , the meaning was not that hee would give them , without fighting a blow , but I will give them into your hands , you shall fight and be of good comfort , in fighting you shall overcome , so this liberty of Sanctification , it is not a liberty that we should have no combate with our corruptions , but a gracious liberty to keepe them under , till by subduing them by little and little , we get a perfect victory ; what greater incouragement can a man have , to fight against his enemie , then when he is sure of the victory , before he fights of finall victory , you see then how the Spirit brings a liberty into the soule , it brings us out of that cursed kingdome of Sathan and sinne , it brings us out of the curse of God , and the law in justification , and it brings us from the dominion and tyrannie of sinne , by a Spirit of Sanctification . But this is not all that is in liberty , for the Spirit doth not onely free ●s from all that is ill , from sinne , but from that that followes it , there is some ill that followes , as feare and terrours of conscience , &c. they follow sinne and death and wrath , and such like , the subjection to these : now where the Spirit of God is , it frees from the ill consequents , from the tayle that followes sinne ; where the Spirit is , it frees us from feare , for the same Spirit that tells us in justification that God is appeased , the same Spirit frees us from the feare of damnation , and death and judgement , from the terrours of an evill conscience , being sprinkled with the blood of Christ , we are freed from feare . And it frees not onely from the feare of ill things , but it shewes immunity , and freedome to good , liberty implies here two things , a freedome from ill , from a cursed condition , and likewise a liberty to a better , a liberty from ill , and to good , we must take it in the just latitude , because the benefits of Christ are compleate , not onely privative but positive , not onely to free us from ill , but to conferre all good to us , as much as our nature is capable of , as much as these soules of ours are capable of , they shall be made free and glorious and happy in heaven , God will leave no part of the soule unfilled , no corner of the soule empty , by little and little he doth it , as we shall see in the next verse , when we are called out of Sathans kingdome we are not onely called out of that cursed state , but we are made free of a better kingdome , we are mede the members of Christ , we are infranchised , and so in justification we are not onely freed from damnation , from the justice and wrath of God , but likewise wee can implead our righteousnesse whereby we have title to heaven which is a blessed priviledge , and prerogative , we are not onely free from the curse of the law , but likewise wee have other gracious prerogatives and priviledges , we are not onely freed from the dominion of sinne , but we are likewise set at liberty by the spirit , to doe that that is good , wee have a voluntary free spirit to serve God with as great chearefulnesse as we served our lusts before , and as we are freed from the rigour and curse of the law , so we have prerogatives to good answerable , we are now by the Spirit set at liberty to delight in the law , to make the law our councellour , to make the Word of God our councellour , that that terrified and affrighted us before , now it is our direction , even as he that was a severe Schoolemaster to one in his under yeares , after when hee comes to yeares , becomes a wise Tutor to guide and direct him , so the law that terrified and whipped us when we were in bondage , till we be in Christ , it scares us to Christ , that law after comes to bee a Tutor , to tell us this we shall doe , to councell us , and say this is the best way , and wee come to delight in those truthes , when they are discovered to us in the inward man ; and the more we know , the more wee would know , because wee would please God every day better , so that besides freedome from that that is ill , and the consequents of ill , there is a blessed immunity , and prerogative , and priviledge , that is meant here by liberty . For Gods workes are compleate , we must know when he delivers from ill he advanceth to good , his workes are full workes alwayes , he doth not things by halves , therefore wee have through Christ , and by the Spirit , not onely freedome from that that is ill , but advancement to all that is comfortable , and graciously good . And one thing give me leave to touch , which though it bee more subtile , yet it is usefull , that the text puts mee to speake of , Where the Spirit of God is , there is liberty of the inward man , liberty of judgement , and liberty of will , where the Spirit of God is not there is no liberty , no free will , a little to touch upon that . That which we call free will , it is either taken for a naturall power and indowment that God hath put upon the soule , and so the will is alway free in earth , and in hell : the divils will is free so , free to evill , there is the naturall freedome , for freedome it is a dowrie upon the will , invested upon the will , that God never takes from it , to doe it freely , that is upon reason that it sees , be it good or evill ; so I meane not freedome , but I take freedome for ability and strength to that that is good : for any liberty , and ability to that that is good , is onely from the spirit ; and the defence of Luthers , and others that wrote of this freedome is sound , and good , that the will of man is slavish altogether , without the Spirit of God , Where the Spirit is there is liberty . Liberty as it is taken for power and ability to doe good . In a word , there is alway a liberty of the subject , of the person , a liberty of the understanding , but not of the object , to this or that thing , a liberty to supernaturall objects comes from supernaturall principles , nothing moves above its owne spheare , nothing is acted above its owne activity , that God hath put into it : now a naturall man can doe nothing but naturally , for nothing can worke above it selfe , by its owne strength , no more than a beast can worke according to the principles of a man , therefore the soule of man hath no liberty at all to that which is spiritually good , without a supernaturall principle , that rayseth it above it selfe , and put it into the ranke of supernaturall things . First the Spirit of God puts a new life into the soule of a man , and then when hee hath done that , it preserves that life against all opposition , and together with preserving that life , it applyes that inward life and power it hath put into it , to particular workes , for when wee have a new life , yet wee cannot doe particular actions without the exciting power , of the Spirit of God , the Spirit stirres up to every particular thing , when the soule would be quiet of it selfe , the moving comes from the Spirit of God , as every particular moving in the body , comes from the soule , so the Spirit it puts a new life , it applyes that life , it applyes the soule to every action . Where the Spirit of God therefore is not , there is no liberty to any supernaturall action , but where the Spirit of God is , there is liberty , It followes both the negatively , and affirmatively ; there is a liberty of will to that that is good , so then this riseth from hence , againe that where the Spirit of God is efficatious , and effectuall in his working , there it robbes not the soule of liberty but perfects that liberty . You have some Divines ( too many indeede ) that hold that the holy Ghost , onely workes by way of perswasion upon the soule , and by way of mooving as it were without , but he doth not enter into the soule nor alter and change the soule , hee doth not worke upon the soule as an inward worker , but onely as an outward intreater , and perswader , and allurer , propounding objects , and with objects perswasions , and allurements ; this is too shallow a conceite for so deepe a businesse as this , for the Spirit works more deepely than so , it puts a new life into the soule , it takes away the stony heart , and gives a fleshly heart ; those phrases of Scripture are too weighty , to fasten such a shallow sence upon them , onely as to intreate them to be converted , as a man would intreate a stone to be warme , and to come out of its place , he might intreate long enough , but the Spirit with that speech , it puts a new life and power , and then acts and stirres that power to all that is good . Object . Oh say they , ( which is their maine objection ) here is a prejudice to the liberty of the will , this is to overthrow the nature of man ? Answ. Oh by no meanes , this is no prejudice to the liberty of the will ; for the Spirit of God is so wise an agent that he workes upon the soule , preserving the principles of a man , it alters the judgement by presenting greater reasons , and further light than it saw before , and then it alters the will , that we Will contrary to that wee did before , by presenting to the will greater reasons to be good , than ever it had to be ill before : then the soule chooseth freely of its owne will any thing when it doth it upon discovery of light , and reason , with advisement and reason , then the soule doth things freely , when i● doth them upon the designment of reason , when judgement tells me this is good . Now when the Spirit changeth the soule , it presents such strong reasons to come out of that cursed estate I am in , and to come to the blessed estate in Christ , that the will presently followes that that the understanding presents as the chiefe good of all , here the freedome is preserved , because the will is so stirred by the holy Ghost , as that it stirres it selfe , being stirred by the holy Ghost , and upon this ground , it sees a better good . So that grace takes not away liberty no ; it stablisheth liberty : though we hold that in effectuall grace the Spiri● of God workes upon the soule throughly , yet notwithstanding wee preserve liberty , because we say that the soule works of its owne principles , notwi●hstanding grace , because the Spirit of God acts , and leades the soule according to the nature of the soule , the Spirit of God preserves things in the manner of doing of things , it is the manner of doing of the reasonable creature , to doe things freely , therefore the Spirit working upon the soule it preserves that Modus , though it worke effectually upon the soule , and the more effectually it workes upon the soule , the more free the soule is , because it seeth reason to doe good ; therefore the more we give to the Spirit in the question of grace , and nature , the more we stablish liberty and prejudice it not : Where these three or foure rules are observed , there liberty is preserved , though there be a mighty working of the holy Spirit , As. First , where the will chooseth , and makes choise , and inclines to a thing with the advisement of reason , alway that must be , or else it is not a humane action , now when the Spirit of God sets the will at liberty , a man doth that he doth with full advisement of reason , for though God worke upon the will it is with inlightning of the understanding at the same time , and all grace in the will comes through the understanding as all heate upon inferiour things it comes with light , so that though heate ch●rish the earth , it comes with light , so all the worke upon the soule , is by the heate of the Spirit , but it comes from the light of the understanding so the freedome of the soule is preserved , because it is with light . Againe , where freedome is , there is a power to apprehend other things , as well as that it doth , to reason on both sides , I may doe this or that , for that power to reason on both sides , is proper to the soule alway : now grace takes not alway that power to reason on both sides , for when a man is set at liberty from the base slavery of ill , to doe good , he can reason with himselfe , I might have done this , and that if I would be damned , so that the judgement is not bound to one thing onely but the judgement tells him , hee might have done otherwise , if he would , but he sees hee must doe this if hee will not bee damned . Againe , where there is liberty , and freedome there is an enla●gement to understand more things then one , or else there were no freedome , and though the soule bee determined to chuse one thing , and not many , yet of it selfe it hath power to choose many things : to make this cleere a little , some creatures are confined to one thing , out of the narrownesse of the parts they have , some are confined to one thing out of the largenesse of parts , these seeme contrary , but thus , I will give this instance to make it cleere ; the creature that is unreasonable , is alway confined to one manner of working , because they want understanding to worke in a diverse manner ; birds make their nests , and Bees make their hives alwayes after one manner , because of their narrownesse , that they have not choyse . Now when the Spirit sets a man at liberty to holy things , he is confined to good , especiall this is in heaven , this is out of largenesse of understanding , apprehending many goods , and many ills , and that good that hee conceives to be the best good out of a large understanding he is determined , to that one , so that though the Spirit of God take away as it were that present liberty that a man cannot doe ill , it will not suffer him to be so bad as he was , yet it leaves him in a state of good to doe a multitude of good things . And then though it confine him to a state of happinesse , that he cannot will the contrary , yet here is no liberty taken a way , because it is done out of strength of knowledge , not out of narrownesse , because there is no more things for him to judge , but out of largenesse , telling him this is the best of all , and carries all the soule after it , the glory of heaven robbes not a man of is power . What is the reason , they are determined eternally to that that is good ? Is it for want of understanding that the Angels choose not ill ? No , they know what ill is by speculation , but there is a strength of understanding to know that that is good , and the understanding where it hath a full light , it carries the will to choose , therefore where the Spirit of the Lord is , there is liberty , notwithstanding all objections to the contrary , the Spirit takes not away , nay it strengthneth , the liberty of the soule : it is an idle objection and a great stay of many that are willing to be deceived : oh if grace confine a man , determine him , as the word is , sway him one way perpetually , that hee holds on to the end , and leaves him not at liberty to his will , this confining and swaying one way , it is an abridging him of his liberty , &c. No , for it comes not from weakenesse of understanding , but from strength of understanding , and it is perfect liberty to doe well : therefore on the contrary , it is so farre from abridgeing the liberty of the soule that it cannot doe ill , or that it cannot but persevere , to doe good , that ●t is the strength of liberty . For I would know whether the first Adams liberty , were greater or the liberty in heaven the second Adams liberty ? our liberty in grace , or that in glory ? the liberty of the first man was , that he might not sinne , if hee would ? the liberty of Christ , was that he could not sinne at all : which thinke you was the chiefe , he that could not or hee that might sinne , if hee would ? was there not a more gracious , and blessed liberty in Christ , than in Adam , when he might not sinne if he would . Is this a worse liberty then when a man cannot sinne , so when the Spirit of God beares that sway over the soule , and takes away that potentiallity , and possibility to sinne , that a man cannot sinne , because hee will not , his will is so carried by the strength of judgement : this is the greatest good , I will not moove out of this circle , if I goe out of this I shall be unhappy , and this is the greatest liberty of all . What doe we pray in the Lords prayer but for this liberty ? Thy will bee done , that is , take me out of my owne will more , and more , conforme my will to thine in all things , the more I doe so , the more liberty I have , the strength of that petition is , that we may have perfect liberty in serving God. The greatest , and sweetest liberty is , when wee have no liberty to sinne at all , when we cannot sinne , it is greater chastity not to have power to resist to be impregnable in continence , and sobriety , when there is such a measure of these graces , as they are not to bee overcome , it is greater strength than when they may be prevailed over , so men mistake to thinke this the greatest liberty to have power to good or evill , that is , the imperfection of the creature ; man was at the first created free to either good or evill of himselfe , that he might fall of himselfe , this was not strength , but a thing that followed the creature , that came out of nothing , and that was subject to fall to his owne principles againe , but to have the soule stablished that it shall not have freedome to ill , it is so stablished in good , it hath the understanding so englightned , and the will so con●irmed and strengthned , that it is without danger of temptation , that is properly glorious liberty , and that is the better endowment of both , so that we see it cleerely , that grace takes not away liberty , but establisheth it . Now besides this inward spirituall liberty , that we have by the Spirit , there is an outward preserving liberty that must bee a little touched , and that is two fold . A liberty of preaching the Gospell , and a liberty of discipline as well call it , of government , that is in the Church of God , and should be ( at least ) in all places , because wee are men , and must have such helpes . Now these are liberties that the Spirit bestowes upon the Church , wheresoever there is an inward spirituall liberty men are brought into the Church by the liberty of the Gospell , and preserved by government : there must be a subjection to Pastors , there must be teaching , and some discipline , or else all will be in a confusion . Now this inward liberty is wrought by the liberty of the Gospell ? Quest. What is the liberty of the Gospell ? Ans. When there is a blessed liberty in the Church , to have true liberty opened , the Charter of our liberty . Quest. What is the Charter of our liberty ? Answ. The Word of God , when the Charter , and Patent of our liberty is layd open , in laying it open , we come to have interest in those liberties , therefore , the liberty of the Temple , the liberty of the Church , of the Word and Sacraments , and some order in the Church with it , it brings in spirituall liberty and preserves it , it is as it were the bonds , and sinewes of the Church : Now where the Spirit of God is with the Gospell , there is this liberty of the Gospell , there are the doores of the Temple and Sanctuary set open , as blessed be God , this kingdome hath had , with the Spirituall liberty , there is an outward liberty of the Tabernacle of God , and the house of God , that wee can all meete to heare the Word of God , and to receive the Sacraments , that we can all meete to call upon God in Spirit , and in truth , and these outward liberties beloved are blessed liberties ? for where God gives these outward liberties , hee intends to bestow , and to convey Spirituall liberty : how shall we come to Spirituall liberty without unfolding the Charter , the Word of God ? therefore Christ hath established a ministery , Apostles , and Doctors , and Pastors to edifie the Church , to the end of the world ; and therefore wee see where there is no outward liberty of unfolding the Word , where there is no outword liberty of the ministery , there wants this inward liberty : for God by the preaching of the Gospell , sets us at liberty . Againe when Christ preached the Gospell first , it was the yeere of Iubile . Now in the yeare of Iubile , all servants were set at liberty , and those that had not sold their inheritances might recover them againe , if they would : this Iubile was a type of the Spirituall liberty that the Gospel sets us at : those that have served sinne , and Sathan before , if they will regard the gracious promises of the Gospell , they may of slaves of sinne and Sathan , become the free men of Iesus Christ. But in those times some would be servants still , and would not be set at liberty , their eares were boared for perpetuall slaves , and it is pitty but their eares should be boared for everlasting slaves , that now in the glorious Iubile of the Gospell , resolve still to be slaves . When a Proclamation of liberty was made to come out of Babylon all that would , many would sticke there still ; so many are in love with Egypt and Babylon , and slavery , it is pitty but they should bee slaves : but those that have more noble spirits , as they desire liberty , so they should desire spirituall liberty especially , and here you see how to come by it , Where the Spirit of the Lord is , there is liberty , and where the ordinance of God is , that is , the ministery of the Spirit , there is the Spirit , where these outward liberties are , it is a signe that God hath an intendment to set men at Spirituall liberty . Those therefore that are enemies of the dispensation of the Gospell , in the ministery , they are enemies to spirit●all liberty , and it is an argument that a man is in bondage to Sathan , when hee is an enemy any way of the unfolding of the Word of God , for it is an argument that he is licentious , that he will not be called to Spirituall liberty , but live according to the flesh , when he will not heare of the liberty of the Spirit , as you have some kinde of men , that account it a bondage ; Let us breake their bonds , and cast away their coards , why should we be tyed with the Word , and with these holy things ? it is better that wee have no preaching , no order at all , but live every man as he would , though they speake not so in words , yet their lives and prophane carrige , shew that they regard not outward liberties , and that argueth that they are in spirituall bondage , and that they have no interest in spirituall liberty , because they are enemies of that whereby spirituall liberty is preserved . Therefore the Gospell is set out by that phrase , The Kingdome of God , not onely the Kingdome of God set up in our hearts , the Kingdome of the Spirit , but likewise where the Gospell is preached , there is the Kingdome of God , why ? because with the dispensation of divine truth , Christ comes to rule in the heart , by the outward kingdome comes the spirituall kingdome , they come under one name . Therefore those that would have the spirituall kingdome of God , by grace and peace to rule in their hearts , till they reigne for ever in heaven , they must come by this doore , by the ministery , by the outward ordinance , the ordinance brings them to grace , and grace to glory , and it is a good and a sweete signe of a man spiritually set at liberty , brought out of the kingdome of Sathan , and freed from the guilt of sinne , and from the dominion of sinne , which is broken in Sanctification , when we can meekely and cheerefully submit to the ordinance of God , with a desire to have his spirituall thraldome discovered , and to have spirituall duties unfolded , and the riches of Christ layd open , when hee heares these things , with a tast , and relish , and a love , it is a signe God loves his soule , and that he hath interest in spirituall liberty , because he can improve the Charter of his soule so well , Where the Spirit of the Lord is , there is liberty . And besides this liberty in this world , there is a liberty of glory , called the liberty of the Sonnes of God ; The liberty of our bodies from corruption , the glorious liberty in heaven , when we shall be perfectly free ; for alas in this world we are free to fight , not free from fight , and we are free not from misery , but free from thraldome to misery , but then we shall be free from the encounter and incombrance , all teares shall be wiped from our eyes , wee shall be free from all hurt of body , in sickenesse and the like , and free from all the remainders of sinne in our soules , that is perfect liberty , perfect redemption and perfect adoption , both of body and soule : And that we have by the spirit too , for where the Spirit of God is , there is that to in this world , in the beginnings of it : for beloved what is peace of conscience , and joy in the holy Ghost ? is it not the beginnings of heaven ? is it not a Grape of the heavenly Canaan ? is not the Spirit that wee have here , an earnest of that inheritance ? an earnest penny , and an earnest is a peece of the bargaine , it is never taken away , but is made up with the bargaine , therefore when by the Spirit , we have the beginnings of grace , and comfort , we have the beginnings of that glorious liberty , and it assures us of that glorious liberty as sure as we have the earnest ; for God never repents of his bargaine that he makes with his children ; grace in some sort is glory , as we see in the next verse ; because grace is the beginning of glory , it frees the soule from terrour , and subjection to sinne , from the thraldome of sinne , so the life of glory is begunne in grace , we have the life of glory begunne by the Spirit , this glorious life . Vse . 1 If we have all these blessed liberties in this world and in that to come ▪ by the Spirit , then we should labour to have the Spirit of Christ , or else we have no liberty at all , and labour every day more , and more to get this spirituall liberty in our consciences , to have our consciences assured by the Spirit that our sinnes are forgiven , and to feele in our consciences a power , to bring under sinne , that hath tyrannized over us before , let us every day more and more labour to finde this spirituall liberty , and prize dayly more the ordinances of God , sanctified to set us at liberty , attend upon spirituall meanes , that God hath sanctified wherin he will convey the Spirit , there were certaine times wherein the Angell came to stirre the waters of the poole , so the Spirit of God stirres the waters of the Word , and Ordinances , and makes them effectuall , attend upon the ordinances of God , the Communion of Saints , &c. and the Spirit of God will slide into our soules in the use of holy meanes , there is no man but hee findes experience of it , he findes himselfe raysed above himselfe in the use of holy meanes . The more we know the Gospell , the more we have of the Spirit , and the more Spirit we have , the more liberty we enjoy : If we prize and value outward liberty as indeede we doe , and wee are naturally moved to doe it , how should wee prize the Charter of our spirituall liberty , the Word of God ? and the promises of Salvation , whereby wee come to know all our liberty , where we have all the promises opened to us ; the promise of forgivenesse of sinnes , of necessary grace , the promise of comfort in all conditions whatsoever : therefore let us every day labour to grow farther and farther both in the knowledge , and in the taste , and feeling of this Spirituall liberty . Vse 2 Oh beloved what a blessed condition it is , to have this spirituall liberty , doe but see the blessed use , and comfort of it , in all conditions ; for if a man hath the Spirit of God , to set him at Spirituall liberty in all temptations , either to sinne , he hath the Spirit of God to free him from temptation ; or if temptation catch hold on him for sinne , he hath the Spirit of God to flye too , the blood of Christ , to shew that if he confesse his sinnes , and lay hold on Christ , he hath pardon of sinne , and the blood of Christ speakes better things , than the blood of Abel , it speakes mercy and peace , if hee by faith sprinkle it upon his soule , if he know the liberty of justification , and make use of it ; what a blessed liberty is this , when wee have sinned ? In restraint of the outward man , if ever God restraine us to humble us , what a blessed thing is this , that the Spirit is at liberty ? and that is the best part of a man ; a man may have a free conscience , and minde in a restrayned condition , and a man may be restrayned in a free state , in the guilt of sinne , bound over to the wrath of God , and bound over to another evill day , a man in the greatest thraldome , may have liberty , what a blessed condition is this ? So in sickenesse to consider that there is a glorious liberty of the Sonnes of God , and a redemption of body , as well as of soule , that this base body of mine shall bee like Christs glorious body , that there is a resurrection to glory , the resurrection will make amends for all these sicknesses , and ills of body , what a comfort is it to thinke of the resurrection to glory . And to when death comes to know that by the blood of Christ , there is a liberty to enter into heaven , that Christ by his blood hath opened a passage to heaven . And so in all necessities to thinke I have a liberty to the Throne of Grace , I am free of heaven , I am free of the company of Saints in earth , and in heaven too , I am free to have Communion with God , I have a freedome in all the promises , what a sweet thing is this , in all wants , and necessities to use a spirituall liberty , to have the eare of God , as a favourite in heaven , not onely to be free from the wrath of God , but to have his favour , to have his eare in all our necessities , what a blessed liberty is this ? that a man may goe with boldnesse to the throne of grace , by the Spirit of Christ ? Beloved it is invalluable , there is not the least branch of this spirituall liberty , but it is worth a thousand worlds , how should we value it ? and blesse God for giving Christ to wroke this blessed liberty , and for giving his spirit to apply it to us more and more , and to set us more and more at spirituall liberty , for both the Father , and the Sonne , and the holy Ghost , all joyne in this Spirituall liberty ; the Father gives the Sonne , and he gives the Spirit , and all to set us free : It is a comfortable and blessed condition . Vse . 3 But how shall we know whether we be set at liberty or no ? because all will pretend a liberty from the law , and from the curse of God , and his wrath in justifica●ion , and though it be the foundation of all , I will not speake of that , but of that that alwayes accompanies i● , a liberty of holinesse , a liberty to serve God , a liberty from bondage , to lusts , and to Sathan . Therefore , Wheresoever the Spirit of God is , there is a liberty of holinesse , to free us from the dominion of any one sinne , we are freed to serve him in holinesse all the dayes of our lives , where the Spirit therefore is it will free a man from thraldome to sinne , even to any one sinne : for the Spirit discovers to the soule , the odiousnesse of the bondage , for a man to be a slave to Sathan , who is his enemy , a cruell enemie , what an odious thing is this ? Now whosoever is in thralled to any lust , is in thraldome to Sathan by that lust , therefore where this liberty is , there cannot be slavery to any one lust ; Sathan therefore cares not how many sinnes one leaves , if he live in any one sinne , for hee hath them in one sinne , and can pull them in by one sinne , as children when they have a bird they can give it leave to flye , so it bee in a string , to pull it backe againe , so Sathan hath men in a string , if they live in any one sinne , the Spirit of Christ is not there , but Sathans Spirit , and he can pull them in when hee will. The beast that runnes away with a coard about him , he is catched by the coard againe , so when we leave many sinnes , and yet notwithstanding carry his coards about us , hee can pull us in when hee lists , such are prisoners at liberty more than others , but notwithstanding they are slaves to Sathan by that , and where Sathan keepes possession by one sinne , and rules there , there is no liberty : for the Spirit of Sanctification where it is , is a counterpoyson to the corruption of nature , and it is opposite to it , in all the powers of the soule , if suffers no corruption to get head . Againe where this liberty from the Spirit is , there is not onely a freedome from all grosse sinnes , but likewise a blessed freedome to all duties , an inlargement of heart to duties , Gods people are a voluntary people , those that are under grace , they are annointed by the Spirit , and the Spirituall annoyntment makes them nimble , Christian is nothing but annointed ; now he that is truely annoynted by the Spirit , is nimble and quicke , and active in that that is good in some degree , and proportion , one use of annoynting is to make the members nimble , and agile , and strong , so the Spirit of God is a Spirit of chearefulnesse , and strength where it is , therefore those that finde some chearefulnes , and strength to preforme holy services , to heare the Word , to pray to God , and to performe holy duties , it is a signe that this comes from the Spirit of God , the Spirit sets them at this liberty , because otherwise spirituall duties , are as opposite to flesh , and blood , as fire and water . When we are drawne therefore to duties , as a Beare to stake , as we say with forraigne motives , for feare , or out of custome , with extrinsicall motives , and not from a new nature , this is not from the Spirit , this performance is not from the true liberty of the Spirit ; for the liberty of the Spirit is , when actions come off naturally without force of f●are or hope , or any extrinsicall motive ; a childe needes not extrinsicall motives , to please his father , when hee knowes he is the child of a loving father , it is naturall , so there is a new nature in those that have the Spirit of God to stirre them up to duty , though Gods motives may helpe as the sweete incouragements and rewards , but the principall is to doe things naturally , not for feare , or for giving content to this or that man. Artificiall things move from a principle without them , therefore they are artificiall : clockes and such things have weights that stirre all the wheeles they goe by ▪ and that moove them , so it is with an artificiall Christian , that composeth himselfe to a course of religion , he moves with weights without him , he hath not an inward principle of the Spirit to make things naturall to him , and to excite and make him doe things na●urally , and sweetely , Where the Spirit of God is , there is freedome , that is , a kinde of naturall freedome not forced , nor moved by any sorraigne extrinsicall motive . Againe where the freedome of Spirit is , there is a kinde of courage against all opposition whatsoever joyned with a kinde of light , and strength of faith breaking through all opposi●ions , a consideration of the excellent state I am in , of the vilenesse of the state we are mooved to by opposition , when the Spirit discovers these things with a kinde of conviction , what is all opposition , to a Spirituall man ? it addes but courage , and strength to him to resist , the more opposition the more courage he hath , in Acts , 4. When they had the Spirit of God , they opposed opposition , and the more they were opposed , the more they grew , they were cast in prison , and rejoyced , and the more they were imprisoned the more couragious they were still , there is no setting against this winde , nor no quenching of this fire , by any humane power , where it is true ; for the Spirit of God where it sets a man at liberty indeed , it gathers strength by opposition . See how the Spirit triumphed in the Martyres over all opposition , fire , and imprisonment and all , the Spirit in them set them at liberty , from such base feares , that it prevailes in them over all . The Spirit of God where it is , is a victorious Spirit , it frees the soule from base feares of any creature , If God be on our side who shall bee against us ? It is sayd of Saint Stephen , that they could not withstand the Spirit by which he spake , and Christ promiseth a Spirit , that all the enemies shall not bee able to withstand , so those that are Gods children , in the time of opposition , when they understand themselves , and that to which they stand , God gives them a Spirit , against which all their enemies cannot stand , the Spirit of Christ in Stephen put such a glory upon him , that he looked as if he had beene an Angell , so the Spirit of liberty where it is , it is with boldnes , and strength and courage , against opposition : Those therefore that are awed with every petty thing for standing in a good cause , they have not the Spirit of Christ , for where that is , if frees men from these base feares , especially if the cause be Gods. Againe , where the Spirit of liberty is , it gives boldnesse with God himselfe , and thus it is knowne especially where it is , where the Spirit is , there is liberty , what to doe ? even to goe to God himselfe , that otherwise is a consuming fire ; for the Spirit of Christ goes through the mediation of Christ to God , Christ by his Spirit leades us to God , he that hath not the Spirit of God cannot goe to God with a spirit of boldnesse , therefore when a man is in affliction , in the time of temptation , or great affliction , especially when there is opposition , hee may best judge what hee is in truth , when a man is in temptation , or opposition from the world , within or without , and can goe boldly to God and powre out his soule to God freely , and boldly as to a father , this comes from the Spirit of liberty : where the Spirit of Christ is not though the parts be never so strong , or never so great , it will never doe thus , take another man in the time of extremity , he sinkes , but take a child of God in extremity , yet he hath a Spirit to goe to God , and to cry Abba Father , to goe in a familiar manner to God , Saul was a mighty man , when he was in anguish ; hee could not goe to God ; Caine could not goe to God ; Iudas a man of great knowledge , hee could not goe to God , his heart was naught , hee had not the Spirit of Christ , but the spirit of the devill , and the spirit of bondage , bound him over for his treason , to hell , and destruction , because he had not the Spirit to go to God , but accounted him his enemy , he had betrayed Christ , if he had said as much to God , as he did to the Scribes , and Pharisees . he might have had mercy , in the force of the thing . I speake not of the decree of God , but in the nature of the thing it selfe , if hee had said so much to Christ and to God , he might have found mercy , so let a man be never so great a sinner , if he can goe to God , and spread his soule , and lay open his sinnes , with any remorse , if hee can come , and open his soule in confession , and in petition , and begge mercy of God , in Christ , to shine as a Father upon his soule , this Spirit of liberty to goe to God , it argues that the Spirit of Christ is there , because there is liberty to goe to God ; in Rom. 8. speaking there of comfort in afflictions , this is one among the rest , that the children of God have the Spirit of God , to stirre up sighes , and groanes . Now where the Spirit of God stirres up sighes , and groanes , God understands the meaning of his owne Spirit , there is the spirit of liberty , and there is the Spirit of Sons , for a spirit of liberty is the Spirit of a Sonne , a man may know that hee is the Sonne of God , and a member of Christ , and that he hath the spirit of Liberty in him , if he can in affliction , and trouble , sigh and groane to God in the name and mediation of Christ , for the Spirit stirres up groanes , and sighes , they come from the Spirit . That familiar boldnesse whereby wee cry , Abba , Father , it comes from Sonnes , they onely can cry so , this comes from the Spirit , if we be Sonnes , then wee have the Spirit , whereby we cry Abba Father , so if wee can goe to God with a sweete familiarity , Father have mercy upon mee , forgive mee , looke in the bowels of pitty upon mee , this sweete boldnesse , and familiarity , it comes from the Spirit of Liberty , and shewes that wee are Sonnes , and not bastards . Your strong , rebellious , sturdy hearted persons , that thinke to worke out their misery , out of the strength of parts , and friends , &c. they dye in despaire , their sorrowes are too good for them , but when a broken Soule goes to God in Christ with bo●●nesse , this opening of the Soule to God , it is a signe of Liberty , and of the Liberty of Sonnes , for this liberty here , is the liberty of Sonnes , of a Spouse , of Kings , of members of Christ , the sweetest liberty that can be imagined , it is the liberty that those sweete relations breede of a wife to the husband , and of loving Subjects to their Prince , and of Children to their Father , here is a sweet liberty , and where the Spirit of God is , there is all this sweete Liberty . There are three degrees that a man is in , that is in the way to Heaven . The state of nature , when he cares neith●● for heaven nor hell , in a manner , so he may have sensuall nature pleased , and goe on without feare or wit , without grace , nay without the principles of nature , so hee may satisfie himselfe in a course of sin , that is the worst state , the state of nature . But God , if hee belong to him , will not suffer him to bee in this sottish , and bruitish condition long , but brings him under the Law , that is , hee sets his owne corrupt nature before him , he shewes him the course of his life , and then hee is afraid of God , Depart from me , I am a sinner , as Adam , hee ranne from God when hee had sinned , that was sweete to him before , so a bruite man , when he is awakened with conscience of sinne , considering that there is but a step betweene him & hel , & considering what a God hee hath to deale with , and that after death , there is eternall damnation , when the Spirit of God hath convinced him of this , then hee is in a state of feare , and when hee is in this state , hee is unfit to have liberty to runne to God , he useth all his power , to shift from God all he can , and hates God , and wisheth there were no God , and trembles at the very thought of God , and of death , &c. Oh , but if a man belong to God , God wil not leave him in this condition , ( and though this be better then the first , it is better that a man were out of his wits almost , then to bee senselesse as a blocke ) there is another condition spoken of here , that is , of liberty when God by his Spirit discover● to him in Christ , 〈◊〉 of sinnes , the gracious face of God , ready to receive him , Come unto me all ye that are weary , and heavy laden , faith Christ , and where sinne hath abounded , grace more abounds , when a man heares this still sweet voyce of the Gospell , hee begins then to take comfort to himselfe , then hee goes to God freely : Now all in this state of freedome , take them at the worst , they have boldnes to goe to God ; David in his extremity , hee runnes to God , David trusted in the Lord his God , when he was at his wits end , what doth Saul in his extremity ? he runs to his swords point , take a man under nature , or under the Law , in extremity , the greater wit he hath , the more hee intangleth himselfe , his wit serves to intangle him , to weave a web of his owne despaire ; but take a gracious man , that is acquainted with God in Christ , in such a man there is a liberty to goe to God , at the lowest , for hee hath the Spirit of Christ in him , what did the Spirit in Christ himselfe direct him to doe , at the lowest ? Oh my God , my God , In the deepest discertion , yet my God , there was a liberty to goe to God , so take a Christian that hath the same spirit in him , as indeed he hath My God still , he ownes God , and knows him in all extremity . Many are discovered hence , to have no spirit of God in them , In trouble , whether goe they ? to their purse , to their friends to any thing , they labour to overcome their troubles one way or other , by Phisicke and the like , but never to goe with boldnesse and comfort , and a kind of familiarity to God , they have no familiarity with God , therefore they have not a Spirit of liberty . Againe , where this spirit of liberty is , as there is a freedome to goe to God , so in regard of the creature , and the things here below , there is a freedome from popular , vulgar conceites , from the errors of the times , and the slavish courses of the times . There are alway two sorts of wicked persons in the world ; The one who accounts it their heaven , and happinesse , to domineere over others , to bring them into subjection , and to rule over their consciences if they can , and sell all to please them , conscience , and all : Another sort againe , so they may gaine , they will sell their liberty , their reason , and all , if it be but for a poore thing , so they may get any thing that they value in the world , to make them beasts , as if they had no reasonable understanding soules , much lesse grace , betweene those two , some domineering , and others beastly serving ; A few that goe upon tearmes of Christianity , are of sound judgement , now where the Spirit of God is , there is liberty , that is , a freedome not to inthrall our judgements to any man , much lesse conscience . The judgement of man enlightned by reason , is above any creature , for reason is a beame of God , and al the persons in the world ought not to think to have power over a man , to say any thing against his knowledge , it is to say against God , if it be but in civill matters , be it what it will , judgement is the sparke of God , nature is but Gods candle , it is a light of the same light that grace is of , but inferiour , for a man to speake against his conscience to please men , where is liberty ? for a man to inthrall his conscience to please another man , no man that hath the spirit of a man will be so pharisaicall , to say as another man saith , and to judge as another man judgeth , and to doe all , as an other man doth , without seeing some reason himselfe , going upon the principles of a man himselfe . It is true of a man , as a man unlesse he will unman himselfe . It is much more true of a Christian man , he will not for base feares , and ingagements , inthrall his conscience , and sell heaven and happinesse , and his comfort , for this and that , and those that doe it though they talke of liberty , they are slaves , though they domineere in the world , the curse of Caine is upon them , they are slaves of slaves . Therefore , where the Spirit of Christ is , there is an independant liberty , a man is independant upon any other man , further then he sees it agrees wi●h the rules of Religion , and he is dependant onely upon God ▪ and upon divine principles and grounds . The Apostle saith , The Spirituall man judgeth all things , and is judged of none : so farre as a man is led with the Spirit , he discernes things in the light of the Spirit , hee judgeth all things to be as they are , in the light of the Spirit , and is judged of none , his meaning is not , that none will usurpe judgement of him , for that they will do , the emptyest men are most rash , and censorious , but he is judged of none aright , it is a fooles bolt , but the Spirituall man indeed , passeth a right verdict , upon persons , and things , as farre as he is spirituall ; And that is the reason that carnall men , especially hate spirituall men above all things ; they hate men that have a naturall conscience , that judge according to the light of reason , for that is above any creature , when a man will not say white is blacke , that good is evill , to please any man in the world , a man that hath a naturall conscience will not doe this , and this is very distastefull , where men Idolize themselves they love not such , but such as are slaves to them , but much more when a man is spirituall he j●dgeth all things , and censureth them , and their courses , for he is above all , and seeth all beneath him , therefore the greatest men in the world are holy men , they are above all other men , and without usurpation , they passe a censure upon the course and state of other men , though they be never so great ( howsoever the Image of God is upon them , in regard of their authority , and the like : ) yet in their dispositions they are base , and slaves to their corruptions , and to Sathan , they are not out of the base rancke of nature , Now a man that is a child of God , hee is taken into a better condition , and hath a spirituall liberty in him ; hee judgeth all things , and is judged of none , they may call him this and that , it is but malice , and a spice of the sinne against the holy Ghost , but their hearts tells them he is otherwise , he shall judge them ere long , for The Saints shall judge the world , therefore Christians should know , and take notice of their excellency , where the Spirit of God is , there is liberty to judge all things as farre as they come within their reach and calling , to judge aright of all things ; therefore we should know how to maintaine the credite of a Christian , that is , to maintaine a liberty independant upon all but God , and other things with reservation , as farre as they agree with conscience and religion : thus we see , how we may judge of this liberty ; Where the Spirit of the Lord is , there is liberty . He doth not say licenciousnesse to shake off all governement : for by too much licenciousnesse , all liberty is lost , but where the Spirit of God is , there is liberty : for a true Christian is the greatest servant , and the greatest freeman in the world , for he hath a Spirit that will yeeld to none , in things Spirituall he reserves a liberty for his judgement , yet for outward conformity of life and conversation , he is a servant to all , to doe them good , love makes him a servant . Christ was the greatest servant that ever was , he was both the servant of God , and our servant : and there is none so free , the greater portion of the Spirit , the more inward and Spirituall freedome ; and the more freedome , the more disposition to serve one another in love , and to doe all things , that a man should doe outwardly : all things that are lawfull , we must take heede of that , mistake not this Spirituall liberty , it stands with conformity , to all good lawes , and all good orders , and there is a great mistake of carnall men for want of this , they thinke it liberty to doe as men list ; it is true , if a man have a strong and a holy understanding , to be a good leader to it , but it is the greatest bondage in the world , to have most freedome in i●l , as I sayd before , those that are most free in ill , are most slaves of all , for their corruptions will not suffer them to heare good things , to bee where good things are spo●en , to accompany with those that are good , their corruptions hath them in so narrow a custodie , some kinde of men their corruptions are so malignant and binding , that they will not suffer them , to be in any opportunity , wherein their corruptions may be restrayned at all , but they hate the very sight of persons that may restraine them , and all lawes that might restraine them . Now this is the greatest slavery in the world , for a man to have no acquaintance , with that that is contrary to his corrupt disposition . Well , new Lords new Lawes , as soone as ever a man is in Christ , and hath Christs Spirit , he hath another law in his soule to rule him , contrary to that that there was before , before he was ruled by the law of his lusts , that carried him whither he would , but now in Christ he hath a new Lord , and a new law , and that rules him according to the regiment of the Spirit , The Law of the Spirit of life in Christ , hath freed me from the Law of sinne and of death . Vse . 4 Againe , seeing where the Spirit of God is , there is this sweete and glorious liberty , let us take heede by all meanes that we doe not grieve the Spirit , when wee finde the holy Ghost , in the use of any good meanes to touch upon our soules , oh give him entrance , and way to come into his owne chamber , as it were to provide a roome for himselfe , as Cyprian saith , Consecra habitaculum , &c. enter into thy bed chamber , consecrate a habitation for thy selfe , so let us give him way to come into our soules , when hee knockes by his sweete motions . Wee that live in the Church , there is none of us all but our hearts tell us that we have of●en re●isted the holy Ghost , we● might have beene saved , if we had not beene rebellious , and opposite ; Grieve not the Spirit by any meanes . Quest. How is the Spirit grieved ? Ans. Especially these two or three wayes . Answ. The Spirit being a Spirit of holinesse , is grieved with uncleane courses , with uncleane motions , and words , and actions , he is called the holy Spirit , and he stirres up in the soule holy motions like himselfe , he breathes into us holy motions , and hee breathes out of us good , and holy , and savory words , and stirres us up to holy actions . Now when we give liberty to our mouthes , to speake rottenly , to sweare , ( I am ashamed almost to name that word ) when we give liberty to such filthinesse , is not this a grieving of the Spirit , if we have the Spirit at all ? If wee have not a care to grieve our selves , doe we not grieve all about us , therefore take heed of all filthy unholy words , thoughts , or carriages , it grieves the Spirit . Then the Spirit is a Spirit of love , take heede of cankor , and malice , wee grieve the Spirit of God by cherishing cankor , and malice , one against another , it drives away the sweete spirit of love , therefore make conscience of grieving the Spirit , he will not rest in a malicious heart , who is the Spirit of love . Againe , the Spirit of Christ , wheresoever it is , it is joyned with a spirit of humility , God gives grace to the humble , it empties the soule , that it may fill it , it empties it of what is in it of windy vanity , and fills it with it selfe , therefore those that are filled with vaine , high , proud conceites , they grieve and keepe out the good Spirit of God ; for wee should empty our soules , that the Spirit of God may have a large dwelling there , or else we grieve the Spirit ; in a word , any sinne against conscience , grieves the Spirit of God , and hinders spirituall liberty , because Where the Spirit of God is , there is liberty ; would we preserve liberty ? we must preserve the Spirit , if we sinne against conscience , wee hinder liberty every way , we hinder our liberty to good duties , when a man sinnes against conscience , hee is dead to good actions , conscience tells him , why doe you goe about it , you have done this and that ? he is shackled in his performances , he cannot goe so naturally to prayer , and to hearing , conscience layes a clogge upon him , hee is shackled , in prayer especially he hath not liberty to the throne of grace , how dares hee looke to heaven , when hee hath grieved the Spirit of God and broken the peace of his conscience ? what communion hath he with God , so it hinders peace with God , a man cannot looke Christ in the face , as a man when hee hath wronged another man , he is ashamed to looke on him , so the soule when it hath runne into sinnes against conscience it is ashamed to looke on Christ , and to goe to God againe , therefore any sinne against conscience grieves the Spirit , and hinders all sweete liberty that was before , it takes away the degree of it . It hinders boldnesse with men : for what makes a man couragious in his dealings with men ? a cleere conscience ; let it be the stoutest man in the world , let him maintaine any lust against conscience it will make him so farre a slave , for when it comes to the crossing of that lust once , then you shall see he will even betray all his former stoutnesse , and strength , if a man be covetous , and ambitious , he may be stout for a time , but when he comes to bee crossed it will take away all liberty , that a man hath to cherish any sinne . In a word , to preserve this liberty , let us goe to Christ , from whom wee have this liberty , complaine to him , when wee finde any corruption stirring , goe to the Lord in the words of S. Austine and say , Now Lord free me from my necessities , I cannot serve thee as I should doe , nor as I would doe , I am inthralled to sinne , but I would doe better , I cannot doe so well as I would , free mee from my necessities : complaine of our corruptions to God ; as the woman in the Law , when ●he complayned , if she were assaulted , she saved her life by complaying , so let us complaine to Christ , if we finde violence offered to us by our corruptions , I cannot by my owne strength set my selfe at liberty from this corruption , Lord give mee thy Spirit to doe it , set me more and more at liberty , from my former bondage , and from this that hath inthralled me , so complaine to Christ , and desire him to doe his office ; Lord thy office is To dissolve the workes of the devill : And goe to the Spirit , it is the office of the holy Ghost to free us , to be a Spirit of liberty : now desire Christ and the holy Ghost to doe their office of setting us at Spirituall liberty : and this we must doe in the use of meanes , and avoyding of occasions , and then it will be efficatious to preserve that Spirituall liberty , as will tell our consciences that wee are no hypocrites , and that will end in a glorious liberty in the life to come . And let this be a comfort to all poore strugling , and striving Christians , that are not yet set at perfect liberty from their lusts and corruptions ; that it is the office of the Spir●t of Christ , as the King of the Church , it is his office by his Spirit to purge the Church perfectly , to make it a glorious spouse ; at last he will doe his owne office , and besides this liberty of grace joyned with conflict in this world there is another liberty of glory , when I shall bee freed from all oppositions without , and from all conflict and corruption within ▪ It is called The liberty of the Sonnes of God , Rom. 8 and those that looke not more and more , for the gracious liberty to be free from passions , and corruptions here , they must not looke for the glorious liberty in heaven , but those that live a conflicting life , and pray to Christ more and more for the Spirit of liberty , to set up a liberty in us , these may looke for the liberty of the Sonne of God , 〈◊〉 will be ere long , when wee shall be out of reach , and free from corruption , when the Spirit of God shall be all in all . Now our lusts will not suffer the Spirit to bee all in all , but in heaven he shall , there shall be nothing to rise against him : This that hath beene spoken shall suffice for that 17. verse , The Lord is the Spirit , and where the Spirit of the Lord is there is 〈◊〉 : I proceede to the next verse , which I purpose to dwell more on . VERSE . XVIII . But we all as in a glass , with open face behold the glory of the Lord , and are changed into the same Image , from glory to glory , as by the Spirit of the Lord. AS the Sunne riseth by degrees , till he come to shine in glory , so it was with the Sonne of righteousnesse , hee discovered himselfe in the Church by little and little : the latter times now are more glorious than the former ▪ and because comparisons give lustre , the blessed ▪ Apostle to set forth the excellency of the administration of the covenant of grace under the Gospell , he compares it with the administration of the same covenant in the time of the law , and in the comparison prefers that administration under the Gospell , is more excellent . Now besides other differences in the Chapter , he insists upon three especially , they differ in Generality . Evidence . Efficacie . First in regard of the generalitie We all now with open face &c. Moses onely beheld the glory of the Lord in the Mount , but We all , not all men , but all sound Christians that have their eyes opened , all sorts of beleevers , behold this glory : In Spirituall things there is no envie , every one may be partaker in solidum , intirely of all . Envie is in the things of this life , where the more one hath , the lesse another hath , it is a matter of glory , and excellencie , the more are partakers of Spirituall things : the Iewes rejoyced that the Gentiles should be called , and wee now rejoyce in hope , and should rejoyce mervelously , if we could see it effected , that the Iewes should be taken in againe ; the more the better , Wee all . And then for evidence , We behold with open face , that is , with freedome , and boldnesse , which was not in the time of the law , for they were affraid to looke upon Moyses , when hee came downe from the Mount , his cou●●enance was so majesticall and ●●●rible , but We all with open face , freely , boldly , and cheer●fully , looke , upon the glory of God in the Gospell ; the light of the Gospell is an alluring com●●rting light , the light of the law was dazelling and terrifying . As in , a Glasse , they beheld God in a glasse , but it was not so cleere a glasse , they beheld him as it were in the water , wee behold him , in Christ●ll , we see God in the glasse of the Word , and Sacraments , but they in a wor●● of Ceremonies , Chris● was to them swadled , and wrapped up in a great many types . And then for the power and efficacie , the Gospell is beyond the law , the law had not power to convert , to change into its owne likenesse , but now the Gospell , which is the ministry of the Spirit ; it hath a transforming , changing power , into the likenesse of Christ , whom it preacheth , we are changed From glory to glory ▪ it is a graduall change , not all at once , but from glory to glory , from one degree of grace to another , for grace is here called glory , we are changed from the state of grace , till he come to heaven the state of glory . And then the cause of all , It is by the Spirit of the Lord ; The Spirit runnes through all , it is by the Spirit of the Lord , that we behold , it is the Spirit of the Lord that takes away the vayle , it is by the Spirit , that we are changed from glory to glory . Thus you see how many wayes the administration of the covenant of grace now , is more excellent than the administration of the Covenant of grace was then : In a word i● hath foure excellencies especially as , First , liberty and freedome , from the bondage of ceremonies , and of the law , in a great part they had little Gospell , and a great deale of Law mingled with it , we have much Gospell , and little Law , wee have more freedome , and liberty . And thereupon we have more clearenesse , wee see Christ more clearely , with open face wee behold the glory of the Lord. And thirdly , there is more intenti●n of grace , the spirit workes more strongly now , even to a change , the ministery of the Gospell hath the Spirit with it , whereby wee are changed from the hear●roote inwardly , and thorowly . And l●stly , in the extension , it is more large , Wee all , Gentiles , as well as Iewes , Behold , &c. Hence , let us seriously and fruitfully consider , in what excellent times the Lord hath cast us , that we may answer it with thankfullnesse , and obedience , God hath reserved us to these glorious times , better then ever our forefathers saw . There are three m●ine parts of the Text , our communion and fellowship with God in Christ , wee all now in a glasse , Behold the glory of the Lord. And then our conformity thereupon , by beholding , we are changed into the same Image . The third is the cause of both , the cause why wee b●hold the glory of God , and why by beholding we are changed from glory to glory , it is the Spirit of God. This Text hath many theames of glory , all is glorious in it ; there is the glorious mercy of God in Christ , who is the Lord of glory , the Gospel in which wee see the grace of God , and of Christ , The glorious Gospell , the change by which wee are changed ▪ a glorious change , from glory to glory , and by a glorious power , by the Spirit of 〈◊〉 , Lord , all here is glorious . Therefore blessed be God , and blessed be Christ , and blessed be the Spirit , and blessed be the Gospell , and wee blessed that live in these blessed and glorious times , but to come to the words . But we all as in a glasse , &c. The happinesse of man consists especially in two things , In Communion with In Conformity to God. The meanes how to attaine them , both , are laid downe in this Verse . I shall speake of them in order . First , of our communion with the chiefe good : And then of the conformity wr●ught upon that communion . And in the Communion first of Gods discovering of himselfe by his Spirit . And then of our apprehension of him , by beholding . We all with open face , behold the glory of the Lord , &c. In the glasse of the Gospell , we see Christ , and in Christ the glory of God shining , especially of his mercy . The point then here is , that , The grace and free mercy of God is his glory , Now in our falne estate , the glory of God is especially his mercy shining in Iesus Christ. What is glory ? Glory implyeth these things . First excellency , nothing is glorious but that that is excellent . Secondly , evidence and manifestation , for nothing is glorious , ( though it be excellent ) if it appeare not so , therefore Light is said to bee glorious , because the rayes of it appeare , and runne into the eyes of all as it were , and therefore we call things that are glorious by the name of Light , illustrissimus , and Clarissimus , tearmes taken from light , because where glory is , there must be manifestation , thus light , it is a creature of God that manifests it selfe and other things . Thirdly , victoriousnesse , in glory there is such a degree of excellency , as is victorious , and convincing that it is so indeed : conquering the contrary , that opposeth it , Light causeth darkenesse to vanish presently , when the Sunne which is a glorious creature appeares , where are the Starres ? And where are meaner men in the appearance of a glorious Prince ? they are hid , the meaner things are shaddowed by glory . Againe , usually glory hath with it the suffrage , and approbation of others or else it hath not its right end , that is , why doth God create such glory in nature as Light , and such like ? but that men may behold the Light ? and why are Kings , and great men glorious at certaine times , but that there bee beholders ? if there were no beholders there would bee no glory Now to apply this to the point in hand , The glory of the Lord , That is , his attributes , especially that of grace , mercy , and love in Christ , that especially is his excellency . And there is an evidence and manifestation of it , it appeares to us in Christ , The grace of God hath appeared , Christ is called grace , hee is the grace of God invested , and cloathed with mans nature , when Christ appeared , the grace , and mercy , and love of God appeared . Then againe it is victorious , shining to victory , over all that is contrary : For alasse beloved , what would become of us ? if there were not grace above sinne , and mercy above misery , and power in Christ Iesus , above all the power in Sathan , and death . And then they have a testimony of all that belong to God , for they have their eyes opened to behold this glory , and by beholding are transformed from glory to glory , as we shall see after . So that whatsoever may be said of glory , may bee said of this glory , whence all other glory indeed is derived . The glory of the Lord. By the glory of the Lord then is meant especially the glory of his mercy , and love , in Iesus Christ. The severall attributes of God shine upon severall occasions , they have as it were severall theaters whereon to discover their glory . In Creation there was power most of all , in governing the world , wise providence ; In hell , justice in punishing sinners . But now to man in a lapsed estate , what attribute shines most , and is most glorious ? Oh it is mercy , and free grace . If grace and mercy were hid , our state being as it is , since the fall , what were all other attributes but matter of terrour ? to thinke of the wisedome , and power , and justice of God , would adde aggravations , hee is the more wise , and powerfull to take revenge on us , &c. grace is the glorious attribute , whereby God doth as it were set himselfe to triumph over the greatest ill that can be over sinne , that that is worse than the devill himselfe , cannot prevaile over his grace : There is a greater height , and depth , and breadth , there are greater dimensions , in love and mercy in Christ , then there is in our sinnes , and miseries , and all this is gloriously discovered in the gospell . Doe you wonder then why the grace of God hath found such enemies as it hath done alway : Especially in Popery , where they mingle their workes with grace ; For the opposite heart of man being in a frame of enmity to God , sets it selfe most against that that God will be glorified in , therefore we should labour to vindicate nothing so much as grace . We have a dangerous incroaching Sect risen up , enemies to the grace of God , that palliate , and cover their plot cunningly and closely , but they set nature against grace , let us vindicate that upon all occasions ; for we live by grace , and we must dye by grace , and stand at the day of judgement by grace ; not in our owne righteousnesse , but in the righteousnesse of Christ , being found in him ; but because it is a sweete point and may serve us all in steed , to consider that God will honour himselfe gloriously in this sweete attribute , let us see a little how the glory of God shines in Christ more then otherwise , parallell it with other things a little . The glory of God was in Adam , for Adam had the Image of God upon him , and had communion and fellowship with God , but there is greater glory now shining in the Gospell , in Iesus Christ to poore sinners ; for when man stood in innocency , God did good to a good man , and God was amiable and friendly to a friend ; Adam was the friend of God then . Now to doe good to him that is good , and to maintaine sweete communion with a friend , this is good indeede , and it was a great glory of Gods mercy that he would raise such a creature as man hereto . But now in Iesus Christ there is a further glory of mercy , for here God doth good to ill men , and the goodnesse of God is victorious , and triumphant over the greatest misery , and the greatest ill of man. Now in the Gospell God doth good to his greatest enemies , herein as it is Rom. 5. God set forth , and commended gloriously his love , that When we were enemies , he gave his Sonne for us , therefore here is greater glory of mercy , and love , shining forth to fallen man in Christ , than to Adam in innocency . The glory of God shines in the heavens , The heavens declare the glory of God , and the firmament sheweth his handy Worke : Every creature hath a beame of Gods glory in it , the whole world is a Theater of the glory of God , but what is the glory of Creation , of preservation , and governing of the world , to the glory of his mercy , and compassion that shines in Christ ? The glory of the creature is nothing to this , for all the Creatures were made of nothing , but here the glory of mercy is such in Christ , that God became a Creature himselfe . Nay to goe higher to the Angels themselves , it is not Philangelia , but Philanthropia that out-shines all , God is not called the lover of Angels , he tooke not upon him , the nature of Angels , but the nature of man , and man is the spouse of Christ , the member of Christ , Angels are not so , they are but ministring Spirits for the good of them that shall be saved , Christ as it is Eph. 1. when he rose againe , he was advanced above all principalities , and powers , therefore above the Angelicall nature : now Christ and the Church are all one , they make but one misticall body , the Church is the Queene , and Christ is the King , therefore Christ misticall the Church , is above all Angelicall nature whatsoever , the Angells are not the Queene and Spouse of Christ , so the glory of Gods goodnesse is more to man , to sinfull man , after he beleeves and is made one with Christ , than to any creature whatsoever , thus God hath dignified and advanced our nature in Iesus Christ , comparisons give lustre , therefore this shewes plainely unto us Christians that the glory of the mercy , and love , and kindnesse , of God to man in Christ , shines more than his glory , and mercy , and kindnesse , to all the creatures in the world besides , therefore here is a glory with an excell●ncie . On the other side nothing more terrible than to consider of God , out of Christ , what is he but a consuming fire , but to consider of his mercy , his glorious mercy in Iesus Christ , nothing is more sweete : for in Iesus Christ God hath taken upon him , that sweete relation of a Father , The Father of mercy , and God of all Comfort , so that the nature of God is lovely in Christ , and our nature in Christ is lovely to him ; and this made the Angels , who though they have not increase of grace by Christ , yet having increase of comfort and glory , when Christ was borne to sing from heaven , Glory to God on high , &c. what glory ? why the glory of his mercy , of his love , of his grace to sinfull men . Indeede there is a glory of wisedome to reconcile justice , and mercy together , and a glory of truth to fulfill the promise , but that that sets all attributes for our Salvation on work , was mercy and grace , therefore that is the glory of God especially here meant , for as wee say in morallity , that is the greatest vertue , that other vertues serve , so in Divinity , that attribute which others serve , is the greatest of all ; in our salvation wisedome , yea and justice it selfe , serves mercy : for God by his wisedome devised away to content justice , by sending his Sonne to take our nature , and in that nature , to give satisfaction to justice , that there might be a harmonie among the a●tributes : to make some use of this . Vse . 1 Doth God manifest his glory ? ( I will not speake at large of glory being an endlesse argument , but confine it to the glory of grace , and mercy in the Gospell , which therefore is called the glory of the Gospell ) I say doth God shew such glorious mercy in Christ ? then I beseech you let us justifie God , and justifie this course that God hath taken to glorifie his mercy in Iesus Christ , by imbracing Christ : It is sayd of the proud Pharisees , they despised the counsell of God ; God hath powred out mercy bowels of mercy , in Christ crucified , therefore in embracing Christ we justifie the counsell of God concerning our salvation . Doe but consider what a loving God wee have , who would not bee so farre in love with his onely Sonne , as to keepe him to himselfe , when we had neede of him ; a God that accounts himselfe most glorious in those attributes that are most for our comfort , he accounts not himselfe so glorious for his wisedome , for his power , or for his justice , as for his mercy and grace , for his Philanthropia , his love of man ; shall not we therefore even be in flamed with a desire of gratifying him , who hath j●yned his glory with our salvation , that accounts himselfe glorious in his mercy , above all other attributes ? shall the Angels that have not that benefit by Christ as wee have , shall they in our behalfe , out of love to us , and zeale to Gods glory , sing from heaven , Glory to God on high , and shall wee be so dead , and frozen hearted that reape the crope , as not to acknowledge this glory of God , breaking out in the Gospell ? the glory of his mercy and rich grace ; the Apostle is so full when he falls upon this Theame , that hee cannot speake without words of amplification , and enlargement , one while he calls it rich grace , another while hee stands in admiration , Oh the depth of the Love of God , What deserves admiration but glorious things , the best testimony that can be given of glorious things , is when wee admire them ; now if wee would admire , is there any thing so admirable that wee can say , oh the height , and depth , as we may of the love of God in Christ ? there are all the dimensions of unparalleld glory , height , and breadth , and depth : therefore I beseech you let us often even stand in admiration of the love of God to us in Christ ; So God loved the world , the Scripture leads to this admiration , by phrases that cannot have a podesis , a redition backe againe , So , how ? we cannot tell how , so as is beyond all expression , the Scripture it selfe is at a stand for words , Oh base nature , that wee are dazled with any thing , but that that wee should most admire . How few of us spend our thoughts this way to consider Gods wonderfull and admirable mercy , and grace in Christ , when yet there is no object in the world so sweete and comfortable as this is , that the very Angels pry into , they desire to pry into the mystery of our Salvation by Christ , they are students therein , the Cherubins , they were set upon the mercy seate , having a counterview , one upon another , implying a kinde of admiration , they pry into the secrets of Gods love in governing his people , and bringing them to Heaven , shall they doe it , and shal not we study , and admire these things that God may have the glory , God made all for his glory beloved , and the wicked for the day of wrath , as Solomon saith , and hath he not new made all for his glory ? is not the new creature more for his glory then the old creature ? therefore if we will make it good , that wee are new creatures , let us seeke to glorifie God every way , not in word alone , but in heart , admiring him , and in life , conversing with him . And that we may glorifie God in deed , let us glory in Gods love , for wee must glory in this glory , nature beloved is glorious of it selfe , and vaine-glorious , but would you glory without vanity ? go out of your selves , and see what you are in Christ , in the grace , and mercy , and free love of God , culling us out from the rest of mankinde , and there you may glory safely over sin , and death , and hell , for being justified freely from our sinnes , you can thinke of death , of the damnation of others , of hell without feare , God forbid saith Saint Paul , that I should glory in any thing , but in the crosse of Christ , that is , in the mercy of God appointing such a meanes for satisfaction . Let not the wise man glory in his wisedome , nor the strong man glory in his strength , &c. There is danger in such glorying , it is subject to a curse , but if a man will glory , let him glory in the Lord. Vse . 2 Againe , if God account his mercy , and love in Christ , especially his glory , shall wee thinke that God will admit of any partner with Christ , in the matter of salvation , If as the Psalmist saith , He made us , and not wee our selves . shall wee thinke that wee have a hand in making our selves againe . Will God suffer his glory to be touched upon , by intercessions of Saints merits , and satisfactions , and free will , grace is not glorious , if we adde the least thing of our owne to it , cannot wee make a haire of our head , or the grasse that we trample upon , but there must be a glory and power of God in it ? and can wee bring our selves to Heaven , therefore , away with that , Hayle Mary full of grace . Hayle Mary freely beloved , is the right interpretation , and they that attribute matter of power and grace , and favour to her , as in that , Oh beseech thy Sonne , &c. they take away that wherein God , and Christ will bee glorified , and attribute it to his Mother , and other creatur●s . I doe but touch this to bring us into loathing , and abomination of that Religion , that sets somewhat of the creature , against that wherein God will bee glorifyed above all . Againe , let us stay our selves when wee walke in darkenesse , with the consideration of the gloriousnesse of Gods mercy in Iesus Christ , here called , The glory of the Lord. It is no lesse mercy , then glorious mercy , that will satisfie us , when wee are in distresse of conscience , and if this will not , what will , let Sathan aggravate our sinnes as much as may be , and joyne with conscience in this businesse , y● set this glorious mercy against all our sinnes , make the most of them , they are the sinnes of a finite creature , but here is infinite mercy triumphing , and rejoycing over justice , having gotten the victory over it , Oh beloved , when the time of temptation comes , and the houre of death , and conflict with conscience , and a confluence , and concurrence of all that may discourage , Sathan will bestirre himselfe , and he is a cunning Rethoritian to set all the colours upon sinne , especially in the time of despaire , bee as cunning to set all colours upon mercy , glorious mercy . If God were glorious in all other attributes , and not it mercy , what would become of us ? The glory of other attributes without mercy , tends to despaire , glorious in wisedome to find us out , glorious in justice , to deale with us in rigour , these affright , but that that sweetneth all other attributes , is his mercy . What a comfort is this to sinfull man , that in casting himself upon Christ , and upon Gods mercy in Christ , hee yeelds glory to God ? that God hath joyned his glory with our speciall good , that here is a sweete concurrence , betweene the Summus finis , and the Summum Bonum of man. The last end of man of all , is the glory of God , for that is as it were the point of the circle from which all came : ( for he made all for his glory ) and in which all ends , so is the chiefe good , therefore by the way , it is a vaine conceite for some to thinke , Oh wee must not looke to our owne Salvation so much , this is selfe-love . It is true to severe the consideration of the glory of Gods mercy , and goodnesse in it , but see both these wrapped , and knit together indissolvable , our Salvation , and Gods glory , wee hinder Gods glory if we beleeve not his mercy in Christ to us , so at once , we wrong our selves and him , and wee wrong him not in a meane attribute , but in his mercy and goodnesse , wherein hee hath appointed to glorifie himselfe most of all , and therefore I beseech you let us yeeld to him the glory of his mercy , and let us thinke that when wee sinne , wee cannot glorifie him more , then to have recourse to his mercy , when Sathan tempts us to runne from God , and discourageth us , as hee will doe at such times , then have but this in your thoughts , God hath set himselfe to bee glorious in mercy , above all other attributes , and this is the first moving attribute that stirres up all the rest , and therfore God will account himselfe honoured , if I have recourse to him , let this thought therefore be as a City of refuge , when the avenger of blood followes thee , flee presently to this sanctuary , thinke thus , let not mee deny my selfe comfort and God glory at once , Where sinne abounds , grace abounds much more . Though sinnes after conversion staine our profession , more then sinnes before conversion , yet notwithstanding goe to the glorious mercy of God still , to seventy times seventy times , there is yet mercy for these : we beseech you bee reconciled , saith Saint Paul to the Corinthians , when they were in the state of grace , and had their pardon before , let us never be discouraged from going to Christ. Oh but I haue offended often , and grievously ? What saith the Prophet ? My thoughts are not as your thoughts , but as high as the Heavens are above the earth , &c. Therefore , howsoever amongst men , oft offences breed an eternall allyenation , yet notwithstanding , with God it is not so , but so oft as we can have Spirit to goe to God for mercy , and spread our sinnes before him , with broken and humble hearts , so often we may take out our pardon , Compare Exod. 33. with Exod. 34. Moses , in Chap. 33. had desired to see the face of God , there was some little curiosity perhaps in it , God told him that none could see him , and live , to see the face of God in himselfe , must be reserved for heaven , we are not proportioned for that sight . But in the next Chapter , there he shewes himselfe to Moses , and how doth he shew himselfe , and his glory to Moses ? The Lord , the Lord , gracious , mercifull , long suffering , cloathed all in sweete attributes , he will be knowne by those names , now , then if wee would know the name of God , and see God as hee is pleased , and delighted to discover himselfe to us , let us know him by those names that he proclaimes there , shewing that the glory of the Lord , in the Gospell especially shines in mercy , and as I said before , it must bee glorious mercy , that can satisfie a distressed conscience , how soever , in the time of ease and peace , we thinke a little mercy will serve the turne , but when conscience is once awaked , it must be glorious , and infinite mercy must allay it . And therefore those that finde their consciences any thing wounded with any sinne , stand not out any longer with God , come , and yeeld , lay downe your weapons , there is mercy ready , the Lord is glorious in his mercy in Iesus Christ , it is a victorious triumphing mercy , over all sinne and unworthinesse whatsoever . Looke upon God , in the face of Iesus Christ , as you have it in , 2 Cor. 4. 6. God who commanded Light to shine out of darkenesse , hath shined in our hearts , to give us the Light of the knowledg of God , in the face of Iesus Christ. In the face of Christ , God is lovely , lovelinesse and excellency is in the face above all the parts of the body . The Glory of God. Wee are never in such a condition as we ought to be , except grace be glory to us , and when is grace glory to a sinner ? Oh when he feeles the weight and burthen of his sinne , and languishing desires . Oh that I might have a droppe of mercy , then grace is glory , not onely in Gods esteeme , but in the eye of the sinner , indeed we are never soundly humbled , till grace in our esteeme be glory , that is , till it appeare excellent and victorious , I beseech you remember it , we may have use of it , in the time of desertion . How is this grace of God in Christ , conveyed to us yet nearer ? By the Gospell . As in a glasse . The Gospell is the good Word of God , Heb. 6. It reveales the good God to us , and the good Christ , it is a sweete word : for Christ could doe us no good without the word , if there were not an obligation , a covenant made betweene God and us , the foundation of which covenant , is the satisfaction of Christ , if there were not promises built upon the covenant of grace , whereby God hath made himselfe a debtor , what claime could a sinfull soule have to Christ , and to Gods mercy ? but God hath bound himselfe in his word , therefore the grace of God shines in Christ , and all that is in Christ , is conveyed to us , by the word , by the promise . The Gospell then is a sweete word . You know that breeding promise of all others , Gen. 3. The seed of the woman , that repealed and conveyed the mercy of God in Christ to Adam : So the continuance of that and all the sweet and gracious promises , bud from that , all meete in Christ , as in a cen●er , all are made for him , and in him , he is the summe of all the promises , all the good things wee have , are parsels of Christ , Christ , he is the word of the Father , that discovers all from the bosome of his Father , therefore he is named the Word , the Gospell is the word frō him . Christ was discovered to the Apostles , and from the Apostles to us , to the end of the world by his Spirit accompanying the ordinance , so the Myrrour wherein , we see the glorious mercy of God , is first Christ , God shines in him , and then there is another glasse wherein Christ is discovered , the glasse of the Gospell , thus it pleaseth God to condiscend , to stoope to us poore sinners , to reveale his glory , the glory of his mercy , fitly , and sutable in a Saviour , God-man , God incarnate , God our Brother , God our Kinsman , and to doe it all yet more familiarly to discover it in a word : and then to ordaine a Ministery , together with the Word , to lay open the riches of Christ , for it is not the Gospell , considered nakedly , but the Gospell unfolded by the Ministery . Christ is he great Ordinance of God , for our Salvation , the Gospell is the great Ordinance of God , to lay open the unsearchable riches of Christ , the casket of this Iewell , the treasury of his treasure , the grace and love and mercy of God , are treasured in Christ , and Christ and all good things are treasured in the Gospell , that is the rich Myne , and the Ministery of the Gospell , layes open that Myne to the people . Nay God yet goes further , hee gives his holy Spirit with the Ministery , it is the Ministery of the Spirit , that howsoever there are many that are not called , and converted in the Gospell , yet the Spirit of God is before hand with them . There are none under the Gospell , but the Spirit gives them sweete motions , hee knockes at their hearts , he allures and perswades them , and if they yeeld not , it is because of the rebellion of their hearts , there is more grace of the Spirit offered , then is entertained so that the mouthes of men shall bee stopped , thus God descends , and Christ , and grace , the Gospell , the Ministery , the Spirit , all in way of love to us , that we may doe all in a way of love to God againe , it should therefore worke us to doe all with ingenious hearts to him againe . The Gospel is the glasse , wherein wee see this glory . Christ indeed in some sort is the glasse , for wee cannot see God out of Christ , but he is a terrifying sight , but in the glasse Christ , wee can see God , as we see the Sunne in the water : If we cannot see the Sunne in his glory that is but a creature , how can we see God himselfe , but in some glasse ? therefore we must see him in Christ , and so his sight is comfortable . And in the dispensing of the Gospell , especially in the Preaching and unfolding of the word , the riches of God in Christ are unfolded and not onely unfolded , but the Spirit in unfolding , conveyes the sence , assurance , and perswasion thereof unto us . There is such a connexion , betweene the Evangelicall truth of God , and Iesus Christ , that they have both one name , to insinuate to us that as wee wil be partakers of Christ , so it must bee of Christ , as hee is revealed in the Gospell , not in conceites of our owne , the Word is truth , and Christ is truth , they have the same name , for were there never so much mercy and love in God , if i●were concealed from us , that wee had nothing to plead , that wee had not some title to it by some discovery of it in his will , the Word and the seale of the Word , the Sacraments ( for the Sacrament is but a visible Word , they make one entyre thing , the Word and Sacraments , the one is the evidence , the other the seale ) what comfort could wee take in it ? Now his will is in the promise , wherein there is not onely a discovery of what he doth or will doe , but hee hath ingaged himselfe , If we beleeve wee shall not perish , but have life , and Come unto me , and bee refreshed saith Christ , every one that thirsts , come and be satisfied , and now wee may claime the performance of what hee hath spoken , and bind him by his owne word , he cannot deny himselfe , so now we see him comfortably in the glasse of the Word and Sacraments . These three goe together , the glory of God , Christ the foundation of all grace , in the covenant of grace , and then the Gospell of grace , the Gospell of the Kingdome , the Gospell of life , that discovers the gracious face of God shining in Christ , we have Communion with God through Christ , with Christ through the Gospell , therefore in the Gospell we behold as in a glasse the glory of God. This is sutable to our condition while we are here below , we cannot see divine things , otherwise than in a glasse , that sight of God that we shall have in heaven , immediately without the Word and Sacraments , that is of a higher nature , when our natures shall be perfect , but while we live here wee cannot see God but in Christ , and we cannot see him but in the Word and Sacraments , such is the imperfection of our sight , and such is the luster and glory of the object , the glory of God , that we cannot perfectly see it but in a glasse ; God saith to Moses , None can see me and live , his meaning is none can see me as I am , none can see me immediatly and live , if we would see God , and the glory of God immediately without a glasse , we must see it in heaven , we must dye first , we must passe through death to see God face to face as he is then , not as he is , but more familiarly than we can now , then God will represent himselfe so as shall be for our happinesse , though not simply as he is , for he is infinite , and how should finite comprehend infinite , we shall apprehend him , but not comprehend him : while we are in earth therefore , we must bee content to see him in a glasse , which is the Gospell , especially unfolded . Now in this word glasse in which we see the glory of God , is implyed both , A Perfection , And some Imperfection . Perfection , because it is as a cleare Christall glasse in regard of the glasse that was before , for those under the law saw Christ , in a glasse of Ceremonies , and as I sayd before , there is difference betweene ones seeing his face in water , and in a Christall glasse , so then this implies perfection in regard of the former state . Againe in regard of heaven it implyes imperfection , for there we shall not see in a glasse , sight in a glasse is imperfect though it be more perfect than that in water : for we know out of the principles of learning and experience that reflections weaken , and the more reflections , the more weake , when wee see a thing by reflection , we see it weakly , and when we see it by a second reflection , from that we see it more weakely , when we see the sunne on the wall , or any thing that is light , it is weaker than the light of the sunne it selfe , when a man seeth his face in a glasse , it is a weaker representation , than to see face to face , but when we see the sunne upon the wall , reflexing upon another wall , the third reflexion is weaker than the first , the more reflections the more weake , so here all sight by glasses is not so powerfull , as that sight and knowledge which is face to face , in heaven ; that is the reason that S. Iames saith , that hee that seeth his face in a glasse is subject to forget , what is the reason that a man cannot remember himselfe , when he seeth his face in a glasse so well as he can remember another mans face when he seeth it ? because he seeth himselfe onely by reflection , therefore it is a weaker presentation to him , and the memory and apprehension of it is weaker , when he seeth another face to face , hee remembers him longer , because there is a more lively representation , it is not a reflection , but face to face . So there is imperfection in this sight that wee have of God , while wee are here as in a glasse , it is nothing to that when we shall see face to face without the Word and Sacraments or any other Medium , which sight what it is , we shall know better when we are there , we cannot now discover it , it is a part of heaven to know what apprehensions we shall have of God there , but sure it is more excellent than that that is here , therefore this implyes imperfection . We consist of body and soule in this world , and our soules , are much confined and tyed to our sences , imagination propounds to the soule greater things than the sences , so God helpes the soule by outward things that worke upon the sences , sence upon the imagination , and so things passe into the soule . God frames his manner of dealing sutable to the nature he hath created us in , therefore he useth the Word , and Sacraments and such things whereby hee makes impressions , upon the very soule it selfe . And this indeed ( by the way ) makes Spirituall things so difficult as they are oft times , because wee are too much inthralled to imagination and sence , and cannot abstract and raise our minds from outward sensible things to spirituall things : therefore you have some , all the dayes of their life spend their time in the barke of the Scriptures , and they are better than some others that are all for notion , and out side , such things as frame to the imagination , and never come to know the Spirit of the Scriptures , but rest in outward things in languages and tongues , and such like , whereas these things leade further , or else they come not to their perfection , the Scripture is but a glasse , to see some other excellencies in it , We see as in a glasse . Now the use of a glasse among us , especially is two fold : It is either to helpe weakenesse of sight , against the excellencie of the object , when there is a weake sight , and an over excellent object , then a glasse is used , or some polite and cleare body , as we cannot see the sunne in it selfe , the eye is weake , and the sunne is glorious , these two meeting ; therefore together we helpe it by seeing the Sunne in water as in an eclipse , if a man would judge of an eclipse , he must not looke on the sunne , but see it in water , and there behold and discerne these things , so to see the glory of God in himselfe , it is too glorious an object , our eyes are too weake , how doth God helpe it , he helpes it by a glasse , by God manifest in the flesh , and by the Word , and Sacraments whereby we come to have Communion with Christ : to apply this more particularly . Now that we are to receive the Sacrament , conceive the Sacraments are glasses , wherein wee see the glory of the love , and mercy of God in Christ : for take the bread alone , as it doth not represent , and figure better things , and what is it ? and take the wine alone , as it doth not represent better things , and what is the wine ? but an ordinary poore creature ; Oh but take them as they are galsses , as things that convey to the soule , and represent things more excellent than themselves , so they are glorious ordinances , take a glasse , as a glasse it is a poore thing , but take the glasse as it represents a more excellent thing than it selfe , so they are of excellent use , so bread and wine must not be taken as naked elements , but as they represent and convey a more excellent thing than themselves , that is Christ and all his benefits , the love , and mercy , and grace of God in Christ , and so they are excellent glasses : therefore I beseech you now when you are to receive the Sacrament let your mindes be more occupied than your sences , when you take the bread thinke of the body of Christ broken , and when you thinke of uniting the bread into one substance , thinke of Christ and you made one , when the wine is powred out , thinke of the blood of Christ powred out for sinne , when you thinke of the refreshing by the wine , thinke of the refreshing of your spirits , and soules by the love of God in Christ , and of the love of Christ , that did not spare his blood for your soules good , how doth Christ crucified , and shedding his blood , refresh the guilty soule , as wine refresheth the weake Spirits , thus consider them as glasses , where better things are presented , and let your mindes bee occupied as well as your sences , and then you shall be fit receivers , as in a glasse . We behold , &c. God when he made the World , this glorious frame of the creatures , and all their excellencies , he created light , to discover it selfe , and all other excellencies : for light is a glorious creature , it discovers it selfe , it goes with a majesty , and discovers all other things , good and bad whatsoever ; and together with light God created sight in man , and other sences , to apprehend the excellencie of the creation , what were all this goodly frame of creatures , the sunne , and moone , and starres , and glory of the earth , if there were not light to discover , and sight to apprehend it by ? Is it so in this outward creation of the old heavens , and old earth that must be consumed with fire , and is it not much more in the new creation ? there is excellent glory , mervailous glory , wondrous grace , and Christ , &c. must there be light , and must there not be an eye to discover this ? surely there must , therefore it is sayd here We behold . God puts a Spirituall eye by his Spirit into all true beleevers , whereby they behold this excellent glory , this glorious grace , that God may have the glory , and wee the comfort , those are the two maine ends , God intends his owne glory , and our Salvation , there must be a beholding , how should he have glory , and wee comfort , unlesse all were conveyed by spirituall sight ? Well then the Spirit creates , and workes in us Spirituall sences ; with Spirituall life there are Spirituall sences , sight , and taste , and feeling , sight is here put for all ; We behold . There are many degrees of sight , it is good to know them , therefore I will name some of them . We see God in his creatures , for The heavens declare the glory of God , they are a booke in folio , there God is layd open in his creatures , that is a goodly sight , but what is this to the knowledge of him in his will to us , what he meanes to us ? the creatures discover not what he meanes to us . Besides therefore the sight of God in the creatures , there is a sight of God in his will , in his Word and promises , there we see what he is , his grace is revealed in Christ and what his good will to us is , and his will from us , what he will doe to us , and what he will have from us againe , there wee see him as a spouse sees her husband in a loving letter , which concernes her selfe , we see him as the heire sees a deed made to him with an inheritance , he sees with application , it is not a bare sight , but a sight with seeling , and discovery of a favour , so the sight in the Word and Sacraments , it is a higher sight , there was a sight of Christ when he was in the flesh , when hee was covered with the vaile of our flesh upon earth , it was a swee●e sight , Abraham desired to see it , and Simeon when he saw it , was willing to be dissolved , and to depart he had enough , but that outward sight is nothing without another inward sight of faith . There is a sight therefore of faith , and other sights are to no purpose if they be without this , a sight of God shining in Christ , and this is perfected in heaven , in the sight of glory , when we see him as hee is : Now there is a comfort in all these sights to see him in his Word and workes , it was a glorious thing to see him in his bodily presence , and by faith to see God in Christ , to see his face in Christ , oh it is a sweete and lovely sight to see God shining in Christ , oh but what is all this to the sight of him after in glory ? Now this beholding meant here especially , is the beholding of faith in the Ordinances , in the Word and Sacraments ; We all behold , as in the glasse of the Word and Sacraments , by the eye of faith ; faith is expressed by beholding , by knowledge , for indeede faith is nothing but knowledge with application , therefore faith includes knowledge , what is faith but o know God and Christ , and the promises as mine , Christ in the Sacrament as mine as verily , as the outward things are mine , knowledge , with application is faith , therefore , when I ●ay faith , I include knowledge , We behold . The knowledge of the minde is compared to the eye of the body , knowledge and faith is compa●ed to seeing , and beholding , for many reasons . First , because sight is the most g●orious , and noble sence , it is the highest in situation , and the quickest in apprehension , for in a moment , presently sight apprehends its obj●ct in the highest heavens , so it is with faith , it is the most noble sight of all , and it is quicke as sight is , for faith is that Eagle in the cloud , it breakes through all , and sees in a moment Christ in heaven , it lookes backeward , and sees Christ upon the crosse it lookes forward , and seeeth Christ to come in glory , faith is so quicke a grace , that it presents things past , things above , things to come , and all in a moment , so quicke is this Eagle-eye of Faith. Againe , it is the largest sence , for we can see , almost the whole hemisphere at one view , that a little thing in the eye shold apprehend so much in a moment , as it is quick in apprehension , so it is large in comprehension . Againe , it is the most sure sence , sight more then hearing , therefore , that divine act of knowledge is compared to seeing , beleeving is compared to beholding , when faith lookes upon God in the glasse of the word , and promises , it is as certaine as the object is certaine ; Now how certaine is the object ? the mercy , and love of God in Christ , who is truth it selfe , is most certaine . Then it is that sence , that workes most upon the soule , sight : for what the body seeth , the soule is affected and mooved with the affections of desire , and love , rise out of sight , it workes upon the affections most ; therefore the knowledge that stirres up the affections , and works upon the heart , is compared to sight , it affects us marveilously , for answerable to our faith , we love , and joy , and delight , it alters the frame of the whole man , therefore it is expressed here , by beholding , divine , spirituall knowledge , it workes upon the heart . So wee see why this beholding spirituall of the understanding , and soule is compared to outward sight , it is called beholding , because it is a most noble spirituall act of the soule , and it is most certaine and sure , faith is the evidence of things not seene , and it workes upon the heart and soule . Therefore , wee should labour to cleare this eye of the soule , that wee may behold the glory of God , in the glasse of the Gospell . Quest. How shall wee have the eye of our soules fit to behold the glory of God ? Answ. Wee must fixe the eye of the soule , fixe our mediation upon the glory of God , and the excellency of Christ ; a moving , rouling eye seeth nothing , therfore we must set some time apart to fixe our meditations upon these excellent things in the Gospell . Then againe , wee must labour to have the hinderances remooved both within , and without . Sight within , is hindred by some inward suffusion , wee must labour that the soule be cleansed and purged from all carnall passions and desires , and base humours , that wee may clearely behold this spirituall object , unlesse the soule be spirituall , it can never behold spirituall things , the bodily eye cannot apprehend rationall things , nor the rationall eye , beholds not spirituall things , therfore there must bee a spirituall eye , the soule must be purged , and sanctified by the Spirit , there must bee some proportion betweene the soule and spiritual things , before the soule can behold them , therefore as the soule must bee fixed upon this meditation , so the Spirit of God must sanctifie and purge the soule . Outward hindrances of sight , as dust in the eyes , and clouds , &c. they hinder sight , Sathan labours to hinder the sight of the soule from beholding the glory of God shining in the Gospell , with the dust of the world , as the Apostle saith in the next chapter : The God of this world blindes the eyes of men , that they behold not the glory of God shining in the Gospell , therefore if the Gospel be hid , it is hid to them that perish , that are lost , in whom the god of this world hath blinded their mindes , that they beleeve not , least the light of the glorious Gospel of Christ should shine upon them , therefore take heed of too much worldly things , of fixing our soules upon the dust of the world , upon things here below , the sight of Christ , and of God in Christ , it is not gotten by looking below , by fixing the soule upon base things below , let us looke therefore that our soules be inwardly cleansed , and fixed upon spirituall things , and then we shall the better behold the glory of God shining in the Gospell . And we should preserve this sight of faith by hearing , begets seeing in Religion , death came in by the eare at the first ; Adam hearing the Serpent , that hee should not have heard , death came in by the eare , so life comes in by the eare , we heare , and then wee see , as we have heard , so have wee seene , say they in the Psalme : It is true in Religion , most of our sight comes by hearing , which is the sence of learning , God will have it so ; therefore wee should maintaine all we can , this beholding of the glory of the Lord , in the glasse of the Word , and for that end heare much . You will aske mee , what is the best glasse of all to see and know Christ in● If you aske a Papist , he will shew you crucifixes , and such kinde of things ; Oh but to behold Christ in the glasse of the word , with a Spirit of faith , that is the best picture , and representation that can bee , it is skarce worth spending so much time , as to con fute that foolery , to have any grace wrought in the heart , by such abominable meanes as that is , as they use it , take it at the best , it is but a bastardly helpe , and bastardly meanes breed a bastardly devotion , for will God worke grace in the heart , by meanes of mans devising ? If pictures bee any teachers , they are teachers of lyes saith the Prophet , and in the Church of God , till Pastors , and Teachers became Idols , Idols never became Teachers , then came the Doctrine of Idols teaching of simple people , when Idols became teachers a thousand yeares after Christ. So that the best picture to see Christ in , is the Word , and Sacraments , and the best eye to see him with , is the eye of Faith , in the Word and Sacraments , keepe that cleare , and we need no crucifixes , no such bastardly helpes , of bastard● ly devotion , devised by proud men , that would not be beholding to God for his Ordinances : But a touch is almost too much , for such things that are so cleare to men that have spirituall eyes , in Gal. 3. See what Saint Paul saith , what his judgement was : Oh foolish Galathians , before whom Christ hath been painted and cruci●ied , how was he painted ? nothing but by the preaching of Christ crucified in the Gospell , and the riches of Christ in the Gospell , and in the Sacraments laid open , doe you thinke there were any other crucifixes in the world then ? With open face . The manner of this beholding is with open face , there must be a double vayle taken away before we can behold the glory of God ; the vayle of obscurity , and the vayle of slavery , the vayle of ignorance , and infidelity within ▪ and the vayle of the things themselves , these two vayles are both taken a way before we can with open face behold the glory of the Lord : the inward vayle is taken away by the Spirit of God illuminating our understandings , and giving us a Spirit of faith ; the outward vayle of the obscurity , of the things is taken away by the teaching , and ministery of the Gospell , having that helpe to know the meaning of the Scriptures , so that now in these glorious times of the Gospell , both the vayles are taken away , that we may behold without hinderance the glory of God shining in the Gospell , for now we enjoy the ministery of the Spirit , the Spirit is effectuall to shine in our hearts , and then we have the gifts of men , outward gifts , whereby the vayle of ignorance is ●aken away in regard of the things themselves , the things are unfolded . If the things of themselves be darke , or if they be lightsome , and there be no sight within , or if there be sight , and that sight be vayled , there can be no seeing , but now to Gods elect he takes away all these vayles , he shines in wardly , and gives outward light in the helpe of meanes , and yet not withstanding while we live here , there is alwayes some obscurity , and darknesse , for the vayle of the Scriptures is not quite tooke away , there is some darkenesse of the Scriptures , and likewise the vayle of ignorance , and infidelity is not altogether taken away , there are some remainders of ignorance , of infidelity , and hardnesse of heart , but yet in a great measure it is taken away here , and shall by little and little tooke away till wee come to see God face to face in heaven . With open face . Coverings had two uses in the Iewish state . They had a use of subjection , therefore the Women had their vayles in token of subjection . And they had a use likewise of obscurity to hinder the offensive lustre of that that is glorious , therefore Moses put a vayle on his face , when he came downe from the mount ; now in Christ Iesus in the Gospell , both these vayles are taken away in some respects , the vayle of subjection and slavery , so farre as it is a slavery is taken away , the Spirit of Christ workes liberty , as I sayd before , now wee serve God as Sonnes , and not as servants any longer , the vayle of subjection is taken away , onely there is a spouse like filiall subjection , the servile subjection we are freed from . And then the vayle that hid the things is taken away too , so now with open face , we behold the glory of the Lord ; now the things themselves , Christ and the gracious promises of grace and glory and comfort , they are clearely layd open without any vayle ; how comes it then that we see them not ? there is a vayle over our hearts , the more shame for us , that when the things are unvayled wee should have a vayle upon our hearts , of ignorance and unbeleefe , therefore if any beleeve not , it is because The god of this world hath blinded their eyes ; where the meanes of Salvation are , and Christ layd open in the meanes , if men doe not beleeve , the fault is not in the things , for they are unvayled , they are discovered and layd open , the fault is in us , there is a vayle over the hea●t , there is a cloud of ignorance and unbeleefe , that keepes the heart from beholding the glory of the mercy of God in Christ. With open face . We see the glory of God with boldnesse in the Gospell , we goe boldly to God , Christ takes us by the hand , and leades us to his Father , we have boldnesse and accesse to God through Christ by the Spirit , as S. Paul teacheth in diverse places , God is not terrible to us , now in Christ Gods nature is Fatherly and sweete to us , Christ in the Gospell is our head , therefore wee goe boldly to God in Christ , and Christ by his Spirit brings us to his Father , we may boldly lay open our soules in prayer , and all our complaints before him as to a Father , we come not as malefactors to a judge , as slaves to a Lord , but as children to a father , as a wife to her spouse , with open face in the Gospell , wee behold God , that is , with boldnesse we goe to him : the Gospell by shining upon us takes away a Spirit of feare , and bondage , the more we see Christ the lesse feare , the more love the lesse feare , the more we see the grace of God in Christ , it diminisheth a Spirit of feare , and puts into us a Spirit of love and boldnesse , for it presents to us in Christ , full satisfaction to divine justice , that when we offer Christ to the Father whom he hath sent and sealed for us , God cannot refuse a Saviour of his owne sending , and sealing and appointing to satisfie his justice , therefore wee goe boldly to the throne of grace , it is a mervailous priviledge , that wee see God clearely in the Gospell , with open face , with a Spirit of boldnesse , the vayle of ignorance being taken away , for the sight of God to a conscience that is naturall , and is not convinced of the mercy of God by the Spirit , it is a terrible sight , a guilty conscience cannot see a man but it trembles , it cannot see a judge without trembling , and will not the trembling conscience , the guilty soule , flee from the face of God a pace , that trembles at the sig●t of a man ? What is so contrary , as the nature of God , to the nature of man out of Christ ? the unholy , impure , and uncleane nature of man to the pure , holy nature of God , if Christ had not taken our nature , and sanctified it in himselfe , and satisfied justice in it , what boldnesse could this uncleane nature of ours have had to goe to the holy God● let us I beseech you be wrapped up in admiration of the singular love of God to us , especially in the dayes of the Gospell , that now we see in a glasse , in a cleare glasse the love of God in Christ , and with open face boldly we may goe to God. Sometimes when the soule is bold in sinne , it weakeneth boldnesse and faith , and makes us looke upon that object that our sinnes hath deserved , upon a wise God : for howsoever we may behold his glorious face in Christ , yet if we behold sinne against conscience , God will hide himselfe , Christ will hide his face , and hide the promises , and leave us to terrours of conscience , and the soule shall not apprehend his gracious face in Christ , but that correction that our sinne hath deserved , God hath power over the soule , and makes the soule appreh●nd what obj●ct he will , and he presents to a bold soule that runnes into sinne what it deserves , hell for the present ; there is no terrours to the terrour of a Christian that is bold in sinne , till God shine upon him in his grace againe , sinnes against conscience especially wasting sinnes , weaken fai●h , that wee cannot goe so boldly to God , therefore those that say when they sinne against conscience , that all the cause of their griefe is because they doe not conceive the free mercy of God , they are ignorant of Gods wayes , God is wise , and though hee pardon sinne , ( as sinne is pardoned in heaven , before it be pardoned in the conscience ) they shall never be pardoned in thy conscience , till God have made thy conscience smart for it , and God will let wrath into thy conscience , and thy faith shall stagger , it is a sinne for faith to stagger , it should not doe so , but it will ●remble , and quake , till wee have humbled our selves before God. What is the way , after wee have had boldnesse and sweete familiarity with God , and it hath beene interrupted by sin , how shall we recover our selves ? Surely , to apprehend our sinnes to be pardonable in Christ , and that God is an everlasting Father , and that the covenant of grace is everlasting , and that there is mercy in Isra●ll , for this thing , and the conceite of mercy , must worke our hearts to griefe and shame that is certaine : for marke in the Gospell , Come unto me all ye that are weary , and heavy laden , hee cals us when we find our consciences afflicted , and tormented , Hee came to save that which was lost : by the blessed power of the Spirit , & the blood of Christ is as a fountaine for Iudah , and Ierusalem to wash in , and the blood of Christ purgeth us from sinne , and Christ bids us for daily trespasses aske pardon , daily therefore conceive goodnesse in God still , an everlasting current of mercy , and this must work upon us griefe , and shame , and recover and strengthen our faith againe , for Gods children after breaches arise the stronger , rather then ever they were before , but this onely by ●he way , we see here how Gods glorious grace is conveyed to us , and what is wrought in us to apprehend it , a spirituall eye to see it , in the glasse of the Gospell , and with open face wee behold it , wee may goe boldly to the throne of grace . I beseech you let not this priviledge be forgotten , this priviledge of the Gospell , what is the glory of the times we live in , but Gods face discovered in Christ ? in the Gospel faith is wrought in us , to apprehend this , to see Gods face openly , and that we may come boldly with Benjamin our elder brother , come with Esaus garments , come with Christ , and wee cannot be too bold , remember alway there must be a reverent familiarity , because hee hath Majesty mixed with his bowels of mercy , both are mixed together , beames and bowels , so our carriage to him must bee loving and familiar , as he is full of bowels of mercy , but then he hath Majesty , a reverent familiarity is fit for a father , and for so gracious , and so sweete a God , therfore that phrase wee see in the Scriptures , We goe boldly , and cry Ab. ba Father ; Father is a word of reverence , that is , we goe boldly to God in Christ , & open our wants as to a Father , with love , and reverence , as it is said here , with open face , let us not forget this priviledge . We all . Here is the generality , Wee all , before , in Moses time , hee alone went into the Mount and saw God , but now , We all , ●ewes , and Gentiles , where the Gospell is Preached , Wee all . Therefore , you see here the Church is enlarged by the comming of Christ. And it was a comfort to Saint Paul , and to all good Christians , to thinke of the inlargement of the Church , by taking in the Gentiles , as it will be a comfort hereafter to thinke of the inlargeing of the Church , by taking in the lewes againe . The more the better in religion . Why is it a priviledge for many , that we all ? because in matters of grace and glory there is no envy at all , all may share without prejudice , all cannot be Kings here upon earth , nor all cannot bee great men , because the more one hath , the lesse another hath , but in Christ and in Religion , all may be gracious , God respects every one , as if there were none but them , hee respects all as one , and one , as if there were none but he , every man in solidum ( as Civillians expresse it ) entirely enjoyeth Christ , as if there were none but he , he is to all as one , and to one , as if there were none but hee , there is no envy as I said , in grace and glory , where all may share alike , and that is the reason why it is alway comfortable , to thinke of community in Religion it is joyned with comfort . And indeed so it is matter of comfort to see a communion of many in one : for what is the misticall body of Christ Iesus , but many members joyned in one body , under one gracious and glorious head ? and therefore it is a deformed sight to see fraction ; and disunion it is that the divell rules in , divide & rule , it is fit for the devill , God and Christ rule in union , the same Spirit of God that knits the members to the head by faith , knits the members one to another in love , and all grace is derived from the head to the members , as they are united to the body , if there be therefore disunion , there is no grace conveyed so farre as there is disunion , there is no grace conveyed from the head : for the body growes up as compact under one head . Therefore let us labour to cherish union , and as we hate distraction it self , so hate distraction and division , for dissipation causeth distraction , therefore by all meanes labour for union , especially now wee are to take the Communion , that is a seale of our Communion with Christ by faith , and one with another ; by love let us labor to bring our hearts to a holy Communion , none gaines by disunion , but the devill himselfe , alway his pollicy is to make the breach greater where any is , therefore let us labour by all meanes to bee united , the more joyne together in the blessed mysteries of the Gospell ; the more comfort , and the more glory when all live , and joyne together in holy things , of God , and in sweete love one to another , it is the glory of that place , and society , and state , so much for that , We all . And are changed . I shewed before , how mans happinesse stands partly in commnnion with God , and partly in his conformity , and likenesse to God. And surely whersoever there is communion , there will be conformity . This conformity is here set downe springing from communion . We all behold the glory of God , now reconciled in Iesus Christ , what doth that beholding worke ? a conformity , we are Changed into the same Image , from glory to glory . In these words we see , First , a necessity of a change , changed we must be : Then in this change , there must bee a patterne of conformity , wee are changed into the Image of Christ , who is the pretotipe , the first type , and Idea of all perfection , we are changed into the same Image . And then , how this change is wrought to the Image of Christ , it is by beholding the glory of Christ in the Gospel , there is a transforming power , in beholding the glory of Gods mercy in Christ , it is not a delighting object , onely to see the mercy of God in Christ , but it is a powerfull object that hath an influence upon the soule . And then the state of man after this change , it is a glorious condition , Wee are changed from glory . And then it is a growing condition , wee are changed from glory to glory , still till wee come to that pitch , where there can be no growth , when the soule shall bee filled with the fulnesse of God , as the Apostle speakes , when the soule shal have ( all the powers that it hath to receive , and retaine , & comprehend ) al the corners of it filled , so we grow from glory to glory till then , these things follow one another : To begin with the first . There is a necessity of a change . In the state we are , wee must bee changed , as Christ tels Nichodemus , there must bee a change , and such a change as is a new birth , it must bee all new , as a bell , if there be but a cracke in it , it must be new molded , and cast againe , it is good for nothing else , so the soule of man , if there be but a flaw , but a cracke all is naught , it must be cast , and molded againe anew , we must be set in tune againe , all is out of tune , before the soule can make any sweete harmonie in the eares of God , there must bee a change , there is no comming to Heaven without a change , what neede I presse this , it is so easie a point in religion ? except wee be borne anew , wee cannot enter into heaven . But to cleare from evidence of reason the necessity of a change in the whole man. First , because we are in a contrary state to grace , and to God , we are dead , there must be life in us before wee come to heaven , we are enemies , and of enemies wee must be made friends ; how shall we be sit for communion else with God , wherein our happinesse stands , without conformity ? communion is between friends , before those that are in an opposite condition can bee friends , there must be an alteration , and this alteration it must be on Gods part , or on our part : Now who must change , God that is unchangeable , or wee that are corrupt , and changeable ? God will not change , there is no reason hee should , hee is goodnesse it selfe , alway unchangeable , his perfection stands in an indivisible point , he cannot alter a whit , there is not a shaddow of change in God , therefore , when there is difference betweene God and us , the change must be on our part , we must be changed , as it is Rom. 12. and other places , In the Spirit of our mindes , wee must bee wholly molded anew , where there is a condition so opposite , as the frame of our hearts is to God , he being holinesse , and we a masse and lumpe of sinne , of necessity there must bee a change , God intends in the Gospell to bring us neere himself , and Christs end is to bring us to God , as it is 1 Pet. 3. 18. all the Gospell is to bring us back to God from whom wee fell , now our nature as I sayd is defiled , and unholy , and we cannot bee friends with God , till there be a likenesse in disposition to God , therefore our natures must be sutable to the sweete , and holy , and pure nature of God in some measure . We enter into a covenant with God , in the covenant of grace , and how can we maintaine the covenant of grace , without some likenesse to God and Christ ? in that regard of necessity there must be a change , and this change must be on our part , as we see in an instrument , those strings that are out of tune , are brought to them that are in , so it is we that must change and alter and not God , God is alway unchangeable like himselfe in his love , and it is our comfort that he is so unchangeable in his mercy , and holinesse , and justice , therefore I say the chang must be on our part . Flesh and blood ( as it is ) cannot enter into heaven , that is , the nature of man , as it is corrupted , we must have new judgements of things , and new desires , and new esteeme , new affections new joyes , new delights , new conversation , new company , all the frame of the soule must be new , there must be a new bent of soule , it must be turned another way , the face of the soule must looke cleane another way , whereas before it looked to the world-ward and to things below , now it must looke to God-ward and heaven ward : therefore those that are in their pure naturalls , that feele no change in themselves , what shall we thinke of them ? they are not in the state of grace , for of necessity there must be a change : There is a double change , reall , and graduall . First a reall change , from ill to good . And then a graduall change , from better to better , from glory to glory . The first change is from the state of nature to grace , at our first conversion , when God puts the first forme , and stampe upon us . And then a change in grace , from glory to glory , wee must bee changed . Then againe we all expect glory in heaven , and how can wee doe that except we befitted for it ? the Church is the fitting place for glory , we enter into heaven in the Church here , we are hewed and squared here , if we bee not holy here , wee shall never enter into heaven , there must be a change begun here if ever it bee perfected in heaven , no uncleane thing shall come there , as soone as ever Sathan an Angell of light sinned , he was tumbled out of heaven , it will brooke no uncleane thing , no uncleane thing shall ever come there againe , therefore our nature must be altered sutable to that place , and glorious condition , before we come to heaven , except we be new borne , we cannot enter into the Kingdome of God , there is direct Scripture for it : Beloved this is forgot , men trust to the grace and mercy of God , and looke not after a ch●nge , and this holds many from imbracing the Gospell in the truth of it , from knowing Christ as the truth is in him , they heare they must be changed , which they are unwilling to , they beleeve that God is mercifull , and that Christ dyed , &c. they snatch so much of the Gospell , as may serve to build them up in selfe-love , so farre they thinke all is well , but when they see such grace as must teach them to deny ungodlinesse , and worldly lusts and such grace as must change and alter them , this they cannot brooke , they are content to goe to heaven if they may have it in a way to hell , in maintaining their corruptions , being proud and covetous , and worldly , as they are , this must not be of necessity , there must be a change . Nay I say more , beside the former reasons , the soule that truely desires mercy and favour , desires alwayes power against finne , pardon and power goe together , in Gods gift and in the desire of a Christians soule , there is no Christian soule but hee desires the grace of sanctification to change him , as much as the grace of pardon , for he lookes upon corruption and sinne , as the vilest thing in the world , and upon grace , and the new creature , as the best thi●g in the world , there is no man changed but he hath those apprehensions of sanctification . Remember this against some weake conceites likewise , that would have ▪ all the change in justification , they rent Christs Offices , as if he were all Priest , and not a King to governe , as if he were righteousnesse , and not sanctification , as if he had merit to dye for us , and to give us his righteousnesse and no efficacy to change our natures , as if in the covenant of grace God did not write his law in our hearts , but onely forgive our sinnes , hee doth both in the covenant of grace , and where God makes a combination , we must not breake it , efficacy and merit , justification , and sanctification , water and blood goe together , there must bee a change : but to follow the point a little further . There must be change , because no holy action can come from an unchanged power and faculty , actions spring from powers and faculties , they are sutable to them , therefore there must bee a change in the powers , and faculties of the soule , before there be a change in the life and conversation , these three follow in nature . The forme , and living , and being of things , and powers , And action issuing from the power ; so in the life of grace and sanctification there is a power , and ability to beleeve in God , and to be holy , and to love God , and then the actions of love Spring from that power , we live and then we have a power to move in nature , being , and life , and moving goe together , so if wee have a being in grace , we have a power to move ; I beseech you therefore consider the necessity of a change , of the inward man , of the powers , & faculties of the soule , can the eye see without a power of seeing , or the eare heare without a faculty of hearing ? can the soule performe sanctified actions without a sanctified power ? it is impossible . And especially the alteration and change is in the will , which some would have untouched they would have it free , those that would have no more given to grace than needes must , but grace workes upon the will most of all , divinity rules the will especially : for the bent of the will makes a good , or a bad man , and the desires of the will carry the whole man with it , we are as the bent is of our will , we are as the choyse of our will is , if the choyse and bent , and by as be the right way , by the Spirit it is good ; if the will bee not inclined , and wrought to goe the best way , there is no worke of grace at all , though all grace come in through the understanding enlightned , that is the first , yet it goeth into the will , it passeth through the understanding into the will , and it puts a new taste , and rellish upon the will , and affections . Well you see therefore that the grace wrought in the Gospell , it is not a meere perswasion , and intreaty , &c. but a powerfull worke of the Spirit entring into the soule , and changing it , and altering and turning the bent , and inclination of the will heaven-ward , whereas by corruption of nature , turnes the soule downeward to things below , when the Spirit of God entreth into the soule , it is not onely by meere outward perswasion , to leave it to the liberty of will , but it altereth the taste of the will , the soule is carried up ▪ and is shut to things below , it useth the world as though it used it not , we must have great conceites to the worke of grace , the Scripture hath great words of it , it is an alteration , a change , a new man , a new creature , new birth , &c. we see the necessity of a change . Againe another reason is this , God where he cals and dignifies he also qualifies , Princes cannot qualifie those they rayse , but God whom he advanceth to glory he fits and qualifies for glory , where he bestowes his mercies and favours to life everlasting , he calls to great matters , and hee also changeth them . If Saul were changed when he came to bee a King , in regard of a new quality , shall wee thinke that God will call any to the participation of his glorious mercy in Christ , in pardoning their sinne , and accepting them to life eternall , but he will change them ? No , whosoever he calls to glory he changeth , and altereth their dispositions , to bee fit for so glorious a condition as a Christian is called to , there must bee a change . Proud men love not to heare of this , it is a prejudice to their former authority , what , I that was accounted ▪ a wise man , now to be a foole , I that was accounted so and so , to alter all my frame and course , and to turne the streame another way , the world will say I grow madde ? I say because grace altereth and changeth all , Old things are past away , and all things are become new , those that are carnall and proud , cannot indure a change ; because it is some prejudice to their reputation , but it must be so if they looke for salvation , thus you see that point prooved enough . Into the same Image . The patterne to which wee are changed , is the image of Christ. It is a rule , and a true rule , the first in every kinde is the measure of all the rest , it is the Idea , the patterne , and platforme of all the rest ; now Christ is the first , for hee is the first borne , the first fruites , the first beloved , therefore he is the patterne of all the rest , and the measure of all other , the nearer we come to Christ the better we are , for that that is the measure of a thing , the nearer it answereth to that the better : Now Christ is the best , and our nature in Christ is joyned to the God-head in one person , therefore we are changed to the likenesse of Christ , the second Adam , for as before we are changed we are corrupted , and depraved according to the likenesse of the first Adam after his fall , and as before his fall , if he had not fallen we had beene borne according to his likenesse that is good and righteous , so now being fallen , as soone as by faith wee are planted , and grafted into the second Adam we are changed into his likenesse : Christ as it were it Gods master-peece , that is , the excellentest worke and devise , and frame of heaven that ever was , to set up such a Mediator , to reconcile justice and mercy , in bringing God and man into one person , now Christ being Gods Master-peece the best and : most excellent frame of all , he is fit to be the patterne of all excellency whatsoever , therefore hee is the Image , the Idea , the patterne , and platforme of all our sanctification . Christ the second Adam is the Image into which we are changed , we are not changed to the Image of the first Adam by grace , but to the Image of the second Adam : There is from him a derivation of all good , opposite to all the ill wee drew from the first Adam , wee drew from the first Adam the displeasure of God ; by the second , we obtaine the favour of God by his death , and satisfafaction ; with the wrath of God , we drew corruption from the first Adam , in the second wee have grace , from the first Adam wee have death , and all the miseries that attend death , and follow it . In the second Ada● we have life and all happinesse , till it end in glory ; In a word , whatsoever ill we have in the first Adam , it is repaired abundantly in the second , when we are changed into his Image , therefore , when you read of the Image of God in the New Testament , it must be understood , of the Image of God in Iesus Christ , the second Adam . Now this Image confists in knowledge , in holinesse and righteousnesse , if we compare Col , 3. with Ephes. 4. this was perfect in Christ , who was the Image of his Father , and wee must bee like Christ , the second Adam in sanctification . Now the grounds why wee must bee conformable to the Image of the second Adam , and not to the first , are these ; Because the second Adam is farre excelling the first Adam , and as I said , we must be conformed to the best Image , as wee have borne the Image of the first , so we must beare the Image of the second , as it is in 1 Cor. 15. And then the Image of God in the second Adam , is more durable : for all excellencies , and grace is more firmely set on Christ then ever they were upon Adam , it is set upon him with such a character and stampe , as shall never bee altred , when God set his Image on the first Adam , it was raced , and decayed , and lost by the malice of the devill , because it was not set on so firmly , Adam being a man , and a good man , yet hee was a man changeable ; But Christ is God man , in one nature , God hath set such a stamp of grace on the humane nature , being eternally united to the God-head , that shall never be altred , therefore we are renewed according to the Image of God , as it is stamped on Christ , not as it was stamped on the first Adam . And that is the reason , why the state of Gods children is unalterable , why , being once gracious they are so for ever , if God set the stampe of the Spirit of Christ on them , it is firme , as it is upon Christ , it never alters in Christ , nor in those that are members of Christ , the alteration is in growth from better to better : Gods children sometimes a little deface that image by sinne , security , and the like , but as a peece of coyne that is a little defaced , yet it hath the old stampe still , and is acknowledged for good coyne , so a Christian in all desertions , in the worst state , he hath the stampe still , though it be darkened by his carelessenesse , yet after it receives a fresh stampe , it is an everlasting stampe , when once wee are Gods coyne , wee are never reprobate silver , and all is , because we are renewed according to the Image of Christ , and grace is firmely set in our nature in Christ , so sure that all the devils in hell cannot race it out , and hee is the quickening Spirit , and therefore able to transforme us to his likenesse , better then the first Adam was , therefore the Image of God is the likenesse of the second Adam , and wee are changed into that . Now the reasons why the second Adam changeth us into his owne Image are many ; First , because hee is a powerfull head that changeth all his members , a powerful roote that changeth all his branches into his owne nature , a powerful husband that changeth his owne Spouse , I say , he is a quickning Spirit , a publicke person , and the roote of all beleevers as the first Adam , was of us all , as wee are naturall men . Againe , it is meete that brethren should bee all a alike , therefore , as it is in Romanes 8. Wee are predestinate to bee conformed to Christ , hee is the first among many brethren , the chiefe brethren must bee all alike , therefore wee being predestinate to salvation , it was fit we should be predestinate to be conformable to our elder brother , that brethren might bee of one nature and disposition , it is fit that the husband and wife should be of one disposition , Christ is the husband , and wee are the Spouse , therfore by grace he alters , and cleanseth , and purgeth his Spouse , as it is , Ephe. 5. He loved his Spouse , and gave himselfe for it , that he might purge it , and make it a glorious Spouse . It is meete the wife should be the glory of the husband , as S. Paul saith , that is , that she should reflect the excellencies of her husband ; therefore that the Church might be the glory of Christ , and reflect the excellencies of Christ , she is changed to bee like Christ more and more daily , there is a kind of congruity that brethren should be like , and that the Spouse and the Husband should be alike , therefore God hath ordained that we should be like him in a threefold degree , in suffering , in grace , and in glory , whosoever will bee like him in glory , must be like him in grace , first Gods election , and ordaining must have its issue , that is , the representation of the likenesse of Christ in our natures . Againe , the end of Christs comming was to destroy the workes of the devill , to deface all Sathans workes , especially his worke in us , the image of Sathan in our dispositions , for every man by nature , carries the image of the devill on him , till the Image of Christ be stamped on , and the image of Sathan raced out : for in man there is naturally an opposition to the truth , a hatred of God , and of good things , now Christ comming to dissolve the workes of the devill , puts out this image , and sets his owne stampe and Image upon the Soule , therefore unlesse Christ change us to his owne Image , hee should misse of the end of his comming , these , and many such reasons there are to prove , that wee are restored , according to the Image of Christ Iesus , and why Christ will change us to his owne likenesse , to adde one more ; The end of Christ is , that wee should enter into a sweete communion with him , therefore he will set such a stampe upon us , as he may delight in us , and bee friends , now if hee should not change our natures , what correspondence could there be betweene Christ and us , now when he hath altred , and changed us , he lookes on us as carrying his stampe and image . Vse . 1 If this be so , that we are changed into the image of the second Adam , lesus Christ ; Then I beseech you , let us labour every day more and more to study Christ , that so by beholding Christ , wee may be transformed into his likenesse ; for the looking upon Christ is a transforming sight , therfore let us looke into his disposition , as it is set forth in the Gospell , and to his carriage , and looke to his priviledges that so wee may receive grace for grace , grace sutable to his grace , disposition sutable to his disposition , conversation sutable to his conversation , and priviledge , and prerogative sutable to his pre rogative , that wee may bee like him every way . What was his disposition , and carriage ? it were too large to unfold it to you as it is in the Gospell , but because we must be changed into the Image of Christ , it is good to looke to that picture , that wee may resemble that Image as much as may be , you see in the Gospell how he carryed himselfe To his Friends . Enemies . the Devill . Himselfe . You see how full of love he was , what drew him from heaven to earth ? and so to his crosse , and to his grave , but love to mankinde , you see how full of goodnesse he was , he went about doing all the good he could , how much good doth that speech savour of that Paul speakes of him , It is a more blessed thing to give than to receive , see how full of zeale he was , he whipped the buyers and sellers out of the Temple , he was full of goodnesse , it was his meate and drinke to doe good , it was as naturall to him as for a fountaine to streame out . And as I sayd for his carriage toward his friends to those that were good , how sweete and indulgent was he , where there was any beginnings of goodnesse he did incourage it , he never sent any backe againe , but those that went backe againe of their owne head , as the young man , Christ sent him not backe , he was so full of sweetenesse to weake Christians , nay he discovered himselfe most to the weakest , hee was never more familiar with any than with the woman of Samaria that was an adultresse , and Mary that had beene a sinner , how sweetely did hee appeare to her first ? how sweete was he to sinners when they repented , how ready to forgive and pardon ? see it in Peter , hee never cast him in the teeth with his Apostacy , he never upbrayded him with it , he never so much as tells him of it , onely he lookes upon him , and afterward Lovest thou me , &c. hee would not quench the smoaking flaxe , nor breake the bruised reede , so gentle and sweete a Saviour have we , hee was sweete to those that were good in the lowest degree of goodnesse , nay where there was but a representation of goodnesse , as in the young man , he kissed , and imbraced him , when he came and sayd , What good thing shall I do● to inherit eternall life , hee imbraced him , and made much of him ; and so to the Pharisee , Thou art not farre from the kingdome of God , he laboured to pull him further , he was of a winning , gaining disposition , those that were good he loved them , and carried himselfe so to all as much as might be , shall we not labour to be of his disposition ? not to set people further off , but to be of a gayning , winning nature . See how obedient hee was to his father , Not my Will but thine be done , both in active , and passive obedience in all things he looked to his fathers will , being ●ubordinate to him , wheresoever there is subordination there ought to be obedience ; now there is a subordination to God as our Father in Christ , therefore wee should labour to be obedient even to death as Christ was , our happinesse stands in subordination , the happinesse of the inferiour is in subjection to the superiour that may doe him good , therefore we must be obedient to God as Christ was , wee see hee prayed whole nights . For his owne particular how holy , and heavenly was he , he takes occasion of vines , of stones , of water , of sheepe , and all things to be heavenly minded , to rayse his soule upon all occasions , and when hee rose from the dead , and conversed with his disciples what was his talke ? he discoursed all of matters , of the kingdome of heaven , so his whole disposition was heavenly , and holy in himselfe ; and patient in wrongs done to him , he did not returne injury for injury , you see how meeke he was ; I give you but a touch of every particular , you may by proportion apply the rest , he was in his owne particular holy , and heavenly , and full of purity , and holinesse , and heavenlinesse . What was he to his enemies ? did he call for fire from heaven , when they wronged him , was he all on a heate ? when his poore Disciples being more flesh than Spirit , would have fire from heaven ; You know not what spirit you are of , saith he , he shed teares for those that shed his blood , Oh lerusalem , Ierusalem , &c. that afterward crucified him , and upon the crosse you see there to his very enemies , Father forgive them , they know not what they doe , so then if we will be like to Christ , consider how he carryed himselfe to God in devotion , and obedience , and how in himselfe hee was full of purity and holinesse , unspotted every way , how to his friends , to all that had any goodnesse in them , and how to his enemies , he prayed for his very enemies . And for the Devill himselfe , deale with him as Christ did , that is , have no termes with him , although he come to us in our nearest friends , hee came to Christ in Peter , Sathan avoyd , saith he , if the devill come to us in our wives , in our children , in our friends , avoyd Sathan , Sathan comes to us sometime in our friends , to give corrupt judgement to maintaine false causes , to doe this or that that may cracke our conscience , discerne the devill in our best friends , for sometime they may be the trunkes of the devill , the devill may conveigh his Spirit through Peter , let us immitate Christ , discerne betweene our friends love , and the subtilty of the devill in them , and be able to give them an avant , avoyd Sathan : wee see Christ when hee encountred Sathan , he fights not with Sathans weapons , and when he was to deale with his instruments , but with the Word of God , he gives not reproach for reproach , nor sophistrie for sophistrie , but It is written , shewing that we must encounter Sathan with Gods armorie , with weapons out of the booke of God. And then when Sathan would confesse him , and make much of him , Oh thou art the Sonne of God , he would have nothing to doe with him , so those that are manifestly led with the Spirit of Sathan , and would presse kindnesses on us , have nothing to doe with them so farre : as we say of the devill , he is not alway a lyer , but he alway cozeneth , so take those that are lead by the Spirit of the devill , that are Iesuited Papists , they lye not in all , but there is cozening in all , for all is but snaring kindnesse and gifts that will hurt more , all offers from Sathan , and those that are led with the Spirit of Sathan , wee ought to suspect , as Christ we see when Sathan offered him a kindnesse , hee saw he was to bee tooke heed of , therefore saith he away , you and your kindnesse ; so have nothing to doe with devillish men , those are best at ease , and prosper most that have least to doe with them , those that see they are alway deceivers though they be not alway lyers , those that are nearest hostility prosper best , thus you see a taste of Christs carriage to his friends , to his enemies , to Sathan : and for hypocrites hee speakes Woe to them , he hated them above all the proud Pharisees . I might spend much time in going over particulars in the Gospell , to see what expressions there are of Iesus Christ. Vse 2 I beseech you make this use of it , when in the Gospell you reade of any expression , of his love and gentlenesse , of his obedience and humility , in washing his Disciples feete ; and Learne of me for I am meeke , &c. and Come unto me all ye that are weary , and heavie laden , then thinke this is the expression of my blessed Saviour , the socond Adam , to whose Image I must bee conformed , and transformed , and changed , and therefore when you are moved and tempted to sinne , from your owne corruption , or from Sathan , reason thus with your selves , would our blessed Saviour if he were upon earth doe thus , would hee speake thus , would he not doe thus if he were here now , would he not be ready to doe this good turne ? surely he would , and I must bee changed into his Image and likenesse , therefore let me consider what my blessed Saviour would doe in the like case , surely our blessed Saviour would not staine , and defile his body , he would not make his tongue an instrument of untruth to deceive others , he would not bee covetous and injurious : Art thou a Christian or no ? If thou be a Christian thou hast the anoynting of Iesus Christ , that annoynting that was poured on him as the head , it runnes downe to thee as a member , as Arons oyntment ranne downe to his skirts , if thou be the skirt of Christ , the meanest Christian , thou hast the same grace if thou be a Christian , and therefore thou must expresse Christ , that as thou art partaker of his name , so thou must be partaker of his anoynting if thou be a Christian why doest thou thus ? doth this suite with thy profession ? dost thou carry the Image of Sathan , and dost thou thinke to bee a Christian , except it be in tytle and profession onely ? No , there is no Christian , but if he be a true Christian , he is changed into the likenesse of Christ , into his Image , therefore it is a good thought upon all occasions , every day to thinke what would my blessed Saviour say , if he were here ? and what did he in the like case , when he was upon earth ? I must be led by the Spirit of Christ , or else I am none of his , therefore let us shame our selves when we are moved by our corruptions , and temptations to doe any thing contrary to this blessed Image . And consider the more we grow into the likenesse of Christ , the more wee grow in the love of God , who delights in us as hee doth in his owne Sonne , This is my beloved Sonne , in whom I am well pleased ; now the more like we are to Christ , the more hee is pleased with us . And the more we shall grow in love one to another , for the liker pictures are to the first patterne , the liker they are one to another , so the liker wee grow to Christ , the liker we are one to another , and the more like , the more love . Who keepes Christ a live in the world , but a company of Christians that carry his resemblance , as wee say of a childe that is like his father , this man cannot dye as long as his sonne is alive , because he resembleth his father , so as long as Christians are in the world that have the Spirit of Christ , Christ cannot dye , he lives in them , and Christ is alive no otherwise in the world , than in the hearts of gracious ' Christians , that carry the picture and resemblance of Christ in them . But how are we changed into the likenesse of Christ ? how come wee to be like him ? When once we beleeve in Christ , we are graft into the similitude of his death , and into the likenesse of his resurrection ; it is a point somewhat misticall , yet it is stood upon in the Scriptures , in Rom. 6. especially at large . How come we to dye to sinne , by vertue of Christs death ? and to live to righteousnesse by the fellowship of Christs resurrection ? it is sayd we are transformed into the likenesse of Christ , the phrases of Scripture shew it , but to stand upon these phrases a little . Beloved as it was in Christs owne person , when Christ dyed , whole Christ dyed , and was crucified , but yet the death it selfe , the crucifying was terminate , in the humane nature , the humane nature dyed , and not the Godhead , yet by reason of the union , whole Christ dyed , and was Crucified , the Lord of glory was crucified , as the Scripture speaks , and as it was in Christ naturall , so it is in Christ misticall , whole Christ misticall was crucified , whole Christ misticall is risen againe , notwithstanding the crucifying was terminate in Christ the head , not in the members as his death was terminate in his humane nature it ended , and was confined in that , so this crucifying belonged to the head , and the head rose , yet whole Christ , all beleevers as soone as they are one with Christ , by reason of the misticall union , they are dead and crucified in Christ their head , and risen and sit in heavenly places , in Christ their head , so then a true beleever , when he is made one with Christ , he reasons thus , my corruption of nature , this pride of heart that naturally I have , this enmity of goodnesse , this is crucified , for I am one with Christ , when he dyed I in my head did dye , and this pride and covetousnesse , and worldlinesse , this base and filthy carnall disposition , was crucified in Christ my head , I in my head was crucified , and I in my head now am risen , and sit in heaven , therefore now I am in some sort glorious , therefore I minde things above in my head , and therefore because of the necessary conformity of the members to the head , therefore I must more and more dye to sinne , be crucified to sinne , and rise by the Spirit of Christ , and ascend with him , the more I know , and consider , and meditate of this , the more I am transformed into the likenesse of his death and resurrection ; but to goe a little further . Quest. What things in Christs death did especially discover themselves to us , ( when we once beleeve ) to our comfort ? Ans. Three things . In regard of us , wonderfull love that he dyed for for us . In regard of sinne , wonderfull hatred that hee would dye for sinne . And wonderfull holinesse and love of grace , he shewed his hatred of sinne , that hee would shed his heart blood for it , and wanting the glory of God as it were , by feeling the wrath of God for a time , even in hatred to sinne . There were these two affections pregnant in Christ upon the crosse , wondrous love for us to dye for us , and wondrous hatred of sinne to purge it , for which he dyed , and wondrous holinesse from whence hatred of sinne came ; whence doth hatred of sinne come but from wonderfull purity , and holiness , that cannot indure sinne . Thus when the soule considers it is one with Christ , it hath the same affections that Christ had , Christ in love to us dyed , can I apprehend that love of Christ when hee dyed , and was crucified , and tormented for my sinne , but out of love , I must hate sinne againe ? And when I consider how Christ stood affected to sinne upon the crosse , when hee dyed to purge it , and to satisfie for i● , c●n I have other affections , being one with him , then hee had upon the crosse ? I cannot , so whether I consider his love to me , or the hatred he bore to sinne , considering my selfe one with him , by a mysticall union , I shall have the same affection of love to him , and bee like him every way , to love what hee loves , and to hate what hee hates . I cannot but hate sinne , and hating sinne , I must act his part anew , that is , as he dyed for sinne , so I dye to sinne , as hee was crucified for it , so it is crucified in me , as he was peirced , so hee gives corruption a stabbe in me , as hee was buryed , so my corruption is buryed , and as he dyed once never to dye againe , so I follow my sinnes to the grave , to death , and consumption of old Adam , that hee never riseth againe , so I say , the consideration of my union with Christ , that I in Christ did dye , and was crucified , because my head dyed , and was crucified . And then it puts that affection into mee that was in Christ , and makes me act Christs part , to dye to sin daily more and more , these , & the like thoughts are stirred up in a christian , which Saint Paul aimes at , in Rom. 6. and other places . So by the vertue of his resurrection , I am conformable more and more , to the graces in him , for as the power of Gods Spirit raised him up , when hee was at the lowest , when he had beene three dayes in the grave , so the Spirit in every Christian , ray seth them up at the lowest to comfort , to a further degree of grace , more and more , nay , when they are fallen into any sinne , or any affliction for sinne , the same power that raised Christ when hee was in the grave ; for our sinnes in the lowest humiliation that could bee , it raiseth them from their sinnes daily , that they gather strength from their sinnes , the power that raised Christ at the lowest , raiseth a Christian at the lowest in sinne , and in affliction for sinne , for when he is tripped , and undermined by his corruptions , God by that power that raised Christ at the lowest , recovers and strengthens him , and makes him afresh revenge himselfe upon his sinne , and when hee is at the lowest , in the grave , the same power will raise him like Christ every way , so you see how we are changed to the liknesse of Christ. How shall wee know then whether we have the Image of Christ stamped upon us , or no ? If wee be changed into the likenesse of Christ , we shall be changed in our understandings , to judge of things as he did , his ayme was to please his father in all things , if we have the same ends , and the same opinion , and esteeme of things , he judged matters of grace , and of the kingdome of God above all other , for the soule is more worth then the whole world , see the judgement that he passed upon things : Seeke ye first the Kingdome of God , and all other things shall be cast upon you . We must bee changed in our judgement , if we will have his Image upon us . Wee must bee like him in our will , in our choyce , in the cleaving , and purpose , and resolution of our will , wee must have the bent of our soule , as his was , our soules must be edged , and pointed as his was , wholly for heaven , and the Kingdome of God : And so for our affections there must bee a change in them , in our love , and joy , and delight , we must love , and joy , and delight , in whatsoever he did . Now the way to stirre us up to this , is to see what Image wee naturally carry , and to see our selves in the glasse of the Law , if a man consider thus , if Christs Image be not upon me , I carry the image of the devill , this would make him labour to get another Image upon him : For beloved at the day of judgement , Christ will not owne us , if he see not his Image upon us , Caesar will owne Caesars coyne , if hee see his image upon it . Whose image and superscription is this ? Give unto Caesar , that which is Caesars . If Christ see his stampe on us , he will owne us at the day of judgment , or else not . Naturally we are all opposite to Christ , naturally wee are full of pride and mallice , of the spirit of the world , and the devill , get out this by all meanes , or else Christ will not owne us at the day of judgement , hee will not looke upon us , he cannot abide to see us , if we have not his image , wee must beare the image of the second Adam , as wee did the image of the first . Againe , the law of God that was written in Adams heart , it is expressed , and coppyed out , there see our selves , there see all the curses , there see our selves guilty of the breach of every commandement , if wee understand the law spiritually , that desire of women , and revengefull thoughts , are murther , and adultery , understand the law spiritually , and see our selves in that glasse , see our selves utterly condemned , this will make us flye to the glasse of the Gospell , that we may be changed into the Image of Christ. There is another image that we more desire to be changed into , we are transformed into the likenesse of the world , cast into the mould of the times , we labour to have those opinions that the times have , and those wayes of getting , and rising to preferment that the world hath , and to have that carriage and disposition every way that the world hath , and so frame to the spirit of the world in al things , that so wee may not be observed by others , and crossed in our pleasures , and preferments , and profits , wel , this desire to be transformed into the likenesse of the world , to have the spirit of the world , what will it come to in the end ? The world shall bee condemned , if wee will bee condemned with the world , let us labour to bee transformed into the opinion of the world , and to goe with the streame , and the errours of the time , if we desire to be damned . The world must bee condemned , it is the kingdome of Sathan wherein hee rules , therefore , there is no image or likenesse for us to be transformed into , if we will bee saved , and have comfort , but the Image of Christ , and can wee have a better likenesse to be transformed into , then the image of him , by whom wee hope to be saved ? then to be like him from whom wee hope for so great a matter as Salvation is . Againe , that wee may be changed into the likenesse of Christ , let us fix our meditations upon him , and we shall find a change we know not how , insensible , as those that stand in the Sunne , for other purposes , they find themselves lightned , and heate , so let us set our selves about holy meditations , and we shall finde a secret insensible change , our soules will be altered and changed , wee know not how , there is a vertue goes with holy meditation , a changing , transforming vertue , and indeed we can think of nothing in Christ , but it wil alter and change us to the likenesse of it selfe , because we have all from Christ , can wee thinke of his humility , and not be humble ? can wee thinke , was God humble , and shall base wo●●es be proud , shall I bee fierce , when my Saviour was meeke , can a proud fierce heart , apprehend a sweete meeke Saviour ? No ; the heart must bee sutable to the thing apprehended , it is impossible that a heart that is not meeke , and sweetened , and brought low , should apprehend a loving , and humble Saviour , there must be a sutablenesse betweene the heart and Christ : As hee was borne of a humble Virgin , so he is borne and conceived in a humble heart , Christ is borne , and conceived , and lives , and growes in every Christian , and in a humble , and lowl● heart , made like him by his Spirit , that is the wombe . The heart that is sutable , that is the heart that hee is formed in . Againe , to be changed into this image , when we are once in the state of grace , let us looke to the remainder of our corruptions , the best of us shall see , that that will make us looke after Christ , look to our world limindednes , to our passions , to our rebellions , to our darkenesse and deadnesse of spirit , and then goe to Christ ; Lord thou hast appointed Christ , to be a head , to be a full vessell , that of his grace , wee might have grace for grace , hee was annoynted with the oyle of gladnesse above his fellowes , but for his fellows , I am earthly minded , hee is heavenly , I am full of rebellions , of lusts , all is at peace in him , the Image of God is perfect in him , and hee is a head to infuse grace , a head of influence as well as of eminence , he is not onely above me , but he hath all grace for me , therefore goe to Christ , I need thy heavenly mindednesse , and some portion of thy meekenesse , of thy spirituall strength , I am weake , and darke , and dead , shine on me , thou haste fulnesse for mee , so goe to Christ , and draw upon every occasion , vertue , and life , from Christ our head , this is to know what is meant by being transformed to Christ our head . There are two conformities beloved exceeding comfortable to us , and wee must meditate on both . First , Christs conformity to us , he was transfigured into our likenesse , he became man in love to us , not onely man , but in the forme of a servant , base man , he tooke mans nature , and mans base condition , Phil. 2 , here is the ground of our comfort , that Christ tooke our forme , hee transfigured himselfe to our basenesse , and shall not we labour to be transformed , to be like him , that out of love stooped so low to bee like us ? let us but thinke of this beloved , our blessed Saviour tooke our nature on him , pure and holy by his Spirit , he followed sinne to death , he was conceived , and lived , and dyed without sinne , to satisfie for sinne , and now by his Spirit , hee cleanseth out sinne , he pursued , and chased out sinne from his conception , in all the passages of his life , so we should be like him , drive away sin , get the Spirit , that our nature in us , may be as it was in him , holy , and pure , and spirituall , shall he be conformed to us , and shall not we conforme to him , many such reasons , and considerations there bee , to moove us to be changed into the Image of Christ. Christ in this worke of changing is all in all , for first of al by Christs death and satisfaction to divine justice , we have the Spirit of God that doth all , for the Spirit is the gift of Gods love , next to Christ , the greatest : Now Christ having reconciled God , God being reconciled gives the Spirit , our sinnes being forgiven , the fruite of Gods love is the Spirit , so wee have the Spirit by the merit of Christ. Againe , we have it from Christ , as a head derived unto us , we have the Spirit for Christ , and from Christ , Christ receives the Spirit first , and then he sendsit into our hearts , so for Christs sake , and from Christ as a head , we have the Spirit . Againe , from Christ we have the patterne of all grace whatsoever , to which wee are changed , the patterne of all grace is from Christ , he begins to us in every grace . Againe , in the fourth place , the reasons inducing are all from Christ : for we are not only changed by power , but by reason , there is the greatest reasons in the world to be a christian , and to come out of the state of nature , when our understanding is enlightned to see the horrible state of nature , with the angry face of God with it , and then to have our eyes opened at the same time to see the glorious , and gracious face of God in Iesus Christ , here is the greatest wisedome in the world to come out of that cursed state to a better : now the reasons of this change are fetched from Christ , that by knowing Christ , we know by reflection the cursed state out of him , and to see the glorious benefits by Christs redemption , & glorification , these set before the eye of the soule , and then the heart wrought upon by these reasons ; if Christ gave himselfe for me , shall not I give my selfe to Christ , Paul hath his heavenly Logicke , Christ dyed for us , that we might live to him , so we have the merit of the Spirit from Christ , the derivation of the Spirit from Christ as a head and the patterne of grace from Christ , and the inducing reasons all from Christ , in this changing to his Image . Againe in that Christ is the Image to which wee are changed , let us learne if we would see any thing excellent , and comfortable in our selves , see it in Christ first , there is nothing comfortable in man but it is in Christ first , as the first Image , the first receiver of all , Christ Iesus himselfe , if wee would see the love of God see the love of God in Christ our head first , in him that is Gods beloved , if we would see the gifts that God hath blessed us with spirituall blessings , but it is in Christ , we have it from our head first , if we would see Gods favour , This is my beloved Sonne in whom I am well pleased , I am well pleased in him , and in all his , that are one misticall body with him , if we would see comfortably our ill done away , our sinnes removed , see it in Christ abased , in Christ crucified , and made a curse , see them all wiped away in the crosse of Christ : If we would see glory upon the removall of our sinnes , see it in Christ first , he is first risen , and therefore wee shall rise , he is ascended and sits in heavenly places , therefore we ascend and sit in heavenly places with him , all that we have or looke to have comfortable in us , see it in the first patterne , and platforme in Christ , the reason is cleare in Rom. 8. We are elected , and predestinate , to be conformed to the Image of his Sonne , we are predestinate to bee conformed to Christ in all things , to be loved as hee is , to bee gracious as he is , to rise to be glorious , to be freed , and justified afterward from all our sins , as he our surety was , wee are ordained to be conformable to him every way . In a word the flesh of Christ it was holy , it was a suffering flesh , and then a glorious flesh , now it is glorious , so our nature must be like this Image , it must be sanctified flesh , by the same Spirit that sanctified the masse that hee was made of in the wombe , it must be suffering flesh , in conformity to him , for the flesh that he tooke was suffering flesh , and he had a Kingdome of patience before he had a Kingdome of glory , so we must goe through a Kingdome of patience to the Kingdome of glory & then upon conformity in holinesse with Christ , comes our conformity in glory , when wee are content to be conformed to Christ in our suffering flesh , then wee shall be conformed to Christ in our glorious flesh , for our flesh must be used as his was , it must be holy and patient , and suffering , and then it shall be glorious , so in all things we must looke to Christ first , hee must have the preheminence . Beloved of all contemplations under heaven , there is no contemplation so sweete and powerfull , as to see God in Christ , and to see Christ first abased for us , and our selves abased in Christ , and crucified in Christ , and acquitted in Christ , and then rayse our thoughts a little higher , see our selves made by little and little glorious in Christ , see our selves in him rising , and ascending , and sitting at the right hand of God , in heavenly places , see our selves by a Spirit of faith , in heaven already with Christ , what a glorious sight and contemplation is this ? If wee first looke upon our selves what we are , we are as branches cut off from the tree , as a river cut off from the spring that dyes presently , what is in us but we have it by derivation from Christ , who is the first , the spring of all grace , the summe of all the beames that shine upon us , we are as branches cut off , therefore now to see Christ , and our selves in Christ , this transformes us to bee like his Image , it is the sweetest contemplation that can be . We see this change is wrought by beholding , the beholding the glory of God in the Gospell , it is a powerfull beholding , for saith he , we are changed by beholding , to the Image of Christ ; sight workes upon the imaginations in bruite creatures , as Labans sheepe , when they saw the party coloured roddes it wrought upon their imaginations , and they had lambes sutable : will sight worke upon imagination , and imagination worke a reall change in nature ? and shall not the glorious sight of Gods mercy , and love in Christ , worke a change , in our soule , is not the eye of faith more strong to alter and change than imagination naturall ? certainely the eye of faith apprehending Gods love , and mercy in Christ , it hath a power to change , the Gospell it selfe together with the Spirit , hath a power to change , wee partake by it of the divine nature . This glasse of the Gospell hath an excellencie and an eminencie above all other glasses , it is a glasse that changeth us , when wee see our selves and our corruptions in the glasse of the law , there we see our selves dead , the law findes us dead , and leaves us dead , it cannot give us any life , but when we looke into the Gospell and see the glory of God , the mercy of God , the gracious promises of the Gospell , wee are changed into the likenesse of Christ whom wee see in the Gospell : it is an excellent glasse , therefore that hath a transforming power to make beautifull , such a glasse would be much prized in this proud world , such a glasse is the Gospell . Therefore let us b●● in love with this glasse above all other glasses whatsoever , nothing can change us but the Gospel , the Gospell hath a changing power , as you have it Isay 11. there the Lyon shall feede with the Lambe , &c. For the whole earth shall be full of the knowledge of the Lord : the knowledge of Christ lesus is a changing knowledge , that changeth a man even from an untractable fierce creature , to be tractable , sweete , and familiar , so that the knowledge of God in Iesus Christ , you see it is a transforming knowledge , and changeth us into the Image of Christ to the likenesse of Christ. Especially upon this ground , that when wee looke upon Christ , and God in Christ , we see our selves there , in the love of Christ , and in the love of God , and thereupon wee are moved to be changed to Christ , not by seeing Christ alone , or by seeing God in Christ alone , but by seeing Gods love in Christ to us , and Christs love to us , for the Spirit of faith which is given together with the Gospell , it sees Christ giving himselfe for me , and sees God the Fathers love in me in Christ , and giving me to Christ , when the Spirit of faith with this appropriation seeth God mine in Christ , and seeth Christ mine , and sees my selfe in the love of God , and in the love of Christ , hereupon the soule is stirred up from a holy desire , to bee like Christ Iesus , that loved me so much , and to be conformable to God all I can : For if the person be great and glorious , and our friend too , there is a naturall desire to be like such to imitate them , and expresse them all we can . Now when wee see our selves in the love of God and Christ , out of the nature of the thing it selfe , it will stirre us up to be like so sweete , and gracious , and loving a Saviour . There are three sights that hath a wondrous efficasie , and they goe together . God sees us in Christ , and therefore loves us , as we are in Christ. Christ sees us in the love of his father , and therefore loves us as hee sees us in his fathers love . Wee see our selves in Christ , and see the love of God to us in Christ , these three sights are the foundation of all comfort , God gives us to Christ , and sees us as given to him , in his election , Christ sees us as given of the Father , as you have it Iohn 17. And loves us as wee are loved of the Father , and then sees us as his owne members , and wee by a Spirit of Faith see Christ , and see our selves in Christ , and given to Christ by the Father , hereupon comes a desire of imitation and expression of Iesus Christ , when we see our selves in Christ God lookes upon us in Christ , and we looke upon our selves in Christ , and when we looke upon the mercy of God in Christ , it kindleth love , and love kindleth love , as fire kindleth fire : Fire hath that quality , that it turnes all to it selfe . Now the meditation of the glorious love of God in Christ it workes love , and love is an affection of changing , love transformes as fire doth , the love of God warmes us , and wee are fit for all impressions , as things that are warme , Iron is a dull and heavy thing , yet when it is warmed it is bright , and plyable , and hath as much as may be , of the nature of fire imprinted upon it , so our dead , and dull , and unflexible , and unyeelding soules become mallyable , and flexible by the love of Christ shining upon them , his love transformes them , and kindles them , so here is the way , how the glory of Gods love in Christ transformes us , because the discovery of the bowels of mercy in God towards us , kindles love to him , and that being kindled it workes likenesse , for love to greatnesse transformes us , it workes a desire to be like those that are great , where there is dependance , there is a desire to be like , even among men , much more considering that God so loves our nature in Christ , and that our nature is so full of grace in Christ as it is , the love of God in Christ , that hath done so much for us , it breedes a desire to be like Christ in our disposition , all wee can . By looking to the glory of God in Christ , wee see Christ , as our husband , and that breedes a disposition in us , to have the affections of a Spouse , wee see Christ as our head , and that breedes a disposition in us , to be members like him . Quest. How shall wee know then that wee see God in Christ , and the glory of God in the Gospell comfortably ? Answ. Hath this sight a transforming power in thee , to the Image of Christ ? to make thee like him ; if it have not a transforming power , it is a barren empty contemplation , that hath no efficacy or comfort at all , so farre as the sight of Gods love in Christ , breedes conformity to Christ , so farre it is graciour and comfortable , see therefore whether thou art transformed to the Image of Christ , if there be not a change , there is no beholding of Christ to speake off , no man ever sees the mercy of God in Christ by the eye of faith , but he is changed . For beloved , as there must be a change , so it is in this order , from beholding the mercy of God in Christ , for can you imagine that any soule can see it selfe in the glasse of Gods love in Iesus Christ , that it should see in the Gospell Christ , and in him , God reconciled unto him in particular , but that soule out of the apprehension of Gods love in Christ , will love God againe , and be altered and changed ? It is impossible such a sight therefore , whereby we see our selves in this glasse , as when we looke in a glasse and see our owne Image , we see our owne selves in Christ , and the love of God , such a sight altereth and changeth alway , it works love , and love is the worker of imitaiton : for what doth make one labour to expresse another , in their disposition , carriage , and conversation ? Oh it is love , as children imitate their Parents , love is full of invention , and of this kinde of invention , that it studdies to please the person loved , as much as it can every way , hereupon we come to be desirous to be like Christ , because we see the glory of Gods mercy shining in Christ. The adversaries of the grace of God , they fall foule upon us , because we preach justification by the free mercy , and love of God in Christ ; Oh say they , this is to dead the spirits of men , that they have no care of good workes . Beloved , can there bee any greater insentive , and motive in the world , to sanctification , to expresse Christ , and to studdy Christ , then to consider what favour and mercy wee have in Christ ? how we are justified , and freed by him , by the glorious mercy of God in Christ ? there cannot be a greater , therfore we see here , they depend one upon another , by seeing in the glasse of the Gospell , the glory of God , we are transformed from glory to glory : An excellent glasse the Gospell is , by seeing Gods love in it , wee are changed : The Law is a glasse too , but such a glasse as Saint Iames speakes of , that when a man lookes into it , and sees his duty , he goes away , and forgets all , the Law discovers our sinne and misery . Indeed it is a true glasse , if wee looke there , wee shall see the true picture of old Adam , and of corruption , but it is such a glasse as workes nothing upon us , but when this glasse is held out by the Ministers of the word , whose office it is to hold the glasse to people , when they see the love of God in Christ , this is a changing transforming glasse , to make them that were deformed , and disfigured before , that bore upon them the image of Sathan before , now to be transformed to be like Christ , by whom they must bee saved . Is there any studdy in the world , therefore more excellent then that of the Gospell , and of the mercy of God in Christ , that transformes & changes men from one degree of grace to another , as it followes in the Text. Therefore , those that finde themselves to be the old men still that have lived in corrupt courses , and doe so still , let them not thinke to have any benefit by the Gospell , they deceive themselves , they never knew God : for hee that saith he hath communion with God , and walkes in darkenesse , hee is a lyer , Saint Iohn gives him the lye , for God is light , how can a man see himselfe in the love of God , and remaine in a darke state opposite to love , will it not alter a man ? It will not suffer him to live in sinnes against conscience , let no man that doth so , thinke he hath benefit by Christ , that knowledge is but a notionall knowledge , a speculation , a swimming knowledge , it is not a spirituall knowledge , because wheresoever the knowledge of God in Christ is to purpose , there is a change , and conversion of the whole man , there is a new judgement , and new affections , the bent and byas of them is another way then they were before , there is a change which is called a turning in the Scripture , those things that were before them before , are now behind them , and those things that were behind them , are now before them , whereas they turned their backe upon God and good things , now they turne their faces , they looke God-ward , and Heaven-ward , and to a better condition ; for this change is nothing else but a conversion : therefore a man may say as hee said , I am not I , those that have seene Christ , it makes them differ from themselves , this sight workes a change . If there were not a change it would make God forsworne , as it is Luke 1. in Zacharies song , He hath sworne that being delivered out of the hands of our enemies , wee should serve him without feare in holinesse and righteousnesse all the dayes of our lives : If any man therefore say he is delivered from his enemies , that he thinkes hee shall not be damned and goe to hell ; and yet doth not live in holinesse and righteousnesse , he makes Gods oath frustrate , for Gods oath joynes both together , He hath sworne that being delivered out of the hands of our enemies , we should serve him without feare , without slavish feare , but with a feare of reverence , in holinesse and righteousnesse , all the dayes of our life : Whosoever therefore are in a state of deliverance , have grace granted them whereby they may serve God in holinesse , and righteousnesse all the dayes of their life , they are changed into the same Image . From Glory to Glory . By glory is meant especially grace here , and that which accompanies the grace of God , the favour of God , when wee are perswaded of it by the Spirit , by which grace is wrought in us , upon grace in us there followes peace , and joy , and comfort , and many such things which the Scripture accounts to be glory . We say there are foure degrees of the glory of a Christian. First initiall glory , in his first conversion , and thereupon the knowledge of his deliverance from that cursed and damnable state that he is in , the knowledge likewise of his title to life everlasting , he comes to have friendship with God , he comes to have his nature renewed that he may be friends with God , there must be an assimulation by the Spirit like God in a holy disposition : Now upon the favour of God wee come to be friends with God , and to have our natures altred , and hereupon comes those glorious qualifications , as peace , and joy , and consolation in all conditions , and liberty , and boldnesse to the throne of grace , this is glory beloved . Is it not a glory to be friends with God , and to have God deale with us as friends , to reveale his secrets to us of his love , and grace in Christ , to discover the hidden mysteries of his love to us , that was hid from the beginning of the world ? we never know it till our effectuall calling , till our first conversion , for God to be friends with us all our life , Abraham was the friend of God , and then to have our nature renewed , to have our shame layd aside : indeed sin makes us shamefull , it is the dishonour , and abasement of the soule : The very change of our nature to bee such as God may delight in , this is glory , the Image of God is glory , therefore in Rom. 3. it is sayd we are stripped , and deprived of the glory of God since the fall , that is , of the Image of God by Adams sinne , whereby we resembled God in holinesse , so grace whereby we resemble God is the Image and likenesse of God , and that is the glory of man ; If one should aske what is the best glory of a man ? that intrinsicall glory , that charactarizeth a man indeede , it is the stampe of Christ upon him , the Image of the second Adam , in his soule to be like him . And hereupon those glorious qualifications that follow upon it , glorious peace , and glorious joy , glorious and unspeakeable comfort , above all discomforts whatsoever , as indeede the comforts of religion , are comforts triumphing , and prevayling above all discomforts , there are no comforts but those in religion ; that are above the discomforts we meete with in this world , for what can bee set against the wrath of God , against hell and damnation , but the comforts of the Gospell , now when a man is in the state of grace , and hath these glorious things following him , sweete and glorious peace that passeth understanding , that all the world , and all the devills in hell cannot shake , and joy in the holy Ghost , and comforts above all discomforts whatsoever . And then glorious liberty he hath to come into the presence of God upon all occasions , being a friend of God , are not these things glorious beloved ? and these belong to every Christian. Now as a Christian growes in assurance of his Salvation , and further friendship with God , and further peace , and joy , and comfort , there is a further degree of glory , the growth of grace is glory , therefore in 2 Pet. 1. hee followes the point at large when we adde grace to grace , he saith it gives a further entrance , into the kingdome of God : for the Kingdome of God is begun in grace here , and the further we grow in grace , the more we enter into the kingdome of grace , and the further we enter into that , the nearer we are to the Kingdome of glory . The next degree of glory is when the soule enjoyes the presence of God in heaven , then the upshot and conclusion , the closure , and consummation of all , at the day of judgement , when body and soule shall bee united againe , then is perfect glory , here it is insinuated , when hee saith we are changed from glory to glory , that is , from grace to grace , till all end in glory , which is the perfection of all in heaven , when body and soule shall bee both glorious , From glory to glory . In this is considerable , first that grace is glory ; And then that grace being glory , is growing in a continuall course till it come to perfection , wee grow from glory to glory , from one degree of grace to another . Grace whereby wee resemble Christ is glory , and indeed so it is , for the Image and likenesse of God is our glory , what was Adams glory ; but his likenesse to God ? he was created in Gods Image , and what is our glory ? to be like Christ , therefore grace is our glory . Mans perfection is his glory , but the renewing of Gods Image in grace is mans perfection , therefore it is his glory . That which makes a man terrible to all opposites whatsoever is glory , but grace makes a man terrible to the Devill , and to wicked men , both grace in one man , and grace in the Church , for the Church is Terrible like an army with banners , when the Ordinances of God are set up in glory , and there is glorious obedience to them in the Church , it is terrible to the enemies as an army with banners , for there is a luster and glory in all that is Gods , both in the persons of beleevers , and likewise in the Ordinances of God ; grace is glorious as the wise man saith , Wisedome makes a mans face to shine . Is not wisedome a glorious thing , to see a wise understanding man able to guide himselfe and others ? it puts a beauty upon a man , to be a wise , and understanding man : humility makes a man glorious , for it makes God put glory upon a man when a man is glorious , and understands it not , as Moses when his face shined , he knew not that it shined himselfe , many humble men are glorious and thinke not so , they are glorious , and they shine , though they see it not . It is not a glorious thing to be taken out of our selves , to deny our selves , to offer a holy violence to our selves , and to our corruptions , is not this a glorious thing , when others lye grovelling like slaves under their corruptions , to stand vnmoveable in all the changes of the world , and in all entercourse of troubles to stand as a rock in the middest of all unmoveable , founded upon the love of God in Christ , and the hope of glory after , not to be shaken with the winde of temptations from his standing , at least not to be shooke off his standing , this is glorious to have a constant Spirit . Is it not glorious to have admittance boldly by grace , to goe into the presence of God at all times , to be prevailer with God , faith overcomes , not onely the world but God himselfe , it bindes him with him owne promise ? is not faith a glorious grace that triumphs over the great God himselfe , binding him with his owne Word and promise ? Is not love a glorious grace , that melts one into the likenesse of Christ ? beloved get love , it is the onely artificiall worker of imitation , it melts us into the likenesse of Christ it constraines , it hath a kinde of holy violence in it , no water can quench it , wee shall glory in sufferings , for that we love , nothing can quench that holy fire that is kindled frō heaven , it is a glorious grace . Hope , what doth it ? when it casts anchor in heaven , it keepes us in all the waves , it purgeth our natures to bee like the thing hoped for , there is no grace but it is glorious , so that grace is glory , the Image of God is glory , it makes a man glorious , it makes him shine . Beloved doe but represent to your thoughts , such a one as Ioseph , of a sweete , wise , and loving Spirit , it is an excellent state , to see a man in his place , in the common wealth , what a glorious sight is it to see a Ioseph , a Nehemiah , to see a man like Paul , all on fire for the glory of God , and the good of the Church , the care of all the Churches lay upon him , the conceite of a man shining in grace , what a glorious representation in our thoughts is it . And so in men now living , when we see wisedome , and love tending to the common good , when wee see a spirit of mortification , when wee see a Spirit of love , that is not for it selfe but for other men , a Spirit of love above selfe-love , all for the good of others , as Christ went about doing good , It makes them so lovely and glorious , as that no object in the world is so glorious , as to see a man in whom the Image of Christ is , it puts a glory upon him . Besides it puts an inward glory upon a man , when it makes him rejoyce , The Spirit of glory rests upon him ; nay in imprisonments and abasements , take a good man in any condition he is glorious , his carriage is glorious , you shall not see flesh and blood , no revengefull humor , when flesh and blood is subdued , and nothing appeares in a man , but the Image of Christ , he is a glorious creature , in the greatest abasement that can be , when Paul was in the stockes , what a glorious condition was he in , when he sung at midnight when the Spirit of glory was upon him , to see the Martyres suffer without revenge , to pray for their enemies , that they had a Spirit that conquered all wrongs , and feare of death , and displeasure of men , a triumphant Spirit above all things below , to r●yse them above incouragements , and discouragements , what a glorious thing was this , to see a man in his right principles , with the Image of God upon him , he sees all things below beneath him , this is glorious to see a man that overcomes the world , that cares no more for the offers of preferment on the right hand , or for threatnings on the other hand , all is nothing to him , he breakes it as Sampson did his cords , to see such a victorions spirit , is not this glorious ? to see a glorious soule , that is above all earthly things whatsoever , that tramples the world under foote , as the Woman cloathed with the Sunne , treades the moone under her foote ; the Church cloathed with Christ , who is the glory of the Church , tramples all earthly things under feete , grace is victorious and conquering , prevayling over those corruptions that prevayle over ordinary men . A Christian as David , when he had Saul in the Cave , overcomes himselfe , it is an argument of a great deale of strength of grace . Christ overcame himselfe on the crosse , he prayed for his enemies , so when the nature of man is so subject to the power of grace , that though there be rebellions in us ( as there will be , while we are in this world ) yet they cannot overpower the principle of grace , all this while a man is a glorious Christian , because he is not subject to the common humors , and infirmities , and weakenesses of men , therefore that makes a Christian glorious , when he brings every thought , and affection , and every corruption as much as may be , to the subjection of the Spirit of glory , to the Spirit of Christ in him , though old Adam stirre in him , yet he brings him downe that hee doth not discover himselfe to the scandall of the Gospell , and profession , and to the weakening of the love of good things , in the hearts of others it shall not break out , he subjects these rising thoughts , here grace is glorious . Another man cannot doe this , he cannot love God , he cannot deny himselfe , hee cannot resist temptations not inwardly , he may forbeare an action out of feare , but a Christian can love , and feare , and delight in good things , and he can resist , and hee can enjoy the things of this life , in a subordinate manner to better things , a worldling cannot doe it , there is a glory upon a Christian , a derivative glory from Christ , for we shine in his beames , wee are changed according to his Image from glory to glory . Object . The thing is not much questionable that grace is glorious , but it may bee objected doth grace make one glorious , then how comes the world to despise such as have grace ? such as are like Christ ? I answere it is from blindnesse , Answ. from Spirituall drunkennesse , and madnesse , they cannot discerne of things , they are besotted , they see no difference ; therefore they cannot discerne things that are excellent , but take a man in his right principles , take a sober man , and he will see an excellency in a Christian above himselfe . Againe grace is not made so much of oft times in the world , because it is joyned with so many infirmities , our life is hid with Christ , it is hid under infirmities , and under afflictions oft times , and being hidden it doth not appeare so much in this world . And then againe however men force upon themselves a contempt of grace , and of the best things , yet notwithstanding it is but forced , for their conscience stoopes at it , witnesse conscience when it gives evidence on their death bed , take a man when he is himselfe , when he is sober , when he is best able to judge , when those things are taken from him , that obscured and darkened his judgement , and then you shall have him justifie all things that are good , both grac● and the meanes of grace . Againe it must be so , that we may bee conformable to Christ , the world misguideth the state of a Christian , they thinke them vile and base persons , so they did Christ the head of the Church , you see how Christ was esteemed , his glory was vayled with our nature , and with misery a while , but it sparkled out oft times in his miracles : Now this was that hee might suffer , and performe the worke of Salvation , for the devill nor the wicked world would never have done that they did to him , if his glory had broken forth to the full luster of it . So it is with the body misticall of Christ , the world misjudgeth of them , it appeares not now what they shal be hereafter , nor what they are now indeed , because God will have them conformable to Christ : If so bee that the glory of Christians were discovered in the true lustre , who would wrong a Christian if they did see him indeede to be a member of Christ , and an heire of heaven , the care of Angels , and the price of Christs death , if they did see him in his excellency , all the world would admire him , and make another man of him , then of Potentates , and Monarches ; but how then should he be conformable to his head in afflictions ? the head was to save us by death , hee must be abased , the world must take him as a strange man , and we that must be conformed to him , wee must passe as unknowne men in the world , but not so unknowne , but that grace breakes out sometimes to admiration , and imitation , and when it hath not imitation , it stirres up envy , and mallice in others , in the children of the devill , therfore , notwithstanding all objections , grace is glory , it makes us like Christ , who is glorious , who is the Lord of glory . And then it drawes glory with it glorious peace , and glorious comfort , and joy in the Holy Ghost , the attendants of grace in the hearts of Gods people , is it not as I said a glorious thing , for a man to have that peace in him that passeth all understanding , that shall settle , and quiet his soule in all tumults in the world , when all things are turned upside downe , for a Christian to stand unmooveably built upon the Rocke : Whence comes this glorious pitch , but from grace , grace , and peace , one follow another , then for a man to have inward joy and comfort in the midst of afflictions , and disconsolations in the world , it is a wonderfull and a gloriousthing , it in called joy unspeakeable , and glorious grace , therefore in regard of that that followes it , in this world it is glory . Hence it is , that the wise man saith , that the Righteous is more excellent then his neighbour , hee is more glorious then another man , as pearles are above pebbles , he is more excellent in life , in death , and after death especially , for there is a growing from glory to glory , he is glorious in life , more glorious in death , when his soule shall be put into glory in heaven , and most of all glorious , when Christ shall come to be glorious in his Saints , as it is in ● Thess. so he is excellent in life , and in death , and for ever , for another man , that is but a man , a man , said I , nay , if a man be but a man , hee is either like a devill in subtilety , or a beast in sensuallity , hee carries the image either of a beast , or of the devill , besides a man , a righteous man therefore that hath the Image of God stamped upon him , hee is better then another man every way , for hee is in a higher ranke of creatures , grace sets a man as farre above other men , as other men are above other creatures . At the first the creatures reverenced God in Adam , they came and tooke their names from him , they were subject to him , so grace is a glorious majesticall thing , wicked men , even Herod reverenced grace in Iohn Baptist , and evill men reverence it in their hearts , in Gods people , though their mouthes speake against it , a Christian is a Spirituall man , as reason lifts a man above other creatures , so the Image of God set upon a man , it lifts , & raiseth him above other men . Vse . 1 If grace , and the Image of God , and Christ , in us be glory , and make us excellent , let us all labour for grace above all things , we all as I said before , desire liberty , and as we desire liberty , so wee desire glory , but we know not the way how to come to it , in seeking liberty , wee seeke licensiousnesse , in seeking glory , we seeke it from men , that cannot give it , we seeke glory in outward things that are nothing , what is the glory of all outward things , but the shining of a rotten peece of wood , in the night time ? or as a glow-worme ? what is all this glory , but a flash ? it is nothing , if we would seek true glory indeed , as naturally all doe , let us seeke grace , thereby we resemble Christ , the Lord of glory , thereby wee are glorious in the eyes of Christ , thereby wee are glorious both without and within , though this glory for the present bee hid , thereby we are terrible to the devill , and all enemies : For ever since his head was crushed by Christ , that broke the Serpents head , he is afraid of mans nature in Christ , he is afraid of Christians , as knowing that they be better then himselfe , and hee shall bee judged by them ere long , the devill shall be judged by Christians , therefore let us studdy for this glory , a man is never glorious till he be a Christian. It is said of Antiochus that he was a vile person , what , though hee was a King ? yes ; let a man be never so great in the world , if he be a wicked man , a man that dishonoureth his tongue , that shold be his glory , that hath not the language of Canaan , that dishonors , and defiles his body , that should be the Temple of the Holy Ghost , a man that carries a malicious , and malignant Spirit , that hath the image of the devill in his soule , if hee bee never so great a person , he will be vile ere long , when all relations shall end in death , all excellencies must bee layd downe in death , therefore seeing all other excellencies cannot keepe a man from being a vile person , let us labour for that that will put a glory upon us , labour for the Image of Christ to be stamped upon our soule . There is a great humour in this age in looking to peeces of workemanship , if a man have skill to discerne a peece as they call it , it is more then ordinary : Beloved , what a vanity is this ( though these pictures be lawfull , they are a kind of mute poetry ) but what is this to the having of the glorious Image of Christ stamped upon us , to bee glorious in the eye of God and in the very judgement of carnall men ? There is nothing so excellent as grace , and nothing so base as sinne , indeed there is nothing base but sinne , and nothing excellent but grace , so that Gods children , not onely in their glorious riches , and prerogatives to be the Sonnes of God and heires of Heaven , are glorious , but they have an inward glory : The Spouse of Christ is glorious within : Insomuch that Christ is in love with his owne graces , he wonders at his owne graces in his children . Vse 2 Againe , oppose this to the scorne and hatred of the world , base minded persons that disgrace goodnesse , that their illnesse may bee the lesse discerned , they labour to make all alike , all they can by slaunders , at least that their illnesse may not appeare , oppose the judgment of Gods Spirit that esteemes grace glory a gainst all the judgement of the base world : Beloved , they shall know one day , that those that they despise shall judge them , and their hearts secretly tell them so , what makes them maligne men better then themselves ? they have a secret conceit , he is above me , The spirituall man judgeth all things , he is a man that discernes by a spirituall eye , he judgeeth and condemneth my wayes , and hereafter he will judge mee , a secret conscience in him , makes him feare a good man , though hee deprave and maligne him , yet his heart stoupes . Vse . 3 Againe , is grace glory , when God sets it on us , shall wee cast our crowne in the dirt ? shall wee defile , and blemish our glory by sinniug against conscience ? wee forget our excellency , that grace is glory , it teacheth us how to carry our selves to our selves : If there be grace is us , let us be honorable to our selves . It is a good caveat that wee should be venerable to our selves , that is , Christians should take a holy state to themselves . What ? I that am an Heire of Heaven , I that am a King , I that am a Conquerour , I that am the Sonne of God , I that am a Freeman , should I tangle my selfe with these things , shall I goe and staine my selfe ? Is it not an unsightly thing to see a golden pillar daubed with dirt ? or to see a crowne cast in the dirt ? God hath put a crowne upon me , he hath made me a King , he hath made me an Heire of Heaven , hee hath made me his Sonne , he hath put a glory upon mee , shall I abase my selfe to devillish base courses ? No , I will be more honorable in my owne eyes . Let us thinke our selves too good for the base services of Sathan , these thoughts we should take to our selves , these are not proud thoughts , but befitting our condition , when wee are tempted to any base course whatsoever it is , it is contrary to my calling . Vse 4 And let us comfort our selves in the worke of grace , though it bee wrought in never so poore a measure , in all the disparagements of the world , for those that are besotted with false vaine-glory , they have the eyes of their soules put out , and dimmed , and dazled with false glory , they cannot judge of the glory of a Christian , they want eyes , therefore let us bee content to passe in the world as hidden , Christ passed concealed in the world , onely now and then , the beames of his glory brake forth in his miracles , so wee must be content , for our glory is hid in Christ , for the most part , and it is clouded with the imputations and malice of men , and sometimes with infirmities , as it will in this world , let us comfort our selves with this , that wee are glorious howsoever , and glorious within , and this glory will breake out in a holy conversation , and it is better to be glorious in the eyes of God , and Angels , and good men , and in the consciences of ill men , then to have glory from their mouthes , mallice will not suffer them to glorify them with their mouthes , but their consciences must needes stoope to goodnesse , for God hath put a majesty into goodnesse , that any man that is a man , that is not a beast , that hath naturall principles , will reverence it , and the consciences of such men wil make them speake the truth one day , and they shall say We fooles thought these men mad , but , N●w wee see our selves fooles : therefore in the disparagements of worldly men , that know not where true glory lies , let us be content with this , that God hath made us truely glorious , by working a change in a comfortable measure , let us comfort our selves in this . Vse 5 Againe , by this wee may know whether wee have grace in us or no ; If we thinke grace to be glory , let us have tha● judgement and conceit of grace of the change of our natures , ( by the Spirit of God , and the truth of God ) as the Holy Ghost hath here , calling it glory , that very judgement shewes that there is an alteration in our affections , that we are changed , in the spirit of our minds , that we have a right conceite of heavenly things : for none but a Christian indeed can judge grace to be glory , that can truely thinke so : for if a man thinke grace to be glory truely , if hee be convinced by the power of the spirit , he will be gracious : for there is an instinct in all men by nature , to glory in something you have the gulls of the world , they glory in somthing , in swaggering , beastly courses , you have devillish men glory that they can circumvent others , rather then men will have no glory , they will glory in that that is shame indeed , man having a disposition alway to glory in something , if hee be convinced that grace is glory he will be gracious : Therefore , I beseech you enter into your owne soules , and see what conceites you have of the Image of God , of the graces of Christianity , and then certainely it will raise a holy ambition , to have that stampe set upon you . Againe , this is another evidence that a man is gracious , if he can looke upon the life of another that is better then he , with a conceite that it is glory , and loving of it as glory , many men see grace in other men , but with a maligning eye , they see it to disgrace it , for naturally this is in men , they are so vaineglorious , and ambitions , that when they see the lives of other men outshew theirs , instead of imitation , they goe to base courses , they obscure and darken that light with slanders , that they will not imitate in their courses . This is in the better sort of men , the prouder , and greater sort of men , what grace they will not imitate , they will defame , they will not be outshined by any thing ; therefore , those that can see so farre into the life of another man , as they love it , and honour the grace of God in another man , it is a signe there is some worke of glory begunne in them , men can indure good things in bookes , and by reports , and good things of men that are dead , &c. but they cannot indure good things running in their eies , especially when it comes in a kind of competition , and comparison , they love not to bee out-shined . From glory to glory . Wee see the state of Gods children here , and the state in Heaven , come both under one name , both are glory . The children of God are Kings here , they shall be Kings in Heaven , they are Saints here , as they be Saints in Heaven , there is an adoption of grace , as well as an adoption of glory , Rom. 8. There is a regeneration here , of our soules , there is a regeneration of soule and body then . We are new creatures here , and we shall be new creatures there . Quest. Why doe all come under one name , the state of glory in Heaven , and the state of grace here , is there no difference ? Answ. Yes , but the difference is in degrees , and not otherwise : for Heaven must be begunne here , if ever wee meane to enter into Heaven hereafter , we enter into the subburbs here , we must be new creatures here , we are kings here , we are Heires apparant here , we are adopted here , we are regenerate here , we are glorious here , before we be glorious hereafter , therfore beloved , we may read our future state in our present , wee must not thinke to come de scelo in celum , ( as he saith ) out of the filth of sinne to Heaven , but Heaven must be begunne here , you see both have the same name , grace and glory . Therefore , wouldst thou know , what thy condition shall be afterwards ? read it in thy present disposition , if there be not a change , and a glorious change here , never looke for a glorious change hereafter , what is not begunne in grace , shall never be accomplished in glory , both grace here , and glory hereafter , comming under the same name it forceth this . And likewise it is a ground of comfort , for why have we the same terme here , when we are in the state of grace , why are we decked and adorned with the same title , as wee shall bee in heaven ? It is partly for certainety , grace is glory as well as the perfection of it is glory , to shew that where grace is truely begun , it will end in glory ; all the powers in the world cannot interrupt Gods gracious progresse and way ; what is begun in grace , will end in glory , where the foundation is layd , God will be sure to put up the roofe , he never repents of his beginnings , Salomon saith that the righteous is like to the Sun , that growes brighter , and brighter , till hee come to his full strength , so the state of the godly growes more and more , from light to light , till hee come to full strength . The state of the wicked is cleane contrary ; the state of the wicked is like the declining day , the Sunne growes downe and downe till it bee twilight , and thence to darkenesse , and then to utter darkenesse , so they being darke in themselves , they grow from the darkenesse of misery , and terrour of conscience to eternall darkenesse , blacke dismall darkenesse in hell , but the state of the godly it is like the course of the Sunne after midnight , that is growing up , up still till it come to mid day , so the state of the godly it is alway on the mending hand , it is alwayes a growing state , it is a hopefull condition , they goe from glory to glory , and therefore let us be assured of eternall glory for the time to come , as sure as we are of the beginnings of grace here wrought , you see then a maine difference betweene the godly and others , other men grow backeward proficere in pejus as we say , they take degrees backe from worse to worse , till they end in utter desolation and destruction for ever , but the other riseth by degrees , till they come to that happinesse that can admit no further degrees , all the glory of the world ends in vanity and in nothing , but the glory of a Christian that begins in grace , you see it proceedes from glory to glory , alway growing and amending : If men were not spiritually mad , would they not rather be in a condition alway amending and growing more and more hopefull still , than to bee in a condition alway declining , and most subject to decline when it is at the toppe . There is no consistence in any humane felicity , but it is in precipite neere a downefall when it is at the highest , Gods children are neere rising when they are at the lowest , there is a Spirit of glory lights , and not onely so , but rests on them , it doth not light upon them , and then goe away , it is not as a flash or blaze of flaxe , or so , but the Spirit rests , and growes still upon them , from glory to glory ; the state of a Christian it is comfortable that is soundly converted , when he shall thinke every day brings me nearer my glory , every day I rise , I am somewhat happier than I was the day before , because I am somewhat more glorious , and nearer to eternall glory , when another wretch that lives in sinnes against conscience , may say I am somewhat nearer hell , nearer eclipsing and ebbing , and declining than before , so every day brings terrour to the one , and matter of comfort to the other . From glory to glory . Grace we see is glory , especially when it is in strength , and the more grace growes , the more glory , the more it shines the more glory : we say of fire , the more it burnes the lesse it smoakes , the lesse infirmity appeares that may disgrace it , the more grace , the more light and luster , and the lesse infirmity : glory belongs to the growth of grace in this world ; for is not a Christian , a glorious Christan , when he is a growne Christian , when he sends a luster as a pearle , when as a glorious light , he shines to the example of others ; when he is able , as Paul saith gloriously of himselfe , I can doe all in Christ that strengthneth me , to want , and to abound , cast him into any condition what you will , he is like himselfe ; cast Ioseph into prison he is Ioseph still , cast Paul in the dungeon he is Paul still , and is never more glorious , than in the middest of afflictions , so grace growing to some perfection is glorious ; Wisedome makes a mans face to shine saith Salomon , so it is true of all other graces in some perfection , they make a man shine , there is nothing in the world so glorious as a Christian that is growne to some perfection , indeed he is so glorious that the eye of the world when it is cast upon him , it stirres up envie , as carnall persons when they see a Christian man unmoveable in the middest of all motions , and unchangeable in all changes , when nothing can alter him , but he goes on , they wonder at the condition of this man , when as indeede his grounds , and resolutions are above all discouragements , or incouragements that the world can afford : David was a King , and a Prophet , and David was a holy man , and David for constitution of body was ruddy , and of a sweete complection , and David for the manner of his Kingdome , was a King of a great people , there were many excellencies of David , oh but what doth David account the prerogative of a man ? Blessed is the man whose sinnes are forgiven , in whose spirit there is no guile , that is , that is truely sanctified in Spirit , that is in the state of justification , and as a witnesse of that , of the forgivenesse of his sinnes , hath a spirit without guile , happy is that man , not that is a King or a Prophet , or a strong man , or a beautifull man , or hath this indowment or that , but happy is the man whose sinnes are forgiven , and whose spirit is sanctified . From glory to glory . We see then that there must be an increase , a growing from glory to glory , there is no stoppe nor stay to be made in religion , there must be of necessity a desire to grow better and better , for glory will grow still to glory , grace will never cease till it end in glory . Both in our dispositions that have it wrought in us , we shall desire it may increase in us the Image of God and Christ , more and more : And in Gods purpose where he beginnes hee makes an end , whether we looke to him , that will not have us , in a state of imperfection , he hath not chosen us to imperfection , but to perfection ; and he hath called us not to imperfection , but to perfection , he hath elected us to perfection , he hath chosen us to be spotlesse , not to be conflicting with our corruptions , and to bee halting alway as Iacob , we shal have perfect strength , we are called and elected to perfection , therefore there is no standing at a stay in religion , there must be a perpetuall growth , it is our disposition to desire and endeavour it still . For beloved it is that that is inbred to all things that are imperfect , to hasten to perfection , till they come to their ubi , to their pitch , we see it in graine , weake graine , till it come to the full growth , it breakes through clods , through harder things than it selfe , there is a nature in corne and seedes , that have a beginning of life in their kinde in them , till those seedes come to growth , they put out themselves with a great deale of strength against opposition , so grace is of such a strong nature , being intended by God to perfection , it will not rest in meane beginnings , but puts it selfe forward still , and breakes through opposition : I will not stand upon the common place of growth in grace , it is a large discourse , and I touched it upon many occasions , you see the necessity of it , there must be a growth from glory to glory . A growth not in parts as we say , for at the first regeneration , in the first beginning , when we are gracious , there is the beginning of a new life , and there is the seedes of all graces , but especially this growth is in intention , and extention , grace growes more and more in strength and extends , and reacheth it selfe further and further to the use of many ; grace growes I say in the intention of it selfe , and extends , and reacheth it selfe to the use of more , the more a Christian lives , when he is in a right state , and frame as a Christian should be , he is of more strength in all particular graces , and doth the more good , and shines more in his life and conversation to others . And likewise as there is a growth in intention , and extention , so there is a growth in the quality and purity of grace : for the longer a man lives , those graces that he hath grow more refined ; when a Christian is but a new Christian , he tasts much of the old stocke , as all fruite at the first will taste of the stocke , so there is no fruite of righteousnesse that comes from a man , at his first conversion , but it tasts a great deale of old Adam , it savours of the old stock , the more hee live , and growes spirituall , the more that that comes from him relisheth of the Spirit , the more refined is his wisedome , the more refined is his love , the more refined from selfelove , his joy and delight is more refined . Object . Hence we may answere an objection by the way , an old man seemes not to grow in grace , he seemes not to be so good a man , not to be so zealous , as when he was young , not so forward . Answ. Beloved , in those that are young , there is a great deale of nature joyned with a little grace , and that grace in them makes a greater expression , because it is carryed with the current of nature , but in age it is more refined , that that is , that knowledge they have is more pure , and more setled , and that love and affection is more refined , there is lesse selfe-love , and that zeale they have it is joyned with more heavenly discretion , there is lesse wild fire , there is lesse strange fire with , though there be lesse heate of nature , that it doe not worke in outward demonstrations to the eye of the world , yet it is more refined , and pure , so grace growes thus likewise in the purity and perfection of it ; Not altogether pure , for somewhat will sticke to our best performances , savouring of the worst principle in nature , for as we carry flesh and spirit alway , so that that comes from them will savour of corruption , yet lesse in a growne Christian , that is a father in Christianity than in another . From glory to glory . Grace is glory in regard of the state before , the least degree of grace is glory in regard of the state of nature ; but grace is not glory properly till it come to a growth , grace is not glorious so in comparison to other Christians , that are growne , in regard of the state of nature , grace is glory take it in the lowest , for is not this a glory for a man to be taken into the fellowship of Christ ? to be the Sonne of God , and an heire of heaven , to have Angels for his attendants , to be begotten by the glorious Gospell , the Word of God that imortall seede , whatsoever thing is about a Christian it is glorious , is not he glorious that hath God the Father , and God the Son the Lord of glory , and the holy Ghost the Spirit of glory , and the glorious Gospell , and glorious Angels for his attendants ? every thing is glorious in a Christian , in every Christian there is this , so grace is a kinde of glory , but notwithstanding wee must not content our selves with that , grace is then especially glory when it comes to growth , we must labour that grace may appeare , what is glory ? properly glory is excellency , and victory over the contrary with manifestation , excellency manifested ; Now a man is sayd to bee glorious in grace , when his grace comes to be excellent in view , and victorious over the contrary with publick manifestation . Vse . 1 Now this we ought to labour for , though grace be glory in respect of the former estate , yet in the ranke of Christians , wee ought to be glorious , that is , more and more gracious , both In regard of God , that God may have the more glory from us , the more grace , the more esteeme from him , because we resemble him , And in regard of Christ Iesus , the more glorious we are , the more wee resemble him . Let us labour to be more and more glorious , in regard likewise of the Church , whom we shall benefit more , the more we grow in grace , the more we shall prevaile with God by our prayers , who prevayled more with their prayers than Moses , and such men ? Againe when grace is glorious , that is , with victory and full manifestation , the more we are fit to give a luster , and light , that others seeing it may glorifie God , to draw others to the love of grace , when they see grace glorious ; now grace is then glorious in us , that others may be incouraged , when wee can resist strong temptations , when we are not like children carried away with the winde of every doctrine , this is a glorious thing , when a Christian can hold his owne in the worst times , when it is a witty thing to be a Christian , as Hillary sayd in a time of schisme , it required a great deale of wit to be a Christian , it requires a great deale of wit and studdy , to hold a man on in Christianity . And for a man to bee strong against temptations and the world whether it frowne or fawne , that hee cares for neither , but holds his owne , is not this a glorious thing ? when a man shall carry himselfe as a Lyon , breake through oppositions in ill times , and fall square , cast him as you will , in all conditions , here is a glorious Christian , therefore though grace be glory , that must not content us , but wee must labour to have such a measure of glory as that we may be glorious in our owne ranke : is it not a glorious thing when a man can breake through doubts , and feares , that trouble other folke too much ? as the sunne is sayd to be in glory when he is gotten on high , there are many clouds in the morning , but when the funne is gotten to his height at noone day hee scatters all , so a Christian is in his glory , and exaltation , when he can scatter doubts and feares and terrours , that trouble other weake , beginning Christians ; therefore when we are troubled with scruples , with this , and that , we should labour to get out of them , that grace may be glorious , to shew that we have gotten such a light , and such a convincing knowledge , and that wee are so rooted in fa●th , and grace , that the Spirit of Christ in us , hath broken through all these clouds , and mists , and made us glorious . From glory to glory . Our glory it is not like a torrent that runs a maine for a time , and after is dryed up for ever , grace it is a continuing , and an increasing thing , it continues still , as the streame that it is fed with is an ever-living spring , so is grace , it is fed with the grace in Christ , and he is a never-dying spring , a fountaine , for that grace in him is fed with his divinity , therefore there must be a perpetuall Spring in Christ , so where Christ hath opened a spring in the heart , hee will feede that grace perpetually . Vse 2 Let none be discouraged that have grace begun in them , God will goe on with his own grace , when hee hath begunne a good Worke , hee will finish it to the day of the Lord : Though grace be little at the first , yet it shall not stay there , it growes up we know not how , but at last it is glorious indeed , for till grace be growne , it is little discerned from other things , as betweene weeds and herbes , there i● little difference when they be green , till they be growne , grace is little at the first , as a graine of Mustardseed , Ierusalem is not built in a day , as wee say of Rome , you have some that are a weaker sort of Christians , that are good , they would faine be in Canaan , as soon as ever they are out of Egypt , and I cannot blame them , but hereupon they are discomforted , as soone as ever they have grace in them , they would have their pitch presently out of spiritual covetousnesse , Oh that I had more knowledge , and more victory , &c. these desires are good , for God puts not in vaine desires into the hearts of his children , but they must be content to be lead from glory to glory , from one degree of grace to another , Christ himselfe grew more in favour with God and man , as that little stone grew to a mountaine , Dan. 2. so we must bee content to grow from grace to grace , there is a graduall proceeding in the new creature , wee must not be presently in Canaan , God will lead us through the wildernesse , through temptations , and crosses , before wee come to Heaven , many because they see they are farre short of others , that are stronger Christians , therefore they thinke they have no grace at all . Therefore let those that are on the growing hand , though they bee short of many that are before them , let them not be discouraged with their over-little beginnings , for it is Gods Ordinance & course in this world , to bring his children by little and little through many stations , as they were led in the wildernesse from standing to standing , and from place to place , so God brings his children by many standings to Heaven , and it is one part of a Christians meekenesse , to subject to Gods wisedome in this kinde , and not to murmure , that they are not so perfect as they would be , or as they shall be , but rather to magnifie the mercy of God that there is any change , in such defiled and polluted soules , that hee hath vouchsafed any spirituall light of understanding , any love of good things , that the bent of their affections are turned to a contrary course , then they were before , that God hath vouchsafed any beginnings , rather magnifie his mercy , then quarrell with his dispensation , that he doth not this all at once , and indeed , if we enter into our owne hearts , it is our fault that wee are not more perfect , but let us labour to be meeke , and say , Lord since thou hast ordained that I shall grow from glory to glory , from one degree of grace to another , let me have grace to magnifie thy mercy , that thou hast given me any goodnesse , rather then to murmure that I have no more , and bee content in the use of meanes , and indeavour to grow further , though wee have not so much as others have : Nay wee may not be discouraged , because of the weaknesse of grace , but we may not be discouraged with a seeming interruption in our spirituall growth ; God sometimes works by contraries , hee makes men grow by their puttings backe , and to stand by their falls : sometimes , when God wil have a man grow , hee will suffer him to fall , that by his fall he may grow in a deeper hatred of sinne , and in jealousie over his owne heart , and a nearer watchfulnesse over his owne wayes , that he may grow more in love with God for pardoning of him , and grow more strong in his resolution for the time to come , that he may grow more in humility , none growes so much as those that have their growth stopped for a time : Let none be discouraged when they find a stop ; but consider that God is working grace in another kind , the Spirit appeares in one grace , when it doth not in another , it grows in one grace , when it doth not in another ; sometime the Spirit will have us grow in humility , as the juyce of the herbes runnes to the roote in the Winter , it is in the leaves in the Spring , it is in the seede in Autumne , as the life , sometime appeares in the plant in one part , and sometime in another , so the Spirit of God appeares sometime in humility , sometime in joy , sometime in spiri●uall strength and courage : Let none bee discouraged over much when they finde a stoppe , for there is no interruption of spirit altogether , and this little interruption is like a sickenesse that will make them grow and shoote up more , afterwards it spends the humours that hinders growth , there is such a mystery in the carrying of men from glory to glory , that it makes men more glorious sometimes by base sinnes , I would have no man discouraged , therfore , indeed God will worke so , that hee shall wish he had not given him occasion to shew his strength in his weakenes , his glory in his shame , but God , where hee hath begunne , he will go through with the worke , and will turne all to good . And to incourage us , here grace begunne hath the same name as grace perfect , both are glory , why doth God call them by one name ? To incourage Christians , he tels them that if it be begunne it is glory , not that it is so properly , but if it be begunne , it shall never end , till it come in Heaven , therefore God stiles grace in all the latitude from the highest , to the very beginnings , by the same name , to incourage Christians , if they be within the doore of the Temple , though they be not so farre as those that are in high and glorious places , yet they are going thither to incourage Christians to know that unavoydably , and undefesably , they shall come to perfection of glory , if it be begunne , and God lookes not on Christians , as they are in their imperfections , and beginnings , but that that in time hee meanes to bring them to , he intends to bring them to glory , therfore he gives grace the stile of glory : As in the creatures , God looked not on the seedes of trees as such , but he looked on them as seedes that he meant to make trees of , and when God lookes upon his children , he lookes not on them as they are children , but as they shall be perfect men . Doth the wisedome of God looke on the seedes of trees , as he intends to make them trees , and doth he not looke upon Christians , that are babes in grace , as he intends to make them men , to come to the perfect stature of Christ , he viewes us at once in our beginnings and perfections , all is presented at once to him , therefore he gives one name to the whole state of grace , grace and glory , all is glory , I beseech you therefore , if there be any goodnesse , any blessed change in us , let us be comforted ; for he that hath brought us to the beginnings of glory , will never faile , till hee hath brought us to perfect glory in heaven , and there our change shall rest , there is no further change there , when we are once in our element . For even as God , when he made man , he rested from all his worke upon the Sabboth , man was his excellent peece ; so the Spirit of God will rest sanctifying and altering of us , when we are once in Heaven , in that eternall Sabboth , then wee shall neede no changes from glory to glory , wee shall for ever be filled with the fulnesse of God , till which time there is no creature , in the world so changable as a Christian. For , first you see hee was made in Gods Image , and likenesse in his state of standing : After he fell there was a change , to his second state of sinne . After the state of fall , there is a change to the state of grace . After that , from one degree of grace to another in this world till hee dye , and Then the soule is more perfect and glorious , but at the last , when body and soule shall be united , there shall bee no more change , there shall bee an end of all alteration . So we see that God intends by his spirit to bring us to perfection , though by little and little , to perfection of glory as farre as our nature is capable , and this shall be at the latter day . Quest. Why not before ? why not in this world ? Ans. Beloved ; wee are not capable here of that fullnesse of glory , Saint Peter on the Mount had but a glimpse of the glory of Heaven , and he was spiritually drunke as it were , he knew not what he said , we are not capable , therefore wee must grow here from glory to glory , till we come to that perfection of glory . God that gives us the earnest , could make up the bargain here , if we were capable of it , but we are not . God will have a differ●nce betweene the millitant , and the tryumphant Church , and will traine us up here , to live the life of faith , till we come to live the life of sight , the life of vision for ever in Heaven . Doth God by his Spirit , change us by his Spirit to the liken●sse of Christ , from glory to glory , till he have brought us to perfection of glory in Heaven ; Oh let us comfort our selves in our imperfections here , we are here lame Mephibosheths , hee was a Kings Sonne , but he was lame , we are spiritually lame and defective , though we be Kings Sons , Oh but we shal grow from glory to glory , till all end in perfection in Heaven , what a comfort is this in our imperfections ? that as every day we live in this world , cuts off a day of our life : for we live so much the shorter , so every day we live , brings us nearer to Heaven , that as we decay in the life of nature every day , so we grow up another way , from glory to glory , till we come to perfect glory in Heaven , is not this a sweete comfort ? Let us comfort our selves with these things . Vse . 3 Againe , if the state of Gods people bee thus sweet and comfortable , and full of well grounded hopes , that glory shall goe further on to glory , and end in glory . Then why should we be afraid of death ? for grace will but end in glory , a meane glorious estate will but even be swallowed up of a truely glorious estate , indeed grace is swallowed up of glory , even as the Rivers are swallowed up of the Ocean , glory takes away nothing but perfects all better by death : why should wee bee afraid of death , we are afraid of our glory , and of the per●ection of our glory . There be degrees of glory , there is glory begunne here in grace , and there is the glory of the soule after death , and the glory , both of soule and body , for ever in heaven , and these make way one to another . A Christian is glorious while he lives , and hee growes in glory while he lives , he is more glorious when he dyes , for then his soule hath perfectly the image of Christ stamped upon it ; but he is most glorious at the day of resurrection , when body and soule shall be glorious , when he shall put downe the very Sunne it selfe , all glory shall be nothing to the glory of the Saints , They shall shine as the Sun in the firmament . And indeed there will be no glory but the glory of Christ , and of his Spouse , all other glory shall vanish and come to nothing , but the glory of the King of Heaven , and his Queene that hee hath chosen to himselfe , to sollace himselfe eternally with , when the spirituall marriage shal be accomplished they shall be for ever glorious together , why then should we be afraid of death ? for then there shall be a further degree of glory of the soule , and after that a further degree of body and soule , when our bodies shall be conformable to the glorious body of Christ , when they shall be spirituall , as it is in 1 Cor. 15. I beseech you therefore let us learne this to comfort our selves , against those darker times of dissolution , when we shall see an end of all other glory , all wordly glory shall end in the dust , and lie downe in the grave , when we must say that rottennesse is our Father , and the worme our Mother , we can claime no other kinne in regard of our body , yet then we shall be more glorious in regard of our soules , Christ shall put a robe of glory upon us , and then afterward wee shall be more glorious still . Therefore it is base infidelity to be afraid of our dissolution , when indeed it is not a dissolution , but a way to glory , we should rather consider the conjunction , then the dissolution , death takes in peeces body and soule , but it joynes the soule to Christ , it makes the soule more glorious then it was before , we goe from glory to glory , our Saviour Christ saith , Hee that beleeveth in mee shall never dye , What doth he meane by that ? Indeed , he shall never dye , for grace shall bee swallowed up of glory , as soone as ever the life of nature it gone , he lives the life of glory presently , so he never dies , there is but a change of the life of grace , and of nature , for the life of glory . VVhat that glory shall be at that day , it is a part of that glory to know : for indeede it is beyond expression , and beyond the comprehension of our mindes ; they cannot conceive it , nor our tongues expresse it , Peter as I sayd seeing but a glimpse of it sayd , It is good for us to be here ; he forgot all his former troubles , and afflictions : If such a little glimpse of glory could so possesse the soule of that blessed man Peter , as that it made him forget all his former miseries , and all his afflictions whatsoever , to be in love with that condition above all others , what shall the glory of heaven be then ? shall we thinke then of our former misery and basenesse , and trouble , and persecution ? oh no. Vse . 4 Againe let us be exhorted by this , to try the truth of grace in us , by our care to grow , and proceed further from glory to glory , still to be more glorious in Christianity : beloved of necessity it must be so , let us not deceive our selves in our naturall condition , doe we content our selves that we live a sicke mans life ? no , we desire health , when we have health , is that all ? no ; when we have health wee desire strength too , that we may encounter oppositions : Is it so in nature that life is not enough but health , and that is not enough but strength too , and is it not so much more in the new creature , in the new nature , in the divine nature , if there be life there will be a desire to have health , that our sicke soules may be more , and more healed , that our actions that come from our facul ies sanctified , be not sicke actions , that they be not weake languishing actions , that we may have healed soules , that God together with pardoning grace , may joyne healing grace to cure our soules dayly more and more , that we may be more able to performances , and then when we have got spirituall health , let us desire spirituall strength to encounter oppositions , and temptations to goe through afflictions , to make way through all things that stand in our way to heaven ; let us not deceive our selves , this will be so , if there be truth of grace , still a further and further desire of grace , carrying us to a further and further endeavour . The more wee grow in grace , the more God smells a sweete sacrifice from us , that that comes from us is more refined , and lesse corrupt , it yeelds better acceptance to God. And then for others , the more wee grow in grace , the more we grow in ability , in nimblenesse and cheerefulnesse to doe them good , and that that comes from us findes more acceptance with others ▪ being carryed with a strong Spirit of love , and delight , which alway is accepted in the eyes of men . The more we grow in grace , the more cheerefull we shall be in regard of our selves ; the better we are , the better we may be ; the more we doe , the more we may doe , for God further instills the oyle of grace to give us strength and cheerefulnesse in good actions , so that they come off with delight , our owne cheerefulnesse increaseth as our growth increaseth : In a word you see glory tends to glory , and that is enough to stirre us up to grow in it , seeing glory here which is grace , tends to glory in heaven , wee should never rest till wee come to that perfection , till the glory of grace , end in glory indeede ; for what is the glory of heaven but the perfection of grace , and what is the beginnings of grace here , but the beginnings of glory , grace is glory begun , and glory is grace perfected , therefore if wee would be in heaven as much as may be , and enter further and further into the Kingdome of God , as Peter saith , 2 Pet. 1. Let us be alway adding grace to grace , and one degree to another , put somewhat to the heape still , that so wee may goe from glory to glory , from knowledge to knowledge , from faith to faith , from one degree to another . Object . But it will be objected that Christians sometimes stand at a stay , sometimes they seeme to goe backe . Answ. In a word to answere that , some because they cannot see themselves in growing , they thinke they grow not at all ; it is but ignorance , for we see the Sunne mooves , though we see him not in mooving : wee know things grow , though we see them not in growing ; therefore it followes not , that because we perceive not our growth from grace to grace , that therefore wee grow not . But put the case indeed that Christians decay in their first love , and in some grace , there is a suspension of growth , it is that they may grow in some other graee ; God sees it needefull they should grow in the roote , and therefore abaseth them , in the sense of some infirmity , and then they spring out a maine againe , as after a hard winter comes a glorious spring : upon a checke , grace breakes out more gloriously ; and there is a mystery in Gods government in that kinde , that God often increaseth grace by the sight , and sense of our infirmities : God shewes his powerfull govenment in our weakenesse , for Gods children never hate their corruption more than when they have beene overcome by it , then they begin to be sensible of it , that there is some hidden corruption that they discerned not , before that it is fit they should take notice off , the best man living knowes not himselfe till he comes to temptation , that discovers himselfe to himselfe , temptation discovers corruption , and makes it knowne , and then stirres up hatred for it , as love stirres up indeavour , so hatred aversation , and loathing : It is profitable for Gods children to fall sometimes , they would never be so good as they are else , they would not wash for spots , but when they see they are foule indeede , then they goe to wash , but this is a mystery God will have it so for good ends . It checkes the disposition of some good people they thinke they have not grace , because they have but a little , this phrase shewes that we have not all at once , God carries us by degrees , from glory to glory , from one degree of grace to another , Gods children when they have truth of grace wrought in them , their desires goe beyond their endeavour and strength , their desires are wondrous large , and their prayers are answerable to their desires , therefore in the Lords prayer , what say we ? Thy Kingdome come , thy will be done in earth as it is in heaven ; can it be so in this world ? No , but we must pray till we come to it , we must pray till we come to heaven , where prayer shall cease , so the prayers , and desires of Gods people transcend their indeavours their prayers are infinite : hereupon the chiefe thing in conversion being the desire , the turning of the streame of the will , when they finde their will and desire good , and their indeavour to fall short of their purposes , they say surely I have no good , because I have not that I would have , as if they should have heaven upon earth , we must grow from glory to glory ; and thanke God for that beginning , it is Gods mercy that he would worke the least degree of grace in such rebellious hearts as all of us have , that hee would worke any goodnesse , any change , though never so little , God lookes not to the measure , so much as to truth : for he will bring truth to perfection , though it be never so little , let us be comforted in it : and it is Gods government , to bring his children to glory by little , and little that so there may bee a dependance of one Christian upon another , the weaker on the stronger , and that there may be pitty , and sweet● affections of one Christian to another , and that there may be perpetuall experience of Gods mercy in helping weake Christians , and a perpet●all experience of that which is the true ground of comfort , justification that we● must needes be justified , and stand righteous before God , by Christs absolute righteousnesse , having experience of our imperfect righteousnesse ; so a little measure of grace in us is for great purpose , therefore let none bee discouraged especially considering that God whom we desire to please , vallues us by that little good we have , and esteemes us by that condition he meanes to bring us to ere long , to perfection , so long as we take not part with our corruptions , but with the Spirit of God , and give way to him , and let him have his worke in us , so long be of good comfort in any measure of grace whatsoever . Vse 5 Againe in that grace is of a growing nature in all changes , and alterations , whatsoever we decay in let us not decay in grace , beg of God ; Lord whatsoever thou takest from me , take not thy Spirit from me , take not thy stampe from me , let mee grow in the inward man although I grow not in the world , let us labour to grow from glory to glory though wee lose otherwise , that is well lost , and parted with in the world , that is with the gaine of any grace , because grace is glory : It is a good sickenesse that gets more patience , and more humility , it is a good lo●se that makes us grow lesse worldly minded , and more humble by it , all other things , are vanity in comparison , and that grace that we get by the losse of them is well gayned , grace is glory , and the more we grow in grace , the more we grow in glory . Therefore I bese●ch you labour to thrive that way , to grow up heaven-ward , dayly more and more , in our disposition . Beloved , the more grace we get , the more glory , and the more like we are to Christ , and to God , the more we adorne our profession , and the more wee shame Sathan , and his instruments , and stop their mouthes ; the more duties come off naturally and sweetely from us , without constraint , it is good for us to be growne Christians , that we neede not be cumbred with corruptions , the more wee grow , the more nimble and cheerefull , and voluntary we shall be in duty , wee shall partake more of that annoynting that ma●es us nimble in Gods service : There is nothing in the world so glorious as a growne Christian ; therefore let us be in love with the state of Christianity , especially with growne Christians , of all things , he is compared with the best ; if he be a house , he is a temple ; if he be a plant , he is a Cedar growing up ; if hee be a flower , he is a Lilly rising , and growing fresher ; if he be a stone , he is a pearle he growes in estimation , and use more and more . Beloved if we had spirituall eyes to see the state of a Christian , of a growne Christian especially wee would labour above all things to thrive in this way , have we not many workes to doe ? have we not many enemies to resist ? have we not many graces to perfect ? are we not to dye , and to appeare before God ? are we not to enjoy the blessings of God purely , and doe not these things require a great deale of strength of grace ? oh they doe ; therefore labour above all things in the world to behold Gods love in Christ , and to behold Christ , that by this sight we may grow from glory to glory . And this will make us willing to dye , what makes a man willing to dye , but when he knowes he shall goe from glory to greater glory , after death is the perfection of glory , then we are glorious indeed , when we are in heaven , a weake sight here by faith changeth us , but a strong sight when we shall see face to face perfectly changeth us , then we shall be like him , when we shall see him face to face . A wicked man cannot desire death , he cannot desire heaven it selfe , why ? because heaven is the perfection of grace , glory is , but grace he loves not . Therefore it is a certaine evidence of future glory , for a man to love grace , and to grow , I say such a man is willing to dye , a wicked man that hates grace , that loves not Christ in his Image , in his children , or in his truth , he hates glory that is the perfection of grace , for peace , and joy , and comfort , they are but those things that issue from grace , and spring from grace , grace is the ●hiefe part of heaven , the perfection of the Image of God the perfection of all the powers , to be like Christ , but for peace , and comfort that springs from it , a wicked man loves peace and quiet , but to have his nature altered he loves not that , and if he love not grace how can hee love glory , there is no man but a Christian , that loves heaven . We are ready to drop away dayly , now to be in a state unchanged , it is a fearefull thing , unlesse we be changed by the Spirit of God , we shall be afrayd to dye , we cannot desire to be in heaven : the v●ry heaven of heavens is the perfection of grace , to see God to be all in all , and by the sight of God to be transformed into his likenesse , it is the chiefe thing in heaven , therefore I beseech you let us labour more and more , to grow in grace , set Christ before us . Let me adde this one ●hing , make use of our patternes among us , Christ is now in heaven , but there will be the Spirit of Christ in his children to the end of the world , and grace is sweetely convayed from those that we live amongst we grow up in grace by growing in a holy communion one with another , Christ will kindle lights in every generation , therefore let us labour to have the spirit of those wee live with given to us , in conversing , to be like Christ in his m●mbers , to love the Image of Christ in his children , and to converse with them , to be altred into their likenesse , this will change us to the glorious likenesse of Christ more and more . Those that care not what company they keepe those that despise the Image of Christ in those among whom they live , can they grow in grace ? We shall give account of all the good examples we have had , doth God kindle lights for nothing ? we should glorifie God for the Sunne and Moone , and Stars , and other creatures , is not a Christian more glorious than all the creatures in the world ? we should glorifie God for grace in Christians , and labour to be transformed to them that we may grow the liker to Christ , that we may grow more and more glorious , I speake this to advance the Communion of Saints more and more , as wee desire to partake more and more of this grace , and to grow from glory to glory . Vse 6 Againe , considering that God meanes to bring us by little and little , by degrees to perfect glory of body and soule , and condition in Heaven to be like Christ , let this make us be content to bee vile for Christ in this world as David said , when he was scorned , I will be yet ●ore vile , doe you thinke , I thinke much to shew my selfe thus , for the honour of God , when Michall scoffed , I will be more vile . Let us bee content to goe out of the campe , and beare the reproach of Christ , beare the reproach of Religion , let the world scorne us , for the profession of Religion , God is bringing us from glory to glory , till hee bring us to perfect glory , and shall we suffer nothing for him ? let us bee content to bee more vile , and to beare the reproach of Religion , the very worst thing in Religion , the reproach of Christ , as Moses made a wise choyse , it is better then the treasures of Egypt , the most excellent things in the world , are not so good as the worst thing in Religion , because reproach ends with assurance of comfort , that God will take away that , and give us glory after : Therefore let us not bee discouraged from a Christian course but goe through good report , and bad report , break through al , to finish our course with joy , as Saint Paul speakes of himselfe . And doth God bring us from glory to glory , til he have brought us to perfection of glory , then I be●eech you , let us before hand be thankfull to God , as we see in the Epistles of blessed Saint Paul. and Peter : Blessed be God , the Father of our Lord Iesus Christ , that hath begotten us to an inheritance immortall , undefiled , reserved in Heaven , saith Saint Peter , and so Saint Paul , let us beginne the imployment of Heaven before hand : for why doth God discover to us , that he wil bring us to glory , why doth he discover it to our faith , that excellent state ? that we might beginne Heaven on earth , as much as might be , and how shall we doe that ? by the imployment of Heaven , what is that ? Holy , holy , holy Lord God of Hosts . There is nothing but magnifying , and glorifying of God , there shall be no neede of Prayer , there are prayses alway , and so much as we are in the prayses of God , and glorifying of God for his mercy , and love in Christ , so much wee are in Heaven before our time : I beseech you , therefore be stirred up in consideration of this , that wee are leading on by degrees , from glory to glory , till wee come to perfection , let us even give God the praise of all before hand : for it is as sure as if wee had it : For one way how things to come , are present is by faith . Glory to come is present two or three wayes already , that may stirre us up to glorifie God before hand . The glory to come , is present to Christ our head , wee in our Husband are in Heaven , now he hath taken Heaven for us . And in regard of faith , that is the evidence of things not seene : it is the nature of faith , to present things to come as present , to fai●h , glory to come is present , present in Christ , and we are part of Christ , Christ misticall , and members , and we in our head , are in Heaven already , and sit there , and to faith , that makes things present that are to come , we are in heaven already . And we have the earnest of Heaven , the first fruites of the Spirit , wee have grace which is glory , the beginnings of glory , we have the first fruites and earnest : Now , an earnest is never taken away , but is made up by the bargaine with the rest , so the earnest of the Spirit of God , the first fruites , of peace , and joy , of comfort and liberty , to the throne of grace , these are the beginnings of Heaven , therefore be much in praising God , Oh that wee could be so , if wee could get into a frame and disposition to blesse God , we could never be miserable , no not in the greatest afflictions : for thankefulnesse hath joy alway , when a man is joyfull , he can never be miserable , for joy inlargeth the soule , when is a man most joyfull ? but in a state of thankfulnesse , and what makes us thankfull so much as to consider the wonderfull things that are reserved in another world , the glory that God is leading us to by little and little , from glory to glory , till wee bee perfect . Even as by the Spirit of the Lord. As , here is taken according to the phrase in the Greeke , and there is the like word in the Hebrew , it signifieth likenesse , and similitude sometimes , and sometimes otherwise , it is not here meant as if we were like the Spirit of the Lord , but this change is wrought even as by the Spirit of the Lord , that is , it is so excellent , and so strong that you may know that it is done by none but the Spirit of God. Againe , As by the Spirit of the Lord , that is , so farre as the Spirit of the Lord changeth us , it implyeth those two things , that is , it is done by the power of the Spirit , that we may know it is done by the Spirit of the Lord , and then as by him and no further , for we no further shine then he enlighteneth us , as the ayre , it is no further light , then the Sun shines into it , so we have no more glory , strength , comfort , and peace , or any thing gracious , and glorious , then the Spirit of God shines into us : Therefore he saith , As by the Spirit of the Lord. It is so glorious , and excellent , and so farre forth as he doth it , as by the Spirit of the Lord , so he expresseth the meaning of that phrase . Now you see here , the Doctrine is cleare , that all that I have spoken of before , comes from the Spirit of the Lord , and from no other cause . The beholding , the transforming , the degrees of transforming , from glory to glory , the taking away of the vayle , all is from the Spirit of the Lord : To goe over the particulars , The Holy Ghost doth open our eyes , to behold the glory of the Lord , and therefore he is called the Spirit of illumination . The Holy Ghost takes away the vaile of ignorance , and unbeleife , and thereupon hee is called the Spirit of Revelation . The Holy Ghost upon revealing the love of God to us in Christ and the love of Christ to us , and illuminating our understandings , to see these things , he breedes love to God againe , shewing the love of God to us , and thereupon he is called the Spirit of Love , now when Gods love is shed into us by the Spirit of illumination , and Revelation , then we are changed according to the Image of Christ , and thereupon the Holy Ghost , from the working of a change , is called the Spirit of sanctification , because he is not onely the holy temple of that blessed Person , but he makes us holy , and because this change is a glorious change , a change from one degree of grace to another , till we come to be perfect in Heaven , hereupon it is called a Spirit of glory , as Saint ●eter saith , the spirit of glory resteth on you , that is , the Spirit of peace , of love , of comfort , of joy , &c. The Spirit in regard of this blessed attribute , working all these , he is called the Spirit of glory ; the Spirit hath diverse names , according to the diverse operations hee workes in the Saints , and People of God , as here the Spirit of Illumination , of Revelation , of love , of sanctification , of glory , all is by the Spirit ; whatsoever is wrought in man , it is by the Spirit ; all comes from the Father as the Fountaine , and through the Sonne as Mediator , but whatsoever is wrought it is by the Holy Ghost in us , which is the substantiall vigour in the Trinity ; all the vigour , and operation in the Trinity upon the creature , it is by the Holy Ghost , the third person . As in the creation , the Spirit mooved upon the waters , and mooving there , and brooding on them , framed the whole module of the creatures , all were framed by the Holy Ghost , so the Holy Ghost upon the water of our soules frames the new creature , frames all this change , from glory to glory , all is by the Holy Spirit : Therefore it is here in the passive tearme , We are changed from glory to glory , as by the Spirit of the Lord , so in the chayne of Salvation , you have passive words in them all : Whom God foreknew he chose , and whom hee chose , hee justified , and whom he justified , he glorified , all because they come from God , and the Spirit of God , so here we are transformed from glory to glory , all is by the Spirit of God , the third person , for beloved even as from God toward us all things come through the Sonne by the Spirit , so backe againe , all things from us to God , must come by the Spirit , and through Christ , wee doe all by the Spirit , as all things are wrought in us by the Spirit . God gives us the Spirit of Prayer , and supplication , and the Spirit of Sanctification ; and we pray in the Spirit , and worke in the Spirit , and walke in the Spirit , wee doe all in the Spirit , to shew that the Spirit doth all in all , in this new creature , and worke of Sanctification , it is by no lesse then the Spirit of the Lord For beloved , as it was God that redeemed us , so it is God that must change us : as it was God that wrought our Salvation , and reconciled us , no l●sse person could doe it , so it must bee God that must perswade us of that glorious worke , and fit us for it by his holy Spirit , it is God that must knit us to our head Christ , and then by little and little transforme us to that blessed condition , that Christ hath purchased for us ; God the Sonne doth the one , and God the Spirit doth the other , you have all the three persons in this place , for wee see the glory of God the Father , Sonne , and Holy Ghost , shining in lesus Christ. Christ is the Image , according to which we are changed , the Spirit is he that changeth us , according to that Image , God shewes his mercy in Christ , we knowing , and apprehending the mercy of God in Christ by the Spirit , are changed by that Spirit , from glory to glory , so that the blessed Trinity , as they have a perfect unity in themselves , in nature , for they are all one God , so they have a most perfect unity in their love , and care , and respect to mankinde , we cannot want the worke of any one of them all , their worke is for the good of mankind . The Father in his wisedome decreed , and laid the foundation , how mercy and justice might be reconciled in the death of the mediator , Christ wrought our Salvation , the Holy Ghost assures us of it , and knits us to Christ , and changeth and fits us to be members of so glorious a head , and so translates , and transformes us more and more , from glory to glory . It is a comfortable consideration to see how our salvation , and our fitting for salvation , till wee be put in full possession of it stands upon the unity of the three glorious persons in the Trinity , that all joyne in one for the making of man happy . I will name two or three Doctrines , before I come to that which I meane to dwell on : As first that , The Spirit comes from Christ. It is said here , By the Spirit of the Lord , that is , of Christ , Because Christ doth spirare , as well as the Father : the Father doth spirare , and the Son doth breath , the Holy Ghost proceedes by way of spiration from both ; therefore the Spirit is not only the Spirit of the Father , but of the Sonne , as we see here , The Spirit of the Lord. Christ sends the Spirit , as well as the Father , I will send you the Comforter , The Holy Ghost proceedes from the Father and the Sonne , and hee doth report to us the love of the Father , and of the Sonne , and therefore , 2 Cor. 13. The shut●ing up of the Chapter , The grace of our Lord Iesus Christ , the love of God the Father , and the communion of the Holy Ghost , &c. As the Holy Ghost hath communion in proceeding from the Father and the Sonne , and knowes the secrets of both , so he reveales them to us , the love of God the Father , and the Sonne , and the communion of the the Holy Ghost , so , the Holy Ghost proceedes from the Sonne , as well as from the Father , he is called here the Spirit of the Lord. Then againe , the Spirit is a distinct person from Christ , it is said before , The Lord is that Spirit , that might trouble men how to know that The Lord is that Spirit , men might thinke that Christ is all one with the Spirit , No ; here the Spirit is said to be the Spirit of the Lord , he meanes , he is another distinct person from Christ , and the Spirit is God as well as Christ , because the Spirit hath the operations of God attributed to him , to change and transfrome , and make new , wee are changed into the same Image from glory to glory , Even as by the Spirit of the Lord , creation , and renovation of all new , is from an Almighty power , all the power in Heaven and earth cannot make that that was not to be , especially that that was contrary and opposite to be , now for a man in opposition , and enmity to Religion , to be changed to a better Image , to the Image of Christ , it argueth an Almighty power , these Doctrinall poynts I doe but onely touch , I come to that that I judge more usefull , that is , that What soever ● good in us it comes from the Spirit of God. What need I stand upon reasons , whatsoever is above nature , it must come from Gods Spirit , the Spirit is the Authour of all things above nature , grace whereby wee are like Christ , it is above nature , therefore it must bee by the Spirit of God. Besides , that which riseth of nothing , and is opposite , and hath Sathan to oppose it , it must have an Almighty power to work it . Therefore whosoever workes any thing , that is supernaturally good in us , hee must be above the devill , we cannot so much as call Iesus , with a feeling , but by the Spirit of God ; we cannot thinke a good thought , all is by the Spirit whatsoever is gracious , and comfortable in us . I should bee overtroublesome to you , to be much in so cleare a common argument as this is , therfore I wil hasten to make some use of it . Vse . 1 And therefore put out of your thoughts , I beseech you , when you look to have any grace or comfort wrought , shut out of your hearts too much relying upon any outward thing , thinke not that education can make a man good , or plodding can make a man good in bodily exercise , in hearing much , in conferring much , in custome or education or any paines of our owne , these are things that the Spirit will be effectuall in , if we use them as wee should , but without the Spirit what are they● nay , what is the body of Christ without the Spirit ? The flesh prositeth nothing , what is the Sacrament , and the Word , dead things without the Spirit of the Lord , nothing can worke upon the soule , no outward thing in the world , but the Spirit of God , and the Spirit of God workes upon the soule by the meanes of grace , by gracious habits and qualities wrought : for he doth not worke upon the soule immediately , before he alter and change the soule , the Spirit workes upon the s●ule by altering , and changing of it , and when it hath altered the soule , then it joynes with the soule , and alters and changeth it according to the Image of Christ , more and more still . I beseech you in your dayly practise all learne this , that you trust not too much to any outward performance , or taske , to make Idols of outward things , people when they would change their dispositions , and bee better , they take a great deale of p●ines in hearing , and reading , and praying , all these are things necessary , but they are dead things without the Spirit of Christ ; therefore in the use of all those outward things , whatsoever they be , looke up to ●hrist , that is , the quickning Spirit , that sends the Spirit into our hearts , the Spirit must enliven and give vigour to all these things , and then somewhat will be done in religion , in hearing , and reading , and praying , and receiving the Sacrament ; Therefore in all these looke to the Spirit first ; hee laboureth in vaine that relieth not wholly upon the Spirit of God , that trusts not to a higher strength than his owne , it must be a higher strength than our owne , that must worke any good in our soules , either grace , or comfort , or peace , and therefore in the use of all things , as the proverbe is , oculos , ad coelum , &c. let the eye bee to heaven , when the hand is at the sterne at the same time , and then we shall be transformed , and changed by the Spirit of God. Know that in all meanes alway the spirit is the principle efficient blessing , cause of all , and therefore before we set upon any thing that is good , wherein we looke for any spirituall good , desire God by his holy Spirit that hewould ●loath what shall be sayd ; words are winde without the Spirit , the Spirit must goe with the ordinances , as the Arteries goe together with the Veines . You know in the Veines in the body there are Arteries that goe with them , they convey the spirits , the veynes convey the blood , that is a dull thing without the Spirits of it selfe , if there were no Spirits in the Arteries , what would the blood in the veines be , nothing but a heavie uncomfortable humour , but the Arteries that come from the heart , the fountaine of life , being joyned , and conveying the spirits , they quicken the blood that comes from the Liver , so the veines and arteries joyne together to make the blood cheerefull : The Word and truth of God are like the blood in the veines , there is a great deale of matter in them , but there is no life at all , there must the Spirit goe along with them , to give life and quickning to the Word , to cloath those divine truthes with the Spirit , and then it workes wonders , not else : Paul spake to Lydia Ast. 16. but the holy Ghost opened her heart , the Spirit hath the key of the heart to unlocke , and open the heart , we speake to the outward man , but except the inward man be opened by the Spirit of God and unlocked , all is to no purpose , therefore let us pray for the Spirit of this changing , all is by the Spirit of the Lord. It is in mysticall Christ , even as it was in naturall Christ , all his grace was from the holy Ghost as man : for though he were conceived of the holy Ghost , he was annoynted by the h●ly Ghost , he was sealed by the holy Ghost , he was lead by the holy Ghost into the wildernesse , he offered himselfe by the Spirit , he was raysed by the Spirit , he was full of the Spirit . As it was in Christ naturall , so it is in Christ mysticall , that is , in the Church , all is by the Spirit : as he was conceived in the wombe by the Spirit , so we are conceived to be Christians by the Spirit , the same Spirit that sanctified him sanctifieth us : but first the Spirit by way of Vnion sanctifieth us , by knitting us to him the head of all , and then unction comes after union , annoynting after union , then the Spirit when he hath knit us to Christ , workes the same annoynting that he did in Christ. Therefore we are called Christians of Christ not onely partakers of the naked name , but of the annoynting of Christ , that annoynting that runnes downe the head of our spirituall Aaron , to the skirts , to every poore Christian. All change , all comfort , all peace , is from the Spirit of Christ , therefore give him the glory of all , if wee Finde any comfort in any truth , it comes not from us , but from his Spirit , and wee must goe upward to him againe , as all descends from heaven , from the Father of lights , and from the Spirit of God , so all must ascend againe , yeeld him the prayse of all . And one worke of the Spirit is to carry our soules up : for the Spirit as it comes from heaven to change us , so it carries us up againe to view , and to imitate Christ , to be where Christ is , as water when it is to be carryed up , it is carryed as high as the spring head , from whence it came , so the Spirit comming from Christ , it never leaves changing and altering of us , till it have carryed us to Christ againe , therefore as it is the work of the Spirit to carry us to Christ , so let us desire it may carry us before hand , for the good worke begun in us , in thankefulnesse that we may begin heaven upon earth , all is from the Spirit of Christ. A man now in the state of grace must looke for nothing from himselfe , for as we are saved altogether out of our selves by Christ the mediator , so the fitting for that glorious S●lvation , that we have purchased by Christ , it is by the Spirit , the working of our salvation is by God , and the assurance of it to our soules , is by the holy Ghost , by the witnesse of God sealed to us , and the fitting and preparing , and changing , and sanctifying of us it is by the holy Ghost ; all is out of us , in the covenant of grace , wherein God is a gracious Father in Christ , all is out of us in regard of the spring . The worke indeed is terminated in us , the Spirit of God alters our understanding , will , and affections , but the spring is out of us , as in Paradise those foure streames that watered Paradise , that runne through it , yet the head of them was out of Paradise , in another part of the world , so though the worke of the holy Ghost , the streames of the Spirit runne through the soule , and water it , yet the spring of those graces , the holy Ghost is out of us , and Christ the roote of Salvation is out of us , for God in the covenant of grace will not trust us , as in Adam God trusted us with grace , hee had grace in his owne keeping , if he would he might have stood , he had liberty of will , but God saw wee were all ill husbands , of grace and goodnesse , that he would not trust us againe , therefore he trusted God-man , the second Adam , with grace , and hee sends his Spirit into us , and conveyes grace from glory to glory , by degrees , and all by the Spirit of the Lord. And in the next place , this point of doctrine should mervailously comfort , and stay us , and direct us . Vse . 2 It should comfort us when we finde no goodnesse at all , nor no strength at all , nor no strength at all , in our natures , doth God expect that wee should have any thing from our selves ? who expects any thing from a barren wildernesse ? our hearts are such God knowes it well enough , there is no goodnesse in us , no more than there is moysture in a stone or a rocke , therefore he looks that we should begge the Spirit of him , and depend upon him for the Spirit of his Sonne , to open our eyes with the Spirit of illumination , to reveale his love to us , and then to sanctifie us , and to worke us more and more to glory , and to worke out all corruption by little and little , he expects that we should depend upon him for the Spirit in all things we doe . Therefore Christians are much to blame , they thinke to worke , and to hew out of their owne nature the love of God , and keepe a doe with their owne hearts , as if they had a principle of grace in themselves as of themselves , and they may long enough worke that way , but that is not the way , but acknowledgement that in our selves as of our selves ( as Saint Paul saith ) we cannot doe any thing , we cannot so much by all the power in the world as thinke a good thought : If wee should live a thousand yeares , there cannot rise out of our hearts a good desire of our selves , all is out of us from the Spirit of the Lord : Now thereupon we must not looke for it in our selves , but goe to God for his holy Sp●rit , goe to Christ for his Spirit ( for the Spirit proceeds from them both ) that hee would enlighten us , and sanctifie us as I shewed in particular before , we must not therefore presume that we can doe any thing of our selves , and so wee must not despaire , shall we despaire when once wee beleeve in Christ , when we have abundance of grace , and Spirit in our head Christ ? and he can derive his Spirit as hee pleaseth , he gives the Spirit by degrees as he pleaseth , for he is a voluntary head to dispence it as he will , he is not a naturall head , who shall despaire when he is in Christ , who is compleate ? and in him wee receive grace for grace , grace answerable for grace in him . Let none presume that he can doe any thing of himselfe : for you see how God suffered holy men to miscarry : it was folly in this case in Peter , to presume of his owne strength , Though all forsooke Christ , yet would not he , he presumed upon his owne strength , God left him to himselfe , you see how foulely he fell , so it is with us all , when wee presume upon the strength of our nature and parts . We must not come to this holy place , in the strength of our owne wit , and parts , but come with a desire that the Spirit may joyne with his ordinances , and make them efficatious for our change , all change is by the Spirit of the Lord , nothing workes above his owne sphere : It is above the pow●r of nature to worke any thing supernaturall ; therefore if we will profit by the Word , come not with presumptuous spirits , but lift up our hearts to God that his Spirit may cloath the ministery with vigour and power , that he may convey holy truthes into our hearts , and make them , effectu●ll , for the changing of the inward , and of the outward man , then we come as we should , all is by the Spirit of the Lord , blessing all meanes whatsoever , without which all meanes are dead , therefore we must open as that flower that opens and shuts as the Sunne shines on it , so must wee as Christ shines on us , and we ebbe and flow as hee flowes upon us , we shine or are darke , as hee shines on us , as the ayre is no longer light than the sunne shines , so we are no longer lightsome , and open , and flow , and are carryed to any thing , than Christ by his Spirit flowes on us : for we doe what we doe , but we are patients first to receive that power from the Spirit , we heare , and doe good workes , but the activity , and power and strength comes all from the Spirit of God. Vse . 3 Hence likewise wee may make another use of tryall , whether we have the Spirit of Christ or no , whether wee have the holy Ghost , which is called here the Spirit of the Lord ? I will not goe out of the text for tryalls : if a man have the Spirit of God , it openeth the eyes of his soule , to see in the glasse of the Word , the face of God shining on him in Christ , if a man have the Spirit he sees God as a Father , by the Spirit of ●illumination . Againē , if thou hast the Spirit of God , thou hast the Spirit of love , Gods Spirit manifesteth the hidden love of God ( that was hid in the breast of God ) to his soule : for the Spirit of God searcheth the breast of God , and the secret of God , and it searcheth my heart : Now he that hath the Spirit of God , knowes the love of God in Christ , to him it reveales the love of God , the heighth , and breadth , and depth of it , to our Spirits as in the text , we see the gracious love of God in Christ and then wee love him againe . And thereupon where the Spirit is it changeth , it is not onely a Spirit of illumination , but of sanctification , where hee dwels hee sanctifieth the house , and makes it a Temple , it is efficatious , where the Spirit is , it will worke , it is like the wind , where it is it will stirre , it will move , where it moves not it is not at all , where the Spirit alters not the condition from bad to good , and from good to better , suspect that it is not there , at least it will move , as the pulses will have a drawing in , and a sending out , by stirring , so there will be some operation of the Spirit that is discernable to a judicious eye , alway some stirring , where the Spirit of God is . The Papists slander us willingly , I thinke against many of their consciences that understand any thing● Oh say they , we will have Christians like sathan , to appeare as Angels of light and blackamores in white garments , that have their teeth white , and nothing else , so your Christians put on the garment of Christs righteousnesse , let them put on that , and then though they be not changed a whit , it is no matter , who teacheth thus ? we teach out of this Text , that : First of all , the Spirit of God opens our eyes , he takes off the vayle , and then wee see the glory of Gods mercy in Christ , pardoning our sinnes , for the righteousneffe , and obedience of Christ , and then that love warmes our hearts , so that it changeth our hearts by the Spirit , from one degree of grace to another there is a changing power that goes with the love of Christ , and with the mercy of God in Christ , this 〈◊〉 Doctrine , the same Spirit that justifieth us by applying to us the obedience of Christ , the same Spirit sanctifyeth us , therefore their allegations , and objections are to no purpose , wee see here the Spirit of the Lord changeth us . And so for your common Atheisticall professors , that professe themselves Christians , they partake of the name , but not of the annoynting of Christ , true Christians that are annoynted with the Spirit of Christ , it will inforce a change . Beloved , we cannot behold the Sunne , but wee must be enlightned , we cannot behold the Sunne of righteousnesse but we shall be changed , and enlightned . The eye of faith , though we thinke not of it , though it looke upon Christ for justification , and forgivenesse of sinnes , yet notwithstanding at the same time incensibly there is an alteration of the soule , if a man looke up for other ends , yet at the same time there is an enlightning by the Sunne , so at the same time that wee looke upon the mercy of God in Christ , at the same time there is a glory shines upon us , and wee are altred and changed , though we thinke not of it , at the very instant that we apprehend justification and forgivenesse of sinnes , in the mercy of God in Christ , at the same instant there is a glory put upon the soule , we cannot have commerse with the God of glory , but we shall be glorious : Therefore , there is no man that hath any thing to doe with God , that hath not some glory put into his soule , whatsoever he is . Therefore , let no man thinke hee hath any thing to doe in Religion , till he finde the worke of the Spirit altering and changing him : He hath the title of Holy Spirit , from the blessed worke of sanct●●ying an● changing , he 〈…〉 And when hehath changed us , he governes and guides us from glory to glory , where the Holy Ghost is , therfore he promotes the worke of grace begunne , he doth not onely move us but promove , he promotes the worke begunne , therefore those that have the Spirit of God , they rest in no degree of grace , but grow from grace to grace , from knowledge to knowledge from faith to faith , till they come to that measure of perfection that God hath appointed them in Christ , those therefore that set up their staffe , and will goe no further , that thinke all is well , they have not the Spirit of God for the Spirit stirres up to grow from one degree of grace to another , to adde grace to grace , and to enter further and further into the Kingdome of grace , and to come nearer to glory still . For this end the holy Spirit dwels in us , and guides us , as it is Rom. 8. he is a Tutor to us , where the holy Ghost is in any body , it is as a counseller , Guide mee by thy counsell , till thou bring me to glory : It is a Tutor , as Noblemens children , they have their Tutors , so Gods children are nobly borne , they have their Tutor , and Counsellor , as well as Angels to attend them , they have the Spirit of God to tell them , this doe , and that doe , and here you have done ill , they have a voyce behind them , to teach them in particular wherein they have done amisse , they that have the Spirit , finde such a sweete operation of the Spirit , the Spirit is a teacher , and a counsellour to them , they that are acquainted wi●h the government of Gods Spirit , they find i checking them presently when they doe ill , 〈◊〉 grieves them when they grieve the Spirit , so it teach●th them in particular ●usinesses , doe this , doe not that . Thus wee may know if we have the Spirit , if it guide and governe us from glory to glory , till wee come to per●ection , where the Spirit is all in all in heaven . Another evidence is this , the Spirit where it is it rests and abides , because it doth not onely change us at the first , but it leads us from glory to glory , as Saint Augustine saith , wicked men have the Spirit of God knocking , and he would saine enter , as the wickedest man , when he heares holy truthes discovered , the Spirit of God knockes at his heart , and he findes sweete motions in his poysonfull rebellious nature , but this is but the spirit knocking , that would have entrance , but Gods children have the spirit entering , and dwelling , and resting there . The spirit of God resteth on Christ , and it rests on Christs members , how can it change them , and having done so , guide and governe them from glory to glory , but hee must rest there , hee must take up his lodging and residence , a Christian is not an ordinary house , but a Temple , he is not an ordinary man , but a King , he is not an ordinary stone , but a Pearle , he is not an ordinary tree , but a Cedar , hee is an excellent person , and therefore the Spirit of God delights to dwell in him : As the excellency of the body is from the soule , so the excellency of the soule is from the spirit dwelling in him . However in particular operations , the spirit suspends his acts of comfor●ing and guiding , to humble them for their presumption , alway the Holy Ghost is in the heart though he be hid in a corner of the heart , I will send you the Comforter , and hee shall abide with you for ever , saith Christ , thus we see how we may try ourselves , whether we have the Spirit of the Lord o● no : If wee have not the Spirit , we are none of his , wee are none of Christs , Rom. 8. 13. And then whose are we , if wee bee none of Christs ? Doe but thinke of that , therefore if wee would not be men , not having the Spirit , that is , men dead , lead with a worse spirit then our own , let us labor to know whether we have the Spirit of Christ or no ? Let us see what change there is to the likenesse of Christ : for the Spirit , as it comes from the Lord ▪ so it makes us like the Lord , and wee are changed by reasons from the Lord , by reasons and considerations from Christ , and from the love of God in Christ , because the spirit takes from Christ whatsoever he hath ; Hee shall take of mine , &c. that is the comfort , hee comforts the soule with , hee fetches them from his death and blood-shed , and the love of God in him , that he takes of Christ , so there is a change wrought is us , by reasons fetched from the love of God in Christ , those conforming reasons , God hath given his Sonne , and Christ hath given himselfe , and wee feele the love of God by the Spirit , if the Spirit worke any grace , or comfort by considerations fetched from Christ , this is the true Spirit , the change and alteration that it workes in us , is according to the Image of Christ , that we may be like Christ so Christ is the beginning and the end , and Christ is all , hee workes from Christ , and to Christ. Let us examine therefore , if wee have the Spirit of Christ , whether it change us , and examine , if wee have the Spirit , from what reasons and grounds it changes us , and then wee may upon some comfortable grounds say we have the Spirit indeed . If we have not the Spirit , how shall we come to have the Spirit ? what meanes must wee use to get it ? In a word , this Chapter excellently sets out that , for the Gospell is called the Ministery of the Spirit : for the opening of the love of God in Christ , which is the Gospell , is the Mynistery of the Spirit , why ? because God hath joyned the Spirit with the publishing , and opening of these mysteries , therefore study the Gospell , and heare unfolded divine Evangelicall truthes , the more wee heare of the sweete love of God in Christ , the more the Spirit flowes into the soule together with it , the Spirit goes together with the Doctrine of the Gospell ; which is called the ministery of the Spirit : Therefore let us delight in hearing Evangelicall poynts , the love of God opened in Christ. A civill morall man , Oh he is taken mightily , if hee heare a morall witty pollitique discourse that toucheth him , and he is in his element then . What is this to the Gospell ? this hath its use , Oh but the Spirit goes with the opening of the Gospell , with Evangelicall points , and if our hearts were ever seasoned with the love of God , these points of Christ , and the benefits and priviledges by Christ , they will affect us more then any other things in the world , that is one meanes to studdy the Gospell , & to heare the truths of the Gospell opened where the Spirit workes . Againe , the Spirit of the Lord , it is given to us usually in holy community : the Holy Ghost fell upon them in the Actes , when they were gathered together ; and surely wee never finde sweeter motions of the Spirit then now , when wee are gathered at such times , about holy businesse , as this day wee never find the Spirit more effectuall , to alter , and change our soules , then at such times : Where two or three are gathered together , I will be in the midst of you , but by the Spirit , saith Christ , warming , and altering , and changing the soule : For God inf●seth al grace in communion , as we are members of the body mysticall : those that have ●ullen spirits , a spirit of separation , that scorne all meetings , they are carryed with the spirit of the devill , and of the world , they know not what belongs to the things of God. It is the mee●e spirit that subjects it selfe to the Ordinance of God , the Holy Ghost falls usually upon men when they are in holy Communion . And in Luke 11. there God will give the Holy Ghost to all that begge him ; pray for the holy Ghost as the most excellent thing in the world , he shal be given to them that begge him , as if he should say , there is nothing greater then that , and God will give him to them that aske him : Therefore , come to God , and in any thing wee have to doe , empty our selves , and beg the Spirit : for the more a man empties him , of his owne confidence , in regard of holy performance of duties , the more wee wil desire to be filled with the fullnesse of the Spirit , and this sense of our owne emptines will force prayer . Therefore , know that of our selves wee can doe nothing holily , that may further our reckoning , but by the Spirit , doe all things therefore in a sense of our owne emptinesse , and begge the Spirit . As likewise when wee are framed by the Spirit to obedience ; those that obey the motions of the Spirit , the Spirit joynes mor● and more closely with their soules , God gives his Spirit to them that obey him , those that obey the first motions of the Spirit , they have further degrees : What is the reason that men have no more Spirit in the Ordinances ? The holy Ghost knockes at their hearts , and would faine have entrance , and they resist it , as Stephen saith , now the Holy Ghost is willing to enter upon the soule , but he is resisted ; therefore if you will have him more and more , let us open our soules , that the King of glory may come in ; the Spirit is willing to enter , especially in holy assemblies ; saith Saint Iohn , I was on the Lords day , I was in the Spirit , that is , as if he were drowned in the Spirit on the Lords day : when we are about holy exercises , we are never more in the Spirit than then , let us open our soules to the Spirit , and then we shall find the Spirit joyning with our soules , the Spirit is more willing to save us , and to sanctifie us , then wee are to entertaine him , Oh that we were willing to entertaine the sweete motions of the Spirit ? our natures would not be so defiled , and we so uncomfortable as we are : there are none of us all , but wee finde comfortable motions in holy exercises , thus wee may get the Spirit of the Lord , that doth all , that illuminates , and sanctifieth , and ruleth , and rests in us . Vse . 4 And let us learne I beseech you , hence to give the third glorious person , the Holy Ghost his due , since wee have all by the Spirit , let us learne to give the Spirit his due , and learne how to make use of the worke of the Spirit , there are severall workes of the Spirit , you see here what the Spirit doth , We all , the Spirit unites us together , it is a Spirit of union , it knits all together by one faith to God , all meete in God the Father reconciled , and we all are joyned together by love , wrought by the Spirit , With open face , who takes away the vayle ? wee are all vayled by nature , the Spirit takes away the vaile from our eyes , and from the truth , what is the reason the Gospell is so obscure ? the Spirit takes not away the vaile , it teacheth not by the Ministery , or else it takes not away the vaile from the eyes , the Spirit takes away the scales from our eyes , and the Spirit in the ministery takes away the obscurity of the Scriptures , all those that wee call graces , the free gifts , the ministeriall gifts , they are the gifts and the graces of the Spirit , and they are for the graces of the Spirit , skill in tongues , and in the Scriptures , and in other learning , are given to men that they may take away the vaile from the the Scriptures , that they may be lightsome , and then when the Spirit is given , he takes away the vaile from the soule by his owne worke , and then with open face , we behold the glory of the Lord : What doth open our eyes to see , when the vaile is taken off ? the Spirit ; wee have no inward light nor sight , but by the illumination of the Spirit , all light in the things , and all sight in us , it is by the illumination of the Spirit . And then the change according to the Image of Christ , this is altoge●her by the Spirit of Christ , it is altogether from the holy Ghost . Christ baptiseth With the Holy Ghost , and with fi●e , and Christ came By blood , and by water ; by blood , to dye for us , and by water , by his Spirit to change us , and purge and cleanse us : all is by the Spirit , Christ came as well by the Spirit as by blood . This change and the graduall change from glory to glory , all is by the Spirit ; therefore wee should not thinke altogether of Christ , or God the Father , when we goe to God in prayer , but thinke of the worke of the Spirit , that the holy Ghost may have his due . Lord without thy Spirit my body is as a thing without a soule , a dead , loathsome , stiffe , unapt , carkasse , that cannot stirre a whit ; and so my soule without the operation of thy holy Spirit , it is a stiffe , dead , unmoveable thing , and therefore by thy Spirit breath upon me , as thy holy Spirit in the creation did lye upon the waters , and brood as it were all things there , lying upon the waters it fashioned this goodly creature , heaven , and earth , this Mundus , so the Spirit of God lying upon the waters of the soule , it fashions all graces , and comforts whatsoever they are , all is wrought by the Spirit in the new creature , as all in this glorious fabricke of the world was by the Spirit of God. Let the Spirit of God therefore have due acknowledgement , in all things whatsoever . And what are we to looke to mainely now ? the knowledge of God the Father , and his love to us shining in Christ , all is in Christ , and if we would have any thing wrought in us , any alteration of our natures , let us begge the Spirit that we may have the discovery of the love of God in Christ , & the Spirit attending upon the Gospell . And because we have all these aboundantly in these latter times , of the Church , in the second spring of the Gospell , in the reformation of religion , after our recovery out of Popery , there is a second spring of the Gospell , oh belovd , how much are we beholding to God ? never since the beginning of the world was there such glorious times as we enjoy . Wee see how the holy Apostle doth preferre these times , before former times , when the vayle was upon their eyes , and when all was hid in ceremonies , and types , and such things among the lewes , Now saith he , we behold the glory of God , and are changed by the Spirit from glory to glory . To conclude all , therefore consider that the glory of the times , and the glory of places , and persons , all is from the revelation of Christ by the Spirit , which hath the Spirit accompanying it : the more God in Christ is layd open , the more the times and places , and persons , are excellent . What made the second temple beyond the former ? Christ came at the second temple , therefore though it were baser in it selfe , yet the second Temple was more glorious than the first : what made Bethelem that little City glorious ? Christ was borne there : what makes the heart where Christ is borne , more glorious than other folke ? Christ is borne there , Christ makes persons and places glorious . What makes the times now more glorious than they were before Christ ? what made the least in the Kingdome of heaven , greater than Iohn Baptist ? he was greater than all that were before him , and all that are after him , are greater than he , because his head was cut off , he saw not the death and resurrection of Christ , and the giving of the holy Ghost , he saw not so much of Christ , so that the revelation of Christ , and the love of God in Christ , it is that that makes times , and persons , and places glorious , all glorious , because the vayle is taken away from our eyes , we see Christ the King of glory in the Gospell flourishing , and the love of God manifested , and by the Spirit of God the vayle is taken away inwardly as well as outwardly , now for a fuller discovery of Christ than in former times , comes the glory of the times , now there are more converted than in former times , because the Spirit goes together with the manifestation of Christ : what is the reason that this Kingdome is more glorious than any place beyond the Seas ? because Christ is here revealed more fully than there , the vayle is taken off , and here we see the glory of God with open face , which changeth many thousands from glory to glory , by the Spirit of God , that accompanies the revelation of the Gospell ; Is there any outward thing that advanceth our Kingdome , before Turkey , or Spaine ? &c. No ▪ thing , their government , and riches , and outward things , are as much as ours if not more : the glory of places and times are from the revelation of Christ , that hath the Spirit accompanying of it , that Spirit changeth us from glory to glory , our times are more glorious than they were a hundred yeeres or two before , why ? because we have a double revelation of Christ , and of Antichrist ; we see Christ revealed , and the Gospell opened , and the vayle taken off , we see Antichrist revealed that hath masked under the name of head of the Church , and hath seduced the world . Now this double revelation , challengeth acknowledgement of these blessed times : what should all this doe , but stirre us up to know the time of our visitation , & to thankfulnesse , to blesse God that hath reserved us for these places , and Countries that we live in , to cast our times to be in this glorious light of the Gospell to be borne in ; what if we had beene borne in those darke Egyptian times of Popery ? our lives had not beene so comfortable , Now we live under the Gospell , wherein with open face , we see the glory of the mercy of God in Christ , the unsearchable riches of Christ opened , and discovered to us . And together with the Gospell the ministery of the Spirit , goeth the Spirit , and those that belong to God , thousands by the blessing of God are changed from glory to glory . Certainely if we share in the good of the times we will have hearts to thanke God , and to walke answerably , that as wee have the glorious Gospell so we will walke gloriously , that we doe not by a base and fruitlesse life , dishonour so glorious a Gospell : I beseech you let us thinke of the times , else if we be not the better for the glorious times , if the vayle be not taken away , we are under a fearefull judgement , The god of this world hath blinded our eyes , doe wee live under the glorious light , and yet are darke , that wee see no glory in Christ , we see nothing in religion , but are as ready to entertaine Popery as true religion ; is this the fruite of the long preaching of the Gospell , and the vayle being taken off so long ? certainely the God of this world hath cast the dust of the world into our eyes , that we can see nothing but earthly things : wee are under the seale of Gods judgement , he hath sealed us up to a darke state , from darkenesse of judgement , to the darkenesse of hell without repentance : therefore let us take heed how we live in a dull , and dead condition , under the glorious Gospell , or else how cursed shall we be ? the more wee are exalted and lifted up above other people , in the blessings of God this way , the more we shall bee cast downe ; Woe be to Ch●razin , &c. and Heb. 2. How shall wee escape of we ●●glect● so great Salvation . I beseech you let us take heed how we tri●le away our time , these precious times and blessed opportunities , for if wee labour not to get out of the state of nature , into the state of grace , and so to be changed from glory to glory , God in justice will curse the meanes we have , that ●n hearing wee shall not heare , and seeing we shall not see , and he will secret●y and insensibly harden our hearts : it is the curse of all curses , when we are under plenty of meanes , to grow worse and duller , oh take heede of Spirituall judgements above all others , tremble at them , they belong to reprobates and cast-awayes ▪ Let us labour for hearts sencible of the mercies of God in Christ , and labour to bee transformed , and moulded into this Gospell , every day more and more ▪ That that hath beene spoken shall bee sufficient for this time , and for this whole Text. FINIS . Notes, typically marginal, from the original text Notes for div A12183-e1950 A comparison 〈…〉 the Law and the Gospell . The Explication of the words . 1. Christ hath the Spirit in himselfe Christ hath the Spiri● in greater measure than any other . When the fullest manifestation of the spirit in Christ was 2 Christ giveth the Spirit . 1. To all truths and Ordinances . 2 To all persons that are spirituall . Why Christ worketh all by the Spirit . Christ communicateth the Spirit to u● divers wayes : as , 1. Of influence 2. By way of merit 3. By way of example . Christ giveth the Spirit in greatest abundance after his Resurrection . Ephes. 4. 10. Why the Ordinances of God are no more effectuall unto us . Iohn 6. 63 Formality is the sin of this age Comfort that Christ hath ●ulnes of the Spirit . Why Christians are so dark spirited Motives to stirre us up to get the Spirit . Rom. 8. 13. The Spirit the soule of the soule . How to know if we have the Spirit . 1. It 's working . The spirit compared to fire . 1. It is active . 2. It transformes things . 3. It carries upwards . 2. It is convincing . Ioh. 16. To convince what . 3. It makes us like Christ. Directions to get the Spirit . 1. Labour to know Christ. Why there was so little spirit before Christs time . Why so little spi●rit in Popery . 1. The knowledge of Christ makes life and death comfortable . 2. Not to trust to any performance without Christ. 3. Be careful in use of meanes . The Spirit workes liberty . Liberty desired of all men . Liberty two fold . 1. Christian. 2. Evangelicall We are in bondage without the Spirit . The more liberty without Christ , the more slavery . Aug. de civit . Dei. Two kingdomes . Sins bonds . Liberty wrought by Christ applyed by the Spirit . How the Spirit workes liberty . By conviction . By Faith. By Love. Christ redeemeth two wayes , 1. By Price . 2. By strong hand . All that Christ redeemes , he frees by his Spirit . 1. Because we are saved as men . 2. We are freed to be friends with God. 3. We cannot love God ●lse . 4. Because we must be fitted for heaven . The Spirit sets us at liberty , in all the course of salvation 1. In our first calling . 1. The heart must answere Gods call . Ioh. 9. 25. Psal. 27. 2. We must practise that we answere . 2. Liberty in justification . No benefit by Christ without union . Double worke of faith . The heart fu●l of fear●s without the Spirit . Why men of great parts without grace are full of feares . 3. In Sanctification . Sanctification springs from justification . Liberty of disposition . Christians esteeme basely all things but Christ. Double principle in a Christian . Liberty in in Sanctification , to conflict not from it . Comfort against the dulnesse of the flesh . Double hindrance of good duties . Rom. 8. 2. Christians , Kings over their lusts . Freedome from the consequents of sinne . Freedome to good things . Vse of the l●w before and after we be in Christ. Liberty of judgement and will Freedome of will. Naturall . 2. Ability to good . Luther . The Spirit puts a new life in us . And then applies it to action . The Spirit in conversion doth more then perswade . The worke of the Spirit takes not away freedome . The Spirit preserves the soule in its manner of working . Rules concerning liberty . 1. When it is done with advisment of reason . All heate comes through light . 2. A power to argue on both sides . 3. There is a power to choose many things . The Angels determined to that that is good . Difference in the liberty of the two Adams . Greatest liberty not to have liberty to sinne . Imperfection to have power to good , and evill . Outward liberty . 1. Of Preaching the Gospell . 2. Of Discipliue . Spirituall liberty comes by outward liberty . Yeere of Iubile in preaching of the Gospell . Enemies of the Gospell enemies to spirituall liberty . Psal. 2. The Gospell the kingdome of God , why ? A good signe of spiritual liberty . Liberty of glory . Rom. 8. To labour for the Spirit that sets us at liberty . Attend upon the Ordinances of God. The comfort of Spirituall liberty . In outward restraint . In sickenesse . In death . In all wants . ●●gnes of Spirituall liberty . 1. Liberty from the dominion of any one sinne . One sinne inthralls as well as many . Simil. Simil. 2. Freedome to good duties . Psal. 110. Christian annointed Forced duties without liberty . Hypocrites have forraine motives . 3. Courage against opposition . The Spirit victorious . Rom. 8. 4. Boldnesse with God. Carnall men sinke in extreaminty . Abba Father , the voyce of Sonnes . Proud Rebels die desperately . Three degrees in the way to heaven . Of Nature . Vnder the Law. State of liberty . Mat. 11. 28. Difference of men in extremity . Want of boldnesse shewes want of freedome . 5. Freedome in regard of the creature . Two sorts of wicked men . 1. Such as Lord it over others . 2. That respect their private gaine . Reason an inferiour light to grace . A Christian in dependant , in respect of other men . Why carnall men hate those that are Spirituall . Christians the onely great men . Where the Spirit is there is liberty , not licentiousnesse . A Christian a free man , and a servant . What carnall men judge liberty . The tyran●● of lusts . Not to grieve the Spirit . Cyprian . The Spirit is grieved , With uncleane courses . Malice , and canckor . Pride . Sinnes against conscience , Hinder our liberty . In Prayer . It hinders boldnesse with men . Goe to Christ to free us from corruption . Avoyd ●ccasion● . The office of Christ by his Spirit . Difference betweene the Law , and the Gospell . In the number . no envy in Spirituall things . In the evidence . Efficasie . Foure excellencies in the covenant of grace since Christ. Freedome . Clearnesse . Intention . Extention . Three parts of the Text. Happinesse of man in two things . Doct. The mercie of God his glory . Glory what ? Excellency . Evidence . Victory . Witnesse . Severall attributes shine on severall occasions . All attributes terrible without mercie . Why men are enemies to Gods free grace . The glory of God in the Gospell greater than that in Adam . The glory of God in Gospell above that in Creation . Gods glory to man more than to Angels . 1 Cor. 14. The glory of Gods mercy shineth in Christ. To imbrace this mercy . God joynes our good with his glory . To admire the love of God. We may glory in Gods love without danger . Glorious mercy will satisfie conscience . Comfort from Gods mercy . How we may looke at our owne Salvation . How to thinke of mercy in temptation . Often offences exclude not from mercy . How God shewed Moses his glory . Exhortation to accept mercy . When we account grace glorious . Necessity of the Gospell . God condescends in giving the Gospell . Motions of the Spirit in men unconverted . God must be seene in some glasse . God hath ingaged himselfe by his promise . We cannot see Divine things but in a glasse . Sight , weak here , perfect in heaven . Our soules helped by our sences . What makes spirituall things difficult . Vse of a glasse . To helpe weake sight . Sacraments glasses . Degrees of sight . In the creatures . In the Word . Of Christ in the flesh . Of faith . Faith compared to sight . It is the noblest sence . It is largest It is the surest . It is most working . Vse . How to keepe the eye of the soule cleare . To ●ixe it on the object . Remoove hinderances . Inward . Outward . Spirituall sight presered by hearing . The best glasse to know Christ in . The vayle tooke away . But in part . Two fold use of a vayle . Why men see not though the Gospell be unvailed . Boldnesse in the Gospell . Feare taken away by the Gospell . Boldnesse in sinne weakneth boldnesse of faith How to ●ecov●r boldnesse with God. Comfort in community in Religion To labour for union . Necessity of a chang . Simil. Reasons why our nature m●st be changed . Because naturally we are opposite to God. Simile . Change double . We cannot ●lse be fitted for heaven . Every true Christian desires it . A change in Sanctification as well as justification . We can performe no holy action else . The change especially on the will. God qualifies whom he dignifies . All good in Christ opposite to the ill in Adam . Why the 〈◊〉 of Gods children is un●lt●rable . Why Christ changeth us into his Image . He is a powerfull head and husband . We are predestinate to his likenesse . Christs end is to destroy sathans work in us . We could have no communion with Christ else . To stu●●dy Christ. Christs carriage . Toward his friends . To weake Christians . To those that had but seeming grace To his Father . To himselfe . To his enemies . To the Devill . To Hypocrites . How to reade the life of Christ in the Gospell . The more we are like Christ the more beloved of God. And of one another . Simil. Who keepe Christ alive in the world . How we come to be like Christ. How we are dead and risen with Christ. Three things comfortable to us in Christs death . Whence hatred of sinne proceedes . How to know if we be changed to Christs Image . Most desire to be changed into the likenesse of the world . Meditate on Christ. The sight of remainder of sin . Christ all in all in changing us . The gift of the Spirit . For Christ. From Christ. The patterne of all grace from Christ. The reasons of this c●ange from Christ To see all that is good and comfortable in Christ , first This change wrought by beholding . The excellencie of the glasse of the Gospell . Vpon what ground we are changed by beholding . Three efficatious sights . How to knoW if we see the glory of God as we ought . Love workes imitation . Repentance a turning . If there were not a change , God would be forsworne . Foure degrees of the glory of a Christian. Sin makes us shamefull . Glorious comforts in religion . Growth in grace glory . The glory of the soule in heaven . Of bodie , and soule at the resurrection . Grace is glory . It is Gods image . Mans perfection . Terible to al opposites . Wisedome . Humility . Selfe denia●l . Boldnesse with God. Love. Hope . The glorious condition of a Christian. Difference betweene a Christan and another man. Why the world despise those that are gracious . From blindnesse of carnall men . From Saints infirmities . It is but a forced contempt . We must be conformed to Christ. Grace in others either imitated or envied . The excellency of Christians above others . Two sorts of carnall men . To labour for grace that we may be glorious . No man glorious but a Christian . Oppose this glory to the base esteem of carnall men . Comfort our selves in the disparagements of the world . To know whether we have grace by our esteeme of it In himselfe In others . The state of grace and glory , both goe under one name . Heaven must be begun here . Comfort , that grace and glory have the same name . Difference betweene the state of the godly and wicked . Grace glorious when it is in strength . Grace of a growing nature . From our disposition . From Gods purpose . Simil. Grace more refined in aged Christians . The least degree of grace glory in respect of the state of nature . To labour for strength of grace . Priviledges of growth in grace . Not to be discouraged in the weaknesse of grace . God leads his by degrees to heaven . It is our owne fault that we are not more perfect . Not to be discouraged in seeming interruption of spirituall growth . The least beginnings and the perfection of grace have the same name , and why . ? Simile . No change in Heaven . Why we are not brought to per●●ction here . Not to ●●are death Degrees in the glory of a Christian. A part of heaven to know the glory of it . To tr● the truth of our graces . Christians grow when they thinke they doe not . Why God brings us on by little and little . Not to decay in grace Christians compared to the best things . A ●icked man cannot desire heaven . Account must be giv●n for examples . To beare the reproach of Christ. Vse 7. To be thankfull for glory beforehand In our head . By Faith. In the first fruites . The work● of the whole Trinity in mans salvation . Doct. Doct. Not to rest too much in outward performances . The Spirit quickens all ordinances . The Word and Spirit compared to the blood and arterie● . The Spirit in Christ , naturall and mysticall . In the state of grace we must looke for nothing from our selves . Comfort in want of goodnesse in us . When men trust their owne strength they fall . Whether we have the Spirit . It openeth the eyes of the soule . It discovers Gods love . It sanctifieth . Slander of the Papists . He promotes s●nctification . The Spirit a Counsellor . It abides . It changeth by reasons from Christ How to get the Spirit . By hearing the Gospel . In holy Communion . Prayer . To give the Spirit of God his d●e . Whence the glory of times and places is . Why more are converted now than formerly . The danger of unprofitablenesse under meanes . Spirituall judgements ●errable . 
A09970	----	The golden scepter held forth to the humble VVith the Churches dignitie by her marriage. And the Churches dutie in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekely fasts, 1625. The two latter in Lincolnes Inne. By the late learned and reverend divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to His Maiesty, Mr. of Emanuel Colledge in Cambridge, and somtime preacher at Lincolnes Inne. Preston, John, 1587-1628. 1638 Approx. 525 KB of XML-encoded text transcribed from 156 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A09970 STC 20227 ESTC S112474 99847724 99847724 12782 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09970) Transcribed from: (Early English Books Online ; image set 12782) Images scanned from microfilm: (Early English books, 1475-1640 ; 1608:06) The golden scepter held forth to the humble VVith the Churches dignitie by her marriage. And the Churches dutie in her carriage. In three treatises. The former delivered in sundry sermons in Cambridge, for the weekely fasts, 1625. The two latter in Lincolnes Inne. By the late learned and reverend divine, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to His Maiesty, Mr. of Emanuel Colledge in Cambridge, and somtime preacher at Lincolnes Inne. Preston, John, 1587-1628. Glover, George, b. ca. 1618, engraver. Goodwin, Thomas, 1600-1680. Ball, Thomas, 1589 or 90-1659. [14], 292 p. Printed by R. Badger for N. Bourne at the Royall Exchange, and R. Harford at the gilt Bible in Queenes-head Alley in Pater-noster Row, and by F. Eglesfield at the Marigold in Pauls Church-yard, London : 1638. Editors' dedication signed: Thomas Goodvvin, Thomas Ball. With an additional engraved title page, dated 1639, signed "G. Glouer fe:": The golden scepter. With the Churches marriage, and the Churches carriage. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Christian life -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-04 Apex CoVantage Keyed and coded from ProQuest page images 2004-05 Emma (Leeson) Huber Sampled and proofread 2004-05 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion THE GOLDEN SCEPTER . with - The Churches Marriage , And THE CHURCHES CARRIAGE In three Treatissis . BY The late Learned Divine , IOHN PRESTON . D r. in D. & Chap : in Ordinary to his Ma tie . M r. of Emmanuell Colledge in Cambridge . And sometime Preacher of Lincolnes Inne . London . Printed by R. Badger , for N. Bourne A. Boler . & R. Harford . sould at y e Royall Exchange . & at y e Marigold in Paules Chu : yard . & at y e Bible in Queens head Alley , in Pater Noster Row. 1639 THE GOLDEN SCEPTER held forth to the humble . VVITH THE CHVRCHES DIGNITIE by her Marriage . AND THE CHVRCHES DVTIE in her Carriage . In three Treatises . The former delivered in sundry Sermons in Cambridge , for the weekely Fasts , 1625. The two latter in Lincolnes Inne . By the late learned and reverend Divine , IOHN PRESTON , D r. in Divinity , Chaplaine in Ordinary to His Majesty , M r. of Emanuel Colledge in Cambridge , and somtime Preacher at Lincolnes Inne . PSALM . 45 6. Thy throne O GOD is for ever and ever : the scepter of thy kingdome is a right scepter IER . 3. 14. Returne O back-sliding children , for I am married unto you . HOS . 2. 7. I will goe and returne unto my first husband for then it was better with me than now . LON●ON , Printed by R. Badger for N Bourne at the Royall Exchange , and R. Harford at the gilt BIBLE in Queenes-head Alley in Pater-noster Row , and by F. Eglesfield at the MARIGOLD in PAULS Church-yard . 1638. TO THE TRVLY VERTVOVS AND RELIGIOVS Gentleman , RICHARD KNIGHTLEY , Esquire . SIR , IT hath beene our custome hitherto , who were deputed by the Author to this service , to inscribe or dedicate the severall tractates wee have put forth , to some or other of his speciall friends , as proofs of our fidelity , in discharging of the trust reposed in us , and speciall emblemes of the Authours great abilities . For if in every triviall and small Epistle , a man do exarare animam , imprint upon the paper some peeces of his soule , he doth it much more doubtlesse in his studied exercises , wherein he cannot but conceive his memory may live , and some part of himselfe be kept alive , and sweet to all posterity . If he could say , non omnis moriar , because he was a Poet , and think his Poem perennius aere , a monument that time it selfe would not be able to divoure : how much more may he say it that drawes himselfe unto the life in an immortall Dye , and writes such characters as are not subject to decay and perish ? For all flesh is grasse , and all the glory of man as the flower of grasse : the grasse withereth , and the flower falleth away , but the word of the Lord endureth for ever : and this is the word , which by the Gospell is preached unto you , 1 Pet. 1. 24 , 25. Seeing therefore it hath pleased God to preserve these peeces yet alive , and after long deferring and desiring , to produce and bring them forth to publike view ; we have thought good , in a prime and speciall manner to entitle you unto them , and to send them out unto the world under the covert and shadow of your name . For seeing it pleased the Authour to choose your habitation , wherein to put off and lay up his ( then ) decaying and declining body , why should it not bee proper and convenient , to send these living and surviving peeces of his soule , for to attend it ? considering especially , how much his body heretofore had waited on his soule , which otherwise , in humane probabilitie , might still have beene alive . Neither is there any doubt , but these vigorous and usefull breathings of his spirit , wil find accesse and entertainment , where his languid , and at last , his breathlesse body did . Especially these which may more properly be counted his , than any thing that hitherto hath seene the light , and this wee dare be bold to say for these , that none of them did more expresse the Authour to the life . Those that did either know him in his life time , or since have much and frequently perused his writings , shall find these three things every where occurring . The foulenesse of sinne , the freenesse of grace , and the fulnesse of duty , which in other peeces onely scattered , and sparkling here and there , are here collected under proper heads , and handled so professedly and clearely , as nothing more concerning them can be desired . In the first are the danger and deformity of sin , driving the spouse to sad and low expressions of her selfe , as those virgins were commanded , Deut. 21. 11 , 12 , 13. Even to shave her head , and pare her nailes , and bewaile her father and her mother , that is , her naturall and inbred evils and corruptions . In the second , is the glorious freenesse of the grace of Christ , receiving this dejected and humbled captive unto favour , and , with that great King , Hest. 5. 2. reaching forth the Golden Scepter of his love and mercy to her , not onely to the pardon and forgivenesse of all her sin , but intitling also of her unto all things , for all things are hers , whether Paul , or Apollos , or Cephas , or the world , or life , or death , or things prosent , or things to come , all are hers , because she is Christs , 1 Cor. 3. 21 , 22. In the third , the fulnesse of her duty is prest upon her , for , the grace of God , that bringeth salvation , doth no sooner appeare to any man , but it teacheth to deny ungodlinesse and worldly lusts , and to live soberly , righteously , and godly in this present world , Tit. 2. 11 , 12. that as before Ahasuerus had the virgins purified that were to approach his bed , with various and costly powders and perfumes , Hest. 2. 12 , &c. so Christ , when once the soule is faithfully espoused unto him , perfumes and washes her in his most precious bloud , and beautifies her with variety of graces , that he may present her to himselfe a glorious Spouse , not having spot or wrinkle , or any such thing , but that she should be holy , and without blame , Eph. 5. 27. And now what rests , but that these Treatises crave shadow & protection from you , nay owne you for their Patron ? Doth not the low and humble posture of your mind intitle you unto the first ? your high opinion of free grace , unto the second ? and your holy and spotlesse carriage , to the third ? Having so just a title ( besides other ingagements ) by this threefold clayme , 't is but justice to call your name upon it ; and , by your acceptance of it , you shall shew friendship to this Posthume , and especially oblige Your already much obliged , and ingaged , THOMAS GOODVVIN . THOMAS BALL . The Contents of the first Treatise . Doct. 1. GOd afflicts his owne people . 3 Reas. 1. Because he loves them . 4 2. That his name be not blasphemed . Ibid. 3. He will be sanctified in those that draw neare him . Ibid. 4. He walks among them . 5 Vse 1. To feare the Lord. 6 2. Want of feare provoketh God. 13 3. Gods severity to wicked men . 18 4. Not to think strange that God afflicts his . 19 Doct. 2. God pities his people in affliction . 20 Reas. 1. He is slow to affl●ct . 21 2. He sustaines them in affliction . Ibid. 3. He brings them through affliction . 25 Vse 1. Not to be discouraged in affliction . 32 2. To come to God when we have offended him . 35 3. To lead us to repentance . 37 4 To choose the Lord for our God. 41 5. To confirme us in that choice . 45 Doct 3. The Lords name is called upon his people . 47 Reas. God hath chosen them . 48 Vse 1. To learne obedience . 49 2. To humble our selves . 53 3. Not to pollute Gods name . 59 4. Not to be ashamed to professe Gods name . Ibid. Comfort , concerning our selves , and the Church . 63 Doct 4. Without humiliation no mercy . 66 Reas. 1. The necessity of humiliation . 69 2. Els there will be no returning from sin . 71 3. Els there will be no constancy . 73 4. Els God should not have the praise of his mercy . 74 Vse 1. Exhortation to the humble . 101 2. To those that are not humbled . 103 Doct. 5. The Lord is mercifull to the humble . 112 Reas. 1. To give God the glory . 113 2. Humility keeps a man in compasse . Ibid. 3. It makes him usefull to others . 114 4. It makes him obedient . 114 Vse 1. Consolation to the humble . 115 2. To strengthen faith . 118 3. To be humble in afflictions . 123 4. Exhortation to be more humble . 124 5. Not to apply the promises without humiliation . 131 Doct. 6. All performances nothing without seeking Gods face . 132 Reas. God is holy . 150 Vse . 1. To examine if we seeke Gods face . 153 2. To seeke the Lord , and not our selves . 168 3. Not to forget the Lord in the middest of his mercies . 172 Doct. 7. No interest in promises without turning from evill wayes . 186 Vse 1. Examination . 197 2. No duties serve without turning . 219 3. Good purposes alone insufficient . 222 Doct. 8. Turning from our evill wayes difficult . 224 Reas. 1. They are pleasant . Ibid. 2. Agreeable to nature . 225 3. They are backed by the law of the members . Ibid. Vse . To make our labour answerable to the worke . 229 Doct. 9. All sinnes forgiven to the humble that forsake sinne . 254 Reas. 1. From the truth of God. 256 2. From his goodnesse . 257 Vse 1. To exclude wicked men from mercy . 263 2. To trust perfectly in Gods mercy . 267 3. Exhortation to be humbled . 272 Doct. 10. All calamities from sin . 279 Vse 1. To looke to the root of calamities . 281 2. To see sin in its own colours . 283 3. How to remove crosses . 284 Doct. 11. If sinne be not removed as well as the crosse , it is never removed in mercy . 287 Reas. 1. Because sin is worse than any crosse . 288 The Lord doth nothing in vaine . Ibid. Vse . By the issue of our afflictions to judge of our estate , and Gods love to us . Ibid. Doct. 12. Take away sin , and the crosse will depart . 290 Reas. 1. Because crosses come from sin . 290 2. God never afflicts , but for our profit . 291 Vse . To comfort us against our feares , that the crosse will alway continue . Ibid. The Contents of the second Treatise . Doct. THere is a match betweene Christ and his Church . 1 Vse 1. To apply Christ himselfe . 6 2. To perswade men to take Christ. 23 Motives to it . Ibid. Impediments . 38 The Contents of the third Treatise . Doct. EVery one that taketh Christ ought to be subject to him , and it is best for him . 76 Reas. 1. He is the head . 78 He is a Saviour . 80 Vse . Exhortation to come to Christ. 82 Doct. Christ is the Head and Saviour of his Church , and every member of it . 90 Vse 1. To be obedient to Christ. 91 2. To choose Christ for our Head. 93 3. To draw influence from him . 95 4. How to know we are in Christ. 99 Trials of our subjection to Christ. 104 5. To be the glory of Christ. 133 6. To trie our condition . 137 THE GOLDEN SCEPTER . ● CHRON. 7. 14. If my people which are called by my name , shall humble themselves , and pray , and seeke my face , and turne from their wicked wayes : then will I heare in heaven , and will bee mercifull to their sin , and will heale their land . THese words containe the answer GOD gave to Salomons Prayer , which hee made when hee dedicated the Temple : His Prayer was , that when they prayed on earth , hee should heare in heaven : And God promiseth in the words I have read to do all that Salomon asketh : which promise containes three parts . First , That hee would heare in heaven , which phrase notes out either his power , that he is able to bring to passe what he assents to doe ; men are said to heare on earth , because they can doe little ; but God in heaven ; or else it implies , that though hee seemes to be farre off from his people , yea though in heaven , yet he will heare at last . The Second part is , that he will pardon their sins , and it is of all other mercies the greatest , for sin hinders all good things , and openeth a gap to all evills , and therefore David saith , Blessed is the man , whose sin is forgiven : of all requests it is the greatest that wee can make , and of all grants the greatest that God vouchsafeth . Thirdly , He will heale their land , and remove their affliction : Now observe the order of this , in that before he doth it , he pardons their sin . Now this promise is farther set forth by two things . First , the persons to whom it is made ; the people of Israel and Iudah , notified by two attributes ; First they are his people ; Secondly , called by his name , or on whom his name is called , as the name of the husband is called upon the wife , or of the fa ther upon the sonnes ; and as they in Antioch , and we are called Christians from CHRIST . Secondly , the conditions this promise is made upon for it is the Lords manner to put promises upon conditions . First , if they bee humbled , and humble themselves . Secondly , if that humiliation , bee not contained within the compasse of their brests onely , but expressed by prayer and confession of sins . Thirdly , if they seeke my face , seeke to bee reconciled , seeke his presence as separated from all things else , not seeking Corne , Wine , Oyle , but GOD himselfe . Fourthly , if they part with their sins in seeking , for they cannot maintaine Communion with him else , for God dwels in light , and he who walkes in darkenesse , can have no fellowship with him . And thus you have the Analysis of the words ; wee in handling them will not use this method , but begin with the words as they lye , and will observe first these three Doctrines from these words . If my people called by my Name FIrst , God sends sharpe afflictions on his owne people : this appeares by the Coherence , for in the words before the text , If I send plague , &c. then if my people , &c. Secondly , that yet in them the Lord is very tender and full of compassion to his people ; this loving compellation [ my people ] argues as much , it is as if he should say , I cannot forget you , for you are called by my Name , you are mine , though I thus punish you . Thirdly , that the Lords Name is called upon his people . For the first , the Scripture is frequent in examples of this kind , so as I shall not need to stand to name any places to you , they are so well knowne already . I come to reasons of it , why it is so . First , he sends sharpe afflictions on them because he loves them , they are such as belong to him , and the ground of this reason is , because , Ira est tam ex amore quam ex odio ; Anger is as much out of love as hatred ; it is a true rule though it may seeme a paradox , because when one loves another , hee desires much from the party beloved and expects much from him , and therefore a crosse and stubborne action from such a one provokes more to anger , than from any other man ; as from a Son , from a Friend , from a Wife , it woundeth more ; and therefore God saith of himselfe , that he is a jealous God : Iealousie is a mixt affection of love and anger , the meaning is , if I find my peoples affection stealing out from me , I am presently affected , as a jealous husband useth to be in such a case , and there is no anger to that , nor none sooner stirred : God will indure ten times as much from another , but when one that he hath taken into covenant with him , offends him , he is angry , and will therefore be sure to send some sharpe affliction on him , which is the fruit of his anger , for his anger is not in vaine . Secondly , hee doth it that his Name might not bee blasphemed , that was the reason he gives , why hee punished David when he committed adultery , for the Lord must of necessity doe it for their sakes that stand by and looke on , to shew to them that he cannot indure such things , no not in his owne people . Thirdly , because he hath said , that he will be sanctified of all that draw neere to him , he will have them know that he is an holy God , hating iniquity ; and that none should draw nigh to him , but such as have holy hearts , and pure hands : and this was the reason why he did send fire upon Corah , Dathan and Abiram ; The Lord hath separated you , and you draw neare to himselfe , saith Moses to them , and that in the nearest manner to doe service as Priests to offer Sacrifice , and you are among the heads of the people , and therefore he will not forbeare you , others that are afarre off ( it may bee ) God will long and farre forbeare , but others that are sanctified to the Lord , and draw neare to him in profession and in the opinion of others , and also so indeed , of those God will either bee sanctified by their bringing holy hearts before him , or else he will vindicate his holinesse by punishing them , and will not suffer them to go on with prophane hearts . Fourthly , because they are his people among whom hee walkes , and with whom he dwels , 2 Cor. 6. and the three last verses , and the beginning of the seventh Chapter , he is conversant among them ; But you will say , is he not every where else ? yes , but he is there as a man is in his owne house , among his sons and daughters , observing every thing , looking narrowly to them , and because he is still with them , therefore hee will endure no uncleannesse among them : thence it was that in the Campe he commanded every man to carry his paddle with him , when he went aside to bury it , that no outward filthinesse might appeare , for I walke among you , hee did it , to shew by that which is odious to us , that wee should hide what is odious to him , namely sin , and filthinesse , which caused him to loath his house , to loath Israel : when Israel was so unswept and so filthy , God loathed it and so departed from it , and so Asahel came upon them . God will bee sure to plow his owne ground , whatsoever becomes of the wast , to weede his owne Garden , though the rest of the world should be let alone , to grow wild . But you will object and say , that the Saints wee see , often sin , and afflictions doe not follow . I answer , it may be and doth fall out often , and the reason is because God findes his worke done to his hand . If they plow themselves up , God will not , but if we do it by halves ( as that is our fault we leave many balkes behinde us ) then God alwaies comes with afflictions , yet then the lesse that you leave behind unplowed , the lesse will God afflict you : if you humble your selves throughly , you shall escape , except only in the case of scandall , and then God must needs do it for their sakes that looke on , as in David , God would have all the world see his punishment on him , as well as they knew of his sinne , but this comfort you may have though you have greatly sinned , ( if not scandalously ) that humble your selves throughly , and you shall escape . Learne from hence to feare the Lord , to tremble at his words , and seeing he will endure no uncleannesse in his owne people , stand in aw and sin not : labour to bring your hearts to such a constitution , to such an awfull respect as to feare to omit any good duty , or commit the least sinne , and this had need to be urged upon you , for it is the cause of all that laxiture and loosenesse in our profession , that we doe not feare the Lord as we should . If we had the feare of the Lòrd before our eyes ( as the Apostles speakes Rom. 3. ) that is , if we saw the Lord so as to feare him , we should walke warily and look how , and where wee set every step , and the reason why you are so uneven and not like your selves , is from want of the feare of the Lord : Now the reason of that phrase of the Apostle that the feare of God is said to bee before your eyes is from the nature of feare , Timor figit oculum , as if a man bee busie about any thing , if there be any thing that he feares , he wil still have an eye to that , and he watcheth least it should come with some by blow , when he thinks not of it , and so doth the feare of the Lord worke where it is , it fastneth our eyes on him : And if the Lord were thus before our eyes to feare him , it would make us walke more evenly and more constantly with him . And therefore when the holy Ghost in Scripture would chuse to commend a man , he singles out this propertie , especially of fearing God , as that Iob was an upright man fearing God , and so speaking of Cornelius , it is said that hee was , a just man fearing God , and so Abraham when hee would expresse the wickednesse of the Court of Abimelech , he sayes , the feare of the Lord is not in this place , that is , there is no religion nor good men , God is not regarded there , and the more feare , the lesse sin , stand in awe and sinne not . If a man stand in awe of the Lord he would be afraid of every sin , he would be afraid of vaine thoughts , to bee vaine in his speeches and to give way to the least wickednesse , afraid of every inordinate affection , hee would be afraid how hee spent the time from morning till night , and how to give an account thereof , afraid of recreations , least he should sleepe too much , or sleepe too little , eate too much , or eate too little , as knowing all is but to whet the sithe to make him the fitter for his harvest worke , and therefore would be afraid to forbeare refreshments too-much or to use them too little . I beseech you therefore that are in Covenant with the Lord , and nearest to him , that know your selves to bee within the Covenant , to consider this and learne to feare . And to helpe you in this , take two places of Scripture , 1 Pet. 1. 7. If you call on the Father who judgeth without respect of persons , according to every mans worke , passe the time of your sojourning here in feare ; that is , seeing you have such a Father that judgeth every person , all his children , he will certainely afflict you if you offend him : Therefore feare to do it . The other is , Heb. 12. 28 , 29 : Let us serve him with all reverence and godly feare , for even our God is a consuming fire , [ our God ] whom we worship is not made all of mercy , he hath other Attributes joyned with them , to you he is a consuming fire ; If you will not serve him with feare , though not immediately to consume you utterly , yet to afflict you , and thereby to consume your lusts ; so as it is a dangerous thing to be negligent of him , to meddle with him who is a consuming fire . How sharply did God deale with David , who was yet nearer him than any of us ; first he tooke away the child from him , which to him was a sharpe affliction , he being a tender Father , and had a strong affection to his life , as appeares by his fastings , and the like hee had to Absolon , who yet was a Rebell against him ; and then to have almost all the people to fall from him , when he was an old King , to have Concubines abused so openly , and the sword never to depart from his house ; all these sate close to him , went neare his soule ; besides his shame , to have his sin discovered to all the world , as appeares by Psal. 51. Have not wee cause then to spend o●r time in feare , if hee dealt thus with David ? and doe not say , that though he dealt thus with David offending of him , that yet he will not doe thus with me , for is he not a Father that judgeth all his sonnes , and that without respect of persons , as the Apostle saith ? Consider also what he did to Iacob and Rebecca for consulting and agreeing to get the blessing by a lye , for though the thing shee went about was good and they had a warrant for it , and their end was good ; yet they used ill meanes ( a lye ) . But GOD met with them both for it , Iacob was therefore put to live twenty yeares from his Mothers house ( whereas he should have staid Gods leisure , and not have beene too hasty for the accomplishment of that promise , for he that believeth doth not make haste : and so God promiseth riches and all good things to his children , as much as they can desire , but they must not make haste , that is their fault ) and when he was comming home againe , what a feare was hee put to from Esau , that lye of his being the cause of their falling out ! and how did Rebecca also for all that while want the comfort of a sonne shee loved , and had none to live with but Esau ? And so Moses was dearer to God than any man upon earth , hee never spake with any face to face as with him , yet he would have slaine him in the Inne , for not circumcising his Child , and also because of that other sin at the waters of Meriba , he chuseth an affliction for him , wherein he most of all crossed his desires denying him to goe into the Land of Canaan , it may bee some small affliction in shew as this seemed to be , which yet pincheth sorely , and some great affliction on the contrary in bulke to others , that is not so to him that beares it ; And thus he also deales with Eli , a zealous man ( would any of us were so in these dayes ) for when newes was brought that his sonnes were dead , and many of the people slaine , he was not so much troubled at that , as that the Arke of the Lord was taken , and this amazed him so as that he fell backward and brake his necke : you see the holinesse of the man , yet because he had preferred his sonnes before the Lord , did not governe them well , God did not onely thus take away his life , and of his sonnes , but the Priesthood also from his house for ever , and have not wee all cause to feare then ? How did hee deale with the good Prophet that was slaine by a Lion , his fault that he beleeved another mans word , pretending that he had Gods Word , when hee had Gods Word expresly given to himselfe , this sinne was as the sin of Eve who beleeved the Divels word , when she had Gods Word expresly , and therefore let us when we have the Word of the Lord sticke close to it . And so however hee deale with Gideon a worthy man reckoned up among those worthies , Heb. 11. yet when he made an Ephod , see what judgement fel upon his children , Iudg. 9. and all his house was cut off . These examples are usefull for you to consider , that you might know and feare the Lord , and the want of this is the cause of this remissnesse and loosnesse in our profession , and that we doe not so consider our waies . Saint Paul was an holy man , and one that stood in neere termes with Iesus Christ , yet feared exceedingly , 2 Cor. 5. Wee knowing the terrour of the Lord perswade men ; And Iob that was very exact in his life , which appeares by the 31. Chap. which Chapter is nothing else but an expression of the manner of his carriage , which was very exact , verse 23. he gives this as a reason , the punishments of the Lord were a terrour to me , and so in the 2. verse the reason why he would not give liberty to his eys to looke on a Maid , was for that hee considered , what portion then shall I have with the Almighty ? and this feare of the Lord is needfull at this time , when God hath discovered himselfe to be angry with the Land , which is not onely for the grosse sinnes of wicked men , but the sinnes of the Saints also ; It is your coldnesse , remissenesse and laxitude . I have two grounds for it , first in the Revel . 2. because Ephesus was fallen from her first love , therefore he would remove her Candlesticke , that is , the whole Church among them , carry them into Captivity , for I cannot see by the Candlesticke how only the Ministery should be ment ; and so in the Rev. 3. because Laodicea was neither hot nor cold ; therefore will I spue them out of my mouth , God would endure them no longer , and therefore you that thinke your estates the best , even you have had a hand in this plague , you thinke that other mens sinnes , the sinnes of wicked men are the cause of it , but God he knoweth , that they cannot pray and have no life in them , as you have ; and though-their sinnes also be a cause , and a maine cause , as appeares by the Amorites , whose sinnes when full , God punished ; yet I say they are yours also : And therefore , when there is an evident signe , that God hath a controversie with a Kingdome and the Churches , and a signe of his wrath is proclamed from heaven , then every man must doe something ; now feare the Lord , be zealous , repent and doe your first workes , begin now to mend your pace to heaven : and yet would onely there were a want of zeale among you , yea is it not in disgrace , is not a zealous man hooted at , as an Owle among us ? this place , the excellency of it is exceedingly abated and eclipsed , the zeale of it is withered , the Lord is departed from us ; learne to bee more zealous , and God will returne and cause you to flourish againe ; for when God lookes upon a people , it is with them as with the earth in spring time , and when hee departs from them , they are as withered trees in winter , and where now is the zeale of former times , the Communion of Saints , the heating and whetting of one another , by mutuall exhortations ; where is the boldnesse for the Lord ? Those holy prayers , those former times are gone , the light of those times remaine , but not the heate , as also if wee looke backe upon that Generation of Queene Elizabeth ; how are we changed ! they were zealous , but here is another generation come in their roome , that is dead , and cold , and yet we have their light , but ignis qui in illis calidus , in nobis lucidus tantum . But , I beseech you , that you would now begin to stirre up your selves , especially in these times of fasting , when there must bee an extraordinary renewing of a mans covenant with God , that you would not now be so cold , and so dilute as you have beene ; and seeing you have that you would have , and have desired long publike dayes of humiliation , that you would labour to spend them with all care and diligence and quicknesse of spirit , and to consider that the maine is to bee done at home with your selves , for the end of these dayes is , that you may be humbled , which you will never bee , till you consider your particular sinnes , get up early in the morning , for then your spirits are quicke , and so you will have a long time before you come to the congregation , and get you all that while alone , and consider your particular sinnes , and the holy duties you neglect , and renew your repentance , and enter into covenant ; and then when you come hither you shall finde the word to have another manner of working upon you than it hath ordinarily . If God be thus ready to punish his own children , and that thus sharpely , it shewes the sinne of those that are fearelesse and carelesse , which provoketh God exceedingly , Zach. 4. 15. I am very sore displeased with the carelesse heathen , the heathens had sinnes enow besides to anger the Lord , yet this sinne did it above other sinnes , and it is not to bee wondred at that it should , for it is a rule in Philosophy , and most true , that of all things that which provoketh a man most , is contempt , in so much that Aristotle maketh it the onely cause of anger , though therein he is deceived , yet it is the maine ; we use to say non respondere pro convitio est , it is a signe of contempt not to answer againe , as when a man is chidden and stricken , & non respondere to goe by , as if hee tooke no notice of it at Gods hand , this is contempt . And thus a Father when he is angry with his son , or a Master with his servant , how hainously doth hee take it ! And so God who now hath discovered his wrath to the whole Land , and to every particular man in it , this neglect of him will cause his wrath to wax hot against us , but yet for the land in generall wee have cause to hope that his wrath doth not so , but that God takes it well at our hands , that we are thus publickly assembled : but let mee say this , though , to every particular man , though God spare the Kingdome , yet if thou neglect him and bee carelesse , it will goe the worse with thee however . In the 50. Psalme when hee had expressed great threatnings in the former verses ; hee concludes with this , Consider this , O all yee that forget God! you that minde him not , least hee teare you in peeces , and there bee none to deliver you : and so in the Prophet Ieremy 5 , 12 , 13 , 14. verses , because you say that his words are but winde , they shall be as fire , and you as drie wood , and they shall devoure you . This is the great fault of men , that they are ready to feare things which they should not feare , the creatures , poverty and discredit , but are backward to feare the Lord. God sayes of the Church Rev. 2. 12. Feare not the things thou shalt suffer ; what all the world feares , that doe not you feare , feare not the things you shall suffer , those things you ought not to feare , but feare those things you should doe , and who is afraid of them , least hee should provoke God in them ? And so Christ saith , feare not men , no , not those that have power of life and death ( if wee should feare any , it should be them ) remember that was the commendation of Moses , hee feared not the wrath of Pharaoh ; when you place your feare thus amisse , it becomes a snare to you ; for it makes your hearts busie upon the creatures , when they ought to be set upon the Lord ; but when your feare is placed upon God , it doth exceedingly helpe you , nothing more : to give you an instance or two , you shall finde David exceedingly strucke with the feare of the Lord , when Ziglag was burnt ; no accident ever so amazed him : when hee fled before Absolon , hee bore it much better , yet that feare helped al , for it set him a worke to pray ; so Iehoshaphats feare did also helpe him , when he heard of a great Army comming against him , it set him on worke to pray , and so turned away the Iudgement : and therefore things that you so feare , when your feare is placed on God , seldome come to passe , for that sets men on worke to prevent them , whereas evill feare brings the thing with it . Saul feared the Armies of the Philistines exceedingly , that made him seeke to the Witch , and this wrought his overthrow which hee feared : so Ieroboam feared the losse of his Kingdome , and that feare made him set up the Calves which lost him his Kingdome indeed ; learne therefore to feare the Lord : nothing brings a Iudgement so much as the want of feare , security is the next doore to a Iudgement . L●●hish was a secure people , and when the Army came against them , they and their City fell as Figgs from a tree that are ripe , so did they fall in their enemies mouths , security is a fore-runner to every mans Iudgement , Esay 66. 2. To him that feares mee , saith God , and trembles at my words , to him will I looke to keepe him safe ; if not , I will neglect him as much as hee mee , I will have no eye to save him , as hee hath no eye to mee to cause him to feare and tremble . But you wil say , how may I bring my heart to feare the Lord ? I answer , first pray to the Lord to strike your hearts with a feare of him , it is the the worke of God to bring the feare of himselfe upon us , for it is hee that brings the feare of one man upon another , hee brought a feare upon all the Nations of the Land , when the people of Israel entered Canaan , much more the feare of himselfe , for the affections are such things as the Lord onely can meddle with , and therefore the Apostle saith , You are taught of the Lord to love one another . It must be the Lord , that must put in such an affection into you , for his teaching is planting the affections , and so he is said to teach other creatures , that is , to give this or that inclination , and so the Lord is said to fashion the hearts of men ; and then they cannot chuse but feare him : therefore goe to the Lord , and say , Lord I am not able to feare thee : and say , Lord thou hast promised to give the Holy Ghost to those that aske it of thee , that worketh every grace : if you would seeke him so , and seeke him importunately , though you had the securest hardest heart of any in the world , hee would at length teach you to feare him . Ier. 40. I will plant my feare in your hearts , that they shal not depart from me . Thus you see that God takes the doing of this to himselfe , it must be of his planting , and he hath promised also you see to doe it . This is not all , but there is something we must doe our selves . Therefore secondly , observe the Lords dealing with his , learne to know him in his wayes , and that will be a meanes to cause thee to feare him : if any of his children sin , he never lets them goe , for then should they thrive in evill , and prosper in sinne ; but if they will bee medling , they shall be sure to finde some bitternesse in the end . When a mans heart is set upon the creatures , there being thornes in them all , and therefore if hee will graspe too much of them , or too hard , hee shall finde it : Gods children are trained up so to it , that God will not let them goe away with a sinne ; if they bee too adulterously affected , they shall finde a crosse in such a thing : you may observe this , in the 30. Psalme ; there you may see the circle God goes in with his children ; David had many afflictions , as appeareth by the 5 verse , I cryed , and then God returned to me , and joy came ▪ what did David then ? I said in my heart , I shall never bee removed : his heart grew wanton , but God would not let him goe away so , God turned away his face againe , and I was troubled . At the 7 verse he is you see , in trouble againe : well , David cryes againe , at the 8 and 10 verses , and then God turned his mourning into joy againe . And this to be his dealing you shall finde it in all the Scriptures , but because we find this his dealing set so close together in this Psalme , therefore I name it . Therefore observe the wayes of the Lord to you , and they that are not acquainted with these his wayes , as yet in themselves , see what hee hath done to others in all the world ; in our neighbour Churches : when hee had given a bill of divorce to Israel , yet Iudah had not feared : now when God hath stricken our neighbour Churches , doe you thinke hee will take it well , if we be idle spectators ? therefore when he hath stricken another place , learne to feare . If hee afflicts his owne children thus sharply , let them looke to themselves , that are not his ; whether they be grosse sinners , prophane persons , of whom there is no question ; or mere civill men , and formal professors , in whom there is no power of grace : if he bee thus hot against his owne Church , his anger will be seventimes hotter against you : it may bee longer deferred as his manner is , yet when hee strikes , hee will strike you in the roote , not in the branches ; and that so as he will not Strike the second time : Consider that in the 50 Psalme , that hee will teare you in peeces ; and you that are prophane ones , let me say to you , as 1 Cor. 10. 22. Doe you provoke the Lord to anger ? are you stronger than hee ? Those that lye in open prophanenes , and doe fight openly against the Lord , and have not so much as a shew of turning ; yea and those that are meerely civill , and yet lye in secret sinnes ; that yet are in health , wealth and credit in the world ; it is a signe that God meanes them no good , hee would not let his owne Garden goe so long unplowed . And in the second place for professors , that doe not answer their profession in their lives , take heed , for he that is not with me is against me ; it may be thou art no enemy , not very stirring in any evill way , but because thou art not with GOD in good earnest , because your hearts are not perfect , at the last day you will be found against him , CHRIST will come against you in good earnest as an enemy ; and whereas all your hope lies , that GOD is mercifull and CHRIST a Saviour , learne to know that this JESUS , whome you hope to bee saved by , will prove the sharpest enemy against you , Kisse the Son lest he bee angry : the Son may be angry , as he who Rev. 2. hath his eyes like a flame of fire , and his feete like fi ne brasse to tread you to powder ; he shall come against you that are formall : and know , that JESUS CHRIST is not only a Saviour , but a Lord ; that he came into the world to be a Prince , and the government is upon his shoulders ; you forget that part of his office , halfe the end for which CHRIST came into the World , and if you would know what kind of Governor he is , Ex. 23. 21. I will send my Angel with you ( saith God ) that is Christ , beware of him and obey his voyce , and provoke him not , for my name is in him : he is of the same spirit and disposition with his father , and they are both alike affected to sin ; beware of him , he goes along with you , and he will not spare you , for the LORD hath put all the government upon him . Let it not seeme strange , that he hath or should deale thus with his Churches abroad ; what though the Candlestick bee removed out of the Palatinate , because they were luke-warme , and falne from their first love ? what if he should do it in France ? what if in England ? in the Low countries ? should it seeme strange to us ? It is his manner so to doe : Hee removed Iudah and Ierusalem often out of their pla ces ; wee should not be offended at it , if he doth , or if he should doe thus with us , as thinking that it is a signe that our religion is not the true religion , and that he doth not love his Churches ; yes those hee loves most hee soonest affl●cts , for Iudgement must begin at the house of God , that is , hee lookes on all the world , as on Europe now , and where he seeth his house is , there he beginneth with them , for hee is to use others to afflict them ; and therefore he beginnes with them first . Amos 2. 2. You have I knowne of all the Nations , therefore will I afflict you soonest and frequentliest , though not more deeply than others ; for though the Church bee brought under water , yet she shall rise againe . I speake this , because men are subject to bee offended at it , and Bel larmine I remember , makes that an argument , that theirs is the Church , because they have had so ma ny victories against the Protestants , and our Church hath beene ever and anon downe , but by that argument the captivity should not have lighted upon Iudah's , but upon Nebuchadnezzars people . The second Doctrine was , that Though God send very sharpe afflictions upon his owne people , yet therein his kindnesse and compassions are exceeding great towards them : hee cals them you see here , my people , as if hee should have said , you are mine , and I cannot forget you ; a man loves that which is his owne , much more God , who is all love . And this Do-Doctrine had need to bee added to the former . Now the reasons and demonstrations of this are three . Because he is exceeding slow to afflict , and exceeding long about it , ere he do's begin , and therefore hee makes many offers often before he does it , as one that could finde in his heart not to doe it at all . Psal. 78. 38. It is said , he being full of compassion forgave their iniquity , yea many a time did hee call backe his anger , when his hand was up , and hee giving the blowe , hee called it backe againe , as one that could not finde in his heart to do it ; and when hee did it , hee did not stirre up all his wrath ; hee let fall some droppes of it , but would not shed the whole shower of it ; and hee gives the reason of both , for they are but flesh ; and indeed his primary scope is to shew mercy , and that hee afflicts , is but upon occasion ; and therefore he is provoked , and provoked much before hee doth it : As the Bee to give hony , it is naturall to it , but it stings but by occasion , when it is provoked ; and this wee see to bee true in GOD by experience , who suffersmen , and suffers them long , they continue in their sinnes , and yet he continues his mercies , and with-holds his judgements . His compassion is shewen in sustaining them in their afflictions , and in helping them in the mid'st of them , Daniel 11. 33 , 34. When his people should fall by the sword , and by the flame &c. it is said they should bee holpen with a little helpe , that is , so much as would sustaine them , beare them up : the like wee have Zach. 13. 9. I will bring a third part through the fire , and they shall come out refined , as Gold and Silver is refined , lose nothing but their drosse , so as hee would sustaine them , hold them up . And this hee doth by doing of two things , 1 by moderating their affliction , 2 by so framing and fashioning their hearts , so as they shall be able to beare them . Hee moderates them ; they are Still in measure , and not beyond their strength , Revel . 2. 10. saith Christ to the Church of Smyrna , Feare none of those things which thou shalt suffer ; behold Sathan shall cast some of you into prison , that you may be tried , and you shall have tribulation ten dayes : as if hee should have said , I will moderate this persecution , and doe measure out the time to you , but ten dayes and no more ; and therefore feare not : so as you shall not have so much as Sathan would , for he would never give over ; nor so little as you would , for then you should not be afflicted at all . If you aske now what it is to be afflicted in measure ? I answer , if afflictions lye so upon his children as to cause them to put forth their hands to wickednesse , then it is above measure , but if so as they never fret nor faint under it , it is not : now he hath promised , that he wil so accommodate afflictions , as they shall not worke so with his people , Psal. 125. 3. The rod of the wicked shall not rest upon the lot of the righteous , lest he put forth his hand to iniquity ; it shall not bee so long as to cause a distemper in the spirit of them , so as they should not carry themselves in a meeke manner under it : I meane not so , but that at the first it may cause a bustling in their spirits , as it did in Iob , when it grew sharpe , and hee spake unadvisedly , yet not a substantiall disquiet , he came to himselfe againe . To this purpose let the Psalme 129. 3 , 4. be compared with the former , God compares there the afflicters of his people to plowers set to plow his ground , ( the Babylonians and all the other enemies were but Gods plowers ) now they should not doe it , as to do them any hurt , no more than for his advantage and his Churches , they should not goe a foote further , for then God cuts their cords in sunder , and when the traces are cut , then the plow stands still , goes not a jot further , let the horses doe what they will. The second way of sustaining them is , in that he so fashioneth their hearts , as they shall be able well to beare it ; and then though it be great , if they have strength to beare it , it is the lesse ; A great burthen on a strong mans shoulders , is no more than a small one on a weake mans . Wee oft wonder that God should lay so great afflictions on his children , but we do not see their inward strength and ability they have to beare them . Now first he fashioneth their hearts to pray , and not to murmure , and the greatest affliction it is nothing if they can but pray , in Rom. 8. 26. that is one comfort brought in among the rest , that sweetneth our afflictions , that the Spirit helpeth our infirmities , and teacheth us to pray . He frameth their hearts to repent , and that they should not sinne against him , and if sinne bee not mingled with an affliction , it is not bitter , if a good conscience bee joyned with it : for then it is heavie , when it falls upon the shoulder out of joynt , or upon the sore place , and therefore S. Paul he cared not for death or the prison , because he had a cleare conscience , all his afflictions were nothing to him , for he bare them with a whole shoulder ; sinne wounds the soule , and then affliction dropped in , causeth smart . Hee frames their hearts to patience , and so that keepes their spirit whole , so as they possesse their soules , and themselves : as on the contrary impatience takes the soule off the hinges , puts it out of it selfe : but whilest a mans spirit is strong and it selfe , it will beare its infirmities , but when impatient , it will beare nothing ; when therefore afflictions are thus mingled with prayers , and repentance , and a good conscience and patience , it is easie to beare them , and it is GOD mingles their cup thus . And as CHRIST said , shall not I drinke of the Cup which my Father hath mingled ? although the cup be bitter , yet the ingredients he puts in it , makes it sweete , GOD mingles a cup to them in another manner then to others : See how hee mingled a cup to Ahitophel , it was no great thing in it selfe , it was but that disparagement in the rejection of his counsell , yet such an ingredient was put in , such an apprehension by Gods providence ( for though God was not the author of it , yet he suffered Sathan to doe it ) as that it brake his heart , and he hanged himselfe . See the contrary in David , when Ziglag was burnt , a great and suddaine affliction , yet he bare it well , for he had comfort from the Lord , an ingredient with it which incouraged him in God , and so when he fled before Absalom his owne sonne , a great and bitter affliction , yet he bare it with such a mind , as if hee had beene in his bed asleepe , as appeares by the third Psalme , which was made upon that occasion : when tenne thousand were encamped against him ; yet hee feared no more , then if hee had had never an enemy in the world . I will lay mee downe and sleepe , &c. Thirdly , his compassion is shewen in bringing them through , and giving them a good issue and comfortable fruit of all ; as appeares by that place of Zachary 13. 9. Hee carried them through the fire , and fined them thereby as Gold , led them out , and caused them to lose nothing but their drosse ; or as the Wheat loseth nothing in the winnowing , but the chaffe . There is an excellent place for this purpose in Esay 27. 8. In measure in the branches thereof thou wilt debate with it ( so some reade it . ) God promiseth in the former part that Israel should grow like a fruitfull tree , and flourish ; and though he afflicted them , yet it should not be so , as he afflicteth others , hath hee smitten him , as he smote those that smote him ? no , hee smote them in the root , but him in the branches , so as he should grow the more by it ; God compares himselfe to a man that loppeth his tree , but medleth not with the root or body of the tree , but with the branches onely , and that just so farre as neede was , and where they should bee cut , and that in season , and at the just time , that it may grow the more ; for this is to doe it in measure : and this is no more than necessary , to make the tree shoot the more ; and it were spoyled , if hee did not deale thus with it . Now hee smites others at such a time , as they are most unfit for it , and that in the roote , so as he causeth them to wither , they are losers by it ; as appeares by that wicked King Ioram , 2 Kings 6. 33. This evill is of the Lord , and what should I wait on the Lord any longer ? and by that of Ahaz , 2 Chron. 28. 22. &c. Then in time of distresse Ahab yet trespassed more against the Lord : this was that King Ahaz , this was the end of that affliction . But some good soule will object and say , I doe not finde this fruit of my afflictions . It may be thou dost not for the present ; but stay a little till God hath made an end , and thou shalt see that affliction which thou thoughtest most sharpe , and for which thou sawest no reason , and by which for a while you saw you got no good ; yet when the Lord hath made an end and put all together , then I say thou shalt finde thy worst takings , thy worst condition profitable and usefull to thee ; in the time of Winter when the trees wither , an unwise man would wonder to see such a spoile , but when the Spring comes , you know the benefit of it ; you should not have had such a Spring but for such a Winter : And so those varieties of afflictions and crosses which God leades thee through , those sins , those puttings backe which wee thinke can no way bee advantageou● to us , they ever in the end will bring forth a Sp●●●g time , for all things worke together for good . Iudge not by one particular , but stay till God hath put all together , and thou shalt see it is for good . Thence it is that Saint Iames would have us , Iames 1. 2. When wee fall into divers temptations , to count it exceeding great joy , that is , hee doth not say , when you goe in step by step , but when you are precipitated , fall all on the suddaine , and are pluhged into them ; so the word in the originall signifieth . And secondly , not into one , but into all sorts , into divers afflictions at once ; affliction in Estate , Body , Wife , Children , one upon the necke of another : yet rejoyce , and not onely so , but bee exceeding glad , as glad as a Merchant man is to see his Ships come from the Indies laden with riches , and full of treasure ; so beneficiall should they be in the end . Now except they did always bring home such treasure , and proved not in the issue exceeding good and profitable , he could not have desired them thus to rejoyce . Now if you aske the reasons why it is so , that God deales thus with his Children in afflictions ? I answer out of the text . First sayes hee , they are my people , they are his owne , and therefore hee is full of bowels of compassion towards them , as a man is to his owne child , because it is his , Hosea 11. 8. thou art mine , and I cannot deale with thee as with a stranger , for my bowells are turned within me , as it is there , when it came to the casting away of his child , he cannot do it . So , 1 Sam. 12. 22. The Lord will not forsake you , for you are his people . And so also , 〈◊〉 7. 18. Who is a god like unto our God , that pard●●● 〈◊〉 iniquity , and passeth by the transgression of the remnant of thine heritage ? there lies the reason ; they are a remnant , they are chosen out of the rest of the world , and to them hee is so mercifull , as there is none like unto him , it would make a man stand amazed at it . They are a people called by his name : as hee hath chosen them to bee his , so it is taken notice of that they are his , and he hath owned them , his name is upon them by profession , and therefore hee will spare them , for his name sake , because of them that stand by and take notice of them : for if hee should deale hardly with them , none would serve him ; for when servants are hardly dealt withall , who will serve such masters ? And this argument Moses uses , Numb . 14. Lord spare them ( sayes hee ) and if it be , but for thy Names sake , for what will all the Nations say ? that either thou art such a God as art unkind , and wouldst not save them , or a weake God , and couldest not . But you will say , wee see the contrary by daily experience , wee see great and sore afflictions befall Gods people , yea , it may bee some here of his will say , they have felt and tasted of great afflictions . I answer , you may mistake in afflictions , they are not alwayes such afflictions as they seeme to be : fo● 〈◊〉 wee say of the Sunne , Sol non patitur eclipsin , sed videtur tantùm pati , the Sunne keepes his light even in eclipses firme and cleare , so often those afflictions which you thinke great , are nothing at all in themselves , they seeme so to us onely : so the Apostle , 2 Cor. 6. wee seeme to be men sorrowfull , yet alwayes rejoycing , seeme to be poore , but possessing all things , all was nothing to Paul : for affliction lyes only in the apprehension , and so many of those grevous afflictions and tortures which Martyrs and the children of God endured though to us they seeme great , yet I am perswaded were nothing to many of them . But thou wilt say , this is not my case ; I feele , I am sure the sting of it . I answer thee , first , that God layes it not on thee , till thou hast neede : the Physitian knowes the body of the patient better than himselfe , and the soule hath more intricate diseases than the body , and he sees thy secret pride , security , &c. it may be when thou seest them not ; as Hezekiah did not ; so that when thou seest no reason of such a sharpe affliction as purging physicke for thee , he doth , and does not administer it but when there is need . And secondly , he doth not goe a jot beyond thy need ; and this will appeare by the opening of two excellent similitudes , Esay 28. ( for all the wits in the world cannot finde out better expressions than the Word hath ; if we had eyes to see the glory of them ) from the 24. verse downeward ; First , doth the Plowman plow all day to sowe ? and open and breake the clods of his ground , when hee hath made plaine the face thereof ? doth he not cast abroad the fetches ? scatter the cummin , the wheat , and the rie ? for th●●ord hath instructed him to doe so . The husbandman hee tells you , plowes not but where he meanes to sowe , and to have an harvest , and the plow goes no longer then till the clods be broken , and sayes he , God hath given him this discretion ; and therefore shall not God have the same and use the same himselfe ? doest thou thinke that thou art plowed longer then thouneedest ? it is but till the clods , thy stiffe spirit bee broken ; and whereas thou mayest thinke thy heart soft enough , it may be so for some grace , but God hath seeds of all sorts to cast in the wheat and the Rie ; and that ground which is soft enough for one , is not for another . And againe , secondly when it comes to harvest , to some maturity , he hath to thresh it with divers kinds of instruments ( which is the second similitude ) ver . 27. The Fitches are not threshed with a threshing instrument , neither is the Cart wheel turned about upon the Cummin , but they are beaten out with a staffe and a rod ; but bread-corne , Wheat is bruised with the wheele , because he should not always be threshing it . So GOD beholdeth every mans strength , and knowes what affliction is most suitable for him , hee findes out a fit instrument for every graine ; his end is but to drive thee out of the huske of thy circumcision , of some lusts wherof some sits more close to the heart than other : and as the wheat and the husk sits closer together than in other grains , and therefore the wheele goes over it , and when it is threshed enough , and GOD hath unloosed the heart and the sin , the husk and the wheat , he doth it no longer : now sayes he , this is from the LORD , who is wonderfull in counsell and excellent in working ; and therefore as when you see an husbandman doe so with his ground and graine , you judge him a wise man in doing so , so also is GOD therein . But you will say , for all these good words and setting it forth thus , we are sure , and see and feele by experience , that the Saints alwayes fare as ill as the worst when general afflictions come , Plague , Sword or Captivity , they are swept away by these as well as others , and what afflictions are there ( go through the sonnes of men , ) that fall not upon the Saints as well as upon others ? For answer , it is true , those deluges of afflictions which over-whelme whole Countries take away one as well as another , yet there is a difference , as Ier. 24. all were carried into the same captivity by the same King , but yet they were carried in divers baskets , the bad in one basket , the good in another ; which shewes the condition of the one was different from the other : First the LORD knowes the good figs , his eyes are upon them for good , to see that no hurt should befall them , that was hurt indeed : And secondly , againe hee did but send them into captivity , as one is sent of an errand , but the other are led as a condemned man to the Jaile : Thirdly , hee would bring them againe , when they had done the businesse for which they were sent , when they had humbled themselves , sanctified his name more ; many the like ends the LORD hath : but the other hee utterly destroyed , and they never returned . But will some say , the afflictions that I endure are of an extraordinary nature , never any was so afflicted as I ( as the manner of man is to complaine ) there is a peculiarity in mine , and it is not one but many , and these for a long time have layen upon mee . I answer , it is true , they are often of an extraordinary nature , and there is good reason for it : For a small affliction would not bring thee home to GOD , it is not a little head-ach , a scratch with a pin that drives a man to the Physitian ; but such a disease as a man apprehends death in , makes a man seeke out for help : and the reason why ; first , these afflictions are many is , 〈◊〉 because thou hast many diseases to bee healed , lusts of divers sorts , and thou must have diversity of afflictions applyed to them ; and againe if God should not change afflictions , thy affliction would grow familiar ; and as Physicke when it is made familiar to the body workes not , so would not those afflictions : and 2 they are also often long , because some sinnes sticke close , and are not easily got off , the staine in some sinkes deeper , and requires a great deale of scouring . Dan. 11. Many shall fall by the Sword , Famine , &c. their trialls were of many kinds and long , that they might be made white , into which yet they should not fall nor continue in , if men would bee scoured and made white sooner . I have stood longer upon this and the opening of it , because either it hath or will bee of much use one day to many of us : and seeing we know not what wee are reserved for , it is good to treasure up these things , that wee may know the wayes of God aforehand , and so beare what comes the better , for it is ignorance that makes afflictions so unsupportable when they come . We will come to the uses . Learne hence not to bee discouraged whatsoever thy case bee , whether thou hast beene afflicted in name by reproaches , so as thou thinkest , thou shalt never get thy credit againe ; or in body by diseases , that thou shalt never have thy health againe , or in soule by doubts , that thou art in such an estate that thou shalt never bee raised againe , remember the exceeding great kindnesse of the Lord , and know whatsoever thine afflictions bee , hee is able easily to scatter them : this I speake , because as men in prosperitie doe thinke , it will alwayes continue , and tomorrow will be as to day , and much more abundant ; so in affliction , that it will never bee otherwise . What unfaithfullnes is this ! are not all times in Gods hands ? as David saies Psalm . 31. he that alters the weather , he that turnes the Winter into Summer : It is a storme now , and half an houre after the Sun shines ; all in the weather , so such alterations is God able to make in mens estates : and comfort thy selfe with this , it shall lie no longer on thee , then there is neede , the plaister shall not lie a jot longer than the sore is a healing . If it were sooner healed , it would fall off sooner ; but then it shall fall off alone ; though sorrow be in the evening , yet joy shall come in the morning ; because the anger of God never lasteth but for a while ; and the reason is given Mica 7. 8. for mercy pleaseth him : take him alwayes when he is angry with his children , and there is but a short brunt of it , his constant course is otherwise , for mercy pleaseth him : now that which a man delights in hee will bee doing long , hee can hardly be taken off from it : as if it grieved him to doe otherwise : when therefore it is long I say , it is per accidens , as when thy heart is harder than ordinary ; for some are more stubborne than others . Ah , but thou wilt say , this of mine is a great affliction , and I know not how it should be helped , unlesse the LORD should worke miracles . It may be it is so ; and indeed when God will send an affliction , all the world cannot keepe it off . In Zach. 1. there were foure hornes , did beset the children of Israel to afflict them , so as which way soever they went and would have fled , one would have met them , whether to the East or to the West , &c. no way left to escape , no evasion ; for when God will afflict , hee will afflict , and there shall be no doore to goe out at ; else it were not an affliction : for what matter is it for a man to be in a smoaky house , if he hath a doore to go out at ? but yet what do these hornes serve for but to push them home to the Lord ? and though a man cannot scape them , yet there is this comfort , that though those hornes bee as strong as the hornes of an Vnicorne , so as all the world cannot knock them off , yet when they have pushed them to the Lord , then the Prophet saw 4 Carpenters , and wherefore came those Carpenters ? to knock off every horne , and to cast them out , so that every nation was frayed away , that was against Iudah ; not the Assyrian , not Babylon , nor none of them left : so that as when God will afflict a man , nothing can hinder him , so also when the Lord will scatter the affliction againe , and will raise a man , nothing shall hinder neither , he will do it be it never so great . Be not discouraged then : what though the storme grow great and violent ? one word of his mouth will allay and still both stormes and windes , as in Mar. 5. one word did it : so take the most grievous disease that thou hast long lyen under , and which thou think oft thou shalt never recover , yet one word will rebuke it : take the worst and bitterest and powerfullest enemy of the Church , such as Haman , if God speake but a word to him , as he did to Laban , hurt not this man , he cannot hurt thee ; one word of the Lord Iesus tames them all ; only bring faith with thee . Mark. 4. 40 , 41. In the great storme , why did you feare , oh , you of little faith , ( faith Christ to his Disciples , when they were so exceedingly troubled ) as if he had said ; it is not the greatnesse of this storme that breeds this feare , but the littlenes of your faith . So when all the people murmured at the red Sea , what was the reason that Moses was quiet all that while when they murmured ? Stay ( saith he ) a while , and you shall see the salvation of God : the reason of the difference was , Moses believed , they did not . So as the trouble comes not from the greatnesse of the affliction , but the littlenesse of your faith : when therefore afflictions shall come , be not , be not discouraged , lose not your selves , but possesse your selves with patience : keepe this as a sure conclusion against all objections , that God will be mercifull to his people . I● the Lord then so full of pitie and bowells to his owne people ? Learn thou to come to the Lord , when you have offended him : If indeed God had so hard an heart as would never relent , then when you had sinned , you might goe some whither else for comfort ; but now come againe unto the Lord , as being assured of good successe : this use wee see made of it by Samuel in the like case to the people of Israel . 1 Sam. 12. When the people had committed that great sinne , wherein as he told them , they had not onely cast away him , but the Lord ; and God had declared his wrath against them in storms from heaven , in the time of the latter harvest : yet at the 20. vers . saith Samuel ; Feare not , ye have done all this wickednes , yet turne not aside from following the Lord ; and he giveth two reasons . 1. Because all other things they would go to , would not profit them , they were vaine . Secondly , because that the LORD will not forsake his people for his great Name sake , because it hath pleased him to make you his people ; as if he had said , I would not have you lessen the sinne , seeke out excuses ( as indeed that is our fault in such cases ) no , that is not the way , you have committed a monstrous transgression , yet forsake not the Lord. Samuel said this , because that which keepes men off from the Lord is discouragement ; for many a man , if hee had ( it may bee ) a voyce from Heaven that would assure him , if he came in , his sinnes would be pardoned ; I doe not think but they would come in though they love their sinnes well : But the maine thing that keepes them off , is , men doe not thinke God so ready to receive and pardon them . Now therefore ( saith Samuel ) you are his people , and the LORD cannot forsake his owne , let a man have a child of his owne even when it is young and troublesome , and nothing pleasant in it , yet because it is his owne , his affections will not off from it , yea his affections will hold on , although when it is growne up , it provokes him an hundred times , because it is his own . Now if they should aske how it comes to passe that they are his ? Samuel tels them , because it pleased him to make you his people ; there is no other reason can be given of it : so that if any of the children of God looking upon all the world lying in wickednesse , and should aske the reason why I should be in this good condition rather then they , there is no other than that it pleased GOD to make him so , GOD loves for no merits , which should teach us to looke out of our selves , lesse into our hearts in this case , and more to the Attributes of GOD , to returne in Ier. 3. GOD saies there , it is true indeed , that if you come to any man in the world when his wife hath played the harlot , will he receive her againe ? no , a mans heart in this case cannot relent , he hath not mercy enough , his heart is too narrow , But thou hast played the harlot many a time , yet returne to me , saith GOD ; for looke how much larger GODS heart is then a mans , so much larger are his mercies . If GOD bee thus exceeding mercifull and pitifull , this should leade men to repentance : there is that in the thing that leades you , so Romans 2. 4. when either GOD expresseth his mercies towards us by his behaviour and mercifull dealings with us , or causeth his Ministers to offer mercies unto us , it leades to repentance . It hath indeed a contrary effect almost in all in the world ; for whom doe not GODS mercies leade from him rather then to him ? but take heed lest you turne the grace of GOD into wantonnesse , which yet men ordinarily do . The more favour , the more meanes they have enjoyed , the more wanton they grow , that is , the more bold , losing their respect to GOD ; even as a child is apt to doe when his father carries himselfe kind towards him , hee cannot beare it , he hath not the discretion to consider , that it should leade him to obedience , but growes bold and wanton . And you should also make this use of mercies , that the meditations of them should stirre up your hearts to a more kindly sorrow for your sinnes , to thinke that you have deserved to be cut off long agoe , and that you have committed such sinnes , for which many are in hell long since . God expects this at your hands ; and let us make this use of it in these dayes of humiliation , the maine worke whereof is to humble your selves ; and we are to labour to humble you , not only by denouncing Gods judgements , but by expressions of his mercies also . A digression ( concerning Fasting ) to the occasion . THere is a double manner of doing this duty , one wholly publike , which should bee from morning till night in publike by the whole land , that al together might confesse and humble themselves for the sinnes of it ; which is more extraordinary . But secondly , as for these dayes which are kept from weeke to weeke thus , it is well ordered , that the time is so limited for these publike exercises , as that there is time left for the private : for the businesse of particular humiliation goes forward better then ; and these publicke exercises tend but to that end , and what is the meanes without the end be attained ? that is , that every man should mourne apart : so Zach. 12. when it was a businesse of mourning , every family did it apart , and the wives apart : the wife and the husband are the nearest , and if any should be together , one would thinke they should ; and yet they must be then apart : and the reason is , because nothing humbleth so much as particular sinnes , those wound the heart , which in publick are not so much confessed , but in generall onely ; but when you are every one in private , then you may consider what your lusts , your actions have beene , and the circumstances of them ; then you may search your hearts and wayes , looke backe and reflect upon your selves ; and that is the maine businesse and duties of these dayes . Some of you it may bee , will say ; I know not how to spend my time in private , when I am from the Church : but consider , hast thou not committed many sinnes ? consider them , canst thou not speake and confesse them ? and say , Lord I confesse I have fallen backe into this againe and againe . But secondly when you have done this , seeke reconciliation and beg it earnestly , which the heart will doe when it is touched with the sence of sinne , and the enumeration of them will worke your hearts to it ; when you see the multitudes , the circumstances , the aggravations of them ; and because this is the greatest of all your requests , therefore you must be the most earnest in it ; and therefore God doth purposely with-hold assurance often , to teach men , what it is to be reconciled to him ; and fasting serves to intend your prayers , that they may be the more earnest . Thirdly renew your covenants also , consider what sinnes you are most inclined to , and what occasions draw you most to those sinnes , and vow against them . Consider what good duties you have slighted most , and that your hearts are most apt to faile in ; and promise better obedience . Fourthly , not only make a promise , but labour to bring your hearts to be willing to leave those sins in good earnest , and to performe those duties ; and when the heart is strongly byassed any way , it is hard to alter it , it is no easie matter to get an inward willingnesse ; you must therfore have much reasoning with your hearts to bring them to it . Fiftly , when they are brought into a good temper , they are easily subject to be distempered again ; our affections shoote too far into worldly businesses : your love , your feare , your griefe is subject to be too much in something , and it is not easie to bring the soule backe againe ; you must therefore take a great deale of paines with your hearts . That which is said of Ministers , fullones animarum , fullers of mens soules , that is every man now to be himselfe , to wash out the staines of his heart , and to make his soule whiter , as it is , Dan. 11. and that will move GOD either not to bring afflictions , or to remove them : and therefore clense your hearts from all pollution of flesh and spirit , and know that to get staines of a deepe dye out will cost a great deale of paines , you must scoure till your soules ake againe , and though it cause the skinne to come off , and if you do the worke your selves thus , and plow your owne hearts , GOD shall not need to doe it by afflictions ; therefore doe it , and give not over till you have done it , and have brought your hearts to be throughly humbled for them , for that is a great meanes to doe it . What else is the meaning of that in Iames 4. Cleanse your hearts yee sinners , &c. but how should we doe it , would some say ? afflict your selves and mourne , and let your laughter be turned into mourning : bee content to sit alone , get out of company , and not to take your former liberties , and mourne and humble your selves , and doe it constantly : for it is not bowing downe the head for a day , which God regards ; but let sorrow abide in your hearts ; It is continuance that God regards : doe it , and doe it to purpose , for the want of this , is the reason of the coldnesse and remisnesse in our profession ; namely , that we are not throughly and constantly humbled , it is the ground of every grace and the growth of it : What seed is sowne in a heart broken in pieces , thrives and prospers , but all instructions falling upon an heart not broken will bring forth no fruit . If you were humbled , wee should find wonderfull fruit of our Ministery . Doe this therefore but one day , and you will be the fitter for it the next : Sorrow should be as a spring that runs a long constantly from day to day . The sorrowes of many are but as land-flouds ; and take heed that the continuance of this duty from weeke to weeke , make you not slacken your course herein , suffer not your hands to faint . When these duties are new , you are apt to do much ; but when a while continued , to bee perfunctory in them . And let not any man complaine that he loseth a daies work ; for is there any work so necessary , as the salvation of the soule ? Neither complaine , that a daies study is lost , for is there any excellency to the saving Image of God stampt on the heart ? Wee are hence to be exhorted to chuse the Lord for our God , when you heare hee is so mercifull a God ; for no man ever served the Lord , but he first made choyce of him to be his Master . Every man when he comes to yeares of discretion , and to be master of himselfe , adviseth with himselfe what course he should take , whether he should serve God or the world . Now all the Saints of God have made this distinct choyce ; we will serve the Lord , and goe to no other . Moses when both stood before him , the pleasures of Aegypt on the one hand , and God and his people with their afflictions on the other , hee chose the latter before the former , Heb. 11. 25. So David sayth he did , I have chosen the way of truth , thy Iudgements have I laid before mee , Psal. 119. 30. for to chuse , is , when a thing lyes before a man , and hee considers and takes it . So Ioshua , I and my house will serve the Lord. Now I exhort you , that seeing you are to make some choyce , that seeing God is such a God , so exceeding mercifull , that you would make this choyce , let him be your God ; for what moves a man to make choyce of one course of life rather then another ? the ground of it is some happinesse that he seekes : when men consider what makes most for their happinesse , that they will chuse . Now if men were perswaded that to chuse God were the best way for happinesse , they could not but chuse him ; and surely if God be so exceeding kind and mercifull a God , their chiefest happinesse cannot but be found in him alone ; and surely there is no husband , no friend so loving as he , no father so kind as he , so tender hearted ; he goes beyond all the sonnes of men , for love and tendernesse and kindnesse : for if there be any kindnesse in any man or woman , the Lord hath put it in him . That naturall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and affection in Parents , &c. is not a drop to that Ocean , not as a beame to the Sunne , to what is in him ; And if the kindnesse in them be an excellency , then surely it is in him ; And if the Lord hath commanded us to be amiable , and full of bowells and goodnesse , and easie to be entreated , as being a part of that his image , and that holy frame of heart which ought to be in us , is it not then much more in himselfe ? but that I may not urge a bare exhortation without some reason ; Consider how mercifull the Lord hath beene to us , and how gracious he is to them that make choyce of him : for first hee giveth them the comfort of his presence , and there is no comfort like that . For joy and comfort is nothing else but the agreeablenesse of a thing to a mans minde , applicatio convenientis convenienti : Now there is nothing that better agreeth with mans minde then the presence and face of God ; for lusts and pleasures are the diseases of the soule , and the pleasures that agree to them , are the destruction of it . Besides , when thou art reconciled to him , thou art out of all debt and danger , he will set thy soule at rest , that was rest lesse before ; And besides when thou hast the Lord to be thy God , thou hast one to whom thou maiest goe , and unbosome thy selfe , to advise withall , when thou canst not g●● to any in the world ; one thou maist fetch comfort from , when thou seest no comfort any where else ; thou maist runne to him as to a refuge , when thou art overwhelmed with oppositions , slanders and ill reports ; and besides all this , and the glory which we shall have in heaven , consider what there is that thy heart can desire , that hee will not doe for thee ; If thou hast any businesse to doe , God will doe it better for thee , then thou canst for thy selfe , the Lord workes all our workes in us , and for us , Esay 26. 12. Art thou a Scholler , and hast studies to bring to perfection ? a Tradesman , and hast enterprises to bring to passe ? art in straights ? he will be entreated of thee to doe all for thee , if thou go to him , and hee will bring it better to passe then thou canst with all thy policie . Againe , Art thou fallen into poverty , into sicknes , into disgrace ? thou shalt finde him exceeding kind , when thou art sicke , he will be carefull and watchfull over thee , this David acknowledges , Psal. 31. 7. I will be glad and rejoice in thy mercy , for thou hast considered my trouble , and hast knowne my soule in adversities : When others overlook and forget thee in adversity , as the Butler did Ioseph , he will not , but take care of thee . Againe , if thou beest persecuted , and hast enemies to deale with ( as who hath not that liveth godlily ? so that ( as David saith of himselfe ) My soule is among Lions ; yet thou shalt find God stand by thee , as he did by S. Paul , to del ver thee out of the mouth of those Lions : thou shalt finde him to bee as a Rocke , as a place of defence , to shield thee against them and all their incursions , so that all their plots and malice shall not hurt thee . David had often tryall of God in this . Againe , if thou doest want any thing , he hath promised to grant whatsoever thou shalt aske . But if thou shalt say , I provoke him day by day ; yet know that he is exceeding kinde , and will passe by many infirmities , for hee knowes whereof we are made ; one ill turne causeth not him , as it doth men , to forget what was done before , the Lord keepeth for us the sure mercies of David , that is , such mercies that the Lord shewed David , and not to him only , but to all his posterity , so as he will not only be a God to thee , whilst living , but when thou art dead , to thy seed also . Such a God you shall finde him ; therefore take him for your God and for your husband . If men knew him they would chuse him ; as Saint Paul said to Agrippa , I would that thou wert altogether as I , that is , if thou didst know him as I doe , and his service , thou wouldest not be halfe a Christian , but one al together : doe but try if thou likest not his service , thou mayest leave it . But the Saints who have experience of both conditions , holding out may be an argument of his kindnesse unto all his : and this also should move us to chuse him for our master . As the other use was to those without to chuse the Lord , so this use is to all those that are already in the covenant , to exhort them to confirme themselves in their choyce to bee more and more well perswaded of him , that so they may love the Lord more and more , and cleave faster to him . One that is married may love her husband well , and yet by seeing more and more the excellencies that are in her husband , shee may bee more confirmed in her choyce : In all afflictions labour to thinke well of God , and ill of your selves . This was the praise of David , hee alwayes laboured to extoll God in all , and still hold this conclusion , yet God is good to Israel : we are apt to faile much this way , we are ready to thinke that God deales hardly with us and his people : but wee must learne to correct this errour , and to have a good conceit of him , to labour to extoll his mercy . But this we will not doe , till we see these two things : First Gods exceeding great kindnesse : Secondly , our exceeding rebellions : you looke onely to Gods dealings , and so are ready to thinke that God hath dealt hardly with you , but never thinke how abominable your carriages have beene to him . But learne to think , that however he is a God full of bowels even in your worst condition , and that you have deserved worse at his hands , that he is exceeding kinde : labour to thinke of this for your selves and also for the Church . God hath beene mercifull to it in all ages , and is so still ; so he saith , I have beene her habitation ( that is , a house for the Church to dwell safely in ) from one generation to another , from Abrahams time to the time they were in Aegypt , and there I was their habitation , and so in the wildernesse , and so in all the times under the Iudges , and so to our times , look on the Church when it was in the worst condition , take the Church of God , even when it deemed to bee cut off , as in that great massacre in France , yet then was the Lord an habitation to it , a company was kept alive , that grew greater than the former . So the Church in Queen Maries time , he suffered the storme to overtake them a little , but it was soone blowen over , he was an habitation to keep off the storm from destroying them , and so he hath been , and will be to Bohemia and the Palatinate , but so he hath beene found to be to our Church above all the rest , for our Nation hath beene like Gideons Fleece ; when all others about us , have beene wet and wallowed in bloud , we have been dry : therfore labour to see how good God is , and how base we are , and take heed of abusing his kindnesse , lest he make this Nation wet with bloud , when all others shall be dry , and we come to have warre , when all the rest have peace : the way to continue his favours is to remember them , and to humble our selves before him in thankfullnesse . Thus much of this Doctrine . The next may be this third Doctrine : The Lords Name is called upon his people , that is , they are called by his Name : for the opening of this point , we must know first , that it is the Lord that putteth his name upon them ; for who durst take this honour , but those upon whom the Lord himselfe pleaseth to bestow it ? this is no small thing ; where God puts his name , it brings something with it . So as secondly , it is not an emptie title , Titulus sine re , but there is a reality in it ; for where God gives his Name to any man or people , there he bestowes himselfe , and all he hath is theirs , because they are Gods , 1 Cor. 3. ult . As an husband when hee bestowes his name upon his wife , then he also giveth himselfe to her . Now in the Scripture the Lords name and the Lord himselfe are put one for another , so that it is no small priviledge to have the Lords Name called upon us . And to open this further ; let us consider , who they are yet that are called by anothers name amongst men . First , wives are called by the name of their husbands . Secondly , children by the name of their Parents . Thirdly , Temples are called by their names to whom they are dedicated . Lastly , they that addict themselves to some man to follow his opinion , are called by his name . As the Platonists , Aristotelians , Ramists , &c. from their masters . In the same respects , those that are called by Gods Name are such as are married to him , and that are borne of him ( for they are his children ) and all such as are his Temples dedicated to his service . Lastly , all such as are addicted to follow him ; as Ioshua was , who said , I and my house will serve the Lord , and as Iacob was , thou shalt be my God , and I will serve thee ; all these are called by the name of the Lord , and the Lord is called by their names : so he is called the God of Abraham , Isaac and Iacob , &c. so that it s●●mes that there is ( as it were ) a certaine match betweene them , a mutuall agreement and relation , as there is betweene a husband and a wife , a father and a sonne ; so if thou beest one who is married to Christ , and hee hath changed thy heart , and begotten thee anew by his word , and art dedicated to his service as his Temple ; then thou art called by his Name . And the only reason of this is , because he hath chosen thee , there is no other ; when hee cast his eyes upon all the earth , he chose thee out , to have his Name called on thee ; as it is said of the Temple at Ierusalem , that he chose that place rather then any other , to put his Name there : and there is the same reason why his Name is called upon a whole Church ; as when he looked on Europe , he chose out the reformed Churches to put his Name there ; and where the Lord puts his name , there he dwels , so as the one is put for the other , either to say , he chose a place to dwell in , or that his name is called upon it , they are all one . There are two places where God dwelleth , Isa. 57. 15. Thus saith the high and lofty one that inhabiteth eternity , whose Name is holy , I dwell in the high and holy place , with him also who is of a contrite and humble spirit , &c. The highest heavens and the lowest hearts are Gods chiefest dwelling places . He hath indeed other places , he dwelleth elsewhere , but in these two he manifesteth a peculiarity of his presence , and that peculiarity is of the presence of his grace and comfort ; for he saith in the same vers . to revive the spirit of the humble , and to revive the heart of the contrite ones ; hee reveales himselfe to these , and his secrets , which are hid from all the rest , and hee fills their hearts with joy and comfort . If we be such as beare the Name of God , then let us learne to be obedient unto him , to give up our selves unto him ; for so much is intimated by this , that we are called by his Name , and therefore we are said in Scripture to bee baptized into the Name of Iesus Christ ; that is , we doe by our baptisme professe thus much , that we give our selves to his service ; for to beare his Name is to beare our owne names no more , that is , our owne natures no more . A man that is called by the Name of the Lord is no more sui juris , his owne man : As a man that giveth himselfe to serve another , how much hee serveth himselfe , so much hee wrongeth that man And the reason why a wife leaves her owne name , it is to shew that shee is to give up her selfe to the obedience of her husband , shee is not mistresse of her selfe , not free , shee depends on her husband as the Ivie on the tree , shee hath no root of her owne to rest on , but dependeth on him . So wee having taken the Name of the LORD upon us , wee must thinke that wee are no longer free , wee leave our owne names , wee must have no more root of our selves , but of the Lord ; we must have no will of our owne , his will must be ours : therefore , yee that beare the Name of the Lord , let it not bee in profession onely , but doe that thing which the Name requireth , that is , follow no more your selves but follow GOD. A Wife before had the name of her father , but when shee is married , as she leaves that name , so she leaves father and mother also to cleave to her husband ; if her Parents command one thing , and her husband another , shee leaves her father and mother and cleaves to her husband : so as leaving father and mother , implies leaving to beare affection to them , in comparison to her husband , and thus must you doe to Christ , as you have it in Luke 14. 26. If thou wouldest bee matched to the Lord , thou must be divorced from all things else in the world , from every thing that is very neare and deare to thee : father and mother , sonnes and daughters are deare , but you must hate them all for Christs sake , or you can not be his Disciples : yea , he that is married to the Lord , must hate and deny his owne soule ; when his owne soule desires one thing , and Christ another , he must deny it and be divorced from himselfe , and take no roote from himselfe , but from the Lord , because he is able to sustaine him . Wives are not bound to destroy themselves for their husbands , but this bond is nearer , therefore Ephes. 5. 31 , 32. this neere conjunction betweene man and wife is made but as a shadow of that betweene Christ and his Church , who is flesh of his flesh , and bone of his bone , verse 30. And as for this cause they leave father and mother , as the Apostle sayes , verse 31. so for this cause must wee leave all to cleave to Christ and bee subject to him , as verse 24. that is , our will must be subject to the Lords . As if thou hast such a journey to go , say , yea but what sayes my husband to it ? thus Saint Iames teacheth us to speake , Iam. 4. I will goe into such a City ( if God will ) so in other businesse , say , if the Lord will ( to whom I am married ) I will doe it , else not : and you have reason for it , because Christ loves us as his Spouse and body : by this union we are one flesh with him , yea one spirit , and no man hates his owne flesh , saith the Apostle there ; though a man hath all the imperfections in his body that may be , soares and biles , &c. yet he hates not his owne flesh , but laboureth partly to cover those wounds and imperfections , and to heale them , if he can , for it is his owne body ; So doth the Lord love you , if you have taken him to bee your husband ; you have reason therefore never to forsake him . And if any should object and say , I am a sinfull wretch , an unfit match for him ; Con sider that yet being his , he will cover your imperfections with his righteousnesse , as a man covers his sores from the view of others ; and he will wash you from your corruptions . As if a man have a sore arme , he doth not only cover it , but also washeth it , and heales it , because it is a member of his . So sayeth the Apostle there , hee hath washed his Church with his owne bloud . And this the Apostle S. Paul calleth a great mystery : as if hee had said , great things are now revealed therein to you , and worth your considering : why therefore should wee not give up our selves to him ? a Wife may object against her husband and say , another ones husband is more wise , more kind , but thou canst say nothing against him . Consider this , and let it not only be as a notion in your heads , but let it sink down into your hearts : And let the Name of the Lord not onely be upon you , but also in you . As we have it in Exod. 23. 21. spoken of the Angel that went with them in the wildernesse ; my Name is in him . My Name is not only upon him , so that he is not only called my Angel , but my Name is also in him , that is , he is so affected as I am , he hates sinne as I doe , and therefore will punish it in you , and loves what is good as I doe . So let the Lords Name bee in you , that is , labour to be of the same mind and disposition that God is of , to have a heart after his heart , to be affected as he is , labour to be thus minded , and you shall be the Glory of the Lord , as the Wife is the glory of her husband , as shee is called , 1 Cor. 11. 7. because when shee behaves her selfe wisely and vertuously , those that see her doe commend her husband : Therefore so behave thy selfe in the world , so shew thy selfe like thy husband , that thou bee his Glory , shew forth the vertues of Christ , as the Apostle hath it in 1 Peter 2. 9. A man must so behave himselfe , as the Image of God may appeare in him ; and then he shall be his glory , as a wife when she carries herself as the image of her husband , so as his wisdome and vertues appeare in her , then she is his glory . Consider this seriously ; you are called by Gods Name ; if you make this but an empty title , then you shall have but an empty benefit by it : but if in earnest you cleave to him , and follow him , then he is yours and you his , and all that is his is yours . If at any time you sinne against God , this should be a great motive to humble your selves the more , that you should sin against him whose Name you beare , to whom thou hast given up thy name , and made a vow and promise to obey him . Thus learn to aggravate your sin , for it doth aggravate it ; and this use also I make for the day . There is a double humiliation ; one comes from selfe love , and that sometimes makes way for grace , but is not grace : but there is another that comes from a tender affection and love to God and Christ ; for when a man loves one , he desires to please him , and therefore when hee displeaseth him , it grieveth him : And this is such a humiliation , as is required of us on these days of Fasting , therefore labour to worke your hearts to this . Now there is nothing will worke our hearts kindly to be humbled more then love : and neerenesse will surely make us love GOD : for why doth the wife love the husband , and the husband the wife , but because they are neare one to another ? Now when the Name of the LORD is called upon us , it is an argument that wee are neare unto him ; therfore let that soften thy heart , that thou shouldest carry thy selfe unworthy of this nearenesse . That was that which smote the heart of David , when he considered how kind and loving the Lord had beene to him ; the LORD himselfe when hee comes to humble his people , hee taketh this course with them , to ●ell them of the nearenesse that is betweene them and himselfe , as is plaine in Ier. 2. 2 , 3. Thus saith the LORD , I remember thee , that is , put thee in mind of the kindnesse of thy youth , that is , which I shewed thee in thy youth , the love of thy Espousalls , when , &c. Now when wee see the LORD take this course , we should take the same ; when he would humble David , he sent Nathan to humble him , this was one part of his message to tell him of GODS kindnesse to him , 2 Sam. 12. 7 , 8. thus saith the LORD , I annointed thee King over Israel , and I delivered thee out of the hand of Saul , &c. And this doubtlesse was the chiefest cause that made him confesse and say , I have sinned against the LORD , as it is in Psal. 51. he repeats ( against thee ) twice , there lies the Emphasis , I have sinned against thee , against thee have I sinned , that wounded him in a manner alone , that there was so great a nearenesse betwixt the LORD and him . When a man commits a sin , there are two things to be considered in it ; first in that he sinnes against the Law of GOD , and so hee sees a great obliquity in sin ; when he lookes on sin and the streight Law of GOD , he sees a deformity in it ; but this alone doth not humble us in that kindly manner ; this will make us vile in our owne eyes , this will make us to see a wonderfull deformity in our selves : but now there is another thing to be seene in sinne , and that is the person against whom we commit it , and that is the LORD , and sinne so looked upon comes to have another relation put upon it , not onely as an obliquity and deformity , but as an injury , as a rebellion , an unkindnesse , recompensing evill for good . The first way sinne is considered as an obliquity from a straight rule ; but in this latter , as against the Person of GOD , as against thy husband . Now therefore to humble thee , doe thus ; Goe through all the particular dealings of GOD with thee , remember all the speciall kindnesses of the LORD , his keeping thee from thy youth , his many deliverances , how many special kindnesses he hath done thee , recount his mercies every Fast-day ; and when thou hast done this , then go to thy sinnes and say : These are not only transgressions against GODS streight Law , but also , they are unkindnesses and injuries against his Person ; and adde to all this the consideration of the patience of GOD : though I have plaid the wretch and harlot as never any have done , yet he hath been patient , and is so kind , as he bids me yet to returne , and this will cause thy heart to melt towards him : labour to doe this more and more . There is an exercise of Humiliation which is done after this manner , spoken of , by seeing the Lords kindnesse to thee , and thy injury against him , and comparing the one with the other . But thou wilt say , I would faine do it , but I cannot , my heart is hard , and I cannot get it thus melted . Therefore I say , exercise thy selfe to this . The reason mens hearts are thus hard , &c. is , because men are idle , not willing to recount Gods mercies to them . Say not thy heart is hard , but thou art sluggish , this therfore you ought to doe especially at this time . In Levit. 23. 29. there was a time set apart for the Israelites , for the performance of this duty of humiliation , and it was to bee their exercise that day , they were then to labour to afflict their soules ; such as did not , were to bee cut off from among his people . And this consideration , that wee are called by the name of the Lord , is a meanes to doe it . But you will say , I have done this , and yet my heart is hard still . It may be so indeed , and your heart not softned , but yet this I say ; First for thy comfort , that if thou continue doing this , the Lord accepteth it ; but if thou dost it not , thy bloud shall bee upon thine own head : we require that thou shouldst only labour to doe it , and the Lord will accept it , though thou art not able to soften thine heart : And secondly , know for thy comfort also , that God will joyne with thee , if thou labour thus with thy heart , and send the spirit of humiliation on thee ; as the Disciples , though they rowed all night , yet CHRIST came at the last , so though thou toilest many dayes , and makest no proficiency ( as thou thinkest ) yet know , that God at length will come and help thee , and that because he hath commanded thee to doe this , he will not suffer you to be doing that alwayes in vaine , which he commandeth , and therefore hee will come : but that you may have the more ground for this , remember that you have many promises made of Gods helpe ; as in Luk 11. 13. If yee then , being evill , know how to give good gifts unto your chil dren , &c. You shall never alone , of your selves , bee able to soften your hearts without the Holy Ghost , but continue knocking , and the Lord will give you the Holy Ghost , though you bee but strangers . So that every man may come to God and say ; Lord thou hast made such a promise , thou canst not goe from thy word , and therefore deny me not ; and bee earnest with God , and hee cannot deny thee . The woman of Canaan was not a Iew , yet shee having this ground , that hee was the Messias , she would not bee put off , therefore doe thou so , and thou shalt in the end finde that thy heart is softned : and the longer thou waitest , the greater measure thou shalt have of the spirit ; and when thou hast him , hee shall humble thy heart , as in Zach. 12. 10. I will poure upon the house of David , and upon the inhabitants of Ierusalem , the spirit of grace and supplications , and they shall looke upon him whom they have pierced , and they shall mourne for him as one mourneth for an onely sonne . The people of Israel were here exhorted to mourne , and to separate themselves , and to doe it every family apart . The businesse was the same that you are to doe every fast-day . Now sayes GOD , if you seeke me aright , you must have the spirit ; and sayes GOD , I will doe my part , I will poure on you the spirit of bowells , for so the word may be translated . The meaning of it is this , that when the Spirit of God is thus upon you , you will bee tenderly affected to the Lord , even as a mother toward her child : then saith hee , they shall looke upon him whom they have pierced , and they shall mourne for him , as one mourneth for his only sonne , and be in bitternesse for him , that is , you shall then remember your rebellions , and the remembrance of them shal be bitter to your soules , as bitter things are to your tast : so it was with Iosiah : the reason why his heart melted , and he wept when he heard the booke of the Law read , was because he had the spirit of bowells , which every one of us should have : So Iob , Now I have seene thee , I abhorre my selfe , Iob 42. he was not thus before ; he was a holy man , but this was a new worke : for says he , I have heard of thee by the hearing of the eare , but now my eye sees thee . He was enlightened anew ; as it were , the spirit shined into his heart with a new light : I have beene in a myst all this while in comparison ; but now mine eye hath seene thee , and I have an experimentall feeling of thee , now I abhor my selfe . It is a hard thing to abhorre a mans selfe thus , which then a man doth , when Gods Spirit with a new light enableth a man to see Gods love and kindnesse , and his owne unkindnesse in their colours . If the Lords Name be called upon us , we should learne hence to keepe his Name faire , to keepe it pure and unspotted : As it was said of Saint Paul , he was a chosen vessell to carry Gods Name ; and therefore it behooves them to take heed how it bee polluted by them , or they give occasion that it be blasphemed ; for the evill committed by you reflects vpon the Name of the Lord. A small thing is a great matter in you : one fly corrupts a box of oyntment , but many flies in a barrell of Pitch or Tarre , are counted nothing ; so many sinnes in a wicked man , redound not so much to the dishonour of Gods Name , as one in the Saints . When a Saint doth a thing that is uncomely , hee polluteth the Name of the Lord , not that it can be polluted in it self , but it seemes so to other men . Before men are regenerate , their sinnes are as blots upon a table , before a Picture be drawne upon it , which are not regarded of any ; but after it is drawne , the least blot is seene of every one : So it is when men are but strangers to God ; the sinnes which they commit , reflect not to the disgrace of God : but when Gods Image is renewed in a man , then these sinnes are more taken notice of , and cause the Name of God to be blasphemed of his enemies . This should teach us , not to be ashamed of God and the profession of his Name : for shall the Lord not be ashamed of us , as he shewes he is not , when he is willing to put his Name upon us ; and shall we be ashamed of him ? it is an unreasonable and an unequall thing for a child to be ashamed of his father , for a wife to bee ashamed of her husband , and so for us to be ashamed of the Lord , whose Name we beare . This is the rather to bee spoken of , because it is a fault very common amongst us , that we doe not take notice of . But the most will say , we are not ashamed of religion , but wee account it rather a glory to bee accounted Christians . Give mee leave to examine you by these two Questions . First , are you not ashamed of the strictest ways of religion ? There is a common course of Religion , that you need not be ashamed of , because all are for it , and commend it ; but yet there are some speciall acts of Religion that men cast shame upon , such was that act of David , when he daunced before the Arke , which seemed absurd in Michals eyes for a King to doe ; yet he said , I will be yes more vile : some of the wayes of God give a more peculiar distaste to wicked men , and there is a shame cast upon the power of Religion , by reason that the multitude goeth another way . Now what is singular , that shame is cast upon : as in any thing , let the multitude have never so ill favoured a fashion , it is no shame , whereas if a few others weare a garment farre more comly , but different from the fashion , yet it would be a shame to them ; so it is here , there is shame cast upon holinesse and sincerity , because the multitude is not holy , for holy men are like the gleanings after the harvest , or like the grapes after the vintage , exceeding few , and not enow to bring godlinesse into fashion : Therefore if thou wouldst know whether thou art ashamed of God or no , try whether you be ashamed of any the peculiar acts of Religion , upon which shame is usually cast among men . The second question I would aske is this : are you ashamed of God , or any taske or duty , or his people among those where the shame will doe you some hurt ? consider whether you are not ashamed of Religion among sinners ; it is an expression put in for some cause , in Mark. 8. 38. Whosoever shall be ashamed of me : and my words in this adulterous generation , &c. As if he should have said , it may be you would not be ashamed of me among Saints ; but he that is ashamed of mee among the worst of men , and in a dangerous time , in such a time as when it is ignominious to be a Christian ( as it was then ) of that man will I be ashamed in the day of the Resurrection . You must therefore try your selves , what you do before wicked men , and what you do before great men , when it is some losse to you to professe CHRIST , or any truth of H●s ; and know that this is not a small matter : We must professe CHRIST in our times , wee must make the word of God the rule of our lives . Perhaps wee thinke that so long as our hearts are right , and so , that we runne not out into evill wayes with others , the matter of profession is but a small change , that is but as the leaves of godlinesse ; if GOD have the fruit , what need we care for the leaves ? But remember that in Rom. 10. 10. With the heart man believeth unto righteousnesse , and with the mouth confession is made unto salvation : This will damne many of us , the want of profession , as well as the greatest sinnes . The Scripture is peremptory ; wee must professe Gods Name at all times , even then when we shall doe it with the danger of our lives . You know that Daniel did so , in danger of his life , and it was not a needlesse matter , but it was in a matter that concerned his life . But that you may doe this the more willingly , consider why men are ashamed of this profession , why ? because men doe speake evill of you , but is this a good reason ? No , for they doe so out of their ignorance , as it is in 1 Pet. 4. 4. wherein they thinke it strange , that you run not with them into the same excesse of riot , speaking evill of you . But if they knew the ground of your actions , they would not speake evill of you . They see your actions , but your rules and principles that you goe by in these actions , they know not : and therefore they speake evill of you . And shall we be discouraged for this ? What if a Geometrician should be drawing of lines and figures , and there should come in a Country man and seeing him should laugh at him , would the Geometrician leave off his art for his derision ? surely no , for hee knowes hee laughs at him out of his ignorance , because hee knowes not the art and the grounds thereof : and is it not as great a folly for us to be ashamed of godlinesse , because men that understand it not , speake evill of it ! surely it is . And therefore remember Davids two reasons , when he did that act for which he was reviled by his wife . I did it for the Lord that chose me : as if he should have said , the Lord deserved it , hee loved and chose me , therefore I did it . So this is thy case : The Lord hath chosen thee , when hee hath passed by many thousands of others , therefore doe it for the Lord. And another reason of Davids was , it makes for my honour in the eyes of those that are good , 2 Sam. 6. 24. Men thinke it brings no honour , because they shall not get any credit by it amongst men : but know thus much , when men shrinke from God , then God makes true that rule , them that dishonour me , I will dishonour : he that hath made a profession of godlinesse , and afterward falls away , God never suffers such an one to escape , but he punisheth him one way or other . Therefore Moses exhorteth the people in Deut. 4. 6. to keepe GODs Statutes and to doe them : for this is your wisedome , and your understanding in the sight of the Nations , &c. Now why should you bee backward to beare the shame that the world casteth upon you ? doth not God observe all , look on , and with approbation ? doth not God tell the Church of Ephesus , in Revel . 2. 2. I know thy workes , and thy labour , and thy patience , &c. When any man at any time casteth shame upon you for religion , it is a persecution which God will record , as Luther said , when any spake evill against him ; this will be accounted on my reckoning at the last day , that speech is to be considered and weighed of us all . I know thy patience ; therefore be not ashamed , but be bold in the profession and feare of God , doing those things that are glorious in the eyes of God and men that judge of things aright . If the Name of the Lord be called upon us , this should comfort us concerning our selves , and concerning the Church of GOD ; for where GODs Name is called upon any Church , any Nation , any man , you may be sure he will defend them , for he is engaged so to doe , that his Name may not bee polluted ; for the Lord is the worse spoken of , when his people suffer . Therefore thou whosoever thou art , rich or poore , be confident , God will defend thee in all thy sufferings . A man will not suffer his wife to be wronged ; for saith he , she is my wife , he accounts himselfe wronged , when any injury is done to her : so God accounteth himselfe injured , when any wrong is done to thee on whom his Name is called , Esay 4. 5 , 6. Although ( saith the Lord ) they may seeme to bee helplesse , notwithstanding this ( saith the Lord ) feare not , I will create a cloud by day and a flaming fire by night : that is , though there be no meanes , yet I will worke without meanes . I will create them , make them of nothing : I will be both their direction and protection ; for the cloud by day , and the fire by night , hath reference to that cloud that went before the Children of Israel in the wildernesse , which led them in the way , and kept them from the heate of the Sunne . For upon all the glory shall bee a defence ; that is , the Churches , though they seeme never so base , yet they are glorious ; for therefore they are called glorious ; and not only upon one man or two , but upon all the glory , that is , every man in the Church , upon all the glory shall be a defence . But then if this objection come , why ? doe we not see them afflicted ? doe they not often suffer a storm ; are they not often scortched with the heate of reproach ? Therefore , the LORD saith , as they have divers persecutions , so will I have divers meanes of helpe ; and there shall bee a Tabernacle for a shadow in the day time for the heat , and for a place of re fuge , l●ke the Cities of refuge whither they fled that were pursued by the avengers of Bloud , and for a covert from a storme , and from raine . The Saints in a storme of persecution or any calamity , are as a man under a shelter ; whereas all others are in the midst of the storme . Therefore be you assured , the Lord will not forsake his owne people ; they are as the apple of his eye : a man may beare much , but hee will not suffer you to touch the apple of his eye ; So God will suffer much , but hee will bee avenged on them that wrong his people . Thus much for this Doctrine . 2 CHRON. 7. 14. If my People , that are called by my Name , doe humble themselves : WEE are now come to the Conditions upon which mercy and forgivenesse are here promised , whereof the first you see is Humiliation , If my People doe humble themselves : In the handling of which I will proceed two ways ; First Negatively , that without humiliation , and unlesse men doe humble themselves , they can have no interest in these promises . Secondly , Affirmatively ; That if they doe humble themselves , then God will be mercifull to them , and forgive their sinnes . For the handling of the first , I raise this Doctrine out of the words : That without Humiliation no man shall obtaine mercy : Wee see that God suspendeth mercy upon it here , as without which no mercy can bee expected ; which therefore must needs bee thought a matter of great consequence , and the more largely to be insisted upon . I expresse the doctrine in a more large and generall word humiliation , which containes in it , as well humiliation passive , or being humbled , as humiliation active ( as for more cleare distinction sake I call them ) whereby we humble our selves : which is the maine thing intended in the Text , explicitly and directly , which also in the prosecution of this point I mainely intend ; yet I shut up both together , in this negative part of this discourse : because they are , though in themselves distinct , yet alwayes conjoyned in their working , and the latter doth alwayes presuppose the former , and doth necessarily imply it here : for no man did ever come to humble himselfe , that was not first humbled . This negative part of excluding men from mercy without both these , being also alike common to both , it being a like true , that no man did ever attaine mercy , that was not first humbled , and that did not humble himselfe : So as in this negative part they agree and concurre . Againe , though that affirmative part mentioned is proper to that humiliation active , the promises of interest in mercy being made to them that humble themselves , and not to all that are humbled : there being many that are much humbled , who yet obtaine not mercy ; yet I joyne both together in this first part chiefly ; because as they are conjoyned in their working , so they must necessarily bee in the explication of them ; for we cannot come distinctly to know and finde out what it is to humble our selves ( which is the thing I principally ayme at ) without knowing what it is to be humbled , the one beginning where the other ends : the one being a preparative to the other . That therefore wee may see how farre the one and the other goes , and how they are distinguished , we will shut both up in this first doctrine . Now in handling this Doctrine we will do two things . First , shew that men must be humbled and humble themselves , ere they can come to have interest in these promises . We will shew what it is to humble a mans selfe and to be humbled . For the first , this place alone is sufficient ground . GOD would not have put in such a condition in vaine , if it might have beene spared in any , but besides this ground wee have the practise of all the master builders , who made it their first worke ( as here it is the first condition ) to humble men , that they might bee brought to humble themselves : And to omit all other instances , wee have all the three Persons seales to this method . This was GOD the Fathers method in the first Sermon that ever was preached ( which himselfe also preached ) as a patterne for all Ministers to follow . And when hee would draw Adam and Eve in to seeke the promise of mercy , he first expostulates the matter with them , to humble them for their sin : and then le ts fall the promise of the Messias . And secondly , JESUS CHRIST the second Person in his first Sermons in Preaching the Gospell , as in Luk. 4. 7. shewes his approbation of this method in that hee makes this his first subject of his first Sermon , us appeares by the text hee takes to preach the Gospell , but to whom ? to those that are first humble and humbled . The Spirit of the Lord is upon me , because he hath anointed me to preach the Gospell to such as are poore and broken in heart . And the same order , the Holy Ghost the third Person was foretold by Christ , that when hee was come , hee would observe in working upon mens hearts by the ministery of the Apostles , &c. Iohn 16. 8. He shall convince the world of sin : for humiliation , that is his first worke , then of righteousnesse , for justification : lastly of Iudgement ; that is , that sanctification which persons justified are to have wrought in them ; We come now to the explication and reasons of this point , which shall be , To shew the necessity of this humillation to the other that follow . Of the order of it , as it is here placed the first of all the rest . For the first , it is true indeed , that the Lord might bring men home to him without this humiliation . Hee could doe as he did at the first creation , say no more , but let there be light , and there would be light , and that without any of this thunder , he might say , Let there be grace , and there would be grace ; hee could come in the still voyce without renting the Rockes , and say no more but , Open yee everlasting doores , lift up your heads yee gates , and they would be open ; but as though hee might have brought the Children of Israel out of Aegypt into the Land of Canaan , without leading them through the Wildernesse , yet his good pleasure was thereby rather to humble them and prove them ; so it is here . And the reasons of this necessitie may bee drawne from the relation , and respect which this humiliation hath both to the other conditions that follow , and all that is promised here in the Text : unto which we will fit the reasons that follow . As first , without this men will not seeke out for and come unto CHRIST : they will not seeke His Face , that is , His Person : The Laweis our Schoole-Master to bring us to CHRIST , by humbling us : men would not come in to Him unless they were driven ; men would not seek Him unlesse they themselves were first lost ; men would not receive Him unless they were first humbled ; the poore receive the Gospell ; the poore in spirit . It is necessary in respect of receiving and seeking for mercy and pardon , and forgivenesse , which is the maine thing here promised , I will bee mercifull to their sinnes , for untill then our propounding pardon and the promises of it , and inviting men to come in would bee all but lost labour : for untill then , men would give us that answer , and the promises the same entertainement , which they did that were invited to the Marriage Feast , Matthew 22. 5 , 6. The text sayes they made light of it , and so wee finde by experience , that when wee preach the great things of the Gospell ; as Justification , and remission of sinnes , men account them as a small thing , and set light by them : and the reason is , because they are not humbled ; men otherwise would not prize CHRIST nor the promise of the pardon by him ( as Manna was not prized by the Israelites ) nor his righteousnesse , by which they are to bee forgiven : a man happily would be content to have CHRISTS righteousnesse , as a bridge to goe upon to Heaven , but hee will not prize it as Paul did , who was ambitious of nothing so much as to bee found in CHRIST , not having his owne righteousnesse , but that which is by faith , accounting all things in himselfe and out of himselfe drosse and dung in comparison of it ; but a man unhumbled will not set this high prce upon it , and God wil not have his Jewels , much lesse Christ and pardon of sinne cast away at randome to those who shall not value them ; but when a man shall see the badnesse of his nature , the multitudes of his particular sins , and see that in his heart he never thought had beene there , and stand amazed at them , then to have such a righteousnesse as shall perfectly cover all these sinnes , this he will thinke a great matter . So it was to Saint Paul , when he saw himselfe the greatest of sinners . And when a man thus sees his particular sores and diseases , and something in Christs righteousnesse to answer them all ; as Christs patience to answer his impatience , Christs love to stand for his hatred , Christs holinesse of nature to cover his uncleannesse , he will then begin to esteeme every Iewell in that Cabinet , for he knowes he could not spare one part of that righteousnesse , he sees a glorious righteousnesse to cloath and cover his nakednesse from top to toe , and this makes him prize it and every part of it , which a man unhumbled will not do ; and as he would not esteeme the imputed righteousnesse of Christ , so nor inherent righteousnesse from him , whereby he should be enabled to turne from his evill waies ; but when a man sees and knowes what a heart he hath , how false , how full of sinnes , and empty of grace , and what strong lusts are there , then when he shall finde the contrary graces wrought in him , hee prizeth them highly , and Christ for them , because they are the pretious guifts of Christ , for he knowes and acknowledgeth they are the sole worke of Christ , because in his nature dwelleth no good thing . And why else doth God after conversion suffer his people to fall into sinne , and into variety of temptations , but that they might be more humbled still , and so know the worth of Christ herein ? It is required men should be humbled , because else they will not actually turne from their evill wayes , nor bee obedient to Christ in all things in their lives . An unbroken heart is like an untamed horse , that will not indure the bridle , and be guided by it , like an untamed Heifer that will not goe with the yoake ; such a man that God may command him what he will , but he will doe what he list : but when the heart is broken and humbled once , then as Saint Paul trembling sayd , Acts 9. he will say also ; Lord , what wilt thou have me doe ? I will doe what thou wilt , yea , and suffer what thou wilt ; call me to suffer , for thee . If this question had been asked Saint Paul before he was thus humbled , he would have given another answere : before , God may bid us doe what hee will , but wee as stubborne servants will doe what we thinke good : wee are proud and unbroken , and pride is the cause of all disobedience , and therefore it is sayd , High thoughts must bee east downe , that exalt themselves against the knowledge of God ; ere every thought can be brought into the obedience of Christ. 2 Corin. 10. 5. They exalt themselves against the knowledge of God and His will ; for when His will is knowne , the heart yields not still : when the LORD commands any thing , as to take heede of evill company , to have a care of their speeches , whilest men are unhumbled , they are ready to expostulate the matter , and in the end will doe nothing at all : but when a man is humbled , and the high thoughts cast downe , then hee brings every thought and affection ( that exalted it selfe before ) into the obedience of Christ. And as all disobedience is from pride and stubbornnesse of the will , so all obedience is from humility ; when the heart is humbled , it is made pliable to God , Esay 66. 2. I will looke to him that is contrite , and trembleth at my words ; they are both there joyned : that is , when he heareth any command from me , he is afraid to breake it , afraid of admitting the very occasions of sinning : A man that hath beene scorched with the fire dares not easily meddle with it againe , and the reason is , it makes a man choose the Lord freely for his Husband and Lord , and from thence followes kinde obedience to Him. Hee that hath made the choyce himselfe will serve , else not ; but hee will condemne himselfe , that he should make a choyce so unsuitable to him ; and it also teacheth a man to set an high price upon CHRIST , and forgivenesse of sinnes , as you heare ; and that will set all thy desires on worke , and cause thee to refuse no obedience , whether active or passive : For , what is the reason men obey their lusts , but because they prize pleasures , have an high esteeme of honours , &c. and the same effect will the prizing of CHRIST have in thee , to do any thing for Him , so as thou shalt not count thy life deare , for Him. They would not doe all this constantly and for ever , if they should come to Christ and be obedient for a while ( as Iohns hearers and Herod was ) yet they would returne unto their vomit againe : and not stay with Him if they were not humbled , they might come in , as those hearers ( signified by the second and third ground ) did , who received the seed with joy , and as those of whom it is sayd , Christ would not commit himself to them , but stay with him , men will not unlesse they be humbled : For unlesse a man be brought to part with al for Christ , and to sell all , he will in the end repent of his bargaine ; if there bee a reservation of any thing , the time will come he will goe backe , and start aside like a broken Bowe ; and untill a man be throughly humbled , he will not be brought to part with all for CHRIST ; he that is humbled , he onely is the Merchant-like minded man , who sells all hee hath and goes away rejoycing , is glad at the heart that hee hath Christ though with the losse of the whole world ; he is willing to take Christ upon all conditions , with losses and crosses , and to deny himselfe in every thing ; for he knowes the bitternesse of sin , and so sets such a price upon Christ as if the bargaine were to make againe , he would doe as hee had done , but the other what he hath done in a fit , he repents him of afterwards , and therefore true repentance ( which godly sorrow and true humiliation worketh ) is called repentance never to be repented of , 2 Cor. 7. 10. Other sorrow than Godly may worke a repentance , but it is such as men afterwards repent of . Men are soone weary of the yoke of CHRIST . because they have not felt how grievous the yoke of sin and Sathan is , but to one who hath felt the burthen of sin , the yoke of CHRIST is easie and sweete . The last Reason hath relation to the last thing here promised , of taking away the Iudgements and healing the Land. God should not have the praise of his Iudgements and of his Mercy in taking them away , unlesse men were humbled ; for if when God did afflict men , he should restore them againe without this humiliation , men would thinke that God wronged them before , and now did but right them , but when God hath humbled them so farre , that they acknowledge his Iustice , in afflicting them , and their owne desert to be utterly destroyed , and confesse that it is his mere Mercy they were not consumed , and humble themselves under his mighty hand , and now if the Iudgement be taken off , and his wrath blowne over , then they give him the praise of his Mercy and Iudgements . Thus you see why of necessity it is required : Now let us see the reason of the order of it , why it is required thus in the first place : It is the first condition here : there is something in the order , and to be said by way of reason for it , and the reason in generall is , because nothing is acceptable to God , till the heart be humbled : You may pray , which is another condition , and you may heare , &c. but all you doe is but lost labour , unlesse it come from a broken heart . For first that is alone a fit sacrifice for God , without which act no sacrifice is accepted : This you may see Psalme 51. 16 , 17. Thou desirest not sacrifice , else I would give it thee ; thou delightest not in burnt offerings . The sacrifices of God are a broken spirit , and a contrite hart , oh God , thou wilt not despise . David knew that till his heart was broken , all his good deeds and all holy duties would have beene in vaine , and it is as if David should have said , Lord , before I was thus humbled and my heart thus broken ( as in the beginning of the Psalme hee had expressed that it was ) Thou didst desire no sacrifice of me , nor wouldst have delighted in no burnt offering from mee , but the sacrifices of God are a broken spirit , and other duties but as they come from it . This is the maine sacrifice , and with out it , nothing acceptable , unlesse it be laid upon this low Altar , which sanctifies the Sacrifice . As it is only a fit Sacrifice for God , so this only makes us fit Priests to God ; and before we are fit to offer a sacrifice acceptable , we must be Priests ; and we become not Priests to God , till we have offered our selves first to God as a sacrifice , 2 Cor. 8. 5. and that we are not , till we our selves be slaine , and broken , and so made a sacrifice . Nothing is accepted till the Holy Ghost dwell in the heart ; and untill a man bee Humbled , the Spirit of God dwells not in his heart : And therefore what he doth till then , savours not of the Spirit , but a carnall heart , and so is not acceptable : Til a man is humbled , he keepes the doore shut upon the Lord and His Spirit . There is one within , his heart is full already ; hee dwells in his owne heart himselfe ; therefore it is said , Esa. 57. 15. That he dwells in a contrite heart , that is in it alone , for there is only roome for him to do what he will in all the chambers of it . Vntill a man will be obedient in all things , no thing he doth is acceptable : Hee that turnes his eare from the Law , his prayer shall bee abominable . Now one that is not humbled throughly , hee may bee obedient in many things , hee may pray , &c. but yet he will have by wayes of his owne , he hath not fully renounced himselfe , that is , not Humbled : Now unlesse a mans obedience be generall , nothing is acceptable . And so wee come to the second thing propounded what this humiliation is , and herein our maine enquiry is after that which is mainely intended in the text , What it is to humble a mans selfe . But because the finding of it out depends upon the other also , wee will with it shew also what it is to be humbled , that so wee may the better know the true humiliation required of us ; and for the finding out of this wee will first set before you the examples of them who have humbled themselves , and have been humbled in Scripture , and from thence gather what it is . For this you shall finde Manasses in the 2 Chro● . 33. in his affliction humbling himselfe greatly , and the Lord was intreated of him , vers . 12. Likewise wee have that of S. Paul humbled . Acts 9. 6 where we find him trembling and astonished , and saying , Lord what wil● thou have me doe ? See another example in Acts 2. 37. of those who were prickt in their hearts , crying out , what shall we do to bee saved ? And so of the Goaler , Acts 16. who came trembling and astonied , and would have killed himself ; and likewise of the Prodigall , Luk. 15. ( which though a parable , yet sets forth this condition of a soule humbled to us , ) of whom it is said , that none gave unto him , and that hee came unto himselfe , &c. Out of all these we gather those two maine parts of Humiliation mentioned ; humiliation passive , and active . The first whereof makes way for the second , unto which no promise is made , and which may be found in an unregenerate man ; the second , which is the fruit of Sanctification , which is meant here , and unto which the promise is made : These goe both together in the godly ; and hee that hath the second , never wants the first in some measure more or lesse , though many have the first , that have not the second . Now the first is nothing else but a sence of sin , and Gods wrath for it ; expressed to us in those former examples , by being prickt in the heart , it being a wounding of the heart and spirit . Vnto which is joyned trembling feare , with considering and comming to a mans selfe , aswee have it in the Parable . And this passive Legal humiliation stands in these particulars . A sensiblenesse of sinne : before a man is as one that is in a dead sleep ; what is done to him he feeles not , nor what is said he heares not , is sensible of nothing : But this is the awakening of a man to be sensible of sinne ; so as now hee is wounded , now he is smitten with it , now he feeles it . So the Goaler as the foundation of the prison was shaken , so was his heart also , and had an earth-quake within , as well as one without ; and his awaking out of sleepe was a resemblance of his awakened heart . This humiliation makes a man fearefull of his estate ; whereas before he was bold : and others that are not humbled goe on boldly and are punisht , as it is said of the foole in the Proverbs . It makes a man consider his estate , which he never did before ; as the Prodigall came to himselfe , that is , entered into a serious consideration of his estate ; before a man thought himselfe in a good estate ; little imagined hee was in the gall of bitternesse ; but this worke shewes him his poverty , and that he is altogether naked , and that hee hath nothing to sustaine him , as the Prodigall saw he had not , no worth at all in him . And this first worke of humiliation is wrought by the Law and the curse thereof ; which sayes in his hearing , Cursed be he that abides not in all things to doe them . By the Law I say , which is the rule of righteousnesse , whereof all particular rules are branches ; and by the threatnings thereof , which are all branches of that great curse . The one being as the lightning to discover sinne , the other like the thunder-bolt that strikes the heart with feare of Gods Iudgements : the one is like the Inditement , the other as the Sentence of the Judge . I put both these together , because both goe to humble a man. The Law is like the Task-masters of Egypt , that commanded the Israelites to do the worke , but gave them no straw ; so the Law tells us , this and this is to bee done , and binds us to doe it , but gives us no strength , and so thereby discovers our sinfulnesse and unability to any good : and then as the task-masters did beate them that failed of their tale , so comes the curse and strikes them dead , that continue not in all things to do the Law ; and these two put together worke this Legall humiliation : neither by the Law is meant only those ten words spoken in Horeb , but together with the explanation of them , as wee finde them expounded in the Prophets and the whole Scriptures : so that by the Law is meant that rectitude which the whole Scripture doth require . Now therefore when the Scriptures are laid to our hearts , the rectitude of the Scriptures is compared with the crookednes of our hearts and lives , and thereby we come to see how that the least sinne is forbidden , and that the least dutie must not be omitted , and that we must give an account for every idle word , and every lustfull thought and motion in the heart ; as S. Paul when humbled , saw lust to be sinne ; and then we come to see withall the curse due to the lease : This humbleth a man. And unto this is further required the help of the Spirit joyning therewith , without which the Law doth not humble a man : who is therefore called the spirit of bondage , because he enlightneth a man to see his bondage and slavery to sin and Sathan , and his subjection to Gods wrath ; not that hee makes him such or brings bondage with it , but discovers it ; and this not onely by shewing a man his bondage , but he makes him believe it : For there must be a faith to humble as well as to comfort , whereas wee set light by the threatnings , and believe them not ; for would the swearer sweare , if he believed that threatning , the Lord will not hold him guiltlesse that taketh his name in vaine ? When therefore the Spirit enlighteneth a man to see his sinnes , and makes him believe the threatnings denounced against them , then a man is humbled and not before . And yet though these threatnings are propounded by the Word , and made effectuall by the Spirit , yet usually some affliction puts life into them ; as wee see in Manasses , and also in S. Paul who was first struck off his horse to the ground , and in the laylor who thought verily all his prisoners gone , for whom his owne life must have beene answerable ; so as hee would have killed himselfe : sometimes a reall affliction , sometimes an imaginary one , an apprehension of Judgement , shame , poverty , misery doth God use to put life into the threatnings , and they put life into the Law ; and then the Law is brought home to the conscience ; and so sinne is brought to light ; for when men are sensible of miseries , then they are often brought to to inquiry into the Law of God to find what should bee the cause of it : and when the Law is brought home to the conscience , then sinne is made alive . Saint Paul saies , Romans 7. Sinne appeares to bee sin , which before was as colours in the darke ; and sin being made alive , then I dyed , saies Paul there , that is , he apprehended himselfe a dead man , in which is a discovery of sinne and our subjection to death for it ; wherein doe consist those two parts of this former humiliation , which makes way for the second humiliation . Thus you see , what to be humbled is . Now wee come to the second , what it is to humble a mans selfe : which begins , when the other ends : for then a man lookes out for the remedy , as those who cryed out what shall we doe to be saved ? which is the second thing to be observed in those examples ; after the wounding of their hearts , they made an enquiry what to doe to be saved . For those that belong to Gods Election goe yet further : there is another kinde of Evangelicall humiliation wrought in them , which is a fruit of sanctification ; for in one whom GOD meanes to save , when hee is come to this , the LORD sends the spirit of adoption into his heart , the spirit of grace , as Za●hary calls him , which gives him some secret hope , hee shall bee received to mercy , if hee will come in ; which is a worke of faith in some degree begun : and then says the soule with it selfe , I will goe and humble my selfe , I will goe home to God , and change my course , and give up my selfe to him and serve him : and this we shall finde in these examples mentioned before , especially of the Prodigall , Luk. 15. he came to this conclusion , If I stay here , I dye for hunger ; but in my fathers house there is bread enough : here was hope that bred this resolution . I will goe home , and say to my father , I have sinned against heaven and against thee , &c. here was that true humiliation we speake of . So Manasses , hee humbled himselfe greatly , out of an hope of mercy ; for a man comes not to this active humiliation wherein he kindly humbleth himselfe , unlesse hee hath hope of mercy ; and the beginning of faith is with a hope of mercy , which sets a man a worke to goe to God , and say ; Lord , I have committed such and such sinnes , but I will returne to them no more ; I am worthy of nothing . Now there are foure severall compositions or foure paires of ingredients , that have influence into this second kind of humiliation , to cause us to humble our selves . 1 Payr , an hope of mercy , as wel as a sence of misery : that whereas before wee did looke upon God as a severe Judge ; we looke now on him as one willing to receive us , both are requisite . Sence of misery onely , brings a man but to himselfe , as the Prodigall first is said to come to himselfe ; but hope of mercy joyned with it , drives a man home to God , as it did also him ; without which , sence of misery drives us from the LORD ; but hope of mercy being added to it , causeth this active humiliation , wee speake of , whereby wee say , I will goe and humble my selfe . 2 Payre of ingredients are the sence of our own emptinesse , together with an apprehension of that Alsufficiency that is in God ; which we also may see in the Prodigall , when he said , I shall starve and die , if I stay here ; but in my fathers house is bread enough : he lookt to that alsufficient fulnesse that was in God to supply his wants . The creature whilst it findeth any thing in it selfe , it will stand upon its owne bottome and not bee humbled , but when it finds nothing in its selfe but emptinesse , then it beginneth to seeke out for a bottome ; which it seeing to be in God alone , it goes out to him ; for men will not be drawne off from their owne bottome , till they see another bottome to stand upon . 3 There must bee a sence of a mans owne sinfulnesse , and the LORD JESUS his righteousnesse , and so a light comes in that discovereth both : thus when S. Paul was humbled , there was a light shone about him , which was an outward symbole of that new light which shone within him , of Christ , and his owne sinfulnesse . A sence of the love of God and Christ , joyned with the sence of a mans unkindnesse unto God , whereby wee looke upon sinnes as injuries done to God , and an unkindnesse shewne therein . And now let us see the difference betwixt these two works or parts of humiliation , that wee may further understand what it is to humble our selves . And first , they differ in the matter they are conversant about ; in that first , a man is humbled properly , but for the punishment : a man indeed is humbled for sinne , yet principally as it hath relation to punishment ; it is guilt works on him ; he is not humbled for sin , as it is contrary to God , and his holinesse , but as contrary to himself and his own good : and thus we are not humbled , till we come to love God , and to have a light discovering the holines and purity of his nature , which one that is savingly humbled hath wrought in him . They differ in their grounds and principles whence they arise . The first ariseth but from selfe-love , and is but a worke of nature ; though thus farre a worke of God to stirre up self-love , by the sence of misery and to awaken it ; but so as any unreasonable creature if in danger , useth to be sensible of it : and what wonder then is it for a man , when hee begins to have some sence of hel and death , let into his conscience , to be wounded and apprehensive of it ! but the other ariseth from the love of God kindled in the heart by hope of grace and mercy . They differ in the instrumental causes that work them ; the one is wrought by the spirit of bondage , by an enlightning meerly to see his bondage , and the soule is as one that is in bondage fearing God as a master ; and he hath no further light than thus to see God as a Judge : but this other is wrought by the spirit of adoption making the Gospell also effectuall , discovering God as a father . They differ in their effects ; as , The one driveth a man from GOD , but this latter causeth a man to goe to GOD and to seeke Christ : it workes that affection to Christ that the Church in the Canticles had to him , who would not give over seeking him , till she had found him whom her soule did love . Though there bee twenty obstacles in the way , yet the soule hath no rest ; as a stone hath no rest , till it bee in its owne center , so nor this soule thus humbled , but in God ; and therfore gives not over seeking him , though it hath never so many denyalls . The first breeds death , an acedia , a deadnesse and listlesnesse , it makes a man as a log , that moves not to God in prayer . So it wrought in Nabal , and Achitophel , it breeds such discouragement as often ends in death . Of worldly sorrow ( and such is all sorrow whereof God is not the end ) commeth death : but when it is right and true and kindly sorrow for sinne , it doth that which an affection should doe , it quickneth him to doe that which he ought to do : so feare when it is right worketh , and so all other affections , which were put into the soule for that end that it might bee stirred up by them to that which it should doe , for GOD and its owne good ; and therefore this affection of sorrow for sinne quickens a man to seeke out to God when it is right . The first breeds a fiercenesse and turbulency in a mans spirit ; as we see often in men whose consciences are awakned to see their sinnes , they are fiercer then they were before ; for guilt of sin vexeth their spirits ; and where there is no sence of mercy from God , there is none to men : but hee that is broken for sinne spends his anger upon himselfe , frets chiefly for his owne vilenesse and unworthinesse ; and the Peace of God which his heart hath a sence of makes his spirit gentle , and peaceable and easie to be entreated and perswaded : bring him Scripture , and a child may lead him and perswade him . The rough wayes are made smooth , the rough and froward dispositions of the heart , and every Mountaine-like affection cast downe , as it is said they were by Saint Iohns ministery , who came to humble men and prepare men for Christ. They differ in their continuance ; the former a lone proves but a passion , and it comes but from flesh , so as all the fruites of flesh are , it is but as the flower of the grasse : of the same fading nature the roote is from whence it comes : though it comes like a violent torrent into the heart , and swells above the bankes , yet it is but as a land-floud ; but this latter is as a constant river that hath a spring , which though it keepes within the bankes , and doth not overflow so much as the other , yet it runnes constantly , and the further it runnes , the greater it growes . I will give you also some properties of that humiliation to which the promise is made here , by which it may bee yet further knowne and differenced . We will take those fruites of it wee finde in the text . 1 It will make a man pray , and 2. Seeke Gods face , and turne from his evill wayes : it hath alwayes these as the consequences of it : To pray . Iudas was humbled , but hee had no minde to pray , nor an ability to pray ; the spirit of prayer went not with it ; but hee that hath that true humiliation , is able to poure forth his soule to God : and indeed prayer is not the worke of the memory and wit , but the proper worke of a broken heart . Againe , secondly , to seeke Gods face , this true humiliation cuts a man off from his owne roote and bottome , and causeth him to seeke the Lord alone : which seeking useth to be expressed in prayer : that other will cause a man to seeke mercy , but this to seeke Gods face ; that is , if they have his favour , it is enough : they seeke God as sequestred from all things else ; though such a soule had assurance of being freed from hell , it would not content him , unlesse he saw Gods face . That which Absalom counterfeited ( as knowing it to be a true straine of a loving and humbled child to a Father ) when he had his life given him , though banished from the Court , Let mee see my Fathers face , though hee kill mee , it is an humbled soule in truth towards God : others as God sayes in Hosea , Seeke mercy , but they turned not to mee : they sought not me . True humiliation causeth a man to turne from his evill wayes : the other makes a man but give them over for a time , whilst he is sicke of them ; and then returnes againe , as a Dog to his vomit , 2 Chron. 33. 23. It is said Amon humbled not himselfe , as Manasses his father had humbled himselfe , but transgressed more and more : which implies , that when a man is humbled as hee should , he transgresseth no more as hee had done ; and so Manasses did so humble himselfe , as he transgressed no more . It will make him become stronger against that sin he hath transgressed in : as a bone that hath been broken is stronger when it is right set againe ; hee especially humbleth himselfe for and turnes from his beloved sin , and with that from all the rest . 2 Property is , it makes a man to cleave fast to Christ , and so draw nigh to him in all the duties of obedience , to obey him constantly , generally and throughly . Men may have light wounds made in their hearts which do not drive them to the Physitian , which awakeneth men a little , but they fall asleepe againe : but when God humbleth so as to save , he so fastens the apprehension of his misery upon him , as to bring him home to Christ : he sets on the avenger of bloud to pursue him to the utmost , and not for a mile or two , but to follow him till he be driven into the Citty of refuge : There is an humiliation , which hath not this effect and consequent of it ( and therefore I mention it as a property of the true ) and this because of a defect that is in it , in which respect though it come neare the true , yet differs from it : which is in the event seene in this , that the true causeth to come to Christ , and to cleave to him without separation . That you may therefore see the difference betweene this and the other , and wherein that other is defective ; marke how that which is true workes this in one , who yet is not quite cut off , but hangs by a thread as it were , there being some secret Fibrae , some veines and strings that are not cut in peeces , which keepe life in the old man , and a man remaineth still upon his old stocke , and so long CHRIST comes not into the heart ; not untill a man be unbottomed of himselfe , and sees he can no way be happy in himselfe , or within his owne compasse , but sees all is to bee had in and from the LORD JESUS ; untill then , he will not goe out of himself , nor cleave to or follow the LORD JESUS CHRIST fully . Now then , the other humiliation is defective in this , in that it is not in this manner enough bottomed , it cuts not a man wholly off from himselfe , the foundation is not laid low enough ; there is wanting depth of earth , there is indeed so much earth as shall bring forth a greene blade of profession , and such a foundation as there may bee erected a slight building upon , but it is not low enough to beare a substantiall building that shall stand out all windes and weathers . This true humiliation hath these two things goe with it . A man sees no bottome in himselfe : Seeth a bottome out of himselfe to stand upon , and so hee casts himselfe upon that , clasps about CHRIST , and wholly adhereth unto him , and so draws all sap and life from him , as the branch doth from the roote , and thence comes that resolution and ability to cleave to the Lord , and to please him in all things . As the resolution to doe it , so all his ability to goe through with it ; for being joyned to CHRIST , there comes the spirit of grace ( cal'd the vertue of CHRISTS death , because it workes a vertue like unto his death ) into the heart : But when the heart is not yet in this manner broken , many take up purposes and good desires , but are not able to keepe them , because they were bottomed on their owne strength ; whereas if the heart were broken from it selfe and engrafted into CHRIST , such purposes made in his strength would thrive and grow there : For if the soile bee made good , and fit plants bee planted in it , it is certaine they will thrive . Now in a good heart those desires that bee planted there doe thrive , and wither no more , and though there may now and then waves arise , and so they may be tossed to and fro ; yet substantially they doe not wither nor fall from the foundation : Those therefore who have begun a good course for a yeare or a moneth , and go not on in it , it is a signe they want humbling : Hee that is truly humbled , falles backe no more : Manasses did not , nor Saint Paul , Lord what wilt thou have mee doe , said hee then ? and hee was as good as his word . Therefore take knowledge you that doe fall away , what the defect hath beene and wherein : for that will bee a meanes to set you right and recover you againe . 3 Property of Humiliation is , to have all the affections moderate , all delights in worldly things faint and remisse , and all his affections taken chiefly up about grace and sinne : True affection in him wil eate up the false . He esteemeth spirituall things at a high rate , and all other things as little . Aske such an one what of all things else he would desire , and he will tell you , Christ , and the favour of God , and the graces of the Spirit , and to have his lusts mortified , and his sinnes pardoned , and that hee passeth not for the things of this life , hee cares not in comparison whether he bee poore or rich , bond or free , ( notwithstanding if hee may have a better con dition , hee will use it rather ) as a man that is condemned to die ; little regards hee his estate or the things of this life , his apprehensions are taken up with greater things ; give him his pardon , and take al else : So here one truly humbled , counts the favour of God so great , as he esteemes all things else light in comparison : When therefore men are violent in their affections towards worldly things and in their desires and delights in them , and endeavours after them , it is a signe they are not humbled . 4 Property is to love God and Christ much , Mary loved much , because much was forgiven her ; that is , not simply that much was forgiven her , but because withal she had a sence of it , apprehended it as much and her sin great by a worke of humiliation , and so apprehended it a great matter to be pardoned . And so a man having once apprehended death and hell , and the wrath of GOD as belonging to him , and God comes on a suddaine and tells him , thou shalt live , when his necke was on the blocke , and hee expected nothing but death ; this causeth a man to love GOD much , and to prize CHRIST ; and this made Saint Paul also to love CHRIST so much , that the love of Christ constrained him , because I was a persecuter and a blasphemer , and he died for me , forgave me a great debt . Hee that is truly humbled will bee content with any condition , as the Prodigall sonne , I am content to be as an hired servant , sayes hee , and am unworthy to bee called a sonne any more ; hee was content to doe the worke of a servant , to live in the condition of a servant , to have the lowest place in all the familie : And so Saint Paul look'd on himselfe as the least of all the Saints , thought hee could never lay himselfe low enough . Now this contentednesse is exercised about two things . In a contentednesse in the want of these outward good things ; when a man is content with the meanest services and the least wages , to want wealth , and credit and gifts , as Iacob being truly humbled , I am lesse than the least of thy mercies : whereas an other man that is not humbled , when hee lookes upon himselfe and GODS mercies hee enjoyes , he thinking highly of himself , thinkes himselfe too big for them , and that the disproportion is rather on his side ; whereas Iacob though he then had many mercies , yet said , take the least mercie , and lay it in one scale , and my selfe in an other , and I am too light for it , lesse than it , and it too much for me . It is exercised in bearing crosses . One that is truly humbled still blesseth GOD , as Iob , and beares and accepts the punishment of his iniquity willingly and cherefully , as we see it made a condition , Lev. 26. 41. If their uncircumcised heart be humbled , and they beare or accept the punishment of their iniquity , if the Lord lay upon him a sharpe disease ( say the plague , disreputation , poverty , ) yet hee beareth it willingly and chearefully ; for when a man thinkes in earnest that which is said Ezech. 36. that hee is worthy to be destroyed , whatsoever befalls him from God , which is lesse than destruction , hee blesseth God for it , and rejoyceth that he escapeth so . The humble man therefore is in all conditions contented , alwayes chearefull and blessing God ; if he hath good things , they are more then he is worthy of ; if evill , though never so sharpe , yet they are lesse than destruction , and then he deserves , when as an unbroken heart is alwayes turbulent , and thinkes in the secret murmurings of his heart , that he is not well dealt with . I should come now to the application of this Doctrine ; but before I must resolve a case and scruple , which doth use to trouble the hearts of many . The Case in question is , whether to right and true humiliation , it be necessary that such a solemne humiliation and such a measure of sorrow and violent Legall contrition goe before it . There is a double kind of sorrow wrought in the hearts of men ; the one is a violent tumultuous sorrow , which ariseth from the apprehension of hell and punishment : the ground whereof is self-love , and is commonly in those who are suddainely enlightened , and so amazed therewith being taken on the suddaine ; as wee see in Saint Paul who was taken suddainely as hee was going to Damascus : and it was discovered to him , that hee was guilty of so great a sinne , as he could never have imagined , a voyce from heaven to strike his eares on the suddaine , why persecutest thou me ? And this wee find by experience to have beene in many who never have true humiliation , as wee see in Iudas . God indeed sometimes useth it to bring men to humiliation , as he did in Saint Paul. But again we find in experience in some a cleaving to God , and holinesse of life , and a constant care to please him in all things , without this violent vexing sorrow : and many that have had their hearts deeply wounded , amazed , affrighted , and have therupon taken up great purposes which have come to nothing , the ground whereof having beene a violent passion , as that the roote withered , so the fruit withered also ; but a true apprehension and conviction of sin ; as in it selfe the greatest misery is more reall and drawes the heart nearer to Christ ; so that in this case we may say of these two sorts , as Christ said of those who were bidden to goe into the vineyard : They that said they would goe , did not , and others that said they would not goe , yet went : and therefore wee answer , that it is not alwayes necessary to have such a violent sorrow , or that a man should lie any long time in such an evident sence of wrath , though alwayes there is a right apprehension of sin which doth humble a man : which will appeare by these considerations . 1 That is not alwayes the greatest sorrow that is thus violent : though it seeme to bee so , it is not alwayes the greatest sorrow which melteth into teares ; as that is not the greatest joy that discovers it selfe in laughter ; that is not the greatest sorrow which workes the most violent commotion in the heart ; there is a sad silent quiet sorrow that sinketh deeper , and wets more slowly , and sokes into the heart , and makes the heart more fruitful in the issue , which ariseth out of a more spirituall conviction of Judgement , of the evill of sin ; though lesse passion accompanies it , yet a stronger and deeper affection of sorrow is wrought . I call it deeper , because it is more constant and lasting , more to purpose ; the one being as a land-floud , the other as a spring . Put the case , such a violent sorrow should bee greater , yet it is not alwayes alike necessary , neither on Gods part nor mans . Not on mans part ; as some disease doth not need so sharpe and quick a medicine as an other , as some mens flesh is harder to heale than others , so some mens hearts have more stubbornnes in them than others ; some have made themselves children of the Divell by their wicked courses , worse then they were at first ; others in comparison are but as the children of Adam , still as they were borne , and therefore the same work may be wrought in them , with much lesse adoe . On Gods part it is not alwayes so necessary , but is proportioned to Gods ends ; and God differs and is various in his ends concerning men . He meanes to bestow a greater measure of grace upon one then upon an other ; and where he meanes to set a greater building , there he digges a lower foundation ; hee meanes to use some as a meanes to comfort others , and therefore letteth them see and feele more the bitternesse of sinne , that they may be able to comfort others with the same comfort wherwith they have beene comforted . Hee differs in the meanes to attaine his ends ; if hee meanes to bring them to the same measure of grace , yet hee will not goe alwayes the same way to worke , as hee often doth that without affliction , which sometimes hee doth with it ; as a man is brought to the same Haven divers wayes , some in a calme is tided in , others are driven in with a storme , but it is no matter how they come so they come in , the promise is made to those that come . A third consideration is , that it is not for want of this greatnesse of humiliation , that divers have not so violent a sorrow , but from some circumstance in the worke it selfe ; as , First , because the light of comfort comes in sooner to some than to others ; they have the salve presently after the wound is given : God having broken the heart bindeth it up presently againe , a man may have as deepe a wound which a mitigated medicine comming neare to the bottome of the disease and soone applyed may sooner heale than another lesse deepe , to which the remedie is not applyed a long time after , which therefore askes longer : So also it is in joy , suddainnesse increaseth it for a fit ; for example , put case a man is condemned for high treason , and brought to the blocke , and verily expects death , and his pardon on the suddaine comes , there is such a great sensible change wrought in him ( and our natures are sensible of great changes ) and therefore how excessively doth hee rejoyce ! but take one who is guilty of the same fault , who knows that if he have not his pardon , hee should lose his life , but hath his pardon presently after the sentence passed , hee will prize his pardon as much as the other , though happily hee is not so turbulently affected as the other . It falls out thus by reason of the ignorance some have lived in before , who therefore are enlightened to know their estates all on the suddaine ; whereas an other hath beene brought up in knowledge , and the knowledg of his misery being let in by degrees , then the case doth also differ , as betweene two men who were to goe through a wood , whereof one is set upon by theeves not suspecting any , and is put into a feare of his life , and knowes not how to escape , but one comes on the suddaine , and rescues him and gives him his life , but another is warned before , knowes hee must goe through such a passage , and that unlesse hee hath a strong guard to goe along with him , hee shall certainely perish ; this man apprehends the danger as great , as the other , and the benefit as great , and the love of him that should goe with him as great ; onely his passion , either of feare or joy , is not so violent as the others , though hee truly rejoyceth in the deliverance as much as the other , and thinkes himselfe as much bound to the man that delivered him . I have spoken these things , because some are scrupulous in the point , and thinke they may not safely apply the Promise , because they have not had that measure of sorrow that others have had . But let no man suffer his assurance to hee weakned for want of this , for a man may have as high an esteeme of CHRIST and bee as throughly convinced of sinne though hee want that violent worke , which GOD workes in some , even a great sence of his wrath , and letting them lie there and then speakes peace , so as these are wrought by distinct acts and causes in a great distance one from the other , so that as their sorrow was evident so their joy was evident , in another he workes so , that as soone as hee sees sinne hee sees God also pardoning . And in those that have that violent shyning of affection in their first Humiliation ; looke how much of it is violent , will vanish , and what is substantiall , will hold ; so that even they in the end come to this solid conviction of Judgement at last , which onely is constant and abideth with them . And therefore let not thy assurance bee weakend for the want of this , for faith unites to Christ and establisheth us in well doing . But you will say , is it not good to get that sensible stirring sence and sight of sinne ? I answer , yes , for to that end GOD leades through crosses , and suffers thee to fall into sinnes , that thou mayest see the vanity of the creature and the sinfulnesse of thy nature , that when thou commest to heaven thou mayest say by thine own experience , it was not by my owne righteousnesse that I came hither : And therefore though it be good to get it , yet let GOD goe his owne way and use his owne manner of working , whether by Legal terror or otherwise , what he sees good for thee he will do to humble thee , but doe thou use meanes to understand the Law , thy owne heart and actions , and as thou art fallen into new sinnes , labour to see what a case thou shouldest be in , if Christ had not delivered thee : But let not thy assurance bee weakened , for you must know there are but two maine ends of humiliation , which if they bee attained in thee , thou needest not call in question thy estate . Now first it serves to make thee willing to match with Christ : Wee are Christs spokes-men , and woo you every Sabbath day , but wee finde all the world like them who thinke themselves beautifull and rich and that they have matches enow , who though they are contented to have Christ for their husband in Heaven , yet not on the earth with all those crosses they must take him with . Now humiliation comes and makes men willing , when a man comes to see and say , I have no such thing in mee as I imagined , no riches , &c. but I am in debt , and shall be arrested and laid in prison , and my life must goe for it , unlesse Christ will marry mee ; in that a man sees hee shall be kept from all arrests by him , this makes a man willing to match with Christ , yea glad , though he have many crosses follow in this life upon the marriage . Now therefore if thou findest this wrought that thou canst sincerely say , I am willing to take Christ , and to bee subject to him in all things , to follow him in all conditions , to give a full consent to take him , as I finde that hee in the word hath a full consent to take mee ; then certainely thou art humbled , else not ; if thou hadst taken him onely in a fit , and not out of Judgement , thou wouldest have repented thee ere now . The second end which humiliation serves to is for Sanctification , as the other helpt him in his Justification , that every unruly lust may bee broken and mortified in thee ; that thou mightest feare to offend and bee plyable to the Lord in every thing ; whereas another that is unbroken quarrells with every thing , thinkes his worke too much , and his wages too little , and knowes not why he should goe a contrary way to the world , but an humbled man will doe all this chearefully , like a broken Horse that turnes at every check of the bridle , when another casts his Rider : Doest thou finde that thou tremblest at the word , and fearest sinne , and darest not venture in it , and so for duties , thou darest not neglect them : and this thou hast experience of in the whole course of thy life ? then surely this worke of humiliation hath beene in thy heart : Though thou seest not the fire , yet if thou findst the heate , it hath beene there : for these are the effects of it , and as I speake this for the comfort of those that have not felt such violent sorrows , so let mee on the contrary say to others , who ( it may bee ) have had such fits of sorrow , yet if thou find an unwillingnes to submit thus to Christ , findest thy necke stiffe to the Lords yoke , and such an unbrokennesse in thee , that thou canst not live without satisfying this or that lust , but canst sin and beare it out well enough , let thy sorrow have beene never so great , and now they are past and gone , and were not right ; let men therefore examine themselves by the effects , for men are deceived on both sides : and then , 1 Vse is for exhortation to stirre up to the dutie : This exhortation I direct to two sorts of men ; first to those who are already truly humbled , and secondly to strangers to it . First you that are already humbled and have obtained the assurance of the forgivenesse of your sins , you must be humbled more , for if the Lord suspend his promise at this , then the duty is to be done daily : When God requires a dutie of Sanctification ( and his promises are made onely to such ) there can bee none excuse , there may bee a let in preparative humiliation ; a man may bee swallowed of two much sorrow : but not in this which is a duty of sanctification : and know this , that all degrees of grace arise from the degrees of this true Humiliation : which I make good to you thus ; Faith and Love are the great radicall graces , all elseare but branches springing out of them . Now they are strengthened by this humiliation , and graces the more they grow , there is an addition still made to them ; as there is an addition made to our humiliation . First for Faith , know that the more strongly a man layes hold on CHRIST and prizeth him , the more he goes on to apprehend his sinne , and is emptied of himselfe ; and though a man tooke CHRIST truly at his first conversion , yet there are degrees of prizing him ; when a husband takes a wife , though at their feast marriage there was such love betweene them as they would have chosen each other before any other in the world , yet so as this their love may admit degrees ; after marriage , they may see more grounds of loving each other more , so that though the match is made , yet they may be more confirmed in their choice , which may be made more full and absolute : So towards Christ the will and affections may be wound up to a higher peg , which is done by a further degree of humiliation . What is faith , but a laying hold of Christ ? Now the emptier the hand is , the further hold it takes , and the more we are taken off our own bottome , the further we will cleave to Christ. A man in a river that is like to be drowned , and hath a rope cast to him , he wil be sure to catch as fast hold as hee can , you shall not need to bid him . And to this end it is , that Christians are still taught more and more , by the spirit to see the vanity of the creature , the vilenesse of their natures ; and they are led through this wildernesse to humble them , that so Christ may have the higher place in their hearts . Againe , the greater the thirst is , the greater will a mans draught be ; and the more you adde to your humiliation , the more will your thirst bee after Christ , and you will drinke deeper of the fountaine of life , and draw more sap from him . And secondly it increaseth your love , for thereby wee come to see our selves more beholding to God , as having a greater debt forgiven us . What made Mary love much , but because shee was sensible much was forgiven her . Therefore labour more and more to bee humbled , especially as you fall into new sinnes , which the Lord oft lets him to doe , that they might bee humbled more : and the more light a Christian gets to discover his owne vilenesse and the vanity of the creature , the stronger he will grow in grace , and the more established in well doing . Now secondly for those that are strangers to this grace of Humiliation ; that they may come to be humbled , let them observe these two rules . First labour to see the greatnesse of sin . Secondly to see your owne weaknesse and unability to helpe your selves ; for the first , doe not weigh sin by common opinion , but in a right ballance , doe not doe with your soules as some doe with their bodies ; when their beautie is decayed , they desire to hide it from themselves by false glasses , and from others by painting ; so do we for the most part with our sins ; wee desire to hide them from our selves by putting false glosses upon them , and from others by fained excuses : but deale impartially with your selves herein , and labour to see sinne in its full vilenesse : And that you may doe so , First pitch upon some one great sin , and take it into consideration . So Christ , when he would humble Paul , he tells him of his persecution , Why persecutest thou me ? And so S. Peter , when he would humble the Iewes Acts 2. 1. he tells them of their crucifying of Christ : So Christ when hee would humble the Woman , Iohn 4. he remembers her of her adultery : And the method that God takes when hee would humble us , it is good for us to take : For as when a man goes to rub a great staine out of a cloath , by the same labour hee rubs out others , that are the lesse , for my meaning is , not that you should let other sinnes alone , when I exhort you to single out one ; but to consider all particulars else also , though never so small : the multitudes of them will helpe to humble thee , as well as the greatnesse : When a man sees hee hath many debts though but small , of sixpences and shillings ; yet being many , the totall summe may arise to a great quantity , and make a man see himselfe bankerupt : Therefore set your sinnes in order before you , give the due weight to every sin , but yet especially let great sins bee in your eye . Now some sinnes are greater in their owne nature , as fornication , swearing , drunkennesse , &c. others are made great by their circumstances , as that they were committed against knowledge , with deliberation , as Saul sparing the Amalekites , and sacrificing before Samuel came , wherein a commandement on the contrary was distinctly given . So God aggravated to Adam his sin , did not I command thee the contrary ? and didst thou not know thou shouldest not ? We are not to take sins by number only , but also by weight : as when they were committed contrary to many promises , purposes , and so as hardnesse of heart follow upon it And secondly , withall labour to make sins present , though long since committed ; looke on them as if they were newly done : for though our sinnes bee great , yet if we apprehend them and view at a distance , and a great way off , they move us not : which is the reason why men are not more affected with the thought of death , in their health , which yet is one of the greatest evills , and so apprehended by us when we come to die : the reason is , because it is then conceived to be a farre off , and so men are not moved with it . Thus it is in our apprehension of sins also : the distance makes them seeme small ; there is not a neare conjunction and application of the object and the affection , they are not brought nigh , but men looke upon sinnes long since past as small , whereas in truth sins long since committed are the same in themselves and in the sight of God they were when first committed ; and therefore should bee the same to thee . So a man that hath committed a treason twenty yeares agoe , may bee executed for it now : and therefore Iosephs brethren remembred their sinne as fresh , though long before committed , as if they had then committed it : their affliction revived in their consciences , and made it as present : but we usually looke on sins past as none of ours . Iob saith , that the LORD made him possesse the sinnes of his youth : he possessed them , that is , looked on them as his owne . What is the reason why to men in jeopardy , as in a storme at Sea and in the time of sicknesse their sins then appeare so terrible and fearefull ? they apprehend them as present . Now that which God doth by affliction , let us labour to get done by meditation , and by faith to looke on them as present ; turne that end of the optike glasse which will bring them neare to thee , labour to have a true Judgement of their greatnesse , and that they are the same , for therein lyes true humiliation , when the Judgement is rightly convinced to esteeme them the greatest evill , though it bee not accompanied with so violent and turbulent a sorrow . When you have made them thus present , doe not quickly make an end , but let sorrow abide upon your hearts , for the worke is not so soone done ; you will get into some rocke or other , unlesse you bee continually persecuted and followed by the apprehension of your sins , till you come unto the City of refuge : but doe as David did Psal. 51. he sets his sin before him ; and as Saint Paul , to whom that sin of persecution was ever fresh in his memory and alwayes in his mouth , I a persecutor , &c. In this case learne something of the Divell , who when he would bring a man to bee swallowed up of sorrow , his manner is to keepe a mans sin still before him , nor will he let a man be at rest , therfore 2 Cor. 12. they are called the buffetings of Sathan , because hee comes often with blow after blow , to discourage and amaze a man now learne from that practise of his to stay and dwell upon the meditations of our sinnes , and often to present them to our soules . Thy greene wood happily will not burne without much blowing : it is frequens & intensior argumentatio , a frequent pressing of arguments that workes on the affections ; and so here keepe the object neare the faculty , and at last it will worke : look not on thy sins by fits , let there be no interruption by worldly joyes or pleasures , no intervalla : and this is Saint Iames counsell , Be afflicted , and mourne and weepe , Iames 4. Let your laughter bee turned into mourning , and your joy into heavinesse : humble your selves , &c. that is , if you will have your hearts humbled , abstaine from lawfull delights for the time , get alone . So Ioel 2. hee bids them set apart a day , that they might have no interruption ; and if that will not doe it , sanctifie another ; let not one sparke goe out ere another bee strucke ; otherwise you will bee alwayes beginning and never come to be humbled . If you would come to lay your sins to heart , and be affected with them ; then be sure you be not kept off by those false reasoning ; and excuses , which hinder men from being humbled , and keepe their sins from comming in upon them : as for instance ; when a man comes to consider of his sinnes , I but sayes he , am I not in a good estate already ? and then my sinnes are pardoned ; for I have good desires in me and a good meaning , I meane no man no harme ; and thus these keepe him from seeing himselfe a child of wrath : but consider , that thou mayst have all these good things in thee , and more than these , and yet be a child of wrath ; these will be found to the praise of the Holy Ghost who wrought them in thee , but not to thy advantage to escape damnation ; for though these be in thee , yet they have not that full effect they should , for they overcome not that evill that is in thee : for notwithstanding all these good things thou art still a Sabbath profaner , a drunkard given to company . I might goe over all other sins ; but in a word ; if they overcome not every sin , they are nothing for the saving thee ; if they had beene effectuall in thee , they would have driven out the darknesse ; all the good things thou hast availe not to thy salvation ; because they make thee not a good man ; yea all these good things and the good fits thou hast had , will helpe forward thy condemnation : because thou hast prophaned the truth in thy heart , and hast not put fuell to these sparkes , which God in mercy did put in : that thou shouldest suffer such Talents as these to lie hid in a Napkin , will he not say , thou art an unprofitable servant ? A second thing that is to be added to the sight of your sinnes to humble you , is to know that misery and vanity that is in your selves ; wee see by experience that men will grant that they are great sinners , but what is the reason , that yet notwithstanding they stand out ? They doe not know their owne misery and vanity , and though wee have preached to men againe and againe their misery ; yet they are not stirred : but when death comes , then they are humbled , and why , but because then they see what God is , and what themselves are ; death shewes them the vanity of the Creature : so that the way to bee humbled , is to know how unable a man is to bee happy within his owne compasse . And to this end consider : First , the greatnesse of God and his power , and the terrours of the Almighty , that he is that God in whose hands is thy life and wayes , and all : and consider , that unlesse thou seriously lay thy sinnes to heart ; this God is thy enemy , and him with whom for ever thou hast to doe . Consider what a weake creature thou art ; thinke with thy selfe ; a sicknesse may come on my body , a crosse may come on my estate , yea an apprehension of my soule , that may sucke up the marrow of my bones ; and above all , I have an immortall soule in a vessell of clay ; and thinke when that glasse , that shell is broke , what will become of that poore soule of thine : And this would bring a man to the Prodigalls case . Belshazzar saw this , when hee saw the hand writing upon the wall . Had it not beene wisedome in him to have seene and acknowledged it before ? Thou art well now ; thou doest not know what alterations may befall thee in the yeare , and thou hadst better leave a thousand businesses undone , than this . And yet thirdly , all this will not doe it , except the spirit of God come on thee : to humble a man is a mighty worke . Though Eliah should preach to you , yea all the sonnes of thunder should come , yet without the spirit , they will not be able to humble you ; yea God himselfe came downe from heaven , upon Mount Sinai , and with what terrours ? and yet the people remained unbroken , though they were amazed for a time . When Christ spake to S. Paul and strucke him off his horse , if he had not had a light within as well as without , hee had not beene humbled ; nor the Iaylor , if there had not been an earthquake in his heart , as well as in the earth . Ieroboam had as great a miracle wrought before him as Saint Paul : you may well thinke the drying up of his hand amazed him , yet made him not give over his sinne ; and what was the reason ? there was a miracle in both , but not the spirit : and if wee did worke miracles before you , from day to day ; yet unlesse God sent his spirit of bondage upon you you would not bee humbled . See the necessity of the spirits helpe in admonitions also . Amaziah was admonished by a Prophet as well as David by N. than , yet hee was not humbled : and so wee see some are humbled by afflictions , and others not . Therefore pray that God would send his Spirit to convince you , and learne also not to be offended at us , when in preaching the Law your consciences are troubled . It is the spirit that troubleth you ; else our words would not trouble you : and therefore bee not angry at us : and therefore also doe not put off this duty of getting your hearts humbled ; for thou art not able so much as to humble thy self : therefore take the opportunities of the spirit , when he stirs thy heart . But you will say , this rather discourageth us from the worke : for then wee must ever waite like marriners , till the tide and the gale comes , and I had as good sit still : for I may goe about it to no purpose , seeing the Lord must doe it . I answer thee ; that if thou wouldest goe about it and shut up thy selfe in private a day , and after that another , in the end God would send his Spirit . When Christ bad them goe and rowe , though they rowed all night to little purpose , yet CHRIST came at last , and they were on the other side presently ; it may be thou mayest bee about it a moneth or two , ere thou findest the Spirit comming ; yet hee will come in the end , and then the worke wil be throughly done ; for God hath made a promise of the Holy Ghost , that hee will baptize with the Holy Ghost as with fire ; not onely to his Disciples ; but those that yet never had it : for it is not onely for increase , but to begin grace . Yea , if God hath given thee a heart to pray , to consider this promise , so as thou hast taken up a resolution to waite and to set thy selfe to the worke , when thou hast done so ; the spirit is already in thine heart , the worke is begun , though thou thinkest not so ; and never pleade thou canst not do it without the spirit ; for I aske thee this question , didst thou ever commit a sinne in which thou couldest say , I did it against my will ? was there ever any duty which thou hadst a thought to doe , that thou couldest say , thou couldest not doe it ? thy heart tells thee no. Therfore set about this duty which is the maine ; which therefore we have prest much , because it is as a naile driven into a wall on which other graces hang. This and Faith are the great things which the master builders are occupied about , and indeed the foundation , which therefore above all you must looke to ; and these our exhortations should bee as forked Arrowes to sticke in you , and not out againe , and not as other Arrowes that wound onely . We have done with the negative part , That such as doe not humble themselves have no interest in the promises . We come now to the affirmative part , which is for comfort ; That if any man doth humble himselfe , God will heare his prayer , his sinnes shall be forgiven , &c. The Doctrine is this . The Lord will be mercifull unto the humble . I had thought to have gon off sooner , but that the Supper of the Lord drawes neare ; which time is a day of reconciliation ; such as was that Feast the tenth day in the seventh moneth , when the people all meeting together , Aaron the Priest confessed their sins over the scape Goate which fled into the wildernesse , which was a type of Christ taking away all our sins ; and the same is done and represented when we receive the Sacrament . Now one condition required of the people at that time was , that they should humble themselves , and every soule that did not was to be cut off , Levit. 23. 27. to the 30. verse , and that letting goe of the scape Goate was at the same time , as appeares , Levit. 16. 20. to the 31. But to come to the point ; the Scripture is plentifull to prove it , Iames 4. 6. God giveth grace to the humble , sanctifying grace , and also saving knowledge , Psal. 25. He shewes his secrets unto the humble , yea he dwelleth in such , Esay 57. 15. he hath an especiall eye to such : those eyes that runne through the whole earth fixe themselves on the humble man for good , Esay 62. 2. other things have my hand made ; ( yet them he regards not in comparison ) To him will I looke that is humble : he promiseth also to fill them with good things , to give them preferment and honour , to exalt the humble and meeke ; yea hee regards it so , that when evill men have humbled themselves , they have not gone away without some mercy ; as when Ahab humbled himselfe , 2 Chron. 12. God promised he would not bring the evill in his dayes : and the best of Gods children when they have not humbled themselves , hee hath withdrawne his favour from them , as he would not looke on David , till he had humbled himselfe . All the world cannot keep an humble man down , nor all the props in the world cannot keep a proud man up . And what are the reasons why God respecteth humble men so ? An humble man giveth God all the glory , and him that honoureth mee ( saith GOD ) I will honour . Now an humble man doth as Ioab did . Ioab would not take the victory to himselfe , but sent for David ; and it was the deepest policy that ever Ioab used : and so the Apostles , Acts 3. know that JESUS hath made this man whole : and it is the humble mans wisedome , in all actions not to set themselves up , but to say no matter how I be regarded , so God be glorified ; and God will honour such : therefore CHRIST in his prayer makes this a ground of being glorifyed by God , Iohn 17. I have glorified thee on earth ; now father glorifie me . And so God will deale with his Saints in a proportion . Humility keepes a man within his owne compasse ; but pride lifts a man up above his proportion , it puts all out of joynt and breeds disorder , and that bringeth destruction ; and therefore humility was defined by some of the Ancients to bee that which out of the knowledge of GOD and a mans selfe keepes a man to his owne bottome . That whereas a proud man liftes up himselfe above his measure , as a member in the body that swells , takes up more roome then it should , and are as bubbles in the water , which should bee plaine and smooth ; but this brings all into its place againe , gives the Creator his due , and sets the creature where it should be , and therefore God loves it . It makes a man sociable and usefull and profitable to others : a man would not have a stubborne horse that will not goe in the teame with his fellowes , nor such high trees as overshadow others , and will not suffer them to grow by them , and bring forth no fruit themselves . A man will not keepe a Cow or an Oxe that is still a pushing ; and such an one is a proud man : it is but , and onely the humble man that will live profitably amongst his neighbours , and will not goe beyond his owne Tedder . An humble man hath such a frame of heart , as the LORD delights in ; for hee is fearefull to offend , alwayes obedient , ready to doe any service , and is content with any wages ; loves much , is abundant in thankfulnesse , and cleaves fast to the LORD , because hee hath no bottome of his owne , and keepeth under his lusts , because hee knowes the bitternesse of sinne ; resignes up his heart to the Lord to follow him in all things , hee is a man of the Lords desires ; so it is said of Daniel , when he had humbled himselfe , Dan. 9. Such an one as the Lord would have ; and so it makes him fit for favour ; and when a man is fit for favour , he shall bee sure to have it , for God is not streight-handed to us . Hath the LORD said it , and that from heaven ; that if a man doe humble himselfe hee will forgive him ? Then this is a matter of great consolation ; when I can say from GOD to any one here that droopes , that if thou doest and wilt humble thy selfe , the LORD will forgive thee ; consider it , this is newes from heaven . Put the case ( to compare spirituall things with things which you are more sensible of ) that any of you had committed high treason against the King , and thou hadst forfeited thy life and goods ; if any one should come from the King to thee , and tel thee that if thou wouldest goe to him and humble thy selfe it should be pardoned : And is not our case the same ? We are guilty of eternall death , and have forfeited life and all : when therefore GOD himselfe shall say , If thou wilt humble thy selfe , thy sinnes shall bee forgiven , what comfort is it ? such a word as this should not be lost . A man that knowes the bitternesse of sinne , would waite and waite againe to gaine such a word as this from the LORDS mouth , and would keepe it as his life . It was not a light thing to get such a word as this from God , none but a favourite could get it , nay none but his Son , and hee not , but by his death ; if CHRIST had not provided this Charter for us , every man should have dyed in his sinnes . Now this we can and doe say from GOD through CHRIST , that though your sinnes be great , and you have fallen into them many a time and committed them with the worst of circumstances ; yet if thou humblest thy self , thou shalt be forgiven ; so as thou mayst say , I may challenge God of his promise , and put this bond in suite and he cannot deny it . This is a great matter ; if a man shall but seriously consider , what it is to have this great God , the Governor of the World , to bee an enemy , one would thinke they should thinke this Gospell good newes . But you will say , I doe yet neither know distinctly what it is to humble my selfe , neither can I humble my selfe ; there is not a harder thing then it is . Therefore I will shew it you once againe , that you may know it , for why should wee not in so great a point turne it every way , and mould it for your use , and to your apprehensions , as also that you may not thinke it harder then it is , by which the Divell keeps many off . Now you may know what it is by the expressions of those who have humbled themselves . David having numbred the people , when he humbled himselfe he said , Lord I have sinned and done exceeding foolishly . Iosiah his heart melted before the Lord. And Dan. 9. Lord we have done very wickedly , &c. and shame belongs to us : hee was ashamed . And Io● when he humbled himselfe , said , Lord , I abhor my selfe in dust and ashes . And the Prodigall , I have sinned against heaven and against thee , and am no more worthy to bee called thy sonne . And so they are said to bee weary and heavy laden . Many other expressions there are , but I will digest all into two heads ; to humble a mans selfe is but to bring his heart and minde unto these two acts . Is out of a sence of a mans unworthinesse to say thus unto the Lord : Oh Lord , I ha●e done exceeding wickedly , and am worthy to be destroyed . I have beene in the wrong way , and done exceeding foolishly ; but thy wayes are righteous , and thou art just : yea I have dealt unthankfully and unequally with thee , who hast beene so good to me . That was it melted the heart of Iosiah , and made Iob abhorre himselfe ; as vile as the dust I tread upon , as ashes that are good for nothing , or but as sackloth ( in which they used to humble themselves , the worst of garments , I am ashamed and confounded . This is the first act which is a sence and an acknowledgement of our owne unworthinesse and vilenesse . And the second a sight of a mans worthinesse to be destroyed , unability to helpe himselfe , and of the vanity of all things else . A man must further say , that I am not onely unworthy , but guilty of death ; my sinnes will breake my backe ; I am not able to stand under them , and I am utterly undone ; and when I looke upon all the props of my life , my health , and riches , &c. I see they are but vaine things , reeds and feathers , and as hollow ground whereon I can set no footing : Therefore LORD , bee thou a rocke to mee , on whom I may pitch and build my selfe . And that this sight of our owne unability is also necessary we see by that 1 Tim. 6. 17. Charge them that are rich , that they bee not high minded , nor trust in uncertaine riches : they are both joyned together : For so farre as a man doth trust in them , he is high minded ; and the soule of man doth trust in them so long as it apprehends substance in them , and that they are not vanity , so farre the heart beares it selfe upon them , and so is carelesse of the LORD ; and why else do afflictions humble men , as Manasses , but because a man then sees the emptinesse of all things , it brings him to say with the Prodigall , I die for hunger , and these cannot feed mee , and so to hold fast to the LORD : which a man must needs doe , when he hath but one thing to hold to . Now when thou art wrought on so as to expresse this unfainedly , this is it , to humble thy selfe . We should hence learne to strengthen our faith ; if we have done this , if thou hast thus humbled thy selfe , confessed thy sinnes , taken up a full resolution to forsake them ; thou shalt have mercy , according to that promise Prov. 28. 13. He that confesseth and for saketh , shall have mercy . But here we find those who have humbled themselves come in with two objections , that hinder their comfort , 1. That they cannot mourne for their sins . 2 That they fall into the same sinnes againe and againe , and that therefore they have not humbled themselves . Now as we would not have the false deceived with false evidences , so nor the true discomforted , and therefore wee will answer these objections . To the first , If thou beest so farre convinced in thy Judgement of thy sin , and misery , and unability to helpe thy selfe , as it hath turned the bent and rudder of thy will , so as thou sayest , I will goe and humble my selfe to my Father , change my course , confesse and forsake my sins ; though thy affections seeme to thee not stirred , yet this is enough to translate thee into the estate of grace : for I aske , to what end is mourning and weeping required , but to awaken a man , to come home to God , in this manner mentioned ? when therefore thou findest these effects , thou maiest be sure thou hast the end of these , and that is enough to save thee . Suppose a man carries about him a deadly disease , so as upon the discovery , and knowledge of it he is content to part with all he hath to the Physicians , and is wary of medling with any meate that will hurt him and increase it ; if he know this that it is deadly , though he hath no sence of paine , it is all one , ( and there are some diseases you know , wherein a man feeles not so much paine , that yet are mortall ) it may make him as carefull to use the meanes : and so is it here ; if the conviction of the sinfulnesse and deadlinesse of sinne worke those dispositions mentioned in thee , then thou hast the end which mourning tends to , and that is all one . Though thy affections be not so stirred , consider the promises are made to ones comming in , and taking Christ , and beleeving in him : they are not made to the commotion of the affections : and here in the words the promise is made to , humbling thy selfe out of a solidity of Iudgement . It is no matter by what meanes you are brought to take hold on Christ , so you come to him . It is all one whether I come to my journeys end by land , or by water , on horse backe or on foote , so I bee come thither . If thou findest thou doest the things that an humble man should doe , then though thy affections seeme not to be moved , yet in very deed they are moved and changed : as if thou art fearefull to returne to thy sinnes , art resolved to please God in all things to thy power . For what are affections , but divers positions and scituations of the will and the feete it walkes upon ? they are but the divers motions and inclinations whereby the will shoots it selfe into the objects of it . Now looke which way thy will is resolved , and set : that way are thy affections set also : if thou seest one ro rise up soone and goe to bed late , to avoyde poverty , and to get riches , a wise man will assure himselfe that his ayme is such , and his heart set upon riches ; his actions shew that his affections doe move strongly that way , though he sayes , he feeles no such stirradge . Therefore though thou findest this stilnesse of affections ; yet if thou doest the same things that they use to do , who mourne and weepe more ; thou mayest assure thy selfe thy affections are moved . I adde this , that it is no wound , if thy affections be not so sensibly stirred , and yet thy humiliation bee sound ; for it is the nature of the affections to shoot into their owne objects stilly , and to runne along as water and winde doth ; if they meete with no obstacle to runne quietly , if it meetes with trees , then the winde riseth , and if the tide meete with the winde , then the waves rise ; so if our affections be crossed , we are sure to heare of them then : if thou hadst not some hopefull assurance of thy estate , thou wouldest heare of mourning and drooping ; then it may be the worke of grace in thee hath alwayes gone evenly on , the streame hath runne calmely and quietly ; but yet such doe finde that upon some suddaine accidents or drawings nigh , when the LORD is pleased to make an impression upon them , then they heare of stirring affections . But ( to conclude all ) know and resolve upon it , that the flowing and ebbing of thy affections is not that which thy salvation depends upon , but solidity of conviction of Iudgement which turnes the will , and makes thee to cleave fast unto Christ. Whereas you object you fall into the same sins againe and againe ; I answer , you may fall againe and againe , and into great sins , for which you have been soundly humbled : why should we speake that which the Scripture doth not ? onely take it with this caution , that you find a constant warre against them , as Israel with the Amalekites , so as never to yield ; to looke upon their sinnes , as a mans greatest enemy , never to be reconciled though he be foiled againe and againe : for what is true humiliation , but to reckon sin the greatest misery ? and indeed if a man reckon any greater , as losse of wealth , &c. then a man had rather fall into sinne then lose his wealth ; whence it is that falsenesse of heart doth a rise : but humiliation makes a man to reckon sinne such an evill , as he had rather suffer any thing than make a truce with sinne : and the generall ordinary power of grace in a mans ordinary whole course is not seene in keeping men from relapses altogether , but in setting sinne and the heart at oddes , as health and sickenesse ; whilst a man is a living man he cannot be friends with any disease but nature will resist it , it sets them at variance , as the Wolfe and the Lambe , as the spring and mudde , and living waters will cleanse themselves , though the mudd arise a thousand times , if as the Wolfe which reckons the Lambe the greatest enemy it hath in the world by an instinct of nature , so if thou reckonest sinne the most destroying thing in the world , whence is this but because humiliation hath made that impression and apprehension of it on thy heart ; which God hath set on thy heart as a brand in the flesh that will never out , then thou wilt fight against every sinne and never be reconciled to it , as a Lambe is not to a Wolfe , because nature hath implanted that enmity there ; if thou finde this to bee the constant disposition of thy minde , keepe thy assurance strong , though many weakenesses be discovered in thee ; It is utterly a fault among you to weaken your assurance by your daily slippings and failings , and Satan labours that above all other , for then when your assurance and hope is gone you walke unevenly , and as a Ship that hath lost her Anchor , or is without a Rudder : thou mayst sometimes feele a hardnesse in thee , and yet if this aforesaid bee the constant disposition of thy minde ; Weaken not thy assurance , but say , though I finde my heart hard and carelesse , froward and angry often , whereas I should bee meeke and humble ; Yet I will not question the maine , but I will goe and renew my humiliation , which will strengthen my assurance ; however , hold that firme , for it drawes into neerer Communion with GOD , and further from sinne establisheth a man in well-doing , and makes him abound in the worke of the Lord. Learne hence also , that it is not enough for a man only to be patient in afflictions , but he must also humble himselfe under them , wee must not onely beare the crosse , but willingly and cheerfully acknowledge Gods justice in it , and our owne sinne , for to bee humbled is a further thing then to bee patient , as in 2 Chron. 12. 6. when the people were left in the hand of Shishak , it is said , that the Princes of Israel humbled themselves , and they said , the Lord is righteous , where being humbled , is expressed by acknowledging God to be righteous , which is more then to be patient , God lookes for this in all afflictions , therefore he sayes in 1 Pet. 5. 6. humble your selves ( and not bee patient onely ) under the mighty hand of God , that he may exalt you in due time . Many a man in affliction may say , he will be patient ; but that is not enough , but he must humble himselfe , which is more then patience ; for pati ence is only to beare it contentedly , but a man must goe to God , and say , Lord I confesse I am sinfull and have deserved more then this punishment , I wonder not at thy judgment but at thy long suffering rather , that it is no worse with me , the least of Saints and the greatest of sinners . So wee see it was with Naomi in Ruth 1. 20 , 21. call me not by an honorable name , not Naomi , but Marah ; I went out full , but I am come home empty , and the Lord hath afflicted mee ; and seeing hee hath afflicted mee , I will carry my saile accordingly . This is truly to humble a mans selfe . And thus did David , when hee fled before Absolon , Let the Lord doe with mee what seemes good in his eyes . 2 Sam. 15. 26. And so said Eli , In all this the Lord is good , that is , the Lord is just in all this , and I , and my sonnes deserve it , and more . Thus when a man thinkes it reasonable that God should punish him , he blesseth God that the crosse is no greater , without complaining or repining . If the Lord will leade thee through variety of conditions , say with Paul , I know how to want , and how to abound , and how to goe through bad report , as well as good report ; and I am not onely content , but chearefull in all this , and would be , if it were farre worse . If the Lord hath said hee will bee mercifull to the humble , then let us humble our selves more and more and get our hearts lower and lower , seeing there are such mighty and large promises belonging to the humble , and know that as the Lord suspends his promises upon this here , so they shall bee fulfild upon the performance of this , and as wee doe this more or lesse , so shall the promises be fulfilled to us more or lesse , therefore let us doe this more and more , for if we humble our selves , the Lord will fill our hearts with good things ; when he sees a man taking a low place , hee will say sit up higher , all the world cannot hold downe an humble man , because the Lord setteth to his hand to raise him up , neither keepe up a proud man because the Lord setteth himselfe to depresse and debase them , when the wall swells , it is not like to stand long , when a joynt is luxated and swelled , till the swelling abate , it cannot be saved and set , he hath respect to the low estate of his handmaiden , so saith Mary the blessed Virgin , Luke 1. 48. So he dealt with Naomi , hee was long in humbling her , and then raised her up ; so with Iob , when hee was humbled , then God doubled his estate : thus God deales with the humble and that constantly , he never does any great things for any men , till hee hath first humbled him ; how much was Ioseph humbled , ere he made that promise to him that the Sunne , Moone , and Stars should bow to him , that is , his father , and mother and brethren , should obey him , and yet againe before God made good these promises to him , what a doe there was to humble him further ? which doubtlesse made him more to prize these mercies , and so more thankfull to God for them . So also in his glorious appearance to Abraham , Isaac , and Iacob , he would still before hand humble them , and make them low by some affliction or other still before hee would make any gracious promises to them . When Iacob was flying from the face of his brother and was in great streights and so made low in his owne eyes , then did God first appeare to him : when a man is humbled , it is the next doore to preferment one way or other . Therefore it should be our wisedome to humble our selves more and more , since there is so much benefit to be gotten by it . Prov. 22. 4. By humility and the feare of the Lord are riches , and honours , and life : the rule holds constant , the Lord makes it good ; let a man be humble , and feare God too , that is , allow himselfe in no sinne , and the Lord will make it good one way or other , in his time . But you will say , we see the contrary , proud men are advanced , and humble men deprest , they have riches when as the humble man is poore , and as we use to say , where the hedg is lowest , there all the beasts goe over , and tread it downe : every man will be ready to trample upon the humble man. I answer first ; The Lord gives outward gaudy things to proud men ; but hee gives his Iewels to those that are humble , hee reveales his secret to them ; these are Princes though they goe on foote ; and the other are servants , though they ride on horsebacke . But this is not all my answer : but secondly I say ; that even for the things of this life , the Lord doth exalt the humble and bring downe the proud ; onely with this caution , hee doth both in season , when things are brought to maturity ; as the Apostle Saint Peter saith , 1 Pet. 5. 6. humble your selves under the mighty hand of God , that hee may exalt you in due time . God doth it not on a suddaine . When the proud like the corne are ripe , then he puts in the sickle , and cuts them downe , and casts them into the fire . The wall which is sweld , must have a time to moulder and fall , and so on the contrary , there is a due time , for the exaltation of the humble . And therefore if thou sayest , I have humbled my selfe , and have not beene healed , I have not beene freed from such a temptation for all my humiliation ; if this bee thy case , then assure thy selfe thou art not humbled enough , but goe thou and yet bring thy heart lower , and then bee confident , that this rule will hold : the Lord will take off the smarting plaister as soone as it hath eaten out the proud flesh ; so soone as thy heart is truly humbled , the Lord will helpe thee : he will either remove the crosse , or give thee that which is equivalent : and thus the Lord hath alwayes done . So he dealt with Ioseph . You happily may thinke , and hee might thinke , it was long before he was exalted ; but yet that time was not too long , for as soone as the LORD had truly humbled him , then hee presently exalted him ; as you may see in Psal. 105. 18 , 19 , 20. Whose feet they hurt with fetters : he was laid in iron , until the time that his word came ; the word of the Lord tryed him : then the King sent , and loosed him , &c. And so he dealt with Iob. All that time that his friends were reasoning with him , his heart would not bee brought downe ; but the Lord himselfe must come and reason with him ; and then he began to abhorh mselfe , in dust and ashes : and how soone after was hee restored , and al he lost restored double also ? This being ( as you see ) Gods constant course , if thou humbling thy selfe , yet lyest long under a calamity , thou mayest assure thy selfe , there is somthing wanting in thy heart , and therefore bee content with Gods dealing . 2 Cor. 12. lest Saint Paul should be exalted , there was given him a thorne in the flesh : if Saint Paul needed humility , who doth not ? Remember this rule , that if Gods people humble themselves , then he will certainely helpe them ; onely it will bee in due season . But you will say : how shall wee get downe our stubborne hearts ? Pride is very naturall , and the hardest thing in the world to overcome . Let every man consider , whether he be released or no from the plague of his heart ; if that , there be not some calamity , which hangs continually on him : if there be , then know , thou art not humbled enough ( the meaning is not , that thou shouldest be brought to an apprehension and feare of hell ; but thy heart is to be brought down more ; thou maiest be humbled truly so as to be within the covenant , and yet not enough to have thy heart wrought to this or that frame God would bring it unto . ) And to bring your hearts lower , use these meanes . First consider your hearts often , consider what unruly lusts you find hid there ; make it your daily custome , to search into this . We goe not a daies journey in this life , but there is somewhat discovered in our hearts which may serve to humble us further , as it was with them in the wildernesse , Deut. 8. 2. Thou shalt remember all the way which the Lord thy God led thee these forty yeares in the wildernesse , to humble thee , to prove thee , and to know what was in thy heart , &c. There is not one day , but a godly-wise man may discerne something in his heart , which may be matter of humiliation to him , which he saw not before ; vaineglorious speeches , unlawfull silence , cowardize in good causes , thy worldly mindednesse , thy unruly affections , that will be still stirring , and something will be discovered without in thy actions also , which when thou seest such sparkes ascending , remember to looke to the fire , the furnace within ; these are but the buds , there is a deepe roote of bitternesse within ; these are but ebullitions ; consider there is a spring within , search into all the corners of the house for this sower leaven . So the first meanes is studying our selves , for the way to humble a mans selfe is to know himselfe . And secondly , as you must study your selves , so you must study the Scriptures , that is , you must consider the strictnesse , the holinesse , &c. that is required of you therein , and lay that and your hearts together , apply this levell and square to your wayes , and it will discover the crookednesse of them , and dresse your selves by this looking glasse , every morning ; for it will shew you the smallest spots ; and this will exceedingly humble us : For this is a sure rule , degrees of humiliation follow degrees of illumination ; as any Christian is enlightened more , so he is humbled more : hence hee that is most conversant in Scripture , is most humbled . And thirdly , you must not only looke to increase your light , but looke to your hearts and wayes , to keepe your selves upright , and to be constant in an holy course , and all holy duties ; and this will bee meanes to increase your humiliation . Many abstaine from holy courses and duties , because say they , we are not humbled enough : It is true indeed wee must begin with humility , yet this you must know , that the setting your selves to a holy course , is of it selfe a notable meanes to increase humiliation ; for thy watchfulnesse will increase tendernesse , and tendernesse will increase thy humiliation . Men that are bold in sinning , their hearts grow hard ; and so on the contrary , when men are fearefull to offend , their hearts grow tender . But yet adde to this , diligence in your callings , for ( as the wise man saith ) The stuggard is more wise in his owne conceit , then ten men that can give a reason , that is , he is selfe conceited and proud . A sluggard that hath nothing to do , looks abroad to other mens matters , and lookes not to his owne wayes , nor his owne heart , which would bee a meanes to humble him : therefore diligence is a greate meanes to humble , to bring downe our hearts , because idlenesse is a meanes to lift them up . And further , it is profitable for you to remember times and sinnes that are past . A man will bee ready to say , I hope I am changed now , what I have beene I care not for ; but the Lord to humble David told him what he had beene , I tooke thee from the sheepe fold , &c. so with the Jewes , Thy father was an Amorite , and thy mother an Hittite , and I saw thee in thy bloud . Be carefull to distinguish wisely betweene grace in thee , and thy selfe of thy selfe ; and that will bee a meanes to humble thee . As Paul in 2 Cor. 12. 11. Not I , but the grace of God in mee . Put the case the LORD hath beautified us with many graces and gifts above others ; thou must not exalt thy selfe above others ; wee must looke upon our selves as of our selves , to bee the same men still . Can the wall say , it hath brought forth the beames that the Sun hath cast upon it ? the wall is the same : so if God hath shined upon thee , and left others in darknesse , art thou the better of thy selfe ? shall the pen boast it selfe , because it hath written a faire Epistle ? who made it ? who put inke into it , guided it ? the glory belongs not to the pen , but to the writer . What though God hath used thee in some great worke , and not others ? the praise is his , not thine : Wee praise not the Trumpet , but him that sounds it . Non laudamus tubam , sed tubicinem . Paul was a better Trumpet than ten thousand others , and yet hee saith , I am nothing . The smoake a dusky and obscure vapour climbes up into the light , as if it were better than pure aire . Many exalt themselves above their brethren , for gifts and outward things which are but the trappings , and make not the difference betweene man and man ; as if a man were the taller , because hee stands on a hill , or a man had a better body , because hee had a better suit on : thou art the same man still . Wee are not to bee proud , no not of any Graces , much lesse of outward things . Lastly , is the Lord thus mercifull to the humble ? then take heed of applying those promises to thy selfe without a cause , when thou art not humbled . But thou wilt say , I am humbled . It is well if it be so : But consider , hath thy humiliation brought thee home ? perhaps it hath brought thee out of Aegypt , but hath it brought thee into Canaan ? hath it driven thee to the City of refuge ? to the hornes of the Altar ? to thy fathers house ? The Prodigall changed many places , ere he came home in earnest . Many came out of Aegypt , that never came into Canaan , but died in the Wildernesse . The Meteors have matter enough , in the vapours themselves to carry them above the earth , but not enough to unite them to the element of fire : therefore they fall and returne to their first principles . Art thou watchfull over all thy wayes , fearefull to offend , looking to every step where thou settest thy foote , how thou hearest , how thou prayest , how every worke is done , every word spoken , every howre spent ? For this is certaine , if he be humbled , it will dry up the fountaine of sinne , it will heale his bloudy flux , and make him wary in all his wayes and fearefull to sinne . Thus much for this first condition . If my people that are called by my name , doe humble themselves , and seeke my face . WE are now come to the next condition ; If my people seeke my face : where we may observe this point , That except a man seeke Gods face , all his labour is lost in his humiliation and prayers , and whatsoever else hee doth . This is put in among those other conditions ; and therfore without this the promise is not made to us . For the unfoulding of this point , wee must first enquire , What it is to seeke Gods face . It is to seeke the LORD himselfe : for his face in Scripture is often taken for his person : so the word is used Exodus 20. 2. in the first Commandement , Thou shalt have no other gods before my face , that is , before mee . So then the meaning is , we must seeke the LORD himselfe . Many , when they are in distresse , will seeke to the Lord for deliverance , in time of Famine , they will seeke to him for Corne and Wine and Oyle , as they in the Prophet ; but they seeke not the Lord himselfe , nor communion and reconciliation with him ; they seeke to the LORD , but not the LORD : they seeke what he can doe for them , but not his person , not himselfe : So those Hos. 7. 14. Ye have not cryed to me , sayes God , when yee howled upon your beds . Yee assemble your selves for corne and wine , and rebell against me . They then wanted Corne and Wine , &c. and sought them at GODS hands ; but not me the LORD whom you had lost . Thou mayest seeke salvation and deliverance from hel , out of the strenght of naturall wisedome , because it is for thy good : and also being convinced of the necessity of faith and repentance , to escape hell , and obtain salvation . Men may thereupon go farre in the performance of many duties , and be constant a while in them , and yet not seeke the Lords face in all these : and then the Lord regards them not . Take a thiefe that is arraigned at the bar , he will cry earnestly for his life , but yet he seeketh not the face of the Iudge , i. e. he doth it without love to the Iudge , but onely out of the love of life : So we may do much to escape hel , and to attain the life opposite to it , and yet all this while not seeke the presence of God , and then GOD regards it not . You find this disposition in your selves , and see it in others : if a man bee never so observant of any of you , and performe never so many offices of friendship to you , yet if a man can say he loves me not for all this , hee doth not prize mee , nor desire my love and favour so much for it selfe , but for his owne ends ; in this case you care not for what hee doth : So the LORD , hee knowes the heart and the reines , and what thine end is , whether it bee communion with his person immediately , or thine own welfare meerely ; and if so , regards not thy humbling thy selfe nor thy prayers . The promise you see is suspended upon it : it is a distinguishing point , and will separate betweene the precious and the vile , it is a marke set upon Gods people alone : To seeke Gods face Wee will therefore further and more particularly consider , what it is to seeke Gods face or presence . And there are three wayes to finde it out . First by what is here joyned with it , If they humble themselves , and seeke my face : and so by considering the connexion that these two have together , find out what seeking of Gods face is . Now there is a twofold humiliation wrought in men : The one is , for that bitternesse and punishment that sin brings with it , and this never brings forth either faithfull prayers , or seeking Gods face . But there is another kind of humiliation , which hath a further ingredient in it , and that is the sight of the foulenesse of sinne , when God openeth a crevise of light to looke upon sin , not onely as that which brings bitternesse with it , but as that , which in it selfe is most filthy and abominable , and by that light it is made such in his account : for it is one thing to flee from the sting of the Serpent , an other thing to hate the Serpent it selfe ; and so to take heed of the Wolfe , because of his cruelty , and to hate the Wolfe it selfe , are differing things . Other creatures may hate the properties and conditions of a Wolfe ; but a Lambe only hates the Wolfe it selfe . Now with this latter kind of humiliation there goes and is conjunct with it an enlightning , whereby God shewes to a man his owne glorious face , the lustre whereof helpes him further to see the foulnesse of sinne . God by the same light of the Spirit , whereby he shewes a men the uglinesse of sinne , discovers withal his own excellencies , which makes the sinner thus humbled to seeke his face , to seeke grace , as well as mercy . But other men either see not Gods face at all , or onely see his angry countenance ; onely those whom the Lord calleth effectually , see his gracious face . Now hee to whom it is hid and sees it not , seekes not Gods face ; for none can seeke it , unlesse they have seene it , and hee who sees it onely as angry , flies from God ; but he discovers himselfe to the truly humble , the secrets of the Lord are with such , Psal. 25. and so Ioh. 15. 15. I call you not servants , for the servant knoweth not what his Lord doeth : but I have call'd you friends , for all things I have heard of my Father , I have made knowne to you . Hee reveales himselfe to those who are already his friends , or to those he is about to make his friends ; one of the first things he doth , is to reveale his face to them : With men indeed , men are first made friends , and then secrets are revealed ; but contrarily with God , he reveales his secrets to us and his face , that we may be made friends with him , and then wee grow into further acquaintance with him , and they are therefore cal'd the secrets of the Lord , because only revealed to the Saints . Servants indeed see what is done in the house , but there are many things which their masters reveale not to them : and so many come here to the house of God , and heare what is spoken of GOD and CHRIST , but yet there are some certaine secrets that are hid from them , that are told only to the children , the sonnes and daughters of God : The other heare as much and see as much , for the outside , as Gods children do , yet the secrets of things are hid from them , and among others , Gods face ; and the excellencies thereof are hid from them . This he reveales ( as his other secrets ) onely to those that feare him , and this revealing it is a speciall worke of the Spirit . If a man would see the Sunne , all the starres in heaven and torches in the earth could not helpe him to see it or shew it to him , unlesse the Sunne it selfe shines and ariseth , and there come a light from the Sunne it selfe , you cannot come to see it ; and so all the Angels of heaven and wits of men on earth , cannot shew you Gods face , unlesse hee opens the clouds and reveales himselfe by his owne Spirit , it will not bee done ; which is therefore called the Spirit of Revelation , Ephes. 1. 17. by which God reveales his secrets to his children , when he begins to call them effectually , they see him and none else ; wee make knowne the Doctrines about GOD and CHRIST , & c. to all alike , but the Lord makes the difference , by revealing himselfe to one , and not unto another ; that which is said especially of the Iewes , 2 Cor. 3. 15 , 16. verses , and so on , is in like manner applicable to us all . The Lords face shines , as Moses face did , verse 15. and hee gives the knowledge of his glory in the face of Iesus Christ in the ministery of the word every day ; but there is a vaile lies upon all mens hearts , upon all but those whom the Lord calls , and upon theirs also , till hee calleth them , as upon the Iewes hearts , verse 16. Neverthelesse when they shall turne unto the Lord , the vaile shall be taken away : and untill then , Gods face cannot bee seene , as Moses face was not ; and who shall take away that vaile ? The Spirit of the Lord ; where the Spirit of the Lord is , there is liberty , vers . 17. and when hee doth free us of that vaile , then we behold the Glory of the Lord as in a glasse with open face , v. 18. that is , we see the amiablenesse of his face , the happinesse of communion with him ; and when the light breakes through the cloudes thus , and the Lord gives a glimpse of himselfe , then they see him , and never give over seeking his face , more and more , till they have found him : And because that other sort I spake of , if they see him , they yet see but an angry face onely , and that makes men flie from the Lord ; as we see in distresse , and at death many will do any thing rather than goe to God ; they tremble at his presence , and no way desire it , as Adam did not , but fled from it : and thus would all doe , if no word were revealed . Therefore the Spirit of revelation , takes away the vaile , and breakes the clouds , that his owne Elect may have a glimpse of his face , and the Spirit of adoption , who is sent downe into their hearts , shewes God as mercifull , full of kindnesse and love : they see not onely his face , but his face shining in all gracious willingnesse to receive them : hee presenteth him as a loving father ready to admit of them , and graciously to forgive and receive them : They see Gods face , that is , both his excellency , and beautie , and also his love and graciousnesse towards them ; and this makes them seeke his presence and reconciliation with him , and never to be at rest without it , as Moses , Lord we will not stirre a foot without thy presence , Exodus 34. 18. A right suitor eare for nothing , but the love and presence of the person sued to : so they desire nothing , can bee content with nothing , but the presence of God , communion with God , The light of his countenance . The second thing whereby I expresse what it is to seeke Gods face , is to seeke the Lord alone , as sequestred from punishments and rewards , in his owne person , as considered in himselfe , in his Attributes , in his holinesse and purity ; so as not to seeke the things hee brings with him , but to seeke himselfe , and the things which are in him . But you will say , this is very hard , to set aside all respects to rewards and punishments . It is an errour to thinke , that you may not make use of rewards and punishments : for , First punishments and the threatnings of the Lord are the true object of feare ; and a faculty and an habit may lawfully bee exercised about their proper object ; and so rewards are the subject of desire , and so may lawfully bee sought after and desired . The Lord himselfe in Scripture , useth these motives , of Iudgements on the one side , and of rewards on the other , and therefore wee may make use of them to our owne hearts ; for to that end hath God propounded them . Therefore I will set downe two conclusions to cleare this to you , what use there may be made of rewards and threatnings . 1 Conclusion , the propounding of , and the respect unto rewards and punishments , is a good beginning to draw us on , to seeke the Lords face : they are a good introduction . A man that hath not as yet seene Gods face , the feare of hell may cause him to reflect on his owne heart and wayes , and to bee sensible of the evill of them : and so the happinesse of heaven may draw him on : but all this while he is but in beginning . A spouse that is considering with her selfe , whether shee should marry such an husband or no , beginneth to consider at first , what shee shall be without him , and what shee shall have with him ; shee considers him perhaps as one that wil pay all her debts , and make her honourable &c. and yet it may be , yet she considers not the man all this while , and yet these considerations are good preparatives to draw her on , to give entertainement to him , but after converse and acquaintance with the person , she likes the person himselfe so wel , that she is content to have him ; though she should have nothing with him ; and so she gives her full and free consent to him , and the match comes to be made up betweene them out of true and sincere free love and liking : So it is here , men begin at first to consider their owne misery most , and that if they should apply themselves to other things as remedies , they should bee still to seeke , for there is a vanity in all things ; and if to themselves , that they cannot helpe themselves in trouble : therefore they judge they must goe to the mighty GOD , who is able to doe more than all , to rid them out of misery : and they consider , that going to him they shall have heaven besides : and yet all this while they consider not the LORDS person : yet this consideration makes way , that GOD and wee may meete and speake together ; it brings our hearts to give way , that the LORD may come to us ( that I may so speake , for before we are not to be spoken with ) it causeth us to attend to him , to looke upon him , to converse with him , to admit him as a suitor , and to be acquainted with him , and whilst wee are thus conversing with him , GOD reveales himselfe ; and then being come to the knowledge of him in himselfe by that his speciall light spoken of afore , we love him for himselfe ; then wee are willing to seeke his presence , to seeke him for our husband , though all other things were removed from him . And now the match is made , and not till now ; and then wee so looke upon him , that if all those other advantages were taken away , we should yet still love him , and not leave him for all the world , and so as if wee should imagine hee would give us never so much , and yet with-draw his face , wee could not bee at rest . Before , if a man could but be assured , he should not go to hell , and should have creatures and comforts about him ; it would bee enough to him ; but now it is not so . Now if Gods countenance bee but clouded , if any breach bee betwixt a man and God , he cannot rest till it bee made up , and he see his face againe . Yet still after the match is made , there is a second use of punishments and rewards ; they are usefull , not onely to bring us in , but to confirme us also in our choyce ; they serve both as an introduction , and as an helpe , when we are come in , to confirme us in our choyce : As when a woman is married , shee having this husband , I live in an house , well furnished , and I have many conveniences . I enjoy not onely my husbands person , but with many additions . So it is with us , though the LORD alone be sufficient reward ; so as if wee had nothing else , wee would never goe backe of our choice , yet wee having many good things with him , it helpeth us in our love to him , and confirmes us in our choice : These are then good additions , but not good principles and foundations ; and encourage us much if added , and put to seeke the LORD for himselfe , as the principall . So then as ciphers added to figures , they helpe to make the number greater , though if they stand alone , they are nothing ; so these ; and though they be not good leaders , yet they are good followers : They are as a good wind , that fills the sailes , and sets the Ship forward with the greater speed , when the rudder is once set right , to steere to God alone . The third thing whereby I explaine what is meant by seeking GODS face , is to seeke the LORDS presence in opposition to a mans selfe , when a man doth it with deniall of himselfe , not serving his owne ends in seeking the Lord , but gives up himselfe to the LORD alone . In all things an unregenerate man doth not know the Lord , is not acquainted with him , and therefore will not preferre the Lord to himselfe : but a regenerate man that knowes him reckoneth all things , as life , liberty , riches , &c. but as drosse and dung , so he may enjoy the LORD : hee hath set up the Lord for his God , in his heart , and desires not to stand upon his owne bottome ; and therefore when the Lord comes into competition with himselfe , and the matter is betwixt God and his credit , &c. he is willing to deny himselfe . But here the great objection is , how it is possible for a man , not to seeke his owne happinesse , safety and advantage ? This troubles many , and makes them think their sincerity but hypocrisie , and may put a scruple into the best : I will therefore cleare this for their sakes whose hearts are upright , as also to exclude those whose hearts are not sound . The answer stands upon these two points . First , it is true that a man may seeke and love himselfe , and desire his owne happinesse , yea and all his actions may take their rise from thence ; so as to be moved in seeking the LORD , in doing what he doth with a respect to his own good and safety , and that this is so , take these reasons . Because GOD hath commanded it , for hee bids us love our neighbour as our selves : where it is taken for granted , that we must love our selves , because loving our selves is made the prima mensura , the rule of loving our neighbour . Now to love a mans selfe , what is it but to seeke a mans owne good ? A man is commanded not to kill himselfe , or to hurt himselfe , and by the rule of contraries hee is thereby commanded to seeke the preservation of himselfe , and his owne good : For as when we expound the commandement Thou shalt not kill , as suppose thy neighbour , wee say it includes this affirmative command , thou shalt seeke the good of thy neighbour ; so when wee expound it of our selves , we are to understand it as not onely forbidding us to destroy our selves , but as commanding to preserve our selves , and to seeke our owne safety . It is impossible for the creature , not to will its owne happinesse ; the Lord doth not command that which is simply impossible even to pure nature : but it is the nature of every thing that hath an appetite , appetere bonum sibi , to desire that which is good for it selfe . Selfe-love is a plant of Gods owne planting ; and therefore not to bee rooted up : God did put it into us all , for it is the nature of every thing to do so , and opus naturae est opus author is naturae . Many motives which the Scripture useth are taken from selfe-love , as that of CHRIST , feare him that can cast both body and soule into hell : And so when it promiseth us a Kingdome . The Scripture deales with men by working upon this principle ; and by arguments taken from our selves . This is the eare which the Holy Ghost takes hold of , and leades a man into the wayes of peace by , and wee must not pluck off this eare . The second part of the answer is , that yet notwithstanding , wee may and ought to seeke the Lord in opposition to our selves , that is , when God and our selves come into competition , the commandement comes in opposition with our selves ; the case being such as if we obey God , wee hurt our selves ; then wee must preferre God and his commandements to our selves . But you will aske , how can this stand with the former ; that a man should make his owne good the rise of his actions , and yet in his actions oppose himselfe ? When once a man is perswaded , that even to destroy himselfe is the best way to provide for himselfe , and that to let himselfe goe , and his credit and life , and give up all to God , is that whereby he shall put himselfe into a better condition ; when a man is perswaded of this , then you see both doe stand together . And wee never doe exhort a man to seeke God in opposition to himselfe , but when it is best for him so to doe , not to give himselfe up to any thing that shall bee an immediate hurt to him ; but when otherwise it would be worse for him , and when letting himselfe goe is the next way to happinesse ; and then a man may bee exhorted to it , when hee shall bee perswaded that his good is contained in God more than in himselfe ; as we say the being of an accident is more in the subject than it selfe ; so as take away the subject , and the very separation is a destruction to it : So it is with the creature which hath no bottome of it selfe , so as the separation of it from God is the destruction of it , as on the contrary the keeping of it close unto God , though in a case that seemes to bee the ruine of it , is its happinesse and perfection . As for example , when Abraham should have destroyed his sonne by offering him up , he thought he should not lose by it , nor Isaac neither : he thought with himselfe , God hath commanded me to do it , and I never yet lost by keeping any commandement he gave mee ; God is able to raise him up againe . I never yet was a loser by him , and on the contrary I shall be sure to be a loser , and my sonne also if I doe it not . It is indeed impossible , that if a man should simply be a loser , that hee should doe thus ; but when he considers that though hee bee destroyed at present , yet hee believes it will be for his good ; and so it will bee indeed : As take a beame of the Sunne , the way to preserve it , is not to keepe it by it selfe , the being of it depends upon the Sunne ; take the Sun away , and it perisheth for ever : but yet though it should come to be obseured , and so cut off for a while , yet because the Sun remaines still , therefore when the Sun shines forth againe , it will be renewed againe . Such a thing is the creature being compared with God. If you would preserve the creature in it selfe , it is impossible for it to stand : like a glasse without a bottome , it must fall and breake . When therefore this is considered by a man , then he will say , I will be content to deny my selfe , and seeke the LORD , when my selfe comes into competition with any commandement of his . And let not this seeme strange to you , that the best way to make a mans selfe happy , is to resigne up himselfe to the utmost to glorify God. You see in common experience that take a Corne that is fallen into the ground : if it continue whole , it perisheth ; but if it die , it brings forth an hundred fold . 1 Cor. 15. 36. That which thou sowest , says the Apostle , is not quickened , except it dye . The Apostle there speakes it of the resurrection : but we may truly apply it to the resurrection of a sinner here ; that except a man die , that is , be willing to let all hee hath goe , and to expose himselfe to what the Lord shall put upon him , that he perisheth indeed ; but if he die , then he is quickned , he shall be a gainer by it ; even in this life he shall have an hundred fold . And when this is considered of throughly by a man , he will easily seeke Gods face with neglect of himselfe . And that thus when ever a man suffers any thing for a good conscience in obedience to God , it is the best way to provide for himself ; that this I say , is not a mere notion , may appeare by comparing those places together ; the first where it is said , Thou shalt love thy neighbour as thy selfe , and thou shalt love God above all , even above thy selfe ; and with it also that other , Deut. 10. 13 , 14. Thou shalt keepe the Commandements of the Lord , which I command thee for thy good . Now put both together : this is Gods commandement , to love God above thy selfe ; and all the Commandements are given for thy wealth , for thy good , therefore this amongst the rest . And therefore denying our selves , when God and our selves come in to competition , is the best way to provide for our selves : therefore set it downe for a conclusion , that to have God alone , and to seeke his face thus , is your happinesse . The end of every thing is the perfection of it ; now God is the end of the creature , and therefore to get him , is to get thy perfection and happinesse . Againe , we have all from him , as the branch hath all from the root ; and therefore as the way for the branch to keepe life in it selfe , is to keepe close to the root ; and when it is broken off it dies , so we so long as we cleave to and seeke the Lord , we are preserved . And this was the ground which all the Saints went upon in their sufferings , both of persecution and death ; and this was the case of Moses and Paul , when the one wished himselfe rased out of the booke of life , and Paul to be accursed from CHRIST ; that is , saith Saint Paul , if this be for Gods glory , and the good of his Church ; let me perish . In which though they seemed to imply their immediate destructon , yet they knew what was ultimately best for themselves . And this is all the difference betweene a carnall man , and one to whom God hath revealed himselfe ; they both agree in this , they both love themselves , and seeke their owne happinesse ; but they differ in this , that they seeke it in a different way ; the one in the LORD , but a carnall man seekes it in himselfe and the creatures : A godly man is so perswaded of God , that he seekes him , and cares not what hee loseth to gaine him ; but another man , when hee is told of an invisible God , hee will not trust to things unseene ; the things hee sees he will rest upon , and so seekes for an happinesse within his owne compasse ; and therefore when himselfe comes in competition with the Lord , he lets the Lord goe . But then another question comes to be answered , how these two should likewise stand together ; to seeke the preservation of a mans selfe , and yet to expose himselfe to destruction , as Moses and Saint Paul did . For answer , you must know , that in every regenerate man there are two selves . That common nature , that is in every man ( in which the principle is rooted , to love a mans selfe ) hath two binsses ; the one Spirit which leades to God , the other flesh : and these two in this common nature makes two severall selves . By the first a man is carried to seeke the Lord , by the other to seeke himselfe immediately and in the first place ; and these two are reckoned two severall selves in Scripture , and so expressed to us : first , flesh and corruption is called a mans selfe , 2 Cor. 4. 5. we preach not our selves , but Christ , that is , for our owne glory , which he calls himselfe , because men use to reckon it as themselves . So 2 Cor. 12. 2 , 5. I knew a man in Christ , &c. caught up into the third heavens ; of such an one I will glory , but of my selfe I will not glory ; by selfe , hee meanes either the corruption which was in him , but there was something else in him , which he reckons as another man from this selfe , a man in Christ , of such a man I will rejoyce , that is , of my regenerate part , which is a New Creature in Christ , but not of my selfe , that is , my flesh and corruptions I will not rejoyce , or of the regenerate selfe neither , as of it selfe , but as it is in Christ , which is another expression , and this corruption is called a mans selfe , because it is spread over the whole man , as the forme through the whole matter , and a man will not part with it , but fights against every thing , fights against it as if it were himselfe . And secondly , that the other regenerate part is called a mans selfe , which a godly man reckons so rather then the other , we have an expresse place for it , Rom. 7. It is not I , but sinne that dwells in mee , that is , not the regenerate part which I account my selfe , but sinne which I account but an inmate ; dwelling within my roofe ; which yet is called a mans selfe , for the like reason aforesaid , because spread over the whole man ; and now it is easie to conceive , how the preservation of himselfe may stand , with exposing himselfe to destruction , and how a man may seeke the Lord in opposition to himselfe . In that which the flesh desires , a man is bound not to seeke himselfe , that is , not that selfe , but yet he may seeke the good of his other selfe , and seeke the Lord too , for Gods will and it are unisons , and he may be said to seeke Gods face alone , though he seekes the desire of that selfe : for there is no difference , no opposition betweene them ; and likewise that regenerate selfe may seeke him in opposition to that other selfe , that is , what it desires , when it desires amisse ( for all those desires which are amisse are from that fleshly selfe ) and so we must not desire what ourselves would desire , but destroy it , and the desires of it , and seeke the Lord in opposition to it , which tends to the preservation of our regenerate selfe , and proves so in the end . So then to seeke Gods face containes these three things in it . First , to have his face revealed to you , and to see him as a father . To seeke him as sequestred from punishments and rewards . To seeke him alone in opposition to your selves . And that all this ought to be done , we will give you one reason , and so come to the uses . And that reason is drawne from the holinesse of the Lord , Esay 6. 3. One Angell cryed to another , holy , holy , holy is the Lord of Hosts ; the whole earth is full of his glory : this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the proclamation of Angels , and that upon this occasion . The Lord sends Esay the Prophet to pronounce a Iudgement to his people , and that a great one , the rejection of the Iewes , and at the same time the Angels are sent to proclame Gods holinesse : now holinesse is the appropriation of a thing to the Lords use , and a sequestration of it from common use : and so the holinesse of God himselfe ( which is the rule of all other holinesse ) is an appropriation of his actions to himselfe , as his end : he is then said to be holy , when he doth things for himselfe , therefore being about to doe so great a worke peculiarly for himselfe and his glory , as when he would destroy his owne people , and destroy Kingdomes for his owne best advantage and ends , the glory of himselfe , then he lets them know this as the only reason , because he is holy ; for if he should not respect himselfe , he should not be holy . So Rom. 11. 33. to the end . The Apostle having spoken of this rejection here prophecied , concludes with this ; His Iudgements are unsearchable , and his wayes past finding out , &c. of him , and to him , and through him are all things , and to him bee glory for ever . As if he should have said , God hath done all this , but I know not the reason of it , nor any one else ; onely God is for himselfe , for he being of no cause but himselfe , therefore he may doe all for himselfe : if he were of another , he might doe all for another , yea else he were not holy . Now if this be Gods holinesse , then the holinesse of man , is to do all for God ; which he is therefore to doe , because he is of another cause above himselfe , and therefore is to seeke another end above himselfe , namely , the Lord ; and then he is said to be holy , when he hath no eye to himselfe , but to God , when in his recreations , the use of riches , &c. and in his whole course he hath his eye and ayme at God , and not himselfe . The nature of holinesse is expressed in two things : First , in purenesse : Secondly , sequestration to God , so that holinesse , purity , and chastity are much alike as it were , as there is also much affinity between the Greeke words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Chastity in a Wife stands in keeping close to her husband ; and being sequestred from all other ; and Gods holinesse consists , first in the purenesse of his nature , and secondly in a sequestration of all things to himselfe : Now our holinesse is not so , but wee being of another cause , wee must doe all for another end ; our holinesse stands therefore in giving up our selves to the Lord : therefore sayes Esay , Sanctifie the Lord , and make him your dread ; as if he had said , if you make any thing else your dread , you doe not sanctifie the Lord. What he says of feare , is true of all our affections , and actions : holinesse dedicates all unto the Lord : and some actions are holy for the substance of them , as Prayer , keeping the Lords day , &c. and all such immediate duties of his worship , some by putting a right end upon them ; and so all actions may be holy of what kind soever , as recreations , which are common actions , and eating and drinking , all which when done to the Lord , doe become holy . It is the nature of morall actions to take their specification from their circumstances , especially their end , more then from the substance it selfe : and so all such common actions may bee holy to the LORD , and so that place of Saint Peter is to be understood , bee holy in manner of conversation , 1 Pet. 1. in all the turnings of your lives , even in common actions , this being the nature of holinesse in the generall , both as in God and in our actions . There is a double holinesse required in every man. A giving up a mans selfe to the Lord , as 2 Cor. 8. 5. They first ( it is said ) gave themselves up to the Lord. To give a mans selfe up as a Sacrifice to the Lord , that is , the holinesse of a man , and when any thing is sacrificed , it is given up to the use of that Lord , to whom it is sacrificed . The second is a giving up all things with himselfe , his understanding , will , thoughts , affections , life , liberty , credit , goods , all his power , might , whereby he is able to doe any thing , to resigne all these to the Lord , and by this hee sanctifies the Lord ; and this is the holinesse of a man , to doe all for the Lord onely . So that the reason is cleare ; let a man doe what he will , keepe the Sabbath , pray , &c. If there be not this holinesse in his heart , all his labour is lost , as you all grant ; for without holinesse no man shall see God. Now it is not holy , except it be given up to the Lord alone , excluding himselfe and the creature . Is all our labour lost , except we seeke Gods face , though otherwise a man goe never so farre ? then there is great reason , to examine our selves , whether we seeke the Lord for himselfe or no ; for otherwise , all your labour is lost , for then you doe not set up God for your God in your hearts , but something else , namely , that which you seeke besides him ; as in marriage we say , when a man marries a woman , not out of love to her person , but for riches ; that hee marries not the woman , but her wealth , so it is here . And then secondly , you will never hold out in seeking the Lord ; and if you doe not hold out , then all your labour will be lost , Ezek. 18. though a man hath beene righteous all his dayes ; yet if he fall from God , all his righteousnesse shall be forgotten : and such a man as seekes not the Lord for himselfe , will fall away , as appeares by that , Hos. 7. 16. They returne , but not to the most High : they are like a deceitfull bowe ; that is , when a man turnes to the LORD , but not for himselfe , he will returne againe , and start aside like a broken bowe ; for if hee attaine those ends for which he sought the Lord , his seeking is at an end . See this in Amaziah , 2 Chron. 25. he went farre in obedience , but yet he did not seeke the Lord in it , he was content to lose an hundred talents , and to send backe the Israelites he had hired therewith ( which was such a triall as even a good man might have failed in it ) yet he did not seeke the Lord in this , he was perswaded , that if he had taken the Israelites along with him , he should have lost the battell , which was his chiefest end in that action ; he beleeved the Prophet so farre , and so sought his safety alone , and because he sought not the Lord , therefore he held not out ; but when he was put to other tryalls , to new temptations , and saw another worship , it pleased him , and he left the Lord ; and started aside like a broken bowe : as a bowe that is rotten ( though otherwise faire ) when an arrow is drawne to the head ; and so many brought up in good families , when they come into new company , and tryalls , they fall away because they sought not the Lord himselfe . If you doe not seeke the Lord for himselfe , you doe not love him , and then all your labour is lost : for all the promises are made to those that love God , Cant. 1. the two first verses , Because of the savour of thy oyntments ; thy name is as oyntment powred forth , therefore doe the Virgins love thee , that is , take those which doe much for the Lord , as much as another doth , though such a man doth carry the faire semblance of a Spouse , yet all this he doth comes from the affection of an harlot . The Virgins , they love thee . The Virgins love his person , love him for his names sake , the personall beauty that is in him , and for the sweetnesse of his love , verse 5. Thy love is better then wine . This poynt well understood will come in among you as a messenger from the King of Kings , to all you of the bedchamber of the Bridegroome , making this inquiry , do you love him ? are you harlots or Virgins ? and will make every one to consider , to what end have I done all , have I knowne the Lord , and been acquainted with him ? have I sought Gods face in all that I have done ? But men will be ready to say , we doe seeke the Lords face . Therefore I will give you rules to distinguish , and to helpe men to discerne whether they seeke the Lord or no. Consider what opinion thou hast of thy selfe Every man that is regenerate , at his regeneration changeth his opinion of himselfe , as Saint Paul , Rom. 7. It is no longer I , but sinne . Before he was Regenerate , sin was himselfe ; but now there was a new Lord come into the house , that renewed-selfe , the Regenerate part ; and that which before was wholly himselfe , he now speakes of as one crept in , as of an Inmate , that should not be there . Now if thou reckonest the Regenerate part thy selfe , then thou hast sought the Lords presence : for that part is thereby strengthened . The perfection of this selfe stands in conjunction with the Lord , and so seekes him ; if not , but thou accountest flesh in thee thy selfe , it is impossible thou shouldest seeke God aright , for God and it are contraries : A regenerate man sayes , let me have God , and what ever I lose , whether life , liberty , yet my selfe is safe ; he considers still chiefly , whether doth this tend to the safety of my selfe or no ? and though he is content , and would have the outward man doe well too ; as if I have a faire house to dwell in , I would have it safe ; yet if it be set on fire , it is no great matter , so long as my selfe is kept safe . Take a man who hath cloathes on , if he can keep his cloathes whole , it is well ; but if they be rent , he cares not , so his bo dy be safe ; so where the regenerate part is The selfe , if the outward man can be kept safe , it is well , he had rather have it so ; but however , so the regenerate part be safe , he cares not much ; for he accounts it but as the renting of his cloathes : but take another man , that as yet is no other then he was borne at first , into whom no new man is come to dwell , he thinkes thus with himselfe , sure I must not destroy my selfe ; I would keepe a good conscience , but not so as to destroy my selfe ; and it is impossible , that what a man reckons himselfe , he should suffer to be destroyed : therefore when discredit , imprisonment , &c. comes , all these are reckoned wounds given to himselfe , he lets God goe to defend and save himselfe harmelesse . All this difference comes from the difference of opinion , that a man hath of what is himselfe . But how shall I know what opinion I have of my selfe ? Consider wherein thou desirest to excell , all things desire to have that excellency , which is proper to themselves ; every creature desires to build up it selfe . If therefore thou desirest to excell in things that belong to the outward man , to build up thy selfe in learning , credit and wealth , and outward conveniencies , then thy outward man and flesh is thy selfe : but if thou seekest an inward excellency , not caring for mans day , but seeking to have the praise of God , the comfort of a good conscience , and assurance of salvation ; then it is a signe thou reckonest the inward man thy selfe . Consider where thou layest up thy treasure : doest thou lay it up in the regenerate part , and endeavourest to make that richer , and every day carriest something into that chest ? then thou countest that thy selfe : for where the treasure is , there the heart is also . When a man shall be thus affected , that though he hath troubles abroad in the world , and decayes in estate , as in health , yet so long as he findeth his regenerate part safe , and thriving , and standing in good tearmes with God , he applaudes himselfe . As a man when his house is broke open , he presently runs to his chest , where his chiefe treasure lyes , and if that be safe , he thinkes all is well : but if thou laiest up thy treasure in the outward man , an heape of outward things ; so as when these things are gone , thou reckonest thy selfe undone : it is certaine , thou makest that thy selfe . This was the case of Haman , Nabal and Achitophel , &c. and of all carnall men , whose hearts must needes sinke , when outward things leave them , or if they be put into the feare of the losse of their lives and goods : but another man is like to grapes which have wine in them put into the wine presse ; what though the skin and huske perish ? yet the wine is saved . So it is with the Saints in persecution ; their inward man is still saved , they lose but their husks : but when a man hath nothing in him but flesh and an outward man , then when these perish , all he hath is lost , and himselfe with them . It is good therefore to try your selves what opinion you have of your selves before ill times come , that you may see whether you have that in you which will not then perish , but be kept safe and sustaine you ; and thereby also you shall know whether you seeke the Lords face or no. Second rule is , consider , what it is you make your utmost end ; we are now upon a poynt that admits of very narrow differences , for as we have said , a man may performe many duties , go therein as farre as another , and yet lose all his labour , and all because he seekes not the Lords presence . And the tryall of that lyeth especially upon this , what you make your utmost end ? for though the actions be good , yet if the end be your selves , or Gods glory be made by you , but as a bridge , all is lost . Now that you may not mistake here , you must know , there is a double end ; the one of the worke , the other of the workeman : now the end of the worke it selfe , may be good , even in hypocrites : the action being in it selfe a holy action ordinabile in se , and tending to Gods service ; when yet the end of the workeman is not the Lord , but himselfe , this difference runnes along through all actions . Two men that go together in the same way , may have a different journeys end , Zach. 7. he speaking both of the Feasts and Fasts of the Iewes ( two as holy duties as any other ) verse 5 , 6 , 7. sayes , but did yee them at all to mee ( sayes God ) but to returne out of Captivity ? So Hos. 10. 1. there was much fruit found in Israel , yet because they brought it sorth to themselves , not to the Lord , therefore Israel is called an empty Vine . A carnall man and a regenerate man differ mainely , in this ; that a carnall man , when hee is to doe any thing , askes what good will this bring to me ? what profit , what credit shall I have by doing it ? if none , he layes it a side : but a godly man ( so farre as he is godly ) asketh this question , whether it is commanded by God ? is it for his glory and advantage ? When therefore thou commest to preach the Gospell or studiest , consider thine end , whether for God or no ? consider also what thy end is in thy trade , or any civil action , and judge by that . But is a man bound to seeke God in every thing ? may he have no respect to himselfe ? The end must still bee better then that which tends to it : and that therefore which is the chiefest good must bee the chiefest end ; and unlesse thou makest God better then all things else , thou doest not make him thy end , nor thy God. Againe the end commands all , is most perfect , and comprehends all the rest , and that also is proper to the Lord alone , this cannot be said of any man or creature , and therefore God alone is to be made thy end . But may not a man make his owne happinesse his end , and doe what hee doth for his owne perfection ? A man may and alwaies doth so , and that upon necessity , as hath beene sayd ; only this , there is a double end ; the one is the thing it selfe which a man makes his end , the other is the benefit or fruit commeth by the attaining it . So that happinesse is that sweetnesse , that followes all ends , even as the shadow doth the body ; so then the question is , what that thing is , which thou seekest this happinesse from , for that is it which is thy maine end ; whether doest thou thinke thou canst make thy selfe happy by those riches and pleasures which for thy selfe thou aymest at ? or doest thou looke for all thy happinesse from the Lord alone ? That which a man lookes for his happinesse from , that a man makes his chiefest end ; if from God , then a man makes God his utmost end , so as his owne happinesse is but the fruit that ariseth out and accompanies his seeking him . But may not a man provide for himselfe ? True , but thus ; whereas all that a mans minde is to be taken up about , is either worke or wages ; if it be worke , thou must do it to God alone whose servant thou art ; if it be matter of wages ( as are the things belonging to thy name , estate ) these in like manner thou art to looke for from God alone . All a mans imployment is taken up either in doing all for God , or receiving all from God : and if any man were a perfect servant to another man , he then oúght to have an ey only to his Master in matter of worke and to no other , and also to take what wages his master will allow him for that worke , and no other ; he ought to resolve all into his master : But no creature is a perfect servant unto another creature ; but wee are so to God , and therefore wee ought both to doe all the worke wee doe for God , and also for matter of wages , to take all from him , and to depend upon his providence , so that this provision for a man is but to cast a mans self upon the Lord. It being not our work to provide for our selves , but the Lords , let us do al for him , and it belongs to him to give us wages , and he wil do it . But may not a man in his actions have an eye to God , and himselfe also ? For answer to this , looke to that place Mat. 6. 22. 23. The light of the body is the eye ; if therefore the eye bee single , the whole body shall be full of light . It is a single eye , which lookes on a single subject , upon one object onely ; and therefore then a man is said to have a single eye , when he lookes upon the Lord alone , when nothing else is made his God ; hee lookes not on riches , nor nothing else as his God : and then all the body is light , that is , all the conversation is good , and hee sees whither hee goes ; but if the eye be evill , that is , by the rule of opposition , if it bee double ; ( for that is a rule of interpreting Scripture to open the meaning of phrases by what is opposed to them , ) A double eye is a wicked eye , that is , if it bee partly set upon GOD , partly on a mans selfe , it is wicked . And so Saint Iames hath it , hee calls such an one a double minded man , who is unstable in all his wayes . When a man hath partly an eye to the world and himselfe , partly to GOD , hee is as one distracted betweene two wayes ; hee knowes not which to take , he is unstable like a drunken man that staggers in all he doth , being now on one side , now for GOD : and now on another side , for himselfe : and so his whole body is darke , that is , his whole conversation is wicked , as being out of his way ; hee sees not a right path to walke in , hee hath not a right scope whither he should tend , hee is not able to see a right object , but goes hither and thither from one thing to another , is unstable in all his wayes . But you will say , the holiest man that is hath some eye to himselfe in his actions . It is one thing , when a man hath chosen the LORD as his end , and that way that leades to him though hee wavers in it , and misseth somewhat of the evennesse of his wayes , and hath falls in it ; and another thing , to be distracted betweene two ways , sometimes choosing one way , sometimes another , as a carnall man doth . One that is resolved to goe in this way though with much unevennesse , may fal and have many mistakes in the way , hee may have too many lookings to himselfe , but yet hee hath chosen the LORD and followes him , and this is the difference betweene him and the other who hath two wayes and is distracted betweene them . But now the maine question is , how shall wee know whether we make the Lord our utmost end or no ? There are these rules may help you in it . The utmost end gives rules to a mans whole life ; all other ends doe it but in particular actions , and but at such and such a time , because they are but particular ends : but the utmost end doth command all in a man , all his wayes and actions ; therefore then thou makest the Lord thy utmost end , when in all thy actions whether publike or private , thou lookest to the LORD : and in whatsoever a man doth , in all those respects and relations hee stands in , whether hee bee a Magistrate or a private man , whether they bee businesses or recreations , if GOD bee a mans end , his eye will still be upon the LORD in all : Now he that doth not make GOD thus his utmost end , may find that he hath some secret by-wayes of his owne , some secret motions differing and contrary to God , wherein he goes , ( as the planets that have a motion of their owne ) though it is not open to the world , unknown perhaps to himselfe , or not knowne at all times : but the utmost end commands all , and leaves nothing out , but the least action is subject to it . The utmost end limits all the meanes , and sets them their bounds , but is not bounded it selfe by any : finis praescribit media , sed ipsi fini non praescribitur . It sayes , thus farre you shall goe , and no further ; but there are no limits set to the end it selfe : As the master-builder appoints every man his worke ; and they goe so farre as he appoints them , and no further ; as if health be a mans end , it sets limits to all the meanes he useth , to meat , and drink , and physicke : Looke what conduceth to that end , he takes so much , and no more . But there are no limits set to health it selfe , hee can never have too much of health . So then consider what it is gives bounds to thy course , that thou sayest , when thou art come to such a pitch , thus farre will I goe , and no further : hee that maketh himselfe his end , will bee sure to have an holinesse of such limits as shall not lose him his great friends nor his estate ; he will goe so farre till it come to hurt himselfe ; himselfe being his end . Therefore hee limits his holinesse , hee stayes in such a pitch or gives over , but if God be his end , he thinkes he can never have enough of God and of holinesse , and though his actions of holines and forwardnesse therein over-runne his credit , overthrow his estate , yet hee cares not , for it is not his end to preserve himself , or that which belongs to himself . Thou shalt know thy utmost end , by a secret sence which accompanies every action thou doest ; if thou narrowly lookest to it , for that is the difference betweene man and other creatures ; that a man can looke backe to his owne actions , so that if thou wouldest aske thy heart , what is thy scope and purpose in this or that action ? there is a secret sence accompanies the action , in thy heart , that would discover it . Consider therefore in any busines thou doest , why thou doest it ? why thou undertakest it ? why thou art at so much paines and cost in it ? Aske thy heart , is it for the Lord , or for thy selfe ? if that will not discover it to thee , looke to the circumstances , to the manner of doing it , as why doe I preach in such a manner , and pray in such a manner ? why do I do it thus and thus , and not in a better manner ? If this will not doe it , looke to thy affections : consider how thou art affected or troubled about it ; when the action is done ; suppose it bee a businesse that both for the matter and manner was for the Lord : but when it is done , what is it thou art grieved at ? is it that thou hast got some discredit to thy selfe in the performance of it ? or that God hath had no more glory by it ? are thy affections troubled , that thou hast offended God in it , that something is gone from God in it , or rather that something is gone from thy self ? thus by examining how thy affections are occupied about the thing when done , thou may est discerne thy utmost end . 5 Is taken out of 2 Phil. 21. I have no man like minded , for all seeke their owne , and not the things of Iesus Christ ; that doth naturally take care for you . Consider whether thou seekest thine owne things , or the things of IESUS CHRIST ? and that whether naturally , as the word is there &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , as his owne businesse , to seeke a mans owne , and to doe a thing naturally is made there in that place all one . Consider whether thou seekest the things of Christ as naturally as thine owne , and whether that be done or no , thou wilt find by these three things . First a man will goe about what hee doth willingly , when a man hath a businesse of his owne to do , he doth it willingly , and beates his head about it , and is exceeding solicitous , but when the businesse is another mans , he goes about it , it may bee , because hee sees it must bee done , and there is reason for it , but still he doth his owne in another manner ; and thus willingly do the Saints doe the Lords businesse , see it in Saint Paul , Rom. 15. 20. Yea so have I strived to preach the Gospel , &c. the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I was ambitious to preach the Gospell : Looke what desires an ambitious man hath ( and there are no desires so quick as those of ambition , such a man over-lookes all for his preferment ) such desires had I to the preaching of the Gospell : The like affection hee expresseth in himselfe , 2 Cor. 11. 28. Besides the things without , that which commeth on me daily , the care of all the Churches ; who is offended , and I burne not ? There are three expressions shew his willingnesse and naturall affecting of the Lords businesse : First [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cumber ] that is , hee had ( as it were ) all care numbred and mustered together , and that Secondly with anxietie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with the same solicitude that a man hath about businesse of his owne . Thirdly sayes he , who is offended , and I burne not ? his affections were so hot and quick , as presently if any soule were disadvantaged , if CHRIST lost any thing , hee was presently stirred and affected with griefe . Doest thou doe it diligently ? when any thing is to bee done for the Lord Iesus , doest thou doe it with all thy might ? if remisly , thou art farre from seeking the Lord : What ever a man doth for himselfe , so farre as he conceives it to be for himselfe , he will doe it diligently and with all his might , and wee are commanded to love the Lord with all our might , and there is a curse upon the contrary , Cursed is he that doth the worke of the LORD negligently : the meaning is not , cursed is he that doth the worke of the Lord weakly , and with infirmities ; for then all the Saints should bee accursed , but that is done negligently which is done hypocritically , and for other ends ; for they are the causes of that negligence ; to this the curse belongs , and that justly : this cold , remisse , formall , customary performance of duties , as when we receive the Sacrament or are exercised in any other dutie , or in any cause that concernes the LORD , to goe about it coldly , is a signe we doe it not for the Lord. Consider whether thou doest them faithfully ? for so a man useth to doe his owne businesse , for no man is unfaithfull to himselfe ; to another hee may performe but eye service , but not for himselfe : now so to do a thing is not to rest in the thing done , but his care will be , that it may be done effectually , so as to see the fruit and effect of it . And if you aske how you shall discerne you doe any thing faithfully ? That is discerned by this . When a good action is to bee done , thou carest not so much that it be done , but thy selfe would be the doer of it , for thy credit , &c. as Diotrephes , he was a froward man , but himselfe would doe all ; but wouldest thou doe it , though the fame thereof were not knowne ? dost thou desire to have it done , though another man doe it ? and thinkest , it is no matter by whose hand the worke goes forward , so that it goes forward . Againe , secondly what doest thou , when there is a separation made , a partition betwixt the businesse of the Lord , and thine owne credit ? art thou yet then as carefull ? when two goe together , it is not knowne who is the master of the servant of one of them that followes them both , till they part , so when thy credit and Gods glory goe together , it is not knowne for which of them thou doest it ; but there are times when our owne and the Lords businesse will be separated , and then consider what thou doest , is it so , that because thou art not the first in a businesse , thou wilt doe nothing at all ? or if thou shalt not bee seene in it ; it is a signe thou doest it for thy selfe , and not for the Lord : when two men are to carry a beame into a house , if both strive to goe in first , they carry it in a crosse ; whereas if they would bee content to come one after the other , it would go right in ; so often great workes both for Church and State , might bee done that are thus hindred , or are carried crosse , because men are not willing that others should go before him . Consider therefore these things seriously , and bring them home to your hearts ; for to what end doe we preach ? that you might know these things onely , ( that makes onely for your further condem nation , and you had better never to have knowne them ) but wee preach them , that you might lay them to heart : take therefore some thing to consider these things , and if you have found your selves failing in this , be not yet discouraged , but labour to make your hearts perfect for time to come , thus to seeke the Lord alone . To exhort to which ( which is the next use I make of it ) and to quicken you to this , consider what great reason there is thou shouldest seeke the Lord Iesus , and not thy selfe . Consider what ties and bonds are upon thee towards him : the bargain between him and thee past . I will aske you first whose servant art thou ? and should not the servant seek the profit of his master ? if a man sees a company of sheep , and he askes whose sheep are these ? sayes another to him , such a mans ; for he hath bought and paid for them ; and hath not Christ bought thee ? and besides this his first buying of thee , who gives thee thy wages , and provides for thee , meat , drinke , and cloathing ? and is there not reason thou shouldest serve him alone ? Then , if thou beest perfectly a servant ( as thou art ) thou doest wrong to the LORD , if thou doest not serve him . Againe secondly , I aske thee who is thy husband ? Is not the Lord Iesus ? and if thou beest his wife , oughtest thou not to seek his things ? one that is unmaried is yet her own ; but when she is maried , she is her husbands . When there was no King in Israel , every man did what was good in his owne eyes : and if thou had'st no husband , no King , so mightest thou ; but thou art not tui juris , the covenant is past already , thou art not now to choose ; if thou sayest no , consider that when thou wert baptized , it was into the Name of the Lord , and that by way of a vow , which is an invocation with a curse , that is the nature of a vow : If thou sayest yea , but I was young : then , I but since thou commest to yeares of discretion , thou hast not disclamed it , but confirmed it in the Sacrament of the Lords Supper , receiving it often , and therefore thou canst not recall it ; therefore that first covenant then made , it stands good , as marriages made under age , if when the parties are come to yeares , they did not disclame them they hold , and he being thy husband . Consider that as adultery is worse than fornication , the one being punisht among the Iewes with death , the other but with a pecuniary mulct ; so the sins which thou committest in going after other lovers is worse then if a heathen man had committed the same : he that was circumcised , Saint Paul sayes , was bound to keepe the whole Law ; and so hee that is baptized , and hath received the Lords Supper , is bound to give up himselfe to the Lord , as the Lord Christ to him and all things in him ; and so the Saints of Macedonia did , 2 Cor. 8. 5. They gave themselves up first to the Lord. And if thou wert not thus bound , yet hee hath deserved it at thy hands ; and both these wee find urged by the Apostle , 1 Cor. 1. 12. 13. was Paul crucified for you , or were you baptized into the name of Paul ? these were men among the Corinthians that did not seeke Christ alone in their professing of Christ , for one was for Paul , and another for Apollos , another for Cephas : ( but sayes the Apostle ) is Christ divided ? if Christ indeed had been divided amongst these three , they might have sought them ; but Christ stands alone against them all ; and therfore they were to seeke Christ alone ; and he brings these two arguments for it : Because they were baptized into the Name of Christ , and not of Paul or any other : and secondly , was Paul crucified for you ? that is , was not Christ crucified ? And secondly , how much is there in that Word [ Crucified for you ? ] we are not able to search into the height , and bredth , and depth of this your engagement unto Christ. His bodily paine was the least thing in his sufferings : that of his soule was the soule of his sufferings : My soule is heavie unto death , sayes hee , when the pressure of his sufferings made him sweate drops of bloud in a cold night ; and yet these were but the beginnings of his sorrowes which fell on him upon the crosse , when hee cryed out , my God , my God , why hast thou forsaken mee ? Consider further the equity of it ; for did not he the same for thee , which he requires of thee ? for did not hee empty himselfe of that eternall glory and happinesse , which he enjoyed with his Father and might have then enjoyed ? did not hee make him selfe poore to make thee rich ? and what is it hee calls thee to deny thy selfe in ? to forsake a friend or two ? and to some disadvantage in thy wealth ? whereas he emptied himself of all his great glory . Is hee not upon equall termes with thee , nay most unequall on his part ? if hee calls thee to beare the crosse for him , did not hee beare a greater crosse for thee ? Therefore sayes Christ , Hee that forsakes not father and mother for mee , is not worthy of mee , and not fit to come into the number of my Disciples . Lastly , besides all this consider ; it is best for thy selfe ; which is the argument moveth men above all other : for if thou doe it not , thou shalt be damned for it ; and if thou wilt , thou shalt provide for thy selfe abundantly ; but if thou wilt needs save thy life , thou shalt lose it , if thou wilt save thy credit , liberty , thou maiest , but thou shalt goe to hell with thy liberty and credit . These are the eye and the hand , and it is better going to heaven without them , then to bee throwne into hell with them : but if thou beest content to lose all these , thou shalt gaine by it . That man that is most forward to suffer any thing for Christ and Gods cause , provides best for himselfe . Iudas going about to make himselfe rich , lost himselfe , it was his undoing . Peter and the rest left all , and gained happinesse . What was Pauls making , but his going from prison to prison ? how did Abraham save his sonne , but by being content to offer him ? what was it gained Moses so much honour , as to bee the leader of Gods people , and to be so great a Prophet , but the losing and refusing his honours and pleasures in Aegypt ? That man that comes to resolve , I will be content to bee of no reputation , so I may seek and serve the Lord , that man is of the rising hand , it is the onely way to preferment : on the contrary , he that saith , I must and will be some body in the world , that man is in his downefall , he is ruining himselfe . Sauls thinking to enrich himselfe by the Cattell , was his ruine ; Ieroboam by plots to keepe the Kingdome , lost the Kingdome , and undid himselfe . Is it of so much consequence to seeke God for himselfe ? then take heed of forgetting the Lord in the midst of all his mercies . It is an usuall thing , that God is hidden and covered from us in his benefits wee receive from him ; and whereas they should bee as glasses and as spectacles to helpe the weakenesse of our sight of him , they prove often as clouds to hinder us from beholding his face . But consider , that this is the maine part of the covenant , I will bee their God , and they shall bee my people . And upon that tenour come in all benefits , even with himselfe ; we doe not usually thinke that wee must first have the Lord himselfe ; our eyes should be in the first place fixt on him , then on the mercies received from him : for Rom. 8. it is said , that with him , that is , Christ he will give us all things . Therefore first wee are to have him , then all things else . So 1 Cor. 3. last , All things are yours ; but upon what ground ? for you are Christs , and Christ Gods : wee must first have him for our husband , ere we can enjoy the advantages to be had by him . It is a common fault , that men looke to the comforts and priviledges by Christ , but not to him , he is forgotten . As when wee come to be humbled for sinne , men in the first place looke upon a promise of forgivenesse of sins , and say , if I can but believe my sinnes to be forgiven , and lay hold on that promise , I have enough ; but Christ is forgotten by them : but this is not the method wee should take , but rather thinke , how shall I have forgivenesse ? who gives it ? who brings it ? It is a dowry comes with my husband ; when I have Christ once , I shall have his righteousnesse to cloath me , 1 Cor. 1. 30. Of him yee are in Christ Iesus , who of God is made to us wisedome , and righteousnesse , sanctification and redemption . The meaning of it is , that God the Father gives Christ to us , as a father gives his sonne , as a husband to one in marriage , and sayes , I will make him worth thus much to you , but you must have him first ; so doth God give Christ , and when wee have him , God makes him all these , Wisedome to you as a Prophet , Righteousnesse to you as a Priest , and he shall sanctifie you and purge you from dead workes , and he shall be your King , and deliver you out of the hands of all your enemies , he shall be made sanctification and redemption to you . Observe the phrases in Scripture , and they leade you still to his person , and doe urge upon you to make the covenant with his person . As when it is said , in him are all the treasures of wisedome , &c. if treasure bee hid in a Casket , you must first have the Casket , then the treasure ; so if in a field , you must first buy the field , there is a mine will hold you digging all your life long : but you must first purchase the field , and then fall a digging for the treasure in it : and these are all sorts of treasures in him , Adoption , Iustification , &c. so Iohn 6. he exhorts them to eate his flesh , and to drinke his bloud , and that should nourish them to life eternall : but before men can have spirits or strength by meate , they must have that meate it selfe , and there must be a conjunction with it , and assimilation of it to them , and of them to it , so 1 Iohn 5. 12. he that hath the Sonne , hath life . Wee must have first the Sonne , and then wee come to have life by him ; you must have these two distinct conditions ( I suppose a man comming immediately out of the estate of unregeneration ) hee is first to consider who Christ and God is , consider the persons of them , and so chuse them as a father and an husband to live and die with . And then secondly , he is to consider what he shall have with him , yea to looke upon the benefits themselves , but chiefly to this end , and so as that they may stirre up your hearts to love him the better , and not simply as benefits only , so as to say in your hearts , though he is most beautifull in his person , and so though I had him alone , I should have an exceeding great reward of himselfe ; yet withall when I consider , that all within the compasse of this world is mine , ( a great dowry ) that Paul and Apollos , and all the good Ministers that ever have beene , have beene for my sake , that whatsoever is in this life or after death is all mine , and that all these hee brings with him ( all which you should looke on , as motives entirely to love him , and not as bare benefits ) and say , hath not hee given me al these ? sanct●fied me , and redeemed me and set me at liberty , when I was a bond slave of sinne and Sathan , and have I not reason to love him ? this is to seek his presence . It may be though you have done the thing , yet you have not had this distinct consideration ; yet use it henceforth to help you : say not , I am in misery , and there is a promise of pardon and adoption , but looke first to the Lord Iesus , go to him and take him . To convince you further of this , there is none of you but will say , I cannot be saved without an holy conversation , and what is that , but to converse with God and Christ ? all converse is not with things , but persons , therefore in an holy course , all that you have to do is with the Lord himselfe , to open your hearts to him , to resort to him for counsell , to delight in him : to converse with a man is to deale with him upon all occasions ; you are not only to looke unto , to be dealing with duties alone and privileges , for then with whom doe you converse ? not with the LORD , but with notions , with duties and your sinnes , but your chiefe businesse is with the Lord in all these , and with these as meanes to bring you to the LORD , into his presence and unto his person : this is to walke with GOD as Enoch did , which still respects his person , for so walking with implies . Againe , no man can bee saved without love to God , and that love must not be amor concupiscentiae , but amor amicitiae , a love of friendship ; the one respects things , the other persons : your love must first be to the person , and then to the commodities you have by him , and the duties you are to perform to him . But you will say , how shall we doe to bring our heart to this ? this is exceeding hard : It is easie to seek the benefits come by CHRIST ; self-love will cause most to doe so . Any man that needs a thing , would faine have his wants supplyed . A man that is prest with a burthen would willingly have it taken off : it is easie to have your desires quickened this way . What therefore shall wee say , to set an edg upon your affections , to seeke the Lords person ? If wee had the tongue of men and Angells , all would bee too little ; therefore let us beseech the Lord , that he would be his owne spokes-man , and reveale himselfe unto us . There is no way to set our hearts a worke to seeke his face , but by seeing of him : and to helpe you to a sight of him , is not in our power ; and yet he useth to do it , whilst we are speaking of him in the ministery of the word . It is said Psal. 9. They that know his name , will trust in him : and as they will trust in him , so they will seeke his face . What was the reason Abraham and Moses sought the Lord thus for himselfe ? because they had seene his face . Thus of Moses it is said , hee spake with him face to face . There are two wayes to know a man ; by report , or sight , by heare-say , or by face , and this later way have all the Saints known him in some degree , and have therefore sought him , though Moses in a more particular manner ; yet all saw him . Benevolentia , Good will sayes Aristotle , may arise from a good report , but Amicitia , Friendship from sight and acq●●intance ; that is , we may beare good-wil to one of whom we have only heard a good report , but we doe not come to love him , intirely , and as friends to him , till we have seene him , and doe come to know him , and be acquainted with him : Therefore though a man have a generall knowledge of him by heare-say , yet he will not seeke his face , till he have seene him face to face , 2 Cor. 3. ult . The Lords face appeares indeed in the word , as in a glasse , but yet till the veile be taken away , we see him not face to face ; therefore in the first place , go to God and beseech him , and say , Lord shew me thy face , reveale thy excellency to me , by thy spirit of revelation , that my heart may be stirred up to seeke thee ; and will the LORD deny you this request , if you do so ? no , No man knowes the Father but the Sonne , and hee to whom the Sonne reveales Him ; sayes CHRIST . Therefore goe to CHRIST and beseech him to shew you himselfe and his father . The reason we see not God as we might , or but by glimpses , is that we forget to go thus to the Son ; or if we do , we seeke not earnestly . You know how hardly Moses did obtaine this , and you must beg hard as he did ; and when you have obtained this , know you shall see wonderfull things , strange things in him , which eye hath not seene . There are wonderfull things to be seene in the Law , if a mans eyes be opened . Open my eyes , sayes David , Psalm . 119. that I may see the wonderfull things of thy Law. How much more wonderfull things are there to be seene in the Lord , if if he doth but reveale himselfe , and open your eys ? for the Law is but an expression of him ; such as is the expression of a man in a Letter or Epistle , of which we say , it is Character animi , it is the portrait●re of a mans minde . When therefore your eyes are opened to see the Lord himselfe , you will see such things in him as will make you in love with him . What was the reason , that the Spouse in the Canticles , Chapter 5. was so sicke of love , that she could not containe her selfe ? but because the Lord had taken away the veile , and shewne himselfe unto her : And so if God would take any of us here into the Holy of holies , and into the Presence-chamber , and open himselfe to him , then we would say as Thomas and Peter did . Now Lord we will go with thee , now Lord we will live and die with thee , and when wee lose him , wee would seeke him with the Spouse from watch to watch , that is , from one ordinance to another , to finde him , and never leave seeking , till we have found him , as shee did not , because shee had had a sight of him : As Moses could no have this knowledge of God , till it should please God to reveale himselfe to him ; so he would not give over , he would not stirre a foote , till he did reveale himselfe to him . Exod. 33. 13. If I have found favour in thy sight , shew me thy glory , that I may know thee . And so should we pray as earnestly as he : and when he hath made himselfe so knowne to us , that will draw us , and that is the drawing meant Cant. 1. 3. Draw me , and we will runne after thee , that is , shew thy selfe , and we will follow thee , even as straw followes the jett , or iron the load-stone ; and if the Lord will but put the Adamant to the iron , we cannot choose but follow and seeke him . And God doth thus by leaving an impression of himselfe upon the heart , of the amiablenesse and excellencies that are in him ; as when two men are linckt together , so as no consideration can part them , it is by an impression on their hearts of some excellency in each other , till which be removed , they will not leave off to love and cleave to each other : And so when this impression of Gods excellency is once stampt upon the heart , then nothing can take it off ; no accident what ever is able to sever God and the heart , having once seene him : but till this bee wrought , the separation is easie , men will depart from God upon any occasion : when we are taught of God him selfe , we so know him , as it is Ier. 31. that we seeke him earnestly , and not till then . Besides , after Gods speaking and revealing himselfe , there is something to be done likewise on your parts : grow into further acquaintance with him ; which is done , partly by speaking much to him , and partly by much observing him in all his wayes . Looke upon him in all his actions and carriages , and thereby you will see how worthy he is to be beloved . Consider the first action that ever he did , making of the World : he could have enjoyed happin●sse within himselfe for ever , as much as now , yet he was willing out of his goodnesse to make Men and Angells , and to provide abundantly for them , and afterwards when all mankind were at one throw lost , and he might have left us , as he left the Angells that fell without any possibility of salvation , out of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his love to mankind , his love to the nation , he gave his Sonne to redeeme us : and if it were but for this love to our nation , he is worthy of all love and respect from us , as he was of the Iewes , that out of his love to their Nation built them but one Synagogue : but hee hath not loved the nation only , hath he not given him , manifested , revealed him unto thee , when he hath passed by thousands ? and whereas thou , if left to thy selfe , wouldest have lost the advantage of the possibility of being saved , as the most of mankind do , wouldest have been hard hearted , as millions of men are : he hath broken thy heart , and given thee Christ , and that when thou wert utterly unable so much as to beleeve in him : and since he brought thee home to his Sonne , how often hast thou been going quite away from him , and hath he not still been as a Shepheard to thee , and fetched thee in againe ? thou hast plaid many a slippery tricke with him , but he hath kept thee , and embraced thee , and established the sure mercies of David to thee , thinke also of his wonderfull patience , that when the eyes of his glory have beene so often and so highly provoked as they have beene day by day , yet he passeth by all and spares thee . Thinke if any one would ever have borne so much as he hath done . And add to this the consideration of his bounty added to this his patience by him , his constancy in doing thee good ; though thou art uneven in thy carriages towards him , yet a continuall current of his mercy flowes in upon thee ; and consider further , that if it had beene but a meere act of his will , to do thus , it had beene wonderfull ; but it hath cost him deare to have the opportunity to doe it , it cost him his Sonne ; and then consider the great love of his Sonne , that hee would give himselfe , and when hee was equall to his Father in glory , would yet leave all to come under the same roofe with thee ; and what he hath done , if it had not beene done , thou haddest been undone for ever ; and consider how often he hath stood with thee in a strait , pleaded thy case , and pacified his father for thee ; and labour to bee led by all these rivers and streames of his goodnesse to that sea of his personall excellencies that are in him ; and gather an Idea of him into your mindes out of all you have heard or seene of him ; the end of all these acts of his providence , is that men might know him by all these . As when you would have a man knowne to another , you goe about to comm●●d him to him , to describe him ; it is good to do so of the Lord , to be often expressing his excellencies to others , and meditating of them our selves ; it may perhaps winne others to him ; however it will quicken thy selfe , and exercise thy love towards him . There is a double way of knowing things , as I told you ; one by report , another by sight . Doe thou labour to know him by experience , so as to be able to say , I know him to be thus and thus , and therefore I will cleave to him . And with all this consider his greatnesse , who it is hath done all these things for thee ; the great God of heaven and earth : this sets an high price upon all he hath done for us . If a great King doth but cast his countenance upon thee , how is it prized ! but that the great God should looke after such a wretch as thou art , not having any thing in thee , why he should respect thee so , how should it affect thee ! and from hence also consider what he is able to doe for thee . Men know not God in his greatnesse , and therefore it is he is not sought unto . Why doe we trouble our selves so much about the creatures , feare this man and that man , and thinke a little credit or preferment a great matter ? if we saw but God in his greatnesse , all these would vanish . See how the Prophet describes him , Isay 40. 15. when hee sayes , all the nations are but a small thing to him , like the few drops of the bucket and the dust of the ballance ; put the case all the Nations of the world were for thee or against thee , who would not thinke this a great matter ( as what would wee thinke if we had but one Nation against us ? ) yet let them be compared to the Lord ; they are but as dust blowne away with his breath . If our eyes were but opened to see as Gehazies were , the host that was about him , so ours to see the Lord , we should desire him alone , and seeke him : and then a man would be ready for all varieties of changes , put him where you will , he will be content to have Gods favour whilest he lives , and heaven when he dyes , and till this be wrought he doth not seeke God with a perfect heart ; till a man comes to this choyce , I have many things in the world , but the LORD is my portion , and he is my exceeding great reward ; and I can live on him alone , it being as impossible for me to have him without comfort as to have the Sunne without light ; so as whatever becomes of him , he is able to say , I have lost nothing , I am not driven out of my inheritance and portion , I have Gods presence , and that will be a direction and a protection to us in hard times , so that we may say , The Lords Name is my strong Tower , and though others fly to other refuges , yet Thither fly the righteous , and are safe . Thou must seeke Gods presence in time of peace : if thou wouldest have it for thy refuge in time of danger . Both these we may see , Isai. 4. the two last verses . The Lord will create upon every place of Mount Sion , and upon her assemblies a cloud and smoake by day , and the shining of a flaming fire by night , verse 5. that is , as the People of Israel comming out of Egypt had a pillar of fire to guide them by night , and a cloudy pillar by day ; so God promiseth there to his people , I will walke before you , and direct your way in all your actions , in difficult cases . God guides them by an immediate enlightning of his Spirit into those wayes that shall be most safe for them , 1 Sam. 18. 14. The Lord was with David , and hee walked wisely , God directed him , and was his Counsellor , when as the Lord departed from Saul , and he erred in all he did ; As the Israelites , if their two pillars had beene taken away , they had beene lost in the wildernesse ; So was Saul , when the Lord departed from him , he was as a man wildred in a darke night : whereas a godly man shall have a voyce behinde him saying , this is the way , walke in it ; whereas if hee went another way , he should breake his necke ; and what a great privilege is this ? But that is not all the benefit which the presence of God doth afford us , but it gives protection also ; as that place in Isay shewes : for it followes , upon all the glory shall bee a defence , and there shall be a Tabernacle for a shadow in the day time from the heate , and for a place of refuge , and for a covert from the storme and from the raine ; that is , looke what a shadow is to a poore traveller in the time of scorching heate , in those hot Countries ; that will the Lords presence be to all his Saints , and it shall be a covert also ; they shall be under it , as under a roofe , stand like one in an house dry , that looks out and sees others in a storme : as when the Aegyptians were beaten with haile , and perisht in it , the Israelites were safe . And lastly , he will be a refuge to them , when they are persecuted by any , whether it be by their owne sinnes which follow them , as the avenger of bloud , or by evill men , or the power and malice of Sathan ; if they run to him , he will be their Asylum , their Sanctuary . See this different priviledge of the Saints from others in Mordecai and Haman ; both were in distresse . Mordecai was persecuted , he flew to the Lord by prayer , and had him for a refuge ; but Haman had none , when he was out with the King : So both Peter and Iudas fell into sinne ; but Peter had a refuge to fly to , even God , whom he had been formerly acquainted withall ; but Iudas had none ; and so the storme fell on him : so Saul being to fight with the Philistimes had no refuge , God was departed from him , and therefore he fled to a witch : but David when hee was in as great a streight , and the people talkt of stoning him , he had a refuge , he encouraged himselfe in his God : and therfore you find it so often repeated by him , God is my shield , and the rocke of my defence . In faire weather men care for no such shelter , because they thinke they need it not ; but remember , a storme may come , and it is good to provide against a rainy day , 2 Rev. 5. when the Church was falne from her first love , he threatneth to remove the Candlesticke , whereby he meanes not the ministry onely , as appeares by the last verse of the first Chapter : The seven Candlestickes thou sawest are the seven Churches , and therefore Captivity is thereby threatned , a removall from that Citty which was a place of ease and safety , into a barren land where they should live more hardly . And this is threatned , not because they had utterly forsaken , but were fallen from their first love , and some degrees of it . What cause have we then to feare ? and if so , what cause is there wee should now seek the Lords presence ? and then we shall be sure to find him a refuge ; for go whither thou wilt , He is there . Psal. 139. Whether into the furthermost parts of the earth , or the heart of the Sea , thou art there , sayes David , and as nothing is so terrible to the wicked as that ; go whither they can , God is there ; so nothing is more comfortable to the Godly . Now we are come to the last condition , which the Lord requires , before he will heare prayers and forgive their sinnes , or heale the land of his people ; and that is , If my people turne from their evill wayes . Whence you may observe this Doctrine . That except a man doe turne from his evill wayes , hee can have no interest in the promises of the Gospell . Now this poynt , as the rest , hath a double office . The one is to shut out those , to whom the promises belong not ; If you turne not from your evill wayes your prayers shall not be heard : Another to open a doore of comfort to them that doe it , their prayers shall be heard . But first for matter of terror to those without ; and herein our method shall be , first to know what it is to turne from our evill waies ; for when the Lord shall hang all his promises upon these conditions , we have reason to examine them narrowly . Wherfore for the conceiving of this , we must know , that every man is borne backward into the world , with his backe turned upon God , and his face toward sinne and hell , and so continues , till he heare some call from God to the contrary , saying , That is not the way , &c. So that this conversion of the soule is called a turning , because it is from one terme or object to another , that is , from sinne to righteousnesse , from Sathan to God. And because there are many false turnings , and many men that wheele about and never turne truly , who yet suppose that they are converted , therefore we will endeavour to open to you this true turning . Now it may be found out foure wayes . First by the causes of it or motives upon which . Secondly , by the termes from which and to which we turne . Thirdly by the manner . Fourthly by the effects . First , for the causes of this solid , true turning , and the motives which worke upon a mans heart to turne him ; you must know , that there are many things may cause a man to leave his evill ways for a while ; As it may be , some present affliction , for the avoyding of which a man may seeme to turne unto God. Therefore God still complaines of the Iewes , that they turned , but fainedly unto him , and not with the whole heart , because when hee slew them , then they sought to him , and then they would turne from their evill wayes ; but when they were delivered , they turned to their old Bias againe . So Pharaoh , when as he was plagued with any new Iudgement , then hee would let the Israelites goe , but as soone as that was off , hee hardened his heart , and would not let them goe . As also a second cause to move men to turne may be some present commodity . This doth appeare in many of those that applied themselves to Christ : some did it for the loaves , and some for their convenient living , some for the hope of an earthly Kingdome , which they thought hee would have brought ; but these all left him afterwards . There bee many such false motives , but the onely true motives are taken from the apprehension of eternall life and eternall death : the conversion is not right till then , and the reason is , because all other motives may be over ballanced ; But the motives of life and death cannot be over topped by any thing ; If preferment be offered , or what ever the world can offer : but these exceed all that Sathan , or the world , or the flesh can suggest . Therefore a man is then turned , when the Lord shall enlarge his thoughts , to see the greatnesse and the vastnesse of these two ; for then all those other things appeare but as Candles in the Sunshine : So that if Sathan come with earthly honours and pleasures in his hand , the answer will be easie , but what are these to eternall death , and everlasting life ? and these are not thought of nor considered by carnall men : though they talke of heaven and hell , yet they see not the immense vastnesse and latitude of them , and therefore goe on so confidently , hence Christ in Marke 16. when he sends forth his Disciples to convert men , he bids them use these two arguments . Tell every man if hee beleeve hee shall bee saved ; if not , hee shall bee damned . Where wee see the motives that Ministers are to use by Christs direction , are eternall life and death : And Saint Paul endeavouring to convert Felix , told him of the Iudgement to come , which made him to tremble : And Christ told the woman of Samaria of that water and spring , that flowes up to eternall life . Consider therefore whether ever thou hadst a true apprehension of these , without which a man cannot be throughly wrought upon ; which apprehension if true , hath these conditions in it . First it must be an apprehension of them as present : for happily a man may have a slight thought of eternall life and death , he may looke upon them as things absent and afarre off ; but when they are set on by God , a man is pursued and brought into streights by the apprehensions of them , so as he hath no rest till he be translated into another condition . A carnall man on his death bed , having an actuall apprehension of hell as present , is strangely affected . Now at conversion , the apprehension of these seizeth upon a man by a work of the Spirit , and compasses him about so , as he cannot shake it off , till he turnes to God. The wise man sees the plague before hand , even as present : and therfore stayes not till it comes : but turnes in the time of youth , health and strength . Secondly , it must be a deepe , fix'd , and setled apprehension : for sometimes a man that shall never be saved , may be moved with the present apprehension of eternall death , and life ; but it is as a storme soone blowne over , but in him that shall be saved , it is set on by the spirit of bondage , and such an impression made , as will never out , but he still remembers it ; and this is that true apprehension which moves to repentance . But some will say , can a man be wrought upon by the meere apprehensions of eternall life and death , to turne from his evill wayes , without an apprehension of sin and grace ? When a man hath a true apprehension of eternall life and death , he comes to know what sin and Grace is , and never before : till a man knowes eternall death , he looks on sin as a trifle , as a thing of nought ; therefore the wise man saith , they despise their waies ; but this apprehension is it , which helpes to present sin in its l●vely colours , and so also the price of grace is then understood , when it is apprehended , as drawing with it everlasting happinesse , as the needle drawes the threed . The second thing is the consideration of the termes , for there is no turning without going from one terme to another ; and there is no true turning , except it be from Sathan , and the creature , and your owne selves to God. Of this you reade in Acts 26. 18. that Saint Paul was sent to open their eyes , and to turne them from darkenesse to light , and from the power of Sathan unto God , &c. You see these the termes of true turning ; and this is especially to be marked : for if there be no more then a turning from misery to happinesse , it is not sound ; for if you look upon sinne , and misery , grace and happinesse as in themselves without respect to God , you doe but turne upon your owne hinges , as axle-trees , you goe but different wayes to the same center , that o ther wicked men goe unto , so long as you looke only at the misery and the happinesse of your selves alone , which is the center of all mankinde . Therefore in a true conversion , these motives are lookt upon in relation to God , as thus ; if I follow my selfe and the creature , they are never able to save me ; but if I apply my selfe to him that hath the keyes of life and death , I shall be happy in him for ever : therefore henceforth I will forsake Satan and every creature , and apply my selfe onely to the Lord. And upon this ground a man makes this resolution with himselfe , I will forsake Sathan and subject my selfe to God ; for he only is the author of true happinesse : so that now God is made a tearme , to which thou turnest and appliest thy selfe . Hos. 7. 16. They returned , but not to the most High , &c. There is a turning made mention of , and one would thinke , in a speciall manner ; for they fasted , they prayed , but this was no turning to God ; and why ? because yee have turned but from misery , and sought your owne happinesse , and ye have forgotten me , saith the Lord , who am the most High and only able to deliver and save you ; and therefore their turning was counterfeit , not true ; this will not hold , such will start aside like a broken bow . Thirdly , for the manner of turning , as it is exprest in Scripture , you must turne to the Lord with all your heart , and all your soule ; though it be not exprest here , yet it is to be understood , If my people turne from their evill waies with their whole hearts . But what is this turning with a mans whole heart ? A man is then said to turne with his whole heart , when hee is fully enlightned and convinced in his understanding of the evill of a thing , and thereupon doth take a full resolution to forsake it : As if a man bee going out of the way , and another man come and tell him he is not in the right way , which will leade him to his journeys end ; if he be fully perswaded of this , he will returne , and that with all his heart , as we use to say , when we doe a thing willingly : So it is here , if a man be fully perswaded that sinne is the cause of all misery , and God of happinesse , hee turnes to GOD with his whole heart . Now unlesse it be with the whole heart , this turning is but fained ; as appeares by that in Ier. 3. 10. And yet for all this , her trecherous sister Iudah hath not turned unto me with her whole heart , but fainedly saith the Lord ; which falls out , when men have some motives to move them , but not enow ; they are not fully convinced , and so they turne but by halves . When therefore the illumination is perfect and full ; that these wayes wherein he walkes will bring him to misery , and the contrary to happines , then a man perfectly turnes , and with his whole heart : and because turning thus with the whole heart followes full conviction , therefore the Apostle doth expresse this turning by the phrase of opening the eyes , Acts 26. 18. To open their eyes and to turne them , &c. that is , every man goes on in his wayes of sinning , till his eyes be opened , to see the thing which he saw not before : and GOD many times meetes men in the midst of their wayes , and gives them some light and meanes , as some exhortations and motions to good , some checks for their evill wayes : and if those admonitions be so farre effectuall , as to open their eyes , that is , to convince and perswade them , that the way they goe in leades to eternall misery , then doe they turne and are willing to do it . And therefore also on the contrary , when GOD will not heale and convert a people , hee suffers not their eyes to be opened , as in Esay 16 10. Make the heart of this people fatt , and make their eares heavie , and shut their eyes , lest they see with their eyes , and heare with their cares , and understand with their hearts , and convert to be healed . Where we see , that the first chaine of our conversion is the opening of the eyes , the second chaine is the opening of the heart , the third is to be converted and healed ; and the two former will draw on the last : and because the Lord is resolved not to heale them , therfore their eyes must be shut up . But at conversion mens eyes are opened to see sin comming against them , even as an enemy with a sword in his hand , and to see the riches of the inheritance of the Saints , which neither the eys of natural men have seene , nor their eares heard , nor their hearts understood . And then is a man turned from his evill wayes , and not before . A man goes on in a course of sinning , as Balaam did in his way ; he met an Angell with a drawne sword , but saw him not at the first : so soone as his eyes were opened , there needed no more perswasions to move him to turne : So a wicked man goes on in a way , wherein hee runnes upon the swords point , and he sees it not ; but when his eyes are opened to see it , then hee turnes backe , and when they are thus turning back , like Gehazi , 2 Kings 6. 15 , 16 , 17. who ( seeing an army comming against him and his master Elisha ) he cries out , Alas , what shall we doe , if we goe on ? and Elisha answered , feare not : for they are more that be with us then they that be with them : and so Gehazi saw when God opened his eyes : So do men when they set upon a new course , they meete with many oppositions and dangers in the way , which makes them cry , alas what shall wee doe ? then God openeth their eyes , and they see also more with them then against them : they see the glorious priviledges that they have , and the strength that they received from God : these things encourage them , that they goe on resolutely , because that the latter are farre greater than the former . Lastly , to finde out what this true turning unto God is , we must consider the effects of it : Now a man is then turned , when he finds these three effects wrought in him . First he findeth that those evill wayes of sinne , and those corruptions which before did dwell in his heart and had the rule there , are now put out of possession , and the contrary grace is made master of the house ; so that he can say with the Apostle Rom. 7. It is not I , but sinne in mee , that is , sinne sometimes was the master of the house , and that which I now call my selfe , as then was not , had no existence in mee ; but now the case is altered , the regenerate part , that is in me is master , and though sinne thrusts in and dwells there also , yet it is but an intruder , no lust but is thrust out ; and if it creepes in , it is by one of these wayes . First , either stealing in , as a thiefe , by night , when they doe not watch and see it , or secondly it breakes in by violence , as rebells taking the advantage of some strange passion , so as they are not able to resist it , yet sinne dwells not there as master , for it is expeld as soone as the rebell is found , as soone as strength is recovered , so as possession is still kept by grace , that as it is said of peace , Let the peace of God rule in your hearts , that is , though you be ready to fall out with your brethren , yet let not malice rule , but peace . Now what is said of one grace , is true of all : so then examine thy selfe , how comes sinne in into thee ? comes it in by stealth , or by violence onely ? and when it is come in , does it continue master ? then thou art not turned to GOD : for if thou wert truly turned to God , though sinne did creep in as a thiefe , yet thou wouldest not suffer it to take possession of the house , but you would cast it forth ; and if it did breake in by violence , yet when thou hadst recovered thy strength , when thou hadst got the hill , that is , the upper hand , thou wouldst keepe it under . The second effect is this , that when hee hath thrust out sinne , then he hates it , as Amnon did his sister Thamar ; he not only thrust her out of doores , and barred the doore on her , but also he hated her worse , than ever he had loved her . So a man that is turned doth hate sinne , hate it as truly as ever hee did love it before . There is none but the regenerate man that hates sin truly . Suppose a man hath lived a long time in some sinne , it may be in drunkennesse , or whoredome , swearing , &c. hee may sometimes thrust it out of doores , and by a resolution upon some grounds barre the doore against it ; as when he lies on his sicke bed , or is in some great affliction , but doth not hate it . You will say , how shall we know that ? Hatred is implacable , and for ever , as in a man towards Toads and Serpents , he will never be perswaded to receive it again , and to grow friends with it , but he forsakes it forever . And againe secondly , he will never mince the matter with sinne , and say , thus farre will I lop and cut up my sinne , but hee will pluck it up by the rootes : Hatred desires the utter abolition and destruction of what it hates . Thirdly , he will hate all kinds of sinnes . Sheepe hate all kind of Wolves , and the Dove all kind of Hawkes ; therefore examine thy selfe by these generalls . The third effect is this , fighting against it : The truth of turning is seene by a mans resistance all a mans life ; as the Israelites were never to seeke peace with Amalek , but to fight against them , to seeke the destruction of them while they lived . Indeed it is true , such a man may bee foyld by a sinne , but still hee fights against it ; and so wee will , if wee bee truly converted . Therein then is the difference betweene the relapse and backsliding of the wicked , and the falling of the godly into some sinne . A Saint never gives over the warre , he never enters into league with sin . The spirit lusteth against the flesh , Gal. 5. that is , will be ever stirring him up against it : all the world cannot make peace , where GOD hath put enmity : Thou wilt never come to say , I cannot chuse , I must needs yeeld to it : but thou wilt never give over ; for that is the property of one truly converted , to look on sin as an enemy , and whatsoever helpes him against sinne , he accounts his friend , as admonitions and reproofes , and whatsoever helpes sinne against him hee accounts his enemy . But you will say , if all this bee to bee done , I cannot say , I hate sinne , for it hangs on mee continually , and I finde an aptnesse to delight in it as before . It is true , that there is something in thee , the flesh to which sinne is as suitable as ever it was : hence the aptnes to entertain it , that is ready to become as friendly to it as ever it was . Yet againe the frame is such , as there is something in thee , namely a new creature , a new selfe , thy regenerate part , that hates sinne with a deadly hatred , yea and the flesh also which fosters it . So then this may be thy comfort that the spirit that is in thee hates sinne , at the same time , that the flesh which is in thee delights in it . If this turning unto the Lord bee a condition on which all the promises are put ; then it stands you upon to examine your selves , whether any way of wickednesse bee found in you ; if it bee , be it greater or smaller , then you are not converted , you are still in the bond of iniquity ( it is the Apostles phrase to Simon Magus ; Acts ) that is , tyed up in it as in a bond , shackled in it , as a man still in prison and bound in fetters ; thou art a fettered bond slave : For when there is ▪ any way of wickednesse in thee , it so bindes the soule , that a man is not able to runne the wayes of Gods Commandements . Looke backe therefore upon thy former wayes , search thy heart as throughly and narrowly as they did for the leaven before the Passeover ; search as it were for thy life , because if there bee a way of wickednesse , it will cost thee thy life . Search also diligently , for selfe-love makes it hard to find it out . This point needs application more than explication ; the busines here is more with the heart than with the head . Put case it bee a way of enmitie , having an evill eye toward such a man , though thy enemy ; if thou goe on in it , thou art in a way of wickednesse . It is the LORDS command , that thou shouldest overcome evill with good , and that thou shouldest love thine enemies ; and therefore you are your owne utter enemies , in walking in a way of enmitie against others . Say it bee the way of evill speaking , which comes nigh to enmitie ( and therefore I speak of it in this next pl●ce ) in Titus 3. 2. Speake evill of no man. You must not speake evill of any man , though he be truly wicked ; for you your selves were such , saith the Apostle , and therefore doe it not : to make a custome of this ; when thou hast an opportunity , and when any man will give thee the hearing : this is a way of wickednesse . It is one thing to fall into it beyond a mans purpose , another to give a mans selfe liberty in it . It may bee done , for the good of the party , or when it concernes GODS glory , but not of envie . Againe , suppose it bee a way of idlenesse , which men of all callings are subject to ; consider that if thou wert free from all other sinnes , and yet wert idle , thou art in a way of wickednesse . The Apostle speakes much against idle persons , as 2 Thes. 3. 10. For even when wee were with you , this wee commanded you , that if any would not worke , neither should hee eate , &c. that is , it is such a sinne , as he is not worthy to live , that lives in it ; as for scholars that are sent hither with a price in their hands to learne the knowledge of GOD , and his true religion , for these to spend their time idly , of all other they are not worthy to live . If Saint Paul may be Iudge , thou canst not be saved , because this is a way of wickednesse . Art not thou the Lords servant ? doth not he give thee thy wages ? Suppose it not a positive way of sinning in it selfe , yet that will follow upon it , Omnis omissio fundatur in aliquo actu voluntatis affirmativo , the reason why a man neglects to doe what he should , is because hee doth what he should not : and therefore , 2 Thes. 3 11. he calls those idle persons busie bodyes , because whilst idle , they are busie about something else , as good fellowship , drinking , or happily recreations , which though in themselves lawfull , yet are most unlawfull , when a man makes a trade of them . This way of idlenesse is usuall amongst men , and misspending time is counted no sinne , if a man have enough living but to maintaine him . But consider how vehement the Apostle is against all such , 2 Thes. 3. from the sixth to the thirteenth , speaking of the same persons , I command you brethren in the Name of the LORD IESUS , that you withdraw your selves from every brother that walkes disorderly , &c. he gives it not from himselfe , but it is a command from Christ : and besides he sayes , he that walkes idly walkes inordinately , that is , besides his rule , which is to be painefull in his calling ; therefore he is like a souldier out of his ranke , a member out of joynt ; yea saith the Apostle , , let him not eate . He names a punishment in nature sutable to it ; as if he had said , nature hath taught you so much , it is a rule ingrafted in nature ; and therefore you see drones cast out of the hive , and you see stones and all things that ly still continually , that they eate not as beasts doe , this is a mother sinne , it was the sinne of Sodome . Salomon often toucheth upon the sluggard , and speakes against him . As there may bee a way of wickednesse by being idle , so by minding our earthly businesse too much ; against such the Apostle speakes , Phil. 3. 19. minding earthly things : whose end is damnation ; minding , that is , being so content that they minde it continually ; whereas men should bee so conversant in the world , and use it , as if they used it not : buy and marry , as if they married not ; let it bee a by-businesse , doe it as if you did it not , and bee so diligent in them , as that the maine of our intentions bee reserved for better things , as getting of grace , &c. otherwise we forget the maine errand for which wee came into the world , to make our calling and election sure , and intend that which we shold do , but by the by . This is a fault even amongst Gods people in part , as we may see in Martha , who troubled her selfe about many things , but Mary left all to heare Christ preach ; and Christ upon that occasion teacheth us , that hee makes the better choyce , that takes more time from his calling to bestow on better things . Marke the reasons which Christ useth , why Mary chose the better part . First , because this alone is needfull , that one thing necessary . There are many worldly things required to make up our content . Thou art troubled about many things ( saith he to Martha ) but this one thing is sufficient ; and againe , many other things may be spared , but this is that one thing necessary : and againe , this one thing shall not bee ta ken from thee ; she shall enjoy it for ever , and it will accompany you to heaven , whereas death will strip Martha of those outward things , bring care and vexation of spirit , as in Martha , shee was cumbred , so that Maries part was the better , and let us also chuse it . Againe , there is a way of wickednesse which Salomon often toucheth upon and speaketh against , a false ballance , whereby he meanes any kind of unjust dealing in trading , putting off slight wares with a good glosse , any such way : such an hidden mystery of unequall gayning , it is an abomination to the LORD , saith Salomon . Is this the exercising of your callings , for the good of men ? no , for the hurt of them , and the destruction of your owne soules ; likewise if there be any such secret way of sinning found in thee , as the Apostle speakes of , 1 Thes. 4. 4. that every one of you should know how to possesse his vessell in sanctification and honour , not in the lust of concupiscence ; by vessell hee meanes soule and body , which were made wholly for the LORD to put his grace into : take heede therefore of any such lust of uncleanenesse . The Apostle meanes no particular Act ; therefore if there bee any such secret way of uncleanenesse of what kind soever , thou art yet in a miserable estate : for I tell thee , if thou hadst any worke of regeneration , would it not resist every kind of sinne ? if any true tendernesse of conscience , thou wouldest be sensible of every way of wickednesse ; as tender flesh is of every p●icke , o● the eye of every more : but you will say , the best may fall into these sinnes : Answer , yes , but they make not a path of them : Wicked men take their walkes in sinne , yee shall finde them there day by day ; but not so wi●h a godly man , he never drawes a course of sinne as a thread through his whole life . When there are ten thousand wayes to one place , any one is enough to leade to it ; there are many wayes leade to hell , and any way of sinne leades to hell , though but one ; and therefore thou belongest to Sathans division , and not to the Lord , unlesse thou canst say as Saint Paul and those Corinths , whereas I was sometimes a blasphemer and uncleane , now I am sanctified and washed : Thus thou must bee able to say of every evill way , or thou shalt not be saved . As for the commission of sinne , so for the omission of duties , suppose it bee neglecting of GODS ordinances , as hearing the word , as it is a custome for some to bee absent , it is a monstrous thing that men should be so openly prophane , manifesting to all the world that they lie in a way of wickednesse . So for negligent performance of duties , which will come up to the same degree of guilt with sinnes of omission , and bee reckoned as if you had not done them , thou maiest have a way of wickednesse in the way of performance of duties : for GOD commandes the manner of the duty as well as the substance . A man happily will not neglect the duty , and yet negligently performes it . Now CHRIST bids us not onely to heare , but to Take heed how wee heare , namely , in such a manner , as that we should get strength by every powerfull Sermon . If thou findest not thy heart to be softned , which was hard before , and wrought upon , I may say thou hast not heard : So in prayer , when prayer brings not thy heart into order , which before was off the hinges , thou hast not prayed . Remember , that the manner is commanded as well as the substance . So for the communion of Saints , we are charged not to forsake the fellowship of Saints , therefore it is a way of wickednes not to be found amongst them : what can you say for your selves that neglect this command ? how canst thou looke to have thy prayers heard , thy sinnes forgiven ? So for thy speeches , they ought to be profitable , ministring grace to the hearers , affording not drosse , but fine silver , Prov. 10. 20. The tongue of the just is as choise Silver , and this alwayes . Let your speech bee gracious alwayes . Col. 4. not only by fits . So for family duties , looke , if there be no way of wickednesse there . Ephes. 6. 4. Children and servants ought to bee brought up in the nurture of the LORD . This you ought to do to your servants : for when they are delivered to you , you are become as parents to them . Deut. 6. 7. There is a strict command to rehearse the way of God upon all occasions . Those families wherein nothing is done for the bringing them up in the wayes of the Lord , have a way of wickednesse in them , and search it out . I have insisted the longer upon particulars , because it is the spreading of the net that catcheth the fish . Therefore Saint Paul condescends to particulars , whereas hee might have contented himselfe with generalls , Rom. 1. 29. as being fild with all unrighteousnesse . But hee adds a catalogue of many particulars ; fornication , wickednesse , covetousnesse , maliciousnes , full of envie , murther , debate , &c. So 1 Cor. 6. 9. the Apostle says , Know you not that the unrighteous shall not inherit the kingdome of God ? that might have beene enough in the generall , yet he brings in a catalogue of many particulars ; Bee not deceived , no fornicator , nor drunkard , &c. shall inherit the kingdome of God , as if hee should have said , should I stay my selfe in these generall tearmes , you would be ready to shift it off , therefore I speake it of every particular course of sinning . When a man is to shoote at a multitude of birds , he puts not in one bullet only , but haile shot , so when wee are to speake to many people , we are to make application of many particulars . Nathan applyed his message in particular in David , and if Ministers should omit it , yet the people should themselves bring generals to particulars in applying the word to themselves at home , and in applying these particulars let them consider the doctrine delivered , that if there be any of these or any other way of wickednesse in a man , hee cannot bee saved . And though many will bee ready to say , wee know this already , it is no newes to us ; yet I feare that if the hearts of men were ransacked and searched , it would bee found they believed it not , but that they thinke they may lie in some little sinne , and yet bee saved by the mercies of God in Christ , for if they thought not so , they would not bee so bold to lie in sin as they are : therfore doth the Apostle upon this occasion still put in this Caveat , be not deceived , as in Ephes. 5. 6. Let no man deceive you with vain words , because of these things ●ommeth the wrath of God upon the children of disobedience , as if he had said ; every man is apt to think , that notwithstanding such courses of disobedience hee may bee saved , therefore take heed saies he , such advertisements as these the Apostle doth often use : As 1 Cor. 6. 9. it is as if one should say to a traveller asking him of the way , that at such and such a place there is a by-turning , if you take not heed , if you marke it not , you may be deceived , and goe out of your way . Many have lost their wayes there . So , bee not deceived , saith the Apostle , it is twenty to one you will in this particular . Wee are ready to thinke God a God all of mercie , and to see the greatnesse of Gods justice requires spirituall eyes ; therefore though you know this , yet consider it : there are many things which we know , and do not know them , we see and do not see them , that is , we do not consider them as wee should ▪ and the Divell is apt for to delude us , saying , such a small sinne may stand with salvation : and therefore it is no wonder , if many erre . I may say of that man , that is fully perswaded of this , that to lie in any small sin whatsoever will condemne him , a thousand to one if that man will be turned . Yet take this in to explicate it , that notwithstanding a little swerving , a mans estate may bee good : but it is continuing in it makes it a way . For if you judge a man by a step or two , you will judge amisse of him ; therefore I say , it must bee a way of wickednesse : the ground is , because a way of wickednesse proceeds from the roote , from the frame of the heart , which a man will returne to againe , be it good or bad ; for howsoever a godly man may be transported for a time , yet he returnes againe to his former course . On the contrary , a wicked man may bee hedged in for a piece of his way by education , so as hee cannot goe out : So Ioash was hedged in by Iehoiada , and went strait on for many yeares ; but consider what way you take when you come to the lanes end , when you are your owne men , at your owne choice . And therefore , because wee are upon a point of salvation and damnation , wee had need distinguish exactly : And that which puts us to distinguish in this point , is that a regenerate man may have many relapses into wayes forsaken , and wicked men may have stands in their evill wayes , and sometimes turne out of them , and performe many duties , and goe farre in obedience to the Law. The question is how shall we doe to distinguish this ? it will serve to unmaske the one , and comfort the other . Observe three rules , to find the differences . 1 In regard of the search made for sinne , an upright hearted man , if therebe any ambiguous case , in his whole life , he is willing to be informed to the full , to referre himselfe to the word and good men , for the finding out what is right ; when himselfe doubts , hee would bee glad to bee resolved , and would love him that would doe it . Lord try mee ( saith David ) if therebe any way of wickednesse in me , which was a signe of the uprightnesse of his heart . When the heart is not sound , then a man is not willing to come to try all , as Iohn 3. 20. 21. whence this difference is taken , Every man that doth truth , that is , up●ight hearted , comes to the light ; but he that doth evill , hates the light . The one desires his deeds might bee brought to the light , but the other hates it , because hee would not have his deeds knowne : It is spoken of the Pharisees , who tooke it in scorne to have their uprightnesse questioned by our Saviour . And this is sincerity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the Apostle cals it , when a man is willing to have al his actions brought to the Sunne-beames , as that word implyes , that if there bee any flaw in them , they may bee discovered and amended ; he desires not that they may be kept in darke shops like bad ware , but brought to his view and discovery : therefore the upright de lights most in the company of those that are freest from his sinne , they appeare most beautifull in his eyes , and hee loves a ministery that speakes to that particular ; every one is desirous to heare evill spoken of his enemy , that sinne is his greatest enemy ; therefore you could not have done David a better turne , than Abigail and Nathan did to tell him of his fault , or a worse to Amaziah and Ieroboam , then the Prophets did , when they reproved them ; hee that would have a building downe , is glad of those that come with pickaxes , but if hee would have it stand , hee cannot endure any body that should offer to meddle with it ; so the strong holds of sinne being to be puld down , a godly man likes him that will helpe him against them , when conscience doubteth such a course is not good , which yet is ambiguous . If thou be loth to have it examined to the full , it is a signe thou hast a false heart , and art desirous to continue in it . It is a sweet morsell to thee , Io● 20. 12. when sin is kept as an ulcer which thou wilt not have a man come nigh to , it is a signe thou lovest it , and art not turned from it . 2 There is a great difference in the ground and principle of a godly mans abandoning sinne , and obeying the Law , from that which is in an unregenerate man , that is not truly turned , though he may go farre in both ; for the upright hearted man hath not only some present checks , and transient resolutions to leave sinne , but there is a law stamped upon his mind , whereby to resist the law of sinne , for ever this law the other wants . Rom. 7. 23. I see a law in my members , warring against the law of my minde . To a man truly converted there is a double law ; the outward written in Scripture , the inward prin●ed in his heart , which is able to guide him : Therefore sayes the Apostle , 1 Tim. 1. 8. The law was not given for the righteous , that is , it is not given to him , as to others ; for others having no law in them , must therefore be pressed only with that without , but it is ( as it were needles to the other ) hee hath one in his minde continually , opposing the law of sin . Now because the explication of what this law of the minde is , will exceedingly conduce to cleare this difference the more , I will further shew what this law of the minde is . It is an inward habit of holinesse agreeing with the Law of God , as a picture with the prototype answering in every respect unto it . And it is called a Law , because it commands powerfully , as a Law which hath authority in it ; effectually inclining and carrying the heart on to do what the Law without commands ; and on the contrary , it doth forbid with efficacy and power the committing of sin , and it hath this power in it , because it is the very power , vertue and fruit of the resurrection of Christ , and is the immediate worke of the Spirit , who is stronger than Satan , the world , and the flesh . And likewise , because as a law it rewardeth and punisheth , refreshing the obedient with peace of conscience , joy in the Holy Ghost , and when a man disobeys it , it causeth griefe and wounds the heart ; that law in David smote him when he had numbred the people , and caused Peter to weep bitterly . And in the second place it is called the law of the minde , because though it sanctifies the whole , yet it is most in the minde ; as the Law of the members is called so , because in a regenerate man , it is strongest in the members , and least in the minde and will. This law doth both enlighten the minde with saving operative knowledge of GOD and his Law , and stampes all the habits of grace upon his will , Iere. 32. 4. An unregenerate man , may through his conscience enlightened , give a stop to evill courses , but without such a law as this . This being thus explained , the difference betweene a naturall conscience enlightened and this Law of the minde stands in these effects . The first is taken from the phrase it self , when it is called the law of the mind : it having a differing worke upon the mind , from that which the light of conscience hath ; for the knowledge this Law stampes upon the mind , differs from that which is brought into the conscience of a naturall man. Though an unregenerate man may first know the Law , and 2. may consent to it , that it is good ; yet a regenerate man that hath this law of the mind goes further , and consents to it as good for him : this is the meaning of that which the Apostle sayes , verse 15. that hee consents to the Law , that it is good : and therefore it hath this same worke upon his minde , as concerning also that hee allowes it not , vers . 16. that is not as good for him , pro hic & nunc . This the other wants for want of light , whereby the Holy Ghost convinceth a regenerate man , that it is best for him to obey the Law , at such and such times , in all circumstences ; and when he comes to act it upon all occasions , by answering all objections ; the other sees it good in it self , but not for him in such and such circumstances . An envious man first knowes what is good , secondly consents that it is excellent , but thirdly not that it is good for him ; and so also though an unregenerate man allowes sinne to be evill in it selfe , yet not for him in such and such circumstances . But then you will object , it seemes then that the knowledge of a carnall man and a regenerate man differ , but in degrees , not in kind . The want of degrees here alters the kind , as in numbers the addition of a degree alters the species and kind . This law of the mind , puts a lusting into the soule against that which is evill and to that which is good , Gal. 5. 17. So as he is not only stirred up to his duty by conscience , but hee hath an inward inclination also thereunto ; and so for sin , this law doth put a strong inclination into the faculties , which doth not onely represse the outward acts , but it weakens the habits of sinne by a contrary ingredient : but the light of conscience , though it may weaken the act , yet not the habit , So Gal. 5. 24. not onely the acts are restrained , but the lusts are crucified , the vigour of them is abated by a contrary lusting , a lusting passeth through every faculty which weakens it . Now nothing is weakened , but by that which is contrary ; if the refore we look to repressing of outward acts therein , they both agree ; and againe , if wee looke to the abatement of a lust and no more , we also may be deceived ; but if the habit of sinne bee weakened by a contrary lusting , then it is from Grace , and the law of the mind . The difference is in the willingnesse to performe what is good , and to abstaine from evill . To will is present with me , sayes the Apostle in that seventh Chapter : another act of provokements of conscience , may do what is good ; but to will it , and to will it heartily with all the bent of the soule and the sway of it ; he is not able to say he doth so , 1 Tim. 1. 9. The Law is not given to a righteous man , that is , hee hath a Law of grace in him , that puts him on to good without this law ; as if he had said this law without might ( as it were ) be spared to this man , hee being a law to himselfe , but it is given to the unrighteous , that is , he would doe nothing without this , he hath not in himself a strong inclination to what is good , and aversenesse to evill , as the other hath , Rom. 7. 15. I hate the evill that I doe ; hee hates the evill which the Law forbids , and longs after what the Law commands . The Law is put upon the wicked , as a restrainer to keepe him in , he lookes upon the Commandements , as chaines and shackles ; but a regenerate man lookes on them , as upon girdles and garters , which gird up his loines and expedite his course the better . The Law confines a regenerate man to live in that element , where he would live ; as if one should be confined to Paradise , where he would be , though there were no such law . But another man is confined by it to the place where he would not be ; and to actions which hee would not doe ; and therefore as S●ime● , when hee was confined , he leapt over the hedg , comes over the pale , after profit and pleasure , and dies for it ; the Law given to him hee reckoneth as a Prison ; therefore examine whether there bee in thee such a constant inclination to walke in the wayes of godlinesse , so as you could even be a law to your selves , if you are left to what the Lord hath wrought in you . 4 They differ in the power that accompanies this law of the minde in a regenerate man : where this Law of grace is ; there is not only a knowledge of what should be done , but also there is a power goes with it . This Law is a Kingdome . A gouernment consists not in word , but in power , 1 Cor. 4. 20. 1 Iohn 3. 9. he that is borne of God sinnes not , neither can he sinne , &c. compared with that , 1 Iohn 12. who is borne , not of the will of the flesh , &c. but of the will of God. The meaning of both compared is this ; a regenerate man that is borne of God , hath first such a habit as is agreeable to the will of God in all things ; and this habite is as a thing innate , like naturall qualities bred and borne with us , so that he cannot sinne ; that is , he cannot but resist and strive against it , and have in the end the victory over it ; for it is a law within him which puts him on to what God wills : and secondly , not onely so , but he is borne thus , said the Apostle , that is , though this disposition bee infused , yet it is so rivetted into him , that he can no more shake it off then a naturall disposition hee is borne with ; therefore he cannot sin , that is , it cannot be he should become a sinner given up to sinne . On the contrary , naturall men wanting this law are not , nor cannot bee subject to the Law of God , because this disposition to sin is naturall to him , he is borne of the flesh , of the will of man ; so as this Law of grace workes out all evill in the end , and if good bee to bee done , breaks through all difficulties ; but corruption in the other workes out all good , and returnes to sinne , so as he sayes , I am not able to keepe the Sabbath thus , and abstaine from such and such a sin , I am so strongly inclined to it . 5 Difference is out of the seventh verse , not I , but sinne , and in the last verse , with my minde I serve the Law of God , but with the flesh the law of sinne . This law of the mind makes a change in the person . Can any unregenerate man in the world say , it is not I , but sin ? if he doth any thing that is good , it is not he ; if he doth any thing that is evill , it is he and onely he that doth it . A regenerate man himselfe never sins , that is , whilst he is himselfe , he never yields to sin , but it is his flesh when he is not himselfe , and an unregenerate man when hee is himselfe , never yields fully to the motions of grace ; but a regenerate man when ever he is himselfe , acts according to this part , hee is never otherwise overcome , but with a strong temptation , drunke and transported with passion , and when a myst is before his eyes ; I alwayes serve in my mind the Law of God. And therefore though hee bee overcome , yet with this difference , that he lookes upon it , as a captivity and a bondage worse then that of Aegypt . He doth not as that servant in the Law , hee is not willing to have his eare boared through , and to serve that master for ever : whereas another lookes at sinne as a liberty , and the Law of God as a restraint , and wish eth it were not , though he may accommodate himselfe by it ; and though he may delight in sin for a while , yet withall hee delights in the Law in the inward man , and that is the more constant prevailing overcomming delight : so as consider if there bee not another delight contrary to the delighting in sinne , though at that time , when the flesh delights in sinne , it appeares not , which yet overcomes and out weares the other . 3 Rule is , consider the manner of thy resisting and fighting against sinne ; and here there are foure notable differences comes to be laid open . The upright in heart fights against sinne with the whole frame of his heart . All the faculties fight in their courses , as it is said , the Starres did against Sisera , as first the mind , there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 change of mind , in him : he hath another opinion of his sin . There is a change in judgement , he is renewed in his mind . Let a mans opinion be kept right , and how ever his passion may stirre , they will in the end vanish . Whilst a man is unregenerate , he is as Colos. 1. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enemy in his thoughts or reasonings , as the word translated in their mindes properly signifies ; but you hath hee reconciled ; and so after conversion a man is a friend in his understanding to the wayes of God , he is in his judgement reconciled to them , and become therein an enemy to the wayes of sin . The question here is not , whether thou thinkest sin evill or no , or this and that unlawfull , but whether evill to thee , pro hic & nunc , at this and that time , in these and these circumstances ; and then comes in conscience also , and that fights against sin , which is tender and feareth alwayes . Prov. 28. 14. Whereas hee that hardneth his heart falls into mischiefe , and it is that place of conscience is it which is onely culpable of this hardnesse and tendernesse . Hee dares as well venter upon a Canons mouth as commit a sin ; and though he may sometimes bee transported for a time , yet conscience fights against it . Then for the will , that fights against sin also , whilst with David he hath sworne to keepe those righteous judgements , that is , hath fixedly resolved against it . Lastly he resists sin in his aff●ctions , 2 Cor. 12. S. Paul prayed , and prayed earnestly , and could not be content nor make a denyall , he was so troubled . So in David , Psal 119. 20. My soule breaketh for the longing it hath to thy Iudgements . When a man hungers and thirsts after righteousnesse , and weepes bitterly for sin , as Peter did , it is a signe that his affections are stirred . Now on the contrary , in an evill man , all the faculties fight in their courses for sin . As Ephes. 4. 18. 19. Having their understandings darkened , being alienated from the life of God , through the ignorance that is in them , because of the hardnesse of their heart : who being past feeling have given themselves over to worke all uncleannesse with greedinesse : here you may see all the foure faculties in an ungodly man fighting for sinne . Their cogitations are darkened , &c. their understandings are for sinne , being estranged from the wayes of God. Then secondly followes the conscience , because of the hardnesse of their heart , so the word signifies , their conscience being insensible of sinne admi sir. And then thirdly , for the will , they have given themselves up to it , they have taken to themselves a resolution to betray their soules to it . Then fourthly , for the affections , they are said to commit it with greedinesse , that is , with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of affections , such as is in a covetous man , who is greedy , and can never have enough , his affections are so large . This is the first difference in regard of the subject . The second difference is in respect of the object , the things they fight against ; a carnall man against grosse evills ; as wee see in Herod , when hee beheaded Iohn , what a contention was there in him ? he was troubled about what report the people would give of it , and about the murder of one , he knew to be so holy and good a man : but a man truly regenerate , as he is enabled to see more than another , so also he fights against more . Another man sees no more but the morall evill and good , and so fights against no more ; but besides this , a regenerate man sees the spirituall holinesse that is in a dutie , and lookes to the manner , as well as the matter , and hee fights against those smaller motes in the Sunne . All the carnall men in the world finde fault with strictnesse , &c. but another mans chiefe trouble is , that hee cannot bee strict enough . S. Paul was a learned man , and understood the Law of Moses exactly , and was not ignorant of the ten Commandements , and yet when he came to be regenerate , he saw and understood it in another manner . I was alive once without the Law ; but when the Commandement came , sin revived , and appeared , as a monster , which before seemed but a small thing to him , above measure sinfull ; so for good , when a man is changed in his mind , he discernes the whole will of God , that perfect will , Rom. 12. 2. before , hee saw the maine duties it may bee , and the grosser evills onely . This is a second difference in the Object . The third difference is in the successe ; the issue of a carnall mans resistance is still deteriora sequor ; the godly in the issue still followes the best , and in the end is a conqueror ; and though much assaulted , yet he walkes after the Spirit , Rom. 8. 1. and in the end mortifies the deeds of the flesh : but a wicked man , though hee may have many good intentions , yet walkes as it is Ephes. 4. 17. after the vanity of his mind , and in the end fulfills the lusts of the flesh . This is Saint Paul his estate being compared in the seventh to the Romans , with 2 Cor. 12. though hee complaines much in both , yet Grace sufficient was given him to keepe him from the Act. But some of Gods children have had the worst in the issue of the combat , as David ▪ who fell into Adultery , Saint Peter into denyall of his Master . In some particular actions , they may bee foiled , but the combat is with the lust , which in the end is overcome , though the actions give him a blow . Saint Peters lust was feare , which made him to deny his Master , but in the end it was overcome , Acts 4. 8. whereby his boldnesse it appeares there . So David had the victory over that lust , Psal. 51. how doth he hate it ? and was fenced against it ? 4 Difference is in respect of the continuance of the combat . In the wicked it lasts but for a time , because that in him which causeth this combat , hath no bottome ; like a flower , though beautifull , yet it growes but upon a stalke of grasse , and therefore soone withers : and the combatants failing , the combat ends . Saul held out a while , and carried it faire , but in the end persecuted David , and followed his lusts without any bridle . Iudas was long restrained and kept himselfe in CHRISTS family , but at last his covetousnesse overcame him , and he resolves to give up his Master to the Pharisees . Ioash restrained himself the greatest part of his life , whilst his Vncle lived ; but two yeares before his death , he gave himselfe up to doe evill ; the Princes came and did reverence unto him , and he yielded . So Amaziah after he had overcome the Edomites . In a regenerate man the combatants always continue ; it is an immortall seed which cannot be eradicated : therefore the combate lasteth and increaseth . There was a strife of feare in Nicodemus , and hee comes by night , but hee got the mastery and spake boldly for Christ. And so againe we see it in Peter : there was a combat in him to his death , as appeares by that which Christ tells him , they shall carry thee whither thou wouldest not ; this was a strife in him which never ended , till he had an end himselfe in this world . Thus you have seene the differences betweene the relapses of the godly and the wicked , by which examine your selves . If no promise belongs to any but to those that turne ; then this followes , that if any have provoked the eyes of Gods glory by any sinne , let him not thinke to take up the matter by offering sacrifice , that is , by prayers , and confessions ; for God requires this absolutely , Except yee turne , I will not be mercifull ; do what you wil , humble your selves , fast , pray , seeke my face , &c. GOD will bee satisfied with nothing , unlesse there be a real turning . Therfore let no man say , I have sinned , and I am sorry , and confesse it &c. but I am not able to leave it , and yet I hope GOD will pardon me . No , know that stoppage is no payment . God requires all this , humiliation , and these purposes , and an act of turning beside . All is lost labour , unlesse there bee a divorce made from your sinnes . Well therefore might Daniel say to Nebuchadnezzar , Breake off thy sinnes by righteousnes , and thine iniquity by shewing mercy to the poore Daniel 4. 27. Daniel doth not exhort Nebuchadnezzar , to prayer onely , &c. ( though this is likewise to be done ) but to breake off his sinnes by righteousnesse , that is , whereas he was an oppressor , now he must give almes and take off their burthens , that is , take the contrary course : This is the counsell GOD gives to Ioshua , Ioshua 7. 8. when he was humbling himselfe and praying , Get thee up , take away the accursed thing from among you , &c. that is , this is not the way to fast , ( though this is to be done too ) that which I most looke after , is taking away the evill that hath provoked mee . Though this bee a truth acknowledged , yet looke into mens hearts , there is a false conceit lurking there , that hearing the word , receiving the Sacrament , &c. is enough to save them . Men would thinke their estates absolutely bad , if they should performe none of these duties , and wholly neglect them : but if they come to Church , give some almes , &c. then they think that all is well . But know , that except you actually turne from all evill wayes , all these performances are in vaine . And to convince you of this , consider , that the end of the word , conference , and Sacraments is to turne you from your evill wayes : therefore God accepts them no further then they have this effect , Thou shalt keepe my ordinances and statutes , that thou mayest walke in my wayes , to feare me , saith the LORD : that is the end of al ordinances and statutes ; so that though there bee never so much done , yet except your lusts be mortified , and victory got over those sins which are most connaturall to you , al is lost . Againe consider , that those duties in which you trust ( as we are al apt so to do , ) as reading good Bookes , confessing thy sinnes , if they be rightly performed , they will worke a true change ; and if they doe not , it is asigne they are but carcases not accepted ; without this fruit what are they , but bodily exercises ( though happily performed , with some intention of minde ) because they profit nothing : 1 Tim. 4 8. for the Apostle calls that , Bodily exercise , which profiteth little , therefore Rom. 2 ult . there is a distinction put betwixt a Iew in spirit , and in the letter : and so betweene a right and a false performance of the duties of the Law ; the one in the letter , the other in the spirit : the one respects the outward part of the duty only , the other the inward ; and if they be not inward in the spirit , and so thereby effectuall to work a general change both in their hearts and lives , their praise may be of men , that is , you your selves and others may thinke you good Christians , but their praise is not of GOD , saith the Apostle , wee are all Gods husbandry , the Ministers d●essers of it , the ordinances are the manuring of it . Now what is the end of all husbandry ? is it not fruit ? is it enough for the trees to say , wee have submitted our selves to all manuring , watering , &c. but wee are still as barren , or our fruit as bad as before ? Mal. 3. 2. The end of CHRISTS comming is made to be as a refiner , to scoure out staines ; which place being compared with that of the first of Esay where GOD sayes , He abhorred their new moones and sacrifices , because their silver was become drosse ; both afford this , that the end of Christs comming , being to purge out this drosse , therefore if this be not done , all performances , new Moones , Sacrifices , &c. are in vaine . Conclude therefore that except there be an universall change , both of the object , from evill to all good , and of the subject in all the faculties , except this be wrought in you , you shal surely die for it ; the LORD will not forgive you , or heare in heaven when you cry , though you shed never so many false teares . If this bee the condition , upon which mercy is suspended , this also followes , that good purposes and intentions will not serve the turne : not but that these must bee precedent to every mans turning ; and when they are true , they doe bring forth this effect of turning from all evill wayes whatsoever . But as there is a purpose which is true and the ground of sincerity , so there are false ones also ; the true alwayes continues and brings forth constant endeavours and fruits , but the other leaves us where it findes us , and quickly dies and withers . There is so much in a carnall man as may breed good purposes , and desires and resolutions ; viz. naturall conscience , and desires of preservation and salvation , which two put together worke serious purposes ; but this being all but flesh still , is not able to worke so through a change ; as we see in moorish ground and in a rotten fenny soyle , that it brings forth broad long grasse , which soone withers and decayes , neither is it sweet nor usefull : So is it with conscience enlightned to see a mans duty , and selfe-love , they produce good purposes , and in shew great and serious , but yet such as the people there expressed , Deut. 5. 29. who purposed to keepe the Law : but Oh saith God , that there were an heart to feare mee ! as if he had said , the soyle , the ground is not good for these purposes to grow in ; therefore they will surely wither , there wants a heart changed to afford roote to them , and to nourish them . The next point is gathered from the order of the words , turning from our evill wayes being put last of all these foure conditions , because all the other doe but make way for this . All the other , prayer and humiliation , are but preparatives to this . As the end of all dressing and pruning of trees is the fruit , and the end of plowing and sowing is the bringing forth of corne , so the end of all other duties is turning from our evill wayes , and the end is alwayes hardest , omnis difficultas in ipsa summitate , in the utmost pitch and top of the hill ; this being the utmost of all the other is therefore the hardest : Therefore the Prophets urge this upon all occasions ; if you turne , cease to do evill , rend your hearts , then will I leave a blessing behind me . In that this is the pin upon which all hangs and is suspended ; observe thence , That it is a very difficult thing , to turne from a mans evill wayes . That this is the difficultest duty of all else , wee see plaine in the Israelites . The Iewes religion was very costly , they being to kill so many Sacrifices , to keepe so many Feasts , yet they were content to doe all this , but not to turne ; they would not bee brought to it , when yet to any thing else . Whence appeares this difficulty of it : ●heir readinesse to offer sacrifice was alwayes acknowledged by God , when their backwardnesse to this was still complained of . Again , we see it in experience . Let a man who hath an evill and a wicked heart , let him bee broken in a Morter ; lay affliction on affliction , let him bee brought to deaths doore , yet al this will not change him ; nay let God worke miracles , not onely in his sight , but upon him , yet all is not enough to turne him . As wee see in Ieroboam , there was a miracle wrought upon him , though he had his hand withered up , and was by the Prophet reproved ; and his Kingdome was threatned to bee taken away from him , yet this would not worke upon him , he would not turne from his evil wayes : he found such sweetnesse in that evill way , whereby he kept his Kingdome , and without which he thought he could not hold it , if he left that . So all the great wonders in Egypt would not soften Pharaoh his heart , nor make him let the children of Israel goe , because he thought it was for his profit to keepe them still . The grounds of it are : Because these evill wayes are so pleasant to us , so suitable to all men , according as mens severall fancies do pitch . Now it is a rule in morality , that those things are most difficult , about which joyes and griefes are conversant , and therfore the chief imployment and end and use of vertue , is to order them and guide them a right . Because they are rooted in nature , and are agreeable to a mans naturall disposition ; and it is hard to stop the current of nature , which way soever it takes , especially running downe the hill : And then besides , education addes to nature ; and custome as another nature , addeth strength to sinne ; and Sathan addes to all these : For when lusts lie as sparkes under embers , hee blowes them up . And to all these ad the joyning of wicked men , among whom we live , and who live with us in the same courses . Therefore in Ephes. 2. The course of the world , and the Prince that rules in the children of disobedience , are made there strong and potent and efficacious workers in us : there is nothing so weake as water , yet let much water be joyned together , and nothing is stronger : so though sin were weake of it selfe ( as yet it is not ) yet when multitudes joyne , custome , Sathan , &c. wee are carried with the streame and croud . Because every evill way in us is backt by an inward Law of the members in us , that makes it also hard . Rom. 7. 23. where the Apostle considering of the reason , why sinne should so prevaile and leade him captive gives this , I see sayes he , another Law in my members rebelling against the law of my minde , &c. this is given as the reason why hee cannot do the good hee would , and why he doth the sonne he hates . And the reason why he had so much to do with it was , because it was a law , and it is called a law , the law of sinne , because it commands powerfully as a law . A law implies a strong commanding inclination . Lawes extort obedience , and will have it done ; they come with authority , and will not be denyed ; and so doth sin ; and therefore it is hard to resist it ; and forbids good to be done , and a man cannot doe it . So 2 Pet. 2. 14. We have it expressed , eyes full of adultery that cannot cease from sinne : because as a law , it is armed with punishments and rewards , this being the definition of the law ; Praeceptum minus commixtum , a naked Praeceptum is not called a law , because it barely teacheth ; but when threatnings are joyned with it , then it is called a law , and such lawes are our lusts ; if we do resist them , they threaten with some evill : as when Ahab would have Naboths Vineyard , his lust being not answered casts him upon his sicke bed , as if it meant to be revenged on him , till it were satisfied : So did Aman his lust also : And as it threatneth and punisheth , so it promiseth rewards , profit and pleasure , if we will obey it . Both which argue the difficulty to resist it . As also that it is called the law of the members , argues as much : for it is so called , First , because it inclines not in a morall manner onely , as when a man is perswaded by reason or motives to doe any thing that is evill , but because it inclines us Physically , as nature enclines us to meate and drinke . A law so radicated in the soule , if it inclines by way of nature , as plummets hang upon wheeles , and makes them goe as we say , whether they will or no ; and reason may be put off and denyed , but not a strong inclination of nature , that will not be got off so easily . Because it discovers it selfe ( though it be seated in the whole man ) and is most operative in the sensuall part , as on the contrary the law of the minde is most exercised in the superior part , though it sanctifies the whole man. The meaning is this , it appeares in the faculties of the minde , when they are set about any action that is good , and in the relation is called the law of the members , because it is discerned in the use of the members , as a man that hath the palsie , it lyes undiscerned in the hand ; but when he comes to use it , he findes it ; so the gout , or sorenesse or lamenesse in the leg , though it be there , yet it is most discerned when a man goes to walke : such a lamenesse or difficulty in our faculties appeares , when we goe about any thing that is good . In the last place , this law of the members is said to rebell against the law of the mind ; and if we will consider its forces in this warre , we shall find it difficult to resist and turne from them . For first there is a strong faction of evill ; many members , many lusts , legions of lusts warring ; so the word implyes : it is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a single fight , but of many ; there is never a good motion comes into the soule , but they give their suffrage against it , their voice against whatsoever is good ; no good intention but they are ready to gainesay it ; nor doe they meerely say it , and tell us they dislike it , but they will reason it out with many arguments , and they are not able onely to give a voyce against what is good , but likewise to doe somthing what is active . They dampe , and clogge and prohibite the spirit , when it is about any good ; and therefore it is called flesh , because the nature of it is to dampe the spirit ; as in the doings and proceedings of men , there often comes a prohibition from Chauncery to stay the proceedings at the Common law ; so from the law of the members comes a prohibition often hindring us when we would pray and conferre , &c. As it is our part in warre to stop passages , to take up the bridges , to hinder the enemy from going whither they would , so doe they fight against us in our endeavours to doe good . So Galathians 5. 17. the flesh so lusts against the Spirit , that yee cannot doe what you would ; and it not onely stoppes from good , but impells to what is evill ; it not onely makes defensive warre to hold its owne , but labours to gaine ground and fight , as fire fights with water , labouring to overcome grace , where it is begunne , and to assimilate it to it selfe . And lastly , they are able alwayes to make warre ; though the victory bee gotten to day , yet lusts are ready to set on us to morrow . A last which you thought you should never have heard of more , sets on you afresh : and though you stay all the motions and assaults the flesh puts upon you this day ; yet there is such a brood , such a spring , that to morrow there will be new ones wil instaurare aciem , and make a new supply ; it is still recovering strength and setting up afresh . All which considered , it appeares to be most difficult for unregenerate men to begin to turne ; or for regenerate men to get any ground of their evill wayes . If to turne from our evill wayes , and to resist the law of the members be so difficult ; then learne to proportion your labour to the worke ; else the businesse will not be effected . If much labour be required , and little bestowed ; then that which is bestowed , will be lost . Thinke therefore with your selves , that if you have taken none or small paines , the worke is not yet done . If any man have thought it an easie work , let that be enough to convince him that the worke is not yet wrought . The blunter the toole is , the more strength must be put to it : many stay yet in their sins , because they have undervalued the difficulty of this worke , and have thought lesse paines would have serv'd the turne . Is it easie to change and turne the course of nature ? see it by experience ; if a man have a naturall inclination , though it may be lesse stirring sometimes then other , yet it will returne againe and againe ; and if thou usest not as much forces against it , as it brings with it , thou doest nothing to resist it . If one come against you with ten thousand , and you meete him but with two thousand , who is like to get the victory ? Thou must not therefore spare any paines . Difficilia quae pulchra : this is the most excellent thing , and therefore the most difficult . Is it easie to build a Temple to the Lord , and to keepe it cleane and in repaire ? see what paines Saint Paul tooke , 1 Cor. 9. the three last verses , Every man that striveth , is temperate in all things ; therefore I keepe under my body , and doe bring it into subjection : he expressed it by what they did at the Olympian Games , who were at great paines and labours before to enable themselves unto those exercises . To bring it to particulars . Is it not a hard thing to keepe watch and ward day and night against a spirituall enemy , to keepe up the bankes , against the Sea of lusts continually assaulting , and breaking in ; to take up and to beare the daily crosse without stooping , to carry the cup of prosperity without spilling , to climbe the hill of good duties without fainting , to abstaine from the waters of pleasure , when we are most thirsty , and they at hand , to goe against the crowd without sweating , to be as an Owle among men , and to beare the shame ( as it is said of Christ ) who went out and suffered without the Gate , hee bare the reproach ; and to do all this continually ? These are no easie things , and yet they must be done ; men in this case are like unthrifts , who complaine of poverty , and that they cannot thrive , and yet will take no paines . The sluggard will not pull his hand out of his bosome ; and men are sluggards in matters of salvation . But to quicken you , consider that this is the maine businesse you came into the world to doe . And doe you thinke that a little cast time spent upon it will be enough ? Matth. 11. 13. It is said , the Kingdome of Heaven suffers violence , and the violent take it by force , that is , he that would have the Kingdome of heaven must use violence to take it ; violence must be offered to your appetites and unruly affections : he must keepe them under , and that by violence ; and againe he must use violence in his prayers , and other holy duties , that is , he must wrestle and strive in them , and be fervent in them . There are some good duties to be done as it were with violence . Christ in that place shewes , that when the preaching of the Gospell came , and the beauty of the Kingdome came to be opened to men , then they tooke it by violence . But who is so ravished now with those priviledges , the hope of their calling , &c. that they should thus take it with violence , that is , spare no paines ? Therefore stirre up your selves , and consider what it will cost you . This concernes even those that professe the feare of the Lord. Looke what anger and passion they have beene subject to , they are subject to still ; looke what slackenesse they used in prayer , the same they use still ; their ancient infirmities hang upon them still ; they are found in the same path : the reason is , because they thinke a godly course an easie thing ; therefore have they taken but small paines to bee freed from the bondage of their lusts , and to grow in grace . So also those without are not content to be at the cost and labour to begin to repent , but thinke it may be spared , it will be at any time soone done . But know beloved , it is not so . Take a man accustomed to idlenesse , is it easie for him to become laborious and diligent in his calling ? so if there be any ill haunt , how hard is it to hinder a man from going still downe the hill , to pull his feete out of the pit of uncleannenesse , sweete gaine , or gaming , &c. But you will say , what is the labour wee must take ? turne from our evill wayes ? Directions might soone be given . If there be any edge set on your desires , if you were once resolved , even that resolution is one meanes to overcome your evill wayes : but to helpe you , take these . To such as are strangers from the covenant , for to those I first speake : when thou art given to evill wayes , goe not about first a reformation in particular , but endeavour to get a general change wrought . It is a rule in Physicke , that when a man hath a particular infirmity , the way to cure it , is first to bring the whole body into a good frame and temper , and that will worke out the disease : so get the utmost end altered . Therefore humble your selves , and seek Gods face , and leave not till some assurance of Gods favour be gotten , till a new Lord be set up in your hearts , a new end ; till the end be changed , no good can be done . Therefore it is in vaine to go about the particulars first . The utmost end is as the Rudder to the ship , as the bridle to the horse , which turnes all ; going about particulars only , is as if one should set his shoulder to the side of the ship , when one touch of the Rudder would doe it . Therefore Rehoboam 2 Chron. 10. 14. erred , because his heart was not prepared to seeke the Lord ; and his failing in that particular is ascribed to his want in the generall . Iob 17. 9. It is said , the righteous shall hold on his way , and he that is of pure hands shall waxe stronger and stronger : he that hath his heart once changed , holds on ; but till that is done , all is in vaine to strive with particulars . As put the case a Gardener takes paines to dresse a Thorne , it may have as much paines taken with it , in manuring and pruning it , as any plant in the garden ; yet it remaines a Thorne still , for all the mouldes put to it ; So though thou prayest and fastest , and humblest thy selfe , yet if thy nature be not changed , all will doe no good . Cast up a stone a thousand times , it comes downe againe , because it remaines a stone ; but if it were turned into a meteor , &c. or the like , it would not . Therefore get a generall change of thy heart , and then a change in particular would follow . Goe to CHRIST and beseech him to worke this chang in thee , let this be more in your practise , this wee formally confesse , that the LORD only can change us , yet it is not throughly considered . When thy nature is strongly inclined to any evill way , so as thou art almost out of hope to overcome yet goe to GOD. That place may encourage us , Iames 4 , 5 , 6. doe you thinke the Scripture sayes in vaine , The spirit that is in us lusteth after envie ? but he giveth more grace : hee had told them vers . 1. of lusts fighting in their members ; they might aske him how they should get the victory : true saith the Apostle , it is hard to overcome , and indeed impossible to nature , the spirit that is in us lusteth after envy , and will doe so : but consider , the Scripture offers more grace then nature is able to doe , it tells you not in vaine , that the grace therein offered is able to heale ; though the disease be hereditary , and is past natures cure , yet it is not past the cure of grace , Acts 10. 31. It is said of CHRIST , Him hath God raised up to be a Prince and a Saviour , to give repentance to Israel , and forgivenesse of sinnes . When lusts are too strong for a man , Christ comes as a Prince and overcomes them , for he gives repentance ; and the end of his comming was not onely to give salvation , but repentance . Though Physitians could not cure Naaman , the Prophet could , though the Disciples could not cast out Divells , yet Christ could : And therefore say not , it is an hereditary lust , and it hung long upon me , and I have made many resolutions , and yet I cannot overcome it . Take a man that is borne blind , hee is past all cure by man , all Physitians will give him over , and say , he is borne blind ; yet remember that Christ did cure those that were borne blinde and lame . This course Paul tooke 2 Cor. 1. 2. he had a strange lust which he could not overcome , he beseecheth the Lord to remove , for this I besought the Lord thrise , that it might depart , so David also , Psal. 51. 10. finding the remainder of his old disease and sinfull dispositions , he goes to GOD for a new heart ; when he could not make cleane his heart , he prayes to the Lord , Create a cleane heart in me . So he in the Gospell , I beseech thee helpe my unbeliefe . Thinke not that all is done , when thou hast taken up a resolution against thy sinne : to take up a resolution , belongs to thee , but to cure it belongs alone to GOD : Goe to him therfore , for he hath undertaken to circumcise thy heart . Ephes. 3. he having prayed v. 16. that they should be strengthened in the inward man , &c. then vers . 20. concludes , Now to him that is able to do exceeding abundantly above all wee are able to aske or thinke , according to the power that worketh in us , &c. as if he had sayd , you may finde many weaknesses in your selves , and then doe as I doe for you , goe to the Lord to heale them , and know that he is able to doe above all thou canst thinke , to subdue that lust which thou thoughtest could never have beene overcome . But how will he do it ? According to that mighty power that worketh in us ; that power is as strong as Christ himselfe , for it is the power of his death , the power that raised him up from death to glory , able to worke out all infirmities , and to worke into you all the graces you want . Give not over therfore , have faith in the promises of Sanctification , as well as in those of Iustification . Is he not bound by promise to performe these to you that believe , as well as the other ? Where ever God hath a mouth to speake , faith hath an eare to heare , an hand to lay hold , as God sayd to Ioshua , I will conquer those Gyants for thee , I will pull downe those walls which they say are built up to heaven ; onely bee thou couragious , and doe but trust mee , bee not discouraged upon any occasion , give not over saying , it is a thing will never be done , and had not Ioshua trusted the Lord , he would quickly have set downe and given over . So I say to you concerning your lusts ; be couragious ; and so none are but those that put their confidence in the LORD ; faint not , nor be weary ; doe but believe thou shalt overcome , and thou shalt see them all conquered in the end . One word of his mouth was enough to still the raging windes , and is as able to still thy lusts . But here many will be ready to object , I have striven long and praied long , and taken much paines , and I have not gotten the victory ; this must necessarily be answered , for this is the case of many , and it is the scope of Sathan to discourage men , and therby to give over the combate . First consider , whether thy striving be right or no : for there is a false resistance of sin , and the promise is not made to that ; and then no wonder if they be not performed ; for example , 1 First it may be it is not the sin thou strivest against , but the disprofit , the discredit , in thy name and estate , or sicknesse in thy body , that followes upon it , so as if these were removed , thou shouldest be willing enough to keepe the sin . This is not a right striving that will be accepted . 2 It may be , it is but a faint resistance , and a faint denyall doth but make the begger the more importunate . Balaam gave the messengers a denyall , but it was a faint one , they perceived his lingring , which made them the more importunate : It may be thou art content still to parly with sinne as Evah did , and so by little and little art brought to the committing of it : these faint denyalls are no denyalls , these pidling companions are not to be accounted fighters against sin . 3 If thy deniall be more resolute , consider whether it be not for a fi● , a fl●sh for a good mood , he is but a cowardly enemy that for one volly of shott will give over , Sathan and our lusts are not of that disposition . 4 Consider whether thy resistance be not only against the grosse act , and not against the least● inctures , the fringes and borders of sin , that doe compasse the act . These are of the same kinde with the act , though not of the same degrees : thou resistest it may be the greater acts , but admittest the lesser , some dalliance with it . As the drunkard it may be resolves to runne no more into excesse , yet he will sit with his old companions , and be sipping , till sometimes he is overtaken . Balaam will go with them , but not speake a word but what the Lord shall put into his mouth . The Levite would not stay all day , but yet he would be entreated to stay and eate his break-fast , and so to stay dinner , and so to stay all night . Thus dalliance brings on adultery , and lesser sins greater ; as a little thiefe let in at a window lets in the greater . If therefore you faile thus in your resistance , the promise is not made to you . T is true , it is said , resist the Divell , and he will fly from you ; but the resistance must be right , and not such as hath beene spoken , and that is the first answer . As you may be deceived in your striving against sinne , so also about the victory , and that on both sides : both by thinking you have the victory when you have it not , and ( 2 ) by thinking thou hast it not when thou hast it . First thinking thou hast not the victory when thou hast it ; for example , when thou findest the sinne striven against , b●s●ing and lusting more than at other times , thou therefore concludest , thou hast not nor shalt not get the victory ; when as now sin is dying and on the loosing hand ; ( as on the contrary , when thou thinkest all at peace , thou mayest be farthest off the victory . ) Consider with thy selfe , doth any man but a regenerate man complaine so bitterly as the Apostle doth , Rom. 7. the good that I would do , that I do not , or as the same Apostle complaines , 2 Corinth . 12. of the thorne in the flesh ? doe you thinke that any but a sound hearted man , can come as he did with teares to Christ , that cryed out so to him , Lord helpe my unbeliefe ? can any but a broken heart pray so earnestly as David , Psal. 51. 10. for a new and a cleane heart ? This deepe sense of sin , is an argument of our victory over it . This complaining is a signe that we have the better of it : for what is the reason thou complainest thus against it , but because thou art striving against it ? We know the mud that lyes at the bottome of the water , troubleth not the water ; but when they goe about to ●leanse the ditch , then the mud riseth and defiles it ; yet then it is a purging . When one takes a fire-brand to extinguish it , by beating out the fire , yet then it is the sparkes fly most about : When we strive against sinne , we feele it most , partly because Sathan his manner is , to rend and teare , when he is going out , and it is the nature of sin also so to doe , as also because our light is encreased , the more grace we have , and the more we strive against it , and therfore we see it more , our sense of sin gowes more exquisite . Againe on the other side thou maiest thinke thou hast the victory , when thou hast it not . The soare may be skind over , when it is not healed at the bottome , and then no wonder , if it breake out againe : Sin may lie but asleep when thou takest it for dead ; therfore in our turning from our evill ways we must observe a right method . Let thy humiliation be sound , thy faith and assurance perfect : when these precedent acts are not done as they ought , and yet thou thinkest thy sin mortified , it may deceive thee ; as wee say an error in the first concoction is never amended in the second , nor of the second in the third : So if thy humiliation hath not beene sound , thy turning from thy evill ways cannot be through . To answer this objection , consider that thou strivest against even a spring of sinne ; if it were but to empty a cisterne or to dry up a pond , when the worke is once done , we should heare of it no more : but it is a spring of sin that runnes continually ; and therefore thinke not that because it returnes againe , that thy former striving is in vaine . As those that watch over the pumpe in a Ship , though they pump out all the water to day , cannot say , that it will bee empty to morrow , or that yet their pumping is in vaine , because it fills againe , for if they ceased to do it , it would sinke the Ship , so it is with sinne , especially with some sins : some are more properly called the Law of the members , as being rooted in the constitution of our bodys , in our naturall dispositi ons ; and these are ready to returne againe ever and anon . There is a great difference betweene these , and the temptations of Sathan , temptations ( as blasphemous thoughts ) are but as weeds throwne into the garden , and cast out againe : but these are as weeds growing in the garden that take roote there : and which though weeded out , will grow againe . We must not hope or thinke to dry cleane up the spring of originall sinne , but the labour returnes upon us in a circle . As in our houses so in our hearts , we sweepe them cleane to day , and againe to morrow , for then they will be foule againe : therefore mervaile not , if you be kept in continuall labour . Againe consider this , that GOD suffers some lusts and infirmities to hang upon you to humble you ; as he dealt with Paul : he sent that thorne in the flesh , that he might not be exalted above measure ; but be kept little in his owne eyes : though he cures the Ague , yet hee suffers some grudgings to remaine ; that though wee goe in the way of his commandements , yet that wee goe halting , that wee may remember the worke of redemption , and be sensible of his mercy in CHRIST . Likewise hee suffers such lusts to haunt ●us , to make us weary of this world , as Saint Paul , who therefore desired to be dissolved and to be with CHRIST ; as also that wee might learne to be mercifull and charitable unto others , and to pitty them that have the like infirmities . And therfore though thou fallest , yet give not over striving . It is Satans end to have us discouraged : be importunate with God , and he cannot at lenght but give thee the victory ; for as CHRIST sayes , if you aske bread , will he give you a Scorpion ? if you aske grace , will he give you up to your lusts ? he will not . It is Gods manner to let his children strive , and to overcome in the end . Iacob wrestled all night till the dawning of the day , and then hee let him have the victory , and blest him . The Lord suffers us to strive long ; but this is our comfort , that we have a promise ; that if we resist the Divell , he will fly . And whereas you will say , I finde it not : The meaning of the promise is not , as if Sathan should fly away as thou shouldest heare of him no more , or that thy lusts should never returne upon thee againe ; but that if thou wilt be peremptory , thou shalt have the victory in that particular combate . As if when thou hast a feaver , if one comes and tells thee , take such a receipt and thou shalt bee cured ; his meaning is not , that thou shalt so bee cured , as never to have Feaver againe , but that thou shalt be healed for the present : so in that particular combate , thou shalt have the victory . Oh! but I am still haunted , and I doe not overcome ? Strive constantly and conscionably , and though it doth returne againe and againe , the Lord takes notice of all thy paines and warring against it : that which he sayes to the Church of Ephesus , Revel . 2. 2. may be applied to this , I know thy workes , and thy labour : though thy corruptions bee too strong for thee ; yet if thou strivest , the LORD takes it for a victory ; thou shalt not bee condemned for it : give not over , but rather thinke thus ; if all this contention hath wonne so little ground of my lusts , where should I have beene if I had not contended at all ? and therefore I must take yet more paines , and row harder , that at the last I may overcome . And because this is of generall use , both to regenerate and unregenerate , therefore I will goe on to adde some more rules and directions , wherein this paines consists , which we must take in resisting sinn . A third rule or meanes wherein this labour against evill wayes must be bestowed , is to strive to take notice of all the wayes of God , whereby hee labours to turne thee from thy evill wayes , and let them not passe without some impression to that purpose for which God intends them . God useth not onely his Word , but many meanes else , to turne men ; as by his workes , and by many passages of providence hee strives with us , all which should bee observed . As it may bee , some great crosse upon the commission of a sinne , some great dangerous sickenesse , though not to death ; sometimes hee sends great feares and terrors of conscience upon some sinne committed , somtimes an evill report is brought up of us ; or hee sends friends to admonish us , or executes some Iudgement upon another for the like sinne in our sight . When he meets with thee some way or other , as he met Balaam , hee lookes wee should understand something by it : and if we neglect those his dealings with us , he takes it ill at our hands , and so gives us up to our lusts more and more . Dan. 5. 22. there had beene a Iudgement brought upon Nebuchadnezzar in the sight of Belshazzar his Sonne , which should have beene a meanes to have turned him : but Thou Belshazzar his Sonne hast not humbled thy selfe , though thou knewest all this . As if hee had said , I did all this to one neare thee in thy sight , that thou mightest be humbled , and turne to me . This was the case of Ieroboam , 1 Kings 13. God sent the Prophet to him with signes and wonders , both in tearing the Altar and withering his hand , yet still he went on . And verse 23. it is noted and set downe on purpose by the Holy Ghost , that after this Ieroboam returned not from his evill way , &c. as if God had said , I looked thou should'st have returned upon the sight of all these Iudgements , but thou wouldest not . So Ieremy 3. 8. you know that Israel was carried captive long before Iudah . I gave Israel a bill of divorcement for her adultery : yet treacherous Iudah feared not ; as if he had said , a Iudgement on their next neighbour should have made them to have returned . Therefore doe thou think , what the Lord would by all such passages of providence towards thee , which are all as warning peeces before the great army , as crackes before the fall , creveses through which the Lord reveales himselfe : For you must know , that God brings men in by his workes as well as by his word ; and you may take his workes in vaine as well as his word , and to let them passe without profit is to take his Name in vaine , for his Name is whatsoever hee makes himselfe knowne by : as by these acts he doth , and God will not hold him guiltlesse that takes his Name in vaine . GOD will utterly destroy such a man , for then there is no remedy . God cuts not his owne corne till they be ripe , and all his dealings with them tend to ripen them ; nor doth hee bring wicked men to destruction till they be ripe for it , and every such passage doth ripen them . Now all men are for the most part in one of these three conditions : Some take no notice at all of such passages . God passeth by them , and is not seene ; and it is said of the Israelites , Deut. 29. though they had seene great signes and miracles in the wildernesse , verse 3. yet they had not eyes to see them , nor eares to heare them , verse 4. Others though they doe take notice of them , yet the impression they leave behinde them , is but slight , and like a light colour not well dyed , the tincture is soone worne out , Marke 6. 25. for they considered not the miracle of the loaves , for the hardnesse of their hearts . It was spoken upon occasion of their being amazed at this new miracle , Christs walking upon the water , and is as if hee had said , if yee had considered the miracle of the loaves , you would not have wondered thus at my walking on the waters : that had made so deepe an impression on them , as it should by reason of the hardnesse of their hearts . But you shall see the case quite otherwise in the Iaylor ; his aff●ightment which the earthquake and the opening of the prison dores had wrought in him , passed not away as a dreame , but left such an impression as brought him home . And so should all such passages worke with us : And that is the third direction . 4 Rule is not simply to goe about to resist a sin , and to turne from the evil of our ways , but to fil the heart with something that is better ; for when lusts are mortified , the streame of our affections are not dryed up , but diverted ; and therefore the way is not to goe about to stop the current of a sinfull lust , but to turne thy heart into another channell , set thy heart upon something that is better : Take a crab-tree stocke that is sower or bitter , the onely way to sweeten it , is to put in a graft of another nature , which wil change it , and by little and little sweeten the constitution of it . But you will say , what is to be put in ? I answer , goe not about it as a morall man , but as a Christian , get Iustification and Sanctification . It is true , it is profitable to bee much humbled for thy sinne , and you ought to bee so ; yet this is not the onely way to heale it , but the heart must be strengthened with the assurance of the forgivenesse of it . There is a double way to get the heart turned away from sinne , the one to see the loathsomnesse of that which we turne from , the other the beauty of the contrary object wee turne to . Spend not all your paines about the first , but do something in the later ; the more contrition the better . But it is not got all at once , it is more increased by assurance and hope of pardon , when a man begins to have hope he purifies himselfe . So it is in all other exercises ; it is hope quickens our endeavours . One that is not neare a kingdome , goes not about it : but when he comes to have hopes , he begins to bestirre himself , tolle spem , & tolle conatum , therefore get and encrease the hope of the pardon of your sinnes . Hence the Apostle , Rom. 15. 13. prayes , Now the God of hope fill you with al joy and peace , through believing &c. By the words following , it appeares to bee to strengthen and set them right concerning al their infirmities : and he points to this as one meanes , to be fild with joy and peace in believing ; as if he had said , if your hearts were full of spirituall joy through faith and assurance , your hearts would be purified , and therefore faith also is said to purifie the heart ; and besides , when the bloud of Christ is applyed by faith , there goes a vertue with it . Heb. 9. 14. How much more shall the bloud of Christ , who through the eternall spirit offered up himselfe to God , purge your consciences from dead workes ? And adde to this sanctification , set upon that work . Ioh. 17. Christ hath prayed , that they might be preserved from the evill of the world . But how shal that be done ? Sanctifie them through thy truth , thy word is truth , that is , when they shall passe through this world full of evill and corruption , the way to preserve them spotlesse and untainted is , to have the heart sanctified . When the heart is well oyled with grace , the dirt of the world falls off ▪ This is an antidote against corruption . Though in your passage , you meete with much bad aire and infection , this will preserve you . But then how should wee bee sanctified ? By truth : The more truth you get into your hearts , the more grace . Grace and Truth goes together , 1 Iohn , and came by CHRIST , who is full of both . Therefore 2 Pet. 3. ult . these two are joyned , grow in grace , and in the knowledge of Christ. By truth : but what truth ? thy word is truth . Every truth is not fit to sanctifie , as all water will not take sope to scowre , the word is that truth that doth it . Morall truths may doe many things in the soule , they may adorne it , but they cannot heale or purifie it . Wash in Iordan , saith the Prophet to leaprous Naaman . There is a speciall vertue in this Iordan to heale thee of thy seprofie , that is not in the waters of Damascus . You came not to the word as to a lecture of Philosophy , but as to that which workes wonders : the power of God goes with it . For withall marke this , that it is not the word of it self that doth it ; it doth not work as Physicke that hath a vertue in it of its owne , but the LORD doth it by the word ; and therefore CHRIST prayes to his father to sanctifie them by the word . As a man writes a letter by a pen , so the Lord sanctifies by the word . To consecrate the heart to GOD is to sanctifie it ; and divine truths alone doe consecrate the heart to God , and no other . Let us therefore get much grace and truth into our hearts , assurance of justification and joy in the Holy Ghost , that by tasting of better the heart may be taken off from the pleasures of sinfull wayes ; sound joy will swallow up all other joyes , the joyes of sin . Stirre up those graces that are in thee : for when wee exhort you to goe to God to helpe you , our meaning is not , that you should leave all the worke : some labour is required of thee . I speake to those who have some beginnings of grace : you must stir up those graces GOD hath given you . Hence Saint Paul sayes , 1 Tim. 4. 15. neglect not the gift that was given thee , as if hee had said , Timothy , thou maiest doe much , if thou consider what ability thou hast received ; so much spirit ; so much liberty ; so much regeneration , so much free will to good . So he sayes to the Church of Philadelphia , Thou hast a little strength , it is a Talent , therefore use it . Therfore also he sayes in Iude 20. build up your selves , and cleanse your selves , and many the like . But you will say , how can wee doe this , seeing it is the LORD that workes in us the will and the deed , and wee can doe nothing without the Spirit ? Though the Spirit doth it , yet we , in this worke are to bee agents also . Rom. 8. 13. If you through the Spirit mortifie the deeds of the flesh ; as if hee had said , though you do it by the Spirit , yet do you go about it . We may do something to draw the Spirit nigher us ; as we may doe something to grieve the Spirit , and to smoke him out of the house , so to please the Spirit ; as wee intend the flame of the Spiritby pure thoughts , so we put him out by foggy thoughts . But you will aske , what it is to stirre up our graces ? Stirre up thy light , examine thy selfe of thy evill wayes , endeavour to see them clearely , and confesse them , for that is the way to forsake them , Prov. 28. 13. and despise none of them : with that light thou hast , examine every thing what ever thou hast , the least doubt , search it out to the full . This idle speech , this jollity and vanity of conversation how little soever it seemes , as dalliance in thy thoughts and eyes , overly performance of duties . Vse that light further to get reason against thy sinne . This is to consider a mans wayes as David did , to ponder the reasons . Let a man take paines with his heart from day to day , and consider what reasons there are by which a mans heart may be taken off from his sin ? as against unlawfull gain , to thinke it but as stealing custome , whereby a man forfeits all the rest ; that what is unlawfully gotten , is as the coale that was carried in by the Eagle into her nest with a peece of broyled flesh , which consumed her nest , young , and her selfe ; and all treaties of infirmities , that what is unlawfully gotten is as a coale carried in by the Eagle into her nest , and the flesh among the rest to consume all and thy nest . Had not Ahab better have bee●e without his Vineyard ? if pleasure ; consider how it is but for a season , and what bitternesse it will bring in the end , and lose the joy which by farre exceeds it : if matter of vaine-glory , that all thy paines taken is lost , for it will bee all thy reward . When thou hast done this ; adde a third , namely exercise , to overcome it : as Saint Paul sayes to Timothy , exercise thy selfe to godlinesse . Thinke of these things , 1 Tim. 4. 15. if thy failing bee in good , accustome thy selfe to the duty ; if in bad , disuse it , and that will exceedingly helpe thee . A Child that could not want the teat for an houre or two , yet being disused and weaned a while , seeks not after it : and doe this against your bosome sin ; that sinne that hangs on thee more then the rest , single out , and doe thus to it , as David , Psal. 18. kept himself from his iniquity . Lastly , observe the manner of their growing upon you , and how they fight for themselves . The lusts that are in us are warring lusts , as I told you out of Rom. 7. and so Saint Iames tells us : and so in Saint Peter , they have a method in fighting , which observing , you may learne to resist and prevent them . Observe , when any affection goes beyond the bounds Christ hath set it , that then it begins to war and rebell , even as subjects do ; when they breake their Soveraignes lawes , they begin to rebell : so when Rachel would needs have children , and nothing would content her else , it was a warring lust . Observe the manner how they fight for themselves : the wiles they have in warring : they en deavour to possesse the ports , the senses , suffering no good if they can to be brought in , that may oppose them , and drawing in by them what may feed and strengthen them , such objects as may give supply . For when the heart within is full of adultery ; the eyes is so also . They take also away the supply from the contrary side , causing us to neglect prayer and reading , and such holy duties , as the Philistims disarmed the Israelites , and would let them have no Smith . They draw men out with traines from their forts , till they have led them into an Ambush , as Ioshua drew the men of Ai from their Towne , and as the fishers drive the fishes out of their corners , where they are safe , and when they are wandring in the river , take them in their nets ; so doe lusts draw out from the rocke of our salvation , from our resolutions , the ordinances , and our callings , and then surprize us . They leade us into ambush by little and little ; As Peter was drawne to deny his Master by degrees . They will also come upon us at first but with light skirmishes . Lust commeth not upon us with inticement and onsets , to great sins at first : and wee making account of little , and so being negligent , it comes upon us with the maine battaile . David lookes but upon Bathsheba at first , and then is drawne to speech with her , and then to folly . Therefore observe this , that you may be skilfull in warre , as the Athenians by reason of their neighbour enemies ; and having observed this to be their manner to deale thus subtilly , as Saul said of David looke about thee , and take Saint Peters counsell , abstaine from them ; when once an affection growes violent , meddle not with it , have nothing to doe with it ; if thou dost , thou admittest an enemy into thy soule , that will betray it : as David when hee had such a desire to the water the Souldiers fetcht him , he would not drink it , but powred it out upon the ground : so if once thy mind be set upon such a sport , or company , if affections once exceede their measure , meddle not with them . And then stand upon thy watch also ; for though thou hast armour on , yet if thou watchest not , it will doe thee no good : as Saul though hee was armed , yet being asleep , David came and tooke his Speare away ; therefore be sober and watch , and that thou mayest not fall asleepe , keepe thy selfe sober , and endeavour to weaken that law in thy mem bers that fights against you , by doing something . A law not execured is antiquated , and weakened , and weares out , and custome strengthens a law ; the lesse obedience you yield to these lusts , the more you weaken them : when these lusts would have thee omit such a duty , if thou yieldest to it , thou strengthenest it ; if not , thou weakenest it . And againe , a law is weakened when it is not cared for : care not for their threats ; and when the threatnings of a law are contemned , they lose their force . If sinne tell thee thou wilt lose such a friend , incurre such dangers , care not ; and that weakens the force of it . And if thou canst not doe it by reason , doe it by force , by a strong resolution ; resistenda sunt , non subtilitate , sed impetu . Overcome the desires of sinne by a contrary resolution . And I will be mercifull to their sinnes , &c. THese that follow here are the particular instances wherein hee would especially heare their prayers . If they humble themselves and pray , whatsoever their sinnes are , God will be mercifull unto them . Now the reasons why he sayes he will be mercifull to their sinnes ( for so according to the former translation I rather reade it . ) That the Lord hereby might take away all objections : for some might say , their sins were exceeding great and many , and many times reiterated ; why but all these are but fit objects for mercy , w ch triumphs over them all , as a mighty Sea swallowes them up as mole hills . To take away that conceit , that all their humbling themselves , and prayers , and new obedience here required , is not required as a condigne satisfaction for their sins : no saith the Lord , I will doe it meerely out of mercy ; though not without these , yet not for these . There is a secret popery to thinke something must be given , some satisfaction must be made , as if God else would not forgive , unlesse they satisfie for themselves , &c. and so ballance their sins . No , it is meere mercy , free forgivenesse . To set an high price upon this gift , the pardon of sinne , I will be mercifull and forgive them . As if he had said , remember , that you are worthy to be destroyed , and not able to pay the least farthing . But it is of my meere pitty , that thou art forgiven . So that the matter we have in hand , is a gracious promise of mercy and forgivenesse , which of all points else I fall most willingly upon , which will make men come in , if any thing will doe it . It is the proclamation of pardon , that must bring in pirates ; when as the proclamation of rebellion drives them away . Men are more easily overcome with kindnesse then with threats ; it is the Gospell melts and maketh men vile in their owne eyes . But then some will say , that it is not necessary , that the preaching of the Law should goe before , if the Gospell doth it . Yes , the preaching of the Law is notwithstanding as a preparative . In all that are brought up in the Church , there is some knowledge in the Law that praecedes , but it is the Gospell that softneth the heart first ; as ice is broken in peeces with hot water as well as with hammers , so is the heart with the Gospel , as well as with the hammer of the Law , and indeed maketh that knowledge of the Law that proceeded to bee operative , and sets it a worke : so as the Law in its true working cannot bee without the Gospell , nor the Gospell without the Law : so as to a perfect worke of the Gospell the knowledge of the Law must precede . Whatsoever a mans sinnes are , if hee be truly humbled for them and forsake them , they shall bee forgiven him . This is the maine point you may observe by the way , that the Gospell was as fully preached to the Iewes , as to us . So you see it was here , they had the same way of being saved , that we have , as great mercy promised and dispensed . Onely these great mysteries of the Gospell wherin grace and mercy is displayed , were not opened so to them as unto us ; they had the promises of forgivenesse as fully and clearely , but knew not the grounds of them ; as Christs incarnation , death , and resurrection , as wee doe ; nor those glorious priviledges in particular w ch wee have by Christ. For the proofe of the maine point , take that one place to make it good to you , Esay 1. 18. Come now , and let us reason together , saith the LORD : though your sinnes bee as scarlet , they shall be white as snow ; though they be red as crimson : ●hey shall bee as wooll . The Prophet had exhorted them to learne to doe well , &c. But the people might object : What shall wee bee the nearer for all this ? if wee be such great sinners as you have even now declared us to bee ? to prevent this the Prophet tells them , what though their sinnes bee great and bloudie sins , of the deepest dye of guilt ? ( there are many kinds of red , but crimson and scarlet are the highest ) yet you shall be as perfectly cleansed from all your sinnes as if you should see scarlet turned as white as snow , or crimson as white as wooll , and none of the former dy remaining : and when he tells this to them , marke his expression , Come , let us reason together , as if he had said , this is a point requires strong reasonings to perswade you to believe it ; and indeed it is a hard thing truly to believe the pardon of their sinnes ; and the time will come when you will finde it to be so : Wee will therefore set the Lord and your consciences together , and you shall see how the Lord reasoneth for himselfe , and how he will make this go●d . Wee will first prove it to you from all his attributes . 1 From his truth , the Lord hath said it , and this is argument enough , to perswade you : And therfore having made this promise of forgivenesse in the verse before , that hee would subdue their iniquities and cast their sinnes into the depths of the Sea , he addes , thou wilt performe the truth to Iacob , and the mercy to Abraham , which thou hast sworne unto our fathers from the dayes of old . As if he had said , you must rest persw G●d of this : for he hath not onely promised it , but hath sworne it , and that oath not taken lately , but of old ; there is an oth to it , and an old one , an oath that hath many witnesses , Abraham and Iacob , and all the fathers that have beene since : and will he not , thinke you , bee as good as his word ? and that Acts 10. 43. To him give all the Prophets witnesse , that through his name , whosoever believeth in him , shall receive remission of sinnes . It is Saint Peters speech to Cornelius ; sayes Peter , we deliver this from God to you , and not only we that are the Apostles say this , but to this truth doe all the Prophets , Isay , Ieremy , and all the rest beare witnesse . Now when the Lord hath said such things , and made an absolute promise , he expects you should believe it . It is a greater sin then you imagine , not to lay hold upon such promises . See how the Lord reasons it 1 Iohn 5. 9. 10 , 11. If we receive the witnesse of men , the witnesse of God is greater ; for this is the witnesse of God &c. He that believeth not God , hath made him a lyar . As if he should say , will you not believe ? If a man that is of an honest disposition should promise you a thing , you would believe him : and will you not believe me ? As if a man had more truth in him then I have : yea further , you make the Lord a lyar , if you believe not this his record of his Son , what is this record ? why saith the Apostle , I will repeate it againe , The Lord hath given us eternall life , and this life is in his Sonne , that is , whosoever believes and takes CHRIST , his sinnes shall be forgiven , and he shall have life . It is the pardon that brings life to the condemned traytor . 2 But though he hath said , this is ingaged sufficiently , and this is much to helpe our faith , yet when wee shall further heare and know him to bee one of a mercifull nature and gracious disposition , wee will goe the more willingly to him . Therefore add to this , how the Lord expresseth his nature to us , Exodus 34. 6 , 7. The Lord God , mercifull , gracious and long suffering , and abundant in goodnesse and truth , forgiving iniquity , transgression and sinne . As if he should have said to Moses , wouldest thou know the very inward disposition and frame of my soule ? this is my nature , to be mercifull and gracious , &c. this is the Lords Idea , for his end here was to expresse himselfe unto us ; know that this is his nature , and this will strengthen our faith in the promises , for all his promises doe but flow from this nature of his , and receive their strength therefrom , and hee is rich in mercy , because it is his nature . 3 Adde to this the attribute of his wisdome , and that will also helpe us to believe his mercies . GOD that hath made these promises is exceeding wise , and knowes with whom hee hath to doe , hee knowes , that originall corruption that is in us , and is the mother of all sinne , hee knowes our infirmities , and what is in our hearts , as hee that made us knowes what wee are , as hee that makes any thing knowes the inward frame of it . It is no strange thing for him to see us fall into sinne . Therefore Psal. 78. 38 , 39. after he had spoken of those strange rebellions , of the people of Israel into which they fell after their comming out of Egypt , yet saith hee , Hee being full of compassion , destroyed them not , but forgave their iniquity , and why ? because hee remembred they were but flesh . And indeed , one would wonder how the LORD could forgive so obstinate a people , that had such experience of his power and mercy by those great workes which he wrought afore them in bringing them out of Egypt , yet he did , because he remmebred and wisely considered what ingredients went to make up their natures ; hee remembred they were but flesh . So Psalme 103. 13 , 14. the former part of that Psalme , is nothing else , but an expression of promises of forgivenesse , and in the 14. verse he gives this as the reason of all , for hee knowes our frame , hee remembereth that wee are dust : hee knowes whereof we are made , and therefore is exceeding mercifull . 4 Whereas there is one Attribute from which you object against the pardon of their sinnes , that the Lord notwithstanding is just , and this terrifies you and puts you off : even from this we may fetch an argument to strengthen our faith herein ; for know that the Lord is therefore ready and willing to forgive , because hee is just . 1 Iohn 1. 9. If wee confesse our sinnes , hee is faithfull and just to forgive us . This is the ground of all our comfort , that he eis just and faithfull , for is he not engaged by promise , and is hee not faithfull to keepe his promise ? Againe , hath hee not beene satisfied and paid for our sinnes by CHRIST ? and his justice will not suffer him to require a second payment . It is just now with him to forgive , faithfulnesse hath reference to his promises , justice to that bloud of CHRIST the ransome received , which cleanseth us from all our sinnes . 5 If all these will not serve to perswade our hearts to believe , the Lord descends a little lower , and helpes us out with an argument of his readinesse to pardon , from the consideration of what is in our selves , consider how you would deale with your children . Psal. 103. 13. Like as a father pitieth his children , so the Lord them that feare him . If a child that is yours , offend you an hundred times , yet if he come in and humble himselfe , you will pardon him : And will not God , when his people humble themselves ? Wee use but such arguments as God himselfe doth , and doe but set him and your consciences together , to reason the case : But you will object againe , and say , it is possible for a child so to offend , as that a father will not nor cannot forgive him . True , but the Psalmists meaning is , not as if GOD would pardon no more , then an earthly father ; but on the contrary , if you that are earthly fathers can doe so much , I that am an infinite Lord God and not man , can doe much more , who is Omnipotent and can doe whatsoever he will , and shews his omnipotency in pardoning . I compare with this , Esay 55. 9. My thoughts are not as your thoughts . What though your sinnes bee great and in their owne thoughts unpardonable , and you thinke them greater then can bee forgiven ? but my thoughts sayes GOD , are not as your thoughts ; he speakes this of pardoning ; but as the heavens are higher than the earth , so are my thoughts above your thoughts , and my waies above yours , in multiplying to pardon . Though you could not forgive , nay though you cannot think or imagine how such transgressions should be forgiven , yet I can forgive them . A second sort of arguments is taken from the meanes and instrument by which forgivenesse is conveyed . Wee are come to IESUS the Mediator of the new covenant , and to the bloud of sprinkling , which speakes better things then the bloud of Abel . Hebrewes 12. 24. Hee speakes this as an encouragement to their faith , and it is as if hee had said , consider how the bloud of Abel , though but the bloud of a poore man , cryed so loud that it came up to heaven , that it brought down vengeance upon Cain , how loud then shall CHRISTS bloud speake ? What is it able to procure for us ? which speakes better things , that is , for mercy ( which God is more ready to heare the cry for , then for vengeance ) and this cry is not of the bloud of an ordinary man , as Abel was , but of the bloud of his owne Sonne , to which purpose compare with this that place , Heb. 9. 14. How much more shall the bloud of Christ , who through the eternall Spirit offered up himselfe without spot to God , purge your conscience from dead workes ? As in the other place hee compares it with Abels bloud , so here with the blood of Buls and Goates ; which in the old law served by Gods appointment for the outward purification of the flesh , how much more , how infinitely transcendently more above our thoughts or imaginations , shall the bloud of the Sonne of God bee able to purge your consciences ? wee not able to conceive , nor he to expresse ; hee onely sayes , how much more , &c. and hee backeth it with two Reasons , which put together , shew the transcendency of that sufficiency in Christs bloud to cleanse us : the first from the eternall Spirit , whereby hee offered up himselfe ; it was not the bloud or sacrifice of a meere man , but of God : which sacrifice was in it selfe without spot . There are three objections wee usually make against our selves by reason of our sins . 1. That they are so many . 2. So great . 3. That they are reiterated and often fallen into . Now the sprinkling of the bloud of Christ thus offered is sufficient to cleanse your consciences from , and to take away all these , Ezek. 36. 25. then will I sprinkle cleane water upon you , and yee shall bee cleane from all your filthinesse , and from all your idols will I cleanse you . The bloud of Christ is the water there meant , which cleanseth from sinne and filthinesse ; and from all , though never so many ; and from filthinesse , and idols , from such sinnes , though never so great . Ah! but I have also fallen often into them , Zach. 13. 1. His bloud is therefore compared to a fountaine set open for sinne and for uncleannesse ; not a cisterne , but a fountaine , a continuall spring perpetually running to cleanse us ; so that as there is a spring of sinne in us , so as wee are defiled againe and againe , so there is a spring of vertue in his bloud , to cleanse us , never to be dried up . The last reason is taken from the freenesse of the covenant which God hath made with mankind , if any man bee a thirst , yea if any man will come , let him come and drinke of the waters of life freely . See the manner how it is set downe , Iohn 7. 37. In the last day , a great day of the feast , Iesus stood and cryed , saying , if any man thirst , let him come to me and drinke : hee makes a proclamation for all to come , as also , Rev. 21. 6. and 22. 17. where he makes the like generall invitation and adds , that they shall have it freely ; so the tenour of the covenant runnes : that if any thirst ( those indeed that doe not , have nothing to do with it ) let him come and take freely ; that is , I will bestow it without any other condition , but comming , without which no man can partake of it , and thirsting , without which no man will come , or prize it . The consideration of which covenant therfore should move us and helpe us to believe the truth of this point , that whatsoever our sinnes are , yet if we humble our selves , &c. they shall be pardoned . Before I come to apply this to any man ; I must exclude those whom the Lord excludes , or rather who exclude themselves . Still remember what is the last letter of his name . Exodus 34. 6. That hee will not hold the wicked innocent . Thou that art a carnall man , hast nothing to doe with this childrens bread ; thou art a Dog : which may bee made good to thy conscience , out of 1 Pet. 2. ult . Like the dog thou returnest to thy vomit : For in thy sicknesse and in thy distresse didst thou not make many promises and resolutions against thy wayes and courses ? and after thy recovery , didst thou not returne to them againe with as much greedinesse as ever ? 2 Againe , thou art such an one as doest not thirst after these promises ; carest no more for them then for thy old shooes ; these precious promises ( which as is said before ) containe in them most rich and precious promises , and none shall ever obtaine them that doth not in some measure of truth prize them above all things whatsoever . Thou that never hadst thy heart broken with the apprehension of sin and Gods wrath canst not come to thirst after them , and so hast nothing to doe with this water of life . A man that is still whole hearted ever since hee was borne , and never affrighted with sinne and wrath , may heare these promises spoken of , but hath nothing to doe with them . 3 They that are hypocrites , are also excluded , for they are to have their portion in hell fire , and therefore whilst remaining such , have nothing to do with the promises . Now an hypocrite is one that is not willing to omit holy duties altogether , and yet not willing to doe them throughly , one that like the Eagle soares high in faire pretences , but still hath the prey that is below in his eye , and wil stoop for it upon occasion , eying preferment , credit , riches &c. all the while : Thou mayest be white in thine owne eyes , and washt before a Communion , or so , as a Swine may bee washt as well as a Sheepe , but yet the Swinish nature remaines . 4 Or it may be thou art a wicked man. But you will say , who are those wicked men ? I will give you a description of them , which no man shall refuse , they are such as hate the Lord , nor can any man think much , if he be call'd a wicked man , comming within the compasse of this character ; for it is the note given in the second commandement . Now when we heare this , every man will be ready to say , I hope my condition is good , I am none of them that hate the Lord : but know , there are many thousands that think well of themselves , who yet when it comes to the tryall will be found to hate the Lord. And therefore to try thee in this , give mee leave to aske thee but a few questions . 1 Dost thou not hate the law ? dost thou not wish that the Law were not so strict , and that it gave more liberty ? Let an unregenerate man try himselfe by this , and he will find such a disposition in him , that he desires that the law would give him leave to commit such and such a sin ; he esteemes of the Law as a thing that is contrary to him , and therfore their complaint of godly men is , that their wayes are contrary to ours , in the booke of Wisedome . What wayes ? the wayes of the law : for where is contrariety , there is hatred ; and if they hate the law , they hate the law-giver God , for the law is the expresse image of God. 2. Againe , I would aske thee , if this bee not also thy disposition , that thou hast no great delight to be where the Lord is ? thou hast not any delight in holy duties , otherwise than as custome , and naturall conscience have made them familiar to thee ; nor to be in the company of the Saints ( for where two or three of them are , there God is among them ) but when thou art among them , thou art as it were out of thy element ; if they be such as are formall like thy selfe , thou canst away with them ; but if they be holy , and the holinesse of God appeare in them , thou delightest not in them ; thou couldest , it may bee , bee among the Saints , if they hold their tongues ; but let God shine in them , then thou canst not indure to be there . 3 Againe , dost thou hate those that are like the Lord ? for if thou dost , thou hatest the Lord himselfe : for as wee try our love to the Lord , by our love to the brethren ; so our hatred also . Is there a secret dislike of them , though thou knowest not why , an antipathy , though happily thou canst not give a reason of it ? It is because God hath put an enmity , and there no man can put amity : all endowments , sweetnesse of converse and disposition , eminency of parts in the Saints , will not take away the enmity that is in wicked men against them . David was a Poet , a souldier , a man of excellent parts , wise and valiant , yet had abundance of hatred amongst men for his goodnesse . 4 Againe , dost thou not desire that there were no God ? Couldst thou not bee content to live for ever in this world , so that thou were happy here , and so there were no hell ? Couldst thou not bee content that there were no heaven , no GOD , no Iudge at the last ? If every unregenerate man would examine himselfe , he should finde this in himselfe . Now if any wish that such an one were not , that he were sublatus demedio , it is a signe he hates him : for that is the property of hatred , to desire the utter removall of the things hated . 5 Againe , dost thou not lie in some sin which thou knowest is a sinne ? Now every man that lies in a sinne , a knowne sinne , feareth GOD as a Iudge . Let him bee a thiefe , and he will feare the Iudge , and whom a man thus feareth , hee hateth , Quem metuunt , oderunt , he that walkes in darknesse hates the light , and God who is the author of that light . Dost thou therefore live in some evill way or other , wherein thou dost allow thy selfe ? thou hast no interest in these promises : onely those that claime interest in the promises , who make conscience of all their wayes , dare not omit the least duty , nor performe it slightly . Lastly , consider , art thou not one of the foolish virgins , deferring repentance , not caring to provide oyle in time , but thinkest thou canst do it time enough at death ? and , I will come in ere I die , like the sluggard in the Proverbs , tumbling in the bed of thy sin securely , and loath to rise , turning like the doore on the hinges ; but still remaining upon the same hinges . The Lord hath said , Deut. 29. that he will not be mercifull to such a man , but his anger shall smoake against him . But you will say , what doe you preach damnation to me ? will you leave us desperate ? I answer you , we preach damnation to you whilst you are in such courses , and would make you despaire of your selves , to drive you out of your selves unto Christ , and it were an houre well spent , to put you out of hope ; but what ? may wee have no hope left ? None , in the estate you stand , but that of the hypocrite , which perisheth with him : for if thy hope were true , it would purifie thy heart , as S. Iohn speakes . But I may pray ? But if thou continuest in thy sinnes , thy sinnes shall out cry thy prayers , and at the day of thy death , when the least interest of these promises will bee worth a world , it will bee said to thee , that thou hadst nothing to doe with them , and there was a time when God call'd upon thee , and thou wouldst not : and therefore then , though thou cry to him , God will not heare thee . But if there bee any broken-hearted sinner desiring to feare the Lord , and serve him sincerely , that have this witnesse in their consciences , that though they doe not that good they would , yet they strive against all sins , allow themselves in none , whether small or great ; to you I say , that of the Apostle , 1 Pet. 1. 13. Trust perfectly on the grace brought unto you by the revelation of Iesus Christ , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , trust not by halves , but trust perfectly : if I had bidden you trust in your sanctification ; you might have done it imperfectly , because your sanctification is but imperfect ; but seeing it is the free grace of God is brought to you as a rocke to trust and rely upon ; trust perfectly upon it ; commit all your waight and burthen to it ; Heb. 6. 18. God , when hee made the covenant of grace , tooke an oath to that end , that we might have strong consolation ; this is an argument commonly forgotten among Christians , and so they want that strong consolation which they might have . Do you think it a small matter , to take an oath of God partly and in any degree in vaine ? God hath sworne that you might have strong consolation , and he would have it so strong , that when Satan sets upon you , it may be as a strong fortresse to hold out against all assaults ; why is your faith so weake then ? what are the impediments ? 1 One is , that wee are deceived in the covenant : hath not the Lord promised to justifie the ungodly , and commanded us to believe on him that justifies the ungodly ? Rom. 4. 5. and bidden us come with an empty hand ? and thou commest with an handfull of humiliation , and sayest , that thou durst not come before , and now I can come better in : the more thou hast in thy hand , the lesse firme is thy hold . A man that is in danger to bee drowned , cannot take hold of a Cable cast to save his life , if hee keepes any thing in his hand , an empty hand takes the fastest hold : thy humiliation if true , will empty thee of all selfe conceit : therefore if thou through humiliation hast nothing of thine owne to trust to , thou art the fitter object for mercy . Be not alwayes poring downewards on thy sinnes , but looke up to God , Heb. 6. They have strong consolation , who have fled for refuge to the hope laid before us , which hope wee have as an anker of the soule both sure and stedfast , and which entreth into that within the vaile , Verse 18 , 19. This our hope is not said to bee any thing in our selves , but is as a refuge which wee flie unto out of our selves , and is laid afore us , growes not within from what is within us , and is from above : now by hope , wee are not to understand the thing hoped for , or the grace of hope in us , but that sure promise of God ratified by an oath ; this is the object of our hope , and so call'd our hope , that is it which is our refuge , and which is laid afore us , and proceeds from Gods owne brest and nature ; which if we anchor upon , wee shall have strong consolation , both for surenesse of not failing us , and for steadinesse establishing our hearts ; but whilst we flie for refuge to any thing in our selves , or cast anchor upon it , we are tossed with every wave . 2 Our daily infirmities , they also are a great impediment . A man thinkes , if I had faith , that would so purifie my heart , as I should not fall thus oft as I doe ; which whilst I doe , how can I have such strong consolation ? for this I say to all upright hearted Christians , that their infirmities should not dishearten their faith and consolation , but they should rather labour to strengthen their sanctification . Say with thy selfe , because my sins are and have been greater than other mens , therefore I will labour more for sanctification hereafter , I will love more than others , and be more serviceable for the time to come ; but say not , therefore I will doubt or despaire of Gods mercy . 3. Hinderance to their laying hold of the promises of forgivenesse , is a conceit of their want of humiliation , as if they were not humbled enough ; but if it bee so much as brings thee home to Christ , if thou thirst for Christ , so as nothing will content thee till thou hast him ; feare not to lay hold , this is enough , stand not upon the measure . Lastly , it may bee thou hast not prayed enough for assurance of forgivenesse , and therefore wantest it . It is here put in as a condition , if my people pray , and among other things for this , to forgive your sinnes , and to give them the assurance of it . All the arguments in the world cannot perswade the heart of this , nothing but the spirit of adoption ; and can so great a mercy be obtained without fervent prayer ? therefore goe to God , and intreate his favour , and though hee deferres , yet continue in prayer : for it may be the Lord also with-holds it , because hee would have thee set an high prize upon it : which thou wouldest not doe , if thou shouldest obtaine it easily : but be not discouraged , continue thou to pray still , and in the end thou shalt have it with a full hand . Heare you mee , all yee that are upright and sincere in heart , here is your comfort , continue thus to seeke Gods face , and all your sinnes shall bee as if they had never beene committed by you : and what is said of the sinnes of Israel and Iudah , Ier. 50. 20. The iniquity of Iacob shall bee sought for , and there shall none be found : so shall thine be in the day when they shall be sought for : Is not this a great and unspeakeable mercy ? A man shall bee as if hee had never committed sinne : even as if hee were as innocent as Adam was in Paradise . But you will object and say , can sinnes that have been committed cease to have beene committed , or cease to have been sins ? Answer : t is true , that which is once done can never bee undone . All the acts remaine as things once done , so as it may be said , they were committed , and were thus hainous ; when therefore it is said , there shall be none , the meaning is , they shall be of no efficacy , they shall never bee able to doe you hurt , as our Saviour said to his Disciples , Luk. 10. 19 You shall tread upon Serpents and Scorpions , and they shall not hurt you , so I may say of sin , it shal not hurt you , because the sting is taken away in and by Christ ; or as that fire in Nebuchadnezzars furnace , it had power enough to burne others , but not so much as to singe an haire of the three children , because Christ was with them ; so those sinnes which would sting and shall sting others to death , because of their impenitence , yet shall doe thee no hurt , but fall off like the Viper off from Saint Pauls hands , but not hurt thee . It is an opinion of some , that GOD can see no sinne in his children , because , they say there are none ( when a man is once in Christ ) son to bee seene : But that is not the meaning of that saying , God sees no iniquity in Iacob : they are there , but as in a debt-booke crossed and cancell'd though the lines be drawne over , yet the summes may be read , yet so as they cannot bee enacted , or sued for , because they are crossed and cancell'd . A falling starre loseth its light by little and little , and when it comes to the earth , it goes quite out : so when sinnes begin to fall from their proper element and Sphere , that is an unregenerate heart , where they had dominion and raigned and moved as in their Orbe , the light and influence of it decayes , and shall at length both in the guilt and power of it wholly vanish . I will also adde to this , this caution : the Saints must know that for all this , their sinnes are retained , till they actually repent againe , the Lords wrath is kindled against them , and they may feele such effects of it as may make their hearts ake . Thus the Lord met Moses , and would have slayne him in the Inne for neglecting that ordinance of circumcision ; the sinne was not forgiven till he had humbled himselfe , and amended his fault ; so GOD was angry with the Israelites that fled before their enemies , till the accursed thing was taken away : So when David sinned in the matter of Vriah , it is said in the end of that Chapter 2 Sam. 11. 27. The thing that David had done displeased the Lord , and there was the wrath of a father against him , though not of an enemie : and when was it that GOD was well pleased with him againe , but when hee had humbled himselfe and repented ? Therefore that you may have strong consolation , search and examine your hearts and lives , see that there bee no way of wickednesse unrepented of in you , before you apply all these promises , which then you may doe to your comfort . Somewhat is now to bee said , even to those whom before wee excluded ; for the end of our preaching is not to shut them for ever out . If the LORD will bee mercyfull to our sinnes , if wee be humbled ; there is an open dore for those that are without , a ground , to exhort them to come in . Come , and welcome . God is exceeding mercifull , and ready to forgive , and receive you . If any thing will draw men in , they are the promises of mercy ; the Hue and Cry makes the Thiefe to flye away the faster . The Proclamation of pardon brings the Rebels in , and what greater motive can wee use than this , that whatever your sinnes are or have beene , never so great in themselves and aggravated with never so many circumstances , yet if you will come in and humble your selves , and turne to God , God will bee mercifull to you . No matter what thy sinnes have beene : all the matter is , what thy humility is , what thy resolutions to confesse and forsake thy sinnes are ; thy have not gone beyond that price which hath beene paid for them : And God will not only pardon their sins but also leave a blessing behind . If you indeed should come thus to any man whom you have offended , hee would say , what are you not ashamed to come to mee having wronged mee thus , to looke mee in the face ? not to aske forgivenesse onely , but to aske such a kindnesse , such a favour at my hands also ? how could you have the face to doe it ? But the Lord , he never gives that answer , for he is not as man , Ier. 3. 11. Though if a man put away his wife , and shee becomes another mans , hee will not receive her againe ; yet returne to me , sayes God. It is possible for men to commit such sins , that men cannot forgive , but God can pardon any . You know the pernicious counsell which Achitophel gave to Absolon ; to goe in to his fathers wives , to make an irrecoverable breach betweene his father and him , judgeing it such an injury , as David would never put up , yet returne to mee sayes God. God can pardon any , I will scatter thy sinnes as a myst , and thine iniquity as a cloud . Some sinnes are small as mysts , some more great and grosser , as a cloud . Gods mercy is able to scatter both . Doe not say , oh I had beene a happy man , if I had not fallen into this or that sinne , I had then beene pardoned . T is true , that in respect of Gods dishonour , it had beene better thou hadst not committed it ; but yet this I will say , that in respect of obtaining pardon thou mayest bee happy notwithstanding : if thou humble thy selfe , this sinne will not barre thee from happinesse ; but thou maist be in as good a condition after thou art come home as any other whose sinnes have beene smaller : and know that when thou art once come home , God looking upon thee in Christ , all thy sinnes displease him not so much , as thy repentance in and through Christ pleaseth him . But how shall a man be perswaded of this Gods readinesse to forgive ? Consider that place , As I live , saith the Lord , I will not the death of a sinner , but rather that hee turne from his wickednesse and live : Hee hath taken an oath for it , that hee delights more in saving than in destroying : and you may believe him . Consider also what Christ was wont to doe in the dayes of his flesh : and hee is still as mercifull an high Priest as ever : None were more welcome to him than Publicans and Harlots , that came with repentance to him ; and he is as ready to receive us now as them then . I doubt not but that Christ is willing , but what will God the Father do ? It is certaine , that hee is not willing to have his Sonnes bloud spilt in vaine , which should bee of none effect , if such sinners as you are should not bee saved : Hereby the bloud of Christ is improved , that it is sprinkled on many for great sinnes . Thinke not therefore that God is backward to pardon , Psal. 130. 3 , 4. There are two arguments more to helpe us in this , If hee should marke what is done amisse , who should stand ? none should be saved . Now it is not his will that all flesh should perish , and therefore hee will not take the advantage to cast men cleane off for their sinnes ; againe , none else would worship him . There is mercy with thee , that thou mayest bee feared : It is his full purpose to have some servants to feare and worship him . Yea shall I goe further ? God is not onely ready to forgive , but desirous of it , yea hee is glad at the heart when a great sinner doth come in : which is noted to us in the Parable of the lost sheepe , and the lost groat : how did the woman rejoyce for the finding of her groat , and the Shepheard for his sheepe ? And likewise in the Parable of the lost Sonne , how glad was hee when he heard that his Sonne was comming home , that yet had lived riotously and spent his goods ? it was to shew , that GOD was so affected , when a great sinner returnes to him . Besides , he doth not onely say , if you will come , I keepe open house , I will not shut you out ; but inviteth them , calleth them ; yea more , sends his ministers to fetch them in ; yea more , entreateth , beseecheth , commandeth , threatneth . But you will say , is it possible , that I should bee forgiven , that have committed so many sinnes , so great , so hainous , and continued so long in them ? Yes , it is possible for you . Marke that place , 1 Cor. 6. 9. Hee reckons up as great sinnes , as can bee named . And such were some of you , but now you are washed . You see what kind of people there were forgiven , whence wee may gather , that those that are guilty of those sinnes now may bee forgiven as well as then , such were some of you . Whosoever thou art , it is no matter what thou hast beene ; all the matter is what thou wilt bee . Put case , any of the old Prophets should come to thee , or any man in particular , and say , wilt thou bee content now to turne to GOD ? if thou wilt , all thy sinnes shall bee washt away , and thou shalt bee made an heire of Heaven : it would cause him that hath any ingenuity , to relent and say , LORD , canst thou now bee so mercifull to mee as to forgive mee after all this ? loe LORD , I will come in and turne unto thee . I aske thee this question , whether art thou content to quit all thy sinnes presently upon assurance of being received , if thou dost ? if thou answerest no , art thou not worthy to bee destroyed ? if yes , is not this great comfort ? But some may say , if heaven gate stand thus wide open , I may come and bee welcome at any time . Thou vile wretch , that darest to have such a thought ! Dost thou not know , that every such refusall of such an offer is so dangerous , as it may put thee into hazard of never having the like againe ? If the gate of heaven stood thus alwayes open , why then did God sweare in his wrath of some Israelites , that they should never enter into his rest ? and what is the reason that God said of those that were invited to the feast , but refused to come , that they should never taste of it ? The reason is there given , it is said , the master of the feast was full of wrath at the refusall of his offer , both because his love and kindnesse was despised : that filleth a man with indignation , and so the Lord : and also because the thing offered was of so much price ; it being the kingdome of heaven , and the precious bloud of Christ. Therefore whensoever such an offer is made and refused , God is exceeding angry . There goes an axe and a sword with this offer , to cut downe every tree that will not bring forth good fruit . Say not when you heare of this offer , I am glad there is such a thing , I will accept of it another time , but it comes too soone for mee now . Consider this , that the end of the comming of the Lord Iesus , was not onely to save the soules of men ; if onely so , then indeed this might have beene done at any time , even at the last : but his end also was , Titus 2. 14. That he mtght purifie to himselfe a peculiar people , zealous of good workes , ' which is a greater end than that which went before in the verse , to redeeme us from all iniquity , to purchase to himselfe a people that should serve him in their life time : and canst thou thinke , that thou that hast served thy lusts all thy life time , shalt yet bee accepted at death ? It is a common saying with you , that if a man bee called at the eleventh houre , hee shall be received : 't is true , if thou beest called then first , and not before , as the thiefe , who was not call'd afore , was then accepted : but what if thou hast beene call'd afore , and hast not accepted , but put off till death ? thy case then will bee exceeding dangerous . Againe , I aske thee , what is it makes thee resolve to come in at death ? If love to Christ , then it would sooner ; if to thy selfe , how shall such conversion be accepted ? Come we now to the last words . And I will heale their land . WE have these three points may be observed out of them . 1. That all calamities and troubles proceede from sinne ; this I note from the order of the words : hee first forgives their sinnes , then heales their land . 2. That if calamities bee removed , and sinnes be not forgiven ; they are removed in judgement , not in mercy . 3. That if sinne bee once forgiven , the calamity will soone be taken away . For the first , all calamity is from sinne , troubles from transgression . In the chaine of evills , sinne is the first linke that drawes on all the rest ; as grace is in the chaine of blessings and comforts . Consider this in all kinds of judgements , which wee may reduce to three heads . 1. Temporall calamities , about the things of this life , they are all from sinne , both publike and private . What was the reason of Salomons troubles ? The Lord stirred up an adversary against him , because hee departed from the Lord , and had set up idolatry : so the sword departed not from Davids house , because of his sinne with Bathsheba , and the murther of Vriah . So Asa , 2 Chron. 16. the Prophet tels him , Hence forth thou shalt have warre , because thou hast not rested on the Lord. I could give a hundred instances for this . 2. Sort of judgements are spirituall , which are much more grievous than the former ; when a man is given up to his lusts , and to hardnesse of heart : and this proceedeth from some other sinnes that went before ; and it is a sure rule , that you never see a man given up to worke uncleannesse with greedinesse , or to such open scandalous sinnes , but the first rise of it was his unconscionable walking with God in secret , as the Apostle Paul sayes of the Gentiles . Rom. 1. 20. to 24. That because when they knew God , they glorified him not as God , God gave them up to vile affections , So Psal. 80. 11 , 12. But my people would not bearken , and Israel would none of mee : So I gave them up to their owne hearts lusts , and they walked in their owne counsels . As if he had said , I used all the meanes : they still refused , and would none of me , and therefore I gave them up . Seest thou a man given up to a lust , his heart so cemented to it , as hee cannot live without it ? know this is in judgment to him for some unconscionable walking before , and not practising according to his knowledge . 3 There is yet a judgement beyond these , when the Lord forsaketh the creature , and withdrawes himselfe from a man ; which though men doe little account of , is the fearefullest of all others . The losse of Gods presence is a losse unvaluable . Take a man that makes wealth or honour his God , take that prop from him , and how doth his heart sinke within him ? how much more , when the true God shall bee departed from a man ? that God that is the God of all comfort , if hee bee withdrawne , the heart sinks into a bottomlesse pit of horrour ; as when the Sun is gone , all things run into darknesse . All comfort is from some measure or degree of Gods presence , though men doe not take notice of it ; which when it is taken away , there remaines nothing but horrour and despaire : when God was departed from Saul , 1 Sam. 16. hee from that day ranne into one errour after another , in his government , till hee was destroyed ; and the cause of this was sinne ; he had cast off the Lord , and therefore the Lord rejected him . The like was Caines case , Gen. 4. His judgement was , to bee banish'd from the presence of the Lord , which hee acknowledgeth to be an insupportable punishment , which hee was not able to beare . When any trouble is upon thee , sticke not in the rind and ba●ke of it , but looke through it and beyond it , to the inward root of it ; looke to sinne as the cause , and thou shalt finde it so : it may bee the immediate cause and instrument may bee some outward thing , some enemy of thy disgrace , some sicknesse , &c. but who hath permitted them to worke ? is it not the Lord ? and what is the motive of his permission but sinne ? men may have many severall motives to doe this or . that , but nothing moves the Lord but sinne and grace . When an enemy comes upon thee , say not , this man is the cause of this evill , but the Lord hath suffered him to worke , and sinne hath occasion'd this suffering , 2 Chron. 12. 5 , 7. Shishak was but the violl , through whose hands God powred out his wrath ; so I may say , sicknesse is but the violl , it is the Lords wrath that is powred out in it . Amend this common errour , that men are ready to seeke out the naturall causes of the evils that befall them : if it bee sickenesse , they looke to such a distemper in diet , or cold , &c. as the cause of it : so if they miscarry in any enterprize , what folly and oversight hath beene the cause of it ? These are but the naturall and immediate causes , but Christians should looke to and seeke out to the supernaturall . When there came a famine upon the land of Iudah for three yeares , 2 Sam. 21. 1. the naturall cause was evident , which was a great drought ( for that famine was healed by raine afterwards ) and so in those hot countries famine came by drought alone , but David rests not here , but went to the Lord , and enquired out the reason , the sinne that should bee the cause of it : And God told him it was for the sinne of Saul , and his bloudy house in slaying the Gibeonites : as wise statesmen , when they find a meane person in a treason , they rest not there , but seeke further what deepe heads was in the businesse , and who was the contriver of the plot . When Iacob saw the Angels descend and ascend , he lookes to the top of the ladder , and saw the Lord there sending them to and fro . Looke not to the stayres of the ladder , one or two that are next to thee , but to the top of the ladder , and there thou shalt see the Lord sending one Angell to do thee a mischief , another to be a Saviour to thee . If you say , how shall I know for what sinne it is ? Pray earnestly , and enquire as David did , and as Ioshua did , when he saw the people flie before their enemies , that God would reveale to thee the particular sinne ; and if thou canst not find out the particular sin ( for it may bee some sin long ago committed , or some secret sinne ) yet be sure that sin is the cause of it ; for as in the works of nature , we know the vapours arise out of the earth , and ascend invisibly , but come downe againe in stormes and showers which we are able to see , and are sensible of ; so the judgements may be open and manifest enough , but not the sins , but some secret sin that past by thee without notice taken is the cause of it . Learne hence to see sinne in its owne colours ; sinne is a secret and invisible evill , and in it selfe as abstractly considered , is hard to be seene of the best : therefore looke upon it as it is cloathed with calamities ; and when you view it under the cloathing , you will have another opinion of it than you had before . If you should know a man , who , whersoever he comes , doth nothing but mischiefe , poysons one , stabs another , &c. and leaves every where some prints of his villany ; how hatefull and terrible would he be unto you ? it is sin that playes all these reaks among us ; if sin come upon a man cloathed and armed with Gods wrath , as it often doth at death , then it is terrible . Why do we not look upon it thus at other times , but because we doe not behold it in the fearefull effects of it , as then in the wrath due to it we doe ? Sin is the same at all times else , but our fancy is not alwaies the same , as the body is alwayes the same , though the shadow bee greater or lesser : that which we now count a small sinne , as swearing , and petty oaths , will one day bee terrible ; such a sinne as was committed by Ananias and Sapphira would seeme small , it may be , to you in it selfe alone , but see it cloathed with that judgement that befell them dying at the Apostles feete ; so see the sinne of Ahabs oppressing Naboth , which you may looke at but as doing a little wrong to a poore man , by a great man , but see it cloathed with Ahabs death , and the dogs licking his bloud , and it will appeare to be most hainous ; so the prophanenesse of Nadab and Abihu , offering strange fire . Learne , that if you would remove the crosse , you must remove the sinne first . You may observe it in diseases , that twenty medicines may bee used , and yet if you hit not right upon the cause of the disease , the patient is never the better ; but if that be removed , the symptomes presently vanish : so when some crosse is upon us , wee set our heads , and hands , and friends aworke to remove it , but all in vaine , whilst wee hit not the cause , and that is sinne , which whilst it continues , the crosse will continue . The reason why our peace and prosperity is entertained with so many crosses and troubles is , because our lives are interwoven with so many sinnes . The cause of Gods unevennesse in his dispensations of his mercy towards thee , is the unevennesse of thy carriage towards him . Hast thou a healthfull body , a sure estate , many friends ? Thinke not that these shall secure thee : see Adam in paradise , Salomon in his glory , David on his mountaine , which hee thought made strong ; and you shall see Adam , when sinne had made a breach upon him once , quickly made miserable ; and sinne bringing in upon Salomon an army of troubles after it ; and upon David in the height , sin bringing in upon him the hazzard of his kingdome , the rebellion of his sonne : sinne in a mans best estate makes him miserable , and grace in the worst estate makes a man happy . Saint Paul with a good conscience was happy in prison , David through faith was happy at Ziglag . But you will say , how is it , that calamities thus follow upon sinne ? wee feele no such thing : and thus because it is deferred , the hearts of men are set to doe evill . All this is to bee understood with this caution , that sinne when it is perfected , brings forth death , and not till then . God stayed till Ahab had oppressed Naboth , and gotten possession , and then when he was seene , God sends the message of death to him , What , hast thou killed , and also taken possession ? Thus Iudas , he was a thiefe whilst he kept the bag , and went on in many sinnes in Christs family , and Chri stlets him alone , and he goes on till hee had betrayed his Master ; and then when his sinne was perfected , and come to its full ripenesse , then at last CHRIST comes with judgement upon him . There is a certaine period of judgement , and if the Lord stay execution till then , thou hast little cause to comfort thy selfe , Eccles. 8. 11 , 12. Because sentence against an evill worke is not speedily executed , therefore the hearts of men are set to doe evill : As if the wise man should have said , Goe to you , you that have peace , and comfort your selves in this , that whatsoever the Word and the Ministers threatten , yet you feel nothing ; yet remember that as soon as the sin is committed , the sentence goeth forth , ( & therefore he useth the word sentence to expresse this ) though it bee not so speedily executed , yet it goes forth at the same time with the commission of the sinne . The sentence , you know , is one thing , the execution another ; and many times there is ( and so may be here ) a long distance betwixt the sentence of the Iudge , and the execution of it : So as his meaning is , that execution is deferred . Therefore flatter not your selves ; sentence is gone forth , and execution will follow . For the amplification of this , that vision of Zachary seemes to make it good , Zach. 5. When swearing and theft had beene committed , Verse 3. Hee saw a flying roule , Verse 2. Which Verse the 3. is interpreted to be the curse that goeth over all the earth , for him that stealeth and sweareth , Verse 3. which curse may bee upon the wing long ere it seizeth on the prey : but it goes forth as soone as those sinnes were committed , that is , the execution may be deferred : which is there further shewed in the parable of the Ephah , which sets out ( as there ) the measure of the peoples iniquities , for so , Verse 8. he sayes , this is wickednesse , which untill it be filled , hath not the weight of leade laid upon the mouth of it , it being a long while ere God comes to execution , and not till their sinnes are full , the plummet of leade being laid ; as it signifies that then their sins are sealed up , with the waight of leade rolled upon them , that none might be lost or forgotten , but God remembers them all : and then hee saw two women come , and the wind was in their wings , Verse 9. that is , when their sinnes are thus full , and their measure sealed up , their judgement comes swiftly like the winde , and carries it into Shinar , and there this wickednesse is set upon its owne base , that is , in its proper place , a place of misery , as hell is said to bee Iudas his owne place . Sinne may sleepe a long time , like a sleeping debt , which is not call'd for and demanded for many yeares : but if a man hath not an acquaintance , the creditor may call for it in the end and lay the debtor in prison . It was forty yeares after Sauls slaying of the Gibeonites ere execution went forth , and vengeance was call'd for it . So Ioabs sin which he committed in slaying Abner ( which was slaying innocent bloud ) slept all Davids time , til Salomon came to the crowne . Doe not therefore as ill husbands in debt , that suffer the suite to runne on from tearme to tearme , till they bee out-law'd , and pay both debts and charges , and all . Thy sinnes are a bringing swift damnation , and it slumbers not : it is on foote already , and will overtake thee , and meete at thy journeyes end , the end of thy dayes . Let it therefore be thy wisedome to take up the suite and compound the matter with God betimes , else thou shalt not onely pay the debt and smart for the sin it selfe , but for all the time of Gods patience towards thee , the riches of Gods patience spent , and beare all the arrerages , Rev. 2. I gave her space to repent , but shee repented not ; God meant to make her pay for all the time he gave her to repent in . The next point from these words is : That if the calamity bee removed , and the sinne bee not healed , it is never removed in mercy , but in judgement . Hee doth here promise first to forgive the sinne , and then to heale the Land ; so as if hee should have healed the Land without forgivenesse , it had beene no mercy . Because sinne is worse than any crosse whatsoever . If therefore hee takes away the crosse , and leaves the sinne behinde , it is a signe thou art a man whom the Lord hates . When a Physician takes away the medicine , and leaves the disease uncured , it is a signe the parties case is desperate ; or that the Physician meanes to let him perish . Because the Lord doth nothing in vaine ; if therfore an affliction doth a man no good , it must needes doe him hurt ; for that which doth neither good nor hurt , must needes be in vaine . That was a property of the Idols of the Heathens ( which are called the vanities of the Heathen ) that they did neither good nor hurt : And such should Gods actions bee . Therefore if the crosse doth a man no good by healing his sinne , it must needs do him hurt . You will aske what hurt ? It doth aedificare ad Gehennam , builds thee up to destruction . If you saw a corrasive applyed to the live flesh , and to eate out that , and not the dead , you would say it were applyed for hurt : So if you see an affliction that workes upon the live flesh , that wounds the heart with sorrow , but takes not away the sinne , such a crosse you would reckon not the medicine of a friend , but the wound of an enemy . By this thou maiest judge of thine estate , and of Gods love to thee , by the issue of thine afflictions . T is true , that all kindes of crosses fall alike to all , sicknesse , poverty , &c. upon the godly and the wicked ; the difference is onely in the issue : The same Sunne sh●nes upon all , but it hardens one , and it softens another ; and the same winde blowes upon all , but it carrieth one Ship into an Haven , and dasheth another against a rock . Consider therefore whether thy afflictions brings thee home to the Lord , or whether it drives thee from the Lord upon the rockes . T is a common observation , that when physicke works not , you say the party is mortally sicke : So when afflictions worke not , it is a signe hee is a man of death . If , as Matth. 7. Hee that takes not an admonition from his brother , is desperately wicked , either as a Swine to trample on it , or as a Dog to devour : How much more , when a man is admonished by God himselfe , and is worse after it ? Now every affliction is an admonition from the Lord. In the fifth of Esay when God had pruned his Vineyard , and it did it not good ; it was then at the next doore to destruction , and laying wast . If therefore thou hast had some great affliction , and now it is off ; thinke with thy selfe what profit and good came to thee by it . Did it come from Gods providence , or not ? if it did , there was somthing he intended , and which it did imtimate to thee : If thou then didst suffer it to passeby without taking any notice of God in it , or if thou didst , yet art not reclamed , God must needs be exceedingly provoked , he will suffer the tree to stand one yeare or so , to see if it will bring forth fruit , but if it doth not , then says , cut it downe . There are certaine times wherein the LORD by affliction , sh●wes himselfe ( as it were ) to a man , makes apparitions , so as a man may grope after him and feele him , and take notice what hee would have . If such passe away , and no good is done , it is no presage of health , as is that sicknesse which comes by physicke , but of destruction ; 't is but as a drop of wrath fore-running the great storme , a crack fore running the ruine of the whole building . Seeke not therefore in distresse , so much to have the crosse removed , as the sin , Iames 1. Rejoyce , sayes the Apostle , when you fall into sundry tentations ; which hee would not have said , if healing the sin had not been the greater mercy , than the induring the affliction is grievous and dolorous ; and if thou hast an affliction on thee , say , 't is best , I will be content to indure it still , for God meanes me good by it : on the contrary , if thou lashest out , and yet art in health and prosperity , &c. and thy sins still continue , but thou art not afflicted , and God suffers thee to thrive in sinne ; it is a signe God will destroy thee , that hee leaves thee wast as a vineyard , to bee overgrowne with briars and thornes . And the last doctrine is , That , take away the sinne , the crosse will surely follow , and bee taken away also : either it , or the sting of it ; so as it shall be as good as no crosse . An Affliction consists not in the bulke of it , but in the burthen . What is a serpent without a sting ? what is a great bulk , if it have no waight ? God can so fashion the heart , as that it shall not feele the burden of it . 1. Because crosses do come for sinne . Indeed , some are not for sinne , but for triall , for the confirmation of the Gospell ; some for the glory of God , as that blindnesse in the blind man ; some for triall onely , as Abrahams offering up his sonne , yet for the most part they come from sinne . 2. God never afflicts but for our profit : so says the Apostle , Heb. 12. Our fathers after the flesh corrected us , not alwayes for our profit , but they out of passion oftentimes ; but , He for our profit : Now when he hath thereby made us partakers of his holinesse , and so we have ceased from sinne , then he will cease to afflict . It was otherwise ( you will say ) with David : his sinne was forgiven , as Nathan told him , and yet the crosse was not removed , for his child died , and the sword departed not from his house . There is an exception in these two cases . 1. Of scandall , when the name of God is blasphemed : then though he forgive the sinne , yet he may go on to punish for his names sake . 2. When we are not throughly humbled : for there may be true repentance , when our lusts are not enough mortified : God doth it , that the heart may be the more cleansed . Thus David Psal. 51. cries out of his broken bones , and why ? his heart ( he sayes ) was not cleansed , and therefore hee prayes for a cleane heart and a right spirit . This affords matter of comfort . When any judgement is upon us , we are apt to thinke we shall never be rid of it : but if thou canst get but thy heart humbled , and thy lusts mortified , God will take away the crosse . It is our fault to say , when we are afflicted , that we shall never see better daies : why so ? is not God able to remove it ? and if the sinne be removed , he will be willing also . No man is in an hard case , but he that hath an hard heart : we are apt to think in all conditions , that what is at present , will alwaies continue ; if we be in prosperity , we are apt to think as they in the Prophet , that to morrow will be as to day , and much more abundant ; so if in affliction , to say also , that as it is to day , it will be to morrow , and so for ever . But know , that if you humble your selves , and turne from the evill wayes , God will take away the calamity . There is an excellent place for this , 1 Pet. 5. 6. Humble your selves under the mighty hand of God , and he shall exalt you in due time . When a man is humbled by God , let him humble himselfe , and then God will exalt him ; that is the due time , and he will not stay one jot longer . And that which I say of present affliction , I say also of crosses for the future , which you may feare , that your sinnes will bring ; That if you humble your selves , and turne from your evill wayes , God will be mercifull to you , and heale you . FINIS . Notes, typically marginal, from the original text Notes for div A09970-e400 Horat. Notes for div A09970-e2240 1. 2 3 1 2 1 2 3 4 1 Doct. 2 Doct. 3 Doct. Reas. 1. 2. 3. Num. 16. 9 4 Vse 1. Psal. 4. Vse 2. Ier. 40. 2 Observe Gods dealing . Psalm . 30. 5 verse 7. Vse . 3. God will be more severe to wicked men . Psalm . 50. 1 Cor. 10. 22 1 Prophane . 2. Civil men . Revel . 2. Exod. 23. 21. Vse 4. Not to think strange that God afflicts his . Doct. 2. God pitties his people in affliction . Reas. 1. He is slow to afflict . Psal. 78. 38. Simile . 2 He sustaines them in afflictions . Dan. 11. 33. 34. Zach. 13. 9. 〈◊〉 By moderating them . To be afflicted in measure , what . Psal. 125. 3. Psalm . 129. 3 , 4. 2 Fashioning their hearts to beare it . 1 To Pray . Rom. 8. 26. 2 To Repent . 3 To Patience . Psalme 3. Reas. 3. In bringing them through . Esay 27. 8. 2 Kings 6. 33. 2 Chron. 28 22. Quest. Answ. Afflictions of Gods people worke good in the end . Iames 1 , 2. God deales thus . 1 Because they are his people . Hose . 11. 8. 1 Sam. 12. 22. Micah 7. 18. 2 They are called by his name . Numb . 14. Object . Answ. Mistake in afflictions . 2 Cor. 6. Object . Answ. Afflictions needfull . 2 God afflicts no more then needs . Esay 28. 24. Object . Answ. Difference in afflictions Ier. 24 Object . Answ. Why God sends many and great afflictions . Dan. 11. Vse 1. Not to bee discouraged in afflictions . Psalme 31. Psalme 30. Mica 7. 8. Object . Answ. No avoyding afflictions sent . God in due time removes affliction . Marks 5. Mar. 4. 40 , 41. Vse 2. To come to God , when we have offended him . 1 Sam. 12 , 20. What keeps men from comming to God. Ieremy 3. Vse . 3. To leade us to repentance . Rom. 2. 4. Double performāce of Fasts . 1 Publike . 2 Private . Zach. 12. 1 By confession of sinnes . 2 Seeking reconciliation . 3 Renewing covenants . 4 To bee willing to leave fin . 5. Labour to keepe our hearts in a good temper . Dan. 11. Iames 4. Vse 4. To chuse the Lord for our God. Heb. 11. 25. Psal. 119. 30 Happinesse in chusing God. Motives to chuse God. Ioy what . Isay 26. 12. Psal. 31. 7. Vse 5. To confirm this choyce . Doct. 3. The Lords Name called upon his People . 2 1 Cor. 3. ult . Reas. Because of Gods choyce . Isa. 57. 15. Vse 1. To learne Obe dience . We are not to serve our selves . Luk. 14. 26. The nearenesse of our relation to God. Ephes. 5. 31 , 32. verse 24. Iames 4. Exod. 23. 21 1 Cor. 7. 11. The wife the glory of the husband how . 1 Pet. 2. 9 Vse 2. To humble our selves having sinned . Humiliation double . Love humbleth . Ier. 2. 2 , 3. 2 Sam. 12. 7 8. Psalme . 51. Two things in sinne . Way to humiliation . Cause of hardnesse of heart . Levit. 23. 29 Object . Answ. 1 God accepteth endeavours . 2 Hel pes them . Promises of Gods helpe . Luk 11. 13. Zach. 12. 1● The Spirit workes humiliation . Iob 42. Iob. 42. Vse 3. Not to pollute Gods Name . Simile Vse 4. Not to be ashamed to professe Gods name . Object . Answ. 1 Men ashamed of the power of re ligion . Simile . 2 Before wicked men Mark. 8. 38. Rom. 10. 10. Outward profession is required . Why men are asham'd of profession . 2 Sam. 6. 24 Deut. 4. 6. Vse 5. Comfort concerning our selves and the Church . Esa. 4. 5 , 6. Object . Answ. &c 1 2 Doct. 4. Without hu miliation no mercy . What meant by humiliation 1 2 1 Necessity of humiliation . Humiliation required 1 By God the Father . 2 God the Sonne . Luk. 4. 4. 3 God the Holy Ghost Ioh. 16. 8. 〈◊〉 1 2 Reas. 1. From the necessity of it . 1 The relation it hath to the other conditions . 1 Seeking for Christ. 2 Seeking mer●cy . Mat. 22. 5 , 6 Christs righteousnesse not esteemed by men unhumbled . Reas. 3. No turning else from our evill wayes . Simile . Act ● . Pride the cause of disobedience . 2 Cor. 5. 10. Esay 66. 2. Reas. 4. Else there would not be constancy . 2 Cor. 7. 10 Reas. 5. God should not have the praise of his mercy . Why humiliation required first . Reas. 1. No sacrifice accepted without it . Psal. 51. 16 , 17. Reas. 2. It makes us Priests . ● Cor. 8. 5. Reas. 3. Else the Spirit of God dwells not in us . Esay 57. 15. Reas. 4. It makes us obedient in all things . 2 Humiliation what . Examples of men hum bled . 2. Chron. 33. 12. Manasses . The converts . Acts 2. 37. The Goaler Acts 16. Prodigall . Luk. 15. 〈◊〉 Humiliation of two parts . Passive humiliation . 〈◊〉 Sensiblenesse of sin . 2 Feare of his estate . 3 It workes consideration . 1 It is wrought by the Law. Simile . The Law what . 2 The Spirit workes humiliation 3 By afflictions . Rom. 7. 2 Active humiliation Examples of this humiliation . Luke 15. Foure pay●s of ingredients in it . 1 Hope of 〈◊〉 mercy and sence of mi sery . 2 Our owne emptinesse and Gods alsufficiency . 3 Sence of our sinnes , and Christs righteousnesse . 4 A sence of ; Gods love and our unkindnesse . Difference betweene active and passive humiliation . 1 In the matter . 2 In the ground . 3 In the instrumentall causes . 4 In their ef fects . 1 2 3 4 5 Properties . of this humiliation . 1 Prayer . 1 2 Seeke Gods face . 3 Turne from sinne . 2 Chron. 33. 23. Simile . 2 To cleave fast to Christ. 1 2 Two things accompany this humiliation . Falling away the ground of it 3 Moderates the affections . 4 To love God much . 5 To be content with any condition . 1 In want of outward things . 2 Bearing crosses . Lev. 26. 41. Ezech. 36. Case . Whether such a measure of Legall sorrow be necessary Answ. Sorrow dou ble . Violent sorrow not alwayes necessary . 1 It 〈◊〉 not alwayes the greatest . 2 1 Not necessary on mans part . 2 Nor on Gods part . 1 2 Simile 3 Greatnesse of sorrow . 1 Comfort comes late . Simile . 2 From ignorance . Simile . Object . Answ. Sence of sin necessary . Two ends of humiliation . To take Christ. 2 For Sanctification . Simile . Vse 1. 1 Exhortation to those that are humbled . Degrees of grace from degrees of humiliation 2 Faith. ●aith what . Simile . 2 Love. 2 To those that are not humbled . 1 To see the greatnesse of sinne . 1 Single out some great sinne . Acts 2. 〈◊〉 . Iohn 4. Simile . Sins great how . 5 To make past sinnes present . 3 Let sorrow abide . Psalme 51. 2 Cor. 12. Simile . Ioel 2. 4 Take heed of false reasonings . Other excuses are in those Sermons upon Rom. 1. 17 , 18. 2 The sight of our misery and vanity to that end . 1 See the greatnesse of God. 2 Our owne weaknesse . 3 Labour for the Spirit . Object . Answ. God gives the Spirit in our indeavours . Doct. The Lord is mercifull to the humble . Levit. 23. 27 Lev. 16. 20. Iames 4. 6. Psalme 25. Esay 57. 15. Esay 62. 2. 2 Chron. 12 Reas. 1. They give God the glory . Acts 3. Iohn 17. 4. Reas. 2. It keepes a man in com passe . Simile . Reas. 3. Makes a man usefull 〈◊〉 others . Simile . Reas. 4. It makes ●bedient . 〈◊〉 9. Vse ▪ 1. Consolation . Humiliation what . Dan. 9. 1 An acknoledgi●g our vile sins 2 To acknowledge he is worthy to be destroyed . 1 Tim. 6. 17 Vse 2. To strengthen faith . ●rov . 28. 13 1 When mourning is effectuall . Simile . 2 What the promises are made to Affections what . Simile . 2 Object . Answ Falling againe into sins . True humiliation what Daily failings should not weaken assurance . Vse 3. To be humble in afflictions as well as patient . 2 Chron. 12 6. 1 Pet. 5. 6. Ruth 1. 20 , 21. 2 Sam. 15. 26. Vse 4. To be more humble . Luke 1. 48. Pro. 22. 4. Object Though the proud are ex alted , and humble depressed . Answ. 1. Yet the humble have the best gifts . 2 He exalts them in due time . 1 Pet. 5. 6. A● Iosoph . Psalme 105 18 , 19 , 20. Iob. 2 Cor. 12. Quest. Meanes to humble the heart . Daily serch the heart . Deut. 8. 2. 2 Study the Scriptures . 3 To bee constant in holy duties . 4 Diligence in our calling . 5 Remember times and sinnes past . 6 Acknowledge grace in us . Simile . Vse 5. Not to apply promises til we be humbled . Object . Answ How to know wee are humbled . Doct. All performances nothing without seeking Gods fac● . Quest. Answ. What it is to seeke Gods face . Exod. 20. 2. Hos. 7. 4. Simile . Psalme 24. I Humiliation which is twofold . Discovery of Gods excellencies . Psalme ●5 . Iohn 15. 15 God reveales his secrets to the humble . Simile . Ephes. 1. 17. 2 Cor. 3. 15. 16. 2 Cor. 4. 6. Exod. 34. 18 2 To seek the Lord alone . Object . Answ 1 Punishments the object of feare . 2 What use may bee made of rewards and threatnings . 〈◊〉 They are a beginning to seeke Gods face 2 To confirme us after wee are come in Simile . 3 To seeke God with selfe denyal . Object . Answ. A man may seeke , and love himselfe 1 God commands it . 2 Negative commands imply the affirmative . 3 It is agreeable to nature . 4 God hath planted ▪ selfe-love . 5 Motives in Scripture from selfe-love . Quest. Answ. When a man must seeke God with opposition to himselfe . It is best for him . Simile . 1 Cor. 15. 36 Simile . Deut. 10. 13. 14. Difference in men in loving them selves . Quest. Answ. Two selves in the regenerate . 1 Flesh. 2 Cor. 4. 5. 2 Cor. 12. 2 , 5. 2 The regenerate part . Rom. 7. How a man may seeke God and himselfe . 1 2 3 Reas. From Gods holinesse . Esay 6. 3. Holinesse what . Rom. 11. 33 When a man is holy Nature of holinesse in two things . 1. Purity . 2. Sequestration . Actions holy in severall respects 1 Pet. 1. Double holinesse required in man. 1 Giving himselfe to God. 2 Cor. 8. 5. 2 giving all things with himselfe . Vse To examine if wee seeke Gods face . 1 Else wee seeke something else . 2 Fall away . Ezek. 18. Hos. 7. 16. 2 Chron. 25 3 Love him not . Cant. 1. 2. Cant. 1. 5. How to know when we seek the Lords face . Rule 1. By our opinion of our selves . Rom. 7. Simile . Quest. How know to opinion of our selves . Answ. 1. By that wee desire to excell in . 2 Where wee lay up our treasure . Simile . Rule 2. What wee make our utmost end . Double end . Zach 7. 5 , 6 , 7. Hos. 10. 1. Quest. Answ. God must be looked to as t●● end . Quest. Answ. How a man may make his owne happinesse his end . Quest. Answ. How a man may provide for himselfe . Quest. Answ. Mat. 6. 22 , 23. Object . Answ. Whence it is that good men have an eye to themselves . Quest. How to know wee make the Lord our utmost end . Answ. Rule 1. It rules all the life . Rule 2. It limits the meanes . Simile . Rule 3. By a secret sence accompanying our actions . Rule 4. By the affections . Rule 5. Phil. 2. 21. Whether we seek the things of Christ naturally . 1 Willingly . Rom. 15. 20. 2 Cor. 11. 28 2 with'all our might . To do Gods work negligently , what 3 Faithfully Quest. Answ. 1 To doe it our selves . 2 To doe it when our creditis separated . Simile . Vse 2. Why wee should seek the Lord not our selves . 1 we are his servants . 2 His spouse The nature of a vow . 2 Cor. 8. 5. 3 The Lo●d deserves it . 2 Cor. 1. 12. 13 1 Wee are baptized in to his name . 2 Hee was crucified for us . 4 The equity of it . 5 It is best for us . Vse 3. Not to forget the Lord in the midst of his mercies . Simile . Rom. 8. 2 Cor. 3. ult . 2 Cor. 1. 30. Simile . The Scripture leades to Christs person . Iohn 6. 1 Ioh. 5. 12. Quest. Answ. How to seeke the Lords Person . To see him . Psal. 9. 2 Cor. 3. ult . Desire God to shew his face . Cant. 5. Exo. 33. 13. Cant. 1. 3. Ier. 31. 2 Grow in acquaintance with him . Observe God in his wayes . 1 Creation . 2 Redemption . 3 Sanctification . 4 Gods patience . 5 Bounty . 6 Love of Christ. 7 Gods greatnesse . Isay 40. 15. By seeking God wee shall have Isay 4. ult . 1 His presence . 1 Sam. 18. 14. 2 Protection . 3 Refuge in persecution . Revel . 2. 5. Psal. 139. Doct. 7. No interest in the promises without turning from our evill wayes . 2 Parts of the doctrine 1 Terrour to the wicked . Turning to God known by the causes , False , 〈◊〉 Some afffliction . 2 Present benefit . True motives to turning whēce they are . Mark 16. 16 Iohn 4. Eternall life , and death how to be apprehended . 1 Present . 2 Deepely . Object . Answ. How men come to know sinne and grace . 2 The consideration of the terms Acts 26 , 18. Hos. 7. 16. 3 The manner of turning . Quest. Answ. Turning with the whole heart what . ●er . 3. 10. Illumination . Acts 26. 18. Esay 16. 10. 2 Kings 6. 15 , 16 , 17. 4 The effect 〈◊〉 of turning . 1 Sinne is put out of possession . Sin crept into the regenerate . 1 As a thiefe 2 As a rebel 2 Hatred of sinne . Quest. Answ. Hatred of sinne what . 3 Fighting against it . Difference of relapses of the godly and others . Gal. 5. Object . Answ. Vse 1. Of examination . Enmity . Evill speaking . Tit. 3. 〈◊〉 . Idlenesse . 2 Thes. 3 10. 2 Thes. 3. 1● 2 Thes. 3. 6 , 13. Earthly mindednes . Phil. 3. 19. Vnjust dealing . Vncleanenesse . 1 Thes. 4. 4. Object . Answ. Good men may fal , but walk not in sinne . Sinnes of omission . Negligent performance of duties . Prov. 10. 20. Colos. 4. Ephes. 6. 4. Deut. 6. 7. Rom. 1. 29. 1 Cor. 6. 9. Simile . Ephes. 5. 6. 2 Cor. 6. 9. Good men may swerve Quest. Difference of men forsaking sin . Answ. 1 In searching for sin . Ioh. 3. 20 , 21 Simile . Iob. 20. 12. 2 In the ground of forsaking Rom. 7. 23. 1. Tim. 〈◊〉 8. Law of the mind what . Why it is called a law Why the law of the mind . Ier. 32. 4. 5 Differences between a naturall ▪ conscience enlightned and the law of the mind 1 In the consent . Rom. 7. 15. Object . Answ. 2 In the lusting . Gal. 5. 17. Gal. 5. 24. 3 In the wil lingnesse to performe good . 1 Tim. 1. 9. Rom. 7. 15. 4 In the power . 1 Cor. 4. 20. 1 Iohn 3. 9. Iohn 1. 12. 5 It makes a change . Rule 3. The maner of resisting in foure things . 1 With the whole heart Iudgement . Col. 1. 21. Conscience . Pro , 28. 14. Will. Affections . 1 Cor. 12. Psal. 119. 20 Eph. 4. 18 , 19 1 2 3 4 2 Hee fights against ●mal ▪ ler evills . Rom. 12. 2. 3 In the suc cesse . Rom. 8. 1. Ephes. 4. 17. Rom. 7. 2 Cor. 12. Object Answ. Gods children soiled in some particular act . Acts 4. 8. Psalme 51. 4 Continuance . Vse 2. Other duties will not serve without turning . ●an . 4. 27. Ioshua 7. 8. It is the end of Gods ordinances . The end of duties . 1 Tim. 4. 8. Rom. 2. ult . Mal. 3. 2. Esay 1 : Vse 3. Good purposes onely not sufficient . Ground of good purposes in carnal men . Simile . Deut. 5. 29. Doct. Turning f●●m ●vill wayes difficult . Reas. 1. They are pleasant . Reas. 2. Agreeable to nature . Ephes. 2. Reas. 3. Backed by the law of the members . Rom. 7. 23. 2 Vse . To put to the more strength to turne from sin . Difficulty of a Christian course Quest. Answ. Rules of turning from sin . Rule 1. Rule 2. Object . Answ. Triall of our strife against sin . Ans. 2. Tryall of our victory over sin . Ans. 3. Ans. 4. Why God suffers sin to remaine in his . Object . Answ. Object . Answ. Constant striving overcomes , Revel . 2. 2. Rule 3. Deut. 29. 3. Mark 6. 52. Rule 4. Quest. Answ. 2 Wayes to turne the heart from sinne . Rom. 15. 13 Heb. 9. 14. 1 Iohn . 2 Pet. 3. ult . Rule 5. Object . Answ. Quest. Answ 1. To stirre up grace what . 2 3 Psalme 18. Rule 6. Rom. 7. 1 2 1 2 3 Object . Answ. Rule 1. From God. 1 From his truth . Mica . 7. ult . Acts 10. 43. 1 Ioh. 5. 9. 10 , 11. 2 From his mercy . Exod. 34. 6 , 7. 3 From his wisedome . Psal 78. 38 , 39. Psal. 103. 13 14 14. 4 From his justice . 1 Iohn 1. 9. 5 From our readinesse to forgive . Psal. 103 13 Reas. 2. From the meanes of conveying forgivenes . Heb. 22. 24. Heb. 9. 14. 3 Objections from our sins . Answered , Ezek. 36. 25. Reas. 3. From the freenesse of Gods covenant . Iohn 7. 37. Revel . 21. 6. ver . 22. 17. Vse . Who are excluded f●om pardon Exod. 34. 6. 1 Pet. 2. ult . Object . Answ. wicked men who , Signes of such as hate God. Deut. 29. Vse 2. To Trust perfectly in Gods mercy . 1 Pet. 1. 13. Impediments , to this trust . 1 Mistake in the covenant . Rom. 4. 5. Heb. 6. 18 , 19 2 Daily infirmities . 3 Supposed want of humiliation . 4 Want of Prayer for pardon . Ier. 50. 20. Object . Answ. The efficacy of sin taken away in forgivenesse Luke 10. 19. Caution . Sins of the Saints retained till actuall repentance . 2 Sam. 11. 27. Vse . 3 Exhortation to be humbled . Ier. 3. 11. Quest. Answ. Gods readinesse to forgive . Object . Resp. Psal. 130. 3 , 4 Object . Answ. 1 Cor. 6 9. Refusall of the offer of grace dangerous . Tit. 2. 14. Doct. All calamity is from sin . 3 Kinde of Iudgemen●● 2 Chron 16 Ro. 1. 20 , 24. Psal. 80. 11 , 12. 1 Sam. 16. Genesis 4. Vse 1. To see sin in all troubles . 2 Chr. 12. 5 , 6 , 7. 2 Sam. 21. 1 Vse 2. Sin hard to find out . Vse 3. How to remove crosses . Object . Resp. Eccl. 8. 11 , 12 Zach. 5. 2 , 3 Revel . 2. Doct. Calamities may bee removed in judgement Reas. 1. Reas. 2. Vse . How to judge of our estate . Doct. 3. Sin removed , calamity removed . Reas. 1. Reas. 2. Object . Answ. Vse . Comfort in afflictions . 
A09977	----	Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne. Preston, John, 1587-1628. 1631 Approx. 671 KB of XML-encoded text transcribed from 217 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-11 (EEBO-TCP Phase 1). A09977 STC 20231 ESTC S115069 99850288 99850288 15479 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A09977) Transcribed from: (Early English Books Online ; image set 15479) Images scanned from microfilm: (Early English books, 1475-1640 ; 1183:2) Life eternall or, A treatise of the knowledge of the divine essence and attributes Delivered in XVIII. sermons. By the late faithfull and worthy minister of Iesus Christ, Iohn Preston, D. in Divinity, chaplaine in ordinary to his Majestie, master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolns Inne. Preston, John, 1587-1628. Ball, Thomas, 1589 or 90-1659. Goodwin, Thomas, 1600-1680. [32], 175, [1], 204, [24] p. By R[ichard] B[adger] and are to be sold by Nicholas Bourne at the Royall Exchange, and by Rapha Harford, in Pater-noster Row, in Queenes-head Alley, at the signe of the guilt Bible, Imprinted at London : 1631. Editors' dedication signed: Thomas Goodwin, Thomas Ball. Printer's name from STC. The first leaf and the last leaf are blank. "The tenth sermon" (caption title) begins new pagination on 2A1r. Includes index. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sermons, English -- 17th century. God -- Attributes -- Sermons -- Early works to 1800. 2004-04 TCP Assigned for keying and markup 2004-07 SPi Global Keyed and coded from ProQuest page images 2004-08 Rina Kor Sampled and proofread 2004-08 Rina Kor Text and markup reviewed and edited 2004-10 pfs Batch review (QC) and XML conversion LIFE ETERNALL OR , A TREATISE Of the knowledge of the Divine ESSENCE and ATTRIBVTES . Delivered in XVIII . Sermons . By the late faithfull and worthy Minister of IESVS CHRIST , IOHN PRESTON , D. in Divinity , Chaplaine in ordinary to his Majestie , Master of Emmanuel Colledge in Cambridge , and sometimes Preacher of LINCOLNS Inne . IOHN 17.3 . This is Life Eternall to know thee , the only true God , and Iesus Christ whom thou hast sent . Imprinted at London by R. B. and are to be sold by Nicholas Bourne at the Royall Exchange , and by Rapha Harford , in Pater-noster Row , in Queenes-head Alley , at the signe of the guilt Bible . 163● . TO THE RIGHT HONOVRABLE , VVILLIAM ; VISCOVNT SAY AND SEALE , ENCREASE OF GRACE . RIGHT HONOVRABLE : SO waking and omnipotent hath ever beene the eye and hand of God , that nothing by himselfe designed to worth and use , could wholly be debased or layd aside . Moses and Cyrus devoted in their infancie to ruine and obscurity , were by that eye and hand kept and advanced to highest honours and imployments for his Church . Some footsteps of which care and power , we have observed , upon the birth and bringing forth to light of this Orphane : which , in relation to the painfull labour of him , who ( as the Mother ) brought it forth , and dyed in travell with it , wee thought might well be stiled BENNONI , Sonne of my sorrowes ; But , when wee saw the strength and holinesse imprinted on the child by God the father of it , wee doubted not to call it BENIAMIN , Sonne of the right hand . For , as dying Jacob laid his right hand upon the youngest son of Joseph : So God did stretch forth his on this , the last issue of the dying Author ; when out of a wombe ( as then ) so dead and dryed , hee brought forth a Man-child so strong and vigorous : As also , when by the Parents immature departure , it seemed to be adjudged to death and darknesse , that yet by the same hand it was preserved , and at last through many hazards delivered unto us , who by the dying Parent , were appointed to the Mid-wives Office , in bringing it forth to the publike view . And , if we may estimate the writings of men , by the same rule whereby wee are to judge of the works of God himselfe ; and those workes of God excell the rest , which doe most cleerly shew forth him the Author of them : and therfore Grace , though but an accident in the soule , is of farre more price with God , than all mens soules devoid of it , because it is the lively Image of his Holinesse , which is his beautie . VVe could not imagin , how this work should not bee valued when it came abroad , that presents to all mens understandings so cleare , evident and immediat expressions of God , his Name and Attributes . And indeed what vast and boundless volumes of heaven , earth & hel , hath God bin pleased to publish to make known his wrath , eternall power and God-head ? and how long hath he continued that expensive worke of governing the world , to shew forth the riches of his goodnesse , patience & forbearance ? Yet when all were bound together ; so little knew we of him , that he set forth his Son , the expresse Jmage of his Person , as the Last , and best Edition , that could be hoped for . And , it being much more true of God which is usually sayd of knowledge in the generall , Non habet inimicum nisi ignorantem , that being so good , he hath no enemies nor strangers to him , but those that know him not ; surely then the knowledge of him is a most necessary and effectuall means to friendship with him . And indeed , As , that God knoweth us , is the first Foundation of his Covenant of Mercie vvith us , 2 Tim. 2.19 . So , our true and savoury knowledge of him , is made the first entrance into covenant , continuing of acquaintance , and encreasing of communion with him , Jerem. 31.33 , 34. Yea further , as to make knowne himselfe was the utmost end of all his workes ; Rom. 1.19 . So rightly to know him , is the best reward attainable by us for all our workes . Joh. 17.3 . This is eternall Life to know thee , the onely true GOD , and IESVS CHRIST , whom thou hast sent . VVhich great reward we doubt not , but this servant of God attained . VVho , after he had spent the most of his living , thoughts and breath in unfolding and applying , the most proper and peculiar Characters of Grace , which is Gods Jmage ; whereby Beleevers came to be assured , that God is their God , and they in covenant with him ; was in the end admitted to exercise his last and dying thoughts , about the Essence , Attributes and Greatnesse of GOD Himselfe , who is their portion and exceeding great reward . In the very entrance almost into which , hee was carried up so nigh to Heaven , that he came not downe againe , but dyed in the Mount into which ( by Gods appointment ) he was ascended ; and before many of Gods glorious back-parts were passed by him , he was taken up to view the rest more fully Face to face . So that , as he was often in his sicknes wont to say , J shall but change my place , and not my companie ; we may also truly say , he did but change his studying place , not his thoughts nor studies . God being the only immediate subject about vvhich the studies of men and Angells are wholly taken up for all eternity . VVhich change , though to him full of gaine , had been to us more grievous , had not this little peece , like to ELIAHS mantle falne from him , as he was ascending . VVherein wee have those lofty speculations of the schools ( which like emptie clouds flie often high , but drop no fatnesse ) digested into usefull applications , and distilled into Spirit-full and quickning cordialls , to comfort and confirme the inward Man. Not onely shewing ( as others ) vvhat GOD is ; but also what wee therefore ought to bee . At once , emblazoning the Divine Essence , and glorious Attributes of God ; and withall delineating the most noble dispositions of the Divine Nature in us , which are the prints and imitations of those his Attributes , applying as a skilfull builder , the patterne to the peece he was to frame . So , as by his unfinisht draught , it may be gathered , what inlarged and working apprehensions , and impressions of the Deitie possest his heart . He speakes of God , not as one that had onely heard of him , by the hearing of the eare , but whose eye of faith had seene him . But needeth hee , or this relict of his , Epistles of commendation from us unto your Honour , who knew him so well ? Or unto others , besides this Inscription of , and Dedication to your Name ? vvhich vvee account our onely choice , and best Epistle to the Reader ; You , are our Epistle , &c. Seeing in your Honour , those more Heroicall Graces , and Noblest parts of Gods Image , which in these SERMONS the Authour endevoured to raise his hearers to , are found already written , and imprinted not with inke , but with the Spirit of the Living God : yea , and not onely vvritten , but also by reason of the greatnesse of your birth , the noblenesse of your deportment in your countrie , known and read of all men . Such ingenuous simplicitie lodged in depth of wisedome : Holinesse of life so set in honour and esteeme , and immoveably settled with evennesse of vvalking in midst of all vanities : Such humilitie in height of parts : gratiousnesse of heart in greatnesse of minde . So rare , fixt and happy a conjunction , in an house so eminent , doth not fall out , without a generall observation . To your Name and Honour , therefore , wee present it ( most Noble LORD ) as the last Legacie bequeathed by him to the Church , as a pledge of our service , and a counterpane of your Lordships most raysed thoughts and resolutions . And likewise unto others , as honoured vvith your Lordships name ; that those vvho studie , either men or bookes , may reade these SERMONS together with your Lordships VERTVES , each as the coppie of the other , to invite them to the imitation of the same . And that the VVorld , which ( like that Indian Monarch ) accounts such true Pictures of the beauty of Holinesse as this , to bee but counterfeit , because not tawnie , like their owne ; and looke upon so high Principles of Godlinesse , as emptie notions raised up by art and fancie to make a shew , may see and know in you , the true , reall , uniform subsistence of them ; and that God hath indeede some such living , walking Patternes of his owne Great Holinesse , and more transcendent Graces . VVhich Graces , Hee , who is the God of all Grace , increase and perfect in your Lordship here , that hereafter you may be filled with all the fulnesse of him ; So pray Your Honours ever to be commanded , THOMAS GOODWIN , THOMAS BALL . THat there is a God proved : Page 5 1 By the Creation . Ibid. By the law , written in mens hearts . Page 13 By the Soule of man. Page 15 VSE 1. To strengthen faith in this Principle . Page 22 VSE 2. What consequences to draw hence . Page 28 Objections against this Principle . Page 30 2 That there is a God proved by faith . Page 19.45 The Scripture proved true by foure things . Page 48 VSE 3. To confirme us in this Principle . Page 61 Difference in the assent of men to this . Page 62 4 Meanes to confirme our Faith in this . Page 68 Three Effects of a firme assent to this Principle . Page 70 3 That there is no other God , but GOD. Page 75 Five Arguments to prove that there is no other God. Page 76 The gods and religion of the Heathens false , proved three wayes . Page 80 Religion of Mahomet false . Page 82 VSE 1. To beleeve that our God is God alone , and to cleave to him . Page 85 VSE 2. To comfort us in this , that God will shew himselfe the true GOD , in raising the Churches . Page 87 VSE 3. To keepe our hearts from Idolatrie . Page 88 Three grounds of Idolatrie . Page 89 What God is . Page 94 Doctrine . God only and properly hath being in him . Page 97 What the being of God is , explained in five things . Ibid. VSE 1. There is something in Gods Essence not to be inquired into . Page 100 VSE 2. To strengthen our faith and incourage us in wants and crosses . Page 103 VSE 3. To give God the praise of his being . Page 112 VSE 4. To learne the vanitie of the creatures , and the remedie against it . Page 116 Attributes of God of two sorts . Page 119 The First ATTRIBVTE . The perfection of God. Page 120 Five differēces between the perfection of God , and the creatures . Page 121 VSE 1. All that wee doe cannot reach to God to merit . Page 123 VSE 2. To see the freenesse of Gods grace . Page 125 VSE 3. To goe to God with faith though wee have no worth in us . Ibid. VSE 4. God hath no need of any creature . Page 126 VSE 5. Though many perish it is nothing to God , he is perfect . Page 127 VSE 6. Gods commands are for our good , hee is perfect . Ibid. VSE 7. To give God the honour of his perfection . Page 129 Foure signes of exalting Gods perfection . Ibid. The creatures of themselves can doe nothing for us in three respects . Page 137 The Second ATTRIBVTE . God without all causes . Page 140 Reason 1. Else something should bee before him . Ibid. Reason 2. That which hath a part receiveth it from the whole . Page 141 Reason 3. All other things have a possibility not to bee . Page 142 VSE 1. God wills not things because they are just , but they are just because he wills them . Page 143 VSE 2. God may doe all things for himselfe and his owne glorie . Page 144 VSE 3. We should doe nothing for our owne ends but for God. Page 146 Eight signes to know whether a man make God or himselfe his end . Page 148 The Third ATTRIBVTE . Doctrine . God is eternall . Page 156 Five things required in Eternitie . Page 157 Reasons why God must be Eternall . Page 158 Foure differences betweene the Eternitie of God , and the duration of the creatures . Page 159 Consect . 1. God possesseth all things together . Page 159 Consect . 2. Eternitie maketh things infinitely good or evill . Page 160 VSE 1. To minde more things Eternall . Page 161 Motives to consider Eternity . Page 167 VSE 2. Not to be offended with Gods delaying , he hath time enough to performe his promises , being Eternall . Page 168 VSE 3. To consider Gods love and enmitie are eternall . Page 171 VSE 4. To comfort us against mutabilitie of things below . Page 172 VSE 5. God is Lord of time . Page 174 PART II. The Fourth ATTRIBVTE . God is a SPIRIT . Page 2 Foure properties of a Spirit . Ibid. VSE 1. Gods eye chiefly on our spirits , therefore they must be kept fit for communion with him . Page 4 How to fit our spirits for communion with God. Page 6 Directions for cleansing the spirit . Page 10 VSE 2. Gods government chiefly on the spirits of men . Page 25 Proved by 3 Demonstrations . Page 28 VSE 3. To worship God in spirit . Page 32 Which consists in three things . Page 33 What necessity of the gestures of the bodie in Gods service . Page 38 How to conceive of God in prayer . Page 44 The Simplicitie of GOD. Gods simplicity proved by sixe reasons . Page 48 Consec . 1. To see what a stable foundation faith hath . Page 51 Consec . 2. God cannot be hindred in his workes . Page 52 Consec . 3. The Attributes of God are equall . Page 53 VSE 1. To labour to bee content in a simple condition . Page 54 VSE 2. To labour for singlenesse of heart . Page 59 Two things in simplicitie . Page 60 VSE 3. To goe to God rather than to the creatures . Page 67 The Fifth ATTRIBVTE . Gods immutability . Page 72 Five Reasons of Gods immutability . Page 73 Two Objections against Gods immutability . Page 76 Consec . 1. How to understand severall places of Scripture . Page 78 Consec . 2. Love and hatred in God eternall . Ibid. VSE 1. Take heede of provoking him to cast us off . Page 80 The time of Gods casting off a man , unknowne . Page 83 VSE 2. Gods gifts and calling without repentance . Page 84 How to know vvee are in Covenant vvith God. Page 85 The unchangeablenesse of God takes not away endevour . Page 93 The occasion , end , and use of revealing the doctrine of Gods unchangeablenesse in Scripture . Page 96 VSE 3. God dispenceth mercies and judgements , now as in former times . Page 98 Two cases wherein God punisheth his owne Children . Page 99 GODS Iudgements different in time and meanes . Page 101 VSE 4. To see a difference betweene God and the creature . Page 103 Forgetting the creatures to be mutable , three inconveniences of it . Ibid. VSE 5. To esteem things by their unchangeablenes . Page 106 VSE 6. To judge our owne spirits by constancie in well doing . Page 111 VSE 7. To goe to God to get it . Page 113 Two causes of inconstancie . Page 115 3 Helps to strengthen purposes . Page 117 Meanes to helpe resolutions . Page 119 The Sixth ATTRIBVTE . The greatnesse of God. Page 123 The greatnesse of God in sixe things . Ibid. The greatnesse of God proved by foure Reasons . Page 127 VSE 1. To know our interest in God , and to get an answerable greatnesse of minde . Page 129 Why men are led aside by outward things . Page 130 How to come to true greatnesse of minde . Page 137 VSE 2. To feare him for his greatnesse . Page 140 VSE 3. To thinke no affection or obedience enough for him , and therefore not to limit our selves . Page 142 VSE 4. To reverence before him . Page 145 The Seventh ATTRIBVTE . Gods immensitie . Page 147 3 Reasons of Gods infinite presence . Page 148 VSE 1. God governes the world immediatly , a remedy against complaint of ill Governours . Page 150 VSE 2. To choose God , and rejoyce in him , as a friend in all places . Page 152 VSE 3. To see a ground of Gods particular Providence in the smallest things . Page 154 VSE 4. To be patient and meeke in injuries offered by men . Page 156 VSE 5. To walke with God. Page 159 How we are present with God. Page 160 How to make God present with us . Page 161 Why men desire companie . Page 166 VSE 6. God observeth all the evill and good we do . Page 168 VSE 7. Terrour to wicked men , God is an enemy they cannot flee from . Page 174 The Eighth ATTRIBVTE . God is Omnipotent . Page 176 Omnipotencie of God , wherein . Page 177 4 Reasons of Gods Omnipotency . Page 178 Objections against the Omnipotencie of God. Page 181 VSE 1. To rejoice in our God , who is Almighty . Page 186 VSE 2. To make use of Gods Power , in all wants and straits . Page 191 VSE 3. To beleeve the Omnipotencie of God. Page 194 Men doubt as much of the power of God , as of his will. Ibid. VSE 4. To seeke and pray to God in all straits with confidence . Page 198 2 Instances of Gods Power . Page 201 GODS NAME , AND ATTRIBVTES . THE FIRST SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that God is , and that he is a rewarder of them that seeke him . HAVING undertaken to goe through the whole body of Theologie , I will first give you a briefe definition of the thing it selfe , which we call Divinitie , it is this ; It is that heavenly wisdome , or forme of wholesome words , revealed by the Holy Ghost , in the Scripture , touching the knowledge of God , and our selves , whereby we are taught the way to eternall life . I call it [ heavenly wisdome ] for so it is called , 1 Cor. 2.13 . The wisdome which we teach , is not in the words , which mans wisdome teacheth , but which the Holy Ghost teacheth . So likewise the Apostle in another place calls it , The forme of wholesome words ; that is , That systeme , or comprehension of wholesome Doctrine delivered in the Scripture . Now it differs from other systemes , and bodies of Sciences : 1 Because it is revealed from above ; all other knowledge is gathered from things below . 2 Againe , all other sciences are taught by men , but this is taught by the Holy Ghost . 3 All other knowledge is delivered in the writings of men , but this is revealed to us in the holy Word of God , which was written by God himselfe , though men were the mediate pen-men of it ; therefore , I adde that , to distinguish it from all other Sciences ; that , It is not revealed by men , but by the holy Ghost , not in bookes written by men , but in the holy Scriptures . In the next place I adde the object , about which this wisdome is conversant , it is the knowledge of God , and of our selves . And so it is likewise distinguished from all other knowledge , which hath some other objects . It is the knowledge of God , that is , of God , not simply considered , or absolutely , in his Essence , but as he is in reference and relation to us . And againe , it is not simply the knowledge of our selves , ( for many things in us belong to other arts and sciences ) but as wee stand in reference to God ; so that these are the two parts of it ; the knowledge of God , in reference to us ; and of our selves , in reference to him . Last of all , it is distinguished by the end , towhich it tends , which it aymes at , which is to teach us the way to eternall life : And therein it differs from all other sciences whatsoever ; for they onely helpe some defects of understanding here in this present life : for where there is some failing or defect , which common reason doth not helpe , there arts are invented to supply and rectifie those defects ; but this doth somewhat more , it leads us the way to eternall life : for , as it hath in it a principall above all others , so it hath an higher end than others : for as the well-head is higher , so the streams ascend higher than others . And so much for this description , what this summe of the doctrine of Theologie is . The parts of it are two : 1 Concerning God. 2 Concerning our selves . Now concerning God , 2. things are to be known : 1 That he is ; both these are set downe in the Text. 2 What he is . both these are set downe in the Text. 1 That God is , wee shall finde that there are two wayes to prove it , or to make it good to us : 1 By the strength of naturall reason . 2 By faith . That wee doe not deliver this vvithout ground , looke into Romans 1 20. For the invisible things of him , that is , his eternall power , and God-head , are seene by the creation of the world , being considered in his workes , so that they are without excuse . So likewise , Act. 17.27 , 28. you shall see there what the Apostle saith , that they should seeke after the Lord , if happily they might grope after him , and finde him : for he is not farre from every one of us : for in him we live , move , and have our being : That is , by the very things that wee handle and touch , wee may know that there is a God ; and also , by our owne life , motion , and being , we may learne that there is a Dietie , from whence these proceed : For the Apostle speaketh this to them , that had no Scripture to teach them . So likewise , Act. 14.17 . Neverthelesse , hee hath not left himselfe without witnesse , in giving us fruitfull seasons : As if those did beare witnesse of him , that is , those workes of his in the creatures . So that you see , there are two wayes to come to the knowledge of this , that God is ; One , I say , is by naturall reason : Or else to make it more plaine , we shall see this in these two things : 1 There is enough in the very creation of the world , to declare him unto us . 2 There is a light of the understanding , or reason , put into us , whereby we are able to discerne those characters of God stamped in the creatures , whereby we may discerne the invisible things of God , his infinite power and wisdome ; and when these are put together , that which is written in the creature , there are arguments enough in them , and in us there is reason enough , to see the force of those arguments , and thence we may conclude that there is a GOD , besides the arguments of Scripture , that wee have to reveale it . For , though I said before , that Divinity was revealed by the HOLY GHOST , yet there is this difference in the points of Theologie : Some truths are wholly revealed , and have no foot-steps in the creatures , no prints in the creation , or in the workes of GOD , to discerne them by , and such are all the mysteries of the Gospell , and of the Trinitie : other truths there are , that have some vestigia , some characters stamped upon the creature , whereby wee may discerne them , and such is this which wee now have in hand , that , There is a God. Therefore we will shew you these two things : 1 How it is manifest from the creation . 2 How this point is evident to you by faith . 3 A third thing i will adde , that this God whom we worship , is the only true God. Now for the first , to explicate this , that , The power and God-head is seene in the creation of the world . Besides those Demonstrations else-where handled , drawne from the Creation in generall , as from : 1 The sweet concent and harmony the creatures have among themselves . 2 The fitnesse and proportion of one unto another . 3 From the reasonable actions of creatures , in themselves unreasonable . 4 The great and orderly provision that is made for all things . 5 The combination and dependance that is among them . 6 The impressions of skill and workmanship that is upon the creatures . All which argue that there is a God. There remaine three other principall arguments to demonstrate this : The consideration of the Originall of all things , which argues that they must needs bee made by GOD , the Maker of Heaven and Earth ; which wee will make good to you by these particulars : If man was made by him , for whom all things are made , then it is certaine that they are made also . For the argument holds ; If the best things in the world must have a beginning , then surely those things that are subserving , and subordinate to them , must much more have a beginning . Now that man was made by him , consider but this reason ; The father that begets , knowes not the making of him ; the mother that conceives , knowes it not ; neither doth the formative vertue , ( as we call it ) that is , that vigour that is in the materials , that shapes , and fashions , and articulates the body in the wombe , that knowes not what it doth . Now is is certaine ; that he that makes any thing , must needs know it perfectly , and all the parts of it , though the stander by may be ignorant of it . As for example ; he that makes a statue , knowes how every particle is made ; he that makes a Watch , or any ordinary worke of art , he knowes all the junctures , all the wheeles , and commissures of it , or else it is impossible that hee should make it : now all these that have a hand in making of man , know not the making of him , not the father , nor the mother , nor that which wee call the formative vertue , that is , that vigour which is in the materials , which workes and fashions the bodie , as the work-man doth a statue , and gives severall limbes to it , all these know it not : therefore hee must needs be made by God , and not by man : and therefore see how the Wise-man reasons , Psal. 94.9 . Hee that made the eye , shall he not see ? he that made the eare , shall not he heare ? &c. that is , he that is the maker of the engines , or organes , or senses , or limbes of the body , or hee that is maker of the soule , and faculties of it , it is certaine that he must know , though others doe not , the making of the body and soule , the turnings of the will , and the windings of the understanding ; all those other are but as pensils in the hand of him that doth all ; the pensill knowes not what it doth , though it drawes all , it is guided by the hand of a skilfull Painter , else it could do nothing ; the Painter only knoweth what he doth ; so that formative vertue , that vigour that formes the bodie of a man , that knowes no more what it doth , than the pensill doth , but he in whose hand it is , who sets it on worke , it is he that gives vigour and vertue to that seed in the womb , from whence the bodie is raised , it is he that knows it , for it is he that makes it . And this is the first particular by which wee prove that things were made , and had not their originall from themselves . The second is : If things were not made , then , it is certaine , that they must have a being from themselves : Now to have a being from it selfe , is nothing else but to be God : for it is an inseparable propertie of God , to have his being from himselfe . Now if you will acknowledge , that the creatures had a being of themselves , they must needs be Gods ; for it belongs to him alone , to have a being of himselfe , and from himselfe . The third followes , which I would have you chiefly to marke . If things have a being from themselves , it is certaine then that they are without causes ; as for example ; That which hath no efficient cause , ( that is ) no maker , that hath no end . Looke upon all the workes made by man ( that we may expresse it to you ; ) take an house , or any worke , or instrument that man makes ; therefore it hath an end , because he that made it , propounded such an end to himselfe ; but if it have no maker , it can have no end : for the end of any thing is that which the maker aymes at . Now if things have no end , they could have no forme : for the forme and fashion of every thing ariseth only from the end , which the maker propounds to himselfe ; as for example , the reason , why a knife hath such a fashion , is , because it was the end of the maker , to have it an instrument to cut with : the reason why an axe or hatchet hath another fashion , is , because it might be an instrument to chop with ; and the reason , why a key hath another fashion different from these , is , because the maker propounded to himselfe another end , in making of it , namely , to open lockes with ; these are all made of the same matter , that is , of iron , but they have divers fashions , because they have severall ends , which the maker propounds to himselfe . So that , if there be no ends of things , there is no forme , nor fashion of them , because the ground of all their fashions , is their severall ends . So then wee will put them all together ; if there be no efficient , no maker of them , then there is no end , and if there be no end , then there is no forme nor fashion , and if there be no forme , then there is no matter , and so consequently , they have no cause ; and that which is without any cause , must needs bee God ; which I am sure none dares to affirme ; and therefore they have not their being of themselves . But besides that negative argument , by bringing it to an impossibilitie , that the creatures should be Gods , wee will make it plaine by an affirmative argument , that all the creatures have an end . For looke upon all the creatures , and we shall see that they have an end ; the end of the Sunne , Moone and Starres is , to serve the Earth ; and the end of the Earth is , to bring forth Plants ; and the end of Plants is , to feed the beasts : and so if you looke to all particular things else , you shall see that they have an end , and if they have an end , it is certaine , there is one did ayme at it , and did give those creatures , those several fashions , which those severall ends did require : As for example , What is the reason , why a horse hath one fashion , a dog another , sheepe another , and oxen another ? The reason is plaine , a horse was made to runne , and to carry men ; the oxen to plow ; a dog to hunt , and so of the rest . Now this cannot be without an author , without a maker , from whom they have their beginning . So likewise this is plaine by the effects : for this is a sure rule : Whatsoever it is , that hath no other end , but it selfe , that seekes to provide for its owne happinesse in looking no further than it selfe ; and this is only in God , blessed for ever ; he hath no end but himselfe , no cause above himselfe , therefore he lookes only to himselfe , and therein doth his happinesse consist . Take any thing that will not goe out of its owne sphere , but dwels within its owne compasse , stands upon its owne bottome to seeke its happinesse , that thing destroyes it selfe ; looke to any of the creatures , and let them not stirre out of their owne shell , they perish there . So , take a man that hath no further end than himselfe , let him seeke himselfe , make himselfe his end in all things he doth , looke only to his owne profit and commodity , such a man destroyes himselfe : for he is made to serve God , and men , and therein doth his happinesse consist , because that hee is made for such an end : take those that have beene serviceable to God , and men , that have spent themselves in serving God , with a perfect heart , we see that such men are happie men ; and doe we not finde it by experience , that those that have gone a contrary way , have destroyed themselves ? And this is the third particular . 4 If things had no beginning , if the world was from eternitie ; what is the reason there are no monuments of more ancient times , than there are ? For , if wee consider what eternity is , and what the vastnesse of it is , that when you have thought of millions of millions of yeares , yet still there is more beyond : if the world hath been of so long continuance , what is the reason , that things are but , as it were , newly ripened ? what is the reason , that things are of no greater antiquity than they are ? Take all the Writers that ever wrote , ( besides the Scripture ) and they all exceed not above foure thousand yeares ; for they almost all agree in this , that the first man , that had ever any history written of him , was Ninus , who lived about Abrahams time , or a little before ; Trogus Pompeius , and Diodorus Siculus agree in this . Plutarch saith , that Theseus , was the first , before him there was no history of truth , nothing credible ; and this is his expression : Take the Histories of times before Theseus , and you shall finde them to be but like skirts , in the maps , wherein you shall finde nothing but vast Seas . Varro , one of the most learned of their Writers , professeth , that before the kingdome of the Sicyonians , which begun after Ninus time , that before that time nothing was certaine , and the beginning of that was doubtfull , and uncertain . And their usuall division of all history , into fabulous , and certaine , by Historians , is well knowne , to those that are conversant in them ; and yet the Historians , that are of any truth , began long after the Captivitie in Babylon ; for Herodotus , that lived after Esthers time , is counted the first that ever wrote in Prose , and he was above eight hundred yeares after Moses time . For conclusion of this , we will only say , that which one of the ancientest of the Roman Poets , drawing this conclusion from the argument we have in hand , saith , If things were from eternitie , and had not a beginning ; Cur supra bellum Thebanum & funera Trojae Non alias alii quoque res cecinere Poetae ? If things were from eternitie , what is the reason , that before the Theban and Trojan warre , all the ancient Poets , and ancient Writers did not make mention of any thing ? Doe you thinke , if things had beene from eternitie , there would be no monuments of them , if you consider the vastnesse of eternitie , what it is ? So likewise for the beginning of Arts and Sciences ; what is the reason that the originall of them is knowne ? why were they no sooner found out ? why are they not sooner perfected ? Printing , you know , is a late invention ; and so is the invention of Letters : take all Sciences , the ancientest , as Astrologie and Philosophy , as well as the Mathematickes ; why are their authors yet known , & we see them in the blade , and not in the fruit ? So for the Genealogies of men ( for that I touch , because it is an argument insinuated by Paul , when hee disputed with the Heathens , Acts 17.26 . That God hath made of one bloud all mankinde ) you see evidently how one man begets another , and he another , &c. and so goe and take all the Genealogies in the Scripture , and in all other historiographers , we shall see , that they all come to one well-head . Now , I aske , if the world was from eternitie , what is the reason that there is but one fountaine , one bloud whereof we are all made ? Why should they not be made all together ? Why was not the earth peopled together , and in every Land a multitude of inhabitants together , if they had beene from eternitie , and had no beginning ? The second principall Head , by which wee will make this good to you , that there is a God , that made Heaven and Earth , is , the testimony of God himselfe . There is a double testimony ; one is the written testimony , which we have in the Scripture ; the other is , that testimony , which is written in the hearts of men . Now , you know that all Nations do acknowledge a God , ( this we take for granted ) yea , even those that have been lately discovered , that live , as it were , disjoyned from the rest of the world , yet they all have , and worship a God ; those Nations discovered lately by the Spaniards , in the West Indies , and those that have beene discovered since ; all of them , without exception , have it written in their hearts , that there is a God. Now the strength of the argument lies in these two things : 1 I observe that phrase used , Rom. 2.15 . It is called a law written in their hearts . Every mans soule is but , as it were , the table or paper , upon which the writing is ; the thing written is this principle that we are now upon , that there is a God , that made Heaven and Earth : but now who is the Writer ? surely it is God , which is evident by this ; because it is a generall effect in the heart of every man living , and therefore it must come from a generall cause : from whence else shall it proceed ? no particular cause can produce it ; if it were , or had beene taught by some particular man , by some sect , in some one Nation or Kingdome , in one age , then , knowing the cause , wee should see that the effect would not exceed it , but when you finde it in the hearts of all men , in all Nations and ages ; then you must conclude , it was an universall effect , written by the generall Author of all things , which is God alone ; and so consequently , the argument hath this strength in it , that it is the testimony of God. 2 Besides , when you see every man looking after a God , and seeking him , it is an argument that there is one , though they doe not finde him : it is true , they pitch upon a false god , and goe the wrong way to seeke him , yet it shewes that there is such a Deity . For as in other things ; when we see one affect that thing which another doth not ; as to the eye of one , that is beautifull which is not to another , yet all affecting some beauty ; it is an argument that beauty is the general object of all , and so in taste & other senses . So when we see men going different waies , some worshipping one God , some another , yet all conspiring in this , to worship a God , it must needs argue that there is one : for this law ingraven in every mans heart , you will grant that it is a work of Nature at least , and the workes of Nature are not in vaine ; even as , when you see the fire to ascend above the aire , it argues that there is a place where it would rest , though you never saw it ; and as , in winter , when you see the Swallowes flying to a place , though you never saw the place , yet you must needs gather that there is one which Nature hath appointed them , and hath given them an instinct to flye unto , and there to be at rest ; so when you see in every mans soule such an instigation to seeke God , though men never saw him , and the most goe the wrong way to seeke him , and take that for God which is not , yet this argues there is a Deitie which they intend . And this is the third . The last argument is taken from the soule of man , the fashion of it , and the immortality of it . First , God is said to have made man after his owne Image ; hee doth not meane his bodie , for that is not made after the Image of God ; neither is it only that holinesse which was created in us , and now lost : for then he would not have said , Gen. 9.6 . He that sheds mans bloud , by man shall his bloud be shed , for in the Image of GOD made hee man. The principall intent of that place , is ( for ought I can see or judge ) of that Scripture ( speaking of the naturall fashion of things , and not of the supernaturall graces ) it is , to expresse that God hath given a soule to man , that carries the Image of God , a likenesse to the Essence of God , immateriall , immortall , invisible ; for there is a double Image of God in the soule , one in the substance of it , which is never lost ; another is the supernaturall grace , which is an Image of the knowledge , holinesse , and righteousnesse of God , and this is utterly lost . But the soule is the Image of the Essence of God , ( as I may so speake ) that is , it is a spirit immateriall , immortall , invisible , as he is ; hath understanding and will , as he hath ; he understands all things , and wils whatsoever he pleaseth . And you see an expression of him in your owne soule , which is an argument of the Deitie . Secondly , besides , the immortalitie of the soule , which argues it came not from any thing here below , but that it hath its originall from God ; it came from GOD , and to GOD it must returne ; that is , it had not any beginning here , it had it from him , and to him againe it must returne . For what is this body , wherein the soule is ? it is but the case of the soule , the shell , and sheath of it ; therefore the soule useth it but for a time , and dwels in it , as a man dwels in a house , while it is habitable , but when it is growne ruinous , he departeth : the soule useth the body , as a man doth a vessell , when it is broken , he layes it aside ; or as a man doth an instrument , whilest it will be serviceable to him ; but when it is no longer fit to play upon , he casts it aside ; so doth the soule , as it were , lay aside the body : for it is but as a garment that a man useth ; when it is worne out , and threed-bare , he casts it off : so doth the soule with the body . And for the further proofe of this , and that it depends not on the body , nor hath its originall of it , or by it ; consider the great acts of the soule , which are such , as cannot arise from the temper of the matter , be it never so curious : As the discourse of the soule from one generall to another ; the apprehension of so high things , as God , and Angels ; the devising of such things as never came into the senses . For , though it be true , that sounds and colours be carried into the understanding by the senses ; yet to make pictures of these colours , and musicke of these sounds , this is from the understanding within : So the remembrance of things past ; observing the condition of things , by comparing one with another . Now , looke upon bruit beasts , we see no actions but may arise from the temper of the matter ; according to which their fancie and appetite are fashioned ; though some actions are stronger than others , yet they arise not above the Well-head of sense : all those extraordinary things , which they are taught to doe , it is but for their food , as Hawkes , and some Pigeons , it is reported , in Assyria that they carry Letters from one place to another , where they use to have food ; so other beasts that act dancing , and such like motions , it is done by working on their senses : but come to man , there are other actions of his understanding and will in the soule : It is true indeed , in a man there are fancie and appetite , and these arise from the temper of the body ; therefore as the body hath a different temper , so there are severall appetites , dispositions and affections ; some man longs after one thing , some after another , but these are but the severall turnings of the sensuall appetite , ( which is also seene in beasts ) therefore when the soule is gone , these remaine no longer ; but come to the higher part of the soule , the actions of the will , and understanding of man , and they are of an higher nature ; the acts which they doe , have no dependance upon the body at all : Besides , come to the motions of the body ; the soule guides and moves the body , as a Pilot doth a ship , ( now the Pilot may be safe , though the ship be split upon the rocke . ) Looke on beasts , they are led wholly as their appetite carries them , and they must goe that way ; therefore they are not ruled , as a Pilot governes a ship : but in men , their appetites would carry them hither , or thither , but the will saith no , and that hath the understanding for its counseller . So that the motions of the body arise not from the diversity of the sensuall appetites , as in all other creatures , but of the will and understanding ; for the soule depends not upon the body , but the acts of the body depend upon it : therefore , when the body perisheth , the soule dies not ; but , as a man that dwels in a house ; if the house fall , he hath no dependance on it , but may goe away to another house ; so the soule hath no dependance upon the bodie at all ; therefore you must not think that it doth die when the body perisheth . Besides , the soule is not worne , it is not weary , as other things are ; the body is weary , and the spirits are weary : the body weares , as doth a garment , till it be wholly worne out : now , any thing that is not weary , it cannot perish ; but , in the very actions of the soule it selfe there is no wearinesse , but whatsoever comes into the soule perfects it , with a naturall perfection , and it is the stronger for it ; therefore it cannot be subject to decay , it cannot weare out , as other things doe , but the more notions it hath , the more perfect it is : the body , indeed , is weary with labour , and the spirits are weary , but the soule is not weary , but in the immediate acts of it , the soule it works still , even when the body sleepeth : Looke upon all the actions of the soule , and they are independent , and as their independencie growes , so the soule growes younger and younger , and stronger and stronger , senescens juvenescit , and is not subject to decay , or mortalitie : as you see in a Chicken , it growes still , and so the shell breakes , and falls off : so is it with the soule , the body hangs on it , but as a shell , and when the soule is growne to perfection , it falls away , and the soule returnes to the Maker . The next thing that I should come to , is to shew you how this is made evident by faith . When a man hath some rude thoughts of a thing , and hath some reason for it , he then begins to have some perswasion of it ; but when , besides , a man wise and true , shall come , and tell him it is so , this addes much strength to his confidence : for when you come to discerne this God-head , and to know it by reasons from the creatures , this may give you some perswasion ; but when one shall come , and tell you out of the Scripture , made by a wise and true God , that it is so indeed ; this makes you confirmed in it . Therefore the strength of the argument by faith , you may gather after this manner : Yee beleeve the Scriptures to be true , and that they are the Word of God ; now this is contained in the Scriptures , that God made Heaven and Earth ; therefore , beleeving the Scriptures to be the Word of God , and whatsoever is contained in them ; hence faith layes hold upon it also , and so our consent growes strong and firme , that there is a God : After this manner you come to conclude it by faith . For what is faith ? Faith is , but when a thing is propounded to you , even as an object set before the eye , there is an habit of faith within , that sees it what it is ; for faith is nothing else , but a seeing of that which is : for though a thing is not true , because I beleeve it is so , yet things first are , and then I beleeve them . Faith doth not beleeve things imaginary , and such as have no ground ; but whatsoever faith beleeves , it hath a being , and the things we beleeve , doe lye before the eye of reason , sanctified and elevated by the eye of faith ; therefore Moses , when he goes about to set downe the Scripture , hee doth not prove things by reason , but propounds them , as , In the beginning GOD made the Heaven and Earth ; he propounds the object , and leaves it to the eye of faith to looke upon . For the nature of faith is this : God hath given to man an understanding facultie , ( which we call , Reason ) the object of this is all the truths that are delivered in the world , & whatsoever hath a being . Now take all things that we are said to beleeve , and they also are things that are , and which are the true objects of the understanding and reason . But the understanding hath objects of two sorts : 1 Such as we may easily perceive , as the eye of man doth the object that is before him . 2 Such as we see with more difficulty , and cannot doe ▪ it , without something above the eye to elevate it : As the candle and the bignesse of it , the eye can see ; but to know the bignesse of the Sunne , in the latitude of it , you must have instruments of art to see it , and you must measure it by degrees , and so see it : So is it here , some things we may fully see by reason alone , and those are such as lye before us , and them wee may easily see : but other things there are , that though they are true , yet they are more remote , and further off ; therefore they are harder to bee seene ; and therefore we must have something to helpe our understanding to see them . So that indeed , Faith , it is but the lifting up of the understanding , by adding a new light to them and it ; and therefore they are said to be revealed , not because they were not before , as if the revealing of them gave a being unto them ; but , even as a new light in the night discovers to us that which we did not see before , and as a prospective glasse reveales to the eye , that which we could not see before , and by its owne power , the eye could not reach unto . So that the way to strengthen our selves by this argument , is to beleeve the Scriptures ; and the things contained in them . Now you should see , why we are to beleeve the Scriptures ; but this wee must leave till the next time . We will now come to some use of the point , for wee are not to dismisse you without some application , but we must insert some uses here and there . Vse 1 When you heare these arguments , and this conclusion proving that there is a God , the use you should make of it , is , to labour daily to strengthen our faith in this principle , and to have an eye at God in all our actions , for this is the reason given in the Text , why one man comes to God , because he beleeves that he is , and another doth not , because he beleeves it but by halves ; if they did beleeve this fully , they would serve God with a perfect heart . What is the reason , that Moses breaks thorow all impediments , he had temptations on both sides ; Prosperitie and preferment on the one side , and adversity and afflictions on the other , yet he passeth thorow wealth and povertie , honour and dishonour , and goes straight on in the way to heaven , and 〈◊〉 reason is added in the Text , because hee saw him that was invisible ; even so , if you did see him that was invisible , the God wee now speake of , as you see a man that stands before you , your wayes would be more even , and wee should walke with him more uprightly than we doe , if we did but beleeve , that it is he that fills the heaven and earth ; as he saith of himselfe , Ier. 23.24 . Some may here say ; Object . How can we see him that is invisible ? here is oppositum in adjecto , to see him that is invisible . Answ. Come to the body of a man , you can see nothing but the outside , the outward bulke and hide of the creature , yet there is an immateriall , invisible substance within , that fils the body ; so come to the body of the world , there is a God that fills Heaven and Earth , as the soule doth the body . Now to draw this a little nearer , that invisible , immateriall substance , the soule of man which stands at the doores of the body , and lookes out at the windows of the eyes , and of the eares , both to see and heare , which yet wee see not ; yet it is this soule that doth all these ; for if the soule be once gone out of the house of the body , the eye sees no more , the eare heares no more , than an house or chamber can see , when there is no body in it ; and as it is the spirituall substance within the body that sees , and heares , and understands all ; so apply this to God that dwells in Heaven and Earth ; that as , though you see not the soule , yet every part of the body is full of it ; so if we looke into the world , we see that it is filled , and yet God ( like as the soule ) is in every place , and fills it with his presence ; he is present with every creature , he is in the aire , and in your selves , and seeth al your actions , and heareth al your words ; and if we could bring our selves to a setled perswasion of this , it would cause us to walke more evenly with God than we do , and to converse with him after another manner ; when a man is present , yea , are sollicitous , thinking what that soule thinkes of you , how that soule is affected to you ; so if you beleeved God were in the world , it would make you have an eye to him in all your actions , as he hath an eye to you , and to have a speciall care to please him in all things , rather than to please men . And this is the ground of all the difference betweene men : One man beleeves it fully that there is such a mighty God ; another beleeves it but by halves ; and therefore one man hath a care , only to please God in all things , and to have an eye to him alone ; the other beleeving it but by halves , he seeketh and earnestly followeth other things , and is not so sollicitous what the Lord thinkes of him . The thing therfore which we exhort you unto , is , that you would endevor to strengthen that principle more and more . We speake not to Atheists now , but to them that beleeve there is a God , and yet we do not think our labour lost : For , though there be an assent to this truth in us , yet it is such an one as may receive degrees , and may be strengthened : for I know that there are few perfect Atheists , yet there are some degrees of Atheisme left in the best of Gods children , which wee take not notice of ; for there is a two-fold Atheisme : 1 One is , when a man thinkes that there is no God , and knowes he doth so . 2 Another kinde of Atheisme is , when a man doubts of the Deity , and observes it not . There are some degrees of doubting in the hearts of all men , as we shall see by these effects , that this untaken-notice-of Atheisme doth produce . As , when men shall avoid crosses , rather than sinne , not considering that the wrath and displeasure of God goes with it , which is the greatest evill that can befall us : What is the reason of it ? That whereas the greatest crosse is exceeding light , if the wrath of God be put in the other ballance , what is the reason that yet this should over-weigh the other , in our apprehension , if wee be fully perswaded of this principle , that God made Heaven and earth ? What is the reason that when crosses and sinne come into competition , as two severall wayes , that we must goe one way ; why will men rather turne aside from a crosse , to sinne against God , and violate the peace of their consciences , rather than undergoe losses , or crosses , or imprisonment ? Againe , what is the reason that we are so readie to please , and loth to displease men , as a potent friend or enemie , rather than God ? If this principle were fully beleeved , that there is a God , that made Heaven and Earth , you would not doe so . The Prophet Isaiah doth expresse this most elegantly , Isai. 51.12 , 13 , 14. Who art thou that art afraid of man that shall die , and the sonne of man , which shal be made as grasse , and forgettest the LORD thy Maker , which stretched forth the Heavens , and laid the foundation of the Earth ? As if he should say , what Atheisme is this in the hearts of men ? Whence else are also those deceits , lyes , and shiftings , to make things faire with men , when they know that God is offended with it , who seeth all things . What is the reason that men are so sensible of outward shame , more than of secret sinnes ; and care so much what men thinke of them , and speake of them , and not what God sees or knows ? Doth not this declare that men think as those Atheists of whom Iob speakes , Iob 22. and doe they not conceive in some degree , as those doe , as if GOD did not descend beneath the circle of the heavens to the earth , and his eyes were barred by the curtaines of the night , that he did not take notice of the wayes of men ; and looke how men doe this in a greater measure , so much greater Atheisme they have . Againe , if you doe beleeve that there is such a God , what is the reason when you have any thing to doe , that you runne to creatures , and seek help from them , and busie your selves wholly about outward meanes , and seeke not to God by prayer , and renewing of your repentance ? if you did fully beleeve that there is a God , you would rather doe this . Againe , What is the reason that men are carried away with the present , as Aristotle cals it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , this same very ( nunc ) doth transport a man from the wayes of vertue to vice , that they are too busie about the body , and are carelesse of the immortall soule , that they suffer that to lye , like a forlorne prisoner , and to sterve within them ? Would you doe so , if you did beleeve that there is such a God , that made the soule , to whom it must returne and give an account , and live with him for ever ? Againe , what is the reason that men doe seeke so for the things of this life , are so carefull in building houses , gathering estates , and preparing for themselves here such goodly mansions for their bodies , and spend no time to adorne the soule ? ( when yet these doe but grace us amongst men , and are only for present use ) and looke not for those things which commend the soule to God , and regard not eternity in which the soule must live ? I say , what is the reason of this , if there be not some grounds of secret Atheisme in men ? What is the reason that there is such stupidity in men , that the threatnings will not move them , they will be moved with nothing , like beasts , but present strokes , that they doe not fore-see the plague to prevent it , but go on , and are punished ? And so for Gods promises and rewards ; Why will you not forbeare sinne , that you may receive the promises , and the rewards ? Whence is this stupiditie both wayes ? Why are we as beasts , led with sensuality , that we will not be drawne to that which belongs to God ▪ and his Kingdome ? Is not this an argument of secret Atheisme and impiety in the heart of every man , more or lesse ? Againe , what is the reason , that when men come into the presence of God , they carry themselves so negligently , not caring how their soules are clad , and what the behaviour of their spirits is before him ? If you should come before men , you would looke that your cloaths be neat and decent , and you will carry your selves with such reverence , as becomes him , in whose presence you stand ; this proceeds from Atheisme , in the hearts of men , not beleeving the Lord to be hee that fills the Heaven , and the Earth : Therefore , as you finde these things in you , more or lesse , so labour to confirme this principle more and more to your selves ; and you should say , when you heare these arguments , certainly I will beleeve it more firmely , surely I will hover no more about it . To what end are more lights brought , but that you should see things more clearely , which you did not before ? So that this double use you shall make of it : One is , to fix this conclusion in you hearts , and to fasten it daily upon your soules . Vse 2 The second is , if there be such a mightie God , then labour to draw such consequences as may arise from such a conclusion . As , if there be such a one that fils Heaven and Earth ; then looke upon him , as one that sees all you doe , and heares whatsoever you speake : As when you see a ship passe thorow the sea , and see the sailes applied to the wind , and taken downe , and hoysed up againe , as the wind requires , and shall see it keepe such a constant course , to such a haven , avoiding the rockes and sands , you will say , surely there is one within that guides it ; for it could not doe this of it selfe : or as when you look upon the body of man , and see it live and move , and doe the actions of a living man ; you must needs say , the bodie could not doe this of it selfe , but there must be something within that quickens it , and causeth all the actions ; even so when you looke upon the creatures , and see them to doe such things , which of themselves they are no more able to doe , than the body can doe the actions that it doth , without the soule : therefore hence you may gather that there is a God , that fils Heaven and Earth , and doth whatsoever hee pleaseth ; and if this be so , then draw nigh to him , converse with him , and walke with him from day to day ; observe him in all his dealings with us , and our dealings with him , and one with another ; be thankfull to him for all the blessings wee enjoy , and flye to him for succour in all dangers , and upon all occasions . THE SECOND SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that GOd is , &c. BEfore we come to the second sort of arguments to prove this principle , that GOD is , by faith , we thinke it necessarie to answer some objections of Atheisme , which may arise and trouble the hearts of men . Object . 1 Men are ready to say that , which you shall finde , in 2 Pet. 3.4 . All things have continued alike since the creation . That is , when men looke upon the condition of things , they see the Sunne rise , and set againe , and see the rivers runne in a circle into the sea , the day followes the night , &c. the winds returne in their compasses , and they have done so continually , and there is no alteration ; therefore they doubt whether there be such a God , that hath given a beginning to these things , and shall give an end ? Answ. 1 For answer to this , consider that these bodies of ours , which we carry about with us , which we know had a beginning , and shall have an end , that there is something in them , that is as constant as any of the former ; as the beating of the pulse , the breathing of the lungs , and the motion of the heart , and yet the body had a beginning , and shall have an end : Now what is the difference betweene these two ? It is but small , this continueth only for some tithes of yeares , but the world for thousands ; the difference is not great ; and therefore why should you not thinke it had a beginning , as well as your body , and likewise shall have an ending . See what the Apostle saith in this place , though all things continue alike ; yet there are two reasons , whereby hee proves that God made the world , and that the world shall have an end . 1 The first is laid downe in verse 5. For this they are willingly ignorant of , that by the Word of GOD the heavens were of old , and the earth standing out of the waters , and in the waters . That is , naturally the waters would cover the earth , as it did at the beginning ; for the naturall place of the waters is above the earth , even as of the aire above the waters : Now who is it that hath drawn these waters out of the earth , and caused it to stand out of the waters , and made it habitable for men and beasts , saith he , was it not the LORD ? 2 And was not this proved by the Floud , vers . 6. whereby the world , that then was , being overflowed with waters , perished ; that is , the waters , when God tooke away his hand , returned to their place , and covered the face of the earth . Now , who was it that did drie the earth againe , and now reserveth it to the day of Iudgement to be destroyed by fire ? And this hee proveth by the famous story of the Floud : You have heard of it ( saith he ) but of this they are willingly ignorant , that is , they are such things as may bee knowne ; but by reason of your lusts , which obscure your knowledge , and hide those parts of nature and reason , which God hath planted in your hearts ; therefore , of these things you are willingly ignorant . Answ. 2 And therefore , besides , wee will give this second answer to those that make this objection . That things are not alike since the creation . For , 1 The course of Nature hath beene turned many times , as those miracles that the LORD wrought in stopping the course of the Sunne , and making of it go backward ; he made the waters to runne a contrary course , and stopped the heat of the fire , and the efficacie of it , so that it could doe the three Children no harme . 2 Besides those miracles , look upon the things done amongst us , and you shall see , though they are not contrary to Nature , yet Nature is turned of its course , as in our bodies there be sicknesses and distempers , so there are in the great bodie of the World , strange inundations , stirres and alterations ; now if there were not a free Agent , that governes these , why are these things so , and why no more ? why doe these things goe so far , and no further ? why are there any alterations at all ? and when any alterations come to passe , who is he that stoppeth them ? why doth the sea over-flow some places , and goe no further ? who is he that sets bounds to them , but only the Lord ? Therfore this we may learne from it , the constancie of these things shewes the wisdome of God ; as it is wisdome in us to doe things constantly : and againe , the variety of things shewes the liberty of the Agent ; for the actions of Nature are determined to one , but God shewes his liberty in this , that he can change and alter them at his pleasure . Besides , the things that are ordinary amongst us , wherein there is no such swarving , but they are constant in their course ; doth not God guide them , and dispose of them as he pleaseth ? as the former and latter raine : doth not God give more or lesse , according to his good pleasure ? which shewes , that all things have not continued alike , but that there is a God , that governes the world . And as it is thus with naturall things , so in other things also ; you shall see some judgements and rewards upon some , and not upon others . Object . Oh but , you say , the world hath continued very long , and there is a promise of his comming , but we see no such thing ? Answ. But , saith the LORD , A thousand yeares are to me but as one day , and one day as a thousand yeares . As if he should say , it may seeme long to you , who measure time by motion and revolution , to your narrow understanding it may seeme long ; but to God it doth not : A thousand yeares with him , is but as one day . Where , by the way , we shall answer that fond objection : Object . How the Lord imployed himselfe before the creation of the World ? Answ. A thousand yeares to him is but as one day ; and againe , one day is as the longest time , that is , there is no difference of time with him . To which I may adde this ; that , who knoweth what the Lord hath done ? Indeed he made but one world to our knowledge , but who knoweth what he did before , and what he will doe after ? who knowes his counsels ? and who is able to judge of him or of his actions ? we can know no more , nor judge no otherwise than he hath revealed , we have no other booke to looke into , but the booke of his Word , and the booke of this World ; and therefore to seeke any further , is to be wise above sobrietie , and above that which is written . Object . 2 But whence then comes this promiscuous administration of things , which seemes to make things runne upon wheeles , they have no certaine course , but are turned upside downe : whence comes this to passe , if there be a God that rules heaven and earth ? Answ. For answer of this , looke in Ezek. 1. where you have an expression of this , of things running upon wheeles : wherein you may observe these things : 1 That all things here below are exceeding mutable ; and therefore compared to Wheeles , and they are turned about as easie as a wheele , so that a man may wonder at their variety and turning . 2 But yet , these wheeles have eyes in them , that is , though we see not the reason of things in them , yet they have eyes in them , they have something to be discerned ; the speech is a metaphor , and a metonymie too , shewing that there is something in their events , that may shew the reason of their Turning , if we could discerne it , but it is oft hidden from us . 3 And these Wheeles are stirred , but as the beasts stirre them ; that is , there is nothing done here below , but they are done by the instruments of God , namely , the Angels . 4 And these Angels , first , have faces like men , that is , the wisdome of men ; and on the other side , secondly , a face like a Lion , for their strength ; thirdly , there is service , and laboriousnesse in them , as in Oxen : fourthly , there is swiftnesse in them , as in Eagles ; and this is meant of the Angels , that order and guide the course of things , and change them , as we see continually . 5 Againe , as these Wheeles move not , but as they are guided by them , and both move by the Spirit , that is , what God commands them , they execute , they goe , when he would have them go , and stand still , when he would have them . 6 Againe , for the manner of their motion ; every one of them had foure faces ; that is , they could looke every way , from East to West , and from North to South , when as man can see but one way , before him , he cannot looke on the right side , or the left , or behinde him , and therefore he may be deceived ; but these looke every way . So also the feet , on which they goe , are not like mens feet , to goe forward only , but like calves feet , that is , they were round feet , which goe either forward or backward , so , as they are easily turned ; and as they see every way , so they are apt to goe every way , and this with the greatest facilitie that can be . Let a man set any thing on worke , and it must needs runne in such a chanell , in such a way , he cannot change it suddenly : But it is not so with God , hee can alter a thing as easily to the left hand , as to the right , and that in an instant . Object . But what dependance is there between things ; doe we not see strange things come to passe , that we can see no reason for , as the Churches overthrowne , the godly afflicted , the wicked exalted ? Answ. Well , saith the Lord , this is to bee considered further , that one wheele is within another , and the wings of the Angels are one within another ; there is a sutablenesse , and an agreeablenesse betweene them : so that take the changes of a thousand yeares , and , if you summe them up , you shall finde them , as wheeles , one within another . Therefore I would summe up the answer thus ; this deceives us , we look upon Gods providence , in some few particulars only , that we looke upon a wheele or two , and not as they are one within another ; for then , indeed , we should see things that might cause us to wonder : as we see Ioseph , an innocent man , lying in disgrace and imprisonment ; and David , though innocent , yet a long time disgraced in the Court of Saul , and afterwards Shimei cursing him ; yea , wee see Iesus Christ himselfe delivered and condemned for an impostor , and that by witnesses , and in a legall manner : so we see Paul , one that was a man , full of zeale , yet accounted one of the worst men , that lived in his time : and Naboth , an innocent man condemned to death by witnesses , & stoned , and who shall rise againe to shew his innocencie ? If you looke but upon a wheele or two , you shall finde the Church ready to bee swallowed up in Esters time ; but if you looke upon them all at once , then you will see , that these passages have eyes in them , and that they have Angels , and the Spirit to guide them . As for example , looke on all the wheeles of Iosephs life , you shall see the envie of his brethren , selling him to the steward of Pharaohs house , and there his falling out with his mistresse , his casting into prison , and there meeting with Pharaohs officers ; he was thereby made knowne to Pharaoh , and so he became great in Pharaohs Court ; and then you see it is a goodly worke . So in David , take all the wheeles together , and you shall see a glorious work ; how God brought him along to the Kingdome ; God was with him , and wrought his works for him , when he did sit still ; and when his hand was not upon Saul , then he sent the Philistines to vex him , and to end his dayes : and first hee gave David the Kingdome of Iudah ; and then afterwards Abner and Isobosheth fell out about a word , and one of them was slaine ; and then also came two wicked men , and tooke off the others head , and so came home the whole Kingdome of Israel into his hand . So also in Esthers time , take all the wheeles together , and you shall see an excellent act of Gods providence , when the Church was ready to be destroyed , when the neck was upon the block , and the sword drawne out ready to strike , and that that night the King should not sleepe , but that a booke must be brought , and rather that than another , and that the place should be opened , where he should finde Mordecai his revealing of the treason against him , and thereupon the decree was revoked , and the Church delivered : I say , take all these together , and we shall plainly see , that in this strange administration of things , there is still a providence , and that there are eyes in the wheeles , and a spirit to guide them . Object . 3 If there be such a God that made the Heaven and the Earth ; what is the reason then , that wee see things are brought to passe by naturall causes ? If there be a cause for such a thing , the effect doth follow ; when there is no cause , then the effect doth not , as a wise man doth bring a thing to passe , but the foolish miscarry in them , we see the diligent hand maketh rich , and hee that labours not , hath nothing ; and things that are strong prevaile against those that are weake ; and so God is forgotten in the world , and his wisdome and power is not seene ? Answ. 1 It is not so : God doth carry it often another way , as it is , Eccles. 9.11 . Alway the battell is not to the strong , but chance and accident befall them all ; that is , the LORD of purpose doth often change them , that his power and might may be seene . We see often , that Princes walke on foot , like servants , and servants ride like Princes , as in Chap. 10. that is , things doe not alwayes come to passe according to their causes ; for , when the cause is exceeding faire to bring forth such an effect , yet we see it is an abortive birth , and such things come to passe that we looked not for ; as he that was diligent , many times comes to povertie ; the wise doe often miscarry in bringing their enterprises to passe . Answ. 2 Though the immediate cause produceth the effect ; yet , who is the first cause ? As for example , though folly be the cause , that such a businesse doth miscarry , yet who is the cause of that folly ? It is sin that bringeth destruction , and doth precipitate a man thereunto ; but who is it that leaveth men to their sins and lusts ? You see , what was the immediate cause of the losse of Rehoboams Kingdome , the ill counsell that was given him by the young men ; but who was it , that fitted the cause thereunto ? was it not the Lord ? So on the contrary , wee see that godlinesse is the cause of good successe , and makes men to prosper , but who is the cause of that cause , is it not the Lord himselfe ? Object . 4 But , oftentimes it is ill with those that are good , and well with those that are wicked ; the wicked prosper , many times , when it goes ill with those that feare the LORD ; oftentimes it commeth to the wicked according to the worke of the righteous , and contrarily . If there be a God , what is the reason that this comes to passe ? Answ. It is certaine , that whensoever any wicked man doth an evill act , and a good man doth well , and serveth the Lord with a perfect heart , that there is a sentence of good and evill goes with it ; but God doth often suspend the reward to the godly , and of punishment to the wicked ; the execution of them is deferred . Besides , we are often mistaken ; for that which we thinke to be ill to us , is many times for our good ; and that which we thinke is very happie and prosperous , may be hurtfull to us . As for example , when Iacob came from Laban , GOD said to him ; Be not afraid , I am with thee , and I will doe thee good . You see , Iacob was no sooner gone , but Laban follows him , and would have done him much hurt , had not the Lord taken him off : No sooner was Laban gone from him , but Esau comes against him , and when the Lord had rescued him from him ; when he was come neerer home , when he might have expected some rest after his weary journey ; yet then his daughter was ravished , and his two sonnes were rebellious , and committed murther ; after that Rachel died , and Deborah , who was Rebeccah's nurse , who was a good woman , and therfore a great losse to his family ; after all this , a famine fell upon him ; yet for all this , God said that he would doe him good ; and doubtlesse , God was as good as his word , and hee did him good : for that medicine is good , that doth us good , though it be bitter , and so was it with these afflictions . So Paul , he prayed that he might have an happie journey to Rome , and no doubt , the LORD heard his prayer , as appeareth by the Lords appearing to him ; yet see what a kinde of prosperous journey he had ; what a deale of trouble did he meet with ? Being in great afflictions , he went to Ierusalem , thinking there to be comforted by the Saints ; and when he came thither hee went into the Temple , thinking he had well provided for himselfe ; but then he was hardly entertained , put into prison , and sent bound to Caesarea , and afterwards , was in many perils upon the sea . And this was the prosperous journey that Paul had , and surely it was happie , and did much good to his owne soule , whereby he did good to others ; a journey that led him into many experiments of Gods providence , and goodnesse towards him : therefore wee must not judge according to the outside , or that which the world accounts of , and appeares to be evill , for they may be causes of much good to us : therefore Saint Iames wils us , Iames 1.2 , 3. to rejoyce when wee fall into divers temptations , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is but a triall of your faith . These varieties of afflictions are as fire to cleanse your faith , and make it shine more , and grow more : therefore , saith he , rejoyce , when you fall into variety of them ; for the variety of them will cure that variety of evils and diseases in us ; as poverty may do that which sicknesse cannot do , and imprisonment may heale that which povertie or disgrace cannot doe , &c. So on the contrary , those good things are not alwayes good , which we account good ; as when a man goes on from one good blessing to another , and is carried with a prosperous wind , and findes no change in any thing ; this may also tend to his hurt and destruction , as the other to his salvation ; these slay the foolish , even as the other save the godly : for these often-times doe make the soule fouler and fouler , and make it to be more rustie . This want of changes makes men to depart from God , and fall into evill ; whereas the other makes us the more carefully to cleanse our wayes , and to cleave more firmely to him : Therefore , let us take heed that we be not deceived about these evils . Object . 5 What is the reason then , that as dies the beast , so doth man die , to our appearance , there are none that rise from the dead ; indeed , if one should come from heaven or hell , and bring us word what is done there , wee should beleeve it , but when did any ever heare of such a thing ? Answ. You have more , than if a man should come from the dead , from either of these two places : for you have Christ come into the world , from the bosome of the Father , and he hath brought us newes , what is done there . Besides , we have God himselfe , who is , as it were , come from heaven , and hath revealed many things unto us , and hath declared his will , what he would have us to doe , as to Moses upon Mount Sinai , and hee would have done it to this day , but that our weaknesse cannot endure the mightinesse and greatnesse of his Majestie , but would say , as the people did ; Let not the Lord speake to us any more lest we die , but let MOSES , let him send his messengers , let him speake no more . Againe , the Spirit whereby the Prophets and Apostles spake to us , was it not sent from heaven ? Againe , suppose one should come from either of those two places , would you beleeve him ? It might be a false relation , would you beleeve him without further ground ? But it is a direct answer which our Saviour giveth to this question , Luke 16. the two last verses , it was the objection of Dives , if there came one from the dead againe , they would beleeve it ; Abraham answers , They have Moses and the Prophets , and if they will not beleeve them , they will not beleeve , though one should come from the dead : as if he should say , these carry greater evidence in them , they have more power to confirme the truth that they delivered , that it came from the great God of heaven and earth , than if a man should arise from the dead , if we consider the many miracles which they did , and holy life which they led . Object . But , if you will say , that , indeed for the declaring of things , and for the confirmring of truths , there is more evidence in these , than if one did arise from the dead ; but if one should come from the dead , this would be much to shew the eternitie of things , and the immortality of the soule . Answ. If this be so ; you see , that men have risen from the dead ; as when Christ did arise , then many arose from the dead . THE THIRD SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that God is , &c. NOw we proceed to that which remaines ; we will shew you how this point is made manifest to you by faith , that GOD made the Heavens , and the Earth . It is done after this manner ; When you beleeve the Scriptures to be true , and finde this set downe in the Scripture , that God made Heaven and Earth , then you beleeve that there is an eternall Deity , that is the Author and Maker of all these things : and thus faith gathers the conclusion : Object . If you aske me , how faith differs from reason , and how this second proofe differs from the former . Answ. 1 I answer , after this manner : There is a double assent : One is a doubtfull assent , which we call Opinion , that is , when we assent to the one part , so as we feare the contrary to be true . The other is , a firme assent , and this is two-fold : Either it is grounded upon reason , which we call Knowledge ; or else is grounded upon the authoritie of him that reveales it ; and this wee call Faith. And the difference of them stands in this : The objects of the first , which wee call Knowledge , are naturall things , such as God did not reveale himselfe , but they lye before us , and reason can finde them out : but Faith beleeveth things that are revealed by God , yet so , as that there is no reason for them , as well as for the other . For if one come and tell you any thing , and if you beleeve it , you can give a reason of it , and why you beleeve it , aswell as of any other naturall conclusion ; as that he is a wise man , and one that I know will tell the truth , I have had experience of him heretofore , &c. Even so , when you beleeve the Scriptures , you can give a reason for it ; it is , because God delivered it , and he cannot lye ; but now , how doe yee know that God delivered it ? Because the men that delivered it , in his Name , did confirme it by workes , and miracles , and predictions of times ; so that reason runnes along together with Faith : Onely there is this difference betweene them ; Faith addeth to the eye of reason , and raiseth it higher ; for the understanding is conversant , as about things of reason , so about things of Faith ; for they are propounded to the understanding , onely they are above it , and must have faith to reveale them ; as when Moses saith , In the beginning , GOD made the Heaven and the Earth : when we heare such a proposition , reason doth but looke upon it , and cannot see it at first , but Faith helpeth reason to goe further : therefore Faith is but an addition to the strength of reason ; when it could goe no further , Faith makes it to goe further : as one that hath dimme eyes , he can see better with the help of spectacles : even so doth the eye of reason , by a supernaturall faith infused . So that all the things which we beleeve , have a credibilitie and entity in them , and they are the objects of the understanding ; but we cannot finde them out , without some supernaturall help . As if you would choose a right jewell ; ( you know there are many counterfeit ones ) how should you know a true one ? The stander by cannot tell , but brings it to a Lapidary , or a Ieweller , and he knowes it , because he is skilled in it . Now , as there are the Iewels , and they are to be discerned and differenced , but all lyes in the skill . So is it in the things that are revealed by God , and by naturall reason , to know which are of God , which not ; there are the things , and they are to be seene , yea , the things themselves have characters , by which they may bee discerned ; but let two men looke upon them , one beleeves , and the other doth not ; one man goes no further than reason , but the other doth ; the reason is , because one is helped from above , and the other is not , he wants that light , that habit of skill which another hath . Now , this being premised in generall ; let us see how faith gathers , that the Scriptures are true , and that all that is in them is true ; and consequently , that there is a God that made the world . It gathers it by these three heads : When a man lookes into the Scriptures , and sees the phrases of the Prophets and Apostles , saying , Thus saith the Lord ; he considers , if this be from God , then it must needs be true . But now the question is , whether it was delivered truly , and therefore hee lookes upon the men that did deliver it , as upon Moses , &c. and if he can finde any evidence in them , that they delivered it truly , without collusion , then he beleeveth that it is so , and so faith layes hold and pitches upon it ; and gives solide assent unto it . Now the proofes , whereby we shew that these men have spoken by the Holy Ghost , are these three : The miracles , which they wrought : wherein this is to be considered ; that they were such miracles as were done before many witnesses , they were not done in a corner , where two or three were , and so related to the people , as many false miracles are , but they were done before many thousand ; as the standing still of the Sunne , the plagues of Aegypt , the dividing of the waters , the Mannah , that came downe from Heaven , the water flowing out of the rockes , the miracles that were wrought by Eliah , and Elisha , they were all openly done , in the view of all the people . They were such miracles , as had a reality in them ; false miracles stand onely in appearance , they have onely a shadow and not the substance , they have no solidity in them , as the miracles that Inchanters doe , they are but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as wee call them ; they are onely appearances , and no more , as , if they give money , it will afterwards prove but drie leaves ; and such were the miracles of the Inchanters in Aegypt : but looke upon the miracles of Moses , they were solide , as the Mannah fed the people many yeares ; the water that came out of the rockes did refresh them , the plagues of Aegypt were reall ; the miracles of Christ were all of use to mankinde , as when he turned water into wine , it was such as they were refreshed by ; so , when hee healed the people , when he gave sight to the blinde , they were all usefull , and had a reality in them . Besides , consider the miracles which were wrought at the delivery of the Law , Exod. 19. as the thunder , the lightning , the sound of trumpets , &c. whatsoever was done then , all the people saw it , and their senses were taken up about it , so that they could not be deceived . The lawes that Numa Pompilius brought from the gods , he related to them , but the people saw and heard nothing ; but these miracles the people all saw , the Mount burnt with fire , and thick darknesse round about it ; and there was thunder and lightning , and the Mount trembled . And as their eyes did see 〈◊〉 things , so their eares were busied . In hearing the voice of the trumpets sounding louder and louder , a great while , and hearing the voice of God himselfe . And this was not done only in the sight of the Elders of Israel , but all the people saw it , and heard the voice of the Lord. And such were all the miracles of the Apostles , and of all the Prophets . And this argues that they came from God himselfe ; because they could not be done , but by a supernaturall power . Againe , I will adde to this the prophecies , for that is one of the wayes by which the Lord confirmes his word unto the sonnes of men , Isa. 41.22 , 23. Shew to us the things to come , that we may know that you are Gods , &c. As if hee should say ; If any man be able to foretell things to come , he is God : for it is the propertie of God alone ; and therefore he can doe it . Now I will name some prophecies , to instance in ; and I will shew the difference betweene them , and the predictions of Southsayers ; for you shall finde that these prophecies were Particular , and not generall , they were Perspicuous and plaine , and not obscure , and they had fixed times set , and not left at randome : As in the prophecie delivered to Abraham , that the Children of Israel should be strangers , and in bondage in Aegypt foure hundred yeares : now , saith the Text , that very night they went forth of Aegypt , the foure hundred yeares were expired . Moreover , that prophecie , that Iudah should have the Scepter , it was a thing could not be foreseene ; Iudah was not the elder brother , and it was long first before it was brought to passe : therefore Moses could not see it by any thing at the present ; and besides that , he should not only have the Scepter , but he should have it till Shiloh come , that is , CHRIST IESVS , which was about two thousand yeares after ; which was not like to the prophecies of other Nations . Moreover , the prophecie of Iericho , that hee that did begin to build it againe , should lay the foundation of it in his eldest sonne , and set up the gates of it in the youngest , which was fulfilled , 1 King. 16. last . So likewise , the prophecie of Iosiah , it was a distinct prophecie , you have it in 1 King. 13.1 , 2 , 3. where the Prophet comes from the Lord , and cryeth , Oh Altar , Altar , behold a childe shall bee borne , Iosiah , by name , &c. he names the very man that should performe it . The like is the prophecie of Cyrus , long before Cyrus was borne , that he should deliver the Iews , and take off the yoke of their captivity , &c. So likewise , come to the prophecies of Daniel , the prophecie of the foure Monarchies you see , how particular it was : Daniel , he lived but in the two first , which were the Chaldean and Persian Monarchie , it was not possible , by any thing that was then done , that he should have beene able to see the succession ; yet then after them was the Grecian , and then the Roman Monarchie . So likewise the prophecie of the captivitie , seventie yeares , and of their deliverance , you see , how distinct and particular it is . Object . But the time of Moses is very ancient , it is out of memory , and it might be some fained storie , those things were done long agoe , they that saw them are all swept away , and who can say that they were done so ? Answ. Herein lyes the strength of the argument ; If you could thinke it possible , that Moses and all the people should consent together to leave a false monument behinde them , ( which was impossible ) yet consider that many hundred yeares after the same was confirmed by all the Prophets , who had miracles to confirme the same , and they all agreed in one ; and it is impossible that such an imposture and falshood should be compacted together , and carried downe so strongly , for they differ not a jot : all the Prophets repeating that which was delivered by Moses . Consider the strength of this argument , for it admits of no ambiguitie . If you will adde to this the holinesse which appears in their writing , and of the men , as in Moses ; looke upon the holinesse in his doctrine and Law : Looke upon Paul , see with what Spirit he wrote his Epistles ; so consider the spirits of them all in their writings , they did , as it were , transcribere animas , they did not forbeare to publish their owne faults : see how they were handled , they suffered persecution , and in this , what end could they have ? Moses sought not his owne glory , he doth not deliver the Scepter to his own Tribe , but in his prophecies he speakes worse of that Tribe than of any other , of Reuben , Simeon , and Levi , and this will confirme it , and take away all doubts of it . And this is the first proofe . The second Argument , by which we confirme the truth of the Scriptures , is taken from the testimonies that are given to them by our enemies ; the Gentiles themselves being Iudges : As , to instance in the Floud , there are many that have made mention of it . Those Flouds that are related by the ancient Greek Historians come so neare it , that they must needs have the relation of it from the Iewes , though they have mingled it with many falshoods , wee have not the Writings of them , but fragments in the Writings of others , as of Alexander Polyhistor , in Iosephus and Cyril : They say that there was a great Floud , and that there was one Nicurus , to whom Saturne revealed it , and bade him make an Arke ; and he did so , and gathered some of all beasts into it , and that the Arke was in Armenia , and that the fragments of it are in Heliopolis . And Abidenus saith , that it was a common opinion , that the men , that the Earth brought forth , gathered themselves together and builded a great Tower , which was Babel ; and the gods being angry with it , threw it down with a great wind , and thence came the confusion of tongues . And for the pillar of Salt , Iosephus saith , that some of it was remaining in his time . And for Abraham , many speake of him , and also of Moses , there are many that agree in their story of him , but the Chaldee Historians especially , and some of the ancientest Greek Historians . Diodorus Siculus relates the history of him , though mingled with falshoods , of what he did in Aegypt , and what lawes he gave the people , and how he cast out the Canaanites , and that he said he received his lawes from a God called Iah , and that they were such lawes as separated that people from all others , and that his God was such an one , as could not be seene , &c. And Strabo saith , that he reproved the Aegyptians for worshipping visible gods , and therefore he was cast out , and his people with him , &c. After this , when Cyrus did restore the Kingdome of the Iewes , and had overcome Darius , Zenophon reports this , that when he came into Babylon , he gave commandement , that no Syrian should be hurt : now Syria lyes upon Iudea , even as one Shire doth upon another , so that they were all called Syrians . Moreover , Megasthenes , the Chaldean Historian , relates , that Nebuchadnezzar had conquered Aegypt , Phoenicia , and Syria , and all those parts he brought into captivitie ; and after that , hee made him a great Palace , which is spoken of by Daniel the Prophet , and how he ordered the people of the captivitie . Moreover , Berosus saith , that afterward hee was strucken with madnesse , and Evanuit , he vanished ( for that is his word ) he departed from amongst men . ( Indeed one Annius , a Monke , hath put forth some books under the name of Megasthenes , but they are but supposititious . ) So likewise , of Senacherib and Salmanasars warre , and of the building of Salomons Temple , they are recorded in the Annals of the Tyrians . This is related by those that are neither Iewes nor Christians ; and these testimonies are fetched from those that are our enemies , which are more fit for the Presse , than for the Pulpit , and to be written , than delivered in a popular congregation . I will adde to this but this one ; consider the exact Chronologie , which is found in all the Scriptures , and the agreement of them with the Heathen Histories . In latter times there have beene great confusions , but the greatest evidence , that is to be found , is the Tables of Ptolomy , lately found , which doth exactly agree with the Scripture ; he exactly sets downe the time that Nebuchadnezzar and Cyrus reigned ; compare them with the Scripture , and you shall finde these agree with Daniel and Ieremie , otherwise Chronologers differ very much : for in Ioseph Scaligers time , that Table they had not , but it was found since : So in the time when Ierusalem was taken , they agree exactly ; and this is the greatest testimony that the Scripture can have from Heathen men . Quest. But this Question may now be made ; How should we know that these bookes , which wee have , as written by Moses , that these are they , that there is no alteration in them , or supposititious prophecies put in ? Answ. You have the Iewes agreeing with the Christians , who were enemies , and the Iewes kept it exactly , yet theirs agree with ours . Object . But how should we know that the Iewes are true ? Answ. They have testimony from the Samaritans , and they were enemies to the Iewes , and there being once a rent made , were never reconciled againe : yet in the Samaritan Bible , there is no difference at all , to any purpose . Now adde to this the testimony of the Churches from Christs time downward , still it hath continued ; so as in Eusebius and Baronius you shall see plentifull testimonies thereof . The third Argument is from the Scriptures themselves , if you consider but these three things ; 1 The majestie and plainnesse of the stile , and the manner of the expressions , a meere relation , and no more . In the beginning was the Word , &c. Where doth any booke expresse it selfe , in a manner , in the relation of any stories ? So as that it carries evidence from God ; so that Iunius reading the first Chapter of Iohn , was stricken with an amazement , by a kinde of divine and stupendious authoritie , and so he was converted from Atheisme , as himselfe said in his life . 2 If you consider the purity of the doctrine . If a man would deceive the world , then the things that he teaches , must needs be to please men ; but the Scripture is quite contrary , it ties men to strict rules , and therefore see how it is etertained , and how hard it is for men to keepe it in the purity of the doctrine , which is an argument it came from God. If the Scriptures were delivered by men , then either by good men , or by bad ; if by holy men , then they would speake the truth , and not lye ; if by bad men , then they would never have set downe such strict rules of doctrine that they must live by , and which condemne themselves . 3 Consider the an●●quitie of them , they were before all other Heathen stories , which will answer an objection , namely , why there is no more testimony from them of the Scriptures : The answer is , that when Scriptures ended their writings did but begin , there being little use and trading of learning in those dayes , but it seemes the Grecians were the first , or rather the Chaldees , but there were not so many bookes written then , as afterward . Now when all these things are considered , we are brought to beleeve the Scriptures are the Word of God , and you finde this in the Scriptures , that there is a God , that made Heaven and Earth , then this begets faith ; and so , By faith we beleeve ( as here saith the Apostle ) that there is one GOD. I confesse all this which hath beene said is not enough , unlesse God infuseth an inward light by his Spirit to worke this faith , but yet there is enough left in the Scriptures to give evidence of themselves . THE FOVRTH SERMON . HEBREWES 11.6 . He that commeth to God , must beleeve that God is , &c. THere is one reason more remains , & that is from the testimony of the Church ; doubtlesse , it is an argument of great strength ; That so many generations since CHRISTS time , and before , have , from hand to hand , delivered it unto us , and that so many holy men , as the Martyrs were , and , as the Fathers were , when they lived , that these all gave testimony to this Scripture in all ages . But yet we will adde something to it , because the Papists have abused this , and say , they would have the truth of the Scriptures to depend upon the authority of the Church , and not so much upon the testimony it hath received from all ages and generations ; they would have it to be such a testimony as the present Church gives of it ; because , say they , that can erre in nothing ; therefore not in this : and therefore they say , This is the Bible , and the very Dictate of the Pope , in cathedrâ , with his Councell ( some say , ) makes it so , and you must receive it for Scripture , upon this ground , without any further inquiry . But , with us , who doe not receive that conclusion , that the Church cannot erre ; it is out of question , that the Scripture doth not depend on the authoritie of the Church . But yet we will give you this reason against it . Aske that Church , that Synod of men , what is that which makes the Church to beleeve that the Scripture is the Word of God ? Surely , they will give the same answer , that we shall deliver vnto you ; that it could be nothing else , but the Scripture it selfe , which therefore must needs be of greater authoritie than the Church it selfe , for the declaration of themselves , and the Scriptures manifestation of this argument , be of more force than the authority of the Church , as the cause hath much more strength , than the effect . Againe , the Church hath no authoritie to judge of the Scripture , till it be knowne to be the Church , which cannot be but by the Scripture . Moreover , the Scripture hath a testimony more ancient , than the authoritie of the Church , and therefore cannot receive its authoritie from any ; the Scripture being the first truth , it cannot be proved by any other ; it is the confession of their owne Writers , that Theologia non est argumentativa ; Theologie is not argumentative , to prove its owne principles , but only our deductions out of it : As also , they say , we cannot prove the Scriptures , probando , sed solvendo , by answering , and resolving objections made against it . In all other things , you see , it is so ; as the Standard , that being the rule of all , cannot be knowne but by it selfe ; the Sunne that shewes light to all things else , cannot be knowne by any other light but its owne : so the Scripture , that is the ground of all other truths , cannot be knowne , but by the evidence of those truths , that it carries in it selfe . We have onely this word to be added more concerning the Scriptures . You shall observe this difference betweene the Writings of the Scripture , that were written by holy men inspired by the Holy Ghost , and all mens Writings in the world . In mens Writings , you shall see that men are praised and extolled , something spoken of their wisdome , and of their courage , and what acts they have done ; there is no story of any man , but you shall finde something of his praise in it : but you shall finde the quite contrary in the Booke of God , there is nothing given to men , but all to God himselfe ; as Moses , David , Paul , and all the Worthies in the Scripture , you shall finde nothing given to them : But of David , it is said , that he walked wisely , because the LORD was with him , it was not his owne strength ; so , when they had any victory , it was not through their owne courage , or stratagems , that they used , but the LORD did give their enemies into their hands . And Paul , that was the meanes of converting so many thousands , he ascribes nothing to himselfe , but it was the grace of GOD , that was with him . So , Samson was strong , but yet he had his strength from God ; and therefore this is an argument , that the Scriptures were written by holy men inspired by the Holy Ghost . Seeing we have such just ground to beleeve , that there is a GOD , that made Heaven and Earth , and that this word , which testifies of him , is indeed the word of GOD. This use we are to make of it , that it might not be in vaine to us ; it should teach us to confirme this first principle , and make it sure ; seeing all the rest are built upon it , therefore we have reason to weigh it , that we may give full consent to it , and not a weake one . Object . But , you will say , this is a principle , that needs not to be thus urged , or made question of ; therefore , what need so many reasons to prove it ? Answ. Even the strongest amongst us have still need to increase our faith in this point ; and therefore we have cause to attend to it , and that for these two reasons : Because these principles , though they be so common , yet there is a great difference in the beleefe of the Saints , and that , with which common men beleeve them ; the difference is in these foure things : both of them doe beleeve , and they speak as they thinke , yet you shall find this difference : A regenerate man hath a further and a deeper insight into these truths , he gives a more through and a stronger assent to them ; but another man gives a more slight and overly assent ; that faith , with which they beleeve them , is a faith that wants depth of earth ; therefore , if any strong temptation comes upon them , as feare of being put to death , &c. they are soone shaken off , and doe often fall away , when they are put to it ; they shrink away in time of persecution : for their faith wants depth of earth , that is , the assent , they give to the Scripture , is but an overly , and superficiall assent , it doth not take deep root in their soule , and therefore it withers in time of temptation , they doe not so ponder them , as others doe ; and therefore they are not so grounded in these first principles , as others are ; though they have some hold , 〈◊〉 yet not so great a hold , as the godly have : So as they are not so firmely established , so grounded in the present truth , they are not so rooted , as the Saints are . That , which breeds this assent in them , is , but a common gift of the Holy Ghost ; but that , with which the Saints beleeve them , is a speciall grace infused , wrought by the Holy Ghost : now , that which hath a weaker cause , must needs have a weaker effect ; that which is wrought by a common , cannot be so strong an assent , as that which is wrought by an infused habit of the Holy Ghost ; therefore the faith of the Saints is stronger than the faith of the wicked . The Saints , the regenerate men , build their hope , comfort and happinesse upon the truth of these principles , as that there is a GOD , that rules Heaven and Earth , and that the Scriptures are his Word , and whatsoever is in them , is truth , they build all upon these ; therfore , if any doubts arise , they can never be at rest , till faith hath resolved them , and wrought them out : with another man it is not so ; he takes these things upon trust , and beleeves them , as others do , but he doth not much trouble himselfe about them ; and therfore , if any doubts come against them , he suffers them to lye there , and goes on in a carelesse manner : But with the Saints it is not so ; they building their hope upon them , doe therefore resolve to suffer any thing for God , they will be content to lose all for Him , if occasion requires , and therefore they are upon sure ground ; but the other , they doe but receive upon trust , and therefore they doe not cleave to him in that manner that the Saints doe . Regenerate men have a lively and experimentall knowledge , that there is a GOD , and that the Scriptures are his Word , from the communion that they have had with this God , and from the experience they have had of the truths delivered in the Scripture . They know very well , and that experimentally , what difference there was betweene ; what they were once , and what they are now ; what it is to envie the Saints , and what it is to have an affection of love to them ; they know the time , when they slighted sinne , when they made no reckoning of it ; they know againe the bitternesse and sorrow of sin , when the commandement came , and shewed it unto them in its colours : they know a time when they judged perversely of the wayes of God , when they had a bad opinion of them , and how now they are changed : besides , they know , how that once they did admire , and magnifie worldly excellencie and preferment ; but since they were inlightned , their opinion is otherwise ; I say , they know all this experimentally . Take the whole worke of regeneration , they know it in themselves ; and so for God himselfe , as hee is described in the Scriptures , such have they found him to themselves : Now where a man doth know things thus experimentally , it is another kinde of knowledge , than that which is by heare-say : so that though there is a beleefe in them both , yet there is a great difference betweene them . We must labour to confirme our faith in these principles , because they are of exceeding great moment , and consequence , in the lives of men ; though they seeme to be remote , yet they are of more moment than any other ; as of a house , you see a faire top , but yet the foundation is of more moment , and that cannot be seene ; the streames are seene , but the Well-head cannot : so all the actions of the lives of men are built upon these principles , and as they are more strongly , or weakly beleeved ; so have they more or lesse influence into the hearts and lives of men . As take a man that beleeves fully , that there is a GOD ; and that , the Scriptures are his Word : this breeds an unresistable resolution to serve , and please him , notwithstanding all oppositions he meets with : Take the greatest things that use to daunt men , as take a man that is to die , if he considers that there is a God , with whom he is to live for ever , what is death then ? no more than the stones flying about Stevens eares , when he beheld the heavens opened ; so when men speake against him , and slander him ; when they scoffe , and revile him , and trample upon him ; yet , if God be with him , he can boldly say , I care not for mans day , nor for the speaking against of sinners ; he is not moved a whit with them ; they passe away as a vapour , that moves him not : so when hee sees the current of the times to runne against him , yet , when he sees that there is an Almightie GOD that takes notice of him , he is able to stand against and despise them all , and is not stirred an haires breadth out of the way for it , they are as waters beating against a rocke . Consider the Martyrs , that died in the fire , if you had stood by , you would have said ; Surely , that man hath a strong faith , that can goe out of this life , and suffer such a kinde of death ; but why doth he doe it ? because he beleeves that there is a GOD , that is a rewarder of them that seeke him . So every regenerate man , whatsoever he doth , he doth it with the same faith that they did , only here is the difference ; the Martyrs spent all at once , and these doe it but drop by drop : as when a man forbeares all present joyes , which this life consists in ; it is , as it were , a dying by peece-meales , a dying drop by drop , as Paul said , I dye daily . If one of us were to suffer , as the Martyrs did , what is it that would establish our soules ? it is the beleefe of these principles , that inables the Saints to doe all this : you live by your faith in these principles , though you observe it not ; for this is a thing that is to be marked to this purpose , that the opinions of men , their imaginations and thoughts , they all proceed from such notions , as lye more overly in their hearts , but their actions proceed from the strong setled notions and principles that are riveted in their inward heart . And therefore , observe the lives of men ; such as their principles in them are , such are their actions : For as it is true , on the one side , where men beleeve , there they come to God ; so it is true on the otherside , if men be not grounded in these first principles , if they doe not beleeve , they doe not come to him ; but goe on unevenly in their wayes , and forsake their profession . Now , whence comes this uneven walking , this exorbitance of the wheeles , but from the weaknesse of the maine spring , that sets all on motion ? because these are the first springs , that set all the rest on worke . For , could a man be carried away by the praise of men , by the voice and breath of man , on the one side ; or could he be discouraged by the scoffes of men on the other side , if he did fully beleeve this principle ? it is impossible he should , as Esay 52. As if he should say , It is impossible that men should shrinke so , at the face of man , if they did not forget the Lord their Maker . Hence it is , ( although you doe not observe from whence it comes ) yet hence doe come all those fruits of Atheisme in the lives of men ; all that unthankfulnesse , that men can take blessings at GODS hands , and never give him thankes , nay rather , they render evill for good ; hence it is , that men trust in meanes more than in God ; hence it is , that men are so unholy when they come into his presence , they are not strucke with feare and reverence of his Majestie , when they come before him ; hence also comes that carelessenesse in the lives of men that feare not his Word , but walke on in a carelesse and remisse manner ; and hence also is that hasting after honours and profits , with the neglect of better things ; they all arise from hence , even the weaknesse of the assent to these maine principles : for there is a double kinde of Atheisme in the heart ; there is a direct thought of Atheisme , when a man doubts of the truth of these principles , and knows he doth so . Secondly , when a man doubts , and knowes not that he doubts . Object . But , you will say , If it be of so much moment , then what is the way to strengthen our faith in them ? Answ. It is exceeding profitable to search and examine these truths to the ful , not to give over pondering of them , till your hearts be established in the present truth . It is good to doe with your selves , as Eliah did in the case of Baal , Why halt you betweene two religions , come to that disjunction , If Baal be god , follow him ? So I say to you in this case ; examine it to the full , if these principles be not true , walke according to your liberty and lusts , take no paines , but live as your nature would have you ; but if they be true , then walke so , as if thou didst throughly beleeve them so to be ; the beleefe of them is that which will carry us through all losses and slanders , through good report and ill report ; if thou didst throughly beleeve them , they would make thee doe any thing for God ; I say , it is very profitable to come to this disjunction , and it strengthens our faith much ; and this being laid , then draw the conclusion from it , that we thus here must live , and that it is here best for us to doe so . To pray to God to strengthen our faith in these common principles , to say as the Disciples did , LORD increase our faith : you see that Christ did it , when Peters faith failed him , he prayed that it might bee strengthened ; and when you have found any weaknesse or doubting , you must remember that faith , in these principles , is the gift of God. There is indeed a common faith , which others may have , and thou mayest have , but the strong faith ariseth from the Spirit , God dispenseth it where he pleaseth ; this infused faith is not gotten by strength of argument , or perspicuitie of the understanding ; it is not brought in by custome , but God doth worke it ; it is not all the antecedent preparation that wil doe it , but God must first worke it , and then you are able to beleeve these principles of faith , and able to beleeve them to the purpose . When thou hast such a habit lying in thy soule , the more thou readest the Word , and acquaintest thy selfe with it , day by day , the more stronger doth thy faith grow , Rom. 10. Faith comes by hearing , and hearing by the Word of GOD , that is , it is a meanes , by which God workes it , both in the beginning and increase of it . Therefore take that exhortation , which is in Coloss. 3.16 . Let the Word dwell in you plenteously , &c. that is , let it not come as a stranger , looking to it now and then , ( as it is the fashion of most men ) but let it be familiar with you , let it dwell with you , and let it dwell with you plentifully ; that is , reade not a Chapter or two , but all the Word ; be not content to know one part of it , but know it thorowout . Lastly , let it be in wisdome ; A man may reade much , and understand little , because he knowes not the meaning of it ; a childe may be able to say much by hart , and yet not have it in wisdome : therefore let the Word dwell plentifully in you , in all wisdome . It is profitable to converse with faithfull men : As it is said of Barnabas , hee was a man full of faith ; therefore it is said , he converted many : It is not in vaine , that phrase of the Scripture ; hee was a man full of faith , and therefore many were added to the Lord. And you shall finde it by experience , when you converse with worldly men ; they will be readie , on every occasion , to attribute the event of things to naturall causes , but the godly , they ascribe it to God. Now good words strengthen our faith , but the evill words of naturall men , they corrupt good manners . And not only the words of the godly worke so , but the very manner of the delivery of it , is emphaticall , for they doe beleeve it themselves : now if a man deliver an history that he beleeves , he will deliver it in such a manner , that hee will make others beleeve it also : Act. 14.1 . They so spake , that a great multitude of the Iewes beleeved ; that is , in such a manner , that many were turned to the faith . Iunius professeth in his life , that the very first thing that turned him from his Atheisme , was the talking with a country-man of his not farre from Florence , and his manner of expressing himselfe . The next was the majesty of the Scripture , which he observed in Ioh. 1. but the other was the beginning of it . So it will still be true , that walking with godly men will increase our faith , but with worldly men , it will weaken it . Therefore use all these meanes to strengthen these principles in you ; for they will have many excellent effects in your lives . As ; When a man beleeves this throughly , he will take the judgement of the Scripture against his owne fancy , and the opinions of men ( with which we are still ready to be misled ; ) so that when the Scripture saith of riches , that they are nothing , whereas before thou thoughtest them to be a strong tower , now you thinke them to be but a staffe of reed ; so of sinfull lusts , that are so pleasant to us , the Scripture saith of them , that they fight against the soule , though they are sweet for the present , yet they are sowre in the latter end ; so that thou takest the judgement of the Scripture against thy own reason . So for the praise of men , see what the Scripture saith ; he is praise-worthy whom God praiseth ; so thou judgest vaine-glory to be but a bubble ; I say , if you could beleeve this throughly , you would set the judgement of the Scripture against your owne reasons , and the opinions of men . Besides this , it will breed a notable fervencie in prayer , when a man knoweth that there are such promises , it will make him never give over , it will make him watch and pray continually with all perseverance , though many times hee prayeth , and hath no answer , as the woman of Canaan , yea , though he hath sometimes a contrary answer and effect to what he asketh ; yet when he hath laid hold on the promises , he will not let goe , he will never give over ; hee knowes , Hee , who hath promised , is faithfull ; therefore he is not like a wave of the sea , tossed up and downe with every wind . But it is not onely a ground of all this , but it brings forth the effect : it doth exceedingly strengthen our faith in matters of justification ; for it is certaine , that the same faith , whereby we beleeve , and apply the promises of salvation , through Christ , it is the same faith whereby we beleeve the Scripture , and that there is a God , that made both Heaven and Earth . There is no difference in the faith ; yea , that justifying faith , by which thou art saved , it ariseth from the beleefe of these principles ; as it was the same eye , whereby the Israelites did see the mountaines and trees , and other objects , and by which they saw the brazen Serpent ; No man beleeves justification by Christ , but his faith is mainly grounded upon this Word of God ; for whereas in Scripture we finde that IESVS CHRIST is come in the flesh , and that he is a Lambe slaine , for forgivenesse of sinnes ; that he is offered to every creature , that a man must thirst after him , and then take up his Crosse and follow him . Now come to a beleever going out of the world , and aske him what hope hee hath to be saved , and what ground for it ? he will be ready to say , I know that Christ is come into the world , and that he is offered , and I know that I am one of them that have a part in him ; I know that I have fulfilled the conditions , as that I should not continue willingly in any knowne sinne , that I should love the LORD IESVS , and desire to serve him above all ; I know that I have fulfilled these conditions . I say , if the ground whereon our faith is builded be the Word , then it is builded on a sure rocke , and the gates of hell , Satan , and all his temptations shall not prevaile against it , but against a strong fancie it may . Therefore let us labour to strengthen our faith in these principles , that there is a GOD that made Heaven and Earth ; and that the Scripture is his Word , whereby his minde is revealed to us , that so you may know what his will is , and what to expect of him , upon all occasions . There is one thing which remaines in this point , which we added in the third place ; That , that God which we worship is this GOD : for either it is that God , whom we worship , or else there is no true God in the world ; we are to propound it negatively , to take away all other false religions : For , if there was ever a God revealed in the world , he was the God of the Iewes , and if he was the God of the Iewes , then of the Christians , and if of the Christians , then surely of the Protestants , and not the Papists ; ( for they doe in most points adde to the garment of Christ , and the Protestants doe but cut off what thy have added before ) and if of the Protestants , then surely of those that doe make conscience of their wayes , that doe not live loosely , but doe labour to please him in all things . THE FIFTH SERMON . ISAI . 46.9 . Remember the former things of old ; for I am GOD , and there is none else ; I am GOD , and there is none like mee . THe third thing which remains , is this , that there is no other GOD ; and it is an argument which is often used in Scripture , to prove that the Lord is God , because there is none besides him ; for so you are to understand it : I am GOD ; because there is no other ; this particle is so used many times , Esay 45.22 . I am GOD , and there is none else , there is none beside me ; and this shewes the falsenesse of all other gods , and all other religions ; and the argument stands thus ; That if you looke to all former times , you shall see that there was never any other God , or any other religion but this , which wee professe . There are two arguments set downe in the Text : 1 Remember the former times , and you shall alwayes finde it thus , that there is none besides mee . 2 There is none like me , saith the Lord ; take all other gods , and there is a wonderfull great difference betweene them and the God whom wee professe ; there is none like him . So that the point to be delivered hence is this ; It is a great argument to prove the Deity , that there is none besides the Lord. To open this to you ; I will shew you ; 1 What reasons the Scripture useth to prove , that there is none besides him . 2 We will shew you in some instances of it . 3 We will make some uses of it . For the first , you shall finde in the Scripture these five arguments , to shew that there is no other God , but that the LORD is GOD alone , and that there is none besides him . From the greatnesse of Gods Majesty , and the immensitie of his workes , and that is the reason of the words here annexed ; there is none like him : as in verse 5. of this Chapter you shall see it more plainly . So , Among the gods , there is none like to thee , O Lord , neither are there any works like thy works . Where you see that they are both put together ; there is none like to him for the greatnesse of his Majestie , nor for the immensity of his workes . More particularly , first , in regard of the greatnesse of his Majestie , there is none like him ; Behold the nations are as a drop of a bucket , and are counted as the small dust of the ballance : behold , he taketh up the Iles as a very little thing ; and Lebanon is not sufficient to burne , nor the beasts thereof sufficient for a burnt offering ; All nations before him are as nothing , and they are counted to him lesse than no thing , and vanitie : that is , let a man looke on the greatnesse of God , and compare him with all the things that are in the world , and you shall finde a great disproportion betweene them ; they are but as the drop of the bucket . A bucket , of it selfe , holds but little water , but yet that is for some use ; but the drops that fall from the bucket , when it commeth out of the Well , they are so small , as wee make no account of them ; and yet all the world is not so much to the Lord , as these small drops . And if that similitude will not serve , there is another ; They are as the dust of the ballance : if it were but as the dust of the earth , it were but small , but as for the dust of the ballance , it is so small , that it cannot weigh the ballance this way , or that way ; and yet the whole world is not so much to the Lord , as the dust of the ballance . Againe , a third expression he useth , and that is taken from the manner of his worship : for some might here object ; If he be so great , how short then doe we come of worshipping him , and of giving him that honour which we owe unto him ? saith he ; it is true , for all the beasts of Lebanon are not sufficient for a burnt offering : nay , all the wood of Lebanon is not enough to kindle the burnt offering . And take all the gods of the Gentiles , they were but men , and their Temples , and all the glory of them , they are nothing to the Lord : See another description of this in vers . 25. And as , thus in regard of the greatnesse of him , there is none like him ; so likewise in regard of the greatnesse of his workes ; vers . 12. Who hath measured out the waters in the hollow of his hand , and meted out heaven with the spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hils in a ballance ? That is , looke upon the great building of Heaven and Earth , and consider what went to these buildings , what might and power hee must have to handle such things as these ; as the vast mountaines , the huge earth , the wind , and the seas ; and consider , what an hand and arme he must have , that must doe such things . And also consider the wisdome of God , that went to this worke , and he did it alone ; he had none to helpe him ; take a man , let him set up a building , and he cannot do it of himselfe , but he needs some body to helpe him ; but the Lord did all this alone : therefore he concludes , vers . 18. that there is none like to him ; as if it were his scope and intention in that place . It appeares hence , that they are not gods , from their newnesse , they had a beginning , and they have an end ; but God is from everlasting , I am the first and last , Esay 41.4 . and 44.6 . and 43.10 . The meaning is , all the other gods had a beginning , we know when they began , and their owne Historians have related it ; but I was before them all , saith the Lord , and they have all vanished away , even in your owne sight . Their ignorance and want of knowledge , and his Omniscience , is another argument , which you have used in Esay 41.22 , 23. and 44.7 , 8. Let them bring them forth , and shew what will happen , let them shew the former things , what they be , &c. that we may know that you are gods . The meaning is this ; that there are none other gods , that doe declare former things , that tell of the beginning of the world , or of the creation , nor can declare things to come ; I only can doe it , I have not spoken in secret , but my prophecies are plaine and open , I have spoken it , and I will bring it to passe . Therefore , I say , his omniscience and shewing future things , doth testifie , that there are no other gods besides him , seeing no other hath beene able so to doe . The greatnesse of his power put forth in the continuall passages of his providence , and their want of power ; which is another argument used in Isai. 41.23 . Behold , you are nothing , and your workes are of nought ; that is , you are not able to doe any thing , either good or hurt to the sonnes of men , and therefore you are no gods , you are but vanitie , and of no value : which argument you have often repeated ; as also the great changes , that God workes on the sonnes of men , which Idols cannot doe , Isai 40.23 , 24. He brings the Princes to nothing , &c. that is , he is able to set up whom he will , and pull them downe againe ; and hee gives instance in the greatest Princes , that thought themselves best rooted , saith he , when I doe but blow upon them , when I blast them , they are , as if they never had beene planted , as if they had beene never sowen , but they are , as if they had tooke no root in all the earth . So Psal. 107.33 , 34. He turneth a desart into a fruitfull land ; and a fruitfull land hee turneth into barrennesse , for the wickednesse of them that dwell therein ; making changes of men , and things , which no Idols could doe . They are such as are dead men , and have no life in them . This is an argument that the Apostle Paul useth , Act. 14.15 . that they should turne to the living GOD ; Psal. 115. It is true of all other gods , they are dead vanities , they are Idols , and have no life in them ; only God is living , he only hath life in himselfe , and gives life to all other things in the world . Therefore , there is none other god besides him . Now we come to particulars . As , Take all the religions that ever have beene in the world , besides that which we professe ; take all the gods , that have beene set up by others ; they are divided into two times , either before , or since Christ ; before , and they are either those gods , that were worshipped by the Grecians and the Romans , the wisest of the Heathens , or else those that were worshipped by the Barbarians . Now , they worshipped the Sunne , and Moone , and foure-footed beasts , Rom. 1. If there be question of any , it is of those among the Romans ; such as were Saturne , and Iupiter , and Inno , &c. which are now altogether exploded ; and there is enough said against them , even by their owne Writers . As ; 1 They were men , and therefore not gods ; this was the argument that Tertullian and Iustin Martyr used to convince those , amongst whom they lived , that Iuno , Iupiter , Neptune , &c. were Saturnes off-spring , and therefore they were men ; and if men , then borne of men , and their Genealogies are recorded by their owne Writers . 2 And as they were men , so they were the worst of men , given to the grossest vices , as adultery , theft , murther , &c. Object . And if it be objected , as it was to Lactantius , that these are only fictions of Poets . Answ. I answer , that the Poets were their Prophets , as the Apostle saith , One of your Prophets saith so ; and they did but give light to the picture ; and all their owne Writers agree , as Cicero and Varro , that they were subject to those vices that wee named . 3 They did dye , and therefore were not gods ; and therefore they would in one place shew you a sepulchre , and in another place a temple erected to the same god , which is an extreme contradiction ; yet this was acknowledged even by them that worshipped them : and as for Tully , we cannot have more against him , than he himselfe confesseth in his Tractate , De naturâ deorum ; as one saith , Re tollit deos , sed oratione reliquit ; He tooke away their gods in deed , though not in word : and himselfe saith , Vtinam tam facile veram religionem invenire possim , quàm falsam convincere : I would I could as well finde out the truth of true religion , as the falsenesse of the other . All which are disputed at large by Tertullian , and Augustine De civitate Dei , and Clemens Alexandrinus , who lived in those dayes ; which we speak the more of , because it was that , which did spread it selfe even over the whole world for many ages together . And as for the gods that are worshipped by the Chaldaeans , and the Syrians , as the Sunne and Moone , they are not worth the naming . There is another religion that is growen up since Christ , the religion of Mahomet , which hath spread over the most part of the world , for if that computation be true , that is lately given , they have foureteene times as much as any other hath ; and they arose about six hundred yeares after Christ , and therefore they have continued a long time . I speake not this , because I thinke that any here had need to be disswaded from it , but to shew that there was never any veri-similitude of it , but that God was alwayes God alone . Therfore against it , I will use foure arguments : 1 Mahomet did fully acknowledge the truth of the Old Testament , and of the New ; yet the things which he delivers , are contrary to both ; which confirmes our religion , and shewes the falsenesse of theirs ; for he did acknowledge , that Moses received the Old Testament from God , and so did the Prophets , and he repeats most of the story ; he acknowledgeth the creation of Adam , and the eating of the forbidden fruit , and the whole story of Abraham , and his calling , and the offering of his sonne Isaac ; and also , he acknowledgeth the whole History of Moses , how God appeared to him , and how he went into Aegypt , and of the ten Plagues that he sent upon the Aegyptians , and the wonders that hee wrought going downe into Canaan ; and so of all the rest , naming the booke of Psalmes , and quoting things out of it ; and of Deuteronomy , acknowledging many of the Prophets , as Eliah , Samuel , Iob and Ionah ; and he confesseth that there were many more , which he did not name : and so hee acknowledgeth the New Testament likewise ; hee acknowledgeth that Christ was borne of a Virgin , and that by the mightie power of God , without man ; that he healed diseases ; and that he received the Gospell from God himselfe ; and that God gave power to him more than to all the Prophets that were before him , and that hee was the word and power of God , and that all , that doe beleeve in him , shall be be saved ; and they shall follow him in white garments , and that hee , which beleeves it not , shall be damned ; and hee acknowledgeth the New Testament to beare witnesse to the Old ; and he acknowledgeth the resurrection , the comming of Iohn Baptist ; and he speakes very honourably of Christ , except only in two things : 1 He tooke up the opinion of the Arrians , to deny his Divinitie . 2 And also , he denied that he was crucified , but that some body was crucified for him . He brought in a new religion , and yet he professeth , that hee had no miracles , or predictions of things to come . Now , when religion is not confirmed by miracles , or predictions of things to come , or holinesse of life , it is a token that there is no truth in it . We may perceive it by the writing of the Alcoran ; It is so barbarous , that there is no sense in it ; and they say , that he could neither write nor reade ; and so the writing shewes , that it was by one , that was an ignorant man , that had no skill ; and those stories that are alleaged out of the Scripture , have much falshood mixed with them ; which is a signe that he never read them himselfe , but that he had them by relation ; but onely hee speaking to a very ignorant people , they received it of him ; and having inlarged themselves by the sword ; and so they continue to this day . The impuritie of his doctrine , he cut off what was hard to be beleeved , and whatsoever was difficult to practise , and he propounded that to the people , wherein there was no hardnesse , no difficultie , promising them a paradise , wherein they should have all pleasures , and should enjoy women ; and also they should have meat , drinke , apparell , and fruits of all sorts ; as also , they should have silken , and purple carpets to lye upon , &c. and also he professeth that he had a licence given him from God , to know what women he would , and to put them away when he would ; which licence was given to him and to no other . All which arguments are enough to shew the vanitie and falshood of this their religion . Vse 1 Seeing there is none other god besides the Lord , we should fix this principle in us , and labour to strengthen it by this other medium also . When more candles are brought into a place , the light is greater , and you may see the objects the better . Therefore , adde this to the other , that there is no other god ; for this expresseth not only that the Lord is God , but that it is he whom we worship : for if there be a God that made Heaven and Earth , he would have revealed himselfe to the sonnes of men , but there hath never beene any other revealed . Remember the former things , and you shall see that there was never any other . Make this chaine , and every linke of it is exceeding strong : see if ever there hath beene any god besides him : For , if there was ever any God revealed to the sons of men , it was the God of the Iewes , that was revealed by Moses , and the Prophets . For all the dunghill gods of the Gentiles , they were but vanitie , and they appeared to be so ; and if it was the God of the Iewes , then of the Christians , ( because the New Testament is builded upon the Old ; ) and then surely , he is that God , whom the Protestants worship , and not whom the Papists worship . For , if you take all those things , wherein they differ from us ; as in their worshipping of Images , their Purgatory , their Indulgences , their Prayers to , and for the dead ; their Prayers in an unknowne tongue , and so all other points of difference , and you shall finde that they were added , and taken in , in continuance of time , now one , then another ; and there are many that have taken paines to shew the pedegree of them , when they came in ; and therefore they that have not seduced hearts , whose eyes the god of this world hath not blinded , may see , that what our devices cut off , is nothing but that which they have added before ; the Papists agree in all with what wee teach , only the difference is betweene the additions which have come in from time to time . Therfore you must learne from hence to confirme your faith , by that argument which Peter useth , Ioh. 6.68 . Whither shall we goe , thou hast the words of eternall life . There are two things which make us cleave to any thing : 1 The firmenesse of the thing . 2 When we can goe no whither else . So that looke to any time or place , and consider that all other gods they are but vanitie . For , looke upon the world , and the creatures , and they have no bottom to stand on , they have no state to hold by . Therfore , let this teach us to cleave to him without separation : looke upon every side , as David did , to the right hand , and to the left , and you shall see that there was no other god . Only here the soule hath sure footing ; therefore say , that if the dissolution of all things should come , as death and martyrdome , ( as wee know not how soone they may ) yet God shall be our God , we will forsake all to follow him . Consider the present time of the Church , consider how soone the times may come upon us , when we shall be put to it ; for now things are in praecipitio ; hasting downe to the bottome of the hill ; and we know not how neere we are to that houre of temptation , spoken of in the Revelations ; when it shall be as it was in Esay's time , 2 Chron. 15.6 . Nation shall rise against Nation . These times are growing , and gathering strength more and more ; therefore let us strengthen our faith , and prepare for a triall . Hitherto religion and peace have walked together in one path ; but when they shall goe in different paths , it will appeare then , whose servants we are . So when the times of triall come , it will be a great matter to have this principle laid . If you should come to suffer death , and to lose your lives , it will be a great matter , to be rooted and grounded in the faith : for there is a great difference betweene those that have much earth , and betweene those that are not well rooted , that have not received this anointing , that teacheth us these things . Only this I will say to you in the second place to comfort you , though you see the Lord laying the Churches waste , so that they are wallowing in their bloud , and yet that you might hold up your heads ; consider that he is God alone , and therefore will rouse up himselfe in due time ; for , He will not give his glory to another : therefore though you see all the Churches in Christen dome laid waste , yet the Lord will raise them up againe , and the ground of it is in Esay 48.11 For mine owne sake , even for mine owne sake will I doe it : for , how should my name be polluted ? and I will not give my glory to another ; speaking there to the Churches in that time , saith the LORD , I have refined them , but not with silver , I have chosen them in the furnace of affliction ; that is , I have thus and thus dealt with them , yet will I not cast them off , though they be sinfull , yet will I not put them away , for mine owne sake ; for my name should be polluted , if I should suffer them to lye thus : It should be thought that the other religion was true , and so I should lose my glory . And againe , will God now say , I will not doe so ; for , should Antichrist prevaile , it would be an argument that they had the truth , and not we . So Esay 42.8 . I am the LORD , that is my name ; and my glory will not I give to another , neither my praise to graven images . As the graven images there should have had the praise , so should the Papists now , if God should suffer his Church to be so , but for his owne sake he will not suffer it . Let this encourage you then to be earnest with him in prayer ; for the time will come , when hee will turne his head , when the just period is come , he will be seene in the Mount. Vse 3 If there be no other God , then let us be carefull to keep our hearts from all kinde of idolatry , not to set up any other in our heart or affections . For there are two kindes of Idolatry : 1 One is grosse , as the worshipping of Baal , Mahomet , &c. and that you are free from , because there is light enough in the Church to see the vanity of them . 2 There is another kinde of Idolatry , which Saint Iames speakes of , Iames 4. Yee adulterers , and adulteresses , you make riches your god , and honour , and your belly , your god ; and when you sacrifice to your owne nets , that is , to outward and secondary meanes , or when we joyne any other thing with God ; now this is Idolatrie , which is common amongst us . Our nature is as prone to Idolatry as any , though not in that kind : for man is a weake creature , and therefore hee seekes something to repose himselfe upon ; and because they finde not any one thing sufficient ; therefore they put their confidence in many , Rom. 1. For all Idolatry is upon one of these three grounds : 1 They worship them for gods , whom they saw excellent men , that had something in them above themselves ; such as were strong men , as Hercules ; and those that were Law-givers , and Princes , as Saturne , and Iupiter ; and they did worship Vertues likewise ; and they did build a Temple to Vertue it selfe ; and to Iustice , and Patience . 2 Those , that brought any speciall helpe , and comfort to the lives of men ; as they that did invent usefull Arts , as Bacchus , Ceres , Vulcan , Aesculapius ; and also they worshipped the creatures themselves , as the Sunne , and Moone , and Oxen , and the like . 3 They worshipped for god , that which was stronger than themselves ; therefore Tully saith , we build a Temple to Feavers , to Diseases , because they were stronger than they , they could kill men when they did seaze upon them : so they did build a Temple to Fortune . Now to translate this to our selves , see if we have not the same ground with us ; see if the things that have any excellencie amongst men ; if the things that are profitable to us , and things that exceed us in strength , and over-power us , whether they are not ready to be set up as gods ; when men spend themselves upon their pleasure , and are afraid of men , what is this , but to set up another god ? We doe the same , though not in the same manner that the Heathens did . Now , for the worshipping the creatures ; we are not to doe it : there is no creature in the world that can do either good or hurt , as it was said of Idols . But when our affections are so inordinately carried to them , we set them up for gods , though we observe it not . It is Gods prerogative royall , and it belongs only to him , to doe good or evill ; whatsoever is either good or evill , he is the Author of it ; he makes mens lives comfortable , or uncomfortable , at his pleasure ; for hee disposeth of things , giving them , and taking them from whom he will. Therefore , why is he forgotten ? and why doe men joyne other things with him ? so farre , as men see not the vanity of all things , and so farre , as their affections are taken up with these outward things , so much Idolatry there is in their hearts . Therefore you must take heed that you give not Gods glory to another . Take heed of Idolatry ; in your opinions give not the glory of God to riches ; for that which a mans minde is set most upon , and which he looks for comfort from , in time of need , this they count as God : so that , whatsoever it be , riches , or the favour of men , if you set your minde upon it , you make it as God , and it is to give the glory of God to another . We must not trust in them , Psal. 115.9 . but trust in GOD ; O Israel trust thou in the LORD , he is their helpe and their shield . Now then , we exalt him , when we trust only in him , when we trust not in any of these outward things , when we think not our selves any whit the better , the more riches or friends we have : for so farre we trust in the creatures , so far we commit idolatry with them : but he that thinkes himselfe safe , because he hath the Lord for his God , and because he is his Shield , he doth exalt the Lord , and this is to put this in practice which is here spoken of ; I am God , and there is none like mee . THE SIXTH SERMON . EXODVS . 3.13 , 14 , 15. 13 Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent me unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . NOw wee come to this , What GOD is . God is IEHOVAH ELOHIM ; an absolute Essence , in three Persons . But we will first speake of the Deitie , then of the Persons . Now God is knowne to us two wayes : 1 By his Essence ; and 2 By his Attributes . Now the great question is , what this Essence of God is . Beloved , you need more than the tongue of man to declare this to you ; yet we will shew it to you , as the Scripture reveales it . Now , if we should define it , ( though it is capable properly of no definition ) wee would say , GOD is an incomprehensible , first , and absolute Being . These words in this place , set out the Essence of God most clearely of any place in Scripture , that I know . This is the first expression , whereby God did ever shew himselfe in his Essence . God hath before made himselfe knowne by his All-sufficiencie , Chap. 6.3 . I appeared to Abraham ; to Isaac , and unto Iacob , by the name of GOD Almightie , but by my name IEHOVAH , was I not knowne unto them . This name , IEHOVAH , was knowne to Abraham , as appeares in divers places ; but the meaning is , it was not opened to them , they did not understand it : The Lord saith , Gen. 17.1 . I am the Almightie GOD , walke before mee , and be thou perfect . You shall finde that Name used on every occasion , by Abraham , by Isaac , and by Iacob . El-shaddai ; GOD all-sufficient ; but not IEHOVAH . The first time that ever God made himselfe knowne by this name , was here to Moses , I am that I am . There are two things to be observed in this expression : The incomprehensiblenesse of Almighty GOD , as it is usually said by us ; when wee are asked a thing , that we will not reveale any further , or that we would not have another to prie any further into , we say , It is , what it is ; so God saith to Moses , I am , what I am . Such a kinde of speech is also used to shew the immutabilitie of a thing ; as Pilat said , What I have written , I have written ; I will not change it : so men use to say ; I have done what I have done , to shew the constancie of a thing , that it shall not be altered : therefore , when God would shew the constancie of his Nature , he addes further , I am , without any other word : as if hee should say ; Moses , if they inquire of thee , what my name is , tell them only this ; Hee is , hath sent me unto you ; as the Septuagints translate it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that is , if I should deliver the most expressing name , whereby I would be knowne to all ages , this is that which I will pitch upon ; I am , or IEHOVAH ; which comes from the same root . And if Moses should yet further inquire of his Name , he leads him into a further expression : The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you ; this is my Name for ever , and this is my memoriall unto all generations . As if he should say ; If yet they cannot understand what this Name is , it is the same that I was knowne by to Abraham , to Isaac , and to Iacob ; what I was to them , the same will I be to you . I was knowne to them by my Word , and by my workes , and by my miracles , and the same shall you finde me , it is that God which hath sent me unto you . This is my Name ; which words are to be referred , not onely to the latter words , but to the former , I am , that I am . The words in the originall are in the future tense ; yet it is fitly translated , I am ; for the future tense in Hebrew is often put for the present tense ; and the words are put in the future tense , to shew his immutabilitie ; which translation Christs words doe warrant ; Before Abraham was , I am : therefore the Septuagints do well translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying no more , but he which is ; so that , that which we are to learne from hence is this ; That I am , or Iehovah , I am , that I am , is the proper and essentiall name of God , ( all Divines agree in this , I know none hat differ ) because it expresseth him in his Essence , without any limitation , or modification . Besides , you shall finde , that this name is never attributed to any other . The Altar , indeed , was called Iehovah ; but the meaning was ; to Iehovah ; his other names indeed are given to the creatures , but this is given only to him : Whence I gather this point : That to be , or to say this , He is , or I am , is proper to GOD alone . It is common to no creature with him ; you cannot say of any creature , It is ; if it be the only property of God to be , then you must say of every creature , It is not ; and onely the Lord is ; which is a strange speech , but yet it is true , or else it is not proper to God only . Object . But you will say ; What is the meaning of that ? for creatures have a being , though not so excellent a being , as he hath . Answ. In comparison of him , they have no being at all , they cannot reach to his being : And therefore , what this being is , we will explaine to you by these five things : It is an immense being , such as hath all the degrees , and kindes , and extents of being in it . The creatures have not so ; they have so little of this being , that it is nothing : it is not so much , as the drop of a bucket , Isai. 40. that is , it is of so small a being , that it is no being : therefore that place is to be marked , Isai. 40.17 . All nations before him are as nothing , and they are counted to him lesse than nothing , or vanity . Which place shewes , that this place of being doth not agree to the creatures ; for having said before , they were as the drop of a bucket , hee addes , nay , they are lesse than nothing . But you will say , how can they be lesse than nothing ? That is , if I should expresse it to you , as it is , they are lesse than that which you reckon as nothing ; as you doe a dust of the ballance ; so that in respect of the largenesse of his being , they are nothing to him : there are divers degrees , and extents of being , and he hath them all in him ; as , there is a being of Angels , another of men , and so of every creature ; but they are defined , and you know that definitions doe but limit the being of a thing . The Angels have a large and glorious being ; men have a good and excellent being , but they are nothing in respect of the being of God. It is a being of himselfe , he is a spring of being , whereas all the creatures are but cisternes of being ; which they have but by participation from him , Rom. 11. In him we live , move , and have our being : In him , and for him , and through him , are all things ; he only is of himselfe It is not only from himselfe , but it is an everlasting being : I am the first and the last : that is , I am before any thing was , and I am the last ; every thing hath dependance on me . It is a being without succession : the creatures have not this ; there is something to them , which was not before ; and something shall be , which is not for the present : this is true of every creature ; of men and Angels ; but with God there is no succession : and therefore it is that these words are used , I am hath sent unto you : which shewes that there is no time past with him , there is no distinction of time with him , all things are alike to him ; but with the creature there is flux of time , the creatures enjoy one thing one minute , which they do not another ; but God enjoyes all at once , and that is one part of his blessednesse , which the creature is not partaker of . And againe , his acts are all done at once ; but the creatures doe all theirs by succession . It is such a being , as gives a being to all things else . And this is a great difference betweene him and the creatures : the Angels have an excellent being , yet they cannot give the least being to any thing . So that by these we may plainly see , that he only is , that is , he only is of an immense being , that is , he is like a mightie sea of being , that hath neither bankes nor bottom , he only is a spring of being , he only is everlasting , he onely is without succession , of time present , past , or to come . Lastly , he only gives a being to every thing . Such a one he is , all this is implyed , where he bids Moses goe , and tell the people ; I am that I am , is hee that hath sent me unto you . But we will stand no longer hereon , onely wee will labour to reduce these speculations to use , as it is said of Socrates , he did Devocare philosophiam de coelis , bring philosophy downe to be practised in private houses . If we should inquire the reason , why God did reveale his Name to Moses , was it , that onely he , and the Israelites should finde out argute speculations in his name , as many of the Rabbins have done ? and our Divines follow them too farre ; no surely , the end of names is to make things knowne . But yet he sets bounds to our apprehensions , in saying , I am that I am ; as if there were more in it , as if there were some greater immensitie in his nature : therefore the use is this ; Vse 1 That there is something of the Essence of God , that may not be inquired into , but to be content with that which is revealed . Rom. 1.18 . For that which may be knowne of GOD , is manifest in them ; for GOD hath shewne it unto them : there is something that may be knowne , and something there is that may not be knowne : therefore , Beloved , looke not for a full knowledge of him , but only for a small degree of it ; as Exo. 33. My face ( saith God to Moses ) thou canst not see ; which place compared with that , Ro. 1.20 . the meaning is this ; that it is very little of God , that we can know : even as when a great traine , or glorious shew , shall passe before us , and all is gone , we onely see the latter end of it . So God passed by Moses , and he saw but a little of him : even as when you heare the latter end of a sentence , only that which the eccho resounds ; the maine we cannot know . Therefore we should learne from hence , not to be searching and prying into the counsels of God ; as , why so many are damned , and so few saved ; to ask , how the infallibilitie of Gods will , and the libertie of mans will can stand together ; to aske the reason , why he suffered the Gentiles to walke in the vanitie of their owne mindes so long a time ; why he suffers the Church to lye , as it doth at this time : for we might say as Gideon did , If the LORD be with us , why are wee thus and thus ? Why the Church of the Grecians , those famous Churches ; why the golden Candlestickes were removed from them ? These , and all other such , we must be content to be ignorant of ; he doth not reveale himselfe fully in this life . Thou canst not see mee , and live , saith God to Moses : the meaning is this , the vale of mortality doth hide us , it covers God from us : when that shall be laid aside , wee shall know all these things ; and therefore we must be content to stay the time ; and till then , we are as narrow-mouthed vessels , wee are not able to receive much knowledge , but a great deale will fall beside ; and God wil do nothing in vaine ; as Christ said to his Disciples , There are many things that I should reveale unto you , but you are not able to beare them : and therefore it should content us rather ; as a weake eye is not able to behold the Sunne , as the Schoole-men well say , we cannot see it in rotâ ; we cannot see the circle wherein the Sunne doth runne , but only the beames of it ; no more can you see God in his Essence ; you may see him in his Word , in his effects : and therefore let us be content to bee ignorant of these things . Who should aske , why deales GOD thus with his Church ? why are so many damned ? Remember that in Isai. 45.9 . Woe unto him that striveth with his Maker ; let the potsheard strive with the potsheards of the earth : Shall the clay say to him that maketh it ; What makest thou ? The meaning of it is this ; we should be content to let God alone , not to inquire into all his actions , into the ground and reason of all his workes ; let the potsheards strive with the potsheards of the earth : if thou hadst to doe with man , one like thy selfe , then thou mightst murmure with him , and aske him , why doest thou so ? but what hast thou to-doe with the Lord ? Shall the clay say to him that maketh it , why doest thou so ? This similitude of clay doth not , by a thousand parts , expresse that distance that is betweene God and us ; and therefore we should doe thus , stand upon the shore , as it were , and behold his infinite Essence : I am that I am ; and goe no further ; as a man that stands upon the sea-shore , and sees the vastnesse of the sea , and dares goe no further , if he goes into the deepe , he is drowned : You may looke into Gods Essence , and see and admire it ; but to thinke that thou couldest comprehend God , is , as if a man should think to hold the whole sea in the hollow of his hand ; yea , there is a greater disproportion between them : therfore you shall see , that the Apostle doth thus expresse it , Ro. 11. Oh the depth of the riches both of the wisdome , and knowledge of GOD ; how unsearchable are his judgements , and his wayes past finding out ! Onely remember this , and make thus much use of it : When you heare this name , I am that I am ; that it is the Lords will to set limits to us . When the Lord came downe from the Mount , he set limits to the people , and he gave this reason of it ; I will not have them stand and gaze ; so is it in this case , it is a dangerous thing to goe too farre ; you know what did come to the Bethshemites , because they would be gazing : Remember that speech of God to Manoah ; Why doest thou aske my name that is secret ? There is something that is secret in God. Object . But , you will say ; I would but see reason of things . Answ. But thou must stay for this till mortalitie be put off ; and in the meane while stand a farre off , and looke on God : And when thou seest the vast workes of God , when thou seest him to span the winds in his fist , and measure the waters in the hollow of his hand , and to weigh the mountaines in scales , and the hills in a ballance , &c. It is no great thing if thou art ignorant of his counsels . It is made an argument why we should not search into his secrets , Prov. 30.4 . Who hath ascended up to heaven , or descended ? who hath gathered the winds in his fist ? who hath bounded the waters in a garment ? who hath established all the ends of the earth ? What is his name , or what is his Sonnes name , if thou canst tell ? As if he should say ; it is impossible that this mightie Work-man , he that did all this , that thou shouldest know him , or know the ground of his counsels ; you can see but his back-parts , you can see no more and live , and you need see no more , that you may live . That which is the very scope and drift of the Lords revealing his name to Moses ; Goe and tell the people ; I AM THAT I AM hath sent me unto you ; that is , it should strengthen our faith , and incourage us , it should raise our mindes , and stir up hope in us , in all wants , and in all distresses , that we fall into , upon any occasion : for this is the scope why the Lord reveales it here ; he reveales it in a very seasonable time . A man would have thought it impossible , that they should be delivered from Pharaoh , he being so mighty , yet God bids Moses goe , and tell them , that hee that IS , hath sent him unto them . Hee that IS , hee that can make things to be , when they have no rudiments of being , he hath sent me . Consider all the griefes and complaints that we have , they all arise from hence ; there is something we would have , which is not ; as it was the complaint of Rachel , shee wept for her children , because they were not : now , consider what the Lord saith here , I am that I am : he is the Lord of being ; he giveth being to whatsoever pleaseth him : As take your expressions of your ordinary wants , you use to say ; oh , if that such a thing were ; if an house had such and such a thing , it would be a goodly house ; so in an instrument , as a Watch , if it had such and such a being , it were a perfect Watch : so is it in the complaints that we make for our soules , or the soules of others ; if you see a man that you would have reclaimed , you say if there were a stability of minde in him , a consideration of death , a right knowledge of things , a sense of sinne , if there were grace in his heart to establish him , then hee would be thus , and thus . Consider that he who is the Lord of being , is able to make up these wants : so if our complaints be for our selves , they all come from some wants ; but know that he who is the Almightie God , that makes all things to be , he can give thee constancie , he can enable thee to do all things , and strengthen the weake hands and feeble knees , Hebr. 22. He that is full of being , as the Sunne is of light , and the Sea of water , thinke with thy selfe that hee alone is able to give being to every grace , and to make up every defect , and give that to thee which thou hast not , and to all whom thou hast to doe with , as thy wife , children , friends , &c. he can make things that were bad , good and usefull , and so make thy friend good also , as he did Onesimus for Paul ; thinke with thy selfe that the Lord of strength can doe it , and he only can doe it : here every creature is at a stand to make a being ; therfore goe to him , and give him the praise and glory of his Name . And as it should move us to doe this in our wants ; so it should helpe thee in all those great crosses that afflict thee : For every crosse is in that which is not ; as Rachel wept of her children that were not : You shall see in Abraham , he beleeved in GOD , even in GOD , who quickeneth the dead , and calleth those things which be not , as though they were Rom. 4.17 . This was Abrahams case , he was to lose his sonne , for ought that he knew , yet he comforted himselfe in this , that Iehovah , the mightie God , that is the Lord of being , he that calleth things that are not , as if they were , hee could either give him his owne sonne againe , or one that was as good as he . Thus he did comfort himselfe ; and so may we upon all occasions : God can make things to be that are not . Take Iob , when his houses , his children , estate , all were gone , and all were not , yet Iehovah , he that makes things that are not , did not he make all things to returne againe ? So David , when things were not , when his Kingdome was not , when his good name was gone , as wee see by Shimei's cursing , what a name he had , yet God did make all to come againe . Naomi , when all was gone , her husband and her sonnes gone , and they were not , yet hee that was the Lord of being gave her a sonne , and a daughter , that brought her in more comfort that her owne sonnes would . And this is the use that I would have you to make of it . When thou hast lost any thing , when thy sons or thy goods are gone , he can make up all : Hee who could make up the absence of Christ to the Disciples , as he did by his Spirit , so that it was better with them than before , they had more comfort and knowledge , and could doe greater miracles , that God can surely make good any other losse the most pinching . For you must remember that he is IEHOVAH ; you shall finde that name often used on this occasion ; still it is added , I am IEHOVAH . But , to take the present Scripture , there you shall see , what ground there is for this use we now make of it , Chap. 6.6 . Wherefore , say unto the children of Israel , I am the LORD , and I will bring you out from under the burthens of the Aegyptians , &c. The meaning of it is this : many objections might be made by Moses , ( and this is the reason , why God reveales this Name to Moses . ) Alas , saith Moses , who am I : Shall I go unto Pharaoh , and bid him let the children of Israel goe ? What am I to be sent on this errand ? Saith the Lord , Goe , tell him ; I am , or Iehovah , hath sent thee unto him : and those answers are observable that Moses makes : Object . I am of a slow mouth , and of slow speech . Answ. Why ? saith the LORD , I made the mouth ; goe therefore , and I will be with thy mouth , and teach thee what thou shalt say . Object . Againe , I am of uncircumcised lips , and how shall Pharaoh hearken unto me ? Answ. Saith the LORD , I have made thee a god to Pharaoh , and Aaron thy brother shall be thy Prophet . Where observe this , by the way . A man would wonder why Moses , that went to such a one as Pharaoh , should complaine , that he was a man of uncircumcised lips . One would thinke that Pharaoh being a carnall man , that uncircumcised words would please him better ; but it is , as if he should say ; Lord , when there is any circumcisednesse in my lips , then there is no authority in my speech . The lesse circumcision there is in any mans lippe ▪ the lesse authority there is in his speech ; as it is said of Christ , that he spake with authoritie , for his lips were circumcised . But to take this objection away ; saith the LORD , I am Iehovah , I will be with thee , I will circumcise thy lips . Object . Yea , but will Pharaoh be moved with words ? Answ. I am Iehovah , saith the LORD , I will make that to be , which is not : I will send plagues among them , and then he will let them goe . Object . But when they are gone , they are a weake and a naked people , how shall they doe to live ? Answ. Saith GOD , I will give them favour in the eyes of the Aegyptians , and not send them emptie , and I will provide food for them . So Moses went. A strange kinde of errand ; as if one should goe and tell the great Turke , that the God of the Christians hath sent to let them goe : but yet Moses goeth ; and all that comforted him , was 〈◊〉 the revealing of this Name . Now apply this to your selves ; when you are in any distresse , know that he that made the heavens and the earth , can give a being to all these things : Esay 50.10 . Who is among you that feareth the LORD , that obeyeth the voice of his servants , that walketh in darknesse , and hath no light ? let him trust in the name of the LORD , and stay upon his GOD. He that walketh in darknesse , and hath no light ; let that be thy case , that every thing is desperate , thou seest not a jot of light , nor spark of hope , yet trust in the Name of Iehovah , hee can make light , when there is none ; a man that hath no grace in his heart , let him trust in Iehovah , that saith in his heart , I would I could be rid of such a lust , and that I could keep holy the Sabbath , but I have nothing in me , my heart is emptie of all ; ( this is the complaint often even of those that have grace : ) why , if there be no light , no grace , yet he can work it ; and so Paul applyes that in Gen. 1. there was darknesse and no light , to himselfe and them , in 2 Cor. 4.5 . He that commanded light to shine out of darknesse , &c. I , sayes he , and we Gentiles were in darknesse , and had no light ; yet God commanded light to shine into our hearts , and into mine , the darkest of all the rest . So learne to apply the same to thy selfe ; he that is in darknesse , and hath no light , yet let him trust in the Name of Iehovah ; beloved , that is faith . If you should expect no more of God , than a man can doe , or a creature can doe , it is not worthy the name of faith : as this is proper only to God , to give being to things that are not ; so it is the propertie of faith , when things are not , to beleeve in the name of Iehovah : therefore , there would thy faith be seene ; and as for thy selfe , so for the Churches also , you see now , 〈◊〉 how low an ebbe they are brought , and yet , they cannot be lower than the estate of the Israelites was in Aegypt , and when they were in captivitie ; yet consider , that that Iehovah , who is the Lord of being , is able to raise the Churches , and to give a new being to them : Isai. 6.13 . But yet in it shall be a tenth , and it shall returne , and shall be eaten ; as a Teile-tree , and as an Oke , whose substance is in them when they cast their leaves ; so the holy seed shall bee the substance thereof : That is , when you see the Churches goe to wracke , when you see them cut downe like a mightie wood that is cut downe , or that is spoiled of its glory in the Autumne : So when you see the glory of the Churches thus taken away , yet there is a holy seed , which shall be like a root or bulke of a tree . So should you see the Churches overthrowne , laid under feet , so that there is no hope of them , so far as we could see ; yet be assured , that there is a holy seed , that shall rise , and spread it selfe againe , even as a little root spreads it selfe into a great tree ; and how shall they doe it ? saith the Lord , I am Iehovah , I can give a being , I can inlarge their being . Object . But you will say , why then is it that they are brought so low ? Answ. Consider , that it is the Lords usuall course to sit as a man in sleepe , but saith he in Isai 42 13 , 14. The LORD shall go forth as a mightie man , he shall stirre up jealousie like a man of warre ; he shall crie , yea roare ; hee shall prevaile against his enemies : I have long time holden my peace , I have refrained my selfe , now will I cry like a travelling woman , I will destroy and devoure at once . He useth three expressions there , to shew what hee will doe for his Church in extremitie ; I will raise my selfe like a Giant , &c. and when he comes , he will come suddenly , as paines on a woman with childe come suddenly , so saith the LORD ; When you looke not for me , them will I come , there shall goe nothing before me , I will come on a sudden ; and not only so , but he will cry as a Giant , he will doe it strongly , and he will doe it effectually ; so as he will bring it to passe as a man of warre , and so he will doe for his Church ; againe , he that hath raised it in former times , he will doe it now ; therefore let us not faint and give over hoping , for he that is Almightie , he is able to doe all these things : Hee who could in Ioel destroy the armie of Catterpillars , and leave a blessing behinde him ; can doe the same as well to men , ( though never so many ) who are the enemies of his Church . THE SEVENTH SERMON . EXODVS . 3.13 , 14 , 15. 13 And Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent me unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . IF God be the LORD of being , full of being in himselfe , and giving being to every thing ; learne then to give him his praise , Psal. 60.4 . Yee shall praise the LORD , and yee shall extoll him by his Name IAH . For he only brings enterprises to passe ; as hee gives being to every thing , so he gives being to all the workes that are wrought by the creatures . If our being be from him ; much more all our workes are wrought by him , because they are but dependants on our being . Now this God takes to himselfe , as most proper to himselfe , and that from his Name , Iehovah ; there be many places for this ; I will doe it , for I am IEHOVAH , &c. Now if the creature shall say ; I have such a purpose , such a project in my heart , and I will doe it , I will bring it to passe ; what is it but to arrogate to himselfe , that which is proper to Iehovah ? which is a greater sinne , than we are aware of ; for it is no lesse than Idolatry ; and the Lord so takes it ; Isai. 42.8 . I am the LORD , that is my Name , and my glory will not I give to another , neither my praise to graven images ; that is , I will take a speciall care , that you shall not say , that your images doe bring things to passe , for then they should be called Iehovah , which is proper alone to me , to bring any thing to passe . So a man may apply it to any thing else ; if a man shall say , that his owne wit , or worth , or industrie , &c. doth bring things to passe ; he takes that praise which peculiarly belongs to God , and gives it to the creature ; whereas the Lord sayes , Iehovah is my name , and there is not the least thing , but I bring it to passe . Take heed therefore of that secret Idolatry which God hates ; it is a place which you know , Hab. 1.16 . Therefore they sacrifice unto their net , and burne incense unto their Dragge ; because by them their portion is fat , and their meat plenteous . To offer sacrifice , is , to doe that which is proper to God : now to goe about any thing , and to say , that thy wealth brings it to passe , is to sacrifice to thine owne net , that is , to attribute that to thy selfe , which is proper onely to him . Againe , as it is Idolatry , so it is a vaine thing to doe it ; for we are not able to do it ; Psal. 37.5 . He will bring it to passe ; there the Lord takes it as peculiar to him onely ; therefore in Isai. 26.12 . ( you may compare them both together ) it is said there , Lord thou wilt ordaine peace for us , for thou also hast wrought all our workes in us . The scope of this place is this : Other men ( saith he ) they forget God , they carry themselves aloft , but it is hee that will ordaine us peace , though none else shall put his hand to it ; it is he that doth all our works for us , not our especiall workes only , but all ; it is not any man , or any creature that doth them , it is he that workes all our workes for us . And if we did beleeve this , we should looke upon him with another eye , and serve him after another manner ; we should be more dependent on him , we should be more fervent in prayer ; & not when we would doe any thing , turne every stone , and to knocke at every creatures doore , to see what helpe they could give us ; but our eye would bee towards him ; for it is in vaine to runne to them ; no creature can doe it , there is no enterprise but hath many wheeles , and the stopping of one wheele hinders the whole enterprise ; and it is hee , that turnes all those wheeles , commands all , must bring it to passe , or else the least thing will hinder our greatest enterprises ; therefore you see that the fairest blossomes of our endevours doe often wither , and the unprobablest things doe come to passe . See it in David , to give you an example of it ; when he would trust God , he had a promise of the Kingdome , but not by himselfe ; his owne power should not doe it ; and yet the wheeles of Gods providence did bring it to passe . So when he staid his hand from killing Nabal , did not the Lord bring it to passe in a better manner than hee could have done ? And when he had the Kingdome , Abner was his great enemie , but yet David did nothing , but that which was right ; and you see how God did bring it to passe , he tooke away his life without any hand of his . So Ishbosheth was his enemie , yet when David sate still , and did nothing , his head was brought to him ; ( though they that did it , did it wickedly ) yet it was an act of Gods providence to him . Thus things are done for the best , when wee commit them to him ; but if we doe them our selves , wee are as they that fished all the night long , and caught nothing , till Christ came , and bade them to cast in the net , then they inclosed a great multitude of fishes : So it is with us , when we goe about any enterprise , it is in vaine , we are not able to doe it . There is a double going about any enterprise ; when we goe about an enterprise without God , and when we goe about it with him . When wee goe about it without God , I confesse , that yet some things are brought to passe ; and that will serve to answer an objection which you have fully expressed in Psal. 37.7 . Rest in the LORD , and wait patiently for him ; fret not thy selfe because of him , who prospereth in his way , because of the man who bringeth wicked devices to passe , &c. There is the objection . Object . For when we teach this doctrine of trusting in God , as David had before , vers . 5. The objection then is ; there are many that doe not trust in God , and yet they bring their things to passe ? Answ. 1 To this we answer , that either they doe it not , it withers under their hand . 2 Or else , if they doe it , it is to no purpose , they receive no comfort from it . Therefore hee addes ; the evill doer shall be cut off , that is , though they doe goe farre in an enterprise , yet they never come to the end , they reape not the fruit of it , hee cuts them off ; so that , if you looke to the issue , it is as good as nothing . 3 It tends to their owne hurt , to their owne ruine ; if they get wealth , favour with great men , credit , &c. the sword turnes to their owne bowels , their ease slayes them , and it turnes to their owne destruction . Therefore take heed of it ; if thou doest goe about it with God , hee will give thee the comfort of it . One thing brought to passe by him , is better than a thousand by themselves without him . Learne from hence the only remedy against the vanity that all creatures are subject to , that we have to doe withall ; for what is the reason of that mutabilitie , we finde in all things ? Is it not from hence , that they have no being of their owne ? If you looke to the rocke , to the foundation ; from whence they were hewen , and to the hole of the pit , from whence they were digged , they were made of nothing , and are readie to returne to nothing . Take a glasse , or an earthen vessell , they are brittle ; if you aske the reason , they are made of brittle materials : plate is not so ; so that this is the reason of all the vanitie under the Sunne , because they are made of nothing . Therefore there is no way to remedie this , but to looke up to God , Act. 17.28 . For in him we live , move , and have our being . This is the meaning of it . They have not onely had their being from him at the first , but their being is in him . We have our being in him , as the beames in the Sunne , and an accident in the subject . Then , if thou wouldest have constancie in any thing , thou must looke up to God. Every creature is mutable ; it is so for unchangeable , as constancie is communicated to it from the unchangeable God. Consider this for matter of grace . When thou hast got any good desires , or good purposes , at any time , remember that the being of them comes from God. Hence it comes to passe , that good purposes oft-times doe come to nothing , and like sparkes goe out againe ; because we remember not that they are from God ; wee thinke that if wee have good purposes to day , if wee be spiritually minded to day , we shall be so tomorrow ; and thus you deceive your selves , you must consider that the being of them comes from God : that place is remarkeable , 1 Chron. 29.18 . when David had rejoyced that the people had offered willingly , he prayes that GOD would keepe it in the imagination of the thoughts of their hearts : If we would thus hang upon him , and depend on him , when the Spirit hath breathed in us at any time , when we have any sparks of truth , and are warmed with any holy affections , if we would give him the glory of this , that he gives a being , if we would make this prayer that David doth , you would finde it a meanes to make you more equall , and more even in grace . And what I say of this , I say of all other things . It is the fault of us all , we are subject to the which is said of wicked men , Isai. 56.12 . Come yee ( say they ) I will fetch wine , and we will fill our selves with strong drinke , and to morrow shall be as this day , and much more abundant . Now , whence comes this ? let a man have health to day , he thinkes he shall have it to morrow ; let him have peace and friends to day , hee thinkes it will be so still . This is every mans thought ; and it ariseth from hence , that we forget Iehovah , he that continues the being of every thing . If we did remember this , we should say ; I doe not know whether it be his pleasure that gives being to them : I know , that if he withdraw his hand , they will come to nothing . It is a great fault to boast of to morrow ; hereby you detract from God , and dishonour him exceedingly , you see how he complains of it , Iam. 4.13 , 14. you enter upon his royall prerogatives . It is , as if a man should challenge many 100. acres of ground , and hath not one foot ; for future times are properly the Lords . Now , when we will anticipate things in our thoughts , and rejoyce in our projects before-hand , as if they were come to passe ; this is a sinfull rejoycing . And thence it is , that pride goes before a fall ; because that when a man begins to lift himselfe upon a creature , and to build upon that which is but vanity , then the Lord begins to take away our foundation , and hinder our purposes , and then he falls and perisheth . Why doest thou boast of to morrow ? Knowest thou what is in the wombe of the day ? thou knowest no more , than they know , what is in the wombe of a woman , till they see it . Now , God hath an over-ruling hand in all these , and therefore he doth disappoint us , because wee are readie to give to the creature that which belongs to himselfe ; therefore , if thou wouldest have any thing to continue , depend upon him , because all things else are subject to vanity , and he only gives being , and continuance to them all . The Attributes of GOD in generall . NOw we come to declare to you , how this Essence of God is made knowne . It is by his Attributes ; and they are of two sorts : 1 Either such as describe God in himselfe . 2 Or else such as declare God as he is to us . Other divisions there are , but this is the best that I can finde ; because it agrees with the scope of all the Scripture . For the first , those Attributes that shew God in himselfe , as when the Scripture saith , that God is perfect ; as , Be yee perfect , as I am perfect . So when the Scripture saith , that hee is unchangeable , almightie , eternall ; these shew what he is in himselfe : then his other Attributes shew what he is to you , as that he is mercifull , patient , abundant in mercie and truth , and that he is all-sufficient to you , &c. The first Attribute of GOD. FIrst then , we will take this out of the Text , I AM hath sent me unto you ; That God is perfect ; he hath all the kindes , degrees , and extents of being in him . There be divers kindes of being in the world ; some have more , some lesse ; some have a more excellent being , some have a lesse excellent ; some have a larger being , some a lesser , and yet all are in him ; and this is his perfection . Imperfection is a want of some being ; Perfection is to have all the degrees of being , that belong to a thing in his kind , but all this is in God. Now God is said to be perfect : Because hee being before any thing was ; and therfore , he must needs be ful , without them , and whatsoever they have , they receive it from him . You shall see this in Act. 17.25 . Neither is he worshipped with mens hands , as though hee needed any thing , seeing he giveth to all life and breath , and all things . He proves there , that God is perfect ; because he needs nothing , seeing hee gives to all life , and breath , and all things . That which is said of man , may be said of every thing else ; What hast thou , that thou hast not received ? Therefore , hee that gives it , must needs be full of it . It is said that he made man after his owne Image ; and so he makes every thing else , hee is the life of them all . Now the sampler and the life hath more in it , than the image ; and therefore the life , and first originall ; the realty , and first beginning must needs be perfect in himselfe . There is none that can set limits to God , that can set land-markes or bounds to his entitie or being . Every creature hath his severall bounds and limits , thus farre shall they goe , and no further ; but who hath set bounds to him ? When he had set forth his Essence in Isai. 40. he addes , To whom will you liken GOD ? or what likenesse will you compare unto him ? There be these differences betweene the perfection that is in God , and that which is in any creature : All creatures have perfection within their own kinde only , and in such a degree ; but he is simply and absolutely perfect , without all respect , without all comparison , he is a mightie sea of being , without banke and bottome ; therefore his being is absolute . They have all some imperfection mingled with it ; as , take all the creatures , the Angels ; take all the Saints , when they are in the highest top , and full of all their blessednesse , yet they have some imperfection , as Iob saith ; he hath charged you with folly . Object . But you will say ; they are perfect in their kinde , how then are they imperfect ? Answ. They have a negative imperfection , though not a privative ; they are not deprived of that which should be in them ; yet there is a negative imperfection , that is , there be many perfections , which they have not ; it cannot be said of any creature , as , 1 Ioh. 1. That in it there is light , and there is no darknesse at all : Of him only can it be said , there is no creature so perfect , but it hath some imperfection . The creature though it be perfect , yet it is capable of sinne and misery , and it is in possibilitie to lose that perfection it is in ; but God is not in possibility to lose that perfection he hath , neither can he be capable of sinne . Take the best , and most exquisite creatures , the Angels ; their perfection is made up by some things , that are no substances , by circumstances , which are not substances , which may be separated , ( though they are not ; ) there is something in them which is better , something which is worse ; a substance and an accident , and every accident is separable , it may be lost ; you see the evill Angels , they fell , they lost that they had : but God is a perfect substance , wholly substance ; there is nothing him , by reason of which it may be said , there is something in him that is best , something that is worse . Though they have perfection , yet they have alwayes need of something ; now God hath need of nothing . The creatures , though full of perfection in their kinde , yet still they have exceeding great need of something . As you say of a river , you will say it hath need , though it be full , it hath need of the fountaine to maintaine it ; so may I say of the creatures , though they be full of perfection in their kinde , yet they have need of that fountaine , from whence their perfection commeth , which if it be stopt , they will come to nothing . Thus God is infinitely perfect and immense , having no limits : For all limits are either from the matter or from the forme ; the forme is limited , because it wants matter to carry it to a further extent ; and the matter is limited , because it is bounded with such a forme ; but in God there is neither matter nor forme ; as there is nothing without him , so there is nothing within him to bound that largenesse of being which he hath . But now to apply this : Vse 1 If God be thus full of being , as the sea is full of water , and a thousand times fuller ; then all that you can doe , reacheth not to him ; Psal. 16.4 . It extends not to him ; the sinnes that you commit hurt him not ; all the righteousnesse you performe , doth not pleasure or benefit him : and if it be so , then consider what little cause you have to murmure against him at any time , upon any occasion . For all discontentment among the creatures comes from the hence , that their expectation is not satisfied ; and what is the reason , why it is not satisfied ▪ but because they thinke that there is some reason why they should bee respected . Therefore examine your owne hearts , whether there be not a secret popery in your hearts , that you think , that you can do somthing that reacheth to God , that he should respect you for : but if God be thus ful , thou canst doe nothing , that can reach to him . But you shall see how prone men are to this ; are we not ready to say ; Why am I not in so great a place as another ? Why have not I more gifts ? Why have I not greater imployments ? Why have I such imperfections ? Why am I thus subject to diseases and crosses ? Whence comes this ? Because we expect something ; because we thinke we are not well dealt with ; and why doe we thinke so ? because men thinke , that there is something in them , why they should be lookt after , they thinke that they have carried themselves so , that they thinke there is something in justice due to them . But if thou canst say with David , and Iob , and Christ , when he saith to his disciples ; When you have done all , that you can , say that you are unprofitable servants . What if God will not have David to build a Temple , but his sonne must doe it ? Or Moses to lead the children of Israel into the Land of Canaan , but Ioshua must have the glory of it ? They must be content ; yet they did more for God , than ever thou canst doe ; therefore thou must labour to be content also . The creature doth but take of him whatsoever it hath , and therefore it can give nothing to him ; and shall the River bee beholding to him that drinkes of it , because hee comes and quencheth his thirst ? Or shall the Sunne be beholding to him that hath the use of his light ? When thou hast done all that thou canst , say thou art an unprofitable servant , thou canst doe nothing that reacheth to God ; therefore labour to be vile , and low in thine owne eyes , and willing to be disposed of , as it pleaseth him . Againe , if this be so , then consider the freenesse of his grace , in all the goodnesse which hee bestowes : for to have done any thing for a man before-hand , doth lessen the benefit bestowed . Now consider , that thou hast done nothing to the Lord ; therefore labour to magnifie the Lord , that hath bestowed it upon thee . For this cause the Lord will have justification by faith , and not by workes , that he might be magnified : And so he will have sanctification , not by the power of the free-will , but by the infused grace of his Spirit , that no flesh might boast . It is the Lord that is full , it is he that gives it to thee , thou canst doe nothing to him ; Rom. 11.35 , 36. Who hath first given to him , and it shall be recompenced him againe ; for of him , and through him , and to him , are all things , &c. As if he should say , the Lord out of his free grace had shewed mercy to the Iewes , ( for of them he there speakes ) they were wet , like Gideons fleece , when all the world was drie . Afterwards it pleased him to bedew the Gentiles , when the Israelites were dry ; well , he hath done this , sayes Paul , and what hast thou to say to him ? Did he any wrong ? Is he not free ? May not he doe what he will ? This is one use . Another is , that you should be content with his disposing ; he owes nothing to any ; for of him , and through him , and for him are all things ; to him be glory for ever ; Amen . Vse 3 If hee be thus full , that the creature doth nothing to promerit at his hand , then thou mayest goe to God. though thou hast no worth in thee ; though thou hast done little service to God , yet goe to him , and say ; Lord , I have done nothing ; if I had done much , yet it would not reach to thee ; thou art full of perfection , and blessed for ever : therefore a man may goe to him with great faith , and aske great things of him , though he be little worth , and hath done little service for him . For , if thou didst God any good , thou mightest goe to him , and say , I have done this and that for thee , therefore recompence me . But seeing it is not so , therefore labour to goe to God in faith , and when thou goest , thinke with thy selfe ; why may I not have it aswell as another ? Doe not say , I am not so holy , and I cannot doe as Paul and Moses , their workes did nothing to him . Thinke with thy selfe , that when he first chooseth a man , he doth it freely ; and thinkest thou that he is not the same afterwards ? Therefore , now thou mayest go to him on this ground with boldnesse , because whatsoever thou doest it is nothing to him . Vse 4 Moreover , if the Lord be thus full in himselfe , then he hath need of nothing . He therefore saith to all the men in the world , and to all things ; he saith to Princes , I have no need of you ; to rich men , I have no need of you , or of your wealth ; he saith to Schollers , that have excellent parts , I have no need of you : therefore say not , I am undone , or the Churches are undone , because Princes are not for you ; because men helpe you not , for God can helpe them alone ; he doth not need Princes : When there was none , saith the LORD , I stirred up my selfe like a mightie Giant , hee needs no helpe , he is most perfect , full of being , able to doe whatsoever he pleaseth . Vse 5 Againe , consider with thy selfe , that if thousand thousands perish , it is nothing to him ; hee cares no more for the destruction of the whole world , than thou doest for the throwing away of a little dust ; he is full of excellencie and perfection ; you see how often he sweepes away whole kingdomes with the besome of destruction , nay , he swept away the whole world by the Floud , as you doe sweepe a little dust out of your houses . Therfore do not thou dispute with God , and aske , why are so many damned ? why are so many swept away ? thinke with thy selfe , that he , that was before all things were , will be when they are gone : therefore learne with Paul , to reverence his judgements , to feare and tremble before him . He is full of being , and though thou perish , what is that to him ? Wilt thou dispute with God ? thou art but a particle of dust . What art thou that contendest with him ? let the Potsheard strive with potsheards of the earth , but not with God. Shall the clay say to him that fashions it , what makest thou ? Vse 6 Againe , if God be thus full , then consider why hee hath laid such a commandement on thee , to doe such and such things . It is for himselfe ? no , for thy righteousnesse , thy keeping of his Law reacheth not to him . What is it for , then ? Surely it is for thy selfe , and for thy good . If for thee he hath commanded , and every commandement is for thy wealth ; then consider what reason thou hast to walke in his wayes ; he saith , as kinde parents to their children , when they exhort them to good courses , it will be for your owne good ; and if you doe it not , it will be for your hurt : as it is said of the Sabbath , It was made for man , and not man for the Sabbath ; that is , God appointed the Sabbath for mans advantage , he would be undone else ; he would grow wilde , and forget God : and as it is said of the Sabbath , so it is true of every Commandement ; therefore that is put to every Commandement ; The Commandement , which I command you for your wealth , Is●●●● . 36. 17. that is , when ever I command you any thing , it is not for mine owne sake , not , that I might be served and worshipped , ( though that is joyned with it ) but it is for your profit , whatsoever I command . This then should stirre us up to goe about holy duties willingly , after another manner than we doe . No man will serve himselfe unwillingly , ( though , it may be , he will other men . ) Now , all the Commandements of God doe tend to our owne advantage : for to that end hath he appointed them . Keepe the Commandements and live in them : you live in them , as fire doth by wood , and the creatures by their food . If a man did consider this , hee would doe this in another manner ; wee goe about our owne businesse with intention , because it is our owne ; so if we were perswaded , that what God did command , it were for our own good , you would doe it in all diligence ; you would not only goe , but runne the wayes of his Commandements ; you would not only take heaven , but you would take 〈◊〉 with violence , and with all your might and strength , you would do whatsoever he commands , for it is for your own profit , and not for his . Vse 7 If God be thus ful , then you should give him the praise of his perfection , and stay your thoughts upon him . It is a thing that we come short of , for the most part , for we are ready to aske , what is God to us ? what profit , what good is it to us ? ( for that is the base nature of ours ; ) but grace teacheth us otherwise , we must learne to know God , to honour and magnifie him in our thoughts for himselfe . Some men have a greater knowledge of God , some lesse ; hee that hath more , he is able to set him up higher in his apprehension , and to give him the more praise , Psal. 68.1 . Exalt him in his name IAH , that is , consider that he alone is ful of being , and gives being to all things ; therefore ( saith he ) praise him , and extoll him for this , and let your thoughts be upon him . Quest. But must it be a bare and empty thought of him onely ? Answ. No , you shall know it by these foure things , if you thinke aright of God indeed : Thou wilt esteeme his enmitie and friendship above all things ; thou wilt not regard the creatures at all ; either in the good , or hurt that they can doe thee : if thou canst see the fulnesse of being that is in him , and the emptinesse that is in every creature ; then , if he be thy friend , he is all in all to thee ; and if he be thine enemie , thou wilt consider that hee that is full of all strength , and power , and being , that he is thine enemie , and that his enmity is heavy , for hee which is , is against thee . If the creature be set against thee , it is but as a little clay or dust , they cannot hurt thee , unlesse his arme goe along with it ; and then it is not that creature , but his arme that doth it : As when they came to take Christ , it is said , hee passed thorow the midst of them ; they were to him as a little dust , and as the armie that came against David , Ioshua , and Elisha , they were to them as a little water ; but when God comes against a man , then every little thing , if he pleaseth to extend and joyne his power , he is able therewith to quell the strongest man. Then , one man shall chase a thousand , and a thousand shall put ten thousand to flight , Deut. 28. He is as a mighty river , that carries all before it , Nahum 1. Therefore regard the enmity of the creature , as small things , his enmity is only to be respected . If thou thinkest of him thus , then thou wilt be satisfied with him ; for thou hast him that is , and thou wantest only the thing that is not ; and therefore thou must say , when thou hast lost any thing , I have lost that which is nothing ; when thou hast gained any thing , say , that thou hast gotten that which is nothing : it is a hard thing to say so , but yet it is so ; as it is said of riches in the Prov. 23.5 . so it is true of honour , pleasure , profit , &c. Indeed riches to men are their substance , so they call them , but to God they are nothing ; and so he cals them : riches , honour , &c. they have but a little diminutive being , as if they were nothing . And they are nothing in two respects : 1 In comparison of God , they are nothing . 2 Because they are able to doe nothing . So other comparisons argue , as that they are flowers , and false treasures , and shadowes : now doth any man grieve , if his shadow doth disappeare ; or that he hath lost a flower . Therefore learne to magnifie God , for he is all ; thou wantest nothing , if thou hast him ; he is all in heaven , and why should hee not be so here ? Because when Peter said they had left all ; Christ tels them they should have an hundred fold , and why ? because they had a full communion with God ; and therefore , they had all the comfort that friends or lands could afford ; he was in stead of all to them , as Paul , when hee was in prison , was not God all to him ? and what need had he of riches , or lands , or friends ? for friends are but to comfort a man ; and money , it can doe no more than man can doe ; and praise , and honour doe but knit mens hearts to us ; now , if we have the light of Gods countenance , we need not mans helpe ; if God will put forth his power for us , what need we any thing else ? if he will heale us , what needs the Physitian ? if hee will cloath us , and give us meat and drinke , then what needs wealth ? Therefore labour to be satisfied with him , to prize and esteeme him , and to thinke him to be all in all . THE EIGHTH SERMON . EXODVS . 3.13.14 , 15. 13 And Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent me unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . COnsider , whether your mindes gather an holy magnanimitie even from hence , that you have the Lord for your God : for , if he be most perfect , if hee hath the fulnesse of all things in him ; then if you have him , the minde is ready to grow to an holy kind of greatnesse ; for it is the greatnesse of the object , that makes the minde great : and the greatnesse of the minde appears in this , that it doth not esteeme smal things . Animo magno nihil est magnum ; When a man can , out of this consideration , that the LORD is my Sunne , and shield , and exceeding great reward , contemne and reckon all things else as matters of small moment ; it is an argument that he hath , in truth , apprehended God , as hee ought to apprehend him . I say , this is true holy magnanimity : there is a false magnanimity ; whereas mens mindes are great , because they grow great with men , because of their great hopes , and riches , and great learning ; this is a false greatnesse , because it drawes men from God ; it is such a greatnesse as the arme hath , when it is swelled , which riseth not from the strength and true greatnesse of it , but from the weaknesse of it . This is of an ill kinde ; but there is another kinde of greatnesse , when the minde growes therefore to an holy magnanimity , because it is set upon the great God : as David , he had such a magnanimity , Psal. 27.1.3 . The LORD is my light , and my salvation , whom shall I feare ? The LORD is the strength of my life , of whom shall I be afraid ? Though an host of men should incampe against me , my heart should not feare , &c. If there be any thing in this world to be regarded , it is an host of men ; because it is the powerfullest thing amongst men ; but I will not regard it . Why ? not because hee was stronger than they , but because God was his life and strength ; when his minde raised up it selfe to such a greatnesse , upon this consideration , then he was able to contemne these things , that were to be contemned . Such was the greatnesse of minde , which was found in Moses , Hebr. 11. he cared not for the favour , or disfavour of the King , Because hee saw , enjoyed , and bore himselfe upon him , which was invisible . Consider , whether you exalt him as God , you shall know it by this , by seeking to him to fill up all those defects and imperfections , that we meet with in our lives , from day to day . Beloved , there are many things that we want ; as if we lose a friend , we complaine of a want ; if we lose father or mother , it is a want ; yea , if wee lose nothing , yet we find many defects which we would have made up : now , what is the way to doe it ? If thou thinkest to make them up by the creature , thou wilt finde it to be but a small bush that will not stop the gap ; but if thou goest to him that is all in all , Coloss. 3. if thou seekest to make it up in him , when any thing is lost : when the bucket is broken , if thou goest to the fountaine ; if a beame be cut off that was given and shined thorow the creature , if thou goest to the Sunne , that can give the like beame thorow another creature ; if thou seekest to have communion with him , then it is an argument that thou esteemest him as thou oughtest to doe . Object . Every man will say ; I seeke to the Lord , I looke for all my comfort from him . Answ. Yea , but how doest thou bestow thy labour ? Isai. 55.2 . Wherefore doe you spend money for that , which is not bread ? and your labour for that , which satisfieth not ? hearken diligently unto mee , and eat that which is good , and let your soule delight it selfe in fatnesse . Let a man consider in this case , how he bestoweth his paines : if he thinke to have all in God , he will save his paines , and not lay it out upon vanitie , but he will bestow it to some purpose ; that is , he will take much paines to seeke his favour in all things , and looke to him for a supply of all , and not to the creatures , because they can doe but little , they have no power , no strength to doe any thing , they are of no moment ; but if God be pleased to make up the defect , then if he have but little wealth , he will make it to serve his turne ; if he have but one friend , it shall be to him , as if he had many ; if he hath but a little credit , it shall be to him , as if he had a great name , &c. all things else are but of a little bulke without him . Object . But the creatures are of great moment , experience shewes them to be something : for , who lives without them ? Againe , are not wee commanded to pray for outward blessings ? and wee are not to pray for that which is nothing . Again , doth not the Scripture reckon them so ? they are things for which we must be thankfull , and the want of them doth afflict us , and we must esteeme it as a chastisement . Now , no man will be thankfull , or afflict himselfe for that which is nothing ; and therefore there is something in the creature , they are not altogether nothing or vanitie . To this we will give a threefold answer : Answ. 1 Though they be something ; yet their efficacy is not from themselves , but from the Lord. A horse is able to doe something , but to save a man , it is a vaine thing ; the builder builds , but it is nothing , and the watch-men watch in vaine without the Lord ; the efficacie that they have to doe us hurt or good , is from him , and not from themselves : If God will say to the creature ; Goe , and doe such a man good , it will doe it , because there goes a concourse of efficacie from him to doe it : So , if he say to a creature , Goe to such a man , and afflict him , it will doe it , though it be never so small and meane a creature ; therefore of themselves they neither doe good nor hurt , the efficacie that they have is from him , and not from themselves : they are meere instruments ; and if God withdraw his blessing and cursing , they can doe us neither good nor hurt . Answ. 2 We say that they are nothing , because they are at his command ; if he would doe us good , hee never wants one to send of his errand ; if he will make a man rich , he wants not wealth , it is at his command ; if he will give a man friends , he can fetch them againe ; if all thy friends be present , yet they stirre not , unlesse he command . The rich and the poore , they meet together , but the LORD makes them both . And in this regard , riches are said to be nothing , Prov. 23. Riches take to themselves wings , and fly away ; And , why doest thou set thy heart upon that which is nothing ? That is , they goe and come at his command ; and therfore they are to be accounted as nothing . If a man see a flocke of the best fowle on his land , yet he looks upon them as nothing to him , because they have wings and will fly away ; and you should thinke so of all things else ; that they have wings , that they goe and come at his command , that they are nothing , because they are nothing to you . Answ. 3 They are nothing , because they can doe but little good ; and that which they do , is of no continuance ; and therefore they are said to be vanitie . So that put the case that they have some efficacie in them , ( when yet they are acted by the Lord ; ) yea , put the case that they were at their owne command ( as they are not ) yet they can doe but little good , and that is of so short continuance , that therefore they are vanity , they are nothing ; because they are little more than nothing ; as Salomon calleth them ; all things under the Sunne are vanitie ; they are emptie things ; and that which is under the Sun cannot reach above the Sunne ; and therefore they are said to be vanitie . Object . But if you say that they are great things , and therefore you see how the Prophets did magnifie them , and did set forth the greatnesse of afflictions in the want of them . Answ. I answer , that they are of use indeed , in regard of the weaknesse of the creature , and the continuance of this life ; but if they be compared to eternitie , they are nothing ; and againe , if the Lord be with us in the want of them , they are nothing ; if the Lord send us afflictions , and give us his favour and the light of his countenance , it is nothing ; if he send us into prison , if he be with us , it will be nothing : As , on the contrary , if a man had a brave Palace , and God was not with him , if he did withdraw his favour from him , all were nothing . The second Attribute of GOD. The next Attribute , which likewise may bee drawne from this place , is this : That GOD is the first , without all causes , having his being , and beginning from himselfe . This I finde set downe in Rev. 1.8 . I am ALPHA and OMEGA , the beginning and the ending , saith the LORD , which is , which was , and which is to come , the Almightie , that is , what Alpha and Omega are in the letters , that I am to the creatures ; I am the first , and the last ; that is , if I should suffer the creatures to fall , then I should be the last ; and I am He they would returne unto , Rev. 3.14 . Christ , according to his God-head , is said to be the beginning of the creation of GOD , Isai. 44.6 . I am the first , and last : The meaning of it is , that he is without all causes , that he is from himselfe , and by himselfe , and of himselfe , and for himselfe , Rom. 11.36 . that is , he is the first , hee never had any efficient cause , as all the creatures have ; that which hath no efficient cause , hath no end ; that which hath no end , hath no forme ; ( for the forme doth but serve to carry a thing to such an end ) that which hath no forme , hath no matter , for the matter is dependent on the forme ; and so consequently , he is without all cause . But wee will shew you the grounds of this , they are these three : He is without all cause : for , if there were any cause of him , that cause must needs be caused , either from some other , or from it selfe , not from any other ; for then there should be something that is before the Lord , that is better than he , from whom he receives all things ; but that cannot be : for , then it should be God , and not the Lord ; and it is not from it selfe , because nothing is the cause of it selfe , for then it should be before it selfe , and it should be better than it selfe ; for the cause , though it give the same that is in it selfe , to the effect , as the father to the sonne ; yet the cause is better , because that which gives , is better than that which receives . Againe , it should be different from it selfe , for the cause is different from the effect : therefore it must needs be , that he is without all cause , and the first , and the beginning of all the creatures of God. Wheresoever you see any thing , that hath but a part of another , it must needs receive it from some whole ; and if it doth receive it from that which is but a part ; yet by degrees it must come to some whole , as to the fountaine ; as for example , if iron or wood be on fire , &c. they have but a part of that element , which argues that there is some whole . But it may be said , Answ. That cannot be ; because whatsoever hath any thing originally , must have the whole , and not a part ; as the Sunne , because it hath the light originally , therefore it hath not a part , but the whole , though afterward it gives light to many ; so a fountaine , that hath water originally , hath not the part , but the whole , though afterwards it runnes into many brookes ; and if there were but one fountaine , as there is but one Sunne , then all the water would be in that fountaine , as the light is in the Sunne . Now to apply this , looke upon all the creatures , and you shal find that they have all but part of being ; the Angels have one part , men another , and other creatures another part , &c. which is an argument that there is a whole , which is GOD blessed for ever . Besides , it argues that he hath that wholenesse of being from himselfe ; for he that hath but part of a thing , doth borrow it , and therefore must come to the originall ; for nothing is borrowed but it is from another , and not from it selfe ; therfore , seeing the creatures have but a part of being , it presupposeth that there is a whole , that there is an immense being , that is of himselfe , and from himselfe , and hath it not from any creature . Lastly , there is nothing that the eye hath seene , or that the eare hath heard , but it is possible not to be ; there is almost nothing but is subject to corruption ; but if it be not so , yet they have a possibility not to be ; as the heavens , though they are not corrupted , yet they may be : now whatsoever hath a possibility not to be , it is certaine that it was not , & that which was not , is brought to a being by him that is ; so that you must come to something which is , that is the cause , that is the beginning and ending , that is without cause , that is α and ο , he that was , and that is to come . Now we come to application . Vse 1 If the Lord be without all cause , this we may gather then , that he doth not will any thing , because it is just , or desire it , because it is good , or love any thing , because it is pleasant ; for there is no cause without him , all perfection is in him originally . The creatures indeed desire things , because they are good ; and love them , because they are pleasant ; because they seeke for perfection out of themselves , because they are caused by that which is out of themselves : but this is not so in God , who is the first cause , because , of the first cause there is no cause ; and of the first reason there is no reason to be given . Looke whatsoever is in the creature , what justice or excellencie , it comes from God ; and if he should will any thing for this cause ; because it is good , there should be a reciprocation , which is impossible . I speake this for this end ; that in our judging of the waies of God , we should take heed of framing a modell of our owne , as to thinke , because such a thing is just ; therefore the Lord wils it : the reason of this conceit is , because we thinke that God must goe by our rule ; we forget this , that every thing is just because he wils it ; it is not that God wils it , because it is good or just . But we should proceed after another manner , wee should finde out what the will of God is ; for in that is the rule of justice and equity ; for otherwise it was possible that the Lord could erre , though he did never erre : that which goes by a rule , though it doth not swarve , yet it may ; but if it be the rule it selfe , it is impossible to erre . As , if the Carpenters hand be the rule , he strikes a right line . The Angels and creatures have a rule , and therefore may erre ; but it is not so with God , and therefore what God wils is just , because he is the rule it selfe ; therefore in the mysteries of predestination , we are to say thus with our selves ; Thus I finde the Lord hath set it downe , thus he hath expressed himselfe in his Word , such is his pleasure ; and therefore it is reason , and just such against which there can be no exception . Vse 2 If God be without all cause , then he may doe all things for himselfe , and for his owne glory ; because he that hath no cause above , or without himselfe , he needs not doe any thing but for himselfe . The Angels , they have a cause above , and without themselves , therefore they must doe nothing for themselves , but for another , Rom. 11. last , Of him are all things , therefore to him be glory : that place shewes us a ground of this , why wee must not expect , that God should doe any thing for any other end , for any other creature in the world ; for having no end above himselfe , it is impossible that hee should have any end but himselfe , Prov. 16.4 . The LORD hath made all things for himselfe ; yea , even the wicked for the day of evill . Whereas this objection might be made ; Will he cast men to hell ? will hee damne them for his owne glory ? Yes ( saith he ) all his actions even that also is for his own sake ; Rom. 9.22 . there it is more large : What if GOD willing to shew his wrath , and to make his power knowne , endured with much long suffering the vessels of wrath filled to destruction ? &c. This is enough , he hath no end , no cause above himselfe ; and therefore it is reason enough , he doth it because he will doe it . And this is a thing to be observed out of the 19. and 20. verses , where the same reason is given that we now speake of , Who hath ? &c. saith the Apostle , if you looke on God , and the creatures , you shall finde this difference betweene them ; all the creatures are made , as pots are made by the potters ; and therefore , as they have an author of their being , so they doe serve for another end ; so that the potter he may appoint what end hee will , and no man can say , why doest thou it ? So God , because hee is the first cause , hee may have what end he will , and no man can say , why doest thou so ? hee may make some vessels of honour , and some of dishonour , and all for himselfe , and his owne glory : therefore , when you see that he did not spare the Angels , but cast them downe into hell , there to be reserved in chaines of darknesse till the last day ; when you see him not sparing the old world , when you see him suffering the Gentiles to walke in their owne wayes ; when you see him to suffer a great part of the world to be damned , and to perish ; when you see him let the Churches to be made havocke of , you should be ready to say thus , To him be glory for ever : that is , you should not murmure against him , but glorifie him , and reverence him for ever : for he may doe all things for himselfe . And this is the reason that is rendred , Matth. 20.15 , 16. May not I doe what I will with mine owne ? He gives it there as the reason , why many are called and few chosen , why the Iewes were first , and the Gentiles last : why he let goes many probable men , and chooseth the worst ; saith he , May not I doe with mine owne what I will ? Beloved , this difference is to be observed betweene the creatures and God ; there is no creature can say of any thing , that this is mine owne , because he made it not , they are not the masters of them ; but God may doe what hee will , what he pleaseth , because they are his owne . If God will take a few out of a Nation , and destroy all the rest , who can say any thing to him ? they are his owne ; as he is without all cause , so he is without all end . Now , as this is of use to justifie God , in that it is his property to be without all cause ; so it may teach us ; Vse 3 That man may not doe any thing for his owne end , but he is bound to doe all for an higher end , as hee that made us hath appointed , for the efficient can make a thing to what end he please . You see it is so with men , as a knife is made to cut , a key to open , &c. and yet they are all of one materiall : so the Lord looking downe from heaven , he made of one heape of clay severall creatures , and appointed to every one his several end , which end they must observe and aime at ; and if they doe not , they wrong him that made them ; and therefore it is hee destroyes them . And so it is with every thing that is made for an end ; as fire , that is made to warme a man , if it doe burne the house , we put it out ; a vessell that is made to keep wine or beare , if it doe corrupt it , we lay it aside , and put it into one more wholesome : so doth God , he puts to every man his severall end , and therefore he gives them severall gifts , and severall callings : himselfe , indeed , is the generall end , but besides the generall , he appoints to every calling a particular end ; to a Minister he saith , Goe , and feed my sheepe ; if he goes , and feeds himselfe , and not the people ; if he feed them with stubble , and not with hay , hee doth not attaine his end ; and so may I say of every thing else ; of a scholler , a Magistrate , a husband ; they have severall places , and divers gifts given them , and all for their severall end , and if they aime not at their end , but worke for themselves , they are worthy to be destroyed : as a man , if hee hath an instrument that is crooked , and unfit for use , then hee casts it away , and taketh another ; but if it be fit , he will lay it up for use , and he will say , let it not be lost : so doth the Lord with men , if they be pliable to him , if they will worke for the end that he hath appointed them , then he saves and preserves them ; but if they will doe things for their owne end , it is the next way to destruction . For observe this ; for any man to do any thing for his owne end , is to arrogate that to himselfe , which is the Lords , who is without cause , which is an high kinde of idolatry . Let them consider this therefore , that labour that they may be rich , that labour that they might have outward excellencie , and to be something in the flesh , that labour only for outward honour , for places of imployment , and credit in all things ; so a scholler that is negligent , he saith , I shall make a shift to live ; but hast thou not another end ? art thou not made ? art thou not a creature ? is it enough for thee to live , and no more ? so they that have their estates provided for them , they care not for learning , they say , they can live without it ; but art not thou made ? and is not this thine end , to serve God and men ? So he that shall choose a calling or course of life , according to his owne fancie , not that which shall be serviceable to men , but that which pleaseth himselfe , let him aske himselfe this question ; Am I not made ? Am I not a creature ? have I no other end , but my selfe ? Therefore let men consider this , and looke to it ; have I not chosen this course of life , and have I not an end appointed to me ? That end is to be serviceable to God , and profit men : But if a man shall thinke with himselfe , what is the best way to live and provide for my selfe , and to get profit and wealth ; these are idolatrous and sinful thoughts . God may doe all things for himselfe , because he hath nothing above himselfe ; Object . but if thou dost so , thou provokest him to wrath exceedingly . Answ. But you will say , I doe all for this end , to serve God and men ? Thou that doest pretend this , that thou doest things to be serviceable to God and men , and not to thy selfe , thou shalt know it by this : 1 If thou puttest thy selfe to things that are above thee , it is a signe that thou doest it not for his sake , that hath appointed thee , but for thine owne . 2 If thou art fit for an higher place , if thou restest in things that are beneath thee , for thy greater profit , thou seekest thy selfe , and not the Lord. 3 If thou doest resist the providence of God , that when thou hast a calling , and art put in it , and thou puttest thy selfe out again for thy advantage , then thine end is thine owne selfe . Paul when he went to Macedonia , hee found but bad entertainment there , yet he went , because he was sent . So Iohn , he went to Pathmos , where the people were but few , and barbarous , yet he obeyed God , and went. Eliah , when he was sent to Ahab , and to prophesie to the Israelites , among whom , for all that hee knew , there was not one soule , that did not bow his knee to Baal . Ezekiel and Isaiah , when they went to harden the people to destruction , yet they went willingly , because the Lord sent them ; it was an argument that they did it not for themselves . A servant is not to doe his owne worke , he doth it as his master will have him to doe it ; if he doth the things that his master bids him , and saith , I am his servant ; and if he bid me to goe , I will goe , or if he bid me come , I will come ; if he bid me to keepe within doore , and to doe the meanest works , I will doe them ; this is an argument that he doth not seeke himselfe . When a man is thus dependent upon God , willing to take imployment , not above him , nor below him , nor resist his providence , but willing to be guided by him , it is a signe that he seekes the Lord , and not himselfe . 4 Besides , let a man consider what he doth in these services that immediatly concerne the Lord himselfe . If a man shall study much , and pray little ; if a man shall spend all his time in his calling about worldly businesse , and little time for duties to build up himselfe in knowledge , as in prayer and reading , &c. it is a signe that he doth it , not for the Lord , but for himselfe ; for he that seekes not the Lord , in that which is done to his person , he doth it not in that which is done in outward workes ; he that will not be faithfull in the greater , and that which God doth immediately command in his worship , he will never be faithfull in those things which are further off , that are of lesse consequence , Act. 6.4 . It was an argument they gave themselves in integrity , to the ministry of the Word , because they gave themselves to prayer as well as it ; they did , as it were , divide the time between both ; if we were to preach only , say the Apostles , we could then wait upon Tables , but one halfe of our time is to be taken up in prayer , the other in preaching : and if you thus divide the time , it is a signe you look to the Lord. 5 Besides , consider what it is that troubles thee ? what a man aimes at , if he lose his end , that grieves him , when his worke is done ; if this be thy trouble that thou hast lost some credit , or profit , then thine end is thy selfe ; but if this be thy griefe , that thou hast not done it in such m●●sure , that others may receive profit and advantage by it , it is a signe that thou diddest it not for thy selfe , but for Gods glory . 6 Besides , if a man considers what it is that doth make things pleasant , and gives amabilitie to that , which is harsh in it selfe . Labour in it selfe is sweet to no man , unlesse there be something in it that sweetens it : now consider what that is , if in it thy eye is upon thy wealth , that comes by it ; if thou studiest hard , and if thou preachest much , and it is for the praise of men , thou seekest thy selfe , and thy reward is in it ; but if thou lookest up to the Lord , if thou doest it , because he sees it , and knowes it , and that he may say ; I know thy worke and thy labour ; it is a signe that thy end in it , was the Lord , and not thy selfe . 7 From whence doest thou looke for wages ? from God or from men ? Whence come those complaints of the unthankfulnesse of friends and pupils , and those we doe good to ? but because we looke to men , and not to God. For if we did looke to God for our reward , their thankfulnesse or unthankfulnesse would be of small moment to us : for doth the Nurse nurse the childe for it own sake only ? doth shee looke for reward from the child , or from the mother that putteth it to nurse ; if you look for your reward from men ; they are your end ; but if you looke for it from the Lord , their encouragements or discouragements will not much move you . 8 Againe , consider wherin thy minde resteth , for that which a man makes his end , therein his minde resteth , and in nothing besides : a husband-man , though he doth plow and sow , &c. yet he rests not til he comes to the harvest : he that hews stone , and squares timber , doth it , and stayes not till the house be built : therefore , doe thou consider with thy selfe , in all thy workes , what it is that gives rest to thy thoughts ; if thou doest say , I have now wealth and riches enough , and means enough , I have gotten what I aimed at , and now my soule is at rest ; if thou sayest , I have now honour and name enough , my children be well provided for ; and therefore your soule rest in this ; then this was your end , and not the Lord ; wheras you ought to say , though I have provided for my children , yet doe they feare the Lord ? are they brought home to him ? My trade hath brought me home much , but how serviceable have I been with it ? I have much credit and estate , but what glory hath it brought to IESVS CHRIST ? So he that is a Minister ; it is true , I have enough , enough credit , enough for estate ; but what is this ? have I brought any glory to the Lord ? have I converted any ? if thy heart can have no rest , but in the Lord , and in the things that belong to the Lord , it is an argument that thine eye was upon him . Remember this , that seeing we are made , seeing we have an higher cause , and that to be without cause belongs to God alone ; therefore wee must carry our selves as creatures ; as it is said of David , he served his time ; hee did nothing for his owne end , but he carried himselfe as a servant , he did not say ; I will have so much pleasure , and then serve God ; he did not cut the Lord short , but he served his time , he gave the Lord the whole day . It was the comfort that IESVS CHRIST had , when he was to goe out of the world , Iohn 17.4 . I have glorified thee on earth , I have finished the worke that thou gavest me to doe ; that is , I was as a servant , and I chose not my worke , but it is that which thou gavest me , and I have not done it by halfes , but I have finished it ; therefore glorifie thou me . So , if thou canst say it , when thou goest out of the world , that will be thy comfort at that day ; but if not , remember that it is the Lords manner of dealing , when men will seeke themselves , and their owne end ; he layes them aside , as we doe broken vessels , fit for no more use , and he takes another . If there be any here , that can say so , that the Lord hath laid thee aside , and taken thy gifts from thee ; remember , consider with thy selfe , that hadst thou used them to his glory , and made him thy end , be sure that he would not have laid thee aside , but that he would have used thee . Beloved , we see it by experience , that men of small parts , yet if they had humble hearts , and did use them in the simplicitie of their spirits to Gods glory , then he hath enlarged them , and used them in greatest imployments . Againe , on the contrary side ; men of excellent parts , they have withered , because they did not use them to Gods glory , therefore he hath layd them aside as broken vessels . THE NINTH SERMON . EXODVS . 3.13 , 14 , 15. 13 And Moses said unto GOD ; behold , when I come unto the children of Israel , and shall say unto them ; The GOD of your Fathers hath sent me unto you , and they shall say unto mee , What is his Name ? what shall I say unto them ? 14 And GOD said unto Moses , I AM THAT I AM. And he said , Thus shalt thou say unto the children of Israel ; I AM hath sent unto you . 15 And GOD said moreover unto Moses , Thus shalt thou say unto the children of Israel ; The LORD GOD of your Fathers , the GOD of Abraham , the GOD of Isaac , and the GOD of Iacob hath sent me unto you : this is my Name for ever , and this is my memoriall unto all generations . The third Attribute of GOD. WE come now to a third Attribute , and that is the Eternity of GOD ; for God doth not say , He that was , but He that is , hath sent me unto you . He that is without all cause , the efficient and finall , he must needs be eternall ; he that hath no beginning nor end , must needs be eternall : and besides , in that he saith , I am that I am , not , I am that I was , it must needs be that hee is without succession . Therefore from hence we may gather , that GOD is Eternall . In handling of this point , we will shew you , First , wherein this consists . The reason , why it must be so . The differences . The consectaries , that flow from these distinctions of eternitie . For the first , you must know , that to eternitie these five things are required : It must not only have a simple , but a living and most perfect being . For eternity is a transcendent property , and therefore can be in none , but in the most excellent and perfect being , and therefore it must be a living being . This we have expressed in Isai. 57.15 . Thus saith the high and loftie one , that inhabiteth eternitie , whose name is Holy , I dwell in the high and holy place , &c. As if he should say ; there is no house fit for him to dwell in , that is high and excellent , but only the house of eternitie . Where eternity is compared to an house or habitation , to which none can enter , but God himselfe , because he onely is high and excellent ; all the creatures are excluded out of this habitation . It is required to eternity , that there be no beginning ; which description you shall see of it in Psal. 90.2 . LORD , thou hast beene our dwelling place in all generations ; before the mountaines were brought forth , or ever thou hadst formed the earth , or the world ; even from everlasting to everlasting thou art GOD. And here also you have the third expression ; and that is , to have no ending , he is not only from everlasting , but to everlasting . There is no succession : as , suppose all the pleasures that are in a long banquet , were drawne together into one moment ; suppose all the acts of mans understanding , and will , from the beginning of his life to the end , could be found in him in one instant ; such is eternity . God possesseth all things altogether , he hath all at once , Ioh. 8.58 . Verily , verily I say unto you , before Abraham was , I am : As if hee should say , there is no time past , present , or to come with me ; he doth not say , before Abraham was , I was , but I am , and therefore he is eternall . He is the dispenser of all time to others ; he is Lord of all time , al times do but issue out of him , as rivers from the sea ; he dispenseth them as it pleaseth him , Psal. 90. compare verse 2. and 3. together , Before the Mountaines were brought forth , &c. even from everlasting to everlasting , thou art GOD. Thou turnest man to destruction , and sayest ; returne yee children of men . He sets time to the sonnes of men ; where we shall see that this is the property of him , that is eternall , to set times and seasons to men , &c. The reason why God must be eternall , is this , because he is what he is of himselfe , he is without all cause , and therefore can have no beginning or ending ; and therefore he must of necessitie be without all motion , and without all succession , for all succession presupposeth motion , and all motion presupposeth a cause and effect ; for whatsoever is moved , is either moved from no being to a being , or from an imperfect , to a more perfect being ; that is , to be moved to an higher degree : now God that hath nothing in him to be perfected , is not capable of a further and higher degree . The third thing is the difference betweene the eternitie of God , and the duration of all creatures , which consists in these particulars : They , even the best of them , have but an halfe eternitie , they are not from everlasting , though they are to everlasting . That eternall duration that they have , is not intrinsecall to them , it is dependent , they receive it from another . They cannot communicate it to another , nor extend it beyond themselves ; the Angels , though they bee eternall , yet they cannot make other things to be eternall ; God onely can doe this . All the acts of the creatures , all their pleasures and thoughts , and whatsoever is in them doe admit a succession , a continuall flux and motion ; but in God it is not so ; he is as a rocke in the water that stands fast though the waves move about it ; so is it with God : and though the creatures admit of a continuall flux and succession about him , as the waves doe ; yet there is none in him . And these are the differences betweene the eternity of God , and the duration of all the creatures . Now followes the fourth thing . The consectaries that flow from hence , they are these two : If this be the eternity of God , then to him all time , that is to come , is , as it were , past , Psal. 90.4 . A thousand yeares in his sight are but as yesterday , when it is past : that is , a thousand yeares that are to come , thay are to him as past ; they are nothing to him . And againe , a thousand yeeres that are past , are as it were , present to him , as we heard before : Before Abraham was , I am : For he possesseth all things together ; by reason of the vastnesse of his being , to him all things are present . As he that stands upon an high mountaine , and lookes downe ( it is a simile that the Schoole-men often use ; ) though to the passenger that goes by , some are before , some behinde , yet to him they are all present . So though one generation passeth , and another commeth ; yet to God , that inhabits and stands upon eternity , they are the same , they are all present , there is no difference . And then this followes from hence , that to God no time is either long or short , but all times are alike to him ; therefore he is not subject to any delayes or expectances ; he is not subject to any feares , for they are of things to come ; nor to the translation of griefe , or pleasure , or the losse of any excellencie , that before hee had not , as all creatures are ; therfore we should consider of the excellencie of God , to give him the praise of it : this use is made of it , in 1 Tim. 1.17 . Now unto the King eternall , immortall , invisible , and the only wise GOD , be honour , and glory for ever and ever , Amen : As if he should say ; this very consideration , that God is eternall , should cause us to give him praise : and so is that in Isai. 57.15 . Eternitie makes that which is good , to be infinitely more good than it is , and that which is evill , to be much more evill ; and that not onely in respect of duration ( that which is good for a weeke , is better for a yeare ; and an evill , when it continues an infinite time , it is infinitely more evill , ) but also in regard of that collection into one , which is found in those things that continue to eternitie : as when all joyes are collected into one heape , and all griefe into one center ; so that you shall joy as much in one instant , as ever hereafter ; so that though the thing be still but the same , yet the continuance makes it infinitely more good . Vse 1 Seeing eternitie is a propertie of God ; wee should learne hence , to minde most the things that are eternall , for they are , of all other things , of the greatest moment , because they doe most participate of this transcendent propertie of the almightie . God is eternall , the soule is eternall , heaven and hell are eternall ; therefore they are more to be regarded of us . You shall see this in 1 Ioh. 2.17 . as a reason why we should not minde the things of the world ; because the world vanisheth , it passeth away , and the lusts thereof ( saith the Apostle ; ) that is , looke upon all the things below , and both the things passe , and your affections and desires passe , that which you love to day , to morrow you will not love ; therefore love them not , regard them not , for they are of a flitting and passing nature , but he that doth the will of the LORD abides for ever ; and therefore we are to minde such things most : such as the King is , such are his subjects , and such are the rewards and punishments that he gives . Now God , hee is eternall , 1 Tim. 1.17 . To the King eternall , immortall , invisible , and only wise GOD , be honour and glory for ever . And as he is an eternall King , so he hath given to us , his subjects , to be eternall , as the soule is ; and he hath given punishments , and rewards eternall ; hell is an everlasting prison , and heaven is an eternall Palace ; therefore these are the things most to be regarded of us . And if wee would but throughly consider that these things are eternall , it would effectually draw our mindes to the things that are above . A man that comes to an Inne , if he can get a better roome , he will ; if not , hee can be content with it , for hee saith , it is but for a night ; so your habitation here is but for a night : if you can have a better condition , use it rather , but if not , be not much moved , for it is but for a night . In worldly things the shortnesse of them makes us to undergoe them cheerefully . An apprentiship that is hard , a man will indure it , for hee saith it is but for a time ; so things that are pleasant , if they be but of short continuance , wee regard them the lesse . Now our time that we have here , in respect of eternity , is shorter than an apprentiship , nay , than a night , nay , shorter than an houre . Now put the case , that a man should have an houre given him ; and it should be said to him ; as thou spendest this houre , so thou shalt live all thy dayes ; what would not a man doe , or what would he not suffer ? how carefull would he be to spend this houre well ? Now this life is not so much as an houre to eternitie ; and therefore why should we not be carefull how we spend this houre , seeing it shall be with us for ever according as wee spend it ? 1 Cor. 9.25 . Every one that striveth for the mastery is temperate ; now they doe it to obtaine a corruptible crowne , but we an incorruptible . Thus he reasoneth , If men that use these Olympian gaines , if they will endure so much hardship and abstinence , accustome their bodies to heat and cold for the race before-hand , and doe all but for a crowne , that will last but this life at the most ; and shall not we ( saith he ) for an incorruptible crowne ? Beloved ; If wee would sit downe but one halfe houre , and consider seriously what eternity is , it would make us to neglect all temporary things , which now we are so affected with . It is eternitie , my brethren , and the consideration of it , that doth set an high price upon grace , and gives the just weight to sinne , but it makes all other things exceeding light ; for this is a true rule ; that untill we come to apprehend sinne , as the greatest evill in the world , we are not truly humbled , and it is eternitie that makes it to be so ; for ( as was said before ) eternitie makes an evill infinitely the greater . Now if you looke upon all other things , as honour , and disgrace , and the favour of men , they reach but a little way , but to the end of this life , at the utmost ; but if you looke to the reach of grace and sin , they reach ( as it were ) a thousand thousand miles beyond it . Grace reacheth to eternitie , and sinne reaches to eternitie , and therefore these are the things that a man should be busied about . What a shame is it for a man to grieve for some outward crosses , and to rejoyce much for some preferment here ; and not to regard or be affected with eternity : It is the phrase that the Apostle Paul useth , he cals it mans day ; I care not to be judged by mans day ; and indeed it is but a short day ; and what is it to that eternitie I looke for ? What is it to that God , with whom I must live for ever ? therefore I care not what men say of me , but I rather thinke what the eternall God thinkes of me , and what will be thought of mee in that Kingdome where I must live for ever . If a man were in Turkie , or in some other remote place , to trafficke there a while , hee would not care what the men of that place thought of him , for hee saith , this is not the place where I must live : so doe you but consider , that this is not the place where you must live , and then of what moment will it appeare to you , what men say of you ? Beloved , if the soule were mortall , there were some reason that you should make provision for it here ; but seeing it is immortall , you ought to make a proportionable provision for it , even for ever : for the body you are apt to make provision , a viaticum beyond the journey ; but consider , that you have an immortall soule , which must live for ever , and you must make some provision for it , to carry it so long a journey . It is our Saviours exhortation , Ioh. 6.27 . Labour not for the meat that perisheth , but for the meat that endures to everlasting life , &c. As if he should say ; if you had no other life to live but this , then you might seeke the things of this life , as glory , honour , pleasure , &c , but these things perish , and the taste of them perisheth , as the sweetnesse of meat in the eating ; but ( saith our Saviour ) seeke those things that will abide for ever : you have an everlasting life to live , therefore you must make some provision answerable thereunto : As for the body , the soule weares it but as a garment , and when it is worne out , the soule must have a new suit of apparell one day . Well , seeing God hath brought this point to our hands this day , let me but prevaile with you so farre , as to set some time apart the following weeke , where you may enter into a serious consideration of eternitie , the very thinking of it , will be of great moment to you ; for looke what the object is , such is the soule , about which it is conversant ; high objects lift up the soule to the Lord , and make the minde answerable to them , and low objects make the minde like to them . Now eternitie is an high object , and it will worke in men high mindes ; and hence it is , for the want of this consideration , that when a man comes to die , and sees eternitie before him , how it doth then so amaze the soule of man ? I have seene it by experience : I knew one who said , If it were but for a thousand yeares , I could beare it , but seeing it is to eternitie , this amazeth me . Behold , if you would consider , that after many thousands of yeares are past , yet you are to begin as at the first ; if men did consider this seriously , would they let their eternall estate depend so upon uncertainties . And let them consider this , that are yet strangers to the life of God , that if death should come , they should not escape eternall death : it is good to keepe our thoughts upon this , and it would make us not to hasten after the things of the world , as we doe ; and for thy sinne thou dotest on so , there are three things to be considered in it : First , the pleasure of it ; is as the speckled skin of the Serpent : Secondly , the sting of sinne : and thirdly , the eternity of that sting . Now looke not thou upon the pleasure of sinne , that endures but for a season , but consider the hurt that comes from sinne , and then consider the eternity of it : a candle in a darke night makes a great shew , but when the Sunne comes , it vanisheth , and is nothing ; so would all these things that wee doe so affect now , if they come before eternity in our thoughts : it is great wisdome in this kinde to husband our thoughts well , 1 Cor. 7.29 , 30 , 31. Vse this world , as not using it , for the fashion of this world passeth away : that is , minde them not much , be not much affected with them , one way or other , either in joy or griefe , let them be such as if they were not ; for why ? they are temporall things , passing things , things that continue not : for that is the thing I gather out of that place , that the Lord would not have our thoughts to be bestowed upon them , but so remissely , as if not at all , because there are eternall things , and set your minde upon them , for the time is short : As if he should say , thou hast not so much time to spare ; the time is short , and you have businesse enough another way ; there is water little enough to runne in the right channel , therefore let none runne beside ; and the things that should take up your minds , are sin , and grace , things that are eternall . It is a pitifull thing that the noble intentions of eternall mindes should be bestowed so ill upon these flitting things , which are nothing to eternity ? A man that hath not much mony in his purse , but onely for to provide necessaries ; when one comes and askes him to borrow any , he will say ; I have no more than to buy me food and rayment , or if he hath his rent to pay , and no more ; if one should come to borrow any of him , he saith , no , I have no more than to pay my rents . So saith the Apostle there ; you have no such spare time , no such spare affections , that you can bestow them else-where , but bestow them upon things that endure to eternall life . And further to move you to this , consider the shortnesse and vanity of this life , how all mankinde are hurried and rapt with a sudden motion to the west of their dayes . Our fathers went before us , we follow them , and our children follow us at the heeles , as one wave followes another , and at last we are all dashed on the shore of death : and withal , consider the vanity that al conditions are subject unto ; whether they be mountaines or valleyes ; if mountaines , they are subject to blasts , to be envied ; or if valleyes , to be over-drowned , oppressed , and contemned ; yea , the things that we prize most , honour and pleasure ; what doe they but weary us , and then whet our appetite to a new edge ? Consider the men that have beene before us ; many men that have beene like a greene tree , but now the floud of their wealth is dried up , they and their goods have perished together . Consider in the second place , what eternity is ; here the body is corrupted with diseases , and the soule subject to vexation ; but that life is sure , composed and constant , and there is no variablenesse in it ; and if we desire life so much , why doe we esteeme this life that is but a span long , and neglect that which is so spacious . Consider the errand , upon which you are sent into this world , and be not put aside from it , by any needlesse occasions ( as they are all when they come into competition with this ) which hinder our thoughts , and our actions , as farre as they belong to eternity : and indeed all the world spend too much of their time upon by-businesses , and they are hampered with them before they are aware , still making our selves new worke ; so that we make this life , which is short enough of it selfe , shorter than it is , wearying our selves with anxious griefes , labour and care : thus men did before us , and thus we are ready to doe , therefore we had the more need to take heed unto it . Vse 2 If God be eternall , then be not you offended , because you see that he stayes long , either in giving reward , or in executing judgement on men for their sinnes ; for with him no time is long , there is no succession with him ; therefore say not , because you feele nothing for the present , there are great promises made , but you finde no performance ; and there bee many judgements threatned , but none executed ; doe not you therefore say , that your rewards are neglected , or judgement passed over , and that God hath forgotten . For here you see , that with God no time is long or short , there is no succession with him : you have the same use made of it , Isai. 40.27 , 28. Why sayest thou O Iacob , and speakest O Israel ; My way is hid from the LORD , and my judgement is passed over from my GOD ? There is the objection , that which is in the hearts of men : Now you shall see what answer is made to it in the following verse , Hast thou not knowne ? hast thou not heard that the everlasting GOD the LORD , the Creator of the ends of the earth fainteth not , neither is weary ? there is no searching of his understanding . The meaning is this ; To us indeed the time is long , either when reward is deferred , or when the punishment , or the execution of sentence against evill works is deferred ; but with God it is not so . Now that which makes it seeme long to us , is , 1 Partly the passions , and restlesnesse of the mind , ( for that is motion ) but God , he is without al motion or passion , and therefore nothing is long . 2 Againe , not only we are subject to motion , but the things that we have to doe with , they are subject to motion , and passe away , and therefore they seeme long to us : for time , you know is nothing else but the measure of motion ; and therefore where there is motion , there is time , and no while else . Now to us that are in motion , and to the things that we have to doe with , a thousand yeares are a thousand yeares ; but in God there is no motion , nor flux ; and therefore a thousand yeares with him , are but as one day : God is neither in motion himselfe , nor are other things as in motion to him ; but wee are moved , and the things we have to doe with , are moved ; and if either , there must be motion , for if the ship moves : though the waters stand still ; or if the waters move , though the ship stand still , there is motion ; but God stands still , and all things stand still to him likewise . Doe not wonder therefore that the Churches lye so long in misery , that the injuries of the Saints are so long unrevenged , doe not accuse God , doe not mistake him , doe not thinke amisse of him , doe not thinke that hee is forgetfull , and doth not remember , that hee is slacke , and doth not regard , that hee cannot , or will not helpe . Beloved , it is not so ; you shall see the very same use made of it , 2 Pet. 3. if you compare vers . 4 , and 8 , 9. together : In the latter dayes there shall come scoffers , &c. saying , where is the promise of his comming ? for since the Fathers fell asleepe , all things continue as they were from the creation , vers . 8 , 9. But be not ignorant of this one thing , that one day is with the LORD as a thousand yeares , and a thousand yeares as one day . The LORD is not slacke concerning his promise ( as some men count slacknesse ) but is long suffering to us-ward , not willing that any should perish , but that all should come to repentance . It is not slacknesse in God : For ( saith the Apostle ) a thousand yeares with him are as one day . We thinke it a great matter , that the Church should lye so long , and cry , How long LORD ! and yet no remedie , saith the Apostle , thinke not much at it ; For a thousand yeares with him are but as one day . Vse 3 If God be eternall , then consider with whom you have to doe , even with him whose love and enmity are eternall ; with him , whose soveraignty and power is eternall : if a man be angry , we regard it the lesse , if we know it is but for a fit ; but consider what it is to have to do with him whose love and enmitie are eternall . Therefore learne , not to regard men as wee doe , but to regard the Lord only , and that in these three respects : 1 Learne to trust the Lord , and not man , for God is an everlasting refuge , Psal. 146.3 , 4. Put not your trust in Princes , nor in the son of man , in whom there is no helpe , &c. that which they can doe for you , is but for this life at most ; trust in him that is able to defend you for all eternitie ; for he that made heaven and earth , hee continues for ever . This use you have made of it in Psa. 90.1 . LORD , thou hast beene our habitation for ever and ever : as if hee should say , Lord , thou wast an habitation ( that is , a refuge , as our house is ) to the Churches , thou wast so in Abrahams time , in Pharaohs time . Consider , that God is not onely an habitation to his Church from generation to generation , but also from everlasting to everlasting . 2 Learne from hence likewise to feare him ; feare him that can cast body and soule into hell for ever ; his eternity should make us to feare him . Feare not man , Isai. 5.13 , 14. Why ? because he is of short continuance : and if he can do you any hurt , it is but for a short time , for he shall be made as the grasse ; but feare the Almighty GOD , who laid the heavens , and stretched the foundations of the earth . Vse the Lords arguments , they are the arguments that can work on the soule ; it is the holy Ghosts argument why we should feare him , because he is eternall , as the opposition in that place shewes . 3 Labour to serve him , 1 Ioh. 2.17 . The world passeth away , and the lusts thereof , but hee that doth the will of the LORD abides for ever ; that is , the world cannot make you to abide for ever , it passeth away ; if you fulfill the lusts thereof , if you fulfill your owne will , you are not able to continue your selves , but you will passe away : what should wee doe then ? why , fulfill the will of the Lord , consider what he would have you doe , and so you shall abide for ever . Vse 4 If God be eternall , then we should learne hence to comfort our selves , when we looke upon the mutabilitie that we and all creatures are subject unto in this vale of misery , it is a thing that may comfort us exceeding much ; if wee serve him who is constant , without change , who is eternall , that can make up the changes that we are subject unto ; it is the use that is made of it , in Psal. 102.11 , 12. My dayes are like a shadow that declineth , and I am withered like grasse ; but thou , O LORD , shalt endure for ever , and thy remembrance unto all generations . Why doth he put these two together thus ? my shadow , and Gods enduring for ever , &c. as if he should say , this is my comfort , that though I am of short continuance , yet God with whom I shall live for ever , hee is eternall , and abides for ever . It is as if the beame should reason thus ; though I am brickle and fading , yet the Sun that maintaines me , abides for ever : or , if the streame should reason thus ; though I may be dried up in Summer , yet the fountaine that maintaines me continues for ever : So , though men be subject to change , yet the Lord , that maintains them , is immutable , and abides for ever . You that have the life of Christ in you , have the beginning of this eternity ; and though the old building be pulled downe , yet you have a building not made with hands , eternall in the heavens ; even as when one skin fals off , another comes on : and what though the outward man perish ? yet the inward man growes daily more and more , till it come to perfection . This is not only a comfort to us , but also it is a great motive , and we should use it as a great argument to God ; that because we are subject to change , yet because hee is immutable , therefore he should helpe us , Psal. 102.26 , 27. The heavens shall wax old , as doth a garment , but thou endurest for ever and ever ; therefore cast me not off in the midst of my dayes : as if he should say , Lord , thou hast Time enough to bestow , thou art full of eternitie ; the heavens that seeme to be of long continuance , yet are nothing to thee ; therefore I pray thee to fill up my wants , and make me eternall with thee ; so because thou inhabitest eternity , therefore comfort mee , Isai. 57.15 . Seeing God is eternall ; learne hence to know that he is the Lord of all Time. Vse 5 Doe not thou looke upon Time as belonging to thee , but to him , he overflowes all ; it is the phrase used in Psal. 90.5 . Thou carriest them away as with a floud , they are as sheepe , &c. that is , all times are subject to him , he over-reaches them , and makes them long or short , as it pleaseth him ; he is not only in himselfe eternall , but hee is the lord of all , and hee disposeth all times , and appoints the seasons to every thing : if hee be thus , then take heed of looking upon future times , as thine owne ; thou breakest in now upon the Lords prerogative , if thou looke upon future times as thine , and sayeth with the rich man in the Gospel , now soule take thy rest ; this is sacrilege against God. It is , as if a man should say , I have three thousand acres of land , when he hath not three foot , or if a man should say , I have three thousand pound , and hath not three pence . It is the use made of it in Iames 4.13 , 14. Goe to now yee that say , to day , or to morrow , we will goe into such a Citie , &c. Whereas yee ought to say , if the Lord will , we shall live , and doe this or that , if hee will give us leave to come in upon his ground . This phrase is out of use with many men , as clothes that are out of use , we are unwilling to weare them ; but Christians should bring them into use againe , and say , if the Lord please ; let them labour to doe this in feare and trembling . Thou shouldst thus thinke of time , thou shouldst looke upon it , as on a large field , given by God , and nothing of it belonging otherwise unto thee ; and looke what ground the Lord God gives thee , thou art to sow seed in it , and apply it to seeke him , that thou mayest receive an harvest in future time ; and let men not say , I will repent and turne to God hereafter ; but doe it presently in feare and trembling . Boast not of time ; why doest thou deferre the time ? thou breakest into the Lords right , and oftentimes he cuts thee off for it , because thou breakest into that , which doth nothing belong unto thee . THE TENTH SERMON . EXODVS 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM : And he said ; thus thou shalt say unto the children of Israel , I AM hath sent me unto you . WEE come now to the next Attribute ; and that is the Simplicity of God : he is without all composition , without any parts , not having soule and body , as we have , not being compounded of substance and accident , as we are , but hee is simple , without all composition . Which I gather out of these words ; I AM , WHAT I AM : that is , whatsoever is in mee , it is my selfe . I am a pure act , all being , a whole , entire , simple , and uniforme being , without parts , not like to the creature : for the best of them is compounded of actions , and qualities , but whatsoever is in me , it is my selfe . Now in this simplicity , and immixture of God , wee will first fall upon that which the Scripture sets downe in plaine words , Iohn 4.24 . God is a Spirit : that is , he is not mixt , he is not compounded of body and soule , as men are , but he is a Spirit . The word Spirit , both in the Hebrew , Greeke , and Latine tongue , doth signifie , breath . A breath is indeede a body , but because it is the finest body , the most subtile , and most invisible , therefore immateriall substances , which we are not able to conceive , are represented to us under the name of a spirit , or breath . Besides , this is to be added ; though God bee said to be a spirit , yet he is not properly a spirit as Angells are ; for an Angell is a creature , and though it want a body , and be a spirit , yet it is a created substance : but yet because that is neerest to the pure , and incomprehensible nature of God , therefore he calls himselfe a spirit , as Angells are , and our soules are . To shew you what a spirit is , these foure things are to be considered . 1 It is proper to a Spirit to be invisible , impalpable , not to bee discerned by any sense . Therfore Christ bids his Disciples to feele him : Behold my hands , and my feete ( saith he ) that it is I my selfe , handle , and see ; for a Spirit hath not flesh and bones as I have . A Spirit is that which is drawn from the sight of any corporeall sense whatsoever , and in this sense God is called a Spirit , because he is invisible : and therefore Moses is said to see him that is invisible , not by any bodily eye , but by the eye of faith . 2 , Every Spirit moves it selfe , and other things also : The body is but an earthy piece , that is not able to stirre it selfe at all , as you see it is when the soule is gone out of it , it is the spirit , that both moves it selfe , and carries the body up and downe where it listeth , and it moves it selfe with all speed , and agility , because it finds no resistance . Bodies , beside their elementarie motion vpward and downeward , have no voluntarie motion , they cannot move themselves whither they will , as spirits doe ; And this I gather out of Ioh 3.8 . the Holy Ghost is compared to the wind , that blowes where it listeth . 3. It is the propertie of every Spirit to move with exceeding great force and strength , and with much vehemency , so that it farre exceeds the strength of any body . Therefore in Isa : 31.3 . speaking of the strength of the Aegyptians , he saith , that they are flesh , and not spirit : as if hee should say ; all flesh is weake , but the spirit is strong . Therefore you see , the Divells , that are spirits , what strength they have ; and the man in the Gospell , that was possessed , it is said that he could breake the strongest bonds , and you see it commonly in those that are possessed , and you read , how he threw downe the house over Iobs children . This is the strength of the spirit exceeding the strength of any body . 4 It insinuates it selfe , and enters into any bodily substance , without all penetration of dimension ; that is , it is not held out of any place , by reason of a body , that is in it ; it may be in it , though the place be otherwise full : as , you see , the soule is in the body , you shall find no where an emptie place , the body is every where whole ; yet the Spirit insinuates it selfe in every part , and no body can keepe it out . And so is God ; he is invisible , not seene by any eye , hee moves himselfe , and all things in the world , as he lists ; and he doth what he doth with exceeding great strength ; and then , hee fills every place , both heaven and earth ; what bodies soever be there , yet he may be there notwithstanding . And thus you see in what sense this is to be understood , God is a Spirit Now we will come to apply this . Vse 1 If God be a Spirit , first then this we may gather from it : 1 That his eye is cheifely vpon the spirits of men . There are many things in the world , which his hand hath made : but that which he chiefely lookes to , is the minde , and spirit of man. Whereas a man consists of two parts , a body and a spirit , it is the spirit that is like to God : and in regard of the spirituall substance of the soule , it is said to be made after his Image , and therefore in Heb : 12 , God is called , the Father of Spirits : Why ? He is the Father of the body also , he made that , but the meaning is , that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Father over them , because he guides and nurtures them , being most like to himselfe : as the sonne is like the father , so they are like to him , and therefore hee most regards the spirits of men . As you may see when Samuel went to anoint David King , and all the sonnes of Iesse came before him , those that were much more proper than David , God tells him , that he did not looke upon the persons of men , nor upon their outward appearance , hee heedes them not ; what doth he then ? he sees the soule and spirit of man ; the Lord looketh upon the heart , and according to that hee judgeth of them , 1 Sam. 16.7 . Now , if his eye be chiefly upon the spirit , thou shouldest labour to let thine eye be chiefly still upon thy spirit , and so thou shalt most please him . Let thy eye be upon thy soule , to keepe it cleane , that it may be fit for communion with him , who is a spirit . This should teach you to looke to the fashion of your soules within , because they are likest to him , and carry his image in them ; he is a father of them in a speciall manner , and they are that whereby you may have communion with him , in that which is most proper unto him , in spirituall exercises and performances . Object . But , you will say , what is it that you would have us to doe to our spirits , to have them fit for the Lord , that he may regard them , and that they may be like to him ? Answ. 1 1 Thou must scoure and cleanse them from all filthinesse . 2 Cor. 7.1 . Having therefore these promises , ( dearely beloved , let us cleanse our selves from all filthinisse of the flesh , and spirit , perfecting holinesse in the feare of God. There is a pollution , which the Apostle speakes of , which pollution he divides into two kindes , of the flesh , of the spirit : both of these , thou must labour to bee cleansed from , but specially that of the spirit , if t●●n wouldst have it fit to have the Lord to delight in : for he being a Spirit , doth most regard those actions which are done by the Spirit , and therefore that is the thing that mainely thou shouldst looke to . Object . But what is that pollution of spirit , or what is that which doth defile it ? Answ. Every thing in the world defiles the spirit , when it is lusted after . 2 Pet. 1.4 . Having escaped the corruption that is in the world through lust : that is , the world , and all things in the world , and all the parts of it , they doe then corrupt the spirit , defile , and soile it , when the soule of man hath a lust after them . You might medle with all things in the world , and not be defiled by them , if you had pure affections , but when you have a lust after any thing , then it defiles your spirit ; therefore in Titus 1.15 . the Apostle speakes of a conscience defiled . And in Matt. 15. 19. saith our Saviour : out of the heart proceede evill thoughts , murthers , adulterers , fornications , thefts , false witnesse , blasphemies ; these are the th●●gs wh●●h defile a man. He doth not speake onely of actuall adulterie , or murther , but even of the si●●ull dispositions of the soule : even these are things that defile the spirit in Gods sight , who lookes upon them as you doe upon outward filthinesse with the eyes of your body : So that every inordinate lusting of the soule , doth defile the soule . Object . But is not this rule too strait ? We are commanded not to murther , nor to commit adultery : this is the commandement : and why should you say , that every disordered affection doth defile the soule , and that it is more regarded by God then the outward actions ? Answ. You must know that the tenth commandement doth strike against these abominations : Thou shalt not lust , and so it is translated : Rom. 7 : so that these lustings of the spirit , are those that defile the soule . You see that God hath spent a whole commandement against them . And indeede , all the actuall sinnes committed by us simply considered in themselves , as committed by the body , are not so hated of God , as the pollution of the spirit is . Nay , I dare be bol●● to say , that the act of adultery , and murther , is not so abominable in Gods eyes , as the filthinesse of the spirit ; this is more abominable in the sight of God , who is a spirit , than the act of the body ; for it is the spirit that he mainly lookes to . Indeed the act contracts the guilt ; because the lust is then growne up to an height , so that it is come to an absolute will and execution . Therefore , if these lustings doe presse into the soule , wee should put them out againe , and reject them with shame and griefe : for GOD is a Spirit , and beholdes the continuall behaviour of thy spirit . Againe , the injury which you offer to others , though in it selfe it be a great sinne , yet that inward brooding of it in thy heart , plotting mischiefe , that boiles within thee , while it hatches rancour and revenge , this is that which he hates , though thou shouldest never commit any actuall sinne this way . Iam. 4.5 . you have this phrase used , The lust of the spirit to envie : that is , the bent of the spirit , and inclination of the minde , which lookes upon the gifts of others , whereby it overshines them , so that they lust to have that light put out , that their candle might appeare above it ; though they act nothing , yet this is abominable to him . And that I might not deliver this without ground , consider : There is nothing so pleasing to God as a broken heart , Isa. 57. Now the breaking of the heart is nothing else , but the severing betweene the heart and sin . As when you see an artificers worke , wherein many parts are glued together ; if it should fall downe , or the glue be dissolved , then they all breake to pieces : and when the lusts that are in our soules are thus severed , this pleaseth the Lord ; not that the affliction of a mans spirit is pleasing to the Lord , but the separation of sinne from his soule , when the soder that joynes a sinfull action and the heart together , when this is dissolved , this doth please the Lord. And by the rule of contraries , if this be true , then it is true , on the other side , that when the spirit is glued by any lust to any inordinate thing , it is most hatefull to God : for the stronger the lust is , the stronger is the glue ; and therefore a man the more he is tyed to this world , and hath such strong lusts , the more hee hath this uncleannesse and pollution of spirit . And therefore as a broken heart is most acceptable to God : so a spirit that is knit to any inordinate object , by the thing , that it cleaves to , it becomes most hatefull and abominable to him . Consider , that although a lust left at liberty , when God hath taken off the chaine , and suffers it to doe what it will , doth contract more guilt , and doth indeede more hurt to mankind ; yet he that hath a heart as full of lust , and filthinesse , is no lesse abominable , and odious in Gods sight . Take a wolfe , that runnes up and downe , and kills the sheepe , that wolfe is abominable , and every one cries out against him ; but a wise man that sees a wolfe tyed up in a chaine , hates that as much as he did the other : for he knowes that he hath the same nature , and would doe as much hurt if he were let loose : So we may say of men , whose hearts are full of lusts , God it may be , hath tyed them up , so that they breake not forth ; yet these lusts are abominable and hatefull in his sight , though they doe not so much hurt , nor breake so many commandements . Therfore let them consider this , that live under good families , good Tutours , or in good company , cōmonly they are as wolves tied up , they cannot break forth so into outward acts , it may be , they are restrained by reason of some bodies favour that they would not lose , or the like , but yet they give way to the spirit within , that rangeth and lusteth up and downe ; and this is therefore defiled in Gods sight . Consider that these lusts of the Spirit , are full of the spawne , and egges of sinne ; that is , they are the mother sinne : it is pregnant with actuall sinne . Iam. 4.1 . From whence come warres and fightings among you ? come they not hence , even of your lusts that warre in your members ? Concupiscence is but as the lust of the Spirit , which concupiscence is full of actuall sinnes , and brings them forth when occasion is given ; Iam. 1.15 . And therfore it is more hated than an act is , which is but one , which hath not so much spawne in it : and therefore you ought to cleanse your spirit from this pollution . Quest. But how shall we doe this ? to get our spirits thus cleansed ? Answ. 1 You must search out the pollution of the spirit . For the spirit of a man is a deepe thing , and hidden , full of corners and cranne , a lust and pollution will easily hide it selfe in 〈◊〉 ; therefore thou must finde it out and confesse it . Doe as David ●●d , goe to God , and say , Lord search , and try me , see if there be any wickednesse in me ▪ as if he should say , if I could , I would search my owne heart , but I cannot doe it enough , therefore doe thou come and doe it ; I will open the doores , as a man useth to say to the officers that come to looke for a traytour , Doe you come in , and search if there be any here , I will set open my doores ; so faith David here . So , when a man would cleanse his heart from the pollutions of his spirit , let him doe on that manner ; remember , that to hide a traytour is to be a traytour himselfe ; therefore labour to finde it ; and , when it is found , confesse it to the Lord , and lay a just weight upon it . What though it never breakes forth into outward actions ? say to the Lord , O Lord , I know that thou lookest to the spirit , and art conversant about it : to have a polluted spirit , is an abomination to thee . This is a thing that we would doe , and wee are oftentimes to blame in this , in our prayers : for we confesse our actuall sinnes , and doe not confesse the pollution of our spirits to the Lord. Quest. But you will say , We would faine have some directions to finde out this uncleanesse of our spirits . Answ. Consider , what ariseth in thy spirit , when it is stirred at any time , and there thou shalt finde what the pollution of the spirit is . Set a pot on the fire , and put flesh into it ; while it is colde , there is nothing but water and meat : but set it a boyling , and then the scumme ariseth . It is a similitude used in Ezek. 24.11 , 12. I say , observe what ariseth in thy spirit , at any time , whē there is some commotion , when thy spirit is stirred more than ordinary , now every temptation is , as it were , a fire to make the pot boyle , any injurie that is offered to us , this makes the scumme to arise , now see what ariseth out there , and when any object comes to allure thee to sinne , see what thoughts arise in thy heart , as the thoughts of profit or preferment , so that when such an opportunity comes , it stirres the spirit , and sets it on boyling ; consider what then ariseth in thy heart , and thou shalt see what thy spirit is . And that which thou art to doe , when thou findest it , is to confesse it to the Lord , and suffer it not to come into outward act ; cast it out , suffer it not to boyle in : Ezek. 24.13 . When thou hast done this , thou must not stay here : but thou must labour to loathe and hate that pollution of spirit . There are two things to be hated by us ; the sinne , that we looke upon as a pleasant thing ; but there is besides , thy inclination to that thing , and that is the pollution of thy spirit , and that thou must hate and loathe ; thou must not onely hate the object that is offered to thee , but thy selfe also , and the uncleanesse of thy spirit . Thus it is with every one , whose heart is right , Ezek. 36.21 . that is , when a man begins to looke upon his sinne , and see the pollution of the spirit in it , he begins to grow to an indignation against it , ( as that is the fruite of godly sorrow , 2 Cor. 7. ) he findes his heart so disposed , that he begins to quarrell with his heart , and to fall out with it ; and to say ; What ? have I such a heart that will carry me to sinne ? that will not onely carry me to sinne , but to hell ? Hee begins to loathe himselfe , hee would not owne his owne selfe , if hee could ; hee would goe out of himselfe , he is weary of his owne heart : such a hatred and loathing thou must have of this pollution of spirit that is in thee . And this thou shalt doe , if thou wilt but consider , what evill this pollution doth bring thee , and what hurt filthinesse hath done to thee : a man can hate the disease of the body , and cry out of it ; and why should not men doe so of the soule ? It is our sinne that is the cause of all evill ; it is not poverty , or disgrace , or sicknesse , but it is sinne in thy poverty , sinne in thy disgrace , sinne in thy sicknesse : so that if a man could looke upon sinne as the greatest evill , and that doth him the greatest mischiefe , he would hate that above all things . And here remember not onely to doe it in generall , but to pitch thy hatred chiefly upon thy beloved sinne . Be ready to say in this case , as Haman of Mordecai ; what availeth it me , if Mordecai yet live ? If we could do so with our beloved lusts , and come to such a hatred of them as Haman had of Mordecai , to hate that beloved pollution , which cleaves so fast to thy spirit , this were a blessed thing . Thou must yet goe a step further , that is , to get it mortified , to get it utterly cast out , slaine and killed , not to suffer it to live with thee : thou must doe with such a pollution of thy spirit , as thou doest with thine utter enemy , whom thou followest to death , and wilt have the law upon him , and wilt be content with nothing but his life : So when thou hast found out thy sinne , then goe this step further , to have it out before the Lord , and cry against it , and say , that it is his enemy , & thy enemy , & an enemy to his grace ; it hath sought thy life , and thou wilt have the life of it before thou hast done : this thou shouldest doe , to get it utterly cast out , to get an utter separation betwixt thy soule and it ; so that if there should come a temptation to hee againe , if there should be pleasure on the one hand , and threatnings on the other , then thou shouldest say , rather any thing than this sinne , than this lust , it is my greatest enemy , that hath done me thus much mischiefe ; so that thy soule doth not onely loath it , but thou wilt not suffer it to live in thee ; this is that which wee ought to doe , if wee would cleanse our spirits . When a man hath done all this , thou must goe to God , and beseech him that hee would melt that soder , as it were , that he would make a dissolution , that he would sever thy soule , and the lust that cleaves so fast to it . That which made the soule , and the object to cleave so fast together is lust , that is the soder : which like unto soder must be melted with fire : Isay 4.4 . When the Lord shall have washed away the filth of the daughters of Sion , and shall have purged the blood of Ierusalem from the midst thereof , by the spirit of wisedome , and by the spirit of burning : that is , the holy Ghost , who is as fire , that melts the soder , and loosens it ; & also the word , Ier. 23.24 . & so also in Mal. 3. Christ there is compared to fire , and to Fullers sope , and all to expresse the divers wayes that the Lord hath to cleanse our spirits from sinne . Sinne cleaves to the soule as drosse to the gold : now the spirit of burning cleanseth and purifies it ; yea it doth it violently ; and therefore it is said to be a hammer also in Ieremy . Againe , sinne sinkes in as a deepe staine , therefore Christ is as sope to cleanse it . And therefore goe , and say to God , Rather than I should not be cleansed , Lord cleanse me with the fire of affliction , as it is also called , Zach. 13.9 . And I will bring the third part , saith the Lord , through the fire , and will refine thē , as silver is refined , & will try them as gold is tryed . It were best ( my beloved ) if you would yeeld to the Spirit , & the Word , that they may cleanse you before his sight : For if that will not doe , he will come with the fire of affliction , and it is better that you should be dealt so with , than that your soules , being still uncleane , should perish for ever . To fit thy spirit for the Lord , that is a spirit , and the father of spirits , thou must goe yet one step further ; thou must labour to beautifie it , to seeke to adorne it by a spirituall excellency . Now if thou wouldest beautifie it by any thing , seeke not for outward excellencies , as clothes , or fine apparell , or adorning in the sight of men , but seeke such an excellency as is sutable to the spirit : seeke not other things ; for they are such things that God regards not . So that , as every man seekes some excellency or other , that which thou art to seeke is , to get spirituall excellency , such as may beautifie thy heart , for that which is outward , God regardeth not . You shall see an excellent place for this , Isay 66.2 . All these things hath my hand made , saith the Lord , but to this man will I looke , even to him that is poore , and of a contrite spirit , and trembleth at my word . When the Lord lookes upon all things here below , they are all at his command , ( my hand hath made them , saith he , and I can dispose of them as I will ) but what is it , of all them , that I doe esteeme ? a spirit that is fashioned , and beautified with inward ornaments , so that it trembles at my word , that is the thing which I regard . So 1 Pet. 3.3 . you have a comparison there of outward excellencies , and of the spirituall decking of the inward man , which the Apostle preferreth , because that is a thing that is esteemed of by God. Whose adorning , saith the Apostle , let it not be that outward adorning , of plaiting the haire , and of wearing golde , or of putting on of apparell : But let it be the hidden man of the heart , in that which is not corruptible , even the ornament of a meeke and quiet spirit , which is in the sight of God of great price . So it is said of wisedome , Prov. 3.22 . It shall be life to thy soule , and grace to thy necke : that is , wisedome adornes the soule in the sight of God , therefore that is the excellency that is chiefly to be sought by us , even thus to adorne the soule . And there is good reason for it : for , if thou consider what thy body is , and what thy spirit is , thou shalt see , that all these things that doe adorne the outward man , are not the excellencies to bee sought after . Indeed there are divers kindes of those excellencies ; they are of three sorts . First , excellency of clothes , and building , and such gaudy things , which children and vaine men and women are sensible of . Secondly , great titles , and honours , and great rewards , which a higher sort of men are capable of . Thirdly , the excellency of learning , and knowledge , and skill in arts and sciences ; and this also is but an outward excellency : for though it be seated in the spirit , yet it inables onely to outward things . These are not the excellencies that thou shouldest seeke for : but it is an excellency of the spirit , thou art to regard : looke to thy spirit what that is : for as the spirit is , such is the man. Spiritus est perfectio hominis , this is the proper excellency : the body is but , as it were , the sheath for the soule ; a man is said to be more excellent , as his soule is excellent . Other excellency is but an outward excellency , this excellency is that which is intrinsecall to a man ; the other are but adventitious , they are not proper , it is not that which makes the difference . The righteous is more excellent than his neighbour : There is a difference of honour , but all these are but accidentall differences : the essential difference is the spirit , and that is it which God regards and by this thou excellest thy neighbour . All other excellencies are but as when a mule or an asse having goodly trappings , should boast it selfe against the horse , which is a goodly creature , because it hath goodly trappings ; or as if a mud-wall , that the Sunne shines upon , should boast it selfe against a wall of marble that stands in the shadow . Therefore consider of this , that so thou maist labour to beautifie thy spirit ; if there were no other reason , but that he is a Spirit , and that he beholdes the excellency of the spirit , this were sufficient . Take all other excellencies in the world , they make thee onely excellent in the sight of man ; but this makes thee excellent before God , this is a solid thing , all the glory of the world is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , empty glory ; but that which makes thee excellent before God , is this . As it is , Iam : 2.5 . Hath not God chosen the poore of this world , rich in faith , and heires of the kingdome which he hath promised to them that love him ? As if he should say , that which makes men glorious , is their faith and holines within , that is the thing that makes us excellent in Gods sight , and inables us to doe higher workes : all other things habilitate us but to the things of this life , but grace makes thee strong , and makes thee to serve the Lord with fear and reverence , Heb. 12.28 . And therfore this is to be sought of us . Phil. 4.8 . The world seekes other things after their owne fancie , but seeke you these things , this is the excellency that we should seeke ; for this adornes thy spirit . And now if I should aske any man , whether is it not better to have Gods image renewed in him , and to be like to him , than to have the excellency of humane knowledge ? every one would say , that to have Gods image renewed in them , were the best : but then why doest thou not busie thy selfe about it ? why doest thou not labour for it ? why doe you studie much , and pray so little ? So if I should aske another , whether grace , or outward excellency were better ? he would say , grace : but then why doe you not bestow some time about it , to get it ? It is a great signe that the heart is right , when we can judge aright of the excellency , that is to be sought by us . 2 Cor. 5. It is made a signe of a new creature , that he doth judge aright of spirituall things . Iam 1..10 . It is made a signe of a man converted to God , when he is brought low , that is , he is drawne from that high esteeme of outward excellency , which before he had ; when he sees that they are but fading flowers , things of no worth : and thus the soule gets strength to it selfe . When thou hast cleansed thy spirit , when thou hast adorned it with such spirituall beauty , so that God is delighted in thee : then thou must goe yet further : thou must let it have rule , and dominion ; thou must let it have the upper hand of the body in all things . Let thy spirit be still advanced , that is , let it not bee drowned with the body , but be emergent still aboue it , kept from all base affections , let it be cleare from all corporeall drosse , that is , from those bodily affections of meate , drinke , uncleannesse , sports , pastime &c. wherewith the body is delighted : for this spirit is the most excellent thing in thee , therefore it is meete that it should have dominion , that it should not be brought into subjection , no not by any spirituall lust , that ariseth from the spirit , that the body is not capable of ; much more then a shame is it to be brought into subjection by any bodily lust , that wrongs the Father of spirits . 1 Cor. 6.12 , 13. All things are lawfull to me , saith the Apostle , but I will not be brought under the power of any thing . Meat is for the belly , and the belly for meat , but God shall destroy both it and them . His meaning is this , I see that it is not convenient for me to eate flesh ; I doe not deny but that I have a desire to eate flesh as well as others , but because it is not convenient , therefore I will bridle that appetite : for , Meat is for the belly , and the belly for meat , but God shall destroy both it and them . If that appetite should prevaile , the body would rule over the soule : but that I will not suffer , that my spirit should be brought into subjection by any bodily appetite . And consider , what an unreasonable thing it is , that the spirit should be brought under the body . There are but two parts of a man , and they draw us two wayes : the spirit drawes us upward to the Father of spirits , ( as it is a spirit : ) and the body drawes us downeward . Now consider which should have the vpper hand , they will not goe both together Now know this ; that if the spirit bee under the body , it will breede confusion . It is so in other things ; looke into the Common wealth , if you should see servants riding and Princes going on foot , looke into nature , if the fire and aire should bee below , and the water and earth aboue , what confusion would there bee ? So is it in this case . The Apostle compares them to bruite beasts , 2. Pet. 2.12 . ( and the wise man compares them to a citie , whose walls are broken downe , so that there is an vtter ruine . ) Saith the Apostle Peter , in the place forenamed , that they as naturall bruite beasts made to bee taken and to be destroyed , who speake evill of the things they understand not , and shall utterly perish in their owne corruption : that is , if a man will come to this , to suffer such a confusion as this , they shall even bee served as bruite beasts are : Nay beloved , if it were with us as it is with beast , we might giue libertie for these corporall appetites to rule over the soule : as , take a horse , if he hath no rider , then you blame him not , though he runne , and kicke up , and downe , for he is a beast , and hath no rider to sit him ; but when he is under the bridle , then , if he doth not doe that which he should doe , then you blame him . But a man hath reason to guide him , and hee hath grace to guide reason : now to cast off both these is more than brutish . Consider , that all things , the more refined they are , the better they are ; for they come neerer to the spirit : So then doe thou looke vpon thy selfe ; and say with thy selfe ; the more that spirit within me is advanced , the more it is suffered to rule , without impediment , it is the better for me . To give you an instance or two , that you may see the practise of the Saints in this case : Iob he saith , I esteemed thy word as my appointed meales , &c. I will rather restraine my body in this , then I will suffer my soule to want that which belongs to it ; as he saith for eating and drinking , so saith David for sleepe ; rather then my soule should not doe its duty , I will deprive my body of sleepe , saith he : So Iesus Christ : Ioh : 4.34 . Iesus saith unto them , my meate is to doe the will of my Father , and to finish his worke : that is , I will be content to neglect my body , to doe that which is the worke of my spirit , the worke of my Father . And such is his owne advice : seeke not the loaves , saith he , nourish not your bodies , labour not for the meate that perisheth : but looke that thy soule get the better in all things . Object . But how shall I know this , whether my soule doth rule or no ? Answ. When the bodily appetite , and inclination shall arise so high , as to rule the sterne of the soule , and the actions of it , then the body gets rule over the soule : but when these shall bee subdued , and ruled , and guided by the soule , when they shall bee brought to that square , which the spirit within shall set downe , then the spirit rules over the body . Object . But my inclinations are strong , and I cannot rule them : what must I doe then ? Answ. Thou must doe in this case as Saint Paul did , who kept under his body by violence , as men use to tame horses ; we should keepe it downe , wee must take heed of carnall lusts , they will keepe the body too high , as a Horse may be too lustie for his rider : yet so , as on the other side it must not be kept too low , for the body is the instrument of the soule : but onely the soule must have dominion over it , it should alwayes bee subject to the principall agent , as it is said of a servant , that he should not be Supra negotium , nor infra negotium , but par negotio , not above , nor below , but fit for his businesse : so ought the body to be the soules servant . Beloved , consider this , doe but thinke what your soules are , that you should suffer them to be thus in subjection , Thinke what a shame it is , that these bodily affections should so overrule the spirit that is made like to God , the soule , that shall live for ever , the soule for which Christ dyed , that is better then all the world beside ; thinke I say , with your selves , what a sencelesse and unreasonable thing it is , that this soule should be kept under by the body , and that the body should rule over it ? Are not men in this kinde , like to beasts , subject to sensualitie , that eate that they may play , and play that they may eate ? and the soule is not considered all this while , how it is a spirit , that is like to God himselfe , who is a spirit . Alas , what is the body to it ? It is in it as in a prison : such is the body to the soule , not to be regarded in comparison of it . Therefore adde this to the other , that the soule may still be advanced , and that it suffer not bodily actions to bring it into subjection , lest you be as bruite beasts , subject to sensuality , made to be taken , and to be destroyed . FINIS . THE ELEVENTH SERMON . EXODVS 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Vse 2 A Second use from this point is this : If God be a spirit , then his dominion , government , and providence is chiefly exercised on the spirits of men . It is true , his providence is over all things that belong to us : but , as he is in himselfe a Spirit , so he puts forth , and exerciseth this power of his principally in guiding the spirits of men , and in that you are chiefly to observe his providence toward you . And that you shall see in Rom. 14.17 . The kingdome of God , that is , his rule , and power , is not in meate and drinke , for they are outward things , and hee that is a spirit regards them not ; but it is in righteousnesse and peace , and joy in the holy Ghost : that is , in the things that belong to the spirit , therein is his kingdome , and dominion chiefly exercised . So also , Psal. 33.14 , 15. From the place of his habitation hee looketh downe upon all the inhabitants of the earth : he fashioneth their hearts alike , hee considereth all their workes . Marke it , when God lookes downe from heaven , and beholdes the children of men , the chiefest thing that he doth , wherein his government is exercised , is , in that hee fashions their hearts and spirits : and therefore those eternall subjects of his that live with him for ever , and spirits , as the Angels , and the soules of men . Therefore if thou wouldest observe the will of the Lord toward thee , and wouldest see , wherein his providence is chiefly exercised , looke upon thy spirit upon all occasions ; that is , what bents , what inclinations , what hopes , and desires hee hath put into thy soule . If you looke upon men in the world , you shall see them divers in their spirits ; one man lusts after riches , honour and preferment ; another after gaming , sporting and drinking : now looke upon this temper of spirit as the greatest judgement of all others . Againe , looke upon the spirits of other men , they are fashioned a contrary way , to deny themselves , to seeke grace , and avoid sinne ; to be content to have God alone , to doe his worke , and to leave their wages to God , to live a painfull life , serving God , and men with their sweetnesse : this is a quite contrary spirit , and this is the greatest blessing . Therefore you shall see , that when the Lord is angry with a man , so that his anger is wound up to the highest pegge , then he gives him over to this judgement : as it is , Psal. 81.12 . So I gave them over to their owne hearts lust , and they walked in their owne counsells : that is , my judgement shall be executed upon their spirits , to leave them to an unjudicious minde . Againe , on the other side , when the Lord would doe a man the greatest kindnesse , then he fashions his spirit another way . Deut. 30.6 . And the Lord thy God will circumcise thine heart , and the heart of thy seed , to love the Lord with all thine heart , and with all thy soule , that thou maist live : as if he should say , when I minde to doe you a kindnesse , then I will thus fashion your hearts aright . So Ezek . 36.26 . A new heart also will I give unto you , and a new spirit will I put within you , and I will take away the stony heart out of your flesh , and will give you an heart of flesh . The Scripture is plentifull in this . Therefore if thou wouldest observe what the LORD is to thee , looke how hee fashions thy spirit : if thou findest that hee leaves thee to unruly affections and lusts , and leaves thee to be glued to that from which thou shouldest be divorced ; or that he hath left thee in bondage to the feare of men , as a snare to thee , there is no greater judgement in the world than this , as it is the greatest mercy on the contrary . Therefore in 2 Tim. 4.22 . Paul prayes , The Lord Iesus Christ be with thy spirit : as if hee should say , this is the greatest mercy that I can wish thee , and the greatest good that God can doe thee , and therefore he wisheth God to be with his spirit . Now to set on this point a little further , and to make this plaine to you : you shall see it in these three things . 1. Because all other things , as riches , poverty , health , sicknesse , &c. he dispenseth these promiscuously , so , he gives riches to wicked men , &c. because as it is Eccles. 9.1 . His love , or hatred , cannot be knowne by these things . Whence I reason thus ; That wherein the love and hatred of God is most seene , therein his providence chiefly exerciseth it selfe : but in the fashioning of the spirits of men , there , and there chiefly , is his providence seene ; for other things come alike to men , to him that sacrificeth , and to him that sacrificeth not . 2. The disposing of other things is much in the power of men . A Prince , or a man hath power to kill , or to save , he can give riches , and honor , and take them away , at his pleasure : But to rule the spirits , to compose , and guide the apprehensions , and affections of the soule , that belongs to God alone ; a man is no more able to doe it , than to rule the raging sea . For as it is proper to God alone , to compose the winde , and to rule the waves : so it is proper to him alone to rule the turbulent affections , to compose , and guide them . If there be any disordered affection in the heart , as an immoderate love of any thing , or an impatient desire to any thing , who , is able to remove it , but the Lord who is a Spirit ? So , who can implant holy affections in thee , but he alone ? as , for example , to thinke a good thought , a man cannot do it without him , who is the Father of spirits ; so to perswade a man , no man can doe it , it must be the Lord , as Noah saith ; God shall perswade Laphet to dwell in the Tents of Sem. So to see the hainousnesse of sinne , and the evill of it , no man can doe it but by the spirit of God , as it is said . Iohn 16.9 . The Spirit convinceth men of Sinne. So to wil this , or that , which is good , it is he that workes both the will and the deed . A man cannot choose but bee swallowed vp with worldly griefe , except God keepe him , he cannot chose but feare the face of man , except God assist him : for this is one of Gods prerogatives royall , to rule in the affections , and apprehension of men . 3 Because the guiding of a mans spirit , is of the greatest consequence of all other things else . Now God is a wise commander , and therefore he will not exert , and put forth his power , but in things of greatest moment : but the guiding of our affections is all in all to us . For , in a mans outward estate , what things soever befall him , all are nothing ; but what his apprehension is of them , and how he is affected to them , makes them crosses or comforts : if a mans spirit be whole , the greatest crosse is nothing , and the least is intolerable , if his spirit be broken . As , againe , what are all pleasant things , if a man hath not a heart to apprehend them ? As to Paul , what was all his persecution ? as long as his spirit was whole within him , he carried it out well : and what was Paradise to Adam , and a kingdome to Ahab , when their spirit was broken ? It is the apprehension that makes every thing to a man heavy , or unheavy , pleasant or unpleasant , sweete or sower : and therefore this is the use to be made of it , to behold Gods providence cheifely on our spirits , and not onely in our owne spirits , but what he doth vpon the spirits of others also . It is a thing we stumble at , when we see a wicked man prosper , and carry all things in the world before him , we should not say , where is Gods providence , and the truth of his promise ? but see what he doth upon the spirit of that man. If thou seest such a man more malicious to the Church , and children of God , growing more carnall , and abominable in his courses , therein is Gods curse seene more , than in all the dispensation of outward curses : for that treasure of sinne which he layes up for himselfe , will draw on a treasure of wrath , which will be executed in due season . Therefore beholde your spirits alwayes , and Gods providence upon them . Lament . 3.65 . Give them sorrow of heart , thy curse upon them : the words signifie , which is thy curse upon them . Therefore if you see an obstinate heart in a man , that is the greatest curse of all . As in receiving the Sacrament , there wee doe pronounce a curse to him that receives it unworthily , and prophanes the Lords body : but , it may be , he goes on and sees it not ; but now looke upon his spirit , and see how GOD deales with that , whether his heart doth not grow harder , and more obdurate , which is the greatest curse ? You may observe this every where . If thou seest one that hath a vaine and idle spirit , that cannot studie , that cannot pray , that cannot choose but be carried away by an unruly lust to this or that thing , believe it , this is a greater judgement than all the diseases in the world , than all shame and disgrace , that wee account so much of , than poverty and crosses : as it is the greatest mercy , on the other side , when a man is able to serve GOD with an upright heart , and to be sincere in all his carriage . Thus it is with men , and this thou shouldest observe in thy selfe also from day to day . Let us not observe so much , what accidents befall us , what good is done to us , or what crosses wee have , ( it is true indeed GOD is seene in all these things ) but chiefly looke what GOD hath done to our spirit , what composing of minde , or what turbulency of affections , or what quietnesse , what patience , or what impatience ; and for this be chiefly humbled , or be chiefly thankfull : for to take away from Christ the praise of sanctification , is as much as to take away the praise of his redemption . Herein thou shalt see his love or hatred manifested to thee ; his greatest judgement shewed to thee , or his greatest mercies . The Third Vse is that which the Scripture makes of it . Iohn 4 , 24. If God be a Spirit , then worship him in Spirit and truth . What it is to worship God in spirit and truth , you shall see , if you compare this place with that in Rom. 1.9 For God is my witnesse , whom I serve with my spirit in the Gospell of his Sonne , that without ceasing I make mention of you alwayes in my prayers . The meaning of it is this . When Paul had taken a solemne asseveration , GOD is my witnesse , &c. doe not thinke , saith hee , that I have done this feignedly , I am no such man ; in preaching the Gospell of Iesus Christ , I doe it in my spirit : that is , I doe it not for by-ends , for feare of men , or the like , but I doe it in my spirit , that is , plainly , heartily , and sincerely . So that to worship GOD in spirit , is , to have a plainnesse , and sincerity in our worshipping him , that is , to doe it heartily what we doe to him ; in our praying , and worshipping him , when it is not formally , and customarily done , but our spirit seconds it within , this it is to worship him in spirit . So that the scope of our exhortation is , that you would worship GOD chiefly in your spirits . As it is said of singing Psalmes , Col. 3.16 . Admonish one another in Psalmes , and hymnes , and spirituall songs , singing with grace in your hearts to the Lord. And the ground of it is , because GOD is a spirit , and therefore he beholdes at any such time , when you come before him , the inward behaviour of your spirits : that is , he observes when you come to preach , or pray , what squint-eyed ends , what vaine glory , what respect to men you have . Yea , he observes how farre naturall conscience leads you , so that you do it as a task , out of custome , &c. he observes what worldly-mindednes , and carnall affections creep into the soule , at that time , that makes you either to post off the duty , or else to doe it in a customary manner . All this doth he behold , he lookes to the inward carriage of the spirit : and therefore doe you looke chiefly to the inward carriage , to the inward frame of your minde . Quest. But what is that more particularly ? Answ. I will shew it to you in these three things . 1. See that thy spirit be as neare him as thy lippes are , Isay 29.13 . Hee complaines of a sort of people , that draw nigh unto God with their mouth , and with their lips doe honour him , but have removed their heart farre from him , and their feare towards him is taught by the precepts of men . So Ier. 12.2 . Thou oh Lord art neare in their mouth , and farre from their reines . Now if thou wouldest worship him in spirit , see that thy spirit be as neare him as thy words are . As , for example , in prayer thou confessest thy sinnes , and professest that thou doest hate them , thou prayest for mortification , and grace , & for weanednes from the world ; herein thy words and Gods will doe agree , they are consonant , and when yet , it may be , the inward inclination of thy heart is farre enough off from this expression : therefore bring thy spirit neare to God as thy lippes are , and then thou worshippest him in spirit . To shew you more plainly what this farrenesse off of the spirit is ; take a covetous man , and put him upon the racke of any exigent , where hee must part with all to save his life , he will say as much as need to be in this case : but his heart is set as close to his wealth , as ever it was before , so that he is loath to part with any thing . And take a thiefe that comes before the Iudge , hee confesseth his fault , and begges pardon , and saith that he will doe so no more : but yet his heart sits as neere to his theft , he is as farre from honesty as ever he was before . So take a man , when he comes into some exigent , ( for that usually is the time ) as at the receiving of the Sacrament , or at his day of death , he comes and professeth to the Lord , that hee will follow no more his wicked courses ; but he will become a new man , here his words draw neare , but looke to the bent and inclination of his heart , to the radicall constitution of it , and that is farre from holinesse , there hee sits as close to his sinne as hee did before . Therefore , if thou wouldest worship God in spirit , take care that thy spirit draw neare to him upon all such occasions , as thy words doe . A man in his ordinary course , it may be , prayes , and his prayers are good : but how farre his heart is from it , that his life shewes . It is a strange thing , that at the Sacrament , men come and make confession of their sins : and yet their spirits are far from it , and that their practise shewes . Consider this ; you are the men that the Prophet doth speake too , you draw nigh to GOD with your lips , but your heart is farre from him . And this is the first particuler . When you worship God with all the might and strength , and indevour of the minde and all the faculties of it , this is to worship God in spirit . 2 Sam. 6.14 . It is said of David , that hee danced before the Lord with all his might : it was a worship of God , a spirituall worship of God , wherein David , by his outward act of dancing , did expresse his exultation , and reioycing in the Lord. Now the text saith , that he did this with all his might , with all the might of his spirit ; ( for so you must understand it . ) It is a Metaphore taken from the body , when a man useth all his strength , and might to doe any thing , he vnites all the forces of his body to it : so a man worshippeth God in spirit , when all the faculties of the soule , are concentred and united together in the performance of such a dutie . And therefore it is called a wrastling with the Lord , as Iacob did : and it is called a striving with God , as Paul saith , that you strive together with me in prayer : Rom. 15.30 . that is , when the soule , and the minde are joyned all together , when hee bends the whole soule to the worke , this is to worship God in spirit . Such an expression you haue , Act. 20. where Paul went bound in the spirit to Ierusalem ; that is , his spirit did not hang loose , but it was girt up in a resolution to goe through with the worke , whatsoever came of it , his spirit was bound . Now , when thy spirit hangs loose upon the duty , halfe on , and halfe off , when a man cares not whether hee doth it or no , this is not to worship God with the spirit ; but when thy minde is girt up , and thou dost it with all the intention of thy soule , then thou dost it heartily , as it is Col. 3.22 . Servants obey in all things your Masters according to the flesh ; not with eye-service , as men pleasers , but in singlenesse of heart fearing GOD : where eye-service , and heartily are opposed . Eye-service is , when a man doth it in the outward shew , and appearance onely , and what is the other , to doe a thing heartily ? That is , when a mans strength and his soule doth goe with the duty : and the contrary to this is , the loosenesse of the minde , and the wandring of it about other things , when the body , and the words are well imployed , but the minde doth not goe with them ; this is not to worship God in spirit , when the spirit sits thus loose to God. And this is the second thing , wherein this worshipping of God in spirit , doth consist . The Third which hath not much , but yet some difference from the former , is this , when the spirit of a man beholds God alone ; when his eye is upon him , when hee comes to worship him , and upon nothing besides . If a man will have an eye to men , to the praise , or dispraise that shall follow the performance of the duty , he doth so farre worship men . But hee serves God and worships him in spirit , when his heart is left naked , and stripped of all other respects in the world , and so filled , and over-awed with the presence of God , that all other respects doe vanish . This it is to worship God in singlenesse of heart ; and this is opposed to outward performance Col. 3.22 . for eye-service is but onely a bodily and outward worship : but when a man doth it with singlenesse of heart , then it is not eye-service as there ; that is , it is not outward onely . Now , singlenesse of heart is this ; when the minde hath but one single object to looke upon ; so that to looke , not upon any creature , but upon God , and none besides . This is to worship God in singlenesse of heart , which is the same with holinesse of spirit . As the holinesse of the vessell in the old law was when it was set apart from all other services to God alone , so the holinesse of a mans spirit is , when it is separated from all by-respects and aimes , and is wholly devoted to him ( whence our word , Devotion doth spring ) and when a man worships God with this nakednesse , with this singlenes and holinesse of spirit , then he worships God in spirit . But when thou commest to performe any duty , as to preach a Sermon , or to pray , and thou lookest what men will thinke of thee , and what praise and credit thou shalt get by it , this pollutes your spirit ; so farre as you doe this , there is not singlenesse , but doublenesse of spirit , and here is eye-service in GODS account . Therefore looke alwayes to worship him in spirit , remember the argument here used , GOD is a Spirit : that is , looke how the corporeall eye of man beholds the body , when thou commest to Church , and can see the negligence of thy behaviour , and uncomely gesture ; so GOD , that is a spirit , he beholds the vanity and loosenesse of thy spirit within , the turning and rouling of it this way , or that way ; therefore take diligent heede to thy spirit ; labour to approve thy selfe to him , care not what any creature saith or thinketh of thee ; and this is to worship him in thy spirit . Now here are two Questions to be answered . Quest. 1 If GOD must thus be worshipped in spirit , and it is the behaviour of that which he lookes to , what necessity is there then of a bodily , comely , and outward gesture ? how farre is this required in his worship ? Answ. The spirituall worship of God is never well performed , but when it is signified by the comely gesture of the body , as farre as wee may . I say , they must concurre , the body must goe with the spirit , ( though indeed he chiefly lookes to the spirit ) for they are both his , 1 Cor. 6.20 . Besides , the body doth exceedingly helpe the spirit , and it doth testifie , when you come before others , that holinesse and reverence , which you have of Gods glory and majesty . Therefore to perswade you to this , you must know , that when ever you come to worship God , there ought to be a great solemnity in every part of his worship , which cannot be without the concurrence of the body and spirit of man , they cannot be disjoyned : And you shall see the necessity of this , in these 3 things . 1. Because , though holinesse be seated in the spirit , yet it doth & will appeare in the body at the same time . You know , the light of the candle is seated in the candle , yet it shines through the lant-horne , if it be there ; so , though holinesse be seated in the spirit , yet it will appeare in the body , if it be there . It is so in all other things , and therefore must needes be so in this : As , take any affections that are in us , as a blushing affection , when occasion is , it will appeare in the body , whether we will or no ; so an impudent face is discerned and perceived also ; so awefulnesse , and feare , and reverence , they will shew themselves , and looke out at the windowes of the eyes , and appeare in the face , except we willingly suppresse them . Now , if these will doe so ; surely it holds in this also . If there be a reverence of the minde , it will be seene in the behaviour of the body . Therefore you see ; Eliah , when he prayed earnestly , the disposition of the body went with it , he put his face downe betweene his legges . So Iesus Christ , when hee prayed for Lazarus , hee groaned in his spirit , and wept . Now if he did so , ( who might be exempted , if any might ) then doe not thou thinke that thou canst have a holy , reverent disposition of the minde , and it not appeare in the body , it cannot be . Therefore you shall finde , that this is called the heart every where , because the affections are seated there ; and now the body is accordingly affected as the heart is affected ; for what affections a man hath , such is his heart . 2. Consider this ; If thou findest thy selfe apt to a carelesse , negligent behaviour , and carriage of the body , when thou commest to GOD , and pretendest this , that he is a spirit , and must be worshipped in spirit ; I say , consider , whether this be not an excuse that thy flesh makes to this end , that it may be lazie , and have some ease to it selfe , from a false acception of that principle , God is a Spirit , that so it may give way to an outward lazinesse of the body . Therefore looke narrowly to it , thou shouldest stirre up the outward man , that thou thereby maist stirre up the inward man , when thou commest before God in any worship . 3. Consider , that to make any thing an ordinance , there must be an application of the whole man to it ; otherwise , it is but a lame performance , and God will not reckon as the obedience of an ordinance . For this truth must be remembred ; That an ordinance of God performed as it ought to be , doth usually carry a blessing with it . A prayer , a Sacrament received as it ought , a fast kept as it should , moves the Lord to give a blessing , if thou doest not Ponere obicem , thou shalt not goe away empty ; for it is alwayes accompanied with a blessing : as it is said to Ananias , Acts 9. Goe to Paul , for behold he prayes : when it is a prayer indeed , God can holde no longer . Doe you thinke , that Paul never prayed before , when he was a Pharise ? Yes ; but it was not as he ought , he never prayed indeed till now ; now consider , when thou commest before the Lord to performe any duty to him , thou wilt say , it may be , that my spirit is well disposed , though the gesture of my body be not according ? but I say , deceive not thy selfe with this , but looke that it be a thorow performance . For as it was in the old law , a lame sacrifice was accepted as none : so a lame prayer , a lame hearing the word , a lame performance of any exercise God reckons as none . Therefore in these things God sends them away empty as they came . What better are they ? doe their hearts get any thing ? Beloved , God is a fountaine , and if he meet with a fit pipe , ( as is an ordinance rightly performed there he usually conveyes his grace : but if he meet with a foule pipe , and obstructed , there hee doth not conferre any blessing . Now , if thou saist , I have thus behaved my selfe , and have not beene answered ? Doe not deceive thy selfe ; for if it be truly performed , you shall be answered : so that looke , if it be truly done , expect a blessing , GOD will not suffer his ordinance , at that time , to be a pen without inke , or a pipe without water . I hope there be none of us here that neglect prayer to GOD morning , and evening , that live as if there no GOD in the world , as if they were not his subjects : if there be , GOD will wound the hoary scalpe of such . But these are not the men I speake to ; but they are those that doe it from day to day , they pray from time to time , and omit it not ; these are the men , whom wee are to advertise in this case . Take heede , though you pray every day , yet it may be thou hast not made a prayer all thy life yet , and this is the case of many . For , if thou considerest what an ordinance is indeed , thou shalt know that the Lord doth not reckon all petitioning as a prayer , nor set it downe for the ordinance . And it may bee the case of the Saints sometimes , ( though we speake not now to them ) they may pray often , and yet the Lord not register , nor set it downe for a prayer , and therefore it may never come into remembrance before him . And this I take to be Davids case in the time of his adultery ; the ground of which you shall see , Psal. 51.16 , 17. Open thou my lips ( O LORD ) and my mouth shall set forth thy praise : David had , as it were , mistaken himselfe , he thought that he had prayed , and offered a sacrifice , but , saith he , I was deceived all this while , I was not able to open my mouth to any purpose ; therefore , Lord , open thou my mouth ; I brought sacrifice in , but thou regardest it not , till my heart was humbled ; Therefore , a broken and a contrite heart , O GOD , thou wilt not despise . Therefore you deceive your selves , that goe on in a customary performance of holy duties , and thinke that you pray for all this ; that thinke this worship to be in the spirit onely , when your outward man carries it selfe negligently ; this is but a lame performance , they must goe both together . Therefore looke that it be an ordinance , which then it is , when not onely the spirit of a man is well set , but the whole man is applied to the duty , that is , when all the strength of a man goes to it . Object . If you say , May not a man pray sometimes , when he is walking , or lying , or riding by the way , or the like ? Answ. I answer , There be two times of prayer , one is ordinary , and in private , when you may have all opportunity to doe it in a holy , and solemne manner , and then you ought to doe it solemnly . The other is , when you pray occasionally ; and there the occasion and disposition doth not admit such outward solemnity ; as when a man gives thankes at meate , or prayeth when hee rides ; Here the Lord accepts the will for the deed : GOD requires not this upon all occasions ; yet when you may , you ought to doe it , in a reverent manner , not onely of spirit , but of the bodie also . You may gather it from Christ , he fell on his face and prayed , Luke 22.42 . and Daniel , and Abraham , it is said that they bowed themselves to the ground : And it is said of Christ , that hee lifted up his eyes to heaven , when he blessed the loaves . Why are these set downe ? If any man might be freed , Iesus Christ might ; but it pleaseth the holy Ghost to set downe that circumstance of him , that he fell on his face , and that hee lift up his eyes to heaven . Indeed , in this case when it is hurtfull to the body , there it may be omitted ; the Lord will have mercie rather than sacrifice , even mercie upon your bodies . So also , when you finde that it hurts the inward man , and hinders it , when the heart doth it out of a conceit , that it may performe it the better , then there is a libertie left unto you to dispense with it . As I say for prayer , so for other duties : when a man comes to heare the word , hee saith , my minde is intent enough , though I make not such a shew ; yet notwithstanding know this , that thou must behave thy self reverently when thou commest before God. You shall see in Luke 4. when Christ preached , it is said , that the eyes of all the people were fastened upon him . Why is such a corporall gesture noted in the text ? is it in vaine ? No , because it is a comely gesture , therefore it is to be regarded . Quest. 2 How should we conceive of GOD in prayer , seeing he is a Spirit , and a Spirit we never saw : what conceit and apprehension of GOD should we have then when we come to call upon his name ? Answ. Wee may not conceive him under any corporeall shape , for he is a Spirit : and therefore they that thinke they may worship the humanity of Christ disjoyned , are deceived : we are not to worship it as separated from his Deity ; for we are to worship the Trinity in the Vnity , and the Vnity in Trinity , which we cannot doe , if we worship his humanitie as separated from his Deity . Therefore when you come to pray before GOD , you must remember * that he is a Spirit , filling heaven and earth , strong , gracious , mercifull , full of goodnesse and truth , &c. concerning which three things are to bee considered . First , That he is a Spirit . Object . But how shall I conceive of a Spirit ? Answ. How doest thou conceive of the soule of another man when thou speakest to him ? thou never didst see it , yet thou knowest that there is such a spirit that fills the body , and that doth understand what thou sayest , and speakes to thee againe ; so remember this of the Lord , that he is a Spirit . Compare Ier. 23.24 . with this : Can any man hide himselfe in secret places , that I shall not see him , saith the Lord ? Doe not I fill heaven and earth , saith the Lord ? Secondly , That the Lord fills heaven and earth , as the soule fills the body : so that thou must thinke that hee sees all things , and heares all things . Indeed the Lord is not in the world , as the soule is in the body , but in an incomprehensible manner , which we cannot expresse to you ; yet this is an expression which wee may helpe our selves by , and is used every where in Scripture . Thirdly , consider his Attributes , that hee is a Spirit filling heaven and earth , and hee is exceeding fearefull , powerfull , almighty , exceeding gracious and long-suffering , abundant in mercy and truth , that hee hath pure eyes , and cannot see any iniquity : Deut. 24. So Exod. 34.6 . As Moses could not see him , but his Attributes , his backe parts ; so thou must conceive of him , that he is exceeding strong , potent , and fearefull , one that will not holde the wicked innocent , but shewes mercie to thousands of them that feare him ; and to sinners , if they will come in unto him : And thus you must conceive of him , when you come before him . FINIS . THE TVVELFTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. HAVING finished that point , that GOD is a Spirit , which is a particular expression of the Simplicity of GOD , we come to speake of the Simplicity it selfe : which is that Attribute , by which he is one most pure and entire essence , one most simple , being without all composition ; so that there is no substance , and accident , matter , and forme , body , and soule ; but he is every way most simple , nothing in him , but what is God , what is himselfe . The rise that it hath from hence , we shall see hereafter . All those phrases of Scripture , where God is said to be love , truth , light , and wisedome it selfe , all these shew the Simplicity of God : for of no creature can you say so . The creature is wise , and just , and holy , and true : but to say , it is truth it selfe , love it selfe , light it selfe , or wisedome it selfe , that cannot be attributed to any creature . So that this you must know , that God is one most pure , intire and uniforme being or essence : I AM , shewes that he is a being ; and if we should aske , what kinde of being he is ; he is a most simple and uncompounded being . And that hee is so , wee will make it cleare by these reasons . Because , if there be many things in him , they must not be the same , but different ; if different , one hath one perfection which another wants ; if so , there must be something imperfect in God : for if the defect of that were made up , it would be more perfect . If there be two things in God , then there is multiplication ; now all multiplication ariseth from some imperfection , from some want and defect : for if one would serve , two would not be required . As if one could draw a ship or boate up the streame , two were needlesse ; if one medicine would cure , two would be unnecessary ; so in all things else : so that the reason of multiplication is , because one will not serve the turne . Therefore GOD being all-sufficient , it is not needfull , yea it cannot be , that a breaking into two should be admitted in him , and consequently , he must be most simple , without all composition , a pure and intire essence , full of himselfe , and nothing besides . If GOD should have love in him , or justice , or wisedome , or life , or any other quality different from his essence , as the creatures have them , he should be what he is , not originally of himselfe , but derivatively , and by participation , and so imperfectly ; as to be fiery is more imperfect than to be fire it selfe , to be gilded is more imperfect than to be gold it selfe : So to be wise , loving , holy , that is , to be indewed with the qualities of wisedome , love , holinesse , is more imperfect , than to be wisedome , and love , and holinesse it selfe . Therefore there is not a substance and a quality in GOD , as in the creature : but he is love , and light , and wisedome , and truth , and so the Scripture expresseth him . Wheresoever there is any composition , there must be two or three things , so that there may be a division ; they are seperable , though not separated ; but where division may be , there may be a dissolution and destruction , though it never be : But of GOD , we cannot say , that this may be , and consequently , there cannot be two things in him , but what he is , he is ; one most simple , most pure , and most intire being , without all composition and multiplication . If GOD be not simple , there must be parts of which he is compounded : But in GOD blessed for ever , there are no parts , because then there should be imperfection , for every part is imperfect . Againe , Parts are in order of nature before the whole , but in God there is nothing first or second , because he is simply first . Againe , Parts cannot be united and knit , and compounded together , without causes to doe it ; but here is no cause to knit and unite any part together , because he is without all cause , as hath beene shewed before . I will conclude this with a reason out of the text , He is a being , I AM hath sent mee unto you . If he be a being , then either the first or second being . A second being he cannot be , for then there should be some before him , and above him , upon which he should be dependent : but this cannot be ; therefore hee is absolutely the first being . Adam was the first man , but God onely is the first absolute being . Now the first being was never in possibility to be : and therefore he is a pure act in regard of his essence . Againe , there are no qualities springing from him ; for if there were , they should have had sometimes no being ; and so in possibility to be , and consequently have a beginning , and be a creature : Therefore there is neither Potentia substantialis , nor accidentalis in him , and so hee must be purus actus , as the Schoolemen say ; and therefore he is most simple , without all composition . This I speake to schollers ; for it is a mixt auditory : and therefore you must give mee a little liberty . Now I come to those Consectaries which flow from hence ; and they are these three . If God be such a simple , first , pure , and absolute being , then hence you may see , what a stable foundation our faith hath to rest upon ; we are built upon the lowest foundation in all the world , that is , upon the first , most absolute , and simple , and pure , and intire being ; which I say is the lowest foundation , that depends upon no other , but all upon it : and this is the happy condition of all Christians , and of them alone . Angels , men , heaven and earth are foundations to some things which are built upon them : but they are all built upon this , and therefore dependent . For if this foundation shake it selfe , ( for so he hath power to doe ) they all fall to ruine : But God is the first , simple , and lowest foundation , being the first absolute and simple being ; therefore he that is built upon him , hath the greatest stability , which is the transcendent happinesse of Christians , above all men in the world . And this is a great priviledge of theirs , which you shall finde upon this ground magnified and set forth in Psal. 46.1 , 2. God is our hope and strength ; therefore will we not feare , though the earth be removed , and though the mountaines be carried into the midst of the sea , &c. As if hee should say , Though there were a subversion of Kingdomes , and an overthrow of all the Churches , yea a confusion of heaven and earth , ( as there shall be at the last day ) though the mountaines were rent from their foundations , and cast into the middle of the sea , yet Christians should be sure all the while , because God , who is the first , absolute , and simple being , and so the lowest foundation , is their hope and strength ; that is , he is a foundation lower than all these , that when all these things shall come to ruine , yet GOD on whom wee trust , shall be a sure helpe , and comfort . Beloved , this is to be considered , that you may know what your comfort is , and upon what foundation you are built . If GOD be most simple , without all composition , then this will follow , that he cannot be hindred in any thing that he goes about to doe , but is most independent as in being , so in working , by reason of his simplicity . There is no creature but may be hindered : for in the best of the creatures , to wit , in the Angels , there is an essence , and an executive power by which they worke : Even as you see it in the fire , there is the substance of fire , and the qualitie of heate by which it workes : now where there are two things , an essence and a faculty by which it workes , something may come betweene , and hinder the working and operation . As in the Babylonish furnace , GOD separated betweene the fire , and the heate , that it could not burne the men that were cast into it , Dan. 3. So he doth with the Angells , he comes betweene the substance , and the executive power , and often hinders them from doing what they would : But in GOD , seeing hee is most simple , and intire , there is not an essence , and executive power , ( as the Schoolemen call it : ) therefore there can nothing come betweene to be an impediment ; there is not any action that he intends , but he workes it absolutely and of himselfe . Therefore we are to consider , that that GOD which we have to worship and serve , that nothing can come betweene , and hinder him in working , but what he will doe , he doth : and therefore wee should learne to feare before him , and to trust in him , and to acknowledge the greatnesse of his power , and to know the ground of it , seeing he is so absolute and wonderfull in all his workes . Hence likewise it followes , that all the Attributes of GOD are equall among themselves , not one higher than another , or larger than another ; for if he be simple , and there are not two things in him , then his Attributes , or his essence , and himselfe are the same ; and if so , one cannot exceed another ; his mercy is not beyond his justice , nor his justice beyond his wisedome . Therefore though he doth put forth one Attribute now , another then , yet wee must not thinke that his mercy is greater than all his Attributes : therefore that place in the Psalmist , His mercy is above all his workes , is commonly misunderstood . The meaning is not , that his mercy exceedes all his other Attributes , but that his mercy is over , and upon all his workes . As the warmth of the hen is over all the egges , to warme , and cherish , and hatch them : so Gods mercy is over all his workes , to cherish , and nourish , and perfect them ; that is , it is shewed forth upon them all . For it is not a comparative speech , as if his mercy did exceed all his other Attributes : for if all his Attributes are himselfe , they must be equall , there is no difference in regard of height or largenesse betweene them . And thus the place is to be understood : for so the word signifies in the originall , and not according to the common acception . So much for the Consectaries , now wee will come to uses of practise . Vse 1 1. If simplicity be one of GODS excellencies ; then let us labour to come as neere to it as we can , by bringing our hearts to be content with a simplicity of condition : for this is a sure rule , The more composition , the more weaknesse , the more impediment , and withall the more exposednesse to dissolution and decay . Therefore GOD is not subject to weaknesse and impediment in working , because he is most simple , not having essence , and faculty , so that any thing should come betweene and hinder him ; and therefore also is he not capable of dissolution : & therfore the nearer any come to this simplicity , they are ( as I say ) lesse weake , lesse subject to impediment and destruction ; and the safer , and stronger , and happier they be . As for example , the Angells , so farre as they fall short of the simplicity of the eternall GOD , who is blessed for ever , so farre they are subject to all this : they have faculties different from their essences , and one from another , as understanding , will , and their executive power ; hence they are subject to weaknesse . For they may fall into sinne , as you know the first Angels did , and their faculties jarred one with another , and fell out of tune : and having an executive power , they are also subject to impediment ; whence neither the good Angels , nor the bad , can doe what they would , but they are and may be hindred . In the next place consider man , and as hee is much more compounded than the Angels , so he is more weake , more subject to impediment , more liable to decay and ruine , as sicknesse , distemper , crosses , death : for he hath not onely a rationall faculty , as the Angels have , but sensitive ; a sensitive memory , a sensitive fancy , and a sensitive appetite ; he hath also a body consisting of divers members , needing many externall helpes , as aire , diet , houses , exercises , and so he is subject to many weaknesses , many hurts , many impediments , and losses of all sorts . Object . You will say , this is a mans naturall condition indeed , but how shall this be helped ? Answ. The naturall condition cannot be changed ▪ but it may be exceedingly helped ; as , if wee bring our hearts to be content with a more or lesse simplicity of condition , that is , if the disposition and constitution of the minde be such , that it be not dependent upon many things , but upon few ; this is done , when the thoughts and affections of the minde doe not lie scattered , hanging or lying upon this or that thing , so that you cannot live without it ; but when the mind is recollected and gathered up , so that you can be content with a simplicity of condition , with GOD alone for your portion ; so that you can live with exceeding little , not requiring a multitude of things , upon which the contentment . and satisfaction of the minde doth depend . As for example ; some men cannot live without sports and pleasure , and a great living to maintaine them : another must have great learning and gifts , and eminency , and praise that followes it : Another hath his heart so wedded to a convenient house , wife , children , companions , &c. that if any of these be taken away , he is dead in the nest : Not to speake of their vaine , base , distempered affections , they must have a hundred things , their fancy is infinite , and all must be to their minde , or else they are still complaining . Now the more things a man needes , the more compound , and lesse simple he is , ( as I may so say ) and consequently , the weaker he is , and more apt to be hindred , more apt to be hurt and disquieted ; because if you touch any of that multitude of things , upon which his heart is set , he is presently troubled ; which is more easily done , as the things are more , upon which his affections are placed : but he is best , who is come to that selfe-sufficiency of minde , and to be content with that simplicity of condition , that he can say of any of these things ; I can live by them and without them , I can live without liberty , I can live without friends , I can live without sports and pleasure , without worldly credit , and esteeme , without wife , and children , without riches , without conveniency of aire , garden , orchards . This is the condition that wee should labour to grow up to : and the neerer wee grow up to it , the better wee are , and the safer is our condition . Object . But will not you have us to use such things ? Answ. Yes , but not to bee wedded to them , but so weaned from them , that you may use them , as if you used them not ; whereas there are some that have their hearts so glued to them , that it breaks their hearts , when they have their friends or children , or estates , or credit faile them , or if they bee hindred from their liuings , pleasure and conueniences : but hee is in the happiest and best condition who can live alone , and can bee content with God alone ; that can fetch so much comfort and helpe from him , that hee can hee without friends and companions , without wife , and children ; and if hee be put into a country towne farre from all sutable acquaintance , yea if he be shut up in a close prison , yet he can walke with God , and doe as Paul and Silas , have his heart filled with joy and peace through believing . This is the safety and strength of a man. For even as the body , the more sicke it is , the more helpes it needes ; and the lamer it is , the more props it must have , one for his arme , another for his legges , another for his back : whereas a stronge man can walke upon his owne legges , hee needs noe other helpe : even so the soule , the more sicke and lame it is , the more it needs ; but he which hath a strong inward man which is in health , let him have GOD , and shift him from vessell to vessell , from condition to condition , let him bee stripped of all , yet hee can goe upon his legges and can live without all . So saith the Apostle Pàul , Phil. 4. I have learned in what estate soever I am , therewith to bee content : that is , riches or not riches , honour or not honour , yet his minde had a bottome that he could stand alone , and bee happie without them . Thus I say , the more a mans affection is inlarged to a multitude of things , the weaker hee is , and more subject to bee disquieted , by any thing : but the more his minde is contracted , and gathered into a narrow compasse , and content with a greater simplicity of condition , the safer , and stronger hee is , and lesse subject to bee disquieted by any creature ; because let come what will come , whatsoever condition hee is put into , he hath a bottome to stand upon , he hath some thing to comfort his heart . Object . But how shall a man get his minde to such a frame ? Answ. You shall have a meanes prescribed in 1 Tim 6.6 . Godlinesse with content is great gaine : that is , godlinesse is alwayes joyned with contentment , it is alwayes the cause of contentment , and therefore great gaine . So then , be a godly man , that is , make thy heart perfect with GOD , serve and feare him alone , be content with him alone for your portion ; he is All-sufficient , his communion will breed contentment and satisfaction enough to thy heart , so that thou shalt be able to live with a very slender outward condition . And this is the onely meanes to have the minde drawne from these things that other men are so glued to ; and that is , to labour to be content with GOD alone , to serve , and feare him , to grow up to him more and more : for hee is All-sufficient , there is no such way in the world to contract the minde , as to have GOD to be knit to him , to serve and feare him , and to be assured of his favour and love in all conditions . Beloved , what a miserable thing is it , to have such changeable happinesse , for a man to be so dependent upon many things which are so exceeding mutable ? Therefore it should bee our wisedome to bring our mindes to be content with a narrownesse or scantnesse , or simplicity of condition , to let the minde be drawne into as narrow a compasse as may be ; and so to come as neere to this excellency of GOD , as our present humane condition will well permit us . Vse 2 2. Seeing it is said , Be perfect as your heavenly Father is perfect , holy as he is holy , and good or kinde to the evill , as he is , causing the raine to fall upon them , and his Sunne to shine upon them : So upon the same ground we may say , Be simple as he is simple : that is , you must labour to grow up to a simplicity of minde ; and such a simplicity as is in almighty God you cannot reach too : but to have a heart immixed , to bee cleansed from drosse , as the gold is , you should labour to get this simplicity of minde , a thing often commended in scripture . What this Simplicity is , wee have briefly touched heretofore , and we will now open it to you more fully . There are two things required to simplicity or singlenesse of heart . 1 That the heart looke but upon one single object . 2 That it bee so cleansed from all admixture of sinfull affections , that the frame of it may bee fitted to doe so . For the first , I pray you marke that in Iam : 1.8 . A double minded man is unstable in all his waies : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , By a double minded man there is meant , one whose minde hangs betweene a double object , so that he knowes not which of the two is more eligible ; his minde is in an even ballance , where neither scale doth praeponderate : On the contrary , he is a simple or a single hearted man , who is not thus divided betweene two objects , but he so resolveth and pitcheth upon one , that hee subordinates all the other to it . As for example , a double minded man , hath an eye to GOD and his credit , to GOD and his pleasure , to GOD and his friends , he would faine graspe both , and is willing to part with neither : such a man goes not straight on , but he walkes unevenly in his courses ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , while hee is quiet and no temptation doth assaile him , then he walkes with GOD in a strait rule , but let a temptation come , and put him to it , then he steps out of the way , hee will not let his credit or his profit goe . As a weather-cocke , let there bee no winde at all , and it stands still like a fixt thing : but as soone as the wind comes it turnes about . So is it with such a man , while he is quiet , while religion costs him nothing , he walkes on in an even way , but let a temptation come and assault him , and because he hath not a single object , vpon which he is resolved , therefore hee goes out , and walkes unevenly . Contrary to this is hee that hath pitched upon one object , upon GOD alone ; hee saith , let me have the Lord alone , and and heaven alone , though I have noe more , thus I have pitched , thus I have resolved , that let what will come , I will part with all , when it comes into composition with this . Beloved , you never have a single heart till now . This singlenesse of heart David expresseth in himselfe , Psa. 27.4 . One thing have I desired , that I will require , that I may dwell in the house of the Lord all my dayes and behold thy beauty : that is , this one thing have I chosen , I have pitched upon it , I care for nothing besides ; if other things come , so it is , but this I require , that I may walke with the Lord , that I may bee in his house all my dayes , that is , that I may injoy the vse of GODS ordinances , and walke with him ; and behold his beauty in them . And such a speech was that of Christ to Martha ; One thing is necessary ; that is , if you looke to any thing else , it is in vaine : you ought to take him alone , as a wife takes a husband , that must have none besides , ( for so it must be . ) And this is the first thing required to simplicity and singlenesse of spirit . The second is this . Let the heart be cleansed from all admixture of sinfull affections , and so brought into such a frame , that it may be apt to looke onely upon one object , upon God alone . And this I take out of Matth. 6.22 . The light of the body is the eye , if then the eye be single , the whole body shall be light , &c. even as the eye guides all the members of the body , the hands , feet , &c. so doth the heart or minde guide all the actions of a man. Now as the eye , if it be vitiated or distempered with drunkennesse , or surfeit , or the like , it doth not represent things single , but double , and treble , and so makes a man to walke unevenly : so sinfull affections , which are contrary to the simplicity of the minde , doe so distemper it that it cannot looke upon God alone , as upon one single object , but it hath an eye to other objects with him , and he is distempered betweene them , and so he walkes unevenly . As for example , feare will make a man to walke in a double way ; all miscarriage and double-dealing carriage comes from feare ; were it not for feare , men would be plaine , and simple : therefore feare of men , or any creature , losse of credit , life or liberty , this is a snare , and distempers the eye ; and till the heart be cleansed of these , you will never walke evenly . And so doth covetousnesse distemper us , and voluptuousnesse , or any 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any kinde , any over-eager desire , or too much haste to accomplish the end which a man propounds to himselfe . So Iacobs too much hasting after the blessing made him not to looke single upon God ; but to goe a double and uneven way in using unlawfull meanes to obtaine it . And Ieroboams too greedy desire of the Kingdome , made him to joyne God and the Calves together : for two severall principles cause two severall motions . And so is it when there is any inordinate affection , be it what it will be , there is not a simplicity of heart ; and if there be not , you will never looke upon God alone , but upon some creature , upon some object or other . Therefore , Iames 4.8 . Cleanse your hearts you wavering-minded . As if when the heart was cleansed from corruption , the minde would be freed from wavering , and brought to simplicity : were the heart purged , there would be a constancy and evennesse in our mouth , and in all our wayes . This expression of simplicity you shall finde in Matth. 10.16 . Beholde I send you as sheepe among wolves : be wise therefore as serpents , and innocent as doves . The meaning is this : I send you ( saith our Saviour ) among men as cruell as wolves , that will persecute , and hurt , and devoure you ; wherefore be wise as serpents , that is , as serpents have many wiles , doe winde and turne to shelter off a stroke , and defend their head , so doe you : but on the other side , take heede of being too fearefull of this persecution , so that when to endure it comes to be a duty , you doe not shrinke backe and withdraw your selves , but in such a case let your hearts be simple , cleansed from such an inordinate affection , as that feare is ; and even take that blow , as the doves doe , which have no wiles as the serpents have to defend themselves . So that in any such case when a duty is to be done , as the professing of my name , or the like , here you must take the blow as willingly as the dove doth , there is no avoiding in such a case ; therefore take heed that your hearts be simple , that there be no feare there , so that you must be haled to the duty . And this is the very meaning and scope of the words . Innocent as doves , that is , let no sinfull inordinate temptation admixe it selfe , and so deprive you of this simplicity of heart , because you doe not like my service . This you shall see lively exemplified in Saint Paul , 2 Cor. 1.12 . For our rejoycing is this , the testimony of our conscience , that in simplicity and godly sinceritie , not with fleshly wisedome , but by the grace of God , we have had our conversation in the world , and more abundantly to you wards . Saint Paul was a very prudent man , and therefore hated above all the Apostles , as Saul was angry with David , because he walked wisely , he was so subtle to escape out of his hands , which is as if the hounds should complaine of the hare , that she hath so many trickes to escape from them : but , as I say , he was a very prudent man , and he used the serpents wisedome to save himselfe , as he did when the assembly consisted of Sadduces and Pharises , he put a division betweene them , and so escaped himselfe , as it were through the middest of them . So the first part was true in him , he was as wise as a serpent , to keepe the blow off from himselfe . But now ( saith the Apostle ) if carnall wisedome shall come in , that is , if my understanding shall suggest a thing inordinate , and shall say , Goe , and give a bribe to Faelix , and thou shalt escape imprisonment , goe and take a gift of these Corinthians , and thou shalt have something of thine owne , and shalt not be so dependent on the almes of others ; now , saith he , when carnall wisedome shall suggest any such thing to mee , I would not admit of it , but I walked in simplicity and godly purenesse toward all men , but especially toward you , Corinthians ; here was in him the simplicity of the Doves . That we might draw it to a little more particulars , you shall see an other expression of this , Ephes. 6.5 . Servants be obedient to them that are your masters in the flesh , with feare and trembling , in singlenesse of your heart as unto Christ : that is , servants , take heede even with feare and trembling , that you admit not by and sinfull respects in performing your duty , as there are many motives , as feare , hope , reward , and a necessity to doe it , but keepe your hearts single that you may looke onely upon Christ and his commandement , and then you shall be faithfull in your service ; but if other respects mingle themselves with this simplicity , you will doe but eye-service , you will doe it in a double and dissembling manner , not plainely , and heartily , and simply . Therefore let us put in practise this simplicity upon all occasions , in all other things whatsoever . Rom. 12.8 . He that distributeth let him doe it in simplicity : that is , men are subiect to by ends in their good workes ; as in giuing almes , or shewing a kindenesse to men , there may be many by-respects , as that they may make use of them heareafter or the like , but , saith hee , keepe you your hearts simple , to looke upon GOD alone in them . So in conversing with men , when you professe love and kindenesse , you are subject to by ends in doing it , but they are commended , Act. 2.46 . that they did eat their meat with gladnesse and singlenesse of heart : that is , what love they professed one to another , it was simple and plaine , not double . Compare this place with that in 1 Pet. 1.22 . Seing you have purified your selves in obeying the truth through the Spirit , vnto vnfained love of the brethren ; see that yee love one another with a pure love fervently : that is , when there is nothing else , when the heart is simple and plaine , when there is nothing but love , noe mixture , noe by ends in it . So likewise when you come to preach the Gospell , doe it in simplicity of heart , that is , let there be nothing besides : as the Apostle saith of himselfe , he preached Christ and not himselfe , so we should doe every thing in simplicity of heart . And so you should behave your selves in your elections , to looke with a single eye to the oath by which you ought to be guided : doe nothing for feare or favour of men , or for any sinister respect . I wish I could speake and give this rule to all the kingdome at Parliament times . For it is an errour among men to thinke that in election of Burgesses or any others , they may pleasure their friends , or themselves , by having this or that eye to their owne advantage or disadvantage that may arise from it : whereas they ought to keep their mindes single and free from all respects ; so that when they come , they may choose him , whom in their owne consciences , and in the sight of God , they thinke fittest for the place , and that you may doe so , you are to get a single and a simple heart to doe it . Vse 3 3 If there bee in GOD this simplicity that we have declared to you , then goe to him upon all occasions ; goe not to the streame , goe not to the creatures , which have what they have , but by derivation and participation : but goe to him , that hath all that he hath naturally , and abundantly , not sparingly , as they have , that have it by participation . As when a man is in any miserable condition , wherein hee desires pitty , and would bee respected and relieved , what wilt thou doe in this case ? Wilt thou goe to weake man , and have him to pitty thee ? No , goe to the great GOD , in whom there is mercy it selfe . Amongst men , he that is the fullest of pitty , he hath but a streame of it , a drop of it , therefore seeke not so much to him ; no not to parents , their pitty falls infinitely short of what is in GOD ; remember that he is mercy it selfe , that is , thou shalt finde infinitely more mercy in him , then can be saide to be in man ; the most that can be said of man , is , that he is mercifull , but that which can be saide of GOD is , that the very thing it selfe is there . If you have a firebrand , and light it by the fire , it is something , but fire it selfe is another thing : man he hath a little mercy , but if you goe to GOD , he hath a sea of mercy , and he is never dry ; Therefore whatsoever thy misery or distresse bee , whether of conscience or estate , be sure , that thou goe to God and say to him , If evill parents can bee so mercifull to their children when they aske it of them , what then shall I have of him that is mercy it selfe ? Matth. 7.11 . So likewise for wisedome ; if thou hast a doubtfull case , and knowest not what to doe , thou goest to thy friends ( which in deede is a good meanes , and ought not to bee neglected , for in the multitude of councell there is peace : ) but remember this , that there is but a little wisedome in them , and therefore they will councell thee but a little ; but goe to God , that is wisedome it selfe , Pro. 8. Goe to him , for hee will give thee wisedome liberally , and without reproach . Iam. 1.5 . thinke of him , that hee is the fountaine of wisedome , and fullnesse it selfe . So if thou needest grace , thou wouldest faine have more , thou wouldest have thy faith strengthened , and thy love and zeale more fervent , goe to CHRIST then , from whom wee receive grace for grace , and that is made to us wisedome , sanctification , and redemption ; goe to God that is grace it selfe . Goe not to men , for what they have , they have it from him ; therefore looke upon all occasions , that thou goest to the Lord : when thou wantest comfort , goe not to thy pleasure , and sports , and friends , and acquaintance , but goe to God that is the great God of heaven and earth , that hath it in him abundantly ; and in him thou shalt find more abundance , then in any man of the world . FINIS . THE THIRTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. IN these words , as you know , God describes himselfe to Moses by his eternall being ; I AM hath sent me unto you . Now our businesse is to make this essence and being of GOD more fully knowne to you : This is done by declaring to you the severall Attributes , which are given to him in Scripture , wee have passed through divers : The last Attribute was his Simplicity . That which followes next in order is his Immutability or Vnchangeablenesse . Now that hee takes this proper to himselfe , you shall see in Numb . 23.19 . GOD is not as man that he should lie , neither the sonne of man that hee should repent . Repenting , you know , is a signe of change ; he will not repent , that is , he will not be subject to any change : whatsoever purpose or decree , or counsell he takes to him , hee is immutable in it . Shall he say , and not doe it ? shall he speake , and not make it good ? So Iames 1.17 . Every good and perfect gift is from above , and commeth downe from the father of lights , with whom there is no variablenesse , nor shadow of turning . When the question was , whence temptations should arise ; saith the Apostle , GOD tempts no man , for he is in himselfe just , good , and full of goodnesse , and he can never be otherwise , and therefore no temptation to evill can arise from him : and seeing he is so , he must alwayes be so , for he is not changed , nay there is no shadow of change in him . So Mal. 3.6 . I am the Lord , I change not . So that in this body of Divinity we doe but summe up divers heads , and so open them to you . This is an Attribute that he takes to himselfe , and therefore we will explaine it to you . First , I will shew you the reasons why ; secondly , an objection or two against it ; and thirdly , I will shew you the consequences or uses that arise from it . Now to convince us fully of this point , consider these reasons . Because wheresoever there is any change , there must be some vanity and imperfection ; that all the creatures are subject to change , it ariseth from hence , that they are subject to some imperfection . Now that which is most perfect , cannot be subject to change ; because in every change , either there is some perfection added that before was wanting , or else something is taken away which before was enjoyed . Now neither of these can befall our GOD , who is most perfect , nothing can be added or taken away from him ; for if any thing could , he were not perfect : whence it must needes follow , that he is unchangeable . Whatsoever is changeable must be in a possibility either to receive some new being , or some other being that it had not before , either in substance or in circumstance , or else it cannot be changeable : now that which is capable of no new being in any respect , nor other being in no circumstance , or accident , cannot be changed . Now GOD is exceeding full of being , as the sea is of water , and the Sunne of light , that is , he hath all the degrees and extensions of being in him : therefore he is not in possibility of receiving any other being , than he hath ; he is not subject to receive any other being , for substance , and no other being for quantity , and therefore nothing can be added to his time or place where he is ; neither can hee receive any other being for quality , no new habits , no new powers can be added to him ; for if there could be , he should not be full of being , but there should be some defect in him ; if there were any possibility in him of having any more : but seeing he is full of being , and constantly full , it cannot be that hee should be subject to any change ; some other being must be added to him , or else taken from him ; but seeing that cannot be , therefore he must needes be unchangeable . In regard of his simplicity ; because , if there be nothing in him but what is himselfe , but what is his essence , unlesse his essence should be annihilated , ( which is impossible ) he is not subject to change . Now all the creatures , besides their essence , have quantity in them , and that may be greater or lesse in the creature ; and besides , they have quality , and therefore they may be better or worse : but God is great without quantity , and good without quality ; and therefore in regard of his simplicity , seeing there is nothing in him , but what is himselfe , he cannot admit of any shadow of turning . Because he is infinite ; you know , an infinite thing is that which extends it selfe , which fills all things , to which nothing can be added : and therefore seeing he is infinite at the utmost extent , hee cannot extend himselfe any further . Againe , nothing can be taken from him , whereby he should be changed ; for , Infinitum est , cui nec addi , nec adimi potest : and therefore seeing he is most infinite , he is also unchangeable . For whatsoever is infinite , cannot be greater or lesser , nothing can be added or taken from it : and therefore unchangeable . If you observe it among the creatures , you shall find , that all change ariseth from one of these two things ; either from something without , or else from some disposition within the creature : But in God there can be no change in either of these respects . Not from any thing without him , because he is the first and supreme being , therefore there is no being before him , that he should borrow any thing of ; neither is there any being above him , or stronger than he , that should make any impression upon him . Againe , not from any thing within him ; for when there is in any creature any change that ariseth from a principle within , there must needes be something to move , and to be moved ; something to act and to suffer in the creature , else there can be no change : as mans body is subject to change , because there be divers principles within , of which something doth act , and something doth suffer , and so the body is subject to change , and moulders away : but in God there are not two things , there is not in him something to act , and something to suffer , and therefore he is not made up of such principles , as can admit any change within him . So then the conclusion stands sure , that hee can admit of no change or variation within or without him : and so needes must be unchangeable . Object . 1 The objections against this are but two . The first is , That which is taken from those places of Scripture , where God is said to repent , as , that He repented that he made Saul King , 1 Sam. 15.11 . and Gen. 6.6 . It greived him at the heart , that he made man : now those that repent , seeme to change their minde . Answ. This is attributed to God , as many other speeches are , onely after the manner of men : as man , when he alters any thing that he did before , seemes to repent : so that it is but a figurative speech , and a Metaphor , vsed , when hee doth make any change in the world : as he made Saul King , and put him downe againe : he puts men in high estates , and pulls them downe againe , this is onely in regard of the actions done ; as when he shewes favour to any man , and takes it away againe . So that it is but a figurative kinde of speech : not that there is any change in himselfe , but because what he did before , he undoes it now : in regard of his actions he changeth , not in regard of himselfe . Object . 2 What is the reason that he is said to drawe neere to us at one time , and at another time to depart from us , why doth the Holy Ghost come into one mans heart , and sanctifie him , when before hee was an unregenerate man ; what is the reason that Christ which was in heaven , came downe and tooke our nature vpon him , and lived amongst us , I say , what is the reason of all this , if there be no change in the Lord. Answ. GOD is said to doe all this , to come to us , and to goe from us , and to sanctifie them that were voide of sanctification : and as you say of the Sunne ; you say , that the Sunne comes into the house , when it fils it with light , but when the windowes are shut , you say , the Sunne is gone ; Yet the Sunne alters not , but the change is in regard of the house , It is said to come into the house because of the light that comes into it , which before did not , but the Sunne it selfe is not altered : So in this case , the Holy Ghost sanctifies a man , GOD drawes neere to him in his comfortable presence , because there are some workes wrought in the heart , that before were not : GOD is not changed , but it is the man that suffers the change ; he sees light now , that before was in darkenesse and in the shadow of death ; he is said to be changed by reason of those operations that now are there , which before were not . So is it in Christs comming ; there was a change in the humane nature that was assumed , which before was not : there was a worke done on the earth , which was not before : he put forth his power in his humiliation and exaltation , which before he did not : but yet he was the same , the change was in the creature , and not in him . Now we come to the consequences ; which are two . Hence wee may learne then how to understand all those places which wee meete with in Scripture , wherein the Lord expresseth such a sollicitude for the death of sinners : as , Why will you die , O house of Israel ? why will you not hearken , and obey ? And , As I live , saith the Lord , I desire not the death of a sinner . And , how am I prest under your abominations , even as a cart is pressed with sheaves ? And it is said , Gen. 6.6 . That the Lord was grieved at the heart , or it pained him at the heart , that hee had made man. All these kind of expressions ( as it is evident from hence ) are but attributed to GOD after the manner of men : not that hee is moved , for it cannot be , seeing he is unchangeable : whatsoever new accidents fall out in the world , hee is not stirred with them , he is not moved with any new affection : for if he were , he should be , as man is , changeable . But the meaning of those places is , to shew the infinite goodnesse of his nature , and the greatnesse of our sinnes : so that as men grieve much , when their wills are crossed , and when their worke is brought to nothing , how weary are they , when they strive long , and doe no good ? So the LORD would expresse it to us thus , that wee might take notice , what the great provocations are , what the sinnes and faults are , wherewith we offend him from day to day , that we may know what they be , and what price to set upon those sinnes whereby we weary him from time to time . That all the love and hatred , that hee hath now since the world was made , all the complacency and displicency , all the happinesse and joy which he hath from any thing , done either by the Angels or men , that he had it from all eternity ; for if any thing were new in him , there should be a change : but now there being none , you must needes grant this , that they were in him from all eternity . So that all the workes of men and Angels be nothing to him , all the joy that he hath from them , hee had it from eternity . Againe , all the sinnes whereby evill men provoke him , and all the punishments that they suffer for sinne , it moves not him ; but as when a glasse falls against the wall , the wall is not hurt , but the glasse is broken : so wicked men , they hurt themselves , but hee is not mooved . Therefore hence observe , that GOD must needes be most holy , and righteous , and just in all his wayes , because there is neither love , nor hatred , nor griefe in him , nor joy , which should make crooked , or bend the rule of his will , or alter it in any action . Men are therefore unjust , because in all that they doe , there is something that bends their wills this way , or that way , they are capable of love , joy , griefe : but GOD , seeing he is capable of none of these , therefore he must needes be most just and righteous in all his workes . Therefore whatsoever he doth , though thou seest no reason for it , yet justifie thou him in all ; when thou seest him overthrowing the Churches , denying his grace to many thousands , and the like , yet doe thou justifie him in all his wayes : because there is no griefe or trouble can come to him , as to the creature , therefore he must needes be holy in all wayes , and righteous in all his workes . If this be so , then this will also follow , that all the decrees , all the counsells , and all the acts of his will , that ever were in him , they were in him from all eternity : that is , there is not a vicissitude of counsells , thoughts and desires upon the passages of things in the world , as there is in men ; for then he should be subject to change : For this is a sure rule , Whatsoever is under different termes , there is a change in it ; he is now , that which he was not before : and if there were any instant , in which GOD should will one thing which he did not another time , hee should bee subject to change . Therefore looke backe to all eternity , in your imaginations & thoughts , as in the making of the world ; all those acts , those counsels that he executed upon men , they were in him from everlasting . Now I come to uses for practise : and we will make such uses as the Scripture doth make of this point . The first is this . Vse 1 In 1 Sam. 15.28 , 29. And Samuel said unto Saul , The Lord hath rent the kingdome of Israel from thee this day , and hath given it to a neighbour of thine , that is better than thee : and also the strength of Israel will not lie , nor repent : for he is not as man that hee should repent . If GOD be unchangeable , take heede then , lest he come to this , that hee cast thee off , as he did Saul : for if ever he doe it , he will never repent , never alter , never retract his decree . Saul lived , you know , many yeares after , for it was in the beginning of his reigne ; and yet because the will of GOD was revealed clearely to him , he was bid by a cleare command , Goe and kill all the Amalekites , and leave not any of them alive : Saul now had a heart contemning GOD in this commandement , therefore also GOD came to a resolution and decree , to cast him off : though Saul lived many yeares after , yet you could see no change in him , there was no alteration in his outward condition : But , saith he , and it is most fearefull , God doth not repent : it is not with him as it is with man , for he may be intreated , and may repent ; but the Lord is not as man that he should repent . Consider this , you that have cleare commandements from GOD , you that have beene tolde that you ought to be conscionable in your calling , that you ought to pray in your families , if you will be still breaking the Lords will , and live idly in your calling , and rebelliously sinne against GOD , living as if there were no GOD in the world ; take heede lest the Lord reject you ; and when hee hath done it , consider that he is an unchangeable God , and that all his decrees are immutable . Consider that place , Hee swore in his wrath that they should not enter into his rest . It was not long after the children of Israel came out of Egypt , yet ten times they provoked him , before hee declared this resolution , and many of them lived forty yeares after : but because many of them did see clearely that it was the will of GOD , they did see his miracles and his workes that hee had done amongst them , and yet because they still rebelled , he swore in his wrath , that they should never enter into his rest . It is a fearefull case , when GOD shall doe this , ( as he doth it : ) Even all you that heare me this day , there is a time , I am perswaded , when the Lord pronounceth such a decree upon such a man , saying , I have rejected him : yet no man sees it , no not he himselfe , but he comes to Church , and heares the word from day to day . But yet remember that GOD is unchangeable ; for , you see , the Iewes in Ieremies time , they lived under Ieremies Ministery almost twenty yeares , but yet at the last hee rejected them , and hee would not be intreated , though Ieremy and the people did pray to him . There are three places for it : Ier. 7.16 . Therefore pray not thou for this people , neither lift thou up cry nor prayer for them , neither make intercession to me , for I will not heare thee . But what if the Iewes were moved with the calamity when it came , should cry , and be importunate with the Lord , would not their teares move him ? No , saith he : Ierem. 11.14 . Therefore pray not thou for this people , neither lift up a cry or prayer for them : for I will not heare them in the time that they cry unto me for their trouble . But what if they fast and pray ? No ; if they doo that , I will not heare them . Ier. 14.11 , 12. Then GOD said unto me , pray not for this people for their good : when they fast , I will not heare their cry ; when they offer burnt offering and an oblation , I will not accept them , but I will consume them by the sword , and by the famine , and by the pestilence . When the day of death comes , when the time of sickenesse and extremitie comes , then you will cry , and cry earnestly : but God shall say to you then , the time was , when I cryed to you by the Ministers , and you would not heare : nay , you slighted and mocked them , and you would not heare them , I will also mocke & laugh at your destruction . Prov : 1.26 . Doe not thinke this is a case that seldome comes , it is done every day , continually upon some . There is a double time : a time of preparing and trying before this unchangeable decree come forth . Zeph. 2.1 , 2. Gather your selves together , yea gather together , O nation not desired , before the decree come forth , before the day passe , as the chaffe , before the fierce anger of the Lord come upon you , before the day of the Lords anger come upon you . And there is a time , when the decree is past ; and when this is not past , there is a doore of hope opened : but when the decree is come forth , then you are past hope . Object . But how shall I doe to know this ? Answ. Beloved , never an Angel , nor I , nor any creature can tell you ; you see that he tooke Saul at the beginning of the kingdome , when hee was young and strong ; hee tooke the Iewes at the beginning of Ieremies preaching ; onely the use that you are to make of it is this : Take heede of neglecting God , or good admonitions , take heede of contemning the word from day to day , and saying , that I will repent hereafter ; for the Lord perhaps will not give thee a heart to repent , he will not heare you , as he said before , though you cry never so much to him , as in time of extremity you are likest to doe . Vse 2 The second use I take out of Rom. 11.28 , 29. As concerning the Gospell , they are enemies for your sake : but as touching the election , they are beloved for the Fathers sake . For the gifts and calling of God are without repentance . The meaning of it is this : saith the Lord , I have cast away the Iewes , and they are now enemies for the Gospels sake , that is , that the Gospell might come sooner to you ; they have rejected it , that upon their refusall , it might come to you Gentiles ; they are enemies and cast off , yet they are beloved for their fathers sake ; that is , in regard of the promise that I made to their father Abraham , Isaac , and Iacob ; and in regard of that covenant , I will not alter ; not , saith he , to all the Iewes , but those whom I have elected , so farre as my covenant reacheth , with whom I have made it . Do not thinke that there is any change of the Lord toward them , For the gifts and calling of the Lord , that is , the calling of them by the worke of the Spirit , and the gifts of saving grace , that he hath bestowed upon the elect Iewes , they are without all repentance , there is no change in them . Then if ever thou art in covenant with God , and hast this seale in thy soule , that there is a change wrought in thee by the covenant , then thy election is sure : and be sure God will never alter it , for he is unchangeable . This thou must consider , that thou maist have strong consolation . Beloved , our consolation , if it be upon any thing , but upon GOD that is unchangeable , it is weake , and twenty things may batter it , and overthrow it : but when it is grounded upon the immutability of his councell , it is called in Heb. 6.18 . strong consolation , so that all the Divells in hell , all temptations of the world , and all the objections that our owne hearts can make cannot batter it ; for it is built upon the lowest foundation , even upon the unchangeable God. So that this doctrine is for comfort to all the Saints of God. Therefore consider thou , whether thou art in the state of grace , whether thou hast made the match with Iesus Christ , if ever there was a covenant betweene Christ , and thy soule . But how shall I know it , you will say ? Did you ever come to this , as to say , I am content to be divorced from , and to part with all things , with every lust , and to be content to follow him through all his wayes , and to beare every crosse ? yet this is not enough ; Did there follow hereupon a generall change within thy heart , and a new heart , and a new spirit given thee ? otherwise it is but lip-labour , a thought onely that passeth through the mind , and therefore was never any such actuall agreement betweene Christ and thee . But if there were any such change , then thou maist comfort thy selfe ; for God is unchangeable , and this covenant , it is an everlasting covenant . Consider that it is every where called so : Isay 55.3 . it is said to be an everlasting covenant , because it is founded upon the sure mercies of David : God gave Saul mercies as well as David , God tells him that he shall have the kingdome , if hee will walke in his wayes ; but Saul started out of the wayes of God , and so God performed his part , but yet the covenant was broke , because Saul performed not his part . And as it was with Saul , so it was with the people of Israel ; because they broke the covenant on their parts , God also broke his . David started out of the way , as well as Saul : but they were sure mercies that were promised him , for it was an everlasting covenant of mercy . Therfore you must know this , that there is a twofold covenant : First , a single covenant , such as GOD makes with children when they are baptised , which is this ; If you will believe and repent , and walke in my wayes , you shall be saved : now if they breake the condition , GOD is freed , he is not bound any further . Secondly , a double covenant , to performe both parts ; which is this ; If you will believe , and repent , you shall be saved , and , I will give you an heart , and you shall repent , and believe , and be saved ; I began the worke , and I will finish it : here is not onely a covenant on Gods part , to be our Father , but on our parts also , as in the other ; but GOD doth not onely promise for his part , but makes a covenant to to inable us to performe the conditions on our part : and therefore it is called a double covenant . And it is impossible that this covenant should be broken , for then GOD should breake it himselfe , ( for he is ingaged for both parts ) ; and so be changeable , if hee should not give thee a new heart , and keepe thee from the first day of thy regeneration till death . Therefore it is an everlasting covenant , and the fruites of it are sure mercies ; it is a double covenant , and therefore cannot be changed . And it is called , Compassions that faile not : why are they called so ? to shew the unchangeablenesse of this covenant . But you will say , what if I fall into sin ? I will forgive them , saith the Lord. Oh , but lusts doe rebell , old lusts , and new : but , saith the Lord , I will mortifie them , and give you grace to overcome them . Oh , but grace is subject to decay : but I will renew it , saith GOD. If thy sinnes and lusts should exceede his mercies , then they should faile ; but they cannot : and therefore they are called compassions that faile not . Besides , consider this , that the covenant is made in Iesus Christ. There are two Adams , he made a covenant with both : with the first Adam , he made a covenant , as with the common roote of all mankinde ; but Adam brake the covenant , and so did all his members . But there is a second Adam , and all that are saved , are members of him as truely as wee are of the first Adam : and he kept the covenant , and therefore if he stand , they shall stand also . Besides , consider that he makes this Covenant as to sonnes , and not as to servants . To the servant the Master saith ; Doe my worke faithfully , and thou shalt have thy wages , if not , I will turne thee out of my dores : but with his Sonne it is not so , hee abideth in the house for ever ; if he fall into sinne , hee corrects and nurtures him , but yet hee keepes him in his house for ever . Answ. But what use is there of this Doctrine ? Object . There is this end for it ; were it not for this Doctrine , thou couldest never love God with a sincere and perfect love : For I aske thee this question , canst thou love him with a perfect love , whom thou thinkest may sometime become thine enemy ? It is a saying , Amare tanquam aliquando osurus , is the very poyson of true friendship . But now , when thou knowest that God is knit to thee by an unchangeable bond , that hee is a friend whom thou maist build upon for ever , whom thou maist trust : this makes thy heart to cleave to him , as Paul saith , I know whom I have trusted , this makes thy heart to fasten upon him , and there is no scruple of love , which would be , if there were a possibility of change . Besides , what makes a man to depart from his profession ? Because he thinkes to get a better portion : but when thou hast this portion sure ; Christ , and heaven sure , why shouldest thou let it goe . Heb. 10.23 . Besides , endeavours never faile , till hope failes : And therefore when thou art sure that thy worke is not in vaine in the Lord , it is that which makes thee constant , and immovable in well-doing . And therefore the use is , to make us have strong consolation in the Lord , and to doe his worke abundantly , to doe that which wee are exhorted to doe ; to cleave to the Lord without separation . And this wee cannot doe , except we were sure of him : and that you may know by this , that he is an unchangeable God , and the gifts of his calling are without repentance . FJNJS . THE FOVRTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Object . WHEN men heare that GOD is thus unchangeable , that when he hath rejected any , he never retracts his decree ; this objectiō may be made . For what end is it then to pray , to endeavour a change of life , or to repent , for if there be such an unresistable decree past against mee , what hope is there ? Before I come to a particular answere to this , I will premise these two things in generall . First , you know , that in other things there is an unchangeable Decree , as there is an unalterable Decree concerning the time of mens death , and yet no man for this doth cease to eate , or to take Physicke : so there is an unchangeable Decree concerning the successe of every businesse under the Sunne , yet wee doe not forbeare to take counsell , and to use the best meanes to bring our enterprises to passe : And so there is an unchangeable Decree concerning the salvation of men , concerning giving grace , or denying grace to them ; and you can no more take an argument from hence , to give over endeavours , than you can in the former . 2. Though there be an unchangeable Decree past upon men , when GOD hath rejected them , and GOD will not alter it ; yet this Decree is kept secret , and no man knowes it : therefore there is a dore of hope opened , to stirre up men to endeavour . Indeed if the Decree were made knowne , and revealed to us , then it were in vaine , then there were no place for endeavours : but seeing it is not so , therefore there is place for hope , and for endeavours which arise from hope . These things being premised , we will now come to a particular answer of this objection . First , that if thou doest pray , thou shalt change GOD and his carriage toward thee , though hee be unchangeable . For if a man be rejected as Saul was , and as the Iewes were , and as those in Rom. 1. who were given up to a reprobate minde ; if he be so rejected , he is not able to pray , or repent , or to seeke to GOD or to desire to go about in good earnest to seeke any change of life : for if he were able to doe it , he was sure to speed . Therefore if thou doest pray in truth , thou shalt prevaile , thou art sure to have mercy at his hand ; for it is a great signe that he hath not giuen thee over , that no such unchangeable decree is past against thee : therefore it is no doctrine of discouragement . Indeed it is a doctrine of great terrour to those , whose hearts doe not tremble at it , that let such a doctrine slide a way as water doth off a stone , and not sinke into threir hearts at all : but to a man that saith , I would repent , and pray , and change the course of my life , if there were any hope ; I can say this to thee , that if thou doest pray thou shalt be accepted ; for GOD hath stiled himselfe , that he is a GOD hearing praiers ; and except he were changeable , he must needs be ready to heare thee , if thou seekest to him : For the Lord is unchangeable in his promises , & thou shalt finde him unchangeable towards thee : but to a man that will not pray , that is set upon evill , and will not be wrought upon , to such a man this is a fearefull and a terrible doctrine . Secondly , though GODS decree be unchangable , yet if thou canst find a change in thy selfe , it shall go well with thee : as if a father should take up an unchangeable resolution to disinherit a stubborne and ungracious child , because he is so ; if the child should change now and alter his courses , and grow sober , the father may now receiue him to mercy , and yet no change in his resolution , but the change is in the sonne . Or , if a Prince should set downe in a law , ( as a law of the Medes and Persians , that alters not ) saying , I will not receive to favour such a rebellious subject , because he is so : yet if his subject be changed , he may receive him , and yet his Decree may be unchangeable , because the change was in the subject , and the decree was grounded upon this , if hee did remaine so rebellious and stubborne : So I say to thee , if GOD hath therefore threatned to reject thee , because thou art a stubborne and rebellious wretch , if now thou shalt finde a change in thy selfe , that thy stubborne heart is broken , standing in awe of him , fearing to offend him , or to commit any sinne that thou knowest to be a sinne , I say , notwithstanding that unchangeablenesse of his , he cannot but receive thee to mercy . As if a Physitian should take up an unchangeable resolution , not to give his patient such restorative physicke , because his stomacke is foule , so that it will not worke , and because he will not receive such purgations whereby he should be prepared for it : But if there be a change in him , if his stomacke be cleane & fit for it , so that it will work , and he become willing to receive it , if hee give it him , the change is not in the Physitian , but in the patient . Therefore when you heare this , sit not downe discouraged , but rather goe and sit alone , and consider of thy sinnes , and give not over till thy heart be broken for them : and when this is done , be sure that he will receive thee to mercy , for he may be unchangeable in his decree , if the change be in thee . And therefore this Doctrine doth not discourage , but rather stirre up , and incite men to change their courses , yea it is the very scope of it . Againe , I adde this further ; he that saith , to what purpose is it to endeavour , whosoever it is that sayes so , I would aske that man this question ; Didst thou ever goe about any holy duties , and yet didst finde this stoppe in it , that though thou wouldest doe them , thou couldest not be accepted ? hadst thou ever a serious resolution to forsake such and such a sinne , and the occasions of it , and yet thou didst finde such a barre as this , that thou couldest not alter GODS decree thereby , and for that onely reason hast gone on in it ? Did ever any man upon his death-bed say so ? No man will say so : but it is because he would not . Therefore complaine not of the unchangeable decree of GOD , but of the stubbornesse of thy heart , that thou wilt not buckle , and come in unto him . The best way in this Doctrine of the unchangeablenesse of Gods decree of election , is this : It is good to consider in what manner it is delivered in the Scripture , and to what purpose , and to make that use of it , and then thou shalt be sure not to abuse it . As for example ; to what end , and for what occasion is this Doctrine of election delivered ? You shall finde that it is on this occasion . Rom. 9.18 , 19. When many of the Iewes did not come in , to whom did belong the covenant , and the lawes , and the testimonies , this was an objection that was made against the Doctrine of the Gospell ; what was the reason that the Iewes did not come in , and that his owne people were not wrought upon ? To answere this objection , the Apostle tells them , that it was not against Gods good will , hee was able to doe it , if it was his pleasure , but , saith he , some hath hee chosen , and some not ; some hee loves , and some hee hates ; some hee hath mercy upon , and some he hardens . So that the scope of the Doctrine is , that God might be magnified , that no objection might be made against the almighty power of GOD , that hee was not able to bring them in , that men might not say that they have resisted his will : and the Apostle reveales it for that purpose , that men might be answered . So that such Doctrines as this , you must consider for what end they are revealed . As for this Doctrine of Gods unchangeablenesse , what is the end , why it is revealed ? You shall see in Numb . 23.19 . He is not as man that he should repent : Therefore I have blessed Israel , and he shall be blessed . The end is , to shew that his favour is an unchangeable favour : So he hath cursed Saul , and he shall be cursed , 1 Sam. 15.29 . his decrees are unalterable . As it is Iam. 1.17 . GOD is good , and cannot be otherwise , therefore he can tempt no man. Out of all these places it is apparant , that the use of this Doctrine is , that we might tremble at his judgements , and that we might rejoyce in his favour with joy unspeakable and glorious : In a word , that men might know the excellency of the Almighty , and might know and magnifie GOD , because constancy and unchangeablenesse is a property of wisedome . This being the end why it is revealed , it ought to be applied onely to this use : as to come to particulars , which before we did not mention . When we heare that GOD rejected Saul , and will not repent of it , and the Iewes , &c. the use that we should make of it is this ; If GOD should passe such a decree of rejection upon me , it cannot be changed ; therefore I would feare before him , and take heede of that stubbornesse and course of disobedience , that may bring that curse upon me , and such a stroke upon my soule ; and for this purpose is this doctrine revealed to us . And this use the Apostle makes of it , Heb. 3. when he had delivered Gods unchangeable decree , declared by his swearing in his wrath , that they should never enter into his rest : therefore deferre not , saith he , while it is called to day , lest that you continuing in a course of rebellion , the doore of mercy be shut upon you , and GOD doe sweare in his wrath , as he did to them , that you shall never enter into his rest . Beloved , there is a double time : a time of the comming forth of this decree , and a time of preparing and trying , while the doore stands open . Therefore take heede that that acceptable time doe not passe away , lest thou be hardened through the deceitfulnesse of sinne . Vse 3 If GOD be unchangeable , then looke whatsoever hee hath done in former times , what judgements hee hath inflicted , and for what , what mercies hee hath shewen , and upon what ground ; and thou maist expect the same , because there is no change in him : therefore goe over all the Scripture , and beholde what hee hath done there , looke through all thine owne experience , & see what he hath done to thee , & to others , & know that he will doe the same to thee , for he is unchangable . As for example , look what he did to Ioab , Shimei , and the house of Saul . You know the sinnes that they committed ; Ioab had committed murther , and Shimei reviled David , and Saul slew the Gibeonites against his oath : though they went on a long time in peace and prosperity , yet because their pardon was not sued out , therefore after many yeares God called them to an account . As Ioab went not to the grave in peace , and Shimei deserved death , and therefore it was brought upon him ; and Saul was punished in the blood of his sonnes , and hee was slaine himselfe , as hee had slaine others in battell . So be thou assured , if there be any sinne which thou hast formerly committed , unrepented of , though it be long since , GOD will waken it in due time . So , looke what he did to David ; hee had committed a sinne in secret , but the Lord saith , that hee will make his punishment to be open , he will doe it before the Sunne : So if thou hast committed a sinne in secret , take heede lest hee bring it to light , he will doe to thee , as he did to David ; and I say unto thee , that though thou be regenerate , and art one of his elect , yet if thy case be the same with Davids , hee will doe so to thee , for hee is unchangeable . There be two cases wherein the Lord will not spare , but bring judgement upon his owne children . First , in the case of scandall , as Davids was : for though his first sinne was secret , yet his second was publicke , and made the first so too . Therfore though his sin was forgiven him , God tells him that his punishment should be open , and that the sword should not depart from his house . Secondly , if their sinne be not scandalous , yet if it be unrepented of , GOD will even punish his owne children . And as GOD deales with secret sinnes to bring them to light : so he will doe with secret innocency , on the other side also . As Ioseph , whose uprightnesse was in secret , for none did see it but himselfe ; as for his Mistresse , she accused him , and was believed : yet the Lord brought it to light in due season . So he will doe thine . Let men keepe their credit with GOD , and he will keepe their credit with men , let them raise slanders , or what they will : looke how he did with Ioseph , so he will deale with thee , for he changeth not . So looke how the Lord hath dealt with wicked men ; looke how the Lord did deale with them that did meddle with holy things , as Nadab , and Abihu , and Vzzah , and the Bethshemites ; you know that he destroyed them all , and that with a present destruction : so if thou wilt abuse his name , abuse his holy things , and come unto the Sacraments with an uncircumcised heart , he is the same God still , hee is as much offended now , and hee is as ready to execute his wrath upon thee , as he was then . So looke how hee dealt with Saul , with the Iewes that came out of Egypt , hee swore in his wrath , that they should not enter his rest : if thou wilt doe the same that they did , rebell against him as they did , he will sweare in his wrath , that thou shalt never enter into his rest . As hee passed his sentence upon Saul , and as hee passeth his sentence upon any : so he will bring it to passe , if thy case be the same , for he is unchangeable . So looke how hee did deale in Iohn Baptists time , and as it was with them , Now the axe is laid to the roote of the tree , when the Gospell , and the meanes of grace , and the spring-time of the word began ; because they did not regard it thē , they were cast off : the time of their ignorance God regards not so much ; but then hee called upon every one to repent , and because they did not come in then , hee deferred not his judgement . That upon which I ground this , you shall finde in two places of Scripture . 2 Pet. 2.4 . If the LORD did so with the Angels , spared not them , saith he , he is the same GOD , and therefore hee knowes how to reserve the unjust to the day of judgement , and especially those that are uncleane : the ground of it is his unchangeablenesse . The other place is in 1 Cor. 10. You know what he did to the Israelites , saith hee , hee will doe the same to you : therefore doe you take heede , that you doe not commit fornication , as some of them committed , and died in the wildernesse , &c. Onely here is this caution diligently to be remembred , which we must adde to all this that hath beene spoken . It is sure , that whensoever it is the same case , hee will doe the same thing : though his judgements are different , the time different , the wayes and meanes are different . As for example , he stroke Vzzah presently , and so he did Gebazi , and Nadab , and Abibu ; yet to others there may be difference in time : to these he did it presently , to others it may be he will doe it many yeares after . Againe , he stroke them with death , but it may be there is another kinde of judgement reserved for thee ▪ as it may be he will give thee up to hardnesse of heart , or the like . Againe , so it is in shewing mercy , for the rule is as true therein also : For he shewes mercy to some this way , and to others that way , and he humbles men after divers manners ; and so some men hee punisheth for their sinnes in this life , some hee reserves for another world : Againe , some hee strikes presently , and some hee forbeares with much patience . And this you must remember in both these , that though hee doth the same things , yet hee doth them in a different manner , time , and way : he hath divers judgements , and afflictions ; and as there are divers meanes to attaine to the same end , as some may ride , some go on foot , and yet all come to one journeys end : So the judgements and afflictions may be different , yet the end the same ; and that this caution being taken in , thou maist be sure , that the same judgements that he did execute in former time , he is ready to execute them still . As he hath given them up to open sinnes , that did neglect him in secret , so he will doe to thee ; as he hath stricken some men in their sinnes , so the same wrath is gone out against and remaines for thee , if thou doe not repent and turne to him : for the kindes , as whether by sicknesse , or death , &c. these we cannot determine of ; the wayes of GOD are infinite , and exceding divers , unsearchable , and past finding out : but though in regard of his particular wayes it doth not follow , he did thus to this man , therfore he will doe the very same to thee ; yet because he did this to them , he will doe the same thing to thee in the same or in a different manner . So looke what he hath done to all his Saints , hee hath blessed them , and heard them . But thou wilt say , I have prayed , and I am not heard . I say to thee , if thy case be the same , thou shalt be heard . To this end are those places : The Lords hand is not shortened , that he cannot save , nor his eare heavie , that it cannot heare : This is the scope of the Prophet ; as if he should say , you wonder why you are not heard , that you have not the same successe in prayer that they had , but the case is not the same , saith he : they repented , but you doe not ; you are mistaken , for you are yet in your sinnes ; I am as strong to helpe you , and as ready , and if I doe it not , it is because the case is different : your sins have made a separation betweene me and you . Which implies , that GOD will heare if the case be the same . Onely remember this , that GOD may deferre it something long before he heares you , yet he will doe it in the end . Vse 4 If unchangeablenesse be proper to GOD ( for so you must understand it , proper to him , and common to no other ) then learne to know the difference betweene him and the creatures . There be diverse branches of this use : As , First if this be so , then every creature is , and must be changeable , and if so , then take heed , that you doe not expect more of the creature , then is in it , for this will raise our affections to the creature , and so cause griefe and vexation in the end : and indeede the forgetfulnesse of this changeablenesse in the creature , and unchangablenesse in GOD is the cause of all our crosses and sorrow in outward things we meet with . There be these degrees to it . For , first , The forgetfulnesse of the mutabilitie of the creature causeth us to expect more from it then is in it . Secondly , This expectation raiseth our affections unto the creature : hence it is , that we set our affections too much vpon them , and delight too much in them . Thirdly , Strong affections , when they are set vpon the creature , doe alwayes bring forth strong afflictions : for what is the reason of all the griefe , that we undergoe from day to day ? Is it not , because our affections are set upon changeable objects , vpon the creatures ? And therefore when they are changed , then there is a change in the mind : whereas if thou didst looke alone upon the unchangeable GOD , this would keepe thee from worldly care and sorrow , this would preserve in thee evenesse and aequability of minde . Therefore take heed of forgetting this , that to be unchangeable , is proper to God alone ; Therfore set thy affections vpon none but him : and if thou wilt doe so , thou shalt allwayes injoy a constant security of mind , as if a man were in the uppper region , where there is no change of weather , when as belowe here , there is one day foule , another faire ; so that if a man could live with GOD , and walke with him , and have his conversation in heaven , he should not be subject to such change : whereas if a man set his minde upon earthly things , he shall be still subject to perturbations and unevenesse . All griefe of mind comes from hence , that thou lookest for unchangeablenesse from the creature , where it is not to be had . If thou wouldest looke up to God , thou shalt find all things a like there , there is no change with him . When an earthen pot is broken , it doth not much trouble you , for you remember it to be but an earthen pot : now every thing here below , all your friends , wife , children , they are but earthen vessels , and the consideration of this would exceedingly helpe you , if you would settle it on your heart . Therfore say , what a foole was I ? I did not remember , they were but a flower , a vapour , and a shadow : for so the Scripture calls them . And shall a man take on , because a vapour is scattered , and a flower withered , and a shadow vanished ? Therefore remember , that to bee unchangeable is proper to God alone : and to be changeable is as proper to the creature , as to him to be immutable . Secondly , You may see from hence , how to helpe that vanity to which the creature is subject : for if unchangeablenesse be the property of God , thou must not seeke a stabilitie from the creature , but consider that it hath no further in it , then God is pleased to communicate the same to it . Therefore to goe to him to whom unchangeablenesse belongs : for as mutable as they be , yet if he will make thy freinds to be stable , or thy wealth , it shall be so . Therefore the only way is , to goe to him , to make those things firme , which otherwise are unconstant . The love of a freind is unconstant , for hee may dye , the breath is in his nostrils , and if he doe live , yet his thoughts may perish , and his affections alter : So that they shall faile thee as a land floud doth in summer , as Iob saith . It dries up in summer time , and yet that is the time of thirst ; and so will they faile thee in time of neede : and the like may be said of all things else , so that he whose comfort doth depend upon them , hath but a dependent felicity , which is like the motion of mills , and ships , which cease when the water or wind failes them . But yet as mutable as they are , God can put a constancy unto them . Apply this therefore to thy selfe . Thou livest now , and art in health and wealth , in such and such a place , and such circumstances as may continue it : the onely way to establish thee in all this is , to goe to God , and to beseech him to put a stabilitie into thy condition . For the creature , as it is made of nothing , and is built upon a foundation of nothing : So it is apt to returne to nothing . And remember this , that the more retired , and weaned , and fearefull thy affections are about any thing , so that thou canst say in good earnest ; If God will , I shall injoy them to day , and next day , but his will I know not , I know not how long I shall injoy them ; if thou canst say thus , thou shalt hold them the longer , and the faster : for that is a signe that thou dependest upon God , and not not on the creature , that thou trustest him , and art not fastened to it . Vse 5 If this be so , then unchangeablenesse is an excellency in him : for all his Attributes are exceeding excellent . Then if thou wouldest judge of any thing in the world , thou must take this as a measure by which thou maist prize and esteeme it : looke how changeable it is , so much the worse it is ; if it be good , the more immutable , the better it is , for all changeablenesse commeth from weakenesse . Therefore learne to value it so : and you shall finde this of much use . As we may see in the heavens : it is said that they are vaine , because they waxe olde as doth a garment , but thou art the same , Psal. 102.26 , 27. Go through every thing glorious in the world , glorious Churches , they are subject to change ; as Ierusalem , the glory of all the earth , it is ruinated , and brought nothing . Take men that are most eminent , yet because they are subject to change , by death or by passions , there is an unevennesse in them : though they live here like Gods in their glory . Therefore magnifie no man , but labour to be perswaded of thy selfe , as a man. I need not speake to you of riches , they take to themselves wings and fly away ; nor of credit and honour , they are in the power of them that give them : whatsoever is changeable , according to the mutability of it , so value it . But I presse the contrary . Looke upon the things that are not changeable , and labour to prize them . Thou shalt find saving grace to be unchangeable , though it may be impared in degree , and may recoyle to the root , and may not bud forth as at other times , yet it is unchangeable , it shall never be taken away : So spir●●uall life is unchangeable , when that begins , then the other shakes off , even as old nailes doe ; when new grow under them : therefore this should teach us to value it much . So the word of GOD is an unchangeable thing , Isay 40.8 . The grasse withereth , the flower fadeth : but the word of the Lord shall stand for ever . So Matth. 5. Heaven and earth shall passe away , but my word shall not passe . Now what use should we make of this ? Then study the word more than any thing in the world besides . There is much learning in the world , and there are many creatures : now all other knowledge is of the creature , and that vanisheth away with them , but the word of God shall not passe , the word indures for ever . Therefore looke what truthes thou canst get out of the word , which may build up the inward man , looke what profit thou canst get from it , that shall remaine for ever : therefore thou shouldest prize it much , get it plenteously in thy heart , in the wisedome and power of it . We have many imployments in this life : but that which is bestowed upon unchangeable things , which shall shall never alter , that is the best time spent . Lastly , all the good workes thou doest , and all the evill workes of unregenerate men unrepented of , shall remaine for ever . Looke what good workes thou doest in the world , they shall remaine with thee for ever , they shall be had in continuall remembrance . Therefore thou shouldest labour to be abundant in good workes , that is , to be sure to serve GOD whatsoever thou doest . If thou be servant or a labouring man ; when thou doest thy workes out of obedience to him , even those workes shall remaine . So looke in any thing that thou hast done for Christ , all these things shall remaine for ever : what faithfull prayers soever thou hast made , or whatsoever thou hast suffered for Christ , what paines thou hast taken in preaching , or in repenting , or in advancing the cause of CHRIST , these shall be had in everlasting remembrance . So looke what sinnes unrepented of thou hast committed . The sinnes of unregenerate men shall also remaine . All the praise that comes from any action , and the pleasure of it , that passeth away , and comes to nothing : but looke what sinfulnesse there is in any worke , that remaines , and if thou repent not of it , that sinne shall be reckoned upon thy score ; and what uprightnesse soever there is in any worke , that shall remaine . Therefore learne from hence to prize and value onely those good things that are immutable , and proportionably to feare and shunne the evill . FINIS . THE FIFTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. AS wee are to judge of other things by the mutability of them : so learne to judge of thy selfe , of thine owne spirit , by that constancy that thou findest in well-doing , or that mutability and unconstancy that thou art subject to . If a man would make a censure of himselfe , let him consider , that the nearer hee comes to unchangeablenesse in well-doing , the better he is , and the stronger he is : againe , the more mutable , the weaker . Thou art to judge of thy selfe , as we use to esteeme of one another . Now let a man be unconstant , one that we can have no holde of , that is as fickle as the weather , that will resolve upon such a thing to day , and change his minde to morrow : what ever learning or excellency , or what kindnesse soever there is in this man , we regard him not , because he is an unconstant man. Now learne thou to doe so with thy selfe , to aske thy selfe that question : Hast thou not had many resolutions , that never came to any endeavours ? Hast thou not begun many good workes , and never finished them ? Hast thou not found that property of folly in thee , To begin stil to live ? Stultitia semper incipit vivere ? If this be thy case , learne to abhorre thy selfe for it , and to be ashamed : for all is nothing , till we come to a constant and unchangeble resolution : So that we come to set it downe with our selves as an inviolable law : this is a duty , and I will doe it , whatsoever it cost me ; this is a sinne , and I will avoid it , whatsoever come of it . This is a resolution that Daniel takes up , Dan. 1.8 . He determined in his heart , that he would not be defiled with the Kings meate : and such a resolution they were exhorted to in Acts 11.23 . With full purpose of heart , to cleave unto God. It is translated , full purpose : but the words are , with a decree and full resolution of heart ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : That is , when a man doth not lightly put himselfe upon an holy course ; but takes up a strong resolution to goe through with it ; such a resolution as Pauls was , Acts 20.22 . he knew what bands did waite for him , as for theeves it was no matter , he was bound in the spirit , All is nothng : I care not , sayes he , so that I may fulfill the Ministery committed to me . Such a resolution we should have . And according as thou findest thy selfe able to doe this , so thou shouldest judge of thy selfe . A man that is on and off in his wayes , Salomon compares him to a City whose walls are broken downe , that is , if a temptation come , and set upon him , it hath free entrance , and the temptation comes in , because his soule was without guard and ward . But on the other side , a man that doth not stand trifling with the Lord , to say , I wish I could , and I am sorry that I cannot , but he will goe through a good course , such a man is like to a City which hath walls round about it ; that if a temptation come , there is something to keepe it out . I say , as thou art to judge of other things by the mutability of them : so of thy selfe . There is nothing better than to have a peremptory resolution in well-doing , to be constant therein , and there is nothing worse than to bee peremptory in evill . Vse 6 If God be immutable , then thou knowest whither to goe to get this constancy , to make thy selfe unchangeable , and immutable and constant in well-doing . For , for what end hath he revealed to us that he is unchangeable ? is it not for our use ? Sure it is , even to teach us , that when we finde our selves subject to mutability , wee should goe to God , and beseech him to establish our hearts . No creature is able to doe it . Every creature is mutable , onely so farre unchangeable , as he maketh it to be so ; he onely is originally unchangeable ; all friends and all other things in the world are no further unchangeable than he communicates it to them , ( as was said before : ) and the same is true of thine owne heart , and of thy purposes . Therefore thou must thinke with thy selfe , and make this use of the unchangeablenesse of God , that hee onely can make thee unchangeable . Therefore when a man wants direction , hee must goe to GOD : Iam. 1.5 . he is onely wise , and can shew a man what to doe , when he is in a strait . And upon the same ground when thou seest that thou art unconstant , goe to him that is unchangeable , that can make thee constant ; and desire him to fixe thy quicke-silver , to ballance thy lightnesse , and that he would settle and fill that vaine and empty heart of thine with something that may stay and establish it . There is no other way : all the meanes that can be used , all the motives that can be put upon a man , all the reasons that can be brought , are not able to make us constant , till GOD worke it in us , and for us . Therefore the onely way is to give GOD the glory of his immutability , to goe to him in a sense of thine owne unconstancy , and say so ; Lord , thou hast revealed thy selfe to be unchangeable , that wee may seeke it of thee , and finde it in thee , thou alone art originally and essentially so : no creature is any further than thou doest communicate it to it . Therefore doe thou , LORD , make mee stable and constant in well-doing . Grace it selfe of it selfe is not immutable , for it is subject to ebbing and flowing : and the reason why we doe not quite lose it , is not from the nature of grace , as if it were immutable , but because it comes from and stickes close to Christ. Therefore goe to him ; he is the roote that communicates sappe and life to thee , because thou abidest ingrafted in him . Object . But the Lord doth this by meanes : it is not enough to pray , and to seeke to him , to make me unchangeable , ( so much as humane infirmity can reach ) but I must use the meanes also . Answ. It is true , he doth it by meanes : and if you say , what are those meanes ? I will shew it you briefly . You shall finde that there two causes of unconstancy , or mutability , or ficklenesse : and if you finde out what the causes are , you will easily see the way to helpe it . First , Strength of lust : that causeth men to be unconstant . Iames 4.8 . Cleanse your hands , ye sinners , and purge your heart you wavering-minded : what is the reason , that the Apostle bids them to purge their hearts , that were wavering-minded , but because that corruption , and those unruly affections that are within , cause us to be unconstant , to waver , even as an arrow shot with a strong hand , that the winde makes to fly unconstantly : so a man that resolves upon a good course , and takes to himselfe good purposes and desires , he having some lust in him , these thrust in , and make him unstable ; therefore purge your hearts you wavering-minded . As if he should say , the reason why you are not stable , is , because you are not cleansed from these corruptions , which are the cause of this unconstancy . So Psal. 5.9 . There is no faithfulnesse in their mouth , their inward part is very filthinesse , &c. The reason why there is no constancie in their speech , life , and actions is , because within they are very corruption : that is , the sinne that is within , is the cause of all the wavering that is in the life of man ; were it not for it , there would be no such unevennesse in our lives . Therefore if this be the cause of it , there is no way to helpe it , but to get this corruption mortified , to be cleansed from all pollution of flesh and spirit , as much as may be . Take a man that sayes hee will amend his course , that intends to be diligent in his calling , and thinkes not to turne to such evill courses , but to serve God with a perfect heart : observe now what is the reason that this man breakes his purposes , and falls off againe ; it is , because there is some strong lust , that comes like a gust of a contrary winde , and breakes him off from his course . Therefore the first way is , to cleanse thy heart , if thou wilt be constant . The second cause of unconstancy , is weakenesse ; if a man were free from that inward corruption , yet weakenesse would make a man to bee unconstant : so much weakenesse , so much unconstancy ; and so much strength as a man hath , so much constancy he hath . For what is the reason that man is so fickle ? Because the banks of his resolution are so weak to hold out against temptations when they assault him , & he giues over because he is not able to resist them . And this ground I take out of 1 Sam. 15.29 . The strength of Israel will not repent , for he is not as man that hee should repent . By repenting is meant a change : now you see the reason given why the Lord is not subject to change , he is the strength of Israell . For you shall allwayes finde in the Scripture , that such attributes are given to GOD , according to the nature of the worke that he hath in hand : Now the reason why the Lord will not repent is , because he is strong . To make this appeare to you , you must know , that three things must concurre to make a resolution strong . First , there must bee some reason that must move him . Secondly , there must bee an inclination of the will to it . Thirdly , It must be often renewed . First , I say , there must be some reason that must move him : but if that were all , he would not resolue , therefore hee must have an inclination of the will to it ; both these , when they concurre , they make the resolution up : when the understanding is convinced , and the will inclined , the understanding saith there is reason for it , and the will saith , it is good , then this makes up the resolution . As first , when a man hath any reason to move him to any action , and it is a strong reason , so that hee answers all objections that hee meets with , now the resolution continues firme : but if his reasons be not sufficient , but he meete with objections that are stronger , then the first principle being taken away , the resolution growes flaggy and weake . And so is it in the other also , when a man hath a desire to any thing , if it be so strong , that nothing is stronger then it , that can overtop , and over-rule it , then he goes on without any impediment : but if it bee weake , so that a stronger desire can come , and overballance it , then the second principle is demolished , and there is an end of this resolution . So that let the reason on which wee fixe it bee strong , and let the inclination ( which must concurre , ) be fix't and strong , and then the resolution will be accordidg . But I adde the third , that there must be a renewing of this : for though the resolution bee well built , yet to make it constant , it must still be renewed . For there are some workes , which must have a third and fourth hand to goe over them , or else they will fall , and moulder away : And this is the nature of our resolution also , it is not the resolution of a day or two , that will serue the turne , for the nature of man is subject to such weakenesse , that except our resolutions bee gone over and over againe , they shrinke and come to nothing . Therefore the thing that caseth unconstancy , is one of these three : either weakenesse of reason that sets thee on worke , or weakenesse of the inclination and desire , or else , not renewing of this . Now when you have found out the causes of weaknesse , you may easily finde out the meanes to make you resolute in well doing . As First , Labour to get strong reasons for what you resolve on . The want of this was the cause of the mutability of the second ground . It wanted depth of earth : that is , the seed was good , and the earth was good , but it was not deepe enough , and the strength of the Sunne caused it to wither away . So when we shall have good purposes and resolutions , and they have not root inough , that is , when he hath not well examined the thing , so as to bee fully convinced of the thing that he undertakes , he is apt to be inconstant in it . And this was the reason of Eves inconstancy , because shee considered not the bottome that she was built upon . On the other side , the Woman of Canaan when she had fixed her faith upon a good ground , she would not be beaten off : though she could not answer the objection , yet she would not bee plucked off . Thou art the Messias , and therefore thou wilt shew mercy : and then she had neede of mercy , for her daughter was sicke , and weake , and therefore she would not be driven off , shee would take no deniall . So is it with all our resolutions when they have this depth of earth . Therefore the best way is , to consider , and forecast the worst . So our Saviour counselleth to suspect the worst : How canst thou that hast but two hundred , goe against him that hath a thousand , so is it in this case . When you shall undertake a good course , and you goe out but with weake reasons : if Sathan or a lust come and object stronger reasons , this will make thee give out . Therefore the best way is to forecast the worst , and to outbid the Devill in every temptation . Therefore when hee shall come and say , that thou shalt have favour with men , say to him that the favour of GOD is better ; if he shall tell thee of riches , and wealth , say that thou shalt have a treasure in heaven : if hee say to thee that thou shalt have rest and pleasure in sinne , say to him , that the peace of conscience , and joy in the Holy Ghost , is farre beyond that rest , and pleasure , whatsoever it be : So in all the temptations one the other hand , it is good to ponder them well , that wee may bee able to outbid him therein . Whatsoever he doth object , it is one of these two : either some good that thou shalt have , or some evill . Now consider , that as the love and favour of GOD , is a greater good then all the world can give thee : So his wrath is a greater evill , than any the world can doe to thee . Secondly , If thou wouldest have thy resolution strong , to breake through all impediments , labour to get vehement desires to over-toppe all other : that whatsoever comes , yet this may overballance them . Quest. But how shall I come to get such a desire ? Answ. There is no way in the world but this : Labour to be humbled for thy sinnes , to get a broken heart for them : for then a man comes to prize grace exceeding much , and worldly things as nothing . For this is a sure rule , When thou feelest thy sinnes to lie heavie upon thee , then all the things in the world will appeare light : therefore labour to know the bitternesse of sinne ; it is that which sets an edge upon all our spirituall desires : without this a man doth but cheapen the kingdome of heaven , he doth as the people did with Rehoboam , they expostulated with him about their serving him : so wee doe capitulate with the Lord , as it were , and stand upon termes with him , untill we are humbled ; and then we are ready to take heaven upon any condition . Till a man be thus humbled , his desires are remisse , and weake , and flaggy desires ; they raise up great buildings upon no foundation ; the foundation is weake and crazie , and so the building comes downe . And hence is it , that men put their hand to the plough , and looke backe againe . A scholler will serve the Lord , if hee may have eminency in gifts , and outward excellency , or some honour in the flesh ; but all this while his desires are remisse : but when he is once humbled , then he will say with Saint Paul , Lord , what wilt thou have me to doe ? and I will doe it , whatsoever it is , and whatsoever thou wouldest have me to suffer , I will suffer it . He will take the kingdome of heaven by violence : and then his resolutions continue constant that way . For what can Satan do to him ? wil he take away his pleasure from him , his wealth , or his credit ? they are things that hee hath despised before : he can take nothing from him , but what he cares not for . It is the bitternesse of sinne , that makes him now to prize Gods love and favour above all thing . Thirdly , thou must renew thy resolution oft : it is not enough to set the heart in a good frame of grace for a day , or two , or for a moneth , but thou must have a constant course in doing of it , ever and anon : as the Dutch men use to doe with their bankes , that keepe them with little cost , because they looke narrowly to them ; if there be but the least breach , they make it up presently , otherwise the water makes a breach upon them . So thou shouldest doe with thy heart : observe it from day to day , marke what objections come , that thou canst not answer , what lusts and desires doe overballance thee , and learne still to renew thy reasons and resolutions against them : and this will make thee constant , and firme , and peremptory in well-doing . NOw I come to the next Attribute , and that is , The Greatnesse of God , or his Infinitenesse : We follow in this rather the rule of the Scripture , than the tract of the Schoolemen , and wee insist upon those that God doth especially take to him in Scripture . Now that God takes this Attribute to himselfe , you shall see in 2 Chron. 2.5 . For great is our God above all Gods. Psal. 135.5 . For I know that the Lord is great , and that our Lord is above all Gods. But the place that I would chiefly commend to you is this : Psal. 145.3 . Great is the Lord , and most worthy to be praised : and his greatnesse is unsearchable . Where you see , that it is an infinite , and incomprehensible greatnesse that the Lord takes to himselfe . So Psal. 147.5 . Great is our God , and of great power : and his understanding is infinite . In handling of this , I will shew you these two things . First , I will shew you how this greatnesse of God is gathered from the Scriptures . Secondly , I will shew you the reason of it , as I have done in the rest . The greatnesse of God is declared to us in the Scripture by these sixe things . First , By the workes of his creation . The greatnesse of the workes doe shew the greatnesse the maker . Isay 40.12 . Who hath measured the heavens in the hollow of his hand , and meted out the heavens with a spanne , and comprehended the dust of the earth in a measure , and weighed the mountaines in scales , and the hills in a ballance ? that is , If you would looke upon any worke , you may judge of the workeman by it ; if you see a great building , you conceive it to be made by a man of some power : now when you looke upon the great building of heaven and earth , you may thinke that he that handles the materialls , as an Architect doth handle the stones , and lay them in their place is great : now the Lord doth put the waters together , as if he held them in his hand ; and hee measures out the heavens , as a workeman measures out the roofe : Againe , every workeman must worke by plummet and by weight , now consider the great mountaines , saith he , he weighes them in scales , and the hills in a ballance : as this building doth goe beyond mans , so doth the greatnesse of God exceed the greatnesse of man : and by this you may take a glimpse of the greatnesse of the Lord. Secondly , by the ensignes of his greatnesse : The greatnesse of Princes is set out by those outward signes , which are the declaration of it . Now when the Lord would shew his greatnesse , you shall see how he expresseth it . Deut. 4.36 . When he came out of the Mount , they heard a great voice , and on the earth there was a great fire : by that you may know the greatnesse of God. For why doth hee come out with those ensignes , clothed with them , as it were , but that by this you might have a crevice opened to shew you the greatnesse of God ? So when he appeared to Elias , and in his apparitions to Moses , to the Prophets , Isaiah , and Ezekiel . It is said also , that his voice was as the sound of many waters ; and he was so terrible , that is was a vsuall saying among the Iewes ; Who can see God and live ? why so ? Because when he appeared , when he shewed any shadow of his greatnesse , weake flesh could not behold him , but was swallowed up as it were , with the greatnesse of his Majesty . Thirdly , By the workes of his providence . Ezek. 36.23 . And I will sanctifie my great Name which was prophaned among the heathen , which yee have prophaned in the middest of them , and the heathen shall know that I am the LORD , saith the Lord GOD , when I shall be sanctified in you before their eyes . As if hee should say ; They make no account of me now , but when they shall see me to bring downe great Babel , then they shall know and beleeve , that I am a great GOD. So else where in Ezechiel hee compareth Ashur , and Tire , to a Lyon and Eagle , and a Cedar : and hee saith , that hee will put a hooke into the Lyon , and deplume the Eagle , and overtop the Cedar : that is , hee will shew forth his greatnesse , at that time , when he shall bring downe those great nations . So the greatnesse of GOD is seene in his providence over every thing : when he shall overthrow a whole kingdome , and a great battell by a litle accident , as great ships are turned about by a litle rudder , then his might appeares . So in his ruling the winds and seaes , and weather , all this shewes the greatnesse of his excellency . Therefore look vpon his judgements , and likewise upon his mercyes , when you see , how he raiseth men out of the dust &c. All this shewes the greatnesse of God. Fourthly , It is set out comparatively . To compare him , with the greatest of men , Kings , what are they unto him , who is the King of Kings ? Nay , take Nations which are greater , nay take all Nations , you shall see what they are to him . Isa. 40.15 . Behold the Nations are as a drop of a bucket , and are counted as the small dust of the ballance : Behold he taketh up the Iles as a very little thing , & Lebanon is not sufficient to burn for a burnt offering . All Nations before him are as nothing , and they are counted to him lesse then nothing and vanity . The very scope of this place is , to sh●w the greatnesse of God by comparison . A bucket of water is but a small thing , but the dropps that fall from it , they are of no use : Againe , the dust of the earth is but a small thing , but the dust of the scales , that will not so much as turne them , that must needes be exceeding little : but all the world is not so much to him , as a litle dust . Another comparison you shall finde in Isa 55. My thoughts are above your thoughts , as the heaven is above the earth . Beyond al things are the thoughts of man ; for though Nations bee great , yet a mans thoughts goe beyond them : notwithstanding the Lord is as much beyond the scantling , and modell that we draw of him in our thoughts , as the heavens are above the earth : When you have thought upon mee as much as you can thinke ; when you have thought me mercifull , ( for that is the thing which hee speakes of ) yet I am as much more mercifull , then you can thinke of me , as the heavens are above the earth . Fifthly , The Immensenesse or extent of his being . Ier. 23.24 . Doe not I fill heaven and earth , saith the Lord ? When we consider , that the heaven of heavens cannot containe him , that largenesse presented to our mindes , will shew his greatnesse to us . Sixthly , His holinesse shewes his greatnesse . Looke as men keepe a greater distance from others , ( as Princes doe ) so wee esteeme them greater : Now his holinesse is nothing else , but his separation and distance from every creature . Every thing is holy , because it is separated ; it is common , because it is not sequestred from other uses : now GOD is separated , none may come neere him ; as the Cherubims cover their faces before him ; and when he was in the Mount , none might approach neare to him ; if they did , they were to be thrust through with a dart : He dwells in light inaccessible ; and therefore the great holinesse of GOD shewes the greatnesse of Majesty . The reasons of this Infinitenesse are these . First , from this very place , I AM hath sent me unto you ; I AM , shewes that he hath a being from himselfe , if so , then he had no cause . Now from hence , as in that he had no efficient nor finall cause , he is eternall : so in that he hath neither matter nor forme , hee is infinite and incomprehensible . And that is the reason that hee hath an unlimited essence , because all limitation proceedes either from the matter or from the forme : the forme is contracted by the matter : againe , the matter would be indefinite , but it is contracted and bounded by the forme . Now GOD hath neither matter nor forme , nor nothing like it : therefore hee is infinite . All the creatures they have their severall kindes : the Angels they have no matter , yet they have something in them answerable to matter and forme , wherein they agree , and disagree with other creatures : and therefore they are one kinde of creatures , and man another ; which shewes that they have formes to bound and limit them , and that the essence of the Angels goes so farre , and no farther ; and so the essence of man , &c. But in GOD there is no similitude of any such thing , there is no Esse receptum , there is no limits in him , nothing to binde his essence : whereas they are Entia in a certaine kinde , he is simpliciter Ens , and therefore without all limitation , and so must be immense . Secondly , He is omnipotent and almighty , he can doe whatsoever he will : Whence I reason . If he have an infinite power , it must needs proceede from an infinite cause ; for as a thing is in working , so it is in being : therefore when his power is infinite , that must needes be infinite in which it is rooted , and from whence it proceedes . Thirdly , That which is beyond all that wee can conceive is infinite : but GOD is so , for if any thing could be imagined more perfect than he is , that should be GOD and not he : and therefore in Scripture , whatsoever we can conceive of him , yet he is beyond it . Rom. 11. His wayes are past finding out ; and it is said , that hee dwells in light inaccessible . Fourthly , Consider it from his workes : you see that hee hath made the world of nothing . Whence I reason : If you would heate the aire , it is more easily heated than water , because the passive power is neerer the active ; and if you would heate water , you may more easily heate it than the earth : Now according to the resistance , according to the passive power , such is the active : if the passive power lie open , the active power is lesse , that workes upon it : now when the passive power is infinitely low , then the active power must be infinitely high , and answerable to it . Therefore when GOD comes to make something of nothing , the active power must bee exceeding high , because the passive power is so low : and therefore requires an infinite active power to make something of nothing , and consequently , hee must be infinite , in whom this power is seated . Vse 1 If he be so great a GOD , he that is our God , the GOD , who is our Father , if he be thus great and incomprehensible , learne you to know what you are then : that you have an infinite God to maintaine , defend and uphold you , in all all that you have to doe , or suffer for his will. This will cause you to take great mindes to your selves to have a holy magnanimity in you : And the consideration of this Attribute is of great vse , to make Christians come to have great mindes . For what is it that makes the minde great ? It is the greatnesse of the object : whence it is , that Kings have great mindes , because of their great Kingdomes ; and great men have great thoughts , because of the great objects that they have to looke vpon . Now therefore , if thou wouldest looke vpon the great God , if thou wouldest consider that he is thy Father , and that all that hee hath is thine , this would likewise make thy minde exceeding great : it would take from us that pusillanimity and narrownesse of mind , which we are subject to ; and it is of great moment it should doe so . A litle mind though it be good , yet because it is a litle vessell , it can bee and receive but a litle good ; whereas when the minde is great it is capable of great grace , great actions , and great indeavours : therefore we should get our minds to be inlarged , by considering the greatnesse of GOD , and our interest in it . For want of this it is , that Christians are so apt to bee led aside into by-wayes by the power of great men ; because they thinke that they are greatly graced when they are look't after by great men ; when as if they did know their owne greatnesse , that they are Sonnes of GOD , and heires of heaven , this goes beyond it . Hence likewise it is , that men are so easily wrought vpon by pleasure , profit , and the like , that they are ready to transgresse : why is it ? It is , because they doe not know what they are borne to , that the great GOD of heaven is theirs . So what is the reason , that the praise , and credit of men , doe so much affect you ? but because we have so litle mindes ? whereas , if God were knowne in his greatnesse , what would the praise of great men be to the praise of the great GOD ? This would give us much strength against these temptations . And hence it is that young students that are provided for , have their mindes lift vp to vanities : whereas if their minds were great , they would despise them , and labour to serve the great GOD with their strength and parts . And so men that are growne vp , if they have estate inough , they leave the high and honorable calling of the Ministery ; the reason is , because they overvalue these outward things : whereas , if a man had , a great mind , nothing would bee great to him . Hence also it is , that men are so stirred with variety of conditions ; when prosperity comes , it shakes them one way ; when crosses and adversity comes , it troubles them on the otherside : and what is the reason , but because they seeme great to them : which appeares from hence , because they stirre vp great affections . Therefore the way , to walke even in both conditions , is , to get this greatnesse of mind : for it is the weakenesse of minde , which causeth a man to be over affected with these things , to rejoyce too much in the one , and to bee too much affected with the other . Even as , wee see , a weake eye , as the eyes of Owles and Bats , cannot indure a great light ; and a weake braine cannot beare strong drinke : but a strong eye , as the eye of an Eagle , can indure the greatest light ; so a strong minde , it will indure great grace and disgrace , with the same temper , it will beare all well enough , it knowes how to want and how to abound ; because he hath a great and a strong minde : whereas others have their eyes dazeled , and their braines made giddy as it were with the favour or losse of great men . Hence also it is that wee are so busie about worldly things , dignity , and riches , &c. It is true we should seeke after these things , but why doe we doe it tanto conatu ? It was Paules greatnesse of mind , that made him ambitious to preach the Gospell ; to serve tables , and such like , were small matters , hee would not looke after them : So if wee had great minds , wee should seeke for grace , and how to increase in it , how to live an usefull , and painefull and profitable life . Worldly things are too litle for the mind to bestow it selfe upon ; which would be so to us , if we could see GOD in his greatnesse , and our interest in it . Men of little mindes and pusillanimous , doe as the Bramble , which reckoned it as a great matter to reigne over the trees : whereas the Vine and the Figgetree esteemed it not so , but chose rather to serve GOD and man with their sweetnesse and fatnesse . Hence it is that men are so much affected with the injuries of men on the one side , and the feares of men on the other side : all this ariseth from the littlenesse of the minde . Saint Paul , Gal. 5.12 . the Galathians had done him great injury , yet saith he , Brethren , be as I am , for I am as you are : you have done me great injury , but I esteeme it not , you have not hurt mee at all . For , a man inlarged to a holy greatnesse of mind , all the injuries put upon him by men , seeme small to him : when men are full of complaints , and say , they cannot beare such disgrace and slander , and reproach ; this doth not proceede from the greatnesse , but from the weaknesse of their mindes . Men thinke it indeede greatnesse of minde , not to passe over these things , not to put up an injury : but surely it is a note of a great minde , to overlooke them all . So it is true on the other side , not to regard the praise of men : The Philosopher could say , that the magnanimous man did not regard the praise of common men , because he was above them ; and he is but a weake man , that would regard the praise of children , because they are not able to judge : so hee hath but a weake minde , that regards the praise of worldly men ; for they are too little for him to regard , if hee did see GOD in his greatnesse . This made Paul to say , that hee did not care for mans day , let them say what they will by me , better or worse , I regard it not . ( There is indeede a meete regard to be had of of them ; but if they come into competition with God , then they must beare no weight at all : ) and thus because disgrace and disparagement , &c. seemed but little to him , he despised them all . So from this weaknesse of minde ariseth that cowardlinesse which wee see often in men . Whence is it that men are so fearefull to holde out the light of a holy profession ? is it not from hence , that they are pusillanimous , that they doe too much esteeme the face of men ? A Lion , because he knowes himselfe to be a Lion , if the dogges barke , hee walkes in the street and regards them not ; he turneth not his head aside for them : So a magnanimous man , that knowes himselfe in GODS favour , will passe by the obloquies of m●n . You shall see David did so : hee went on in his course like a Lion , when Shimei railed against him , so that the two sonnes of Zerviah would have cut off his head ; No , let him alone , saith he , the Lord then raised him up to a great mind . So was it with Paul , he passed through evill report , & good report , & never turned aside for any . So Moses , & Ieremy , They shall smite thee with the tongue of men , &c. sayes GOD , but I am with thee . And so , if wee could see GOD in his greatnesse , all these outward things would seeme nothing to us . As a hundred torches appeare to be nothing , when wee looke upon the Sunne ▪ so , if we could consider aright of the greatnesse of God , all the faire speeches of men would be as nothing . Now the way to get this magnanimity , is to beleeve this greatnesse of God , and to consider that wee are the sonnes of God , and heires of heaven : the cause of this pusillanimity is the want of faith . If wee did beleeve that we were the sonnes of God , and did beleeve that GOD would be with us , that he was so great a GOD , and that hee did stand by , and second us , we should not be so fearefull as we are . Therefore strengthen your faith , that you may have your mindes inlarged , that so you may walke without impediments , and be perfect with him ; as it is said of Abraham , that hee was perfect with God in all his wayes . FINIS . THE SIXTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Answ. IF you aske the question , Quest. How a man shall come to this greatnesse of mind , what rise it hath from the greatnesse of God ? I answer . First , it ariseth thus from it . When a man considers that GOD is so exceeding great , and that hee hath interest in him , that will make him to despise all other things , as small things in comparison of him . Indeed , if GOD was great , and we had no interest in him , then there was no cause why wee should take to our selves this magnanimity upon any such ground : but seeing that he is so great , and that his greatnes shall be improved to our advantage , what addition can any thing else make unto us ? You shall see that Paul raised his heart upon this ground : Phil. 3.8 . considering the priviledges that hee had in Christ , this makes him to account other things as nothing . Hence in Iames 1.10 . Let him that is of a high degree , rejoyce in that hee is made low : that is , let him rejoyce that hee is inabled to looke upon his riches which he did so highly magnifie before , to thinke them as nothing , but as fading flowers ; let him rejoyce in it , because now he is made a greater man , because he seemes too bigge for them ; they are no such things , as before he thought them to be : not that they are made lesse , but because he is exalted and lifted above them . Secondly , so likewise there is a rise for it in this regard , because he is able to defend us , and protect us , and beare us out against all opposition . You see that men looke great , because they have got great men or Princes to beare themselves upon . But when men consider that they have the great God on their side , to beare themselves upon , why should not they have great mindes ? Thus Moses , Hebr. 11. regarded not the wrath of the King , because hee did see that GOD that was invisible : that is , when he considered GOD in his greatnesse , the King and his wrath were nothing to him . So that the way to get this magnanimity , is , to beleeve that GOD is our GOD : and according to the greatnesse of a mans faith , such will be this greatnes and magnanimity of minde that we commend to you . Saul , when he was a King , had a new heart , and a new spirit , because when he beleeved in earnest that he was a King , he looked upon things after another manner ; he had other thoughts and other affections than he had before : and so would any man else , if he were advanced from a meane estate to a kingdome . And , if we did beleeve that wee were the sonnes of the great God of heaven and earth , wee would have great mindes ; therefore the stronger our faith is , the greater our minde is . Onely this is to be added ; that this faith must not be in the habit onely in thee , but it must bee exercised and renewed continually : there must not be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the actuall use of it . And were that which GOD said to Abraham , ( I am thy exceeding great reward , ) were this beheld of any of us , that GOD is so great , and that this greatnesse is our exceeding great reward , then all other rewards would seeme but small things . You shall see what David did upon this ground , in Psal. 27.1 . The Lord is my light , and my salvation , whom shall I feare ? the Lord is the strength of my life , of whom shall I be afraid ? See , here are two things : First , he considers that GOD is his ; He is my salvation . Secondly , he considers the greatnesse , and strength and power of God ; and from thence he drawes this conclusion , whom shall I feare ? For in thee doe I trust ; that is , in this power and greatnesse of GOD , and the interest that I have in him . Psal. 46.1.2.3 . GOD is our refuge and strength : a very present help in trouble , Therefore will we not feare though the earth be removed , and though the mountaines be carried into the midst of the Sea : though the waters thereof roare and bee troubled , and though the mountaines shake with the swelling thereof : that is , when GOD is seene in his greatnesse , when we looke vpon him , and beleeve him to be such a God , and that we have interest in him , in the greatest trouble and confusion that can befall vs : though the earth be shaken , and the mountaines cast into the midst of the Sea , yet the minde will not be shaken , but still remaines the same . They beare out all , because they have a great God , to beare themselves vpon , who will protect and defend them vpon all occasions . Vse 2 If GOD be so great and infinite , ( as he is ) hence we should learne to feare him , and to tremble at his word . A great and potent enemy , men will feare : therefore this is one use that we are to make of the greatnesse of GOD , that his wrath is exceeding great , and so is his goodnesse ; and both are to be feared . Wee ought to feare his wrath , lest it come upon us , and his goodnesse least we loose it : for he is a great God , and his wrath is able to crush in peices , and to consume us , as he expressed it , when hee put forth but some part of his strength , as when he consumed them with their Censers , even the company of Corah , Dathan , and Abiram . Who can dwell with everlasting burnings ? as if he should say ; he is a great God , who can come neere him ? who can converse with him ? how shall men deale with him ? Some of them there made an evill use of it : but we must learne to make use of it for our owne advantage ; to take heed , how we provoke him : for is it a small thing to have the great God of heaven and earth our enemy ? Let them consider this , that live without GOD in the world , that sinne , and will sinne , they are told of their particular faults , of their idlenesse &c. and they are so and will be so still : but let them consider that which is spoken in 1 Cor : 10.22 . Doe we provoke the Lord to jealousie ? Are we stronger than he ? He speakes it to them that receive the Sacrament unworthily : as if hee should say ; Both in this , and in all other sinnes that you doe commit , you doe , as it were , contend with the great God , which is a vaine thing , if you consider his greatnesse : for are you stronger then he ? So Psal. 90. Who knowes the power of his wrath ? And so should we doe in regard of his goodnesse , Hos : 3. vlt : Men shall feare his goodnesse : that is , if his goodnesse be so great and infinite , as himselfe , then the losse of it , is a losse above all things in the world . Whatsoever is precious to us , that we feare the losse of , as our liberties and lives : and as things are more precious to us , the more we feare the losse of them . Now the goodnesse of God is greater than all other things , it is beyond all these , as having all these in it : therfore wee are to feare the losse of it as the greatest evill in the world . Therefore if we could see the extension of his wrath and goodnesse , the losse of the one would be the greatest losse , and the other the greatest crosse ; the enjoying of the one the greatest good , and the 〈◊〉 of the other the greatest evill in the world : and the consideration of this would helpe us to guide our hopes and feares aright : for a great cause of misleading us in our wayes , are the vaine hopes and feares that we are subject to : we feare the losse of friends , and losse of lives and liberties ; but these in comparison are not to be feared . This use Christ makes of it : Feare not those that can kill the body , but feare the great God , that can destroy both body and soule . The greatnes of his wrath wee should feare as the greatest evill : and his goodnesse as the chiefest good : and our thoughts and intentions being taken up about these two , it would set our hopes and feares aright ; and worldly things , as credit , and profit , &c. would seeme nothing to us , and prevaile nothing with us . Vse 3 If GOD be so exceeding great , then there is no love enough , no affection , no desire answerable to him . If our love were perfect , yet it could not reach to him , whose greatnesse doth farre exceede it : but being imperfect , as it is , it falls exceeding short of him . Therefore let no man feare that he can goe too farre , that there can be too much holinesse and strictnesse in our wayes : but let him remember the great GOD of heaven and earth , and what is due to him , and then thinke how farre thou fallest short of that which thou shouldest doe to him . It is an expression of CHRIST , Luke 14.26 . Mat. 10.37 . He that loveth father or mother more than me , is not worthy of me . That which I would have observed out of these places is , He is not worthy of me : that is , if men considered my greatnesse , and excellency , they would easily see me worthy of more love , than this of friends ; and except you can doe so , except you can prize my love above these things , yea even hate them all , if they come into competition with me , you are not worthy of me . Consider therefore , how much love he is worthy of , and see if there be not reason for the commandement , where we are commanded to love the Lord with all our strength : that is , if you would love God with that love that he is worthy of , you would love God with all your strength : that is , whatsoever strength a man hath , his love should put it forth to doe service to God. If a man be rich , he is able to doe more for God than a poore man ; if he be a Magistrate , he can doe more than a private man ; if he hath learning and knowledge , he hath much more strength than another : now the improvement of these to the glory of God , this is to love him with all our strength . And if you consider how great a God he is , you will see great reason why you should love him thus with all your strength . Therefore we should check our selves when we see the dulnesse of our hearts , how ready and how apt wee are to bestow our love upon any besides him : we should observe all those riverets wherein our love goes out , and runnes to other things , and bring them backe againe into the right channell . For if you consider the greatnesse of God , you will see , that there is no love to spare . Object . But may wee not love him , and love other things also ? Answ. You cannot with an ordinate , but with a subordinate love you may : that is , you cannot love him , and the world , for they are opposed . 1 Iohn 2.15 . Love not the world , neither the things of the world : if any man love the world , the love of the Father is not in him . So Iam. 4.4 . Know ye not , that the friendship of the world is enmity with God ? whosoever therefore will be a friend of the world , is an enemy to God. All our love must be bestowed upon him , as most worthy of it : there is not one particle to be bestowed upon any other thing . But then hee gives us our love againe , and then we may disperse it here and there . As for example : he hath commanded hee to love father and mother , and friends : and the ground that thou hast to doe it , is , because he hath commanded thee , and gives thee leave to it . So he hath given thee leave to love recreations and other things that are sutable to our desires , but you must remember , that the end is , that you may be made more serviceable to him , to quicken and strengthen you to doe his service , and thus it may be bestowed upon other things . But that which we have in hand , and commend to your consideration is this : that if he be so exceeding great in goodnes , that therefore he deserves thy whole love . 1 Cor. 16.22 . If any man love not the Lord Iesus Christ , let him be Anathema , Maranatha . Paul comes with indignation , considering the great good that Iesus Christ had done for us : if any man love not him , he is worthy to perish , let him be accursed even to death . I say , if we consider the greatnesse that is in him , you shall see some reason for that curse , that indignation of the Apostle , whereby hee expresseth it : and so farre as wee fall short , we should goe to Christ , and beseech him to make it up , that our defects may be supplied , and that we may be accepted in him . Vse 4 Againe , If he be so great , then wee should learne to reverence to him , to come before him with much feare when wee performe any duty to him . According as a man is great , so wee feare him . This use is made of it in Mal. 1.14 . Cursed be the deceiver , that hath in his flocke a male , and voweth and sacrificeth to the Lord a corrupt thing : for I am a great King , saith the Lord of hosts ; and my name is dreadfull among all Nations : that is the reason , that the Lord there useth to stirre them up , I am a great King. So that the consideration of his greatnesse should cause us to feare before him . When hee appeared to Iacob , when hee fled from his fathers house to his uncle Laban , Gen. 28.17 . Iacob saith of the place wherein God appeared to him , Surely this place is exceeding fearefull : the reason was , because God appeared there , because hee was present there , his presence strooke him with an awefull reverence , that he said , the place was exceeding fearefull . So wee should thinke of his dreadfull presence when we come before him . Eccles. 5.2 . Be not rash with thy mouth , and let not thine heart be hasty to utter ony thing before God : for God is in heaven , and thou on earth , therefore let thy words be few : that is , he is exceeding great , and he is in heaven , therefore learne to feare him , when you draw nigh unto him . That which may help us in this , is to consider how glorious his apparitions were , when hee appeared to Moses , to the Prophets , as Eliah , and Ezekiel : and you must remember , that though you see not these apparitions , yet consider that you have the same GOD to deale withall : and though hee doth not shew it so now , yet hee is as great now as then ; and so feare before him . And this is to sanctifie GOD in our hearts : that is , when wee conceive of him as he is , and doe accordingly feare , when wee come before him . And thus much in generall of this Attribute . Now this greatnesse of God is seene in foure particulars . First , In the Infinitenesse of his presence . Secondly , In the Infinitenesse of his power , which is his Omnipotence . Thirdly , In the Infinitenesse of his wisedome . Fourthly , In the Absolutenesse of his will , that it is without all bounds and limits . THE SEVENTH ATTRIBVTE OF GOD ; The Jnfinitenesse of his presence , Or , His Jmmensity . FOr the first . The Infinitenesse his presence , that is another Attribute which hee takes to himselfe in Scripture . As Ier. 23.24 . Can any man hide himselfe in secret places , that I shall not see him , saith the Lord ? Doe not I fill heaven and earth , saith the Lord ? That is , he is present every where , in all the parts of heaven and earth , even as water when it fills every place , and as the light when it shines throughout the whole world : So , Doe not I fill heaven and earth , saith the Lord ? So , Eph. 4.6 . One God and Father of all , who is above all , and through all , and in you all . GOD fills all in all . Quest. Onely this question may be asked , Whether he be without the world , as well as he is in the world ? Because some have disputed it ; therefore we will briefly answer it . Answ. The Scripture is cleare in it , that he is without the world : there is no limits of his essence , that wee can set downe ; hee is not contained within the compasse of heaven and earth , as you shall see in 2 Chron 2.6 . But who is able to build him an house , seeing the heaven of heavens cannot containe him ? But this is but a curious question : therefore I will leave it , and will come to shew the reason of his omnipresence , why hee is immense , why he is every where , as I have done in the rest . 1. This property or Attribute of immensity must needes be given to God , because his essence is infinite , which hath beene before proved . Now as the argument holds good , that according to the substance of every thing , such must the quality be in things that have quantity ; if the body be great , so must the quantity bee : So , if God be an infinite essence , ( as he is ) there is as good reason that he should have an infinite presence accompanying it , as that a great body hath a quantity answerable to it . So that he is of an infinite being , and therefore also of an infinite presence . 2. You see see it by experience , and cannot deny it , that his power is every where , he guides all things , he puts forth his power every where : Now in the Lord seeing there is no facultie as is in man , but whatsoever is in him , is himselfe ; it cannot be , but that he himselfe must be in every place where he doth any thing . The fire may heate afarre off , and so may the Sunne , give light to the whole world , and yet abide in the firmament , because it hath a quality of heat , and light : but Almighty God is most simple , there is no composition in him , no quality , no executive power , but hee is himselfe what he is , and therefore what he doth is done by himselfe immediatly , immediatione suppositi , as the Schoolemen expresse it . Lastly , I adde , that GOD must bee every where present , not onely within the world , but as Salomon expresseth it , The heaven of heavens cannot containe him : that is , hee is without the world as well as within it , because wee cannot deny but that hee is able to make other worlds as well as this ; and then if hee should not be without the world , he should move himselfe , and change his place : and there should bee a world where hee is not present : but he is not capable of any change , of any motion or alteration of place . Onely one caution must be taken in : You see that the light is in many places throughout the world , but the presence of GOD is not like to that presence , nor the presence of any creature , because he is totally present : the creatures are not so , but according to the parts of them , one part here , another there : but GOD being without all parts , whereso ever he is , he must be totally there . Therefore you must not conceive , God is commensurable by the place , as if he were partly here , and partly in another place , but he is every where all present . The heavens you see have a large place , but they have one part here , another there : but the Lord is totally present , wheresoever he is present . Vse 1 First , If God be every where present , so that he doth not doe any thing by a mediate vertue or power , but he doth it by the presence of his essence , hence we gather : first , that he governes the world immediately . For though there bee meanes vsed , yet hee is present with those meanes . Other Kings must needes governe by Deputies and Viceroyes ; and inferiour Magistrates of justice , because they cannot be every where : whence it comes to passe , that Kings may be good , and yet the people may be oppressed by their wicked instruments . But with the Lord it is not so : but he guides immediatly , and being every where present , he needeth no Deputies , for he is not capable of information , as Kings are , but sees all with his owne eyes , and heares all with his owne eares . And againe , he useth no Deputies : for the use of Deputies argues a defect , as the using of spectacles or crutches doth , if the eyes or legges were well and sound inough , a man would not use them ; so a man would not write letters , or use other meanes to doe his businesse , but from a defect ; he is not large inough to doe his businesse immediately : But almighty God , he is every where present , and in his governing al things are done by his owne Almighty power . Good Governours , may have wicked instruments , contrary to their mindes , which they know not of , as Ely , and Samuel had : but in GODS Government it is not so ; therefore learne from hence , not to complaine of the iniquitie of the times , or the injustice of men . It is true , that a kind mother may ignorantly put her child to a wicked Nurse , that will abuse it : but GOD never puts any of his children to Nurse , but he is present with them , his government is immediate . So that that which is said of David , he is a man after Gods owne heart , it may be said of every King and Governour ; they doe , what God would have them to doe , though it be for evill , as his was for good , they are men after Gods owne heart . As it was in the killing of Iesus Christ , even that is said to be done by the determinate Counsell of God. And therefore let no man complaine of his Governours : for God governes not by Deputies , but by himselfe . Therefore let no man say , that hee hath an evill Master or Governour , but let him acknowledge , that whatsoever he hath from man , it is the worke of the Almighty God , that is every where present : it is he that disposeth of men , and puts them into such a condition ; for he is the King of heaven and earth . Therefore complaine to him , and be patient , because he hath done it : doe not complaine of men , and fret against them , because the Lord is not absent in his kingdome , but is present to guide and dispose them according to his owne pleasure . Vse 2 Secondly , If GOD be every where present in his owne essence and person , wee should the rather choose him to be our GOD , and rejoyce much in the amplenesse of our portion , seeing wee have such a GOD that is every where : we can goe no whither , but he is present with us ; wee have nothing to doe a thousand miles hence , but he is there , and doth our businesse for us . We seeke a multitude of friends , because one cannot doe it , because one doth one thing , and another another ; one friend may be a comfort to us in one place , but if you come to another place , there you may be destitute ; friends cannot be every where , hence we neede many friends : but if you looke upon the Lord , and his omnipresence , all this is supplied in him ; hee is in every place , and hee can doe your businesses for you , though you be distant from the place , where they are to be done ; and GOD is with you every where , as it was his promise to Iacob , when he went to Padan Aram , I will be with thee , saith the Lord. So he said to David ; and when Ioseph went into prison , the Lord went with him . When Abraham was called out of his Country , the Lord bid him to goe , I will be with thee . Beloved , when you consider this , that GOD is every where present , and can doe every thing for you , whereby he hath the sweetnesse of a thousand friends in him , and the ability of as many ; I say , when wee consider this , it should teach us not onely to be content , but to say that we desire no more . Learne therefore to studie this Attribute . The more we know him by it , the more comfort we gather from it . As , is it not matter of great comfort , that in all places wee should have a GOD to doe all our businesses ? To which purpose is that expression in Ier. 23.23 , 24. Hee is a God nigh at hand : that is , though your businesse lie in other Countries , yet I am there to doe them for you . And againe , is it not comfort to consider that hee is with your enemies ( it may be ) in a distance place ? For you thinke , that if you were there , you would have something to prevent them . Consider that hee is there , and after another manner , than any man is : hee is present with their mindes , and knowes their counsells , and moves their hearts , and disposeth of all their counsells . As Elisha tolde the King of Arams counsell to the King of Israel , ( which shewed that GOD was there . ) So also hee is present with thy friends when they are absent : it may be that they forget us , yet he can stirre them up , as he did stirre up Cyrus to doe what hee did for the people of Israel . So likewise he is present with our children , when wee are with GOD , when we are gone out of this world , to provide for them , and to bring them up . Hee is present with all our affaires , and businesses ; when we are absent , and know not how things goe , we are apt to be sollicitous : but if we would consider , that he is a great God , and that he is every where , this should comfort us , and stay our hearts . And therefore thinke with thy selfe , that thou hast a large portion , because thou hast the LORD . And this is the second use . Vse 3 Thirdly , If God be every where present , hence you may see a ground for his particular providence . It seemes something strange to men , that every small thing should be disposed of by him ; we thinke indeed that great things are : but for the least things , therein we are apt to make a doubt , and can hardly beleeve it . But this point in hand is a great confirmation of this truth . If an horse stumble by the way , wee thinke it a common accident ; if a fly fall into a mans eye , or if a tile fall off from the house , or an axe head , we looke upon them as common accidents ; but if we consider that he is present there , it is then an easie matter for us to beleeve , that God doth disposed all these : when the axe head falls off , it is in his hand , as before it was in the hand of the workeman . If he be present with every small creature , with every fly , with every sparrow and stone , with every motion of the creature , then all the actions that befall us , they are all his workes . In him wee live , move , and have our being : that is , hee is present with every creature . Therefore it is no difficulty to beleeve , that hee guides the smallest thing . If an enemy hurt us , wee are to thinke , that he is but as a staffe in Gods hand , as it is said of Nebuchadnezzar . Every accident is but as a cup , as Christ saith of the cup that was brought to him by others , Shall not I drinke of the cup , which my Father gives me ? So wee may say of every affliction . The tongues of men are but scourges in his hand , hee can rule them as he pleaseth : and so wee should thinke of every action . And indeed the more wee thinke of his particular providence , the more wee conceive of his infinitenesse . For why doe wee thinke men to bee present , but because they see and heare ? Because they doe something ? If the body be there , and the soule gone , wee say , that the man is absent : it is the action that makes them present . Therefore the Schoolemen say , that the Angells are said to bee present here or there , because they worke there . Therefore , I say , the more that wee can see Gods hand in every action , the more wee acknowledge his presence . Therefore we should labour to bee abundant in considering the Omnipresence of God upon all occasions : as if a man bee out of the way , and one come and tells him that he is so , wee should bee ready to say , that GOD sent him . If we are in a strait , and know not what to doe , and there come one , and helps vs ; wee should say that it comes from God. So did David when Abigail came and met him ; he saith that the Lord sent her . 1 Sam : 25.32 . And this would easily bee beleived , if we would thinke that hee is present every where . There is no man that speakes for us or against us , that doth us either hurt or good , but GOD is present with him , and stirres him up to it , whatsoever it be . 1 Chro. 5.26 . And the God of Israel stirred up the spirit of Pul King of Assyria , &c. that is , he himselfe was present with his Spirit , he stirred him up : ( for the thoughts of men have their rising up , from their spirit stirring them to good or evill . ) So also for their speeches : when Shimei cursed David , David saith , that it was the Lord that sent him . So the Lord is present with the creatures : it is hee that acts them , and sets them on worke to doe us any good . And this is the next vse that wee are to make of it . Vse 4 Fourthly , If GOD bee present every where , it should teach us patience , and meekenesse , and quietnesse of minde in all injuries and hard measure which wee suffer from men . This vse you shall see made of it . Phil. 4.5 . Let your moderation be knowne unto all men , The Lord is at hand . Iam. 5.8 . Bee yee also patient , stablish your hearts ; for the comming of the Lord draweth nigh . Therefore when any injury is done you , when you are oppressed by men that have power over you , yet bee quiet : for GOD sees it , and knowes it ; and hee takes care for you . A man will be ready to say , shall I take this ? shall I bee trampled under foot ? as I shall bee , if I resist them not : saith the Apostle , you neede not to feare , for the Lord is present . We use to say , if the Magistrate be not present , we may offend another , to defend our selves ; but if the Magistrate be present , there is no excuse : so here the Iudge stands at the doore . Servants , if their Masters be absent , will defend themselves against their fellow-servants ; but if the Master bee there , and looke on , they will let them alone , because he hath power to punish , and knowes better how to revenge them : So is it in this case ; when we consider that GOD is present , and that he sees what we suffer , we should be quiet , and patient , and not onely be patient within , but let our patient mindes be knowne unto all men , that is , carry our selves so , that men may see it , and take notice of it . And if you say , that nothing is done , but hee abuseth mee more and more : I answer . Consider , it is not because the Lord is weake , and cannot helpe us ; or because he is negligent , and will not doe it ; no , he is present , and sees it all the while : but you must consider , that the due time is not come , therefore you must be quiet , and not tumultuous in your thoughts , and revengefull in your spirits , because the LORD lookes on , and will avenge you in due time . Therefore this is the thing added in Phil. 4. Because , when a man suffers any thing from another man , then he will be ready to be sollicitous , how to defend himselfe , and what he shall doe hereafter ; saith the Apostle , Be you in nothing carefull , &c. for the LORD is at hand : that is , he doth not stand by as a looker on , or a bare spectator , who meanes to doe nothing but see the injuries done and suffered , but he lookes on , as one that takes care for you . Therefore be you in nothing carefull : but in every thing by prayer , and supplication , with thanksgiving , let your requests be made knowne unto GOD. FINIS . THE SEVENTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Vse 5 AGaine , If GOD be present with us , this should stirre us up to walke with him , to be present with him . Shall hee be present with us , wheresover wee are ; when we goe by the way , or lie in our beds , or sit in our houses ? and shall not we take notice of his presence , and direct our thoughts to him , and apply our selves to him ? It is an exceeding great dishonour to him . You know , a great man , when he is with you , if you neglect him , and apply your selves to inferiour men , he will take it as a great wrong done unto him , to let him sit alone , and not to regard him . And when the Lord is with us from day to day , will you not take notice of him ? Let them consider this , that suffer dayes to passe without any calling upon the Lord , that never thinke of him , nor consider that hee beholds all that they doe : You know , it was the onely commendation of Enoch , that he walked with God. Object . But you will say , What is this to walke with the Lord ? Answ. It is to see him present with us , and to make our selves present with him : and what that is , we will easily finde out , when we consider what it is to be present with any one . The presence of any man is seene in three things . First , A man that sees and heares all things ; that we doe , he is said to be present . Secondly , he that speakes to us , he is present with us . Thirdly , he that acts or doth something about us or toward us , he is present . In this maner is GOD present with us ; and so we should be with him . First , we must be present with him , that is , we must see him , as he sees us . Hee that lookes upon the Lord , as beholding him , as knowing all that he doth , hee that observes all these passages of his providence toward him , and about him , hee makes himselfe present with the Lord. Secondly , he that speakes to the Lord , and maketh knowne his secrets to him , and opeens to him all his desires , and all his greifes upon all occasions , he makes himselfe present with him . Thirdly , he that pleaseth GOD in all his actions , and doth what is acceptable to him , that doth what he hath commanded , and abstaines from what hee hath forbidnen , he which behaves himselfe after this manner , makes himselfe present with the Lord. For this last , you shall see , if you compare that in Genesis , of Enochs walking with GOD , with that in Heb. 11.5 . To make our actions agreable to the rule of his will , this is to walke with the Lord : for Enoch is said to walke with God , in Genesi ; and in the Hebrewes he is said to please of the Lord. And , as wee must be thus present with the Lord , So secondly , wee must make him present with us . As first , we must looke upon him , as one who obserueth all that we doe . When a man hath this full perswasion in his heart , not onely habitually , but actually , that the Lord lookes upon him in all that he speakes , and doth , hee makes the Lord present with him ; So secondly , when a man shall observe the Lord speaking to him , which a man doth in meditating in the word . But this is not inough : but you must observe what the Lord saith to you upon every occasion , and in every passage of his providence also . But you will say , that the Lord doth not speake to us now as he did to the Prophets . Yes , he doth in a manner speake to us . How doth the Lord speake to us now ? Hee speakes to our consciences : that is the immediate deputy by which he speakes to every man. And also hee speakes to us by the suggestions of the Spirit , and the good motions of it : hee speakes to us by the good counsell of our friends , and of the Ministers , and others ; hee speakes to us by the passages of his providence ( for a man may make knowne his will by his actions , as well as by his word . ) I say , to observe what the Lord saith to us in all these , this is a part of our walking with him . Lastly , so consider what hee doth , and what the mercies are , which hee shewes to thee : what corrections , what judgements , what turnings of his providence , what hee doth to those that are neare thee ; ( for God would have us to take speciall notice of it , as in Dan. 5.22 . So observe what is brought to your knowledge ; for as the word of God , so also his workers ought to bee sought out by them that belong to him . After this manner wee should walke with the Lord from day to day . And it is one thing required , whereof you are put in minde , when you here that he is every where present , you should bee present with him upon all occasions , and observe his dealing towards you , and your carriage to him . Every man walkes with something continually : now looke what a mans mind is busied about most , that he walkes with . And indeed , to walke with any thing , is to giue it the honour that is due onely to GOD. When a man is busie about what men thinke of him ; about his riches and estate , how they ebbe and flow , about his credit with men ; these are the things that a man walkes with . Beloved , you are not to goe a step with any thing , except hee send you on such an errand , as a Master doth his servant ; but you are to walke with him from day to day . It is possible that a man may bee in company , and his mind bee in another place , and busied about other things : and where his mind is , there hee walkes . A man may bee in the world , and yet his mind and conversation in heaven ; as Enoch did the things of this life , and yet hee is said to walke with God : if thou doest so , this is a signe that thou lovest GOD ; for to walke with a thing , it is the best argument that thou lovest it . Let a man professe never so much love to a freind , if he will not walke with him , it is but in shew , and not in truth . If thou wouldest shew thy love to God , why doest thou not walke with him ? If there bee a freind that thou lovest , doest thou not desire to bee with him ? And when thou art in company with him , is it not a signe also of respect . As when many are together , all goe to the chiefe man : so thou must walke with GOD. You know what GOD saith to Abraham , Gen. 17.1 . I am God All-sufficient : walke with me , and hee thou perfect . Marke here the connection : as if he should say , Abraham , when I desire this , thou shouldest withdraw thy selfe from all other creatures , and things , to walke with me : know that there is great reason for it , for I am All-sufficient , thou needest no other . If thou hast a friend all-sufficient , hast thou not need to walke with him ? But as wee shewed you , God is in stead of ten thousand friends . A man needs many friends , a friend at Court , a friend at home , a friend abroad , to be there where hee himselfe cannot bee : but wheresoever thou goest , the Lord is with thee : if into banishment , banishment is nothing you will say , if I might have all my companions with mee ; now remember , that GOD is with thee : if thou goest into imprisonment , hee is there . A man will say , that no friend in the world can doe so , but yet the Lord doth . When Iacob went to Padax Aram , GOD promised him , that he would goe with him , Ioseph , when he went into prison , GOD went with him : and with Paul when he was in bonds . And Abraham was banished into a strange Country , and the Lord tells him , that he would bee with him there : and that makes a mans home and country , and liberty to bee every where , hee is at home , when he is a broad ; and at liberty , when he is in prison . Now therefore let a man consider this , that wheresoever he is , yet GOD is with him ; who is able to direct us in all our doubts , to defend us in all danger , and to provide for us in all our necessities . And then consider also what benefit comes by this ; thou shalt grow acquainted with him , and then thou canst finde the way to him upon all occasions whatsoever , when other men cannot . Another man would faine goe to GOD , but he knowes not the way . Iob. 22.21 . Acquaint now thy selfe with him , and be at peace , thereby good shall come unto thee : that is , serve GOD , and thou shalt prosper . The meaning is this , one that is acquainted with GOD , when he hath any thing to doe , he may goe to GOD , and get helpe from him , and so bring his enterprises to passe : he knowes the way to put up a prayer to him , and he shall finde a present helpe upon all occasions . So consider in the time of death ; if thou hast accustomed thy selfe to walke with God , if in thy life time thou hast beene acquainted with him , death will be no death to thee . Death indeede is bitter , because it drawes a man from his home , from his friends and acquaintance , and into a strange place : and therefore you use to say , we know not what we shall have hereafter , we know what we have here , and therefore the soule trembles at it . Whence comes this , but because we have not beene wonted to walke with the LORD ? Is it a great thing for him to die , when he hath the same company , and the same friends with him still ? It is but chancing the place , not his company : one of the speeches repeated by the Authour at his death : for he is present every where . Therefore our duty thence is , no maintaine such a constant communion with him , that we may be able to fetch helpe , and comfort , and direction from him , so that we neede not turne aside to the creatures , and be dependent upon them . And indeed one that is acquainted with the LORD , and hath full communion with him , may be satisfied with that alone : for what is it that makes a man to desire company ? It ariseth from these two things . First , partly because one would have fit objects to exercise his faculties upon : which if hee had not , they would languish , and a wearisomnesse would grow upon them . Secondly , because hee would have knowledge and direction , and helpe and advice , and comfort brought into his empty heart , by such friends as are able to suggest it to him : and therefore they desire company . Now shall they not finde this in the Lord more than in any creature ? Is not he then the worthiest and the highest object , on whom they should bestow their thoughts ? Againe , cannot he fill thy heart with joy and comfort ? is not he onely wise to give thee direction upon all occasions ? and is there any then that thou shouldest choose to walke with more than with him ? Every man , the more faith he hath , and the more wisedome he hath , the more able hee is to walke with GOD , and with himselfe : the more unbeleeving , and weake , and unconstant , the more unable hee is to be alone . And the ground of it is : By faith a man walkes with God , and by reflection hee walkes with himselfe . There are two companions which a man needes never to be destitute of , GOD and himselfe . First , a man walkes by faith when hee sees GOD present , and speaking to him , and hee speakes againe to the LORD : and the stronger a mans faith is , the more he doth it . Againe , a man walkes with himselfe by reflection on his owne actions , and heart , and wayes ; a beast cannot walke with it selfe , because it cannot recoyle and turne in upon it selfe ; neither can children or fooles , or weake and unconstant men : therefore they cannot be without company , it is a hell to them to be alone ; and the lesse a mans wisedome is , the more he complaines of want of company . Seeing therefore God is every where present , labour to strengthen thy faith in that his presence , and so thou maist still be with him , and walke with him . And then secondly , labour to speake to thy selfe , to reproove and admonish thy selfe , to consider thine owne wayes and actions , to cheare and comfort thy selfe , ( for these are all the actions of one that makes himselfe a companion : ) and hee that doth these things , shall never complaine of want of company , and solitarinesse . Sixthly , If God bee every where present , then he is present to observe all the sinnes that thou committest , and to observe all the good that thou doest . Then make this use of it : that the presence of the Lord should be a restraint to keepe thee from sinning , on the one hand , and it should incourage thee on the other hand to abound in every good worke . Therefore a man should say thus with himselfe : I dare not doe this , because God is present , he stands by and lookes on . It was Iosephs reason to his Mistres . Though we be alone , yet God is present , and beholdes it : And how can I doe this great wickednesse , and sinne against God , As if he should say ; though we see him not , yet he is present , and sees it , and knowes it . And not onely say , I dare not doe it , but thou shouldest say , I dare not so much as thinke it : for he beholdes the thoughts . You shall see an excellent place for this , if you compare Iob. 31. verse : 1. and 4. together , it is one continued speech . I have made a covenant with mine eyes : why then should I thinke upon a maid ? Doth not hee see my wayes and count all my steps ? As if hee should say ; I durst not give so much as give liberty to my thoughts , because hee beheld all my wayes . it is a question which those that feare God have beene wont to aske ; How shall I doe to bee rid of such and such thoughts , that haunt mee continually ? I would very faine bee rid of them . This is an excellent way : to consider that GOD himselfe stands by annd knowes all thy thoughts , and takes notice of them . As put this case ; Suppose a wise and godly man should stand by and take notice of all thy base thoughts , that passe through thy heart , wouldest thou not bee ashamed of thy selfe ? If thy body were made a glasse , and men should see all thy thoughts through it , wouldst thou not bee ashamed of them , and carefull in them , as wee are of our actions now before men ? Now to consider that the Lord beholds them , to consider that he sees every thought , ( the least whereof is no light matter , ) this would be a meanes to restraine thee . Nay consider , that the Lord doth not onely behold them , but he ponders all thy actions , to giue thee the fruit of them : so that God doth not stand by as a meere looker on , but he takes such notice of all thy thoughts , that passe through thy heart , and all thy vaine words , that he weighes them , as it were . And therefore hee is said in Scripture so often , to ponder our wayes . He puts thy sins , and those lusts in one ballance , and his censure in the other ; and gives thee according : he puts weight for weight ; he gives thee correction , if thou art his child , and judgement if thou bee wicked . Therefore thou must consider who it is that knowes them ; what a one he is : as it is in Rev. 2. when he tells his Churches that hee knowes them all , then hee describes himselfe , what a one he is : as his eyes to be of flaming fire , and his feete like brasse . This , if considered , would make a man to looke about him . If there was a company set together , and there was an informer standing by , and did note downe in his table-book what they did , and did declare it to their enemies , or to the King and Counsell , men would be exceeding wary , they would ponder every word before they spake : so when GOD is present , and beholdeth all that thou doest ; hast thou not reason much more to consider thy wayes ? Men say indeed , that the Lord is present every where , but our lives shew that wee thinke like the Atheists in Iob , that God is shut up in the thicke clouds , and cannot see through them . Yea there is noe man , but needs an increase of faith in this point . For if it were fully believed , it could not be , but that wee should take more heed to our wayes and thoughts than we doe . Therefore to convince you of and perswade you to this , I will name two places . One you shall finde in Ephe. 4.6 . One God , one Lord , who is aboue you all , and in you all , and through all . First he is above all . As a man that stands above can see all that is done below : so the Lord lookes downe , and beholds all that is done on earth , as a man in an high place , sees all that is done below . But it may bee objected , though a man be aboue , yet there may be some corners , some rockes and dens , so that he may hide himselfe from the eyes of him that is aboue him : therefore it is added , who is in you all ; that is , he beholds every thought , every secret place , every corner of our hearts : he is in you all , and through all . This you shall find more at large in Psa. 139.1 . O Lord thou hast searched me and knowne me , thou knowest my downe sitting and mine up rising , thou understandest my thoughts afarre off &c. The meaning of it is this . David labours to perswade his owne heart , that God is present with him ; and he doth it by the argument : If I goe forward the Lord is there ; if on this side or that side , yet still he is present , he compasseth me round about , he is behind and before : therefore it must needs be , that there is not a word that I speake or a thought that I thinke , but he sees and heares all . Yea , he knowes my thoughts afarre off , that is , as a man that knowes what rootes he hath in his garden , though there be not a flower appeares , yet he can say , when the spring comes , this and this will come up , because he knowes the garden , and knowes what roots are there : So the Lord knowes a mans thoughts afarre off , because he knowes the principles that are within , and he knowes what they would doe , when occasion is offered ; and therefore saith David , I have cause to feare exceedingly before him . Nay , he doth not onely see mens thoughts afarre off , but he will judge you afarre off for them . Wee use to destroy hemlocke even in the middest of winter , because wee know what it will doe , if it be suffered to grow : so the Lord doth cut off men long before , because , he knowes that they will doe this and this . Such passages of his providence there may be , as to cut off children and yong men out of the foresight of the evill , that they would doe to his Church , because he knowes their thoughts afarre off . So hee knowes thy thoughts for good afarre off : therefore though a child of God may bee cut off in some undiscovered sinne , when hee hath not actually repented , yet GOD forgives it him , because he knowes what he would doe , if he had time to repent , and should come to discover it : and therefore GOD judgeth him accordingly : and likewise if wee have begun any good worke , if we be cut off before we have finished it , yet remember , that GOD knowes what wee would doe . And seing hee doth this , we should learne , exceedingly to feare before him , to ponder our owne thoughts and speeches , seing GOD himselfe takes notice fo them . So it should bee a continuall incouragement to consider that GOD takes notice of all the good that we doe , as well as of the evill : Rev. 2. and 3. I know thy workes , thy labour and thy patience , I know thy sufferings ; that is , when a man is miscalled , slandered , and evill spoken of , because he serves and feares God , because he is none of the worlds owne , and therefore it shewes forth its hatred in word , when it cannot in deed ; ( for malice must have some vent ) yet I know thy sufferings , and let it bee inough that I know them and register them : there is not the least suffering but I take notice of it , and it shall bee rewarded . Againe , men take much paines , and no man regardes it ; yet God takes notice of their labour , and their paines , and not of their workes onely , but their labour in doing them , and sees what ends they put upon all . Againe , men put up injuries , and suffer much wrong , yet saith the Lord , I know thy patience &c. What is said of this may be said of all other good actions . And it is a great honour to the Lord , that we are content with this , that he alone knowes it . And so we may be well inough ; for his knowledge will bring in a sure fruit with it , as he saith to Iacob . Gen. 31. I know all the labour thou hast done unto me . And what followed that ? Why , God taught Iacob how to inlarge his wages , and so translated Labans substance to him . So Psa. 1. last . The meaning is , the Lord knowes the way of the righteous , and therefore it doth prosper , and shall . And he knowes the way of the wicked , and therefore they shall perish , Therefore it is inough to us , that he is present , and sees it , and knowes it . Againe this should stire us up to good duties , seeing he is alwaies present ; you dnow souldiers though they are some what cowardly otherwise , yet in the presence of the Generall , if hee looke on they will adventure much : so servants that are otherwise idle , yet they will doe eye-service , they will worke while the Master lookes on : so when we consider that the Lord stands by , and lookes on , and takes notice what paines we take , how we doe fight his battells , and what wee doe for him , it should incourage us and makes us abundant in the worke of the Lord , seeing we know , that our labour is not in vaine in the Lord. Nay it is an incouragement against the discouragement of men ; thou maist have discouragement from friends , from neighbours , and the place where thou livest : yet let this bee thy comfort , the Lord is present ; hee knowes thy dwelling , thy neighbours , who is for thee , and who against thee , he knowes the difficulties thou meetest with any performāce , he knowes what hindrāce thou hast , as it is there in the verse : 13. I know thy workes , and where thou dwellest , even where Sathans seat is , and thou holdest fast my name , and hast not denied my faith , even in those dayes wherein Antipas was my faithfull Martyr , who was slaine among you , where Sathan dwelleth . Vse 7 Seventhly , this should bee an exceeding great terrour to all men that remaine in the state of unregeneration . The Lord is their enemy , and they have such an enemy from whome they cannot fly or escape , which is a miserable thing . On earth if man have an enemy in one place , if he goe to another he is free ; if he have an enemy in one land , yet he may fly to another , and there be free ; and how ever , yet when he dies , he shall bee free from the voice of the oppressors , and the wearied shall bee at rest , as Iob saith ; his enemy can follow him no further : But consider what an enemy God is , who is every where present ; fly whither thou canst , he followes thee , if thou goest into another Country , hee will be with thee there ; or if thou diest and goe into another world , yet still he followes thee . I presse it the rather , because , when some great man makes request to a man , and God commands the contrary ; when the commands of God and men differ , they will rather make God their enemy than a powerfull man. Thus men wrench their consciences , because they choose rather GODS enmity than mens . Doe but consider what it is , to have the Lord your enemy , he will meet thee in every place : Though man be thy enemy , yet he meetes not with thee every where ; if thou be in thy chamber , hee cannot come at thee , but God will meete with thee there . And how will he meet thee ? Hee will meet thee as a Lyon , and as a Beare robbed of her whelpes . You shall see how the Lord expresseth it : Amos 9.2.3.4 . Though they digge into Hell , thence shall my hand take them : though they climbe up to heaven , thence will I bring them downe . &c. It is a common opinion , that if men have strong freinds , strong Towers , and a strong Land , that is well beset the Sea , and clifts , or great estates that will defend them ; then they are safe : but if the Lord be thine enemy , none of these will doe thee any good , verse 2.4 . and yet if a man hath made peace with his enemies , he thinkes himselfe safe , as if there were no other enemy but mortall men . So the Iewes not being killed , but going into captivity onely , thought their lives safe , their peace made : but , saith the Lord , If you goe into captivity , yet there I will command the sword to slay you : verse 4. The meaning is this : no condition that a man can be in , no greatnesse , though he be compassed about with friends and safety on every side , can availe , if God be his enemy ; he will pull thee from the midst of the sea : verse 3. and which yet is an hard thing , to finde a man in the midst of the sea : and all this is but to describe that no condition is safe , when God is a mans enemy . And thus much for this Attribute . THE EIGHTH ATTRIBVTE OF GOD ; His Omnipotence . THE next Attribute is the Omnipotence of GOD : for wee tolde you , that this Infinitenesse of GOD consisted in foure things . First , In the Infinitenesse of his presence . Secondly , In the Infinitenesse of his power . Thirdly , In the Infinitenesse of his wisedome . Fourthly , In the Absolutenesse of his will. The first of these we have spoken of his Omnipresence : now we come to speake of his Omnipotence . I will not stand to prove it . It is observed by some Divines , that God is almighty , is expressed seventy times in the Scripture . Mat. 19.26 . Luke 1.39 . To God nothing is impossible . He doth whatsoever he will : and in Genesis , it is said , The God almighty be with thee , &c. Genes . 28.3 . In handling this Attribute , I will shew you what it is , and the reasons of it , and the objections against it , as I have done in the rest . The Omnipotence of God lyes in this , that hee is able to doe whatsoever is absolutely , simply , and generally possible to be done . Other things can doe what is possible to doe in their owne kinde ; as fire can doe what belongs to fire to doe ; and a Lion can doe what is possible for him to doe : so men , and Angels : but no creature can doe what is simply and absolutely possible to be done . Now whatsoever can be done , when the nature of the thing is not repugnant to it , without any limitation , that the Lord is able to doe : and herein is his Omnipotence seene . And the ground of it is this . Because all creatures are put into their severall kindes ; a man is one kinde of creature , he is not an Angel ; Angels are another kinde , they are not men ; and as they are put in severall kindes , and hedged in , and limited with bounds and definitions , so is their power limited ; they can doe what is in their owne sphaere , and according to their essence and being , such is their power : But the Lord is a being without all limits and restraint , an absolute being , and an unlimited essence ; and therefore he can be said not onely to doe things within such a compasse , within this or that kinde , but whatsoever is simply , and absolutely possible to be done ; even that his power reacheth unto , and this is properly his Omnipotence . There is no Attribute of GOD , that doth need a greater degree of faith than this : therefore reasons are not unnecessary . The first reason therefore is this . First , consider , that he that made these great things , he that made the highest heavens , and those heavens that thou seest , he that made the earth , and the deepe sea , he that made the wind , and the treasures of snow , and haile , hee that made the Angels , hee that wrought so many miracles , thou must thinke that hee that doth these things can doe the like : as hee that hath made a faire picture or statue , hee can make another ; he that makes a faire house , you are ready to say , that he is able to build another . Looke then upon his great workes , and you will thinke that he is able to doe the like . This is an argument very frequent in Scripture , when there is any occasion of expressing Gods great power to bring any thing to passe : as hee that made heaven and earth , he that brought the children of Israell out of Egipt , he that divided the red sea , he that wrought the wonders in Egipt before Pharoh and all his host ; and such like . Secondly , consider the manner how the Lord did all these things . You know he did no more , but say , Let there bee light , and there was light : Let the trees bring forth , let the fishes multiply , and the aire bee filled with fowle , and it was so . Now to doe such things with a word , with such facility , is a signe of an infinite power : for when one can doe great things , with his breath , or little finger , we are apt to say , what could he doe if he put his whole strength to it ? So the manner of his working doth shew the infinitenesse of his power . Thirdly , the further any thing is off from being , the more power it requires to bring it to Being . As take base materialls , and there is greater power required , to make a faire building of them ; to make a goodly statue of a crooked piece of wood , is harder , than that which comes neerer in propinquity to it . Now no being at all is in a thousand times greater distance , than the basest materialls are from such or such a being , and therefore the power must bee infinitely greater that brings it to being . Now the Lord hath done this , therefore his power must bee infinite great . To make this more plaine to you ; Consider what it is that restraines mans power , so that he can goe no further : it is because the matter will not permit him . If you give him clay , and straw , hee can make bricke ; but if you give him nothing , hee can doe nothing : so if you give him timber , he can make an house ; but if you give him none of these , hee can doe nothing . But suppose now , there was such an architectour , such a builder , that if he did but imagine the modell or frame of an house in his minde , hee could set it up of nothing , or make materialls at his pleasure , hee could make it as bigge as he could conceive it , then also he could make as many houses as hee could thinke of , and in as great and large a manner , as hee could conceive , if there were such a one , there would bee no restraint to him . Now the Lord is such a builder , whatsoever he conceives , he can make it without any thing , as he did the heavens and the earth : and therefore there is no restraint in his power , as there is in the creature . Fourthly , consider that the Attributes of God are equall , and needes must be so , because every Attribute is his essence , and wee doe but distinguish then in our understanding : his omnipotencie is but the active power , his wll , the commanding ; and his understanding , the directing : we distinguish them thus . But in him they are all one . Hence I reason thus : the wisedome of GOD , the largenesse and infinitenesse of his understanding and knowledge , what is it not able to conceive ? You know men are able to thinke much , and Angells more than men , but GOD is able to conceive infinitely beyond them : For his thoughts are above ours , as the heavens are above the earth . Now whatsoever hee can conceive , his power is able to act it . In man it is not so ; he imagines and wills many things , but his power falls short , because his faculties are not as large as the object : but God can imagine infinitely , and his power is as large and infinite as his wisedome : therefore he must be able to doe things that are infinite . So Psa : 135. He doth whatsoever he will , to shew that his power is as large as his will : which cannot bee said of any creature . Consider these things ; for when you are in distresse , and put to it , you shall find need of them to perswade you that God is Allmighty . Now I come to answer the objections which are made against this , which are these . Object . 1 First , why doth GOD produce no infinite thing , no infinite effect ? All his effects are finite : therefore we cannot see by any thing hee doth , that he is omnipotent . Answ. It is true in naturall causes , and such causes as produce things onely like to themselves , which are called univocall causes , ( but I will not trouble you with that distinction ) there the cause goes not beyond the effect : as fire begets fire , and it cannot but beget it , and it cannot goe beyond it , for it is a naturall cause , and produceth effects like to it selfe ; So a Lion begets a Lion , because it is a naturall cause . But there are causes wherein it is not so ; wherein you must not say , that there is no such effect , and therefore the cause doth not goe beyond it : that is , in voluntary causes , wherein the cause not worke necessarily , but by the liberty of his will , and he may be able to doe much more than he doth . Object . 2 2. There are some things which GOD cannot doe , as things that are past , and have beene , hee cannot cause them not to have beene , &c. Answ. The reason why GOD cannot doe these things , is not because there is a restraint of his power , but because the things are not possible to be done ; because he cannot make truth to be falshood , or things that are , not to be ; whatsoever implies a contradiction , he cannot doe : and the reason is , because the things are not to be done : But in things simply possible , therein consists his omnipotence : as when it is not contrary to the nature of the thing , as when the praedicate is not repugnant to the nature and essence of the subject ; as a Lyon being a Lyon cannot be a man , this is a thing that cannot be done : therefore it is no impeachment to his omnipotence not to doe it . Object . 3 3. God cannot sinne , GOD cannot deny himselfe , he cannot lye , &c. Answ. We need not answer this : for even for this cause he is omnipotent , because hee cannot doe these things . As if I should say , the Sunne is full of light , it cannot be darke . These are the expressions which the Scripture useth : as Tit. 1.2 . God cannot lie : and 2 Tim. 2.13 . God cannot deny himselfe . FINIS . THE EIGHTEENTH SERMON . EXOD. 3.13 , 14. And Moses said unto God , Behold when I come unto the children of Israel , and shall say unto them , the God of your fathers hath sent mee unto you , and they shall say unto me , what is his name ; what shall I say unto them ? And God said unto Moses , I AM , THAT I AM , &c. Object . 4 IF GOD produceth no infinite effect , and yet is infinite in power , that power which being never brought into act is in vaine . Answ. 1 To this I answer , that it is true , when any power is appointed and destinated to any act , it is so farre in vaine , as it doth not attaine to that end and act : as bread is appointed to nourish ; if it doth not , it is not fit for the end to which it is made , and so in vaine : I may say the same of every thing else . But that is not the end of Gods power , to bring forth any effect answerable to it selfe : for his power ( to speake properly ) hath no end , but all things are made for it . In other things , the cause is proportionable for its end : but he himselfe is the cause of all other things ; all that he doth , is for himselfe ; and therefore though hee doth not produce any such effect , yet his power is infinite . Secondly , when there is a repugnancy in the nature of the thing , it is no shortening or limitation of his power . Now a creature , if it be a creature , must be finite : And the Lord can doe what may be done : but to make a creature infinite , is a contradiction . And therefore if hee doe not doe it , it is not because hee cannot but because the thing it selfe cannot bee done . Wee now come to the application of this point . Vse 1 If GOD be Almighty , then let all those that are in covenant with God , and that have interest in him , that can say , they are the Lords , and the Lord is theirs , let them excedingly rejoyce in this , that they have an Almighty God for their God. To have a friend that is able to doe all things , ( as we tolde you before , he is every where present , ) it is a great benefit : to have a friend in Court , in Country , a friend beyond the seas , if you shall have occasion to bee banished thither : but if you adde this , hee is able to doe whatsoever he will , it will adde much to our comfort . A friend many times is willing , but he is not able ; if able and willing , yet not present : but seeing he is every where , if thou hast any businesse to doe , thou needest not to send a letter , doe but put up a prayer to him , to bee thy factour , to doe it for thee , to worke thy workes for thee , he is every where present , and hee is Allmighty also , able to doe it , therefore bee content to have him alone for your portion . That is the cause , that mens wayes are so unlike one to another : because they would graspe GOD and the creature . And why doe they doe so ? Because they will not bee content to have GOD alone . And what is the ground of that ? Because they doe not thinke him indeed All-sufficient and Allmighty : for if they did , they need not to joyne any other with him . Object . But you will say , this is against sence : GOD is All-sufficient , it is true , it is good to have him : but , doe we not need many hundred things besides ? Must we not have friends , house , wife , & c. ? Can wee live without them ? Can wee live without friends , estate convenient ? What is your meaning then to have GOD alone for our portion ? Answ. GOD hath all these in him , that is , hee hath the comfort of them all : if he bee Allmighty and All-sufficient , then looke about , and consider the multitude of the things thou needest , and the variety of comforts thou desirest , and thou shalt finde all in him . That argument which you are not strangers to . He hath made them all ; and there is nothing in the effect , but what is in the cause , because it gave it to the effect first , and it gives nothing , but what it selfe had before : if hee hath put in beames of comfort , and this beauty in the severall creatures , must they not needs be in him ? Object . But you will say , that this is but a speculation . Answ. But that it is more I will put you to one place , which I desire you to consider seriously : that is , Mar. 10.28.29.30 . Then Peter began to say unto him , Loe wee have left all , and have followed thee . And Iesus answered and said ; verily I say vnto you , there is no man that hath left house , or Bretheren , or Sisters , or Father , or Mother , or Wife , or Children , or lands for my sake and the Gospels ; but hee shall receive an hundredfold now in this time , Houses , and Bretheren , and Sisters , and Mothers , and Children , and lands , with persecutions , and in the world to come eternall life . When it is said here , hee shall receive the very same ; why doth the Holy Ghost repeat them in particular ; Hee shall receive houses and Bretheren &c. with persecution ? that is , you shall bee stript of all these things by persecution , yet at the same time , you shall have them all . At that time when he is in a close prison , & driven from all these , hee shall receive them for this present . The meaning is this : let a man have communion with GOD , let the Lord reveale himselfe to a man ; if hee be once pleased to come to a man , and sup with him , if hee will but communicate to a mā the consolations of the spirit , and fill him with joy and peace through beleiving : I say , though hee be in a close prison , yet he shall have the comfort of houses , Brethren , Sisters ; Mothers &c. That is , that comfort which they would yeeld him , he shall finde them altogether in GOD. So that if one should come and say to him , what if you should have Father , Mother , and friends restored to you , that you may injoy them ; I say , a man that hath a neere communion with GOD , to whom GOD saies , that hee will come and sup with him , at such a time ; hee will say , I doe not care one jot for them , for I have that which is better than them all . For example : you see this in the Apostles , that rejoyced in prison . What doe you thinke they would have said to men that offered them riches ? Would they not have slighted them ? They did slight imprisonment : and in that they did slight shame , and prison &c. they would have slighted the other by the rule of contraries . Therefore labour to be content with GOD alone . To make this argument without doubt , consider what heaven is . Doe you thinke , that there you shall have a worse condition than here ? Here you have need of many comforts and conveniences , it is a variegate appetite , that is , an appetite that is full of multiplicity : why , when you come to heaven , you doe not lay aside your nature , but you desire still ; and there you shall have none but GOD alone : so that there you shall bee in a worse estate then here , if all these things were not to bee found in the Lord : if there were not this variety in the Lord , it could not bee , that in heaven you should bee so happy . Here you need Sunne , and Moone , and Starres , and a thousand other things , but there you shall have none , but I , saith he , will bee Sunne , and Moone , and all to you : and therefore he saith , that hee will be all in all , which is the plurall number , and signifies , all things , I will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Now this Allmighty GOD , that will bee All-sufficient in heaven , if hee will but communicate to a man , and draw him neare to his presénce , shall not that be inough ? Beloved , it is certaine , that hee will bee inough for your portion . As for instance ; let a man be stripe of all his friends , and brethren and sisters , and country , as Abraham was : hee was stript of all , and had GOD alone left for his portion , yet you see that hee was exceeding rich , and made a great Prince , and he had a great posterity . Therfore let us make this use of it : to care for none but the Lord alone , wee know not what shall become of us , wee may be led into banishment , as others now are , and have bin : now if you have the Lord with you , it is inough . So if any condition befall you , if you can bee content with GOD alone , you are well , what if your friends deceive you ? What if you should bee shut up in a close prison ? It is nothing , he is All-sufficient and Allmighty , and there is no estate or condition , but hee is with you in it , there is no streit , but he can helpe you out . Therefore study these things , and examine them , and labour to beate them upon your soules : never rest , till you have brought your hearts to such a condition : to say , I know that no man can separate betweene GOD and me , and I am content with GOD alone . Vse 2 Secondly , If this be so , then labour to make use of this power of his . Why is this Attribute revealed to you ? is it not for this , that men might make use of this power of his ? Then let every man consider with himselfe , what he hath neede of , what strait he is in , what businesse he would have done : remember that GOD is Allmighty , and is able to bring it to passe ; be it poverty in your estates , or debts , which a man is not able to overwrastle , if there be a blemish in your names , and you cannot tell how to have it healed , or any weaknesse in your body ; and which is more than all this , if there be a lust that ye cannot overcome , a temptation which ye cannot be rid of , if there be a deadnesse of spirit in you , and indisposednesse to holy duties , and yee cannot tell how to get life and quickening ; remember that there is an Allmighty power revealed for that end , and it is our parts to make use of it : though it be an hereditary disease in thee , ( now you know an hereditary disease is that which we have from our parents , ) though thou hast such a disease , such a strong lust , yet thinke with thy selfe , the Lord is able to heale this . Iam. 4.6 . A place named before , But he giveth more grace , &c. As if he should say : when hee had tolde them of the lusts that fight in their members , this objection comes in ; Alas , wee are not able to master these lusts . It is true , saith the Apostle , the lusts that are in us , doe lust against the spirit , as naturally as the stone descends downeward : but how should wee heale them , say you ? How ? The Scripture giveth more grace , that is , there is an omnipotent power which can heale all this . So Matth. 19.26 . With men this is impossible , but with God all things are possible . It is a place worthy consideration . Saith our Saviour , It is impossible for a rich man to enter into the kingdome of heaven : why , say the Disciples , Who then can be saved ? Indeed , saith Christ , it is impossible with men , but with God all things are possible . The meaning is this ; when a man hath riches , that is , when the object is present and before him , a man cannot of himselfe but set his heart upon them ; and when a mans heart is set upon them , no man in the world can weane his heart from those riches : what shall we doe then ? Why , saith hee , the LORD hath an Allmighty power , he is able to mortifie these lusts . We can no more doe it , than a cable rope can goe through the eye of a needle . Now that which is said of riches , may be said of any lust . Let an ambitious man have honour , or such an object sutable to a carnall minde , hee cannot choose but set his heart upon it : now when that lust is set upon an object , a Camell may as well goe through a needle , as hee can loose his heart from these lusts : but yet the Lord can doe it , With him all things are possible . And what the Apostle saith of the Iewes , Rom. 11.23 . The Lord can ingraft them in againe , as bad as they be , though the wrath of GOD be gone over them to the utmost , yet GOD can doe it : so is it true of thy selfe , and any one else , the Lord can , if hee will ; to him nothing is impossible . Thinke with your selves , that he that can draw such beautifull flowers out of so dry an earth , as you looke upon in winter ; though thou hast an heart as farre from grace , as the flowers seeme to be from comming forth in the midst of winter , yet he that can do so in nature , is able to doe the like in grace also , as he did to Paul , and Mary Magdalen . Now consider what they would have beene without his power : and by his power we may be as excellent as they . To confirme this , consider what a change grace hath wrought even among us : how many amongst us , that of proud have become humble , of fierce and cruell have become gentle ; of loose , sober ; of weake , strong , &c. Goe therefore to him , beleeve this , and apply it : and it is sure it shall be according to thy faith . If a man would goe to the Lord , and say to him , Lord , I have such a lust , and cannot overcome it , and I want griefe and sorrow for sinne , thou that hast an allmighty power , thou that didst draw light out of darknesse , thou art able to make such a change in my heart , thou hast an allmighty power , and to thee nothing is impossible . I say , let a man doe so , and the Lord will put forth his power , to effect the thing that thou desirest . Surely hee which establisheth the earth upon nothing , and keepes the winde in his fists , and bounds the water as in a garment , can fixe the most unsetled minde , and the wildest disposition , and set bounds to the most loose and intemperate . Vse 3 If God be allmighty , you must beleeve this allmightinesse of his : and whereas you say , wee doubt not of his power , but of his will ; I will shew to you , that all our doubts , and discouragements and dejections doe arise from hence , not because you thinke the LORD will not , but because you thinke he cannot . Therefore you know not your owne hearts in this , in saying that you doubt not of the power of GOD. I will make this good to you by these arguments . If we did not doubt of the power of GOD , what is the reason that when you see a great probability of a thing , you can goe and pray for it with great chearfulnesse : but if there be no hope , how doe your hands grow faint , and your knees feeble in the duty ? You pray because the duty must not bee omitted , but you doe not pray with a heart . And so for endeavours : are not your minds dejected , doe you not sit still as men discouraged , with your armes folded up , if you see every doore shut up , and there bee no probability of helpe from the creature ? And all this is for want of this faith , would this bee , if you did beleive this Allmighty power of GOD ? For cannot GOD doe it , when things are not probable , as well as when there are the fairest blossomes of hope ? Besides , doe wee not heare this speech of man ? when the times are bad , doe not men say ; oh , wee shall never see better dayes ? And when a man is in affliction , oh , he thinkes this will never bee altered : ' so if he be in prosperity , they thinke there will bee no change . Whence comes this , but because we forget the Allmighty power of GOD ? If wee thought that hee could make such a change in a night , as he doth in the weather , as he did with Iob , wee should not bee so dejected in case of adversity , and so lift up in case of prosperity . Besides , men have not ordinarily more ability to believe , then the Israelites had which were GODS owne people : yet consider , that these very men , that had seen all those great plagues , that the Lord brought upon the Egyptians , I therein meane , all his Allmighty power ; that saw his power in bringing them through the red sea , and giving them bread and water in the wildernesse ; yet called his power into question , and said , that GOD could not bring them into the land of Canaan . Yee will finde they did so , Psa : 78.41 . They turned backe , and limited the holy one of Israel . And said , hee cannot doe this and this : and why ? because they have Cities walled up to heaven . That is the thing laid to their charge , They limited the holy one of Israel : that is , they remembred not that hee had an unlimited power , but they thought , if the Cities had bin low , and the men had bin but ordinary men , hee could have done it : but because they were so mighty men , and the Cities had such high walls ; therefore they could not beleive , that hee could bring them in . Now if they did so , doe you not thinke it is hard for you to doe otherwise ? Yea take him , that thinkes he doth not doubt of the power of God , bring that man to a particular distresse , and yee shall see him faile : ( for it is one thing to have a thing in the notion , as for a man to thinke what hee would doe , if hee were a Pilot , or a Captaine ; and an other thing to have it in the reall managing , as when hee is brought to fight : ) so is it here . It is one thing to beleive GODS Allmighty power , and who doubts of it ? But I ask you , if you have had a triall of your heart ; if you have bin brought to an exigent . Doe you finde it so easie a thing , to believe in difficulties , as in facility ? Object . But you will say , the people of Israel were a stubborne and stiffenecked rebellious people : and I hope our faith is greater then theirs . Answ. I , but doe you thinke that your faith is greater than the faith of Mary or Martha . Ioh. 11.21 . Lord , if thou hadst bin here my Brother had not died . So verse 32. If you observe their reasoning , you shall see , all this doubt was of his power . If thou hadst bin here , when hee was sicke , and when it was time , thou mightest have raised him : but now it is too late , hee hath bin dead foure dayes , and his body is putrified . Here is no doubt of his good will : but all the question was of his power . And so it is with us : doe not we doe the same , and say with our selves , if this had beene taken in time , it might have beene done , but now the case is desperate ? Why ? is not the Lord as well able to helpe in desperate cases , if he be Allmighty ? Object . Yea , but these were but weake women , and we hope our faith may be stronger than theirs ? You shall see there that Moses did doubt of Gods power . When God had promised to send them flesh , and that not for a day or two , or five , or twenty ▪ but for a moneth together , and for so many people : Moses saith , Lord , wilt thou send them flesh for a moneth together ? There are sixe hundred thousand men of them , and it is in the wildernesse . As if he should say , if it had beene for a day or two , or in a plentifull Country , or for a few persons : but there are six hundred thousand , and it is in the wildernesse , and that for a moneth together . Here Moses was at a stand , and could not beleeve it . The Lord answeres him ; Is the Lords hand shortened , that he cannot helpe ? thou shalt see , that I am able to doe it , Numb . 11.21 . It is therefore not an easie thing to beleeve Gods power . Therefore set your selves with all your might , to beleeve this Allmighty power , and know , that all your strength will be needfull for it . It is apt to man to measure things according to their owne modells , as to thinke him to bee as powerfull , as mans understanding can reach , and mercifull , as farre as man can bee mercifull ; but for a finite creature to believe the infinite attributes of God , hee is not able to doe it throughly without supernaturall grace . You cannot believe that hee forgives so much as hee doth , or that his power is so great , as his power is , but ( though you observe it not ) you doe frame modells of him according to your selves , and you doe not thinke that his thoughts are above yours , as the heavens are above the earth . Therefore labour to get faith in his power . And will you have it to lie dead , when you have it ? No. Therefore adde this for a fourth use . Vse 4 Fourthly , then whatsoever thy condition bee , whatsoever strait thou art in , be not discouraged , but seeke to him ; that is the ground of your prayers . You know the Lords prayer is concluded with this : For thine is thy kingdome , power and glory , for ever and ever . As if that were the ground of all the petitions that went before . So if the Lord bee Allmighty , and hath an Allmighty power , then in the most desperate case , when there is no hope or helpe in the creature , that you can discerne , yet then pray , and pray strongly an confidently as men full of hope , to obtaine what they desire . And remember this for your comfort : At that time , when you are in affliction , and in so great a strait , that you are hedged about , and no hope , no possibility to evade , that is the time that the Lord will shew forth his power ; for a man is never discouraged but in this case ; I have seene it by many particular experiments : when the case hath beene desperate , when there hath beene no hope , yet when God hath beene sought to by fasting and prayer , there hath beene alteration above all thought , according to that expression used , Ephes. 3.20 : Hee is able to doe exceeding abundantly above all that we aske or thinke , according to the power that worketh in us : that is , when they could not enlarge their thoughts farre , nor were able to see there could be any way devised , yet enlarging their prayers , the LORD hath devised a way oftentimes ; I will give you some instances that the Scripture gives in this case . When Esau came against Iacob , was hee not in a fearefull strait ; there was no hope , and no possibility , Esau was too strong for him ; what should he doe now ? he exposeth himselfe to the enemy , there was no other remedy ; and it was an enmity of twenty yeares continuance , and the Text saith , that Iacob feared , and yet the LORD delivered him , when he had prayed to him . So when Laban came against him , GOD bid him that he should doe him no hurt . So Daniel , when he was cast into the Lions den , when all the Lions were present with their mouthes opened ready to devoure , yet the Lord stopped their mouthes , they could doe him no hurt . So is it in many cases amongst us ; when our enemies are ready to devoure us , then GOD comes in in the nicke , betweene the cup , and the lip , and workes a way for our delivery . Therefore never be discouraged whatsoever thy case be : it is a very great matter to say , that the Lord can doe such a thing , though you thinke it but a small thing . As when the Leper could goe to Christ , and say , Lord , thou canst make me cleane if thou wilt , then the Lord did so . It was a great matter for those three children in Dan. 3. to be able to say , when the fire was ready prepared , and the King was wroth , and there was no resistance , yet they said , The Lord is able to save us out of thy hand O King ! The LORD did take this so well at their hands , that the LORD did helpe them , and save them . On the contrary side , when a man doth doubt of his power , you shall see how much moment it is of . As that Prince said to Eliah , Though God should make windowes in heaven , yet there could not be such a plenty , as hee spake of : now the LORD was so displeased with it , that he destroyed him for it . So the Israelites did not beleeve that the LORD could bring them into the land of Canaan , therefore the Lords anger was kindled against them for this : Psal. 78. But to draw this use to a conclusion . Learne to bring your hearts to this , whatsoever your case is , still to beleeve his power , and to be able to say still , the Lord can doe it ; and it is not a small matter to be able to say so . When the Churches are very low , and there is no hope , and you see little helpe , a man should goe and pray with such chearfulnesse and such hope , and confidence , as if it was the easiest thing in the world to helpe them ; which you would doe , if you did beleeve that GOD is Allmighty . You know what the case of the Church was in Ahasuerus time , yet fasting and praying made a great change in the suddaine . Nay when the Church is downe , yet pray with as great hope , as if it had the best props to holde it up , for the Lord is able to raise it up againe . I will give you two instances , that you may consider the Lords power on both sides ; his power to raise it up from a low condition ; ( as now , if you consider the miserable estate of the Church in Christendome at this time : ) as it appeares by the vision of the dry bones in Ezekiel : the meaning whereof is , that when the people are as low as low may be , like dead men , buried men , men scattered to the foure windes , yet saith the Lord , I will put life into them ; I will raise them and make them a great army , and I will put grace into them , and make them living men ; that is , though the Church be never so low , yet the Lord can put life into it , and make a wonderfull change . Again , there is no Church so safe , ( as we doe thinke our selves now , and as the Palatinate did thinke themselves ) but that yet the Lord can make a sudden change , and bring them downe , as well as hee could raise these dry bones ; and as he hath done to others already . This you shall see . Lam. 4.12 . The Kings and all the inhabitants of the world , would not have beleived , that the adversary and the enemy could have entred into the gates of Ierusalem . Ierusalem was so strong , there was such probability of safety , that no man would ever have beleived that the enemy and the adversary should ever have entred into the gates thereof . Yet the Allmighty power of GOD brought them downe on a suddaine , and laide them flat to the ground . Therefore let the case bee what it will bee , suppose a nation bee never so strong , yet GOD can bring them downe ; and let it bee never so weake and low , yet the Lord is able to raise them up . And it is true of every particular thing also ; then beleive this Allmighty power of GOD , and apply it , whatsoever thy case bee ; consider that thou hast to doe with an Allmighty God. Object . But you will say , the case may bee such , as there is no helpe , the Lord hath declared his will by an event ; and the case is such as never was helped , and will you have us to beleeve it now , because there is an Allmighty power ? Answ. You must learne to doe in this case , as Christ did : Lord if thou wilt , let this cuppe passe from me ; yet not my will but thine be done . Iust after this manner you ought to doe in every one of these cases , where there is no hope : you must say thus , Lord , it is possible to thee to doe it , be the case as desperate as it will be . As suppose a man hath a stone in the bladder , which we thinke an incurable disease , because the stone is so hard , and cannot be softened , yet it is possible to him ; he can so lodge it , and bed it , that it shall doe you no hurt ; and if he doe take away this life , yet he gives you a better ; if it doe paine you here , yet he will give you joy and peace , which is farre better than to indure a little paine in the flesh . I say , you ought to doe as Christ did in this case ; and remember this , that in such a case , your businesse is not with the power , but with the will of GOD : that is , you must say , Lord I know it is possible that this cup may passe , but Lord , here is all the matter ; it is my desire that it should passe , and it may be it is thy will that it shall not , Lord , if this be the case , it is meet my will should yeeld , and that thy will should be done : As if Christ should have said , Lord , I will give thee this honour , that thou canst remove this cup from mee , but if thou doest not , it is not thy will to doe so ; and I am content . So doe thou give the Lord this glory of his power in every case , that hee can doe it , if it be his will. Be it that thy desire is to be delivered from such or such an affliction ; consider this : Is it meete Gods will should yeeld to thine , or thine to his ? Then bring thy heart downe , and be content that it should be so . Object . But you will say ; it is hard to doe this , to be willing to undergoe such an affliction . Answ. Consider it is Gods will ; and therefore if it were not best for thee , yet thou shouldest honour him so farre , as to preferre his will before thine own : but it being his will , thou shalt be assured if thou art one that belongs to him , that it shall be best for thee . Christ was no loser when he yeelded to his Fathers will , for God heard him in what he prayed for : as it is Heb. 5. though the Lords will passed on him , and he dranke of the cup. So thou must yeeld to his will whatsoever it is , be content with what is done , and beleeve that thou shalt be no loser by it in the end , but thou shalt have what thou desirest , though not in that manner that thou wouldest have it to be done . FINIS . THE TABLE . A. Absolute . THe perfection of God absolute . Part. 1 , Pag. 121 Adorne . The spirit of man how it should be adorned . Part. 2 , Pag. 15 Adorning of the spirit commends us to God. Part. 2 , Pag. 18 Adversaries . The truth of the Scriptures proved by the testimony of the adversaries . Part. 1 , Pag. 53 Advantage . Hee that puts himselfe from Gods worke for his owne advantage , makes himselfe his end . Part. 1 , Pag. 149 Affections . Affections inordinately set on a thing , make it a god . Part. 1 , Pag. 90 Affections sinfull must be purged out . Part. 2 , Pag. 62 Affections to the creatures , what raiseth them . Part. 2 , Pag. 204 Affections strong breed strong afflictions . Ibid. Agreement . Agreement of the prophecies in Scripture . Part. 1 , Pag. 52 Alcoran . Alcoran of Mahomet barbarous . Part. 1 , Pag. 84 Almighty . God is almighty . Part. 2 , Pag. 128 That God is almighty , 70 times repeated in Scripture . Part. 2 , Pag. 177 VVee should rejoyce that our God is almighty . Part. 2 , Pag. 186 Alone . To beleeve that God is God alone . Part. 1 , Pag. 85 To behold God alone in serving him . Part. 2 , Pag. 36 VVhy men are not content with God alone . Part. 2 , Pag. 187 Angels . Angels used in guiding the course of things . Part. 1 , Pag. 35 Antiquity . Antiquity of Scripture proves them true . Part. 1 , Pag. 57 Apprehension . Apprehension of things makes them heavy or easy . Part. 2 , Pag. 30 Arts. Arts why invented . Part. 1 , Pag. 3 Assent . Assent double . Part. 1 , Pag. 46 Assent bred differently in the Saints and others . Part. 1 , Pag. 62 Atheisme . Atheisme of two kindes . Part. 1 , Pag. 24 Atheisme , the effects of it . Part. 1 , Pag. 25 Iunius converted from atheisme Part. 1 , Pag. 56 Attributes . Attributes of God of two sorts Part. 1 , Pag. 119 B. Beast , see Man. Before . God before all things . Part. 1 , Pag. 120 If God had any cause , somewhat was before him . Part. 1 , Pag. 140 Being . Being properly onely in God. Part. 1 , Pag. 97 Being of God explained in five things . Ibid. Being given to all things by God. Part. 1 , Pag. 99 VVee should give God the praise of his being . 1.112 All things but God are capable of not being . 1.142 VVhat being hee must have that is eternall . Part. 1 , Pag. 157 God the first being . Part. 2 , Pag. 50 God not capable of any new being . Part. 2 , Pag. 73 Beginning . He that is eternal must be without beginning . Part. 1 , Pag. 157 Body . Body must bee kept downe . Part. 2 , Pag. 23 Body , gestures of it used in Gods worship . Part. 2 , Pag. 38 Busie . VVhy men are so busie in worldly things . Part. 2 , Pag. 132 C. Cast off . VVe should take heed God cast us not off . Part. 2 , Pag. 80 The time of Gods casting off unknowne . Part. 2 , Pag. 83 Cause . The creatures should be without cause , if they were not made . Part. 1 , Pag. 8 God the first cause . Part. 1 , Pag. 39 God without all cause . Part. 1 , Pag. 140 God a voluntary cause . Part. 2 , Pag. 181 Change. Change in the creature whence it is . Part. 2 , Pag. 75 Change in us a token of good . Part. 2 , Pag. 94 VVhen we thinke our condition cannot change , we doubt of Gods power . Part. 2 , Pag. 195 See Imperfect . Chronology . Chronology of Scripture exact . Part. 1 , Pag. 55 Church . Churches testimony proves the truth of Scripture . Part. 1 , Pag. 58 Scriptures of greater authority than the Church . Part. 1 , Pag. 59 God will shew himselfe God in raising the Churches . Part. 1 , Pag. 87 Not to faint in the misery of the Churches . Part. 1 , Pag. 109 Christ. Christ his humanity alone not to be worshipped . Part. 2 , Pag. 45 See Mahomet . Cleaue . What makes us cleave to a thing . Part. 1 , Pag. 86 Conceive . God is beyond all that we can conceive . Part. 2 , Pag. 129 Complaint . Complaint and griefe whence it ariseth . Part. 1 , Pag. 104 Command . The creature at Gods command . Part. 1 , Pag. 138 Confusion . Confusion , when the body rules the spirit . Part. 2 , Pag. 21 Comfort , see God , see Heaven . Composition . God without composition . Part. 2 , Pag. 49 Counsell , see Eternity . Covenant . How to know we are in covenant with God. Part. 2 , Pag. 85 Covenant twofold . Part. 2 , Pag. 86 Covenant not frustrate by our sinnes . Part. 2 , Pag. 87 Constancy . To judge of our spirits by constancy in well-doing . 2 ; 111 Constancy in ill nothing worse . Part. 2 , Pag. 113 Constancy , to beg it of God. Ibid. Constancy , two meanes to get it . Part. 2 , Pag. 115 Company . Company , why it is desired . Part. 2 , Pag. 166 Companions that a man may alway have Part. 2 , Pag. 167 Company , the more griefe in want of it , the lesse wisedome . Ibid. Contradiction , see Infinite . Content . To be content with GOD , though with crosses , Part. 1 , Pag. 130 To be content with a simple condition . Part. 2 , Pag. 54 Content bred by godlinesse : Part. 2 , Pag. 58 Creature . Creatures , to learne the vanity of them . Part. 1 , Pag. 116 Creatures of themselves can doe nothing for us . Part. 1 , Pag. 137 Creatures , difference betweene God and them . Part. 1 , Pag. 146 Creatures , not to goe to them but God. Part. 2 , Pag. 67 Creatures , difference betweene God and them in respect of his unchangeablenes : Part. 2 , Pag. 103 Creatures , not to expect much from them : Ibid : Creation . Workes of creation shew the greatnesse of God : Part. 2 , Pag. 123 Gods omnipotence in the creation . Part. 2 , Pag. 178 Crosses . Crosses , God doth his good by them : Part. 1 , Pag. 41 Crosses , faith strengtheneth in them , how : Part. 1 , Pag. 105 See Content . D. Dead , Death . He that beleeveth not Christ , would not beleeve one rising from the dead : Part. 1 , Pag. 42 We cannot see reason for many things till death : Part. 1 , Pag. 103 Death sweetned by walking with God : Part. 1 , Pag. 165 Decree . Decree of God unchangeable , yet unknowne : Part. 2 , Pag. 92 Defend . GOD is able to defend us : Part. 2 , Pag. 166 Delay . Delay of GOD should not offend us , why . Part. 1 , Pag. 168 Delay seemes long , why : Part. 1 , Pag. 169 Depend , Dependent . Not to depend on many things : Part. 2 , Pag. 56 Dependent felicity to trust in the creature : Part. 2 , Pag. 106 Desires . Desires must bee strong that helpe resolution : Part. 2 , Pag. 121 How to get strong desires : Ibid : Despise . What makes a man despise outward things : Part. 2 , Pag. 138 Destroy . A man destroyeth himselfe , how Part. 1 , Pag. 10 Die , Dying . Mortifying of lusts a dying daily : Part. 1 , Pag. 66 Heathen gods die , therfore false Part. 1 , Pag. 81 Direction . Men desire company for direction : Part. 2 , Pag. 166 Discontent . Discontent , whence it is : Part. 1 , Pag. 123 Dispose . Affliction and prosperity disposed by GOD : Part. 1 , Pag. 40 To be content with GODS disposing of us : Part. 1 , Pag. 124 Doe , Doing . VVe are present with GOD by doing his will : Part. 2 , Pag. 161 To consider what GOD doth to us : Part. 2 , Pag. 162 Some things that GOD cannot doe , why : Part. 2 , Pag. 182 Double . Double-minded man who : Part. 2 , Pag. 60 Sinful affections make the heart double : Part. 2 , Pag. 62 E. Effects . Three effects of a firme assent that there is a GOD : Part. 1 , Pag. 70 Efficacy . Efficacy of the creature from GOD : Part. 1 , Pag. 137 Enemy . VVhat an enemy GOD is to wicked men : Part. 2 , Pag. 175 End. All creatures have an end : Part. 1 , Pag. 9 VVe should doe nothing for our owne ends : Part. 1 , Pag. 146 End of mens callings appointed by GOD : Part. 1 , Pag. 147 VVhen a man makes himselfe his end : Part. 1 , Pag. 148 Ending . Hee that is eternall must be without ending : Part. 1 , Pag. 157 See Advantage . Ensignes . Ensignes of GODS greatnes : Part. 2 , Pag. 124 Equall . Attributes of GOD equall : Part. 2 , Pag. 53 Equality of GODS Attributes prove him omnipotent : Part. 2 , Pag. 180 Erre , see Rule . Essence . Essence of GOD what : Part. 1 , Pag. 94 Essence of GOD infinite , 2 : 148 Eternall , Eternity . Eternity of GOD : Part. 1 , Pag. 156 Eternity 5 things in it : Part. 1 , Pag. 157 VVhy God must be eternall : Part. 1 , Pag. 158 Foure differences betweene the eternity of GOD , and duration of the creatures : Part. 1 , Pag. 159 Eternall things to be minded more : Part. 1 , Pag. 161 Eternity , an exhortation to consider of it : Part. 1 , Pag. 165 Eternity , motives to consider it : Part. 1 , Pag. 167 Eternity what : Part. 1 , Pag. 168 Love and enmity of GOD eternall : Part. 1 , Pag. 171 Hatred and joy in GOD from eternity : Part. 2 , Pag. 78 Counsels of God from eternity : Part. 1 , Pag. 81 Evill . Things are not alway evill that we think are : Part. 1 , Pag. 42 Everlasting . GOD from everlasting : other gods new : Part. 1 , Pag. 79 GODS being everlasting . Part. 1 , Pag. 98 Events . Events contrary to mans preparations . Part. 1 , Pag. 39 Exalt . To exalt GOD as GOD : Part. 1 , Pag. 135 Excellency . Excellency outward not to be sought after : Part. 2 , Pag. 17 Excellency outward of 3 sorts : Ibid : F. Faculties . Men desire company to exercise their faculties : Part. 2 , Pag. 166 Faint , see Church . Faith. That there is a GOD , proved by faith : 1 , 19 , 45 Faith what . Part. 1 , Pag. 20 Faith in this that there is a GOD should be confirmed : Part. 1 , Pag. 61 Faith of elect and others differ : Part. 1 , Pag. 62 Faith though the same hath severall acts : Part. 1 , Pag. 72 Faith strengthened by revealing GODS name : Part. 1 , Pag. 103 False . The gods , and religion of the Gentiles false : Part. 1 , Pag. 80 The religion of Mahomet false . Part. 1 , Pag. 82 Feare . VVhy we should feare God : Part. 1 , Pag. 171 See Goodnesse . Fire . The Spirit as Fire : Part. 2 , Pag. 15 Fill. The Lord fills heaven and earth Part. 2 , Pag. 45 Flee . God such an enemy as the wicked cannot flee from : Part. 2 , Pag. 174 Force . Force in the motion of a spirit : Part. 2 , Pag. 3 Foundation . Foundation of faith stable : Part. 2 , Pag. 51 Friendship . Friendship of God to be esteemed : Part. 1 , Pag. 129 Future . Future things knowne onely to God. Part. 1 , Pag. 79 G. GOD. God , that he is : Part. 1 , Pag. 3 That there is a God : Part. 1 , Pag. 5 Creatures should be God , if they were not made : Part. 1 , Pag. 8 A God sought naturally by all : Part. 1 , Pag. 14 That there is a God , consequents of it : Part. 1 , Pag. 28 Meanes to confirme our faith , that there is a God : Part. 1 , Pag. 68 That God is God , and none besides him : Part. 1 , Pag. 75 5 Arguments , that there is no other God : Part. 1 , Pag. 76 God , what he is : Part. 1 , Pag. 94 God , how to conceive of him in prayer : Part. 2 , Pag. 44 GOD , how said to come and goe : Part. 2 , Pag. 77 GOD , the comfort of all things in him : Part. 2 , Pag. 188 See Affections . Good , Goodnesse . The commands of GOD for our good : Part. 1 , Pag. 127 Eternity makes things infinitely good : Part. 1 , Pag. 160 To feare GOD for his goodnes : Part. 2 , Pag. 14 See Observe . Government . Government of the world by GOD Part. 2 , Pag. 150 See Spirit . Grace , Gracious . Grace of GOD free : Part. 1 , Pag. 125 The Lord is gracious : Part. 2 , Pag. 46 To goe to GOD for grace : Part. 2 , Pag. 69 See Light , Sin , Vnchangable . Grieve , see Himselfe . Greatnesse . Greatnesse of GOD : Part. 2 , Pag. 123 Greatnesse of GOD declared in sixe things ; Ibid : Greatnesse of GOD compared : Part. 2 , Pag. 126 Greatnesse of mind to be sought Part. 2 , Pag. 129 VVhat makes the mind great : Part. 2 , Pag. 130 Greatnesse outward why men are led away with it : Ibid : Greatnesse of minde how gotten : Part. 2 , Pag. 137 To feare GOD for his greatnes : Part. 2 , Pag. 140 H. Hate . Pollution of spirit to hate it : Part. 2 , Pag. 12 How to come to hate it . Part. 2 , Pag. 13 Heathen . Passages of Scripture acknowledged by Heathen . Part. 1 , Pag. 53 Heaven . No want of outward comforts in heaven . Part. 2 , Pag. 19 See Humble . Helpe . No case so desperate but GOD can helpe : Part. 2 , Pag. 203 Hindred . GOD cannot be hindred : Part. 2 , Pag. 52 High. Not to put our selves to things too high : Part. 1 , Pag. 149 Himselfe . Being of God of himselfe . Part. 1 , Pag. 98 GOD may doe things for himselfe . Part. 1 , Pag. 144 what he doth that greiues most for things that concerne himselfe . Part. 1 , Pag. 150 Hope . Hope of the Saints whereon built : Part. 1 , Pag. 63 Holinesse . Holinesse of Scripture : Part. 1 , Pag. 52 Holinesse what : Part. 2 , Pag. 37 Holinesse expressed outwardly : Part. 2 , Pag. 39 Holinesse of God shewes his greatnesse Part. 2 , Pag. 127 Holy ghost . Holy ghost guided penmen of Scripture : Part. 1 , Pag. 48 Humble . An Humble man takes heauen how Part. 1 , Pag. 121 Humanity , see CHRIST . I. I am . I am , what meant by it : Part. 1 , Pag. 95 Idolatry . To keepe our hearts from Idolatry : Part. 1 , Pag. 88 Idolatry of two kinds : Ibid : Idolatry 3 grounds of it : Part. 1 , Pag. 82 Idolatry to resolve on things by our owne strength : Part. 1 , Pag. 112 Image . Image of God : Part. 1 , Pag. 15 Image of God in the soule double : Part. 1 , Pag. 16 Immediate , see Government . Impure . The life and doctrine of Mahomet impure Part. 1 , Pag. 84 Immense . The Immensity of Gods being : Part. 1 , Pag. 97 Immensity of Gods being shews his greatnesse : Part. 2 , Pag. 127 Immensity of God : Part. 2 , Pag. 147 Immensity of God we should rejoyce in it : Part. 2 , Pag. 152 Immensity of God we should studie it . Part. 2 , Pag. 153 Imperfection . Imperfection negatiue in the Saints : Part. 1 , Pag. 121 Imperfection where there is change : Part. 2 , Pag. 73 See perfect . Impenitence . Impenitence punnished in Gods children : Part. 2 , Pag. 99 Immutable . Immutability of God Part. 2 , Pag. 72 5 : reasons of Gods Immutability : 2 , 73 Grace in it selfe not immutable : Part. 2 , Pag. 115 Inconstancy . Inconstancy , to be humbled for it . Part. 2 , Pag. 112 Inconstancy , two causes of it : Part. 2 , Pag. 115 Inconstancy from weaknesse : Part. 2 , Pag. 117 Indeavour . Indeavours help not when God hath cast off a man : Part. 2 , Pag. 83 Indeavour , not taken away by Gods decree : Part. 2 , Pag. 92 Infinite . God is infinite : Part. 2 , Pag. 74 To make a creature infinite , were a contradiction : Part. 2 , Pag. 186 See Essence , Presence . Invisible . To be invisible , a property of a spirit : Part. 2 , Pag. 2 Inquire . Somewhat in God we must not inquire into . Part. 1 , Pag. 100 Injuries . Injuries of men , why we are so affected with them : Part. 2 , Pag. 133 How to be patient in injuries : Part. 2 , Pag. 156 Influence . To beleeve there is a God hath influence into the whole life : Part. 1 , Pag. 64 Iustification . Faith strengthened in matters of justification , whence . Part. 1 , Pag. 71 Iust , see Will. Iudgements . Iudgements spirituall the greatest : Part. 2 , Pag. 27 Iudgements dispensed by God now as in former time : 2 : 98 Iudgements of God different in time , and meanes . 2 : 101 K. Kill . Lusts must be killed : 2 : 13 Knowledge . Knowledge experimentall that there is a God : 1 : 63 L. Labour . Labour , how it is sweetned : 1 : 151 Lame . Performances lame when the body is not exercised : 2 : 40 Law. Law written in mens hearts proves that there is a God : Part. 1 , Pag. 13 Liberty . Gods presence gives liberty : Part. 2 , Pag. 164 Life . God onely the living God : Part. 1 , Pag. 80 Life , the shortnesse of it should make us thinke of eternity : Part. 1 , Pag. 167 Light. What makes all outward things light : Part. 1 , Pag. 163 Prophecies of Scripture limited to a set time : Part. 1 , Pag. 50 God without limits : Part. 1 , Pag. 121 Our obedience to God should not be limited : Part. 2 , Pag. 142 VVhen wee limit God , wee doubt of his power : Part. 2 , Pag. 195 Lips. Our spirits must be neare God , as our lips : Part. 2 , Pag. 33 Long , see Short. Low. VVe should not rest in things too low : Part. 1 , Pag. 149 GODS power can raise from a low condition : Part. 2 , Pag. 201 Love. GODS immutability makes us love him : Part. 2 , Pag. 88 Love of other things must be subordinate to the love of GOD : 2.144 To walke with GOD a signe of love : Part. 2 , Pag. 163 Lusts. Lusts defile the spirit of man : Part. 2 , Pag. 6 The tenth commandement against lust : Part. 2 , Pag. 7 Lusts restrained hatefull to GOD : Part. 2 , Pag. 9 Lusts mortified make us constant in well-doing : Part. 2 , Pag. 115 See Doing . M. Magnanimity . An holy magnanimity in enjoying of GOD : Part. 1 , Pag. 134 Magnanimity false : Ibid Mahomet . Mahomet denied two things in Christ : Part. 1 , Pag. 84 See false . Maiesty . Majesty of Scripture proue the truth of them : Part. 1 , Pag. 56 Majesty of GOD 1 , 76.77 Man. That there is a GOD proued by the making of man : Part. 1 , Pag. 6 Difference betweene the actions of man and beast : Part. 1 , Pag. 17 Heathen Gods men : Part. 1 , Pag. 81 Matter . GOD without matter : Part. 2 , Pag. 127 GOD can worke without matter : Part. 2 , Pag. 180 Merit . All that we can doe cannot merit of GOD : Part. 1 , Pag. 123 Mercie . Mercie of GOD how it is over all his workes : Part. 2 , Pag. 54 Mercie we should goe to God for it : Part. 2 , Pag. 68 See Iudgement . Minde . To worship GOD with all the minde . Part. 2 , Pag. 35 See Great . Miracles . Miracles proove the truth of the Scriptures : Part. 1 , Pag. 48 Mahomets religion wanted miracles : Part. 1 , Pag. 84 Monuments . Monuments , none more ancient than those in Scripture : Part. 1 , Pag. 11 Morrow . Morrow , not to boast of it : Part. 1 , Pag. 118 Move , Motion . GOD not subject to motion . Part. 1 , Pag. 170 A spirit moves it selfe and other things : Part. 2 , Pag. 3 Multiplication . No multiplication in GOD : Part. 2 , Pag. 48 Mutability . How to comfort our selves in the mutability of things : Part. 1 , Pag. 172 Mutability of the creature forgotten : Part. 2 , Pag. 203 N. Nature . Nature , the course of it altered since the creation . Part. 1 , Pag. 32 Faith strengthened from Gods workes in Nature : Part. 2 , Pag. 193 Need. God hath no need of any creature . Part. 2 , Pag. 193 Nothing . Outward things nothing in two respects : Part. 1 , Pag. 131 O. Object , Objection . Single heart lookes but upon one object . Part. 2 , Pag. 60 Objections against this principle , that there is a God : Part. 1 , Pag. 30 Observe . GOD observeth all wee doe : Part. 2 , Pag. 168 See Sinne. Omnipotent . Omnipotency of GOD : Part. 2 , Pag. 176 Omnipotency of GOD wherein ; Part. 2 , Pag. 177 Omnipresence . A caution concerning the omnipresence of GOD Part. 2 , Pag. 14 Originall . Originall of all creatures Part. 1 , Pag. 6 Love , wisedome &c. originally in GOD : Part. 2 , Pag. 49 Owne . Two cases when God punnisheth his owne children : Part. 2 , Pag. 99 Outward . Outward man stirrs up the inward : Part. 2 , Pag. 40 P. Parts . GOD : what parts : Part. 2 , Pag. 50 Perish . Why it is nothing to GOD , that many perish : Part. 1 , Pag. 127 Particular . Prophecies of Scripture particular : Part. 1 , Pag. 50 Perspicuouse . Prophecies of Scripture perspicuouse : Part. 1 , Pag. 50 Perfect , GOD is perfect : Part. 1 , Pag. 120 Perfection what Ibid 5 differences betweene perfection in God , and in the creatures : Part. 1 , Pag. 121 To praise GOD for his perfection : Part. 1 , Pag. 129 4 Signes of praising Gods perfection . Ibid : Place . A spirit not held in any place : Part. 2 , Pag. 4 Pleasure . Pleasures , why men are carried away with them : Part. 2 , Pag. 131 Power . Power of GOD every where : Part. 2 , Pag. 149 Power of GOD the end of it : Part. 2 , Pag. 185 Power of GOD , we should believe it ; Part. 2 , Pag. 194 Power of GOD doubted of : Part. 2 , Pag. 197 Power of GOD manifested : Part. 2 , Pag. 199 Pollution . Pollution of spirit to find it out . Part. 2 , Pag. 10 Pollution , directions to finde it out . Part. 2 , Pag. 11 See Prayer . Prayer . Fervency in prayer one ground of it : Part. 1 , Pag. 71 Pray against pollution of spirit . Part. 2 , Pag. 14 Men may pray much , yet not aright . Part. 2 , Pag. 42 Prayer , two times of it : Part. 2 , Pag. 43 He that is rejected of GOD cannot pray : Part. 2 , Pag. 93 Prayer heard of God now as in former time . Part. 2 , Pag. 103 Power of God should make us pray . Part. 2 , Pag. 198 Praise . Praise of men why men are led away with it Part. 2 , Pag. 131 See weakenesse . Presence , Presently Presence of God infinite : Part. 2 , Pag. 148 How men are present : Part. 2 , Pag. 155 Why God auengeth not presently : Part. 2 , Pag. 157 Presence seene in 3. things : Part. 2 , Pag. 160 How we are present with God. Ibid. How wee make God present with us : Part. 2 , Pag. 161 Prophets , Prophecies . Prophecies in Scripture prove the truth of it . Part. 1 , Pag. 50 Poets the Gentiles Prophets : Part. 1 , Pag. 81 Providence . Providence of God , the greatnesse of it proves that there is no other God. Part. 1 , Pag. 79 Greatnesse of God seene in his providence . Part. 2 , Pag. 125 The ground of Gods particular providence . Part. 2 , Pag. 154 Provoke , See Casting off . Prosper . Those that trust not in God may prosper : Part. 1 , Pag. 115 Profession . why men leaue their profession : Part. 2 , Pag. 88 Fearfulnes in profession whence : Part. 2 , Pag. 134 Promiscuously . Outward things dispensed promiscuously Part. 2 , Pag. 28 Probabilities . VVhen we are incouraged by probabilities we doubt of Gods power : Part. 2 , Pag. 194 Punish , see owne . Purity . Purity of Scriptures prove them true : Part. 1 , Pag. 56 Purposes . Purposes of GOD brought to passe by wayes vnknowne to us : Part. 1 , Pag. 36 Stronge lusts breake stronge purposes : Part. 2 , Pag. 116 Purposes 3. helpes to strengthen them : Part. 2 , Pag. 117 Purposes must be renewed : Part. 2 , Pag. 118 Q. Quantity . God simple without quantity . 2 , 74. R. Reall . Miracles in Scripture reall . Part. 1 , Pag. 49 Reason . Difference betweene faith and reason : Part. 1 , Pag. 46 Reason for that faith beleeveth : Ibid. Reason raised by faith . Part. 1 , Pag. 47 Purposes grounded on reason . Part. 2 , Pag. 118 VVee must get strong reasons for our resolution . Part. 2 , Pag. 119 Regard . VVe should regard the Lord in three things . Part. 1 , Pag. 171 Rejoyce , see Immensity . See Almighty . Religion , see False . Repentance . Repentance , how attributed to God. Part. 2 , Pag. 76 Gods gifts and calling without Repentance . Part. 2 , Pag. 84 Resolution . Resolution , meanes to helpe it . Part. 2 , Pag. 119 Resolution must be renewed : Part. 2 , Pag. 122 See Desire . Reject , see Pray . Rest. Of resting in things concerning a mans selfe . Part. 1 , Pag. 151 Reward . He that lookes for reward from men , makes himselfe his end Part. 1 , Pag. 15 Reverence . VVe should reverence God why Part. 2 , Pag. 145 Righteous . GOD righteous in his wayes : Part. 2 , Pag. 79 Roote . The roote of all sin what : Part. 1 , Pag. 66 Rule . That which goeth by a rule may erre : Part. 1 , Pag. 144 We should let the Spirit rule : Part. 2 , Pag. 19 How to know when the Spirit beareth rule : Part. 2 , Pag. 22 See confusion . S. Scandall . GOD punnisheth his owne children in case of Scandall : Part. 2 , Pag. 99 Scriptures . Scriptures proved true by faith 3. wayes : Part. 1 , Pag. 48 Scriptures proved by themselues : Part. 1 , Pag. 56 Difference betweene penmen of scripture and other writers : Part. 1 , Pag. 80 Whence it is that men take the judgement of scripture rather then mens fancies : Part. 1 , Pag. 70 How to understand scriptures : Part. 2 , Pag. 78 Seek . How to know we seeke to God Part. 1 , Pag. 130 Serve , service . He that neglects GODS service makes him not his end : Part. 1 , Pag. 150 VVhy we should labour to serve GOD : Part. 1 , Pag. 172 Secure . GODS power in bringing downe those that are secure : Part. 2 , Pag. 202 Seeing . We are present with GOD by seeing of him : Part. 2 , Pag. 160 GOD present with us by seeing us : Part. 2 , Pag. 161 Short. The good the creatures do us is short : Part. 1 , Pag. 138 To GOD no time long or short : Part. 1 , Pag. 160 Sinne. The perfection of GOD to bee vncapable of sinne : Part. 1 , Pag. 122 Sinne 3. things in it : Part. 1 , Pag. 166 Sinne and grace to be thought on cheifly : Part. 1 , Pag. 167 Sinne observed by GOD : Part. 2 , Pag. 168 GOD therefore Omnipotent because he cannot sinne : Part. 2 , Pag. 182 See Light. Simplicity . Simplicity of God what . 2 , 1. Simplicity of God proved by 6 reasons . Part. 2 , Pag. 49 Simplicity , two things in it : Part. 2 , Pag. 60 See Quantity . Singlenesse . Singlenesse of heart what . Part. 2 , Pag. 37 Singlenesse to be laboured for . Part. 2 , Pag. 59 Sicknesse . Sicknesse in the body of the world . 1.33 Soule . A God proved by the soule of man. Part. 1 , Pag. 15 Soule , the acts of it depend not on the body : Part. 1 , Pag. 18 God in the world as the soule in the body . Part. 1 , Pag. 23 Spawne . Spawne of sinne in the lusts of the spirit 2 ; 10 Speake . Speaking to GOD makes us present with him . 2 ; 161 GOD present with us by speaking to us ; Ibid. How GOD speakes to us now ; Part. 2 , Pag. 162 Spirit : GOD a spirit : Part. 2 , Pag. 2 VVhat kinde of spirit God is ; Ibid 4 Properties of a spirit . Ibid Gods eye especially on the spirit of man. Part. 2 , Pag. 4 How to fit our spirits for communion with God : Part. 2 , Pag. 6 Pollution of spirit , how hatefull to God , Part. 2 , Pag. 7 Spirit broken pleaseth God. Part. 2 , Pag. 8 Directions for cleansing the spirit : Part. 2 , Pag. 10 Gods government chiefly on mens spirits : Part. 2 , Pag. 25 Spirit GOD guides onely : Part. 2 , Pag. 28 Spirit , the guiding of it of great consequence : Part. 2 , Pag. 29 GOD must be worshipped in spirit . Part. 2 , Pag. 32 To serve GOD in spirit what : Part. 2 , Pag. 33 How to conceive of a spirit : Part. 2 , Pag. 45 See Adorne , Iudgement . Stability . Stability in that we enjoy to be begged of GOD : 2 10 , Stronger . The assent in the elect stronger that there is a God , than in others . Part. 1 , Pag. 62 Substantiall . Perfection in God substantiall . Part. 1 , Pag. 122 Succession . God without succession . Part. 1 , Pag. 98 Hee that is eternall , must be without succession . Part. 1 , Pag. 157 Suffer . VVhy men rather sinne than suffer : Part. 1 , Pag. 25 T. Temptations . Temptations , we must outbid them . Part. 2 , Pag. 120 Testament . Testament both olde and new acknowledged by Mahomet . Part. 1 , Pag. 82 Testimony , see Adversaries , Church . Theologie . Theologie what . Part. 1 , Pag. 1 Theologie , wherein it differeth from other sciences . Part. 1 , Pag. 2 Theologie , the parts of it . Part. 1 , Pag. 3 Difference in points of Theologie . Part. 1 , Pag. 5 Time. Time dispensed by God. Part. 1 , Pag. 158 All time present with God. 1.159 Time of outward things short . Part. 1 , Pag. 162 God the Lord of time . Part. 1 , Pag. 174 Time as a field to be sown . Ibid. Time double . Part. 2 , Pag. 83 See Iudgement . Thoughts . How to be rid of ill thoughts . Part. 2 , Pag. 169 Together . God possesseth all things together . Part. 1 , Pag. 159 Trust. To trust in God. Part. 1 , Pag. 171 V. Vanity . Vanity 〈…〉 our owne stre●●●● 1 1●3 See 〈◊〉 Vessells . All outward things earthen vessells . Part. 2 , Pag. 105 Visible . Miracles of Scripture visible : Part. 1 , Pag. 48 Vnderstanding . Objects of the understanding of two sorts . Part. 1 , Pag. 21 Vnchangeable . Men make excuses from this , that Gods decree is unchangeable . Part. 2 , Pag. 95 Vpon what occasion the doctrine of Gods unchangeablenesse is revealed . Part. 2 , Pag. 96 The end , and use of the doctrine of Gods unchangeablenesse : Part. 2 , Pag. 97 To prize things by their unchangeablenesse . Part. 2 , Pag. 106 Grace unchangeable . Part. 2 , Pag. 107 See Decree . Vnmixed . The perfection of God unmixed . Part. 1 , Pag. 121 Voluntary , see Cause . VV Walke . To walke with God. Part. 2 , Pag. 159 To walke with God what : Part. 2 , Pag. 160 See Love. Want. How faith is strengthened in our wants . Part. 1 , Pag. 103 Perfection of GOD without want : Part. 1 , Pag. 122 To make use of Gods power in our wants ; Part. 2 , Pag. 19● Weaknesse . Weaknesse , to regard praise of men ; Part. ● , Pag. 133 See Inconstancy . Weaned . To use outward things with weaned hearts ; Part. 2 , Pag. 57 Weary . The soule not weary in its action ; Part. 1 , Pag. 19 Wheeles . Observations from the wheeles in Ezek : 1. Part. 1 , Pag. 35 Will. God wills not things because they are just , but they are just because he wills them : Part. 1 , Pag. 143 Gods power large as his will : Part. 2 , Pag. 181 Men doubt more of Gods power than his will Part. 2 , Pag. 194 No losse by yeelding to Gods will : Part. 2 , Pag. 204 Wisedome . Wisedome carnall opposite to sincerity . 2.65 See Company : Word . Word of God unchangeable , Part. 2 , Pag. 108 Workes . Workes of God , the greatnesse of them : 1 , 78 : Good workes unchangeable : Part. 2 , Pag. 108 Gods greatnesse seene in his workes : Part. 2 , Pag. 129 World : World , the dissolution of it proved : Part. 1 , Pag. 31 World , why we are sent into it , Part. 1 , Pag. 168 World , God without it as well as in it : Part. 2 , Pag. 148 God able to make other worlds 1.149 Worship , see Spirit , Christ. Worth : VVant of worth in us must not discourage us from comming to God. Part. 1 , Pag. 125 FJNJS . ERRATA . Part. 1. Page 50 , line 2 , blot out all . p : 53 , l : 17 , for nicurus read Nisurus . p : 56 , l : 15 , r : in such a manner . p : 59 , l : 27 , for this argument r : themselves . p : 62 , l : 21 , blot out ●ven p : 6● , l. 18 , for where r : when ▪ p. 71 , l : 28 , for the r : this . p : 80 , l : 10 , blot out but p : 86 , l : 9 , for device ; r : Divines . p : 87 , l : 8 , for Esay's r : Asa's . p : 88 , l : ●4 , for head r : hand . p : 97 , l : 28 , for place r : phras● p : 108 , l : 5 , blot out upon . p : 109 , l : 9 ; for at r : ●o p : 121 , l. 25 , for you r : them ; p : 128 , l. 12 , for Isay 56 , 17 ; r. Deut. 6 , 24 ; p. 129 , l : 1 for in r : ●t , l : 10 , for , for that r ▪ such in the margent , for entitling r : exalting ; p 143 , l. 15 for and r , as ; p. 145 , l : 3 , for filled r : fitted ; p : 149 , l. 17 , for all r. ought ; p. 150. l. ult . for measure r , manner : p : 164 , l 16 for , dlace , rplace p : 165 , l : 26 , for behold r. beloved ; p. 167 l. 10 , blot out and no more p 173 , l 30 , begin Vse 5 , at Seeing God , &c. Part. 2. Page 21. line ult read , to the nature of a spirit . p 42 , l ● , r. were no God p 44 l 11 , for out of a conceit , r. without deceit ; p. 50 , l. 19 for some r something ; p ▪ 53 , l. 22 , for or r and ; p 62 , l : 29 , for miscarriage r. dissembling ; p. 65 , l 12 , for thing r. meanes ; p 72 , l. 12 , for will not be , r. is not ; p 76 , l 13 , for seemes r is sayd ; p 80 , l. 18 , for eternity r tymes ; p 105 , l 22 , r , it hath it ; p , 118 , l , 116 , for nothing r , no other desire ; p , 119 , l , 6 , for caseth r , causeth ; p , 120 , l , 8 , for suspect r , expect , p , 122 , l , 1 , for all this while r , otherwise ; p , 12● , l , 29 , r , of the maker ; p , 123 , l , 7 , for handles r , did handle ; p , 133 , l , 3 , for feares r , favours , p , 138 , l , 3 , for if God was great r , though God were great , p , 142 , l , ●2 , for losse , r , enduring ; p , 144 , l , 15 , for an ordinate r , coordinate ; p , 147 , l , 14 r , infinitenesse of , &c , p , 148 , l , 24 , for quality r , quantity ; p , 149 , l , 24 , for and r , or ; p , 151 , l , 24 , for governours r , go●●●nment , p , 1●4 , l , 10 for need r , reason p , 169 , l , 7 , for a glasse r , of glase p , 170. l , 14 , r no man ; p , 1●0 , l , 22 , for then , r , them , p , 181 , l , 5 , for as large as the obiect r , of equall largenes , p. 182 , l , ● , for not worke , r , doth not worke . p , 186 , l , 9 , for proportionable for its end r , ap●o●●t●d for the effect as its end ; p , 195 , l , 14 , for man r , many , p , 1●8 , l , 17 , for his power is r , it is , p , 201 , l 18 for as it r , as if it . p. 203 , l. 14 , for is farre better than to indure , r. will farre exceed the enduring . Notes, typically marginal, from the original text Notes for div A09977-e6140 What Theologie is . 1 Cor. 2.13 . 2 Tim. 1.13 . Theologie wherein it differs from other Sciences . Arts , why invented . Parts of Theologie . 1 Concerning God. 2. Things . 1 That God is . 2 What God is . Rom. 1.20 . Acts 17. Acts 14.17 . Difference in points of Theologie . 1 That there is a God. See the sensible Demonstration of the Deitie in the beginning . The consideration of the originall of all things proved . 1 By the making of man. That man was made . Psal. 94.9 . Because else the creatures should be Gods. Else the creatures should be without Causes . All creatures have an end . When a man maketh himselfe his end he destroyeth himselfe . Else , where be any monuments of times before those mentioned the Scriptures . That there is a God , proved by the Law written in mens hearts . Rom. 1 . 1● . The same truth is proved by the soule of man. Gen. 9.6 The second way to prove , that God is , is by faith . To strengthen this principle , that there is a God , more in our hearts . Hebr. 11.27 . Ier. 23.24 . Two kindes of Atheisme . Isai. 51.12 , 13 , 14. Iob 22. Draw such consequences as may arise from such a conclusion . Notes for div A09977-e9440 2 Pet 3.4 . Verse 5. Vers. 6. Ezek. 1. Eccles. 9.11 . Eccles. 10. Iames 1.2 3. Luke 16. Notes for div A09977-e11660 The second sort of arguments . How this is proved by Faith. Three wayes , whereby Faith gathers that the Scriptures are true , and consequently , that there is a God , that made the World. Proofes that Moses and other Pen-men of Scripture , spake by the Holy Ghost . The miracles which were : 1 Visible . 2 Reall . Exod. 19. The prophecies which were , Esay 41.22 , 23. 1 Particular . 2 Perspicuous . 3 Limited to a set time . Exod. 12. 1 King. 16. ult . 1 King. 13.1 , 2 , 3. Arg. 2. The testimonies that are given to the Scriptures by adversaries . The exact Chronologie in the Scriptures . Arg. 3. From the Scriptures themselves . 1 Their majestie . 2 Puritie . 3 Antiquity . Notes for div A09977-e14090 The fourth argument , from the testimony of the Church . A difference betweene the Writings of the Pen-men of Scripture , and other holy men . Vse . To confirme our faith in this first principle . For two reasons . Reason 1. Because there is a great difference betweene common faith and that of the elect in these principles . Diff. 1. Diff. 2. Diff. 3. Diff. 4. Motive 2. Because these principles have a great influence into mens lives . Hebr. 11.6 . Esay 52. 1. Meanes . To confirme our faith in these principles . 1 Search and examine them to the full . 2 Meanes . Prayer . 3 Meanes . Acquaint thy selfe with the Word more and more . Rom. 10. Colos. 3.16 . Converse with faithfull men . 4 Meanes . Act. 14.1 . 3 Effects of a firme assent to these principles . Notes for div A09977-e16060 The third Argument to prove that God is . There is no other God besides him . Esay 45.22 . Doctr. Proved by the greatnesse of his Majestie and workes . Esay 46.5 . Psal. 86.8 . Esay 40.15 , 16. Vers. 25. Vers. 12. Vers. 18. All other gods are but new , He from everlasting . Esay 41.4 . and 44.6 . and 43.10 . He onely knowes things to come . Esa. 41 22 23. and 44.7 , 8. By the greatnesse of his power and providence , working changes in the world . Esay . 41.23 24. Esay 40.23 , 24. Psal. 107.33 , 34. He only the living God ; other gods but dead Vanities . Act 14.15 . Psal. 115. 2 More particularly . 1 The gods of the Gentiles and their religion was false . Rom. 1. 1 Because their gods were men ; 2 The worst of men . 3 They did die . The religion of Mahomet is false . 1 He gives testimony to the Old and New Testament , and yet is contrary to both . 2 His new religion wanted miracles to confirme it . 3 His Alcoran is barbarous , and without sense . 4 His doctrine is impure , and so his life . To beleeve that our God is God alone , and to cleave to him . Iohn . 6.68 . 2 Chron. 15.6 . Vse . 2. For comfort ; That he will sh●w himselfe to be the true God , in raising up his Churches . Esay 48.11 . Vers. 10. Esay 42.8 . To keepe our hearts from idolatry , and to set up no other god . Two kindes of Idolatrie . Iames 4. Rom. 1. Three grounds of Idolatrie . Psal. 115.9 . Notes for div A09977-e19330 The second thing to bee knowne concerning God. What God is . What the Essence of God is . Exod. 6.3 . Gen. 17.1 . What is meant by such aforme of expression I am what I am . Doctr. God only and properly hath Being in him . What this Being is , explained in five things . Immense . Isai. 40. Vers. 17. Of himselfe . Rom. 11. Everlasting . Without succession . Giving Being to all things . There is something in Gods Essence not to be inquired into Rom. 1.18 . Exod. 33. Isai. 45.9 . Rom. 11. Prov. 30.4 . Vse . 2. To strengthen our faith , and encourage us in our wants and crosses . Rom. 4.17 . Exod. 6.6 . Isai. 50.10 . Gen. 1. 2 Cor. 4.5 . Isai. 6.13 . Isai. 42.13 , 14 Notes for div A09977-e23250 Vse . 2. To give him the praise of his Being . To say I will doe such a thing , what a sinne it is . It is Idolatrit . Isai. 42.8 . Hab. 1.16 . It is a vanity . Psal. 37.5 . Isai. 26.12 . Psal. 37.7 . Vse . 3. Learne the vanity of all creatures , and the remedie against it . Act. 17.28 . 1 Chro. 29.18 . Isai. 56.12 . Iames 4.13 , 14. The Attributes of God , are of two sorts . God is perfect . Act. 17.25 . Isai. 40. Five differences betweene the perfection that is in God , and which is in the creatures . 1 Iohn 1. Reason . Then all we can doe , reacheth not to him , to merit any thing . Psal. 16.4 Vse . 2. This perfection of his shews the freenesse of his grace and goodnesse in all he gives . Rom. 11.35 , 36. To goe to God with faith , though wee have no worth in us to move him . God hath no need of any man or creature . That many perish is nothing to him . His Commandements are for thy good . Isai. 36.17 . To praise God for himselfe , give him the honour of his perfection . Psal. 68.1 Foure signes of entitling Gods perfection . Deut. 28. Nahum 1. Signe . Notes for div A09977-e26800 Signe . Psal. 27.1.3 . Hebr. 11. Signe . Coloss. 3. Isai. 55.2 . That the creatures in themselves are of no moment to us , are nothing in three respects . Their efficacie is from God. They are at his command . Prov. 23. They can doe little good at best ▪ and that which they do is of no continuance . The second attribute of God. GOD is the first without all cause . Rev. 1.8 . Rev. 3.14 . Isai. 44.6 . Rom. 11.36 . Reason 1. Reason 2. Object . it hath that part of it selfe originally ? Reason 3. God therefore wils not things because they are just ; but they are just because he wils them . God may doe all things for himselfe , and his owne glory . Matth. 20.15 , 16. We should do nothing for our owne ends but for God. Signes , whereby a man may know whether hee maketh God or himselfe his end . Acts 6.4 . Ioh. 17.4 . Notes for div A09977-e29680 A third Attribute of God. His Eternity . Doctr. Five things required in eternitie . Isai. 57.15 . Psal 90.2 . Iohn 8.58 . Psal. 90.2 , 3. The reasons why God must be eternall . Foure differences between the eternity of God , and the duration of all creatures . Consect . 1. He possesseth all things together ; and all time is present and as it were past with him . Psal 90.4 . To God no time is either long or short . 1 Tim. 1.17 . Isai. 57.15 . Consect . 2. Eternitie makes good things infinitely good , evill things infinitely evill . To mind more those things which are eternall . 1 Ioh. 2.17 . 1 Tim. 1.17 . 1 Cor. 9.25 . Ioh. 6.27 . 1 Cor. 7.29 , 30 , 31. Motives hereunto . God then hath time enough to fulfill his promises , and his threatnings ; therefore not to be offended though he stay long . Isai. 40.27 , 28. 2 Pet. 3.4 . with 8 , 9. Consider you have to doe with a God , whose love and enmitie are eternall . And therefore , first , to trust in God , and not man. Psal. 146.3 , 4. Psal. 90.1 . Secondly , to feare him . Isai 5.13 , 14. 1 Ioh 2.17 . To serve God , and to doe his will. To comfort our selves against the mutabilitie of things here below . Psa. 102.11 , 12. Psa. 102.26 , 27. Isai. 57.15 . God is the Lord of all time , appoints seasons , and we are not to looke on time to come as ours . Psal. 90.5 . Iames 4.13 , 14. Notes for div A09977-e32610 The fourth Attribute of God , His Simplicity . Iohn 4.24 . GOD a Spirit . What kinde of spirit . 4 Properties of a spirit . Luke 24.39 . Iohn 3.8 . Isay 31.3 . Gods eye is chiefly upon the spirits of men : and our care therefore is to keep our spirits fit for communion with GOD. 1 Sam. 16.7 . How that is to be done . 2 Cor. 7.1 . Lust defiles the spirit . 2 Pet. 1.4 . T it 1.15 . Mat. 15 19. Rom 7. Actuall sinnes co●●itted by 〈…〉 of the spi●●t . Iames 4. 3 Reasons or considerations proving it . Isay 57. Iames 4.1 . Iames 1.15 . Directions for cleansing the spirit . Ezek. 24.11 , 12. Ezek : 24.13 . Ezek. 36.21 . 2 Cor. 7. Isay 4.4 . Ierem. 23.24 . Mal. 3. Zach 13.9 . Isay 66.2 . 1 Pet. 3.3 . Prov. 3.22 . Iam. 2.5 . Heb. 12.28 . Phil. 4.8 . 2 Cor. 5. Iames 1 10. 1 Cor. 6.12 , 13. 2 Pet. 2.12 . Iohn 4.34 . Notes for div A09977-e35970 His government chiefly exercised on the spirits of men . Rom. 14.17 . Psal. 13.14 , 15. Psal. 81.12 . Deut. 30.6 . Ezek. 36.26 . 2 Tim. 4.22 . Proved by 3 Demonstrations . Eccles. 9.1 . Iohn 16.9 . Lam. 3 65. 〈◊〉 3. 〈◊〉 4.24 . ●orship him 〈◊〉 ●pirit . Rom. 1.9 . What it is to serve God in the spirit . Col. 3.16 . Particularly in three things . Isay 29.13 . Ier. 12.2 . 2 Sam. 6.14 . Rom. 15 , 30. Acts 20. Col 3.22 . Col. 3.22 . What necessity there is of fit gestures of the body in Gods worship . 1 Cor. 6 , 20. Acts 9. Psal. 51.16 , 17 Luke 22 , 42. Luke 4. * How God describes himself to Moses : Exod. 34.6 . Ier. 23.24 . Deut. 24. Exod. 34.6 . Notes for div A09977-e38720 The Simplicity of GOD , proved by 6 Reasons . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Reas. 6. Consect . 1. See what a stable foundation faith hath to rest upon . Psal. 46.1 , 2. Consect . 2. God cannot be hindred in any worke he goes about . Consect . 3. That the Attributes of GOD are equall in his iustice and his mercy , &c. To labour for contentednesse with the simplicity of our condition . Phil. 4. Labour for simplicity and singlenesse of heart . Iam. 1.8 . Iames 4.8 . Matth. 10.16 . Rom. 12.8 . Goe to God rather than the creatures , hee being mercy , wisedome it selfe , &c. by reason of the simplicity that is in him . Notes for div A09977-e41880 The fifth Attribute of God ; His Immutability . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Reas. 5. Consect . 1. Consect . 2. That all his love , hatred , ioy , &c. were in him from eternity . Whence 1. He must needs be righteous in all his wayes . Take heede of provoking him to cast thee off Gods gifts and calling are without repentance to his Elect . Heb. 6.18 . Isay. 55.3 . Heb. 10.23 . 1 Cor. 15.58 . Notes for div A09977-e44460 That the unchangeablenes of Gods Decrees takes not away endeavours . We shall finde God the same in dispensing iudgements & mercies in these times to us that he hath beene in former times to them . Two cases wherein God will punish his owne . A caution added . Esay 59.1 . Containes two branches . Looke on the creatures as mutable , and expect not much from them . Goe to God to put a stability into the things thou enioyest . Learn to prize things by their unchangeablenesse , as Grace &c. Notes for div A09977-e46540 To goe to God to get constancy in well-doing . Two causes of inconstancy , and two means to procure constancy . Lusts get them mortified . Iam : 4.8 . Vnconstancy comes from weaknesse . Three helpes to strengthen purposes . The sixth Attribute of God ; His Greatnesse and Infinitenesse . The Greatnes of GOD declared in 6 things . By the workes of Creation . By the Ensigns of his Greatnesse . By the workes of his providence . By comparing him with the greatest things . By the Immensity of his being . By his holinesse . Proved by 4 Reasons . Reas. 2. Reas. 3. Reas. 4. To know our interest in this Great God , and to take up a greatnesse of minde answerable . Notes for div A09977-e50440 How a man shall come by this greatnesse of minde , and what rise it hath from Gods greatne● Learne to feare for his greatnesse . That no affection or obedience in us is great enough for him , and therefore not to 〈◊〉 our selves in either . 1 Iohn 2.15 . Iames 4.4 . To reverence him when wee come before him ; and to feare him . The seventh Attribute of God : The Infinitenesse of his Presence , Or , His Immensity Reas. 1. Reas. 2. Reas. 3. Hee governes the world immediately ; which is a remedy against the complaint of evill Governours . Therefore to choose him and reioyce in him as a friend in all places . See a ground of his particular providence in the smallest things . It teacheth us patience and meeknesse , when iniuries are offered . Iames 5 , 9 Notes for div A09977-e53730 To walk with God. A mans presence is seene in three things And so is Gods with us , and ours with him . Vse . 6 Hee observeth all the sinnes thou committest and all the good thou doest : for encoragement and restrainte . Terror to wicked men , who have such an enemy from whom they cannot fly . Amos 9.2 , 3 , 4. The eighth Attribute of God , His Omnipotence . Reas. 1. Reas. 2. Reas. 3. Reas. 4. Notes for div A09977-e56840 Let all in Covenant with God reioyce that they have an Almighty God for their God. Make use of his power in all wants and in all straits , &c. To beleeve this great power of God. That men doubt as much of the power of God , as of his will , by 3 instances . Seeke and pray to him in all straits with confidence . 
A30615	----	Two treatises of Mr. Jeremiah Burroughs. The first of earthly-mindedness, wherein is shewed, 1. What earthly-mindedness is. ... 6. Directions how to get our hearts free from earthly-mindedness. The second treatise. Of conversing in heaven, and walking with God. Wherein is shewed, 1. How the Saints have their conversation in heaven. ... 9. Rules for our walking with God. The fourth volumn [sic] published by Thomas Goodwyn. William Greenhil. Sydrach Simpson. Philip Nye. William Bridge. John Yates. William Adderley. Burroughs, Jeremiah, 1599-1646. 1652 Approx. 576 KB of XML-encoded text transcribed from 142 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30615 Wing B6125A ESTC R213424 99825811 99825811 30201 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30615) Transcribed from: (Early English Books Online ; image set 30201) Images scanned from microfilm: (Early English Books, 1641-1700 ; 1773:13) Two treatises of Mr. Jeremiah Burroughs. The first of earthly-mindedness, wherein is shewed, 1. What earthly-mindedness is. ... 6. Directions how to get our hearts free from earthly-mindedness. The second treatise. Of conversing in heaven, and walking with God. Wherein is shewed, 1. How the Saints have their conversation in heaven. ... 9. Rules for our walking with God. The fourth volumn [sic] published by Thomas Goodwyn. William Greenhil. Sydrach Simpson. Philip Nye. William Bridge. John Yates. William Adderley. Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. [20], 72, 75-82, 85-116, 217-339, [13] p. printed for Peter Cole, at the Printing-Press in Cornhill, near the Royal Exchange, London : 1652. "To the reader" signed: Thomas Goodwyn [and 6 others]. The words "Thomas Goodwyn. .. Philip Nye." and "William Bridge. .. William Adderley." are bracketed together on title page. Includes indexes. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Prayer -- Early works to 1800. Sin -- Meditations -- Early works to 1800. Christian life -- Early works to 1800. Independent churches -- England -- Early works to 1800. God -- Worship and love -- Early works to 1800. 2006-05 TCP Assigned for keying and markup 2006-06 Apex CoVantage Keyed and coded from ProQuest page images 2007-06 Ali Jakobson Sampled and proofread 2007-06 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion TWO TREATISES OF Mr. JEREMIAH BURROUGHS . The first Of Earthly-mindedness , Wherein is shewed , 1. What Earthly-mindedness is . 2. The Evils of Earthly-mindedness . 3. Several Convincements of Earthly-mindedness . 4. Several Reasons of Earthly-mindedness . 5. Considerations to take off the heart from Earthly-mindedness . 6. Directions how to get our hearts free from Earthly-mindedness . The second Treatise . Of Conversing in Heaven , and Walking with God. Wherein is shewed , 1. How the Saints have their Conversation in Heaven . 2. How the Saints Trade for Heaven . 3. Evidences of Heavenly Conversation . 4. That Heavenly Conversation is , 1. Convincing . 2. Growing . 3. Brings much glory to God. 4. Brings much glory to the Saints . 5. It will make suffering easie , 6. Brings much joy . 7. It 's very safe . 5. Directions for Heavenly Conversation . 6. What Walking with God is . 7. The Excellency of walking with God. 8. Evidences of our walking with God. 9. Rules for our walking with God. The Fourth Volumn published by Thomas Goodwyn . William Bridge . William Greenhil . John Yates . Sydrach Simpson . Philip Nye . William Adderley . London , Printed for Peter Cole , at the Printing-Press in Cornhill , near the Royal Exchange , 1652. TO the READER . IT was the saying of a Servant of Christ , Every day a Christian spends on Earth , is a day lost in heaven ; sure he meant it of the Place , not the Company , For what makes Heaven , but Vnion and Communion with God in Jesus Christ ? Now this being attainable in this life what hinders but a Christian may live in heaven whilst he lives upon earth ? Truly our Fellowship is with the Father , & with his Son Jesus Christ , 1 Job . 13. And our Conversation is in Heaven ( saith another Apostle ) Phil. 3. 20. And I live , yet not I , but Christ liveth in me , and the life which I now live in the flesh , I live by the faith of the Son of God , Gal. 2. 20. These were men on earth , subject to such infirmities as these are , yet lived in Heaven ; and there are yet in this declining , wanton , Christ-denying age , a Generation upon earth thus living , whose lives and graces , though hidden under a mean out side , under many reproaches and infirmities , yet shine inwardly with the glory of Christ upon them , who though they be in the world , yet follow the Lord with a Spirit differing from the spirit of the world ; and amongst these hidden ones of the Lord , this blessed man ( the preacher of these Sermons , of whom the world was not worthy ) was such a one , who whilst he was upon earth , lived in Heaven ; and as thou maiest easily perceive , the end and scope of these Sermons is , to winde up thy heart to the like frame and posture ; viz. To take it off from perishing vanities , and to set it upon that which is the real and durable substance : We see upon what weak shoulders the fair neck of all worldly pomp and glory now stands , and how the Lord is winding up , and putting an end to the glories of the Kingdoms of men , who have not contributed their strength and power to the advancing , but contrariwise , to the pulling down and ecclypsing of the glory of the Kingdom of Jesus Christ : Besides what the World tells us , never had any age by the works of providence , more examples laid before them of the worlds vanity , than in our daies ; and therefore our hearts should s●t loose to all things that cannot stretch themselves to eternity : The Apostles reason is full of weight , It remains ( saith he ) that both they that have wives , be as though they had none , and they that weep , as though they wept not , and they that rejoyce , as though they rejoyced not , and they that buy , as though they possessed not , and they that use the world , as not abusing it ; and this Exhortation he puts on by this Argument , The time is short , or as the word is , The remainder of our season is now folding up , as a sail or curtain into a narrow room : Time is short , and life shorter , and the end of all things is at hand , and we have greater things to minde , and to set our hearts upon . The Divinityy of this holy mans spirit did much appear in this , that having much of the comfort that Earth could afford him , he still looked upon all Creatures Contentments with the eyes of a stranger , and on order to the raising up of his soul to a more holy , humble , serviceable , self denying walking with God. For him that injoyes little or nothing in the world , to speak much of the worlds vanity and emptynesse and of taking the heart off that , the sweetness whereof he never possessed , is not so much , as when a man is surrounded with the confluence of Creature-comforts , then by a Divine spirit to tread upon the neck of these things , and to be caught up into the third Heaven , bathing , solacing and satisfying it self with sweet and higher injoyments , with the more savory and cordial apprehensions it hath of Jesus Christ ; this is somewhat like him that is made partaker of the Divine Nature , and that lives above the world in the injoyment of the world ; so that now Reader thou hast these Sermons twice printed , once in the practice of this holy man , and now again in these papers which we present to thee in this preaching stile ( though we confess things might have been more contracted ) because we find this way more desired , more acceptable to his hearers , and if we mistake not , more working upon the affections , and more profitable to the greatest part of Christians . The Lord Jesus be with thy Spirit , and go along with these and all other his precious labors , to the furtherance of the joy of thy Faith , building thee up in the inner man , and directing thee in the way to thine eternal rest . Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderley , THou hast here the names of al the Books of Mr. Jeremiah Burroughs , that are published by us , Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderley . The first Volumn The rare Jewel of Christian Contentment . The second Volumn Gospel Worship . The third Volumn Gospel Conversation . The fourth Volumn Two Treatises , the one of Earthly-mindedness , the other of conversing in Heaven , and walking with God. THE CONTENTS OF THE FOURTH VOLUUMN . Philip. 3. 19. CHAP. I. TExt opened Page 2 Doctrine There is a great difference between a wicked man and a godly man , The one minds the Earth : the other , his Conversation is in Heaven 3 CHAP. II. Earthly-mindedness discovered in nine particulars 1 When men look upon Earthly things as the greatest things . 5 2 When the choicest of their thoughts are busied about earthly things ▪ 6 3 When their hearts cleave to the earth Page 8 4 When their hearts are filled with distracted cares about the earth . 9 5 When the greatest endeavors of their lives are about things of the earth 11 6 When they seek any earthly thing for its self and not in subordination to some higher good 13 7 When they are earthly in spiritual things 15 8 When they pass by great difficulties about earthly matters and they seem little to them ibid 9 When they conceive of the most heavenly truth in an earthly way Page 17 CHAP. III. Fourteen Evils of Earthly-mindedness 1 It is Adultery 20 2 It is Idolatry ibid Object . What Idolatry is there in it ? Answ . 1 They depart from God 22 2 They chuse rather to make the earth to be their god , than the infinit First-Being of all things ibid 3 It is enmity against God 23 4 It is opposite and contrary to the work of grace 24 1 Before Conversion 1 To the call of conversion 26 2 To the souls answer to this call ibid 3 To the resigning up of the soul to God as the chiefest good 26 2 After conversion to their work of grace 1 Grace brings a new light to the soul ibid 2 Make him a new creature 27 3 Is of an elevating nature ibid 4 Is of an enlarging nature ibid 5 Grace sanctifies the soul 28 5 It puts men upon great temptations Page 28 6 It is one of the greatest bindrances to the profit of the Ministry 30 7 It causeth many foolish lusts in the heart 34 1 It causeth them to follow after things that are vile ibid 2. It makes them a servant to their servants ibid 3 A man might have more of it , and not mind it so much as he doth 35 4 You pay a great deal more for it than 't is worth 36 5 What he doth he must needs undo again 38 6 They lose the comfort of earthly things before they have them 39 8 It is the root of Apostacy 40 9 It doth wonderfully dead the heart in the prayer 42 10 It is just with God , their names should be written in the earth 43 11 They have the curse of the serpent upon them 44 12 It is a dishonor to God , and a scandal to Religion 45 13 It doth exceedingly hinder preparation for death 47 14 It will drown thy soul in perdition 50 Preparation to Convincements . Men may be earthly-minded and yet not know they are so Page 51 Five things may be wrought in an earthly-minded man 1 His judgment may be convinced that there is a vanity in them 52 2 He may have some kind of contentment in them ib. 3 They may speak great words about the vanity of this world ibid 4 They may be free from getting any thing by deceit ibid 5 They may dispise some earthly things ibid Convincement 1 When a man rests upon earthly props for the good he doth expect 54 Convincement 2 When men make most provision for the things of this world for themselves and their children 55 Convincement 3 When a man can be content with a slight assurance of heavenly things , but never thinks him sure enough for the matters of the earth 56 Convincement 4 When he is contented with a little sanctification , but in things of this world would s●ill have more and more Page 58 Convincement 5 When they are very wise in matters of the world , but very weak in spiritual 59 Convincement 6 When their discourses are of the world 60 Convincement 7 When spiritual things must give way to earthliness 61 Convincement 8 When they care not how it is with the Church so it be well with them in things of the world ibid Convincement 7 When the more spiritual a truth is the lesse it takes with their hearts 63 CHAP. IV. Reasons of mens Earthly-mindedness . 1 The things of the earth appear reall to them , but Heavenly things are but a notion 64 2 They look upon them as the present necessary things ibid 3 These things are most sutable to mens hearts 65 4 They have a very fair shew to the flesh ib. 5 Men naturally know no better things 66 6 There are earthly principles continually dropping into men by conversing with other men of the earth ibid 7 The sensible experience they have of their sweetness Page 67 CHAP. V. Considerations to take off the hearts of men from earthly-mindedness Consideration 1 If thou couldst possess all the things of the earth there is not so much good in them , as to countervail the evil of one sin 68 Consideration 2 The chiefest things of the earth have been and are the portion of reprobates ibid Consideration 3. God hath made man for higher things than the things of the earth 69 Consideration 4. The soul of a man is of too high a birth to have the strength of it spent about the things of the earth . 70 Consideration 5. All the things of the earth are uncertain 71 Consideration 6. Consider what hath become of such men in former ages 72 Consideration 7. How short thy time is in this world Page 73 Consid . 8. A little will serve the turn to carry us through this world 76 Consid . 9. There is no good to be had in them further than God is pleased to let himself through them 77 Consid . 10 If you be godly God promiseth to take care of you for the things of the earth ibid Consid . 11. All that are professors of Religion should be dead to the world 79 CHAP. VI Exhortation to beware of earthly-mindedness 81 CHAP. VII Directions to get our hearts free from Earthly-mindednesse 1 Be watchful over your thoughts 86 2 Be humbled for sin ibid 3 Set the exampls of the Saints before you 86 4 Consider the great accompt we are to give for all earthly things ibid 5 Set the Lord Jesus Christ before you 88 THE CONTENTS OF THE ENSUING TREATISE OF AN HEAVENLY-CONVESATION . PHILIPPIANS , 3. 20. CHAP. I HOw far the examples of godly men should prevail with us Page 91 1 More than other examples 93 1 More than the examples of rich men ibid 2 More than the example of the multitude ibid 3 More than the examples of those nearly related to us ibid 2 They should be enough to take off prejudices that come from accusations of men ib. 3 They should make us enquire after those waies Page 94 4 We should not oppose those waies 95 5 They should prepare us to let in any truth they profess ibid 9 They should confirm us in the truth 96 CHAP. II. What is to be done when examples of godly men are contrary 1 It puts us to a strict examination 97 2 which way hath most earthly inducements 98 CHAP. III Rebuke to those that follow the example of the wicked , and reject the example of the godly Page 98 CHAP. IV Two Doctrines 1 The Saints are Citizens of Heaven 100 2 Their Conversation while they are in this world is in Heaven ibid CHAP. V How the Saints are Citizens of Heaven 102 1 Their names are inroll'd there 102 2 Christ their Head bath taken possession of Heaven in their names ibid 3 When they actually beleeve they take up their freedom 103 4 They cannot again be as slaves ibid 5 They have right to all the common stock and treasury of heaven ibid 6 They have the same confirmation of their blessed estate that the Angels have ibid 7 They have priviledge of a free rtade to Heaven Page 104 8 They have for he present communion with the Angels ib. 9 They have the protection of Heaven ib. CHAP. VI How the Saints have their conversation in Heaven 106 1 The aim of their hearts is heaven-wards 107 2 They are acted by Heavenly principles in their waies 108 1 That God is all in all ib. 2 That God is the infinite First being ib. 3 They have communion with the God of Heaven ib. 4 They live according to the Laws of Heaven 110 5 Their soul is where it loves rather than where it lives 111 6 They deilght in the same things that are done in Heaven 114 1 The sight of Gods face 115 2 The praising of God ib. 3 The keeping a perpetual Sabbath ib. 7 They are heavenly in earthly imployments 115 8 They are heavenly when they converse together 116 9 Their great trade upon earth is for heaven 217 CHAP. VII The Saints trading for Heaven opened . 1 They have skill in they commodity they trade for Page 217 2 They have a stock to trade withal 218 3 They take the advantage of the Market for commodities ib. 4 There is much inter course ib. 5 Their chief stock is where they trade 220 6 They are willing to part with any thing here to receive advantage where they trade ib. 7 They trust much 221 CHAP. VII Evidences of mens having their conversations in heaven Evidence 1. They canvilifie all the things on earth 222 Evidence 2 They can be content and live comfortably with little in this world ib. Evidence 3 They can suffer hard things with joyful hearts 223 Evidence 4. Their hearts are filled with heavenly riches 225 Evidence 5 They are willing to purchase the priviledges of Heavne at a dear rate ib. Evidence 6 They are sensible of the stoppages between heaven and their souls Page 26 Evidence 7 Their willingness to die 227 CHAP. IX Reasons why the Saints have their Conversation in heaven ib. 1 Because their souls are from Heaven 228 2 By grace the soul hath a Divine Nature put into it 230 3 Their most choise things are in heaven 231 4 God orders it so to wean their hearts from the world 233 CHAP. X. Use 1. To reprove such as have their conversations in hell 234 CHAP. XI . Use 2. To reprove hypocrites 235 CHAP. XII . Use 3. Let us not find fault with the strictness of Gods waies Page 237 CHAP. XIII . Use 4. To reprove such as are godly and yet fail in this thing 238 CHAP. XIV . An Heavenly Conversation is a convincing conversation 241 CHAP. XV. A Heavenly Conversation is growing 243 CHAP. XVI . A Heavenly Conversation brings much glory to God 244 CHAP. XVII . A Heavenly Conversation brings much glory to the Saints 246 CHAP. XVIII . A Heavenly Conversation will make sufferings easie 247 CHAP. XIX . A Heavenly Conversation brings much joy 249 CHAP. XX. An Heavenly Conversation is very safe 250 CHAP. XXI . An Heavenly Conversation gives abundant entrance into glory ibid CHAP. XXII . Directions how to get a Heavenly Conversation Direct . 1. Be perswaded that it is attainable Page 251 Direct . 2. Labor to keep a cleer conscience 252 Direct . 3. Watch opportunities for heavenly exercises ibid Direct . 4 Rest not in formality 253 Direct . 5. Labor to beat down your bodies . 254 Direct . 6. Labor to be skilful in the Mystery of godliness , to draw strength from Christ in every thing you do ibid Direct . 7. Exercise the grace of faith much 256 THE CONTENTS Of the ensuing TREATISE OF WALKING with GOD. GENESIS , 45. 24. CHAP. I. TEXT opened Page 261 CHAP. II. Doctrine . 'T is the Excellency of a Christian to walk with God 265 CHAP. III. How the soul is brought to walk with God 1 Every one by nature goes astray from God 268 2 The Lord manifesteth to the soul the way of life ibid 3 The Lord makes peace between himself and a sinner . 269 4 God renders himself lovely to the soul 270 5 God sends his Holy Spirit to guide him 271 6 Christ takes the soul and brings it to God the Father 271 CHAP. IV What walking with God is . 1 It causeth the soul to eye God 272 2 It causeth a man to carry himself as in Gods presence 273 3 He makes Gods will the rule of his will Page 274 4 The soul hath the same ends that God hath 275 5 It suits the soul to the administrations of God 276 6 To have a holy dependance upon God 1 For Direction 277 2 For Protection 278 3 For Assistance ibid 4 For a Blessing upon all it doth ibid 7 It makes a man free and ready in the waies of God 279 8 It consists in communion with God 280 9 It causeth the soule to follow God more as he reveals himself more 282 CHAP. V Excellencies of walking with God Excellency 1 It makes the waies of God easie 286 Excellency 2 It is most honorable 287 Excellency 3 The soul hath blessed satisfaction in it 288 Excellency 4 It is a special part of the Covenant of God on our parts 290 Excellency 5 There is a blessed safety in walking with God 292 Excellency 6 Hence the soul enjoys sweet familiarity with God 293 Excellency 7 To them God communicates his secrets 294 Excellency 8 They find favor in Gods eyes for granting their petitions . 295 Excellency 9 There is a glory put upon the soul 296 Excellency 10 Gods presence doth mightily draw forth every grace Page 297 Excellency 11 The presence of God shall never be terrible to the soul , neither at death nor judgment 298 Excellency 12 It will be blessedness in the end 299 CHAP. VII Vses of Exhortation Vse 1 Blesse God that he will be pleased to walk thus with his poor creatures 300 Vse 2 What strangers the world are to this walking with God 301 Vse 3 What vile hearts are ours that we are so backward to walk with God 302 Vse 4 Let us keep close to God in our walking wtih him 303 Vse 5 If there be so much excellency in walking with God here , what will there be in heaven 304 CHAP. VIII Evidence of our walking with God 306 Evidence 1 He depends not much upon sence and reason in the course of his life 307 Evidence 2 He is the same in private that he is in publick 307 Evidence 3 He hath a serious spirit 309 Evidence 4 They walk in newness of life 310 Evidence 5 When he hath to do with the creature he doth quickly passe through the creature unto God 311 Evidence 6 He loves to be much retired from the world 312 Evidence 7 He is careful to make even his accounts with God 315 Evidence 8 The more spiritual any Truth , or Ordinance or any company is , the more the soul delights in it 314 Evidence 9 He walk in all the Commandements of God 315 Evidence 10 See how the Scripture describes it 1 It is a walk of humility 316 2 It is a walk of uprightness ibid 3 It is a walk in the fear of God 317 4 The comfort of the holy Ghost is joyned with it 318 5 It is a walk above 319 6 They endeavour to walk as Christ walked ibid CHAP. IX Rules of Direction for walking with God Rule 1 Be sure there be no way of fin in thee 320 Rule 2 Labor to withdraw thy heart from earthly and sensual things 321 Rule 3 Evermore take Christ with thee 322 Rule 4 Be careful to beautifie thy soul 323 Rule 5 Take heed of halting 325 Rule 6 Take heed of formality in holy duties 326 Rule 7 Take heed of secres slidings away from the Truths of God 327 Rule 8 Labor to keep such a tenderness of spirit as to be sensible of the beginnings of declining 329 Rule 9 Labor to be spiritual in thy solitary times 330 Rule 11 Go on with a resolution in holy duties though thou see nothing come of them for the present 331 Rule 12 Make good interpretation of all Gods dealings with thee 332 CHAP. X An objection of Gods hiding his face Answered 1 It is a good sign when thou art sensible of his withdrawings 333 2 Examine whether thou hast not some times shut out God from thee ibid 3 It is better God withdraw than that we withdraw 336 4 Gods withdrawing his comfort is not alwaies the withdrawing his presence ibid 5 If thou canst not see Gods face , hearken to hear his voice 337 6 Keep thy self in a waiting frame for God 338 FINIS . The Names of several Books Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , by the Exchange , London . A Congregational Church is a Catholike Visible Church . By Samuel Stone . Twelve several Books of Mr. William Bridg , Collected into one Volumn . Viz. 1 The great Gospel-Mystery of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 2 Satans Power to Tempt ; and Christs Love to , and Care of His People under Temptation . 3 Thankfulness required in every Condition . 4 Grace for Grace ; or , the Overflowings of Christs Fulness received by all Saints . 5 The Spiritual Actings of Faith , through Natural Impossibilities . 6 Evangelical Repentance . 7 The Spiritual-Life , and In-Being of Christ in all Beleevers . 8 The Woman of Canaan . 9 The Saints Hiding-Place in time of Gods Anger . 10 Christs Coming is at our Midnight . 11 A Vindication of Ordinances . 12 Grace and Love beyond Gifts . Four several Books , by Nich. Culpeper , Gent. Student in Physick and Astrology . 1 A PHYSICAL DIRECTORY : Or a Translation of the Dispensatory , made by the Colledg of Physitians of London . Whereunto is added , The Key to Galen 's Method of Physick . 2 A DIRECTORY for Midwives ; or a Guide for Women . 3 GALEN's Art of PHYSICK . 4 The ENGLISH PHYSITIAN ; being an Astrologo-Physical Discourse of the Vulgar Herbs of this Nation ; wherein is shewed how to cure a mans self of most Diseases incident to mans Body , with such things as grow in England , and for three-pence charge . Also in the same Book is shewed , 1. The time of gathering all Herbs both Vulgarly and Astrologically . 2. The way of drying and keeping them and their Juyces 3. The way of making and keeping all manner of useful Compounds , made of those Herbs . 4. The way of mixing the Medicines according to Cause , and mixture of the Disease , and the part of the Body afflicted . A Godly and Fruitful Exposition , on the first Epistle of Peter . By Mr. John Rogers , Minister of the Word of God at Dedham in Essex . The Wonders of the Load-stone , by Mr. Samuel Ward of Ipswich . An Exposition on the Gospel of the Evangelist St. Matthew , by Mr. Ward . Clows Chirurgery . Marks of Salvation . Christians Engagement for the Gospel , by John Goodwin . Great Church Ordinance of Baptism . Mr. Love's Case , containing his Petitions , Narrative , and Speech . Vox Pacifica , or a Perswasive to Peace . Dr. Prestons Saints submission , and Satans Overthrow . Pious mans practice in Parliament Time. A Treatise of the Rickets , being a Disease common to Children ; Wherein is shewed , 1. The Essence . 2. The Causes . 3. The Signs . 4. The Remedies of the Disease . Published in Latin by Dr. Glisson , Dr. Bale , and Dr. Regemorter . Mr. Symsons Sermon at Westminster . Mr. Feaks Sermon before the Lord Major . Mr. Phillips Treatise of Hell. — of Christs Geneology . Seven Books of Mr. Jeremiah Burroughs lately published ; As also the Texts of Scripture upon which they are grounded . 1 The Rare Jewel of Christian Contentment , on Phil. 4. 11. Wherin is shewed , 1. What Contentment is , 2. It is an holy Art and Mystery , 3. The Excellencies of it , 4. The Evil of the contrary sin of Murmuring , the Aggravations of it . 2 Gospel-Worship , on Levit. 10. 3. Wherin is shewed , 1. The right manner of the Worship of God in general ; and particularly , In Hearing the Word , Receiving the Lords Supper , and Prayer . 3 Gospel-Conversation , on Phil. 1. 17. Wherin is shewed , 1. That the Conversations of Beleevers must be above what could be by the Light of Nature , 2. Beyond those that lived under the Law , 3. And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those Men that have their Portion in this Life only , on Psal . 17. 14. 4 A Treatise of Earthly-mindedness . Wherin is shewed , 1 What Earthly-mindedness is , 2 The great Evil therof , on Phil. 3. part of the 19. Vers . Also to the same Book is joyned , A Treatise of Heavenly-mindedness and walking with God , on Gen. 5. 24. and on Phil. 3. 20. 5 An Exposition , on the fourth , fifth , sixth , and seventh Chapters of the Prohesie of Hosea . 6 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 7 An Exposition on the eleventh , twelfth , and thirteenth Chapters of Hosea . A Treatise of Politick Power , wherein 7 Questions are Answered , 1. Whereof Power is made , and for what ordained ; 2. Whether Kings and Governors have an absolute Power over the People ; 3. Whether Kings and Governors be subject to the Laws of God , or the Laws of their Countries ; 4. How far the People are to obey their Governors ; 5. Whether all the People have be their Governors ; 6. Whether it be Lawful to depose an evil Governor ; : 7. What Confidence is to be given to Princes . The Compassionate Samaritan . Six Sermons , Preached by Dr. Hill , collected into one Volumn . Dr. Sibbs on the Philippians . The Best and Worst Magistrate , by Obadiah Sedgwick . The craft and cruelty of the churches Adversaries , by Matthew Newcomin . A sacred Panygrick , by Steph. Martial , Barriffs Military Discipline . The Immortality of Mans Soul. The Anatomist Anatomized . A TREATISE OF Earthly-mindedness . CHAP. I. The Text Opened . PHILIP . 3. latter part of the 19. verse . — Who mind Earthly things . THIS precious Scripture cleerly holds forth the different disposition of wicked and of godly men ; especially of such wicked men , as set themselves against the Gospel ; for it relates to such as were professed enemies to the Cross of Christ , that labored what they could to hinder the success of the Ministry of Paul. You shall find if you look back a few verses , that this is meant of those kind of men especially , for he tels us , that many walk'd so , as they were enemies to the Cross of Christ : they were those that opposed the preaching of Paul , and his Ministry : and he describes those men what they were by divers Characters , but I 'le treat of none but this , Who mind Earthly things . Who mind Earthly things ; who savour , or relish Earthly things , so you may translate the word as well . It is a general word comprehending the actions and operations , both of the understanding and will : It is in Scripture applied to both , but most commonly to the Actions of the wil and affections ; we are particular in Actions of the Will. Earthly things ] The things that are upon the Earth , whatsoever they be , the Beauty , the Glory , and Parentry of the Earth ; the Profits that are Earthly , the Pleasures and Honors of the world ; who mind any things inordinatly that are sublunary accommodations . But we carry and behave our selves as free Denizens of the City of Heaven ; for so the words in the Original are , if we should thus reade them : Our City whereof we are Citizens , and whereunto we have right , is Heaven . But our Conversation , our City Converse , it is of things that are above the earth : when the Apostle would have men to follow their example and not the example of others , in the 17. verse , he uses this as an Argument , saith he , such and such men are enemies to the Cross of Christ , and they make their belly their god , and they mind Earthly things : do not follow them , do not hearken what they say to you , they come up and down from house to house , and whisper this and that to you , and would take you off from the ways of God , God hath begun to enlighten you , and to stir your consciences , do not let the precious affections of your souls run wast towards them , but be ye followers of us as we are of Christ ; for our Conversation is in Heaven with our Lord and Master , there comes in the Argument in the 20. verse . So that being the only scope and meaning of the words , take this Doctrinal Truth . That this is the great difference between a wicked man and a godly man ; one minds Earthly things : and the other hath his Conversation in Heaven . I intend to handle both these in order . One of these minds Earthly things : It is a paralel Scripture that we have in the 8. to the Rom. 5. verse , For they that are after the flesh , do mind the things of the flesh . Do mind , there is the same word , only here the Participle , and there in the Verb , but the meaning is the same , as they that are after the Earth , mind Earthly things : so they that are after the flesh savours fleshly things : the first part of this point , is the discription of wicked men , that are enemies to the crosse of Christ , and to the waies of godliness , and they are men that mind Earthly things , the more grosse of them are described before , To have their bellies to be their god , some of them are very sensual , druken , unclean , and altogether given to satisfie the flesh in fleshly lusts : But there are others that do not appear to be so brutish , yet they are men of earthly minds , savour only of earthly things , and these are the men that are secret enemies to the crosse of Christ , yea , and wil many times appear so to be , it will break out at length : Such a man whose spirit hath been earthly for a long time , will appear at length to be an enemy to Christs crosse . Now in the handling of this point , I will propound these Five things to treat of . First . What it is to mind earthly things in a sinfull way : or thus , When a man may be said to be an Earthly-minded man , that we may know when a man is an Earthly-minded man , what it is to mind Earthly things , that the Apostle here describes a wicked man by . Without the opening of this , al that I shall say afterwards will be but to little purpose . Secondly . The great evil that there is in minding of Earthly things : and I shall discover to you a greater evil in it than you are aware of . Thirdly . Lay down some Convincements whereby those men and women that ( it may be ) think they are cleer from this sin , yet may have it discovered unto their consciences , that they are the men and women that do mind Earthly things . Fourthly . I shall search into the Reason , Why it is that the hearts of men and women are so much after Earthly things . Fifthly . I shall labour to take off your hearts from Earthly things . These are the Five things that are to be done in the first part of the point , Namely , the Character of wicked men here laid down , Who mind Earthly things . For the first . Who they are , that mind Earthly things . Certainly , they are not all those that enjoy earthly things ; all men that do make use of earthly things , must not be condemned for minding earthly things . Paul himself in this very Epistle , where he wrote to these Philippians , chap. 4. vers . 12. Though he knew how to want , yet he knew how to abound : he could tell how to make use of earthly things , yea , and he gives charge , That all those that are instructed should make such as had instructed them partakers of all their goods . It may be , they would have said , is not this , To mind Earthly things ? To require those that are instructed , to make those that did instruct them partakers of all their goods : Paul doth charge this . Yea , and Christ himself , even in that Scripture where he does labor most to take the thoughts of men off from the earth ; as not to take any thought , what they should eat , or drink , yet saith he , Your heavenly Father knows that yea have need of these things in the 6. of Matthew : and Gal. 6. 6. Let him that is taught in the Word communicate unto him that teacheth in all good things : and if there be any pretence against it , yet saith he , be not deceived , God is not mocked ; for whatsoever a man soweth , that shall he also reap . Thus therefore it is not here charged , as a note of an evil man , to have earthly things , and doth justly require what is due unto him , as here Paul doth ; and the Galatians could not charge him , as breaking his own Rule which he wrote to the Philppians ; and therefore we must enquire out somwhat else that 's here means , by minding earthly things . When a man or woman doth mind earthly things in a sinful way , And for that there are these several particulars considerable . CHAP. II. Earthly-mindedness discovered in Nine particulars . THE first is this , When a man looks upon earthly things as the greatest things of all , when he hath a high esteem of earthly things , as THE things : as thus , Oh if I had such and such things as others have , Oh how happy should I be , how happy are such and such men that do enjoy such earthly things at their will , in their dwellings , their furniture , their comings in , Oh these are the brave things , these are the delightful things , these are THE things wherein felicity and happiness doth consist . When men shall promise to themselves felicity in any earthly things , then they mind earthly things . I remember golden mouth'd Chrysostom hath a speech of a covetous man , That he looks upon his Money , and he sees more beauty in his Money than in the very Sun it self that shines in the Firmament : When men look upon the things of the earth as the most beautiful things in their eyes : Certainly that man is in a distemper , when he puts such a high esteem upon any earthly things , this esteem is not according to what God and his Saints do put upon earthly things , God never puts any great eminencie on any earthly thing ; he never made any earthly things to be any great Conduit , or means of Conveyance of any great good from himsel unto his Creature ; If you would know what your heart , are , you may know it by this one sign as much as any What do you account your excellencie ? according to what any man or woman accounts their excellency to consist in , so are their hearts , their hearts are sutable ; in the 27. chap. of Genesis , 28. 39. verses . You shall find there Isaac blessing of Jacob and Esau , he blesses them both : but now , what I would observe is this , the difference in the placing of them , you shall observe , the blessing of Jacob in the 28. verse , therefore God giveth of the dew of Heaven , and the fatness of the earth , and plenty of Corn and Wine , that 's Jacob's blessing : Now look to Esau's blessing , for the blessing was sutable to their disposition , and Jacob's father answered and said unto him , behold thy dwelling shall be of the fatness of the earth , and of the dew of Heaven from above : mark , Isaac blesses them both with the dew of Heaven and fatness of the earth ; but now , in Jacob's blessing the dew of Heaven is first , and the fatness of the earth is in the second place ; but in Esau's blessing the fatness of the earth is first , and then the dew of Heaven : noting this , That a godly man indeed , doth stand in need of the things of the earth , as Christ saith , your father knows you stand in need of this things ; I but the great thing in the first place that a godly heart doth mind , it t s , The dew of Heaven , and then in the second place , The blessing of the erath ; But now , a carnal heart doth think it hath some need of the things of Heaven , it will acknowledge that : I but in the first place it's the fatness of the earth they desire : and secondly the dew of Heaven , So that that 's the first thing : Earthly minded men look upon these things as the high and chief things , and hence it is that the choise of the thoughts of an earthly-minded man is carried out on worldly objects . Secondly , When the Cream and choise of the thoughts of men and women are busied about earthly things then they mind earthly things in a sinful manner : You may know what your hearts are by your thoughts as much as any thing , the thoughts are the immediate ebulitions or risings up of the heart ( as I may so call them ) that is the bubbles that come from the heart immediately ; a man cannot know what is in his heart so much by words and actions , as by the thoughts , because the thoughts immediately spring from the heart , as thus , I can tell what the water is in such a fountain better from that that bubbles up immediatly from the fountain-head , than I can tell by the water that runs in the stream a mile or two off , for there may many things intervene in the stream a mile or two off that never came from the fountain-head , but that that immediately bubbles from the fountain-head , that discovers of what nature the fountain is : So the thoughts are as it were the first born of the heart , and therefore the heart may be known what it is by the thoughts , Prov. 23. 7. saith the holy Ghost there , As he thinketh in his heart , so is he ; That which is here spoken in a particular case may be applied in the general , As a man thinks in his heart so is he , as his thoughts are so is he : So is the heart as the thoughts of the mind are , Men may keep in words and actions out of by-respects , I but if you could know what the heart is , and look into the haunts of it in secret , that would discover to your selves what you are : as now , Many of your servants , when they are in your presence before you or before others they may out of divers respects carry themselves fairly , but if you would find them out , labour to know what they do when they are alone in their private haunts : So , would you know your own hearts ? do not so much look at them , and take a scantling of them by how you behave your selves in words and actions before others , but what they are in your private chambers , what they are in the inward thoughts of the mind , there the heart comes to be discovered most ; And by these thoughts I do not mean every kind of injection , or suggestion , for sometimes the Devil may cast in evil thoughts into the most holy ; but I mean such thoughts as are sweet to the soul , whereby the soul comes to suck out sweetness , and contentment , for that 's the minding earthly things , when you find the strength of your thoughts to be upon the things of the earth : and they are more sutable to your hearts than any other : It is not when through weakness the mind may be wandring this way or that way , or through suggestions or temptations ; but now , when men or women are most themselves when alone and free , then for to examine what are the most sutable thoughts to their hearts , Can you say when you are alone , Oh the very thoughts of God are sweet to me , immediate in his Law day and night , and suck out sweetness there as from an hony comb ? But an unclean wretch will suck out sweetness of his unclean thoughts when he is alone ; and so the earthly minded man will suck out the sweetness of his earthly thoughts , and so the Ambitious man the sweetness of his pride when he is alone , and these are the most contentful thoughts to him , he can run along if it be two or three hours together and take delight and pleasure in them : here 's Earthly-mindedness . The third thing is this , An Earthly-minded man , is one whose heart cleaves to the earth : for so I told you the word was , not only to mind , but to savour the things of the earth : his heart doth cleave to the earth : The Psalmist in a far differing case said , that his soul did cleave to the dust : but it 's true of many men in this case that I am speaking of , their very souls do cleave to the dust , their spirits are mixed with the earth , and therefore they are drossie : Though it may be they have some good common gifts , some good natural parts , and some workings of the holy Ghost upon them , yet their spirits are drossie : because they are mixt with the earth : discourse never so much to these men of the vanity of the things of the earth , they will give you the hearing , but when you have done all , their souls do cleave to the earth : and discourse never so much to them of the excellency of heavenly things , they will hear you , but when you have done all , their souls stil cleaves to the earth : As a man whose soul cleaves in love to a woman , ( As it is said of Sampson , his soul did cleave to Dalilab ) talk what you will against that women , or of the excellency of any other woman , yet his soul cleaves to that woman : so 't is in an earthly minded man , let what will be said against the things of the earth , or what can be said for the setting forth of the excellency of the things of Heaven , yet his soul cleaves to the earth : as the Serpents belly did to the dust of the ground . That 's an earthly minded man. Fourthly , An earthly minded man , it on , whose heart is filled with distracting cares about the earth : what he shall eat and drink , and what he shall put on , how he shall provide for himself and his family , and what shall become of him at such a time , Though he be well now yet what may become of him afterwards : when the heart is filled with distracting cares about the things of the earth ; so far as the heart hath these prevailing over it , so far such a man may be judged to be earthly . There are two things that do cause distrating cares about anie businesse The first is , An apprehension of some verie great evil In case I should be disappointed , I look upon my disappointment in such a thing as a most intolerable evil to me , If I should be disappointed I know not what in the world to do That 's the first The second is , An uncertaintie in the means for the preventment of this disappointment : when as I look upon disappointment as a very great evil , so those means that should prevent and help me against disappointment I cannot trust to : I look upon them as too weak to help me , notwithstanding al such means I may yet be desappointed , this causes distracting thoughts ; so , t is in the things of the earth , an earthly minded man or woman hath his thoughts fil'd with distracting cares about the world . That is thus First , They looking upon the things of the world as such great things , they conceive if they should be disappointed they should be undone ; they look upon it as such a fearful unsufferable evil to be depriv'd of their estate and outward comforts in this world . Secondly , They don't look upon the means of provision for themselves and families as having anie certaintie in it , which is a main thing to be considered of : As for outward things in the world , they find by experience there is uncertainty in them . And then for any promse that there is in Scripture that God will provide for them and their families , alas that they dare not trust to , that 's a thing that of all means they think to be the weakest , Lord have mercy upon them ( say they ) if they have nothing else to trust to , but only a word in Scripture , they think themselves most miserable and wretched . But now , it would be otherwise with the soul if it were not earthly minded , it would not be at any great pause how things do fall out here in the matters of the world , it 's true , perhaps I may miscarry in such a businesse , and my estate may be taken from me by the Caldeans or Sabeans as Jobs was , but I shall not be undone , my happiness is not gone , I shall have that that will comfort me when all that is gone ; suppose the worst , yet this will not undo me , Indeed a man that sends abroad in a venture all his whole estate , he is very solicitous because if there be ill news about it he is undone ; but another man that hath a great deal of riches , house , and Lands , and a stock at home to maintain him and his family , If there comes such ill news , I have a stock to live on he thinks , therefore he is not so much solicitous : So a worldly man , all his stock is in the earth , there 's his only portion , and if he miscarries there he is undone ; But a godly man , though he hath the things of the earth , yet he hath something else , treasures in Heaven to rest upon besides the earth , and therefore he is not so solicitous . And then for the second , The uncertainty of means and help : if a godly man looks upon outward causes , he sees all is uncertain , but he hath a promise to rest upon , I will never leave you nor forsake you : cast your care upon me for I care for you ; and this he looks upon as a certain means and help , whatsoever fals out , here 's a promise that he can build upon , and therefore this takes off his solicitous cares : But an earthly minded man or woman whose heart is fild with distracting cares , because he look upon himself as undone if he miscarries here , and hath nothing to rest upon for his provision in this world , more than the creature . Fifthly , An earthly minded man or woman , is one whose great business of his heart and endeavours of his life are about the things of the earth : he makes it his great business , and the strong endeavours of his spirit are exercised in the things of the earth : He eagerly and greedily works with the strongest intention about these things , his whole Soul , the whole man is laid out about the world , it is the adequate object of his soul . You will say , Other men they are busie in their callings as well as these that you account earthly minded men , I but mark , they are busie about their callings in obedience to God ; and for outward things set aside their obedience to God , then ( I say ) all the things that they busie themselves about in the world , were it not under that consideration that they were obeying God in it they would not be adequate objects for their souls . I mean by an adequate object , that that Is sufficient to take up the whole strength of the soul to lay it out fully : I 'le give you this similitude to express my mind further , to shew you what I mean by an adequate object , You have a little child , he is playing at sports , now this sport it hath as much in it as there is in his spirit , there is a kind of equality between his spirit and such a sport , there is benefit enough a child conceives in such a sport as it's worth the laying out of all his strength and might upon it : Now it may be , sometimes a man or woman will play with their child , they will do as the child doth to play with it , but this sport it 's not an addequat object , that 's thus , a man or woman for the while would please themselves with the child , but not so as if there were as much good in this as would fill their souls , so as they would lay out all their mind and might upon this thing as that is fully adequate to the desires of their soul ; But sport is fully adequat to the desires of the soul of the child , but though a man or woman doth sport so with the child , yet these things are not fully adequat to the desires of a man or woman , and they have other matters in their heads than these , and businesses of a higher nature : and so it is in those that are not earthly minded , though they may be busied about the things of this world , yet they use the world as if they used it not , the things of the world are not objects adequat to their hearts , a spiritual heart reserves the chief strength of it for higher things , I follow these things in the world but so , as I reserve the chief strength for a more desirable good : As a man now , if he hath divers friends to come to him , perhaps he hath some of an ordinary rank , they come first , he makes ordinarie provision for them , but if he hath anie choise things for entertainment he reserves them for some choise friends that are coming to him : so a man that is not of the world though he may be busie in earthly things , yet the choise of his heart he both reserve for things of a higher nature . I remember Tertullian hath a speech of the Christians how they eat , and drank ; when they sup'd , they eat and drank ( saith he ) so as they remembred they were to pray that night before they slept : So a gracious spiritual heart follows his out ward business in the world , but so as he remembers he is to converse with God that night before de sleeps , so that he reserves the strength of his spirit for communion with God ; but now the other laies out all his strength as having nothing to do afterwards : so that in this an earthly , and a spiritual heart are quite contrary ; The Apostle you know would have godly men to use the world as if they used it not ; so on the contrary , an earthly-minded man uses spiritual things as if he used them not ; look how an earthly minded mans heart is in spiritual things , so a spiritual mind is in earthly things : An earthly minded man wil do some things that are spiritual , he will come and hear the word , perhaps he wil pray in his familie , and reade a chapter , I but his heart is not much there , he doth it as he did it not , comes and hears as if he heard not , and praies as if he prayed not , he makes it not his business to pray or hear ; so a spiritual minded man he doth the things of the world but as if he did them not , I mean in comparison of his being busie in spiritual things , there he doth it with all his might ; An earthly minded man is like to Corab , Dathan , and Abiram , we reade of them that they were swallowed up of the earth : and so the truth is , the things of the earth , Contentments , provision for themselves and families in earthly things , doth as it were open and swallow up the very hearts of earthly-minded men : and that 's the fift thing for the discription of earthly mindedness . Sixthly , But suppose a man doth not seem to be so strongly intent , to lay out his whole strength and heart about earthly things , yet when anie man or woman shall seek anie earthlie thing for it self ( observe it ) and not in subordination to some higher good , this is an earthly-minded man so for as this prevailes ; in the 2 Cor. 4. 18. our Apostle Paul speaks there of the things that are seen that are but temporal , While we look not at the things that are seen , for the things that are seen are earthly and temporal : the word is as much as to say , while we do not look as our scope upon temporal and earthly things that are seen , we do not make them our end , but we seek them in subordination , there is somewhat else that we look at higher in all these things , as for instance , a man that is godly , he follows his business as other men do , but what is it that he would have ? It 's this , I shew my obedience to God , and I would provide those things that may be helpful to me to serve God in my generation ; that 's my end , I can appeal to God in this , that even in the following my business and all outward things , it is that I might follow God in the use of means for the providing of such things as may enable me to serve him the more in my generation : this is my scope in what I do . But now on the other side , an earthly-minded man makes his scope this , he will follow his business and look about the business of his calling that he might gain , he would get that he might get , he would have more that he might have more , and that he and his children might be somebodie in the world , and it may be that he might have enough to have his will , and lusts , therefore he follows his business very intent , meerly that he may get to satisfie the flesh , yea , indeed all the good things that he doth he brings them in subordination to earthly things . You may take it thus , a spiritual man doth not seek earthly things for himself , but an earthly man doth ; or thus more fully , ( you may mak it a distinct head if you will , ) An earthly man is earthly in all he doth do , both in earthly and spiritual things , and a spiritual minded man is spiritual in all he doth , both in spiritual and in earthly things ; an earthly man when he is in earthly things he is altogether earthly , he looks not at obedience to God in what he doth , as thus , I 'le follow my calling because God hath required it , but an earthly man thinketh , I 'le follow it because I see gain come in by it , this is earth ; though the things be lawful , and it 's your duty to follow your calling , but to follow it meerly for gain , this is earthly : but because it is your duty and the place God hath set you in , that 's spiritualness in earthly things : An earthly man is earthly in earthly things , and he is more earthly in spiritual things : when he performes spiritual duties he hath an earthly end in it , either to get esteem from men , or to cover some evil , or meerly for form and fashion , he doth it in an earthly way , and it may be at the most that that he doth do , it is but meerly for his own quiet , and to satisfie his own conscience , he is earthly in spiritual things . But now , a spiritual man , is spiritual in earthly things . one of a spiritual mind , is more heavenly and spiritual when he is about his calling though the meanest , as hedging , and ditching , or when he is pulling his ropes and lines , or using his Ax or hammer , he is more spiritual I say then , than an earthly man is , when he is praying , or hearing , or receiving Sacraments ; certainly it is so , and it will be found to be so at the great day of Judgment , when the secrets of all hearts shall be disclosed : that 's the sixt thing , when a man seeks earthly things for himself . And that that we may add as a seventh is , That he is earthly in spiritual things . I grant that the best of the Saints may have some earthlinesse in spirtual things ; but I speak of the predominancie , it 's that that doth rule in the heart , so that in the performance of spiritual things , his very ends are but earthly , and the frame of his heart is but earthly in spiritual performances . The eight thing wherein we may find an earthly minded man is this , That he passes through many and great difficulties in matters of the earth , and they are very little to him ; and though he hath a great deal of toyl for the matters of the earth , yet he is never weary with it , because he is in his proper element ; and therefore let there be what difficulties there will be , which to another man would be very great , he makes of them as nothing , and though there be much toyl and labour yet he is not weary , why ? because he is in his own element : The fish is not weary with swimming , but a man is quickly weary , I but the fish is in it's element and a man is not ; so , I beseech you observe this , when a mans spirit is in this kind of temper , let him but be busied about earthly things , wherein earthly advantage comes in , no difficulties will hinder him , no wind or weather , he will rise in cold mornings and go abroad , do any thing in the world . Oh! what difficulties will men endure In storms at Sea , and hazards there , and troubles at land many waies for things of the earth , and sit up late , and rise early , and toyl themselves , and complain of no wearinesse nor no difficulties But now , let them come but to spiritual things , to soul-businesses that concern God and their spiritual estates , every little difficulty puts them aside and discourages them , every mole-hill is a mountain in their way , I would do so and so indeed , but 't is so hard , and 't is tedious to rise in a morning , especially in cold winters morning ; it is very hard and difficult to reade and pray and so he is complaining of the difficulty of these things : And to watch over the heart , it 's a mighty difficulty : to an earthly man any spiritual thing is difficult , and the difficulties doth discourage him , and in spiritual things , Oh how weary are they ! as they in the 1. of Micha , 13. they cryed out , What a weariness is it : But in the businesse of the world they can follow it , from morning to night they are never tired , they can work ( as we say sometimes of men ) like a horse and yet never out of breath : Oh I would but desire you try your hearts once , but to endeavour to spend one Sabbath exctly , and see what a wearinesse that would be to you , resolve but one Sabbath to rise early in the morning , & to have your thoughts spiritual & heavenly as much as you can , and then get up & pray alone in your closet , then reade , and hear , and meditate , and mark what you hear ; and when you go home think of it , and confer about it , and when you come again attend upon the word , and so spend the whole day in hearing , reading , meditating , and conference about good things , Calling your family to account , and praying again , and see how tiresom this will be unto your hearts if they be carnal . But now a spiritual heart will call the Sabbath a delight unto it : And the Sabbath unto such an one is no other than that type and fore runner of that eternal day of rest it shall enjoy in the kingdom of heaven : one that is spiritual accounts the Sabbath to be a day of rest , but an earthly man is quickly tired in spiritual things , he will give over his work and not go through it : we reade in the 4. of Nehe. 6. verse Nehemiah having spoken of the great difficulties that they met withal in their work , and yet ( saith he ) the work went on , for they bad a mind to it . So , look how a mans mind is , so he will be able to go through his work ; If a man be an earthly-minded man , such a man will go through stich with his work , If he take up businesse for the world he will go through with it , for he hath a mind to it , he is a man of an earthly mind ; But let him take in hand a spiritual work , and he will lay it aside before it be half done , he will seldom bring to perfection any spiritual work , why ? because he hath no mind to it , whereas were the heart spiritual , and there were any spiritual work undertaken , such a one would go through with it till all was finished . Another note about the discription of an earthly-minded man , is this : An earthly-minded man , is one that doth conceive of the most heavenly Truths that are revealed in the Word in an earthly way , according to his mind , his genious , and disposition of his own heart : And I verily think this is in a special manner meant in this place , for the Apostle is speaking of those that did oppose him in his Ministery , and that were enemies to the Crosse of Christ : Now ( saith he ) These mind earthly things , their mindes are of an earthly temper , and therefore no marvell ( as if he should say ) though they do not savour those Heavenly and Spiritual Truths that we bring to them , for their minds being earthly , they only apprehend those things after an earthly manner : As now , what was the great Truth that the Apostle did bring to the Philippians ? It was the way of reconciling the world to God , of making our peace with God , and of our Justification through Jesus Christ . Now there is no point of Religion more Spiritual , Heavenly , and Divine , than the Doctrin of Reconciliation , and of Justification by Jesus Christ . So that , one that is of an earthly disposition , though he may be convinc'd of a necessity of pardon of sin , and peace with God , yet he apprehends the making of his peace with God , and obtaining pardon of his sin , but in an earthly manner , he hath carnal thoughts and apprehensions about his peace with God , and about obtaining pardon of sin , he thinks it is the same way that one man obtains peace with another when he is fallen out , and of getting pardon from another man that he hath offended , he conceives it in an earthly way , he looks upon his making peace with God , by some thing that he himself must perform ; but for the point of Free justification by the grace of God in Christ , it 's too Divine , Spiritual and Heavenly for an earthly-minded man to apprehend in the Spiritualnesse of it ; an earthly-minded man , his apprehensions of God are but in a carnal , earthly way ; as the Prophet speaks in the 1 of Isa . The Ox knows his owner , and the Ass his masters crib : Even after that manner doth an earthly-minded man know God ; as an Ox his owner , and the Ass his masters crib : as thus , the ox knows his owner because he brings him fodder daily , so an earthly-minded man hath no other apprehensions of God but this , he thinks God gives him good things in this world , God makes his corn to grow , or Prospers his voyage . An earthly-minded man may rise so high to have apprehensions of God as bringing good things unto him here on earth : But one that is spiritual and heavenly doth apprehend God as God , doth not look upon God meerly as good in respect of the benefit he receives from God here , but he looks upon God as he is in himself , he sees the face of God : as there 's a great deal of difference between a man that knows another man , and a beast that knows a man , The ox knows his owner , the ox knows the man that brings hay or provender to him , but a man knows a man in another way , knows what the nature of a man is , knows what it is to be a rational creature , so one that is spiritual , knows what God is in himself , he sees the face of God , and understands what God is in another way than others do : the difference between the knowledge of God that a spiritual soul hath , one that is pure in heart , and the knowledge of God that an earthly heart hath , is just so much difference as comes to this , As the ox knows the man that drives him to fat pastures , so doth an earthly man know God that gives him good things : but a spiritual heart knows God as one man knows another , not in his full excellency , I mean not so , but there is such a kind of difference in some degree , between the apprehensions of God in a spiritual heart , and the apprehensions of God in an earthly heart : And so we might mention in many other Spiritual and Divine Truths , that an earthly mind doth apprehend but in an earthly way ; consider of Heaven its self , how doth an earthly mind apprehend that ? he apprehends that he shall be delivered from pain , and shall have some kind of glory , but knows not what it is , conceives it according to the way of the earth , some pompous , glotious thing , that he shall live in pleasures and not in pain ; and so apprehends all the glory of Heaven but in sensuality ; whereas a spiritual heart looks at Heaven in another kind of notion , he looks upon the enjoyment of Communion with God and Jesus Christ in Heaven , and living of the life of God in Heaven ; that 's a thing that an earthly heart hath no skill at all in , neither doth such an heart so much as savour it . Thus I have in these several particulars discovered what an earthly-minded man is , Oh that you would lay your hands upon your hearts , and every one consider how far these things do reach you . But I have besides these , divers other convincements , to convince the consciences of men and women that yet there is much earthlinesse in them : but of them we shall treat of in their order afterwards . The Second head to consider is this . The great evill that there is in earthly-mindedness , They mind earthly things . Is that any such great matter ( you will say ) indeed we cannot imagine the transcendency of the evil that there is in this , We think there 's a great deal of evil in swearing , whoring , drinking , and such kind of scandalous sins , and indeed there is , But to have an earthly mind we do not think this to be so exceeding evil ; yet you will find that the Scripture doth speak most dreadful things against this , and if God please to set them home upon your hearts , I hope there is much glory may come to God by it , and much good unto you in particular . CHAP. III. Fourteen Evils of Earthly-mindedness . The First EVIL . F●●●● The Scripture cals it , Adultery : it is spiritual Adultery , in Jude , 4. vers . Ye Adulterers and Adulteresses , know ye not that the friendship of the world is enmity with God. They were Adulterers and Adulteresses in respect of their love to the world : you that would abhor the thought of a temptation to Adultery , yet you may commit spiritual Adultery , a man or a woman may be an Adulterer or an Adulteresse before the Lord , though they never commit the act of uncleannesse with another , yet if their hearts be towards another , they be guilty of uncleannesse : for Christ saith , whosoever doth but look after a woman to lust after her in his heart , he hath committed adultery already ; that is , hath sinned against that command that forbids adultery : Is it so , that if a man do but let his heart go after another woman more than his wife , and a wife after another man more than her husband , this is adultery before the Lord. So if our hearts be after any things more than the Lord Jesus Christ , that we profess our selves married to and he to be our husband ; this is adultery in Scripture phrase . The Second EVIL . Yea further , A worldly or an earthly-mind in Scripture phrase , is called Idolatry ; in Ephes . 5. 5. speaking of divers sins that should not be so much as named among them as it became Saints , he hath Covetousness among the rest , and he ads this ; And Covetousness which is Idolatry . Now what is Earthly-mindednesse , but Covetousnesse , which is Idolaitry ? A man , or woman is an Idolater that is of an Earthly mind : Now Idolatry which is a worshiping of stocks and stones , you all account to be a great sin ; but do you , and al others take heed of another Idolatry that may be as bad that is , To have your hearts to make the god of this world to be your God , the cursed Mammon of unrighteousnesse , to make the things of the earth to be your Christ , to fall down and worship the golden-Calfe of the world . It 's certain , that that thing a mans heart is most taken with , and set upon , that 's his God : and therefore here in this verse out of which my Text is , it 's said , They made earthly things ( their bellies ) their God : The Voluptuous , and Drunkard makes their Belly their God ; and the Unclean person , makes his Strumpet to be his goddesse and worshppeth that ; whatsoever thy heart is most upon , that 's thy God : therefore , that you must know to be the meaning of the Commandement , Thou shalt have no other Gods before me : That is , thou shalt give me the strength of thy soul , and nothing else : So , I am a God to my Creature when I have its strength exercised about me , to lift up me as the highest good ; but if there be any thing else that thy soul is set upon as thy highest good , that 's thy God , and it 's worse than bowing the knee , thou bowest thy soul to that thing : now the meaner any thing is that we make a God of to our selves , the more vile is the Idolatry : as when the Egyptians worshiped divers sorts of gods , they were accounted the most vile Idolaters ; whereas other Heathens worshipped more excellent things , the Sun , Moon , and Stars ; the Egyptians worshiped Dogs , Cats , Onions , and vile things ; and therefore their Idolatry was vile . So , the viler any thing is that a man or woman sets their hearts upon , the more vile is their Idolatry ; as for a man that should set his heart upon unclean lusts , now to make that to be a god , the satisfying of those lusts , that 's abominable , and to make any earthly thing to be a god to us , that 's most vile ; for of all the things of the works of creation that God hath made , the Earth is the meanest , 't is the basest and lowest thing , and hath the least beauty in it in it's self , and it is the most dul and meanest element of all ; and to make earthly things to be a God to you , this is most vile . Object . You will say for this Idolatry , What is there in it ? Answ . There is Two particulars to open the Evil of Idolatry , or Earthly-mindednesse . First . The Evil of your Idolatry , it is in this . You do depart from God ; in letting out of your hearts to these things , you do ( as it were ) go off from God , and renounce the protection of God , the goodnesse and mercy of God , you leave it all by this : In the 4. chap. of Hofea , 12. verse . They are said , To go a whoring from under their God. It 's a notable phrase ; that is , by going to Idols they did go off from the protection of God ; whereas , while they were worshiping the true God , they then were under the protection of God ; but when they went to Idols , they went from under their God , from under his protection : So when thou settest thy heart upon God , and liftest up the infinite First being of all things as the chief good to thy soul , thou art under the influence of this Grace and Mercy : but when thou doest depart from him , and makest other things to be thy Cheef good , thou goest from under his protection , and from his good and mercy . Secondly : God is slighted and contemn'd in this , When thou choosest rather to make the earth to be thy God than the infinit blessed first-being of all things ; As a man that doth dispise his wife , and it were abominable sin , if he should choose to go to a Queen though the most beautifullest woman in the world , and forsake his wife ; but to leave a Queen , or Empress that were the beautifullest woman upon the earth , and to have the heart cleave to a base dunghil-raker , were not this a great contempt to the Queen that were so beautiful ? Yet so it is when thou doest forsake the blessed eternal God as thy chief good , and choosest the things of the earth : for the truth is , the earth is the fink of all the creatures of Gods making , and for thee to leave the most blessed and Eternal One , and to make that thy god it must needs be a very vile and abominable thing ; and therefore the Prophet Jeremiah in speaking of this Idolatry , he cals the Heavens and the Earth to be amazed at it . Jeremiah , 2. 12. Be astonished O ye Heavens at this , and be horrible afraid , be ye very desolate saith the Lord , Why ? what 's the matter ? For my people have committed two evils , They have forsaken me the fountain of living waters , and hewed them out Cisterns , broken Cisterns that can hold no water . So 't is here ; thou forsakest the fountain of living waters , the blessed God , and thy heart cleaves to the dust , and seekest thy contentment and happinesse in cisterns that can hold no water ; let the Heavens be astonished at this horrible wickedness . The Third EVIL . Thirdly , Earthly-mindedness it's enmity against God. Thou wouldst be loth to be found an enemy against God ; certainly it 's a truth , and it will be found another day , That an earthly-minded man , or woman is an enemy to God : yea the Scripture makes it to be enmity in the very Abstract , James , 4. 4. Know ye not that the love of the world is enmity to God ? Observe this , for there 's very much in it , if God would be pleased to make us to lay it to heart , you will find it by experience , that earthly-mindednesse doth make men to be enemies to that that is spiritually good , therefore well might the holy-Ghost say , 't is enmity to God , for whatsoever is enmity to any thing that is spiritually good , it is enmity to God ; so much as my heart , or any of your hearts are against any thing that is spiritual , so much mine or any of your hearts are enemies to God. Now here in the very Text , these earthly-minded men are made enemies to the Crosse of Christ : that is , enemies to the spiritual preaching of Christ , and holding forth Christ : Indeed , If they would have mixt Christ and Circumcision together , then they would have been content with it ; but now this spiritual way of preaching Christ , and being justified by faith alone , and Christian Religion in the purity of it , was that that was not sutable to their carnal hearts , and therefore they were enemies to it . Oh! earthly-mindednesse doth make us enemies to spiritual things ; where have you greater enemies unto the things of God , unto spiritual things , unto the Ministry of the word ( as we had occasion to hint ) and to the work of Gods grace upon the hearts of men and women , no greater enemies unto these things than earthly minded men , men that savour the things of the earth , that can go up and down and care not if they can but load themselves with thick clay , grow rich in the world and fare deliciously every day with Dives , make provision for the flesh to fulfill the lusts thereof , there is an antipathy in their spirits against Jesus Christ and al goodnesse . The Fourth EVILL . Then Fourthly ; There is scarce any disposition more opposite , more contrary to the work of grace , to the work of godlinesse in a mans own heart than earthly-mindednesse , 't is so exceeding crosse to the nature of grace , that it may as well put men or women to be at a stand , and put them upon examination whether there be any grace or no in their hearts if earthly-mindednesse prevail , as almost any other thing ; if God should suffer your corruptions to prevail over you , so as you should break forth into some outward notorious sins , then it may be you would begin to think , can this stand with grace ? and how can that stand with such workings as I have had before ? have not I cause to fear that I am but an Hypocrite , a rotten professor ? But now , this earthly-mindednesse hath as much opposition to the nature of grace , and the power of godlinesse in the heart as almost any sin that you can name . It is so quite contrary to the very beginning of the work of grace , not contrary to the degrees only , but to the very begining . The main work of God at the very first , in working grace in the soul , is to disingage the soul from the creature , it is to take it off from the Earth , and from all creatures here below : for naturally 't is true , That as we are of the earth , so we are earthly , and have our spirits ingaged to the things of this earth ; but then comes the work of grace upon the soul , and takes it off , and discharges the heart from the earth : and therefore you find that Christ laies in this as the first lesson , That he that will be my Disciple , must deny himself , and take up his Cross and follow me : as if he should say , never think of being a Christian except you will deny your selves . Self : what 's that ? all natural contentment , natural-self , and sinful-self , to be emptied wholly of your selves , and creature-comforts , and contentments , and take up my Cross , to be willing to suffer any thing in regard of earthly comforts , to be willing to lay down all at my feet , and to give up your interest in all , and to take up my Cross ; this is the very first beginning of Christs bringing Disciples to himself . Then ( saith the soul ) let me have my sin pardoned , and farewel earth , it 's Heaven , Holiness , renewing of the Image of God , communion , and union with God , and living to the eternal praise of his Name in Christ that my heart is upon ; I say , this in the beginning of Gods working the heart to himself . The work of Grace when it is first wrought , it hath the name of Vocation : Calling , what is it for a man to be called ? give diligence to make your calling & election sure : To be called , is this , and whereas before thou wert altogether digging and dolving in the earth , and seeking for thy happiness in the world , now it pleases God to make thee to hear a voice behind thee , calling thee , and telling thee , O poor soul , thy happiness is not here , there are other things in which thy chief good consists , thou art made for higher and better things than these , God hath nobler thoughts about man-kind than meerly to let him have a few contentments here in the earth , Oh soul ! come away and look after higher things ; here 's the first work of grace : and the soul answers unto this call of God and saith , Lord , I come , and so gives up it's self to God to dispose of it , and this is in the beginning of the work of Grace : Now , how contrary is earthly-mindednesse to the work of God in bringing grace into the heart ? Conceive it in these three things . 1. The very work of conversion , it is set out in Scripture by Gods calling the soul out of the world , Whom he hath predestinated ; him he hath called . When God effectually begins to work upon the heart of a sinner , he does cause a voice to be heard in the soul , Oh soul , thou hast been busying thy self about many things , but there is one thing necesseary , Oh come out of that way of thine that thou art in , thou canst never be happy else , thou wilt be undone in it ; the Lord calls the soul out of the world ; and that ( I say ) is the very work of conversion , the souls answearing to Gods call : Now for one stil to be earthly , and to have a heart cleaving to these things , surely such a one is not as yet effectually called out of the world . 2. And then from thence follows , upon the souls answer to this call ; the Lord difingages the heart from all creature-comforts , and teacheth , the first lesson to deny himself , and to take up Christs Crosse : now what 's more opposite to self-denial and the taking up of the Crosse of Christ than earthly-mindednesse ? the text saith here , They are enemies to the Cross of Christ . And then a third thing in conversion it is , The resigning up of the soul to God as the chief good ; the soul upon the call of God , it learns the lesson of Self-denial , and taking up the Crosse , and so being disingaged from the creature , now it resigns up it self to God as an infinite soul satisfying good for ever : now you cannot but in the naming of this see how opposite earthly-mindednesse is to it . And then for the work of grace upon the heart , after the heart is converted and turned to God. First , Grace brings a new light into the soul : A Spiritual and Divine light is set up in the soul upon the conversion of a sinner to God ; but now , the earth you know , it 's the dark part of the world , and earthly mindednesse it causeth darknesse to be upon the spirit , as the interposition of the earth between us & the Sun , it doth hinder the sight of the Sun from us ; And so the interposition that there is of earthlinesse in the soul of man between God and it , doth hinder the sight of God from the soul ; there is a Divine light set up in the soul , and when as God works grace that doth discover things of a higher and more excellent and glorious nature , than those things were that before the heart did so much cleave unto . In the second place : the Scirpture sets forth the work of grace by the New creature . In the soul all things are made new , old things are Past , he that is in Crhist is a new creature : Now earthly-mindednesse is opposite to the new creation in the soul , it 's the old man that is of the earth , the first man is of the earth earthly ; and so it is apparant that thou art still only in the stock of the first man , of the earth earthly who art an earthly-minded man. But the second man is , the Lord from Heaven : But now , thou that art an earthly-minded man or woman art yet but a child of Adam , of the first man , and so art of the earth earthly , this is opposite to grace , grace works a new creation in the soul . 3. And grace is of an Elevating nature , raises the heart above its self , and above the creature , yea , above the world , in some respect above Angels themselves , above Principalities and Powers , above all created things , grace is of a raising nature ; but an earthly-minded man sinks down to low and base things . And grace ( fourthly ) is of an Enlarging nature ; it enlarges the heart , so that it cannot be satisfied with any earthly thing , though God should give the whole world to a heart that hath grace , this would not satisfie that heart , why ? because it is so Enlarged by the work of grace , the work of grace it is the Divine nature , the Image of God in the soul , and therefore works the soul like to God : and it 's said of God in the 40. of Isa . that all the nations of the earth are to him , but as the drop of the bucket , and as the smal dust in the ballance . Now grace makes the soul to be like God , to accout all the things of the earth to be as the drop of a bucket , and the dust of the ballance , to be nothing , less than nothing . 5. And then , Grace sanctifies the soul : Now what is it to sanctifie , but to take off from all common uses , and to dedicate to God as the highest act of all things ? And therefore , the Greek word that is for Holy , it is taken from a participle Premitive , and a word that signifies the Earth , as much as to say , Not Earthly , and a holy one in the Greek language is not an earthly one , according to the usual etimology given of it . Now Grace it makes the soul holy , it sanctifies the soul , it sets apart the soul for God , and dedicates and consecrates the soul to God : and therfore you see that it is opposite to the work of God in bringing Grace into the soul , and to the work of grace , and the power of godliness in the soul of man : This is the great Evil of Earthly mindedness . The Fifth Evil. But Fifthly : For the discovery of the great Evil that there is in Earthly-mindedness : It puts men upon very great Temptations ; and for that we need no other Scripture than that in the 1 of Tim. 6. 9. saith the Apostle there , But they that will be rich , fall into temptation , and a snare . Mark , that is , Those that have set their hearts so much upon the things of the earth , as they are resolved they must have them whatsoever comes of it : Observe the phrase ; They that wil be rich , they apprehend a necessity of the things of the earth , they do not only wish and desire , Oh! that we had riches , and had these things of the earth , but they resolve they must have them upon any terms : Wel , If the heart go on in obedience to God in the duties of its calling , and if God send in riches and an estate , it doth thankfully accept it from God ; these do not meet with such temptations and a snare as the Apostle here speaks of ; but when the heart is set upon it , that it needs must have an estate whatsoever comes on it ; now they that will be so , they ( saith the Apostle ) fall into temptations and a snare . There 's dangerous temptations in following after the things of the earth , and there is a snare in them that you do not think of , for you think only of the bravery of the things of the earth , how sumptuously you should live , and how fine you should be , in your house , and cloaths , and what table you may keep , you only think of these things that may give the flesh contentment ; but you do not think of the temptation , and the snare that is in them ; and those whose hearts are set upon these things , they fall into the snare , nay , temptation ; those that are earthly-minded , have great temptations , to shift up and down , to strain their consciences for the things of the earth ; for so it is , that while we live in this world God hath made the things of the earth to be as thorns , and so they are compared in Scripture , and it 's hard for one to meddle with thorns without pricking his fingers ; they are as briars , & its hard for the sheep ro get among them but she wil lose some of her wool : and so it 's hard for the heart to be busie about the things of the earth , but it will be prickt and lose some of its fleece , in will fall into temptation and a snare , and be catch'd : Oh! how many men and women that have enlightened consciences , & they think sometimes that they would not for all the world do any thing against their consciences , though they might gain all the glory and riches under Heaven : Well , but yet their hearts being earthly , when it comes to some particular , how ready are they ? at least , to strain conscience , and not to attend to the voice of conscience , and are willing that conscience should have its mouth stop'd for the time : Indeed , If their consciences did plainly tell them , that this thing is absolutely sin against God , perhaps they would not do it , but that were not the snare , for t is no snare when I see the danger before me , here 's a deep pit , and if I step a step further I fall into it , this is no snare . But now , there are some that are not catch'd so , by a pit that 's open ; but the Devil doth lay upon the pit ( it may ) some green grass , so that they shall not perceive , or very hardly perceive the danger ; thus such as have earthly hearts they fall into a snare and temptation , they are put upon straining of conscience , and wringing it as much as may be , and many shifts that they are put too , Oh! a man when once he is got into an earthly business he knows not how in the world to bear it if he be crost in it , It may be I have gone thus far , and I have very great hopes that I shall succeed in it , only there is one stop , now for him to think that for this one stop I am like to lose all , Oh it goes to his heart : Oh but now , if you would but strain conscience a little you may get over it presently ; an earthly-man will strain hard but he will get over it ; whereas now , were the heart taken off from the earth , though such a man had gone on never so far in a business , if there comes a stop in a matter of conscience , yea , if it were but a doubt that such a thing were sin ; it 's enough to stop him , a meer doubt lest he should sin would be enough for to make him say , let the business fall if it will , there may be a snare in this , and I see some cause to doubt : now if the heart were spiritual it would be taken off ; but an earthly mind will go through very many dreadful things and doth not much trouble himself , and so doth insnare himself exceedingly , that he may get an estate , or preserve it when once he hath got it : That 's the fifth thing . The Sixth Evil. The Sixth thing wherein the danger of earthly-mindednes consists is this : That 't is one of the greatest hinderances in the world to profiting by the Ministry of the Word . Oh! many of you cannot but be convinc'd in your consciences that you have not profited by the Word , and sometimes you will complain of the want of profiting under the means , Oh that you had but hearts to look into the cause of it , from whence it is that you profit so little : It will appear to come from your earthly-mindedness , you bring a heart full of the world , full of drosse with you , no marvel though you do not see those spiritual and heavenly things that are in the Word , when as there is so much drosse in your eyes ; you know travellors in the summer time , travelling in the midst of dust and in company , they have not that freedome of their eyes to see things as at another time : Oh! many men com to the word with their thik clay , & a great deal of filth that doth clam up their very eyes , and dead their hearts in the hearing of the Word ; you know what Christ said to Martha , when Mary was sitting at Christs feet , and hearing his word , but Martha was cumbred with many things ; so 't is many times with those that come to hear the Word , though they are in the presence of Christ , and have the sound of the Word in their ears , yet their hearts are cumbred about many things , there 's a great noise in their hearts , they are busied in the world even while they are hearing of the Word , as you find it in the 33. of Ezek. 31. ver . there is an notable discription , I fear it may be of many of you : And they come unto thee ( saith the Lord to the Prophet ) as the people cometh , and they sit before thee as my people , and they hear thy words ; but they will not do them , for with their mouth they shew much love , but their heart goeth after thir Covetousness : They sit befor thee as my people , and they hear thy words , ( mark ) and they shew much love with their mouth ; they will commend the Sermon ; it may be they will say , He is an excellent Preacher , it 's a very good Sermon that we heard this day ; they wil shew love with their mouth ; but yet their hearts go after their covetousnesse for all that ; they heard a man speak fine things , and brought excellent expressions for to set forth his matter that he had in hand ; but yet their hearts are after the things of the earth , and after their Covetousness , they had carnal , earthly , drossie hearts , and hence it was , that there was no good came unto them by the Ministry of the Word : And that famous place which we have for this , which shews it cleerly in the 13. of Matt. 22. ver . you know the several sorts of ground that had the seed of the Word sown into them , but there was but one of them that was good and faithfull , and among others there was the thorny ground ; He also that received seed among the thorns , is he that heareth the word , and the care of this world , and the deceitfulnesse of riches choaks the Word and it becometh unfruitful . I beseech you observe it , these that our Saviour speaks of here in this parable that get no benefit by the Word are not men that live lewdly , your drunkards , swearers and whoremasters , but those that have earthly hearts ; it 's said , the deceitfulness of riches ; the things of the earth do not hinder in an open way , for thousands of men that have earthly hearts , they do not know that they have earthly hearts , no , it is the deceitfulnesse of riches , and it choaks the Word , it may be just when they are in hearing of the Word it doth affect them , Oh they think it 's sweet , and they will remember it , but the deceitfulnesse of riches , and the cares of this world choaks the word , when they come , they have businesses about the world , and their houses , and gardens , and comings in , and full tables , and all the delights that they have in the world , comes and possesses the heart that the word is choakt , it cannot get down into the soul to sink in there , and so to prevail in the soul to bring forth fruit , Oh the word is choakt ; Oh many of you come here three times on the Lords day , and have precious seed sown all those times , and yet , Oh! how it is choakt through the cares of this world , and through the deceitfulnesse of the things of this world ! You bring with you , and keep with you , and carry along with you earthly minds , and hence it is that the Word prevails not with your hearts : Oh! what do you loose through this earthlinesse ? you lose the fruit of the Word that should save your souls ; a spiritual heart having received some one truth into it , afterwards blesses God for it , and would not for ten thousand worlds but he had had that truth preached unto his heart at such a time , Oh he hath cause to blesse God for such a morning , for such a day that he hath had such a goodly pearl of great price presented to him , and taking root in his heart , ( I say ) it 's more than if God had given them thousands of worlds to possess . But now , many of you , having your thoughts and hearts about some petty thing of this world , all those blessed Truths , that you hear from time to time , that the very Angels desire to pry into , they are all choak'd and come to be unfruitful . What was the reason when the young man came to Christ , to know what he should do to the Eternal life that he got no good ? the Text saith , That he had great possessions . A man ( no question ) may be a rich man , and yet a godly man , a holy man : but when the heart is in the estate , mixed with the earth , Oh! this it was that hindred the young man from imbracing of Jesus Christ even when he came to him . Young men for the most part are rather guilty of fleshlinesse , than seeking after the riches of the world ; yet sometimes it hath been the bain of some young men , at their first setting up ; they were very forward when they were servants , Oh! how precious was the Word unto them , but when they were got into the world , and found the sweetness of it coming in , Oh then the Word hath been choak'd to them ; and they have lost the savour they had in the Word , they have lost the relish of the Word , it is not now sweet to them as formerly it hath been , Oh many examples there hath been this way : That 's the great evil of Earthly-mindednesse , that it doth hinder the great benefit of the Word , and there is much evill in this ; If you had hearts to receive what is delivered your hearts would tremble at the thought of this , Oh Lord , what shall I be hindred from profiting by this word ? 't is the great blessing of God to the world , it 's that that must save my soul , there 's more worth in it than ten thousand worlds , whatsoever should hinder my profiting by thy Word I had need take heed of it ; take heed of earthly-mindednesse , many of your consciences cannot but tell you this , sometimes any businesse will keep an earthly-minded man from coming to the Word , and when he doth come there is earth in his heart and ears that keeps him from attending upon the Word : and when thy thoughts are about earthly things in the hearing of a Sermon , it may be there is some truth passes by thy soul that might have sav'd thee eternally , and thou hast lost that opportunity which perhaps thou shalt never have again . The Seventh Evil , opened in Six Particulars . Further , In the seventh place , Earthly-mindedness , it causes many foolish lusts in the heart , that 's a great evil ; and for that you have the same Scripture that was before , for the temptations and snare , 1 Tim. 6. 9. But they that will be rich fall into temptation and a snare , and into many foolish and hurtfull lusts : lusts that are very foolish and simple . 1. As for instance ; It causes men to follow after things that are very vile and mean , it causes men to bestow the strength of their immortal souls about things that have no worth at all in them : that 's a foolish lust , to bestow the strength of an immortal soul about vanities : If you should see men that are of excellent parts for to spend their time about trifles and toyes , as about catching of flies , and following of feathers , you would say , surely they begin to be besotted : so for the soul of man , that is capable of such excellency as it is , of communion with God , with the Father , Son and holy Ghost , for such a soul to have the strength of it spent about such poor trifling things that cannot profit in the evil day , Oh this is a foolish lust . Secondly , Foolish lusts , for earthly-mindedness , causes thee to be a servant to thy servants : you would account that man a fool that should be a servant to his servants : So God hath made the things of the earth to be a servant to thee , and yet thou wilt come and put thy neck under thy servants yoke , and art a servant to thy servant : yea , were it not a great deal of folly for a man to expect all his honour and respect to come from his servant rather than from any excellency in himself ; as thus , Suppose a man were travelling , & indeed there is respect given to him , but it 's for his servants sake rather than his own ; If he should come to know this , this he would account a great dishonor to himself : But an earthly heart ( I say ) puts himself into such a condition , as indeed he makes it to be his greatest honour to have honour from his estate and riches : So that men do not respect rich men for any worth that there is in themselves , or for any excellency of their own , but only for their riches , as much as to say , a man is not respected for himself but for his servant . Take some men that have had estates , but now they are deprived of them , and are become as poor as any Almes-men or Beggars amongst us ; who doth regard them then ? But now , let a man have grace and holinesse , if he were turned out of all and made as poor as Job , yet he were one that the Angels of Heaven would look upon with honour , and would glory in attending upon him ; this is the difference between the carnal earthly heart , and the spiritual heart . It 's a foolish lust to make himself to be a servant to his servant . 3. It brings into foolish lusts , For a man might have as much ( it may be ) more of the earth if he did not mind it so much as he doth . Now for a man to mind the earth and to indanger himself in the minding of it , when as he might have it as well without so much minding , surely , this is a foolish thing : For a man to bestow a great deal of labour about a thing when as he might have it with lesse labour , he is a fool surely . Certainly if you be such as belongs to God , especially you may rather expect God to bless you if you kept your hearts more spiritual , you might expect that God would grant to you more of the good things of this world if you were lesse earthly-minded than you are , and it 's your earthly-mindednesse that makes God cut you short of these things ; I am verily perswaded there are many men that have ill successe in their earthly affairs , and it 's a fruit of Gods displeasure upon them because their hearts are so much upon worldly businesses , did you go on in your imployment in obedience to God , and commit it to God for successe , you might be crowned with more successe than you have been : now what a foolish thing is this ? 4. Yea further : It 's a great deal of folly , for any of you to go and buy a thing and to pay a greater price for it than it 's worth : If you send a servant to buy you commodities , and when he comes home you ask him what it cost , and he tells you it cost such a price which is ten times more than it's worth , you will say , Thus it is to send a fool to Market : so an earthly - minded man manifests himself to God , and his Angels and all the Saints to be a fool , for why ? thou bestowest that upon this world , that is a thousand times more worth than the things of the world , for thou bestowest that upon the world that might bring thee to heaven ; I may say to an earthly-minded man , those thoughts , and cares , and affections , and endeavours that thou doest spend upon the things of the world , If they had been spent about the things of God might have sav'd thy soul to all eternity , thou mightest have got Christ and Heaven , and Eternity , the Lord would have gone along with thee ; and thou maiest come hereafter to see it at the great day when all things shall be opened before men and Angels : had I but spent those thoughts and cares , and endeavours , about understanding the waies and things of God and eternal life , my soul might have bin sav'd for ever : Not that our works wil do it , but that God would have gone along together with you in such waies as those are ; now for you to spend thoughts and cares about that that perhaps you shall not have , for many men and women spend their souls about the things of the world and never have them , this is a sad thing ; Oh! wil not this be folly ? will not you curse your selves hereafter for your folly ? Oh that I should spend my self and be spent about that that I have not got neither , and I must be damn'd for that , whereas had I spent time about things that concern'd my soul and eternal life it would have been more like that I should have gotten those things ; for God doth not fail men so in spiritual things as he doth in earthly things , a man may be as diligent as it 's possible for any man to be in business of the earth , and yet he may miscarry ; but give me any man or woman that ever was diligent in seeking the things of God and eternal life that ever did miscarry ; I verily beleeve at the day of Judgment there will not be one man found , that shall be able to say , Lord , I did improve what talents thou didest give me to the uttermost to save my soul , but Lord , because I was not able to do any more , without thy grace , thou didest deny thy grace to me , and therefore now I must be damn'd : I beleeve there will not be any soul that will be able to say so ; but in the matters of the world men do say so , that they have done what they could , nad labour'd and toyl'd , and yet for all that they miscarry . Oh what a foolish thing is this then , for thee to toyl and labour about that which is so uncertain : for were it not a foolish thing for a man to bestow all his estate about buying of pibble stones , and that that will afford him no kind of benefit at all : This folly is in the heart of man : I 'le but put this care to you , If two of you should go to the Indies , where precious stones are , and one should purchase a lading of precious stones and other rich commodities , and the other that carried as much money with him , he laies out all his money about baubles and trifles , and they both come home laden , Both went out with the same stock , both come home laden , and one comes home with precious stones that makes him rich , and his posterity to be great men ; the other brings home nothing but a company of pibble stones which makes him scorn'd and jeer'd at by all his Neighbours ; Oh! how would he be ready to tear his flesh for his folly in this kind : This will be the difference between men and women at the day of Judgment , for the truth is , what is this world but a sea-fare ? we are here sailing in this world , and here we have the market of pearls , or else of that hath no worth at all in it : when you live in the times of the Gospel I say there is a market for pearls , for those things that may enrich you to all eternity ; now there 's one man , he bestows the strength of his thoughts and heart about those things that he shall be blessing of God in the highest heavens to all eternity for , and the other man bestows his thoughts and heart but upon the things of the earth , and lades himself with thick clay ( as the Scripture phrase is ; ) and now at the day of Judgment when it shall appear , here 's a man or woman that shall be to all eternity blessed , that shall joyn with Angels and Saints in the highest heavens to magnifie the free grace of God in Christ : and here 's another had that he bestowed but his thoughts , and heart about the same things he might have been so blessed for ever , but he minding the things of the earth is a cursed fool , and is the scorn and contempt of men and Angels to all eternity ; earthly-mindednesse brings men into foolish lusts ( the Scipture speaks : ) Oh! though men of earthly minds think themselves the only blessed men , I applaud my self at home , let men talk what they will ; but the holy Ghost saith , that those Iusts that are caused by earthly-mindednesse are foolish lusts . Fifthly , That 's folly for a man to do that that he must undo again . Now especially those earthly-minded men that have this earthlinesse so to prevail with them as to get any thing of the earth by false waies ; they must certainly undo all they have done : you have got so much of the earth in some cunning cheating way , and you blesse your selves that you have found out such a mystery of iniquity ; this is a foolish lust : Foolish , Why ? it must be done again , either you must be eternally damn'd , or else you must restore as Zacheus did if you be able , though it be to the impoverishing of your selves , yet it must out again , all the sorrow and repentance that can be will not be sufficient , thou canst not be pardoned upon all thy sorrow and repentance if thou dost not restore if thou beest able , what thou hast ill gotten ; I do not know that there was ever any Minister of the Gospel upon the face of the earth but held this , that it was of absolute necessity to salvation to restore , and this one reason cannot but satisfie any mans conscience , That a man cannot truly repent of a sin , and yet wilfully to continue in it . Now except you do restore , you do wilfully continue in it ; for why ? you do not only wrong the man the first hour , but so long as you keep any thing that is his you do wrong him : and if you be able to restore and do not , because you are loth to part with so much mony , or so many goods , you do wilfully continue in the sin : now , no man or woman can truly repent of a sin and yet wilfully persist in that sin : what a foolish lust is this , for a man or woman to go and get the things of this world in such a way as he must undo all again though it be to his shame ; Oh! consider what a folly it is . You deceitful servants , that spend away that upon your lusts , that you cheat and cosen your master of ; afterwards when you come to set up for your selves , you must restore what you have purloind , and it may be a great part of your estate must be repaid in way of restitution , it must be done , there 's no gain-saying of it ; and therefore what a foolish lust it is , to be set upon the things of the earth so as to get them in an earthly way . 6. And then foolish , ( observe this one note ) By Earthly-mindednesse , they do lose the comfort of earthly things before they have them . I make it out thus , A man or woman that hath carking thoughts about the things of the earth , and it may be by their inordinate thoughts , and cares , and affections after some earthly things , they contract much guiltinesse upon their own spirits , yet after this perhaps God doth give them that earthly thing ; now when they have got it , if they have any light in their consciences , their convinced consciences will then reflect thus upon them , I have got this indeed , Oh! but have I it with the blessing of God ? I have it in my costody , but I got it dearly , it cost me such thoughts and cares , and affections before I had it , and now I have it , I cannot say it comes out of Gods love , I rather fear that God hath given it me in his wrath because I got it in such a way ; now all the comfort is gone and lost , whereas had it come in the way of God , and hadst thou given up thy self to God , and then providence had brought such a comfort to thee , thou mightest have enjoyed much of God in it , & bless'd God for it , the Lord hath bless'd me in my trading , Oh! I have it from the Love of God. But now , when thy heart was earthly before it came , when it doth come thou hast no comfort in it , the comfort of all is lost before it comes , thou hast spent so much upon it ; as if a man hath got a thing , & after he hath gotten it , he thinks thus , What hath this cost me ; it hath cost me a great deal more than it's worth ; now the comfort of it is vanished . The Eighth Evil. Earthly-mindednesse , It is the root of Apostasie . I 'le give you but one Scripture , & compare it with another : 2 Tim. 4 10. there 's a notable Text , that shews how earthly-mindednesse breeds Apostasie ; 't is the example of Demas , For Demas ( saies the Apostle ) hath forsaken me : what 's the matter ? having loved this present world . It was that that made Demas to be an Apostate ; why ? what was Demas before ? compare this Scripture with that you have in the Epistle to the Colossians , and you shal see what he was before this time : he was a forward Disciple of Paul ; and the Apostle had some good esteem of him , in the last to the Colossians , 14. vers . mark there in that Epistle , where Paul was directed by the holy Ghost , Luke the beloved Physitian and Demas greet you : Paul doth rank Demas here among the famous Professors of Religion ; the Apostle , writing to the Colossians , saith , Demas greets you among the rest . When we send to our friends and say , Such a one commends him to you , we use not to name them except they be entire friends . So it appears , and I find that Interpreters severally do think it was the same Demas , and the word gives us some ground for this ! for in Timothy you find , that he names Luke there too : It seems that Demas and Luke were two great Assossiates : and Paul mentions them together ; when Demas had forsaken him , yet Luke rode with him , and when Paul sends them greeting of Luke that was the beloved Physitian , he sends the greeting of Demas too : But now , one was truly godly , and whatsoever sufferings Paul met withal , one cleaved to him , and would not forsake him : But when Paul begins to suffer , and Demas thought , that there 's no thriving for me , if I should follow this persecuted Apostle ; Demas now would have no more of Paul , he thanks him for his company and fairly departs from him : He hath forsaken me : and what 's the root of it ? He had imbraced this present world . And that 's another note , that though he was a forward Proffessor , yet the heart of Paul was not so much for him , for saith he , Luke the Beloved Phisitian and Demas great you ; He doth not say , the Beloved Demas ; it 's true , Demas was a forward Proffessor , and did seem to wear a cloak of Religion ; yet Paul was directed by the holy-Ghost only to speak of him as a Proffessor ; but in that the holy-Ghost directs him to speek of two together that were two companions , and gives one an Epethite , Beloved , and the other only his name . By this we may gather , that those that have discerning spirits , may shew some kind of sign in those that are earthly , at least to darken their esteem of them , and to make them somwhat jealous of them : as now , ther 's two men , and both very forward , and two companions together ; yet those that are godly , old Disciples can savour one more than the other ; Indeed they are both Proffessors , and both have excellant parts and gifts , and yet there 's more spiritualness , and greater experiences in one than in the other , so it appears there was in Luke rather than in Demas , and indeed , your earthly-minded men , afterwards prove to be Apostates , usually before their grand Apostasy do manifest some deadnesse and waywardness of spirit to that that 's good . yea , their spirits before discover themselves to be earthly spirits , they smell of the earth . As a man before he dies , his breath will smell very earthly ; you will say : Oh! such a one cannot live , his breath is so earthly ; so it is with those that are very great proffessors of Religion ; that those that have intimate acquaintance with them before they do Apostatise they smell their breath to be earthly in their duties , in their conferences : Oh take heed of earthly-mindedness , least it be the root of Apostasie ; This may be written upon many an Apostates grave , This was an earthly minded man or woman in the midest of their profession . And hence it is that they fell off from the truth in times of danger , when they were brought to the tryal , they were base back sliders from God and his truth . The Ninth Evil. Earthly-mindednesse doth wonderfully dead the heart in prayer . It sinks the spirits of men , and straightens them in spiritual duties ; yea , and indeed , doth defile every duty of Religion ; in the 119. Psal . 37. ver . David ( you shall find ) paryes there to God , That he will turn away his eyes from beholding vanity , and that he would quicken him in his law . Certainly by the vanity that he speaks of there , he means the things of the world , and by his eyes he understands the eyes of his mind , chiefly the working of the thoughts of his heart after earthly things ; for if you will cast your eyes but to the 36. verse , faith he there , Incline my heart to thy testimonies , and not to covetousness ; Oh Lord , let not my heart be inclined to covetousness : afterwards , Turn away mine eyes from beholding vanity , to the end that my heart may not be inclin'd to covetousness ; Lord , let not my thoughts be busied about such vain things , but quicken me in thy Law : as if he should say , Lord , while my mind is turned to vanity , or my heart to covetousnesse , after the things of this earth , I alwaies find my spirit dull and heavy in any holy duties , I have no quickness at all in my inward man when I come in thy presence , and by experience I find this to be the cause that my heart is so drossie , because my thoughts and mind are set upon earthly things that are but vanity , therefore , Lord let not mine heart be inclin'd to covetousness nor mine eyes looking after vanity , but turn away mine eyes from these things and quicken me in thy Law : If you would have your hearts quicken'd in Gods Law , in the Duties that God sets you about , take heed of your eyes that they look not after vanity , & your hearts that they follow not after covetousnesse ; for an earthly spirit will be a dead spirit , as the element of earth it 's the sluggishest , and deadest element of all ; so earthlinesse in the heart makes the heart sluggish and dead , and listlesse to any holy and spiritual duty : I appeal to your consciences in this , when you have let out your hearts after the things of this earth , and been exercised in the world , in abundance of businesses , when you have come to enjoy communion with God , Oh! how dead have you found your hearts ! a drossie heart must needs be a dead and a straight heart in heavenly exercises : you complain many times of your vain thoughts in performance of holy duties , you cry out of dead spirits then , but there lies the cause , you have given your hearts up so much to the things of the earth at other times , and hence when you should come to have converse with God your hearts are so dead and dull & straight as they are , look at this to be the ground of it ; this is the great root of all , it lies here in your earthly-mindednesse , Oh! how many prayers have been quite spoil'd with an earthly heart ! whereas , such as have had spiritual hearts , have enjoyed blessed communion with God at the Throne of his Grace , and have been sweetly refreshed as a Gyant with wine ; the while thou hast gone with a dead heart , and continued so there , and came away with as dead an heart , without anie quicknesse and life , and this is that that comes by , thy earthly-mindednesse , which is such a remora and pulback to duties . The Tenth Evil. 10. Earthly-mindednesse , is so great an evil wheresoever it prevails , as it were just with God that thy name who art so earthly-minded should be written in the earth . I say , those that are earthly-minded and have this sin prevailing upon their hearts , and are not sensible of it , they have cause to fear least God should write their names in the dust : yea , lest God hath already written their names in the earth ; in the 17. of Jerem. 13. we reade of such an expression , Oh Lord , the hope of Israel , all that forsake thee shall be ashamed , and they they that depart from thee shall be written in the earth : because they have forsaken the Lord the fountain of living waters . And it 's apparant that he speaks of earthly spirits here , for in the 11. verse he saith , As the Partridg sitteth on eggs and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his daies , and at his end shall be a fool : and then he goes on and describes the excellencie of God and his Sanctuarie , A glorious high Throne from the beginning is the place of our Sanctuary , &c. As if he should say , There are a company of foolish vain men that seek after nothing but getting riches and the things of the earth ; But a glorious high Throne from the beginning is the place of our Sanctuary : Oh Lord we see an excellencie in thee and in thine Ordinances , and thy Sanctuary , Oh Lord the hope of Israel in whom there is such excellencie , is there any that do forsake thee who hast so much excellencie in thee , who art the hope of Israel , Oh Lord , just it were that their names should be written in the earth , that they should never come to partake of those good things that there are in thee , the excellent things that there are in thine Ordinances , and in thy Gospel , but Lord , let their names be written in the earth : an earthly spirit ( I say ) may fear least the name of it be written in the earth , lest God write concerning such a man or such a woman , earth shall be their portion , and their mouths shall be fil'd with earth one day , and that 's all the good that they shall have from the Almighty : Oh those who have known God and the things of eternal life they cannot but apprehend this to be a sad and a grievous evil , for their names to be written in the earth . The Eleventh Evil. An Earthly-minded man hath the curse of the Serpent upon him : What was that ? Vpon thy belly shalt thou go , and dust shalt thou eat . Thou hast the curse of the Serpent , thou grove-lest upon the earth ( as it were ) upon thy belly , thy soul cleaves to the ground in a sinful way , and dust thou feedest upon : While the Saints are feeding upon Jesus Christ , upon the very flesh and blood of Christ ; when they are refreshing themselves with the hidden Mannah , Angels bread , corn from Heaven ; thou art satiating thy self with the earth , that 's thy food , and that 's the very curse of the Serpent ; it 's a sign of a serpentine brood of the old Serpent , to be groveling upon the earth and to feed upon it . The Twelfth Evil. Earthly-mindedness is a dishonor to God , and a scandal to Religion . What! shalt thou profess an interest in Christ ? and are there no higher things to be had in God than such base things as thy heart is upon ? What! doest thou hold forth the everlasting Gospel in thy hand to others ; and doest openly professe a nearnesse to God more than others ; and is there no difference between the workings of thy heart and the workings of others after the things of this world ? Oh! how does this darken the excellency of Grace ! if there be any grace at all : it very much clouds it ; as the mixing of earth and drossie stuff with pure mettle , it takes away the excellencie of the pure mettle ; so the mixing of earth with the profession of Religion , blemisheth the beauty and splendor of the profession of Religion : Thou wilt never be the man or woman that is like to convince any by thy Conversation : thou art never likely to be a means to draw any to the love of the waies of godlinesse , because there is so much darknesse and earthlinesse in thy Conversation : Oh will they say , Indeed , he or she makes a great blaze in the world , and talks much of Religion , and of Ordinances , and such things , but as worldly as any , and groveling in the earth as much as any ; people that are standers by wil think that profession is but a meer verbal thing , or a mock-shew , when as they see as much earthlinesse in your conversation as in the conversation of those that are without : you do bring an ill report on the things of God , as the Spies did on the Land of Canaan . Whereas every professor of Religion should endeavour to put a lustre upon Religion , and to make the waies of God to be beautiful , amiable , and glorious in the eyes of all that do behold them : But now , to give a lye to your Gospel-profession by your Earthlyconversation , is a very great scandal to the Name of Christ that is upon you and to his Gospel that you seem to stand up for . Oh! there 's a great evil in this , and a very ill report comes upon the waies of Religion by this means ; many that have had little religion in them , yet have some kind of generousness of spirit , so that they scorn such base sordednesse as some sorts of Professors are given unto . Oh! for shame let not those that have only common gifts of nature , and education outstrip you , that seem to be the followers of Christ ; away with that base , muddy , earthly , saving , pinching disposition , it becomes none but Judas that carried the bag and betraied his Lord and Master for Eighteen shillings and four pence . Let me argue with you , you that have to deal with any friends or neighbors , that you yet are afraid have not the power of godlinesse in them as you desire , but yet you see they have much ingenuity , and generousnesse , and publickness of spirit in them for publick good ; take heed of scandalizing such men , for certainly such men if they could be brought to the love of Religion , to the power & strictness thereof , had they the work of the holy Ghost upon their hearts to humble them for sin , and to shew them the excellencie of Jesus Christ , they would be glorious Instruments in the Church of God and Common-wealth , and therefore it 's a very great evil to scandalize such men as these ; no , you should labor to walk so as they might see a beauty and excellencie in the waies of Religion by your Conversation ; Oh! better , a thousand times better that you be cut short of these things in the world , than that you should scandalize the waies of God , and the profession of the Name and Gospel of Jesus Christ . The Thirteenth Evil. Earthly-mindednesse , it doth exceedingly hinder preparation for death , and it is like to make death to be very grievous and terrible to them when it comes ( that are like the rich fool in the Gospel ) In the 21. of Luke , the 34. verse , ( this I have from the Scripture ) Take heed to your selves ( Christ here speaks to his Disciples ) lest at any time your hedrts be over-charged with surfitting and drunkenness and cares of this life ; ( he puts them together ) It 's very strange you will say that Christ should speak this to his Disciples , to forewarn them of this , we do not think that they were drunkards so as to follow after Taverns and Ale houses , or to reel in the streets ; but by this drunkennesse he means any excesse in the use of the creatures in meat or drink , and professors of Religion may be subject to that , to give up themselves too much to sensual delights and excesse in the use of the creature , but besides that , though many there are that would abhor glutteny and drunkennesse , yet the cares of this life takes up their hearts ; therefore saith Christ , Take heed to your selves lest at any time your hearts he over charged with the cares of this life : why ? what evil would the over-charging of the heart which the cares of this life bring ? mark , ( saith the text ) And so that day come upon you unawares , for as a snare shall it come upon all them that dwell upon the face of the whole earth , watch ye therefore and pray alwaies &c. I may apply this to death : though the Scripture be speaking of Christs coming ; now in the time of death Christ comes particularly , there is a particular day of Judgment at the day of death ; it may likewise be applied to the time of any affliction , and then it may be inlarged thus , and so then the evil of earthly-mindednesse appears in this , that it doth hinder the preparation of the soul for afflictions . Oh! earthly-mindednesse will make thine affliction to be grievous and heavie to thee : an affliction is a very grievous thing to an earthly spirit ; if God comes to take away any comforts of this world , now because thy heart cleaves so close to them there must be a rending of them from thee , and that will put thee to pain ; a man that hath his garments loose , he can easily put them off when he goes to bed at night , but if a man hath a sore upon his body , and his inward garments shall cleave to the sore , If he puls them off then it puts him to a great deal of pain , Oh then he cries out of his pain ! Truly , this earthly-mindednesse comes from distemper of spirit , and the things of the earth they cleave to the hearts of men and women that are earthly , as the inward garment should cleave to a sore on a mans body ; and now when afflictions or death comes to take the things of the earth from them , or them from the things of the earth , Oh it 's painful to them , it 's grievous to them and for one that hath an earthly spirit , a hundred to one if he hath any light of conscience left in him , but his conscience will trouble him in time of sicknesse and then tell him how he hath spent his time and strength of his spirit about the things of of the earth , whereas they should have bin spent about more excellent things , and when he comes to die then his spirit will be troubled , I am now to leave all these things that I have spent my care and thoughts upon and let out my heart about , and what good is it to me now that I shall leave so much more than my neighbor doth , what great content is this to me when I am upon my sick and death bed ? what comfort can I have in all the good things I have enjoyed ? yes , ( it may be ) through the earthlinesse of my spirit , I have enjoyed but little of them , but I have had carking thoughts about them ; But now , death is like to be to me as a Strainer , that strains out the good and leaves the drosse and the dirt behind it . And so all the good of the things of this world is gone , But the guiltinesse that I have contracted upon my spirit with my immoderate care and affections that I have let out upon the world that now is upon my spirit , Oh! death hath been very grievous to worldly spirits . I remember there 's one that liv'd in a place not far from the place that I have formerly liv'd in , a covetous , earthly spirit , when he was to die , cals for his Money , and fals a swearing , Must I leave you now ? ( speaking to his Bags , and hugging of them ) What! must I leave you now ? An earthly man that had spent his spirits and strength upon these things , and indeed let out his heart to them as his portion , and then he sees that he must be stript from all , must bid an eternal fare-wel to all , no more houses , nor lands , nor comming-in , nor money : Oh! death is grievous to such a one . Now , what should be the life of a Christian , but a continual preparation for death ? Many of the Heathens said of Philosophy , that it was but a preparation for death . A special excellency of Christianity consists in this , that it is a Preparative for death ; and therefore you should let out your hearts to the things of this world so , as to be continually thinking of death , that when God cals you to depart from these things , that you may do it with ease , with as much ease as a man when he is going to bed casts off his cloaths that are loose about him ; for so the grave is as a bed to the Saints where they fall asleep when they die , and so they may lay down all things and go to their sleep with ease and peace . A man or woman that can have their consciences tell them , I have been diligent in my calling , but God knows through faithfulnesse to him , rather than l●●e to the world ; and I have kept my heart close to God , and faithful to him , I can bid the world now farewel , as the world hath done with me , so I have done with it ; so long as my time was to work for God , God continued those things that this frail nature of mine had need of , and now my work is done , farewell the the comforts of this world , I expect other kind of comforts that I am now going to : So , such a one that is spiritual may die with comfort ; but those that have their hearts overcharged with the cares of this life , they will have the day of Christ come upon them unawares . The Fourteenth Evil Earthly-mindednesse , is that that will bring destruction at last , it will drown thy soul in perdition ; there 's those two texts for it ; the first is here in this very Scripture wherein my Text is , saith the Apostle here ( speaking of men who mind earthly things . ) Whose end is destruction . They are both joyn'd together , earthly-mindednesse will bring destruction at last : And the forenamed place that for other purposes we have had , in 1 Tim. 6. 9. where the Apostle speaks of bringing them into snares , and foolish lusts : saith he , which drown men in destruction and perdition . Some that are washing themselves in the Thams , go a little way at first , & then venture a little surther & further , & at length they are over head and ears , and there they are drown , d and cannot recover themselves : So it will be with your hearts if you look not to them ; you think you may venture so far to the things of this world , why ? Are they not good , and in themselves lawful ? I get not my estate by wrong , cheating and cousning , and so by degrees your hearts are stoln away from God , and taken with these earthly things , and ye get deeper & deeper into the world , til at length you are plunged over head and ears before you are aware , and you cannot recover your selves ; that man or woman that will give their hearts to the things of this world , and think that they will go no further , but thus and thus far , a hundred to one but when once these things have taken up their hearts they get more and more advantage till they be even drowned in destruction and perdition : A man or woman may be undone by earthlinesse , and be damn'd and perish eternally as well as by adulterie , or drunkenesse , murder , or by any notorious sin , many that are great Professors of Religion , it 's very like that this will be the sin by which they will perish to oll eternity , The earthlinesse of their minds . Do not please your selves in this , that because you keep from those grosse & notorious sins that others live in therefore you hope to be sav'd , your earthlinesse may damn you as well as any thing else : As upon dunghils you cast not only filthy carrion , and such nastie stuff , but your dust , that is swept out of your houses , I may compare Hell which is the place where God casts those damned out of his presence , it is ( as it were ) the common dunghil upon which filthy creatures are cast ; now upon that dunghil there are not only carions , and filthy blasphemers , and whoremasters , and theeves , those are as it were the dead dogs carion : but likewise there will be dust cast upon that dunghil , and scrapings that are from your houses will be cast upon the dunghil of Hell from the presence of God ; and therefore satisfie not your selves in this , that you do not live in such filthy abominable lusts as others do , but if you have foul earthie hearts you may be cast upon the dunghill as well as those that have liv'd most notoriously wicked ; and therefore take heed of earthly-mindednesse . You will say , By all these particulars that you have discovered to us , there is a great deal of evil and danger in earthly mindednesse . Well , the Lord keep us from earthly-mindednesse : But you will say , We hope that we are not those earthly-minded men that are here spoken to though we do follow our businesses and callings : we must mind what God sets us about , But we hope we are not of these earthly-minded men that are spoken of here in this Scripture . Now besides what we spake too in the opening what it was , that might shew as in a glasse the hearts of men and women : I shall inlarge my Meditations on this subject , by opening some few Convincements , further to convince men and women that there is a great deal of earthly-mindednesse in them . And for preparation I will lay down this . First . That a man or woman may be earthly minded , and yet little think of it themselves , not know that they are so : Yea , and it may be even perisheternally through their earthly-mindednesse , and not know of it themselves . Six things may be wrought in a man , and yet Earthly minded . 1. A man may have his judgment convinc'd that there is a vanity in all things in this world , and yet be an earthly-minded man for all this : many think they are not earthly-minded , why ? Because they are convinc'd that all these things are vanity ; come and speak to them about the things of this world , and they will acknowledg there 's a vanity in all these things , that they are vanity of vanities , al is vanity . 2. A man may have some kind of contentment in his estate , and yet have an earthly mind ; at the 33. of Gen. 9. verse , Esau that was one of the earth , yet he said he had enough , yet certainly one of an earthly spirit , and his portion was in the earth : how many of you come so far as Esau did ? to say for your estates , you have enough : Oh 't is a shame for those that are professors of Religion , and would seem to be of the seed of Jacob , and yet they can never say they have enough , when as an Esau can say , he hath enough : I have enough my brother . 3 Men and women may speak very great words about the vanity of all the things of this world : When you come to discourse , you may ( I say ) discourse much about them , and yet have a very earthly spirit . 4. A man may be free from getting any thing of this world by false waies , by deceit , by injustice , &c. and yet be earthly for all that . 5. Through some predominate lust some other way , A man may seem to despise some earthly thing : As manie men that have a lust of Ambition , will seem to despise money ; that hath a lust to shew themselves to be generous ; and those that have a lust of sensualitie will seem to despise the things of the world ? manie a man through one lust will seem as if he would hate the other , though the truth is , he doth not hate it as a sin , but for the practice of it his heart is against it , not ( I say ) from the dislike of it as a sin against God , but because it is opposite to some other lust that he hath ; as your Prodigals , your Young Spendthrifts , they will speak against covetousness as if they hated that sin , whereas the truth is , no wicked man hates any sin any further than one sin crosses another , so much he may hate it but not as a sin , in the 13. of Isa . 17. Behold ( saith the text ) I will stir up the Medes against them , which shall not regard silver , and as for gold they shall not delight in it : the Medes they were Heathen wicked people that had no grace in them at all , and yet ( the text saith ) they shall not regard silver , and for gold they shall not delight in it ; some men they think it i● through the work of grace , and because they find that they are above that base covetousness that they see in other men , they do not regard silver and gold , and to be getting all for themselves , and they dispise those men that are of such a base covetous way , and upon that they think their condition good because they think they are got above that lust ; but ye see it is no other than that a Mede may get , a Heathen may disregard silver and gold , but how ? it is because his spirit is upon another lust , that 's the ground of it : canst thou say this , ( consider what I am now upon ) you that seem to scorn Covetousnesse and hate such base sordidnesse as you see in some men : can you say , it comes from hence , The Lord hath made me to see the excellent things of the Gospel , the treasures of grace that are fountain'd up in Jesus Christ : the Lord hath made me to know what communion with himself in Jesus Christ doth mean , and since that time I blesse God my heart hath been above all these earthly things , and that 's the ground that makes me look upon all these earthly things as vanity , because the Lord hath discovered unto me those excellent and glorious things that are infinitly above these earthly things : I , that 's somewhat indeed , if you can be above earthlinesse upon this ground , that 's a good argument : therefore examine upon what ground it is that your spirit is against such things , whether it be upon the sight and experience of better things , then it 's right : but certainly men and women may go far in seeming to be above earthly things in respect of the sin of covetousnesse and yet still have earthlie minde ; wherefore to give you convicements , besides things that have been hinted . As how a man doth value himself and value others , is it not because that others , or your selves have much of the things of the earth ? can you value a poor man that is godly above the richest man that is wicked ? and so , can you value your selves for the least work of grace upon your hearts to make you more excellent thā the greatest cōmings-in of your estates ? ( but these things we have hinted ) And then , where lies the chief Joy and chief Sorrow of mens hearts ? what 's that that doth most trouble your hearts ? is it the losse of the light of the face of God , or the losse of an estate , the losse of a voyage , or the commission of a sin ? So , what 's your chief Joy , your profitting by the word , or gaining by your bargains ? you have come to the word , and there somtimes God hath reveal'd some truth to you , and you have profited ; can you go away rejoycing because God hath made you to know his Law , the Lord hath darted some truth into my soul this morning , Oh! I go away rejoycing , and having my heart fil'd with more joy than ever I have had upon any bargain wherein I have got never so much of the world : These be two convincements we hinted not before . Nine CONVINCEMENTS of Earthly-mindedness . 1. Conv. For the further Convincement of an Earthly-minded man , seriously consider this : When a man shall rest upon earthly props , upon worldly helps for the good that he doth expect ; If he can have those things , then his heart seems to be upon the wing , very pleasant ; but there 's nothing else can revive his heart , it 's not a promise that can keep his spirit . Now that that a man or woman most trusts unto , that certainly they make to be their God : for that properly belongs to God to put our trust in Him ; then we make God to be our God , when we roul our selves upon Him. Now to trust in earthly things though it be but for the comforts of your life , you will say , I cannot trust in earthly things to bring me to God ; nay , but to trust in them for the comforts of your life , while you are herein this world ; that 's an Argument of an earthly spirit : for the truth is , the comfort of a mans life consists not in any earthly thing he doth enjoy . Object . You will say , Do not these comfort our lives ? Answ . Yes , so far as God is pleased to let out Himself through them , but if thy heart doth rest upon these for comfort , and doth not look higher than these for comfort , even for thy outward support : certainlie thou hast an earthlie heart . And so , when thou art about any businesse , thou hast some earthlie means to further thee . Obj. You wil say , God would have us take all outward means to help us . Ans . I , but not to trust in any thing ; If riches encrease , set not your hearts upon them : so , if friends encrease , set not your hearts upon them , but trust in the living God , let it be the living God that you rest on even for all outward things in this world . 2. Conv. A Second Convincement , is this : When men make most provision for the things of this world , both for themselves and for their children . Are not these your thoughts ? I do not know what I may want hereafter , and I see many that have lived finely when they have been young , yet afterwards they have lived very miserably , and therefore I must make provision for after-times . Thus for the earth . But now , Do you reason thus for the things of Heaven ? do not I see many that have made a great blaze of Religion , and yet afterwards they have come to nothing , they have gone out in a snuffe as men that God hath forsaken , and they have died in horror of Conscience ; and therfore let me lay up provision now against an evil time , that I may not miscarrie in the matters of my soul so as others have done ; this were a sign your minds were not earthly . And for your children , God hath sent you children , and Oh! how you toile and labour , and your thoughts run in the night , and as soon as you awake in the morning , about what you shall get for their portions , and for an estate for them : Now I appeal to your conscience before God ( the searcher of all hearts ) Have your cares been to provide in a sutable way for their souls , for their spiritual and eternal estates ? No question but it 's lawful for parents to provide in a Providential way for their children , and they that do not are worse than Infidels ; but what is your chief provision for ? are your thoughts more solicitous to provide portions for them , than that they should have instruction in the fear of God , an interest in Christ , than that they should have grace wrought in their hearts ? You are loth to die before you can bring your estate so clear as you may leave it to your children : ! Oh are you not loth die before such time as you see some work of grace wrought in the hearts of your children ? Oh! these would your thoughts be if you were spiritual : Oh! could I discern but some seeds of grace sown before I was disolved I could rejoyce abundantlie . As ti 's repeated of Austen's Mother , that the great thing that she desired to live for , was to see her son Converted ; and God did grant her desire , and then she found her self willing to die . There 's nothing wil make the spiritual heart of a father or mother more willing to depart from this world , than to find grace wrought in their children ; Oh! that I may see before I die my child left under the promise in Covenant with God : I , this were somwhat-like indeed : But those whose cares & thoughts are most for these earthlie things , in providing for themselves and children , that 's a Convincement that their hearts are earthly . 3. Conv. A Third Convincement which is very notable ( and I beseech you all to lay this to heart and consider seriously of it ) for this evill of earthly-mindedness is a very secret and close sin , therefore I am the larger in this point : the convincement is this . That man that can be content with a slight assurance in the matters of Heaven , but for the matters of earth he never thinks himself sure enough , but is very careful to make all things so infallable as there can be no way that he can be decived in , but he may surely build upon what he hath in the things of this earth . This is an argument of an earthly mind , Come to men that are earthly , and discourse with them concerning matters that concern their souls , What assurance have you that you are gone beyond any formal professor , that you are better than the stony or thorny grounds that we reade of in Scripture ? What evidence have you that the saving work of grace is wrought in you ? that you have shot the gulf ? that you are translated out of the kingdom of darknesse into the Kingdom of Jesus Christ ? and that your sins are pardoned , and your souls justified ? that you are at peace with God ? what evidences have you of peace made between God and your souls : This answer would be given : I hope I am converted , I trust in Gods mercy , sure I have grace , I shall be sav'd , God is merciful . But what evidences can you shew ? They know not scarce what belongs to that , nay , you shall have many of them , because they know not what assurance means , therefore they , will think no body can be assured ; we may hope well but we cannot come to be assured of it : No , a heart that is truly gracious and godly would be loth that should be true for a thousand worlds , they would not lose their parts in the blessing of that , if God would make them Kings or Queens of the earth . But thou hast an earthlie drossie heart , and doest not much look after assurance for matters of thy soul and eternal estate , thou wilt venture those matters and put them upon a peradventure ; but when it comes to the matters of the earth there thou wilt make all sure , and go from this Lawyer to another Lawyer to ask council , & to see whether the things are good , and will inrole them ; and if there can be any thing done to make more sure ( if it be any great sum upon which your estates lies ) you will do it . I appeal to you , If you could but hear of any of your neighbors what they had done to make such a thing more certain than you have done ; you would scarce be at rest till you had done so as they have done : is it so in matters of your eternal estate ? do not you hear of many Saints of God that walk comfortably in the midst of all afflictions upon the assurance of Gods love ? you shall have some will be able to say , I , and it 's this Scripture I build upon , and through Gods mercie such and such hath the work of God been upon my soul in revealing himself to me , and such a promise I have suck't abundance of honie from . But now generally , come to people upon their sick beds , all that they say is this , They hope in Gods mercie . But for the ground of their hope , for shewing how God hath been pleased to bring their hearts and the word together , and what real effects there hath been upon their spirits by the word , that they can shew nothing of : thou hast not therefore got that assurance for thy soul and eternal estate as others have got , and yet thou canst go on quietly , Oh! it concerns thee that art so busie in making all sure for thy outward estate , to spend more thoughts and care in the matters of thy soul and eternal estate than ever thou hast done , here 's an earthly-minded man that can be contented with slight assurance for the matters of his soul , and satisfied with no kind of assurance in the matters of the world , but would fain make those things more and more sure continually . 4. Conv. Further , An earthly-minded man may be convinc'd of his earthlinesse in this , He is content with a little degree of Sanctification , but for the matters of the world , still he would fain have more and more . He looks at those that are the most eminent that are in his rank , and he would fain get up as high as they in the things of this life , but in matters of Religion he looks at the lowest Christians , and is content to be as low as they ; take an earthly-minded man that is of such a trade , if there be any of his profession or calling that had as little to begin as he , and thrive better , he would fain get up as high as he , and is troubled that he is not so rich as he is ; thus it is in the world . But now , take them in matters of God , there 's such men that began since you began , and had as little means for the good of their souls as you have had , they are thriven and got beyond you abundantly in the matters of God , and doth this trouble you ? and are your thoughts solicitous about this ? Oh! that I could attain to that degree of grace as such a one hath got , such an one hath a spiritual mind , and full of the joy of the holy Ghost , and full of faith , he is able to depend upon God in the want of all outward comforts , and certainly injoyes much communion with God ; but I am far beneath such and such : do these thoughts trouble you ? it is ordinary for earthly spirits , if they look but at any one that makes profession of Religion that is low in his profession , I did as such a one doth ; and I have as much as they have , and that satisfies them , they look upon the meanest Christans , and are satisfied that they are like them ; but for the matters of the world they look upon the highest , and are not satified except they come and attain to what they attain to : and that 's a fourth evidence . 5. Conv. Then a Fift is this , Earthly-minded men are very wise in matters of the world , but in matters that are spiritual there they are very weak and Simple . You shall have many men , ( which I have wondered at sometimes to see ) that in matters concerning Religion there they are very ignorant , if they do but speak in points of saving knowledge they speak like children , so that one would wonder where their understandings were ; now turn such men to the matters of the world , Oh! how wise are they in their generation , Oh! how subtile , and crafty are they , they can see an objecton there and know how to answer it , they can discern any thing that will let them in their profit , many miles off , and can prevent whereas others cannot ; but now in those things that hinder their souls , they cannot foresee things there , they are wise in their generation , and they have memories for the matters of the world , they can understand things , and remember things , and they can meditate there , but put them to meditate on a point of Religion , they are presently at a stand : Let me appeal to you , do not your consciences tell you , that in the matter , of the world when you are walking from hence to London , you can run in your thoughts upon one business all the way that you walk , you can plot this , and contrive the other way , and foresee this and the other objection , and answer it thus in your own thoughts ; but I do but put this to you , when you walk over the fields , settle but upon one meditation concerning Christ , and see whether you are able to draw out that meditation the while you walk over one field , whereas you can spin out an earthly meditation if it were divers miles ; when you awake in the night season presently your thoughts are upon the things of the world , and you can draw them out , and work there understandingly ; but now in the things of God , Oh! how barren , and simple , and weak are you there ! there 's scarce any one can over-reach you in the things of the world , but in the matters of Religion you are over-reach't presently , every slight temptation overcomes you there . 6. Conv. And besides , you may know it by the discourse and words of men ; 1. John , 4. 5. They are of the world ; therefore speak they of the world , and the world heareth them : Their breath is earthly , Oh! it 's an ill sign that ( you use to say of your friends sometimes ) when you come to their bed side , Oh! I am afraid they will die their breath smels so earthly , it 's a simptom of the death of the bodie : So your hearts do smel so earthly , and it were somewhat tolerable if it were on other daies when your callings requires it to discourse of businesse , but even that time that God hath set apart for himself , you are sometimes discoursing in your own thoughts concerning the businesses of the world when you are praying , and hearing : whereas the communication and discourses of men should relish of what they have heard out of the world , not presently to go and talk about some earthly exchange occurrances , and so loose all , Oh! it 's this that hath lost many precious truths , it may be when you have been hearing , God hath darted in some beam of Gospel-light into your souls , and you have lost is before you have got home , and so have come to loose the impression of the truth that you have heard , Oh! what a seemly thing were it in those that come to hear the word when they depart that there should be no discourse but tending that way ? Oh! how often are you in company and never leave any thing to refresh one anothers spirits , or to further one another in the way to eternal life ; though God gives you allowance to speak about your business , yet still if you be spiritual and heavenly , he would have you to have something about heaven or eternal life before you do depart . 7. Conv A. further Convincement is this , When Spiritual things must give way to Earthlyness upon every little business : Prayer must pay for it , if I have any businesse , I will take it out of the time of Paayer , or converse in the Word the less , or hear the lesse ; when as I say , that earthly things are so high as spiritual things must give way , Heaven must stand by ( as ir were ) til Earth be served ; this is an evil sign of an earthly spirit : whereas were the spirit Heavenly , the very first thing that thou would do when thou awakest in the morning , or arisest , should be to season thy heart with somthing that were spiritual : in Psal 139. 17. How precious also are thy thoughts unto me O God! how great is the sum of them ? If I count them , they are more in number than the sand : when I awake I am still with thee . Oh! that were an argument of a spiritual mind , that upon the awaking presently to be with God : When I awake I am still with thee . But now , I appeal to you , Who are you withal when you awake ? Can you say , Lord , when I awake I am still with thee , I find an inclination in my spirit to be upon the matters of Heaven , and when I am up , I had rather my worldly business should give way than spiritual duties . 8. Conv. When a man or woman cares not much how it is with the Church , with the Kingdom of Jesus Christ , so it be well with them in the matters of the world : when as there are things stirring abroad in the world ( for we live in stirring times wherein God is shaking the Heavens and the Earth : ) now he doth not much enquire how things are in respect of the Priviledges of the Saints , the Ark of the Church , so his Cabbin be safe . Truly , there need no oeher thing but the examning of your hearts , how they have been these last years of Jacobs trubles . We find Eli in the time of war he sat trembling because of the Ark of God ; he did not sit trembling because , that if the Philistims did prevaile he should be put out of his place , and his estate taken away ; no , but because of the Ark of God ; that was an argument of the spiritualnesse of Eli's mind . And so it may be an argument of very great comfort to you in these dangerous times ; If our consciences tell us this , that God that knowes all things , knowes that the great thing my heart was solicitous about in these evill dayes , it was , What shall become of thy great Name : Lord , what shall become of Religion : what shall become of thy Gospel : Lord these were the things that took up my heart , not so much what should become of my estate and outward accommodations and relations in this world : Oh! examine your hearts in this , Whether the care of your spirts be more for the furtherance of the Kingdom of Jesus Christ or for the furtherance of your Estates ? but for that man or woman that is most solicitous about businesse that concerns their outward estates , and do not much care how Religion goes , how the way of the Kingdom of Christ is maintai'd , God at this time doth speak to that soul ; Thou art an Earthly-minded man or woman , and therefore take heed lest what hath been spoken concerning the great evil that there is in earthly-mindednesse , lest it befals thee , and especially the last of all , Whose end is destruction , who art drown'd in perdition ; lest hereafter this be the thing that thou shalt lie crying out of , and cursing thy self for , Oh! I had a base and earthly heart , and sought the things of the earth , and made my portion there , and in the mean time the blessed God hath been forsaken ; and I have lost my Portion in the Holy Land , for I had my portion in Egypt among the Egyptians accoding as I did choose to my self . 9. Conv. That the more spiritual any truth is that is reveal'd , the less doth it take with his heart : Some truths of Religion perhaps he is moved with , but these are as by-words to him , he minds them not at at all . The more spiritual an Ordinance is that is delivered , the lesse is his spirit moved with it ; if indeed he comes to the Word and there be mingled some earthly natural excellencie , ( for so I may call it ) as natural parts , wisdom , wit , and eloquence , and learning , that he is mov'd withal , it may be some fine story is more pleasing to him , than the goodly pearls of truth that are revealed in the word ; as now , such truths as these , The enjoyment of communion with God , the longing after Jesus Christs coming ; the living by faith upon a bare promise , the excellencie that there is in suffering for Jesus Christ : These truths now are spiritual , The mortifying of the inward lusts , Self-denial , These things are little savored by an earthly-minded man ; tell him of the priviledges of the Saints , the mysteries of the Gospel , any thing that is spiritual it is but as a notion to him ; As 't is with men that are upon the earth , they look up to Heaven and see the things of Heaven but little ; why is it that the Stars seem so smal to us here , but because we are upon the earth , the earth seems a vast bodie to us , but the Stars seem but little to us though they are far bigger than the earth : were we in Heaven , then the heavenly bodies would seem vast to us , and the earthly bodies would scarce be discerned by us ; were mens hearts heavenly , all the things of the earth would seem little to them ; but because they are earthly , therefore the things of heaven , and spiritual mysteries are very small in their eyes . CHAP. IV. Seven Reasons of mens Earthly-mindedness . I Shall now proceed unto the Reasons of the Point , Why is it that mens hearts are so much set upon the earth , to mind earthly things . I give you briefly these Reasons for it . First , The things of the earth appear real to them , but spiritual and heavenly things be but a notion : Now that that hath reality in it , takes with the heart most ; though men are deceived in this , for the Scripture speaks of spiritual things as the only real things , and earthly things as that that hath no being at all ; in Prov. 23. 15. Wilt thou set thine eyes upon that which is not , ( speaking of the riches of the world ) it hath no reality at all in it . But in the 8. Prov. 20. 21. I lead in the way of righteousness , in the midst of the paths of Judgment : That I may cause those that love me to inherit substance ; to inherit that which is , that which hath a being , othert hings they are not , the honors of the earth are but a fantasie and vain shew ; you have read of Bernice and Agrippa , They came with much Pomp , with great Fansie , so the original is : but to an earthly man these earthly things are real things , and therefore he minds them : and wisdom is a lye unto a fool . Secondly , These things they look upon as the present necessary things , though the Scripture tels us , but of one thing that is necessiary , but yet they think that these are present now , they may have need of heavenly things hereafter : They may have need of reconciliation with God , pardon of sin , peace of conscience , and such things , they may have need of them , that is , when they depart out of this life . Oh! the infinite folly of most hearts to think , that there is no present necessity of spiritual and heavenly things , whereas indeed , our life consists in them for the present , This is eternal life : we may come here in this world to enjoy eternal life ; but the generality of people they look upon all spiritual things only as our good for the future , when we go from hence and are seen no more . Thirdly , These things are most sutable to mens hearts . It 's no wonder that they mind earthly things ; They are of the earth , and from the earth , they have nothing but the first Adam in them ; now the first man was from the earth earthly . The truth is , the happiness of mans estate even in innocency in the morning of the day of his creation in comparison of the things that are now reveal'd by the Gospel , was but earthly : take man when he was in Paradice , that Paradice was but earthly : but then take man in his fallen and corrupt estate then he must needs be earthly , and every thing closes with that that is sutable to it : comfort , it doth not come so much from the goodness of a thing but from the sutablness of the object with the facultie . Now the things of the earth , they are sutable to men that are of the earth , and therefore they mind them : the heart will abundantly run out upon that which is sutable to it . Fourthly , These things of the earth have a very fair shew in the flesh , they have a kind of goodly appearance in the eye of sence , yea , and in the eye of that reason that is now corrupted by sin ; we have a most elegant expression of these earthly things , and earthly minded men having their hearts set upon these things , it is in the 6. to the Gal. 12. verse , As many as desire to make a fair shew in the flesh saith the Scripture , the words are to signifie when a man looks smug and neat , as you shall have some men dresse themselves curiously , and having handsom bodys they look so trim , fine , handsom , and very brave to the eye of all that do behold them . So saith he , these men that are the false teachers , they desire to make a fair shew in the flesh , that is , they look upon the things of the flesh as those things that are very brave to the eye , and they love to have all things so compleat about them , that they may look smug , and carry themselves with such beauty before the world ; Oh! this is their happiness , this they take content in , they seem to have fine estates , and to have brave cloathing , and all curious things about them , this looks so brave in the eyes of the world , and therefore it is that their hearts are upon them , they are here enemies to the Crosse of Christ , they think suffering for Christ , poverty , disgrace looks but untowardly . But now , those that desire to make a fair shew in the flesh , that would have their countenances well wash'd , fair , and beautiful wheresoever they come , and be as sombody in the world , these do thus and thus , these forsake the truths of God , and seek to provide for themselves in the things of the flesh . Fiftly , Men naturally never knew better things than the things of the earth : and therefore no marvel though they mind earthly things so much : Children that are born in a dungeon and never knew any better place , they can play up and down in the dungeon : So it is with men that never knew what the things of heaven and eternal life meant , they can mind earthly things better than those : but when once the Lord opens the eyes of their understandings to see into the reality , excellency , and glory of spiritual things , they then wonder at their former blindness in minding such poor , low , mean foolish rattles , as the things of the earth are . Sixtly , There are earthly principles continually dropt into men by converse with other men that are men of the earth : 49. Psal . 11. and 13. Their inward thoughts is , that their houses shall continue for ever , and their dwelling place to all generations , they call their lands after their own names . Their hearts are set upon these things , then in the 13. verse , This their way is their folly , yet their posterity approve their sayings . They are applauded by men , they see that every body do applaud them in these waies , and when they converse one with another , they do converse about the things of the earth , and the common example of men , they see every body following the things of the earth , and are greedy after these toyes , and that likewise doth incline their minds to the things of the earth . Lastly , The sensible experience they have had of the sweetnesse that there is in the things of the earth : This is that that takes off their minds from spiritual things , and makes them to mind the things of the earth . But though these be the reasons why men do thus mind the things of the earth , and an earthly-minded man blesses himself in his way , and thinks he hath good reason for what he doth , and thinks all men fools that do not grovel in the ground like a mole with himself , and looks upon the matter of Religion but as meer words and talk , let them do what they will , I find contentment here : yet certainly at length it will prove folly , this their way , as the holy Ghost saith in the 49 Psal . This their way it is but their folly , and in the end the wise men of the earth , those that have sought the things of the earth , and blesse themselves in their way , they will prove to be the greatest fools , the holy Ghost accounts them so : In the 17. of Jere. 11. verse , As the Partridge sitteth on eggs and hatcheth them not , so he that getteth riches and not by right , shall leave them in the midst of his daies , and at his end shall be a fool . He applauds himself for the present in what he hath got , but at the end he shall be a fool . CHAP. V. NOW the main thing that is still behind in the Point , It is therefore to endeavour to take off the minds of men and women from the things of this earth , that so by it I may make preparation to the next Point , which is of infinite concernment , The Conversations in Heaven . But because their conversations cannot be in Heaven till their minds be taken off from the earth , till the disease of Earthly-mindednesse be cur'd ; therefore we must now propound those things that may help to take off the minds of men from the earth . Eleven Considerations to take off mens hearts from Earthly-mindedness . First , Consider this , That all the things of the earth that thy mind and heart is upon , if thou couldst possess them all as thine own , yet there is not so much good in them as to countervail the evil of the least sin , not of the least sin of thought ; thy heart is mudling upon the things of the earth , and thinkest that thou shouldest be blest if thou badst thus and thus as others have . Let me tell thee , if thou hast but one sinful thought , there is more evil in that than there 's good in all that ever thou shalt get all the daies of thy life in the world ; and if this be so , that there is more evil in the least fin than there is good in all the things of the earth , it concerns thee rather to have thy mind how to avoid sin , or how to get the evil of sin to be remov'd , and how to get thy sin to be mortified , that concerns thee more than the minding and plodding about the things of the earth : that 's one consideration . A Second Consideration . A second is this that may take off the hearts of men from the things of the earth , That the chief things that are in the earth yea , name what terrene excellency possibly a man may be crowned with under Heaven , hath been the portion of Reprobates heretofore , and is to this day , and shall be the portion of multitudes whom God hates , and hath set apart to glorifie his infinite Justice upon eternally . Shall thy mind and heart be set upon such things as are the portion of Reprobates ? will a Reprobates portion content thee ? will it serve thee ? art thou satisfied with dogs meat ? If it will not content thee , why is it that thy mind is so much upon the things of the earth ? It may be thou that art poor and mean in the world ; thy mind is upon some little matter : thou canst never expect to have any great things in the world , and yet thou mindest them as if that there were thy portion , and thy happiness , some small pittance to furnish thy house , to provide for thy self and thy poor family ; Oh friend ! if it were possible for thee to get the Empire of the whol world under thy foot , yet thou shouldest get no more than hath been the portion of such as God hath hated ; and if so be that Kingdoms and Empires have been the portion of Reprobates , why doest thou mind things that are lower abundantly , and let the strength of thine heart flow out upon such things as these are ? A Third Consideration . A third consideration is this , Surely God hath made man for higher things than the things of this earth . Oh! if thou hadst but thy thoughts often working this way , Wherefore do I think in my conscience hath God made the children of men , for what end ? why hath he sent them hither into the world ? Of all the creatures that God hath here upon the earth , he hath none capable to know him the infinite First being of all things but only the children of men , & God hath given them such a nature as is capable of some converse with him , surely then there be other things that God made man for than to have meat , and drink , and cloathes , and here to live a while only to enjoy creatures . Do not we reade often , That Jesus Christ was God and Man , took mans nature upon him , and died for man ? Surely there must be some other manner of things that are the fruit of the purchase of the blood of Christ than the things of the earth ; Oh my brethren ! had you but this setled upon you , that certainly God hath great , glorious , high , and wonderful thoughts about man-kind , this would be a mighty means to take off your hearts from the things of this earth , when thou hast thy heart grovelling here : Oh but are these the things that God made man for ? had not God higher thoughts in making of the children of men ? do not I find in the word that when man was made there was a kind of Divine consultation with the Trinity , Come , let Vs make man according to our own Image ? God had other thoughts of man than of other things . And if man were made for nothing else but meerly to dig in the earth , Certainly , the thoughts of God about man have been but very low and mean ( as I may so speak with holy reverence ) for these are but low and mean things here that men enjoy in the earth . The Fourth Consideration . As God hath higher thoughts concerning man ; so the dignity of mans Nature , the rational soul of man is of too high a birth for to have the strength of it spent about the things of the earth . God breathed into man his soul : It 's ( I may say ) a kind of a Divine spark , the soul of man it is of the same nature with Angels , a spirit as Angels are : the thoughts of the minds , the Faculties and Powers of the soul are more precious things than to be powred out as water upon the ground . If a man have a Golden Mill , he would not use it only to grind dirt , straws , and rotten sticks in . The mind of man , the thinking faculty is too high to be exercised in the things of this earth ; the mind of man it is of a most excellent capacious Nature : it is fit to converse , not only with Angels , but with the eternal God Himself , with Father , Son , and Holy Ghost ; and to bestow the strength of such a faculty that God hath put into the soul of man upon such dirtie , drossie , low , base , mean things , as earthly-minded men and women do bestow it upon , this must needs be a great evil . Know , the dignity of your Nature , the excellencie of your Mind , the Soul of man it is of a transcendent being . Put all the world into the Ballance , with it it 's nothing . Therefore you know what Christ saith , What shall it profit a man , to gain the whol world , and lose his soul ? The soul of the meanest gally-slave is more precious than Heaven and Earth , Sun , Moon , Stars , and all the host of them : Let me add then , all the Silver and Golden mines under ground ; and al the unsearchable Riches of the great and wide Sea , yea put all these together ; and the Soul of the most contemptible beggar that cries for a crust of bread at thy door , is unexpressibly more worth than all these : Now , if mans soul be of such an high-born Nature , if God hath put such a Spirit which is a spark of Heaven into the bosom , for man of him to imploy it in no other use and service , but meerly to be an earth-worm to creep in and upon the ground : this must needs be a very great evil . The fifth Consideration . The fifth Consideration is , The Vncertainty of all these things , Vncertain Riches . How may any Causuality come and take away from thee al the things of the earth that thy mind is upon ? God sends but a little too much heat into the body , and puts thee into a feavour , and where 's thy delight then ? thy body being either too much heated , or too much coold , what 's become of all thy comfort here in this earth ? Thou goest abroad , and art dangerously wounded by an enemy , what refreshing then doest thou receive from all these things ? Let me tell thee , thou art in the midst of a thousand thosand Casualities here , every moment ready to take away all the Comforts of the earth ; and usually at that time ( observe it ) when the minds of men and women are most fixed upon the earth , that 's the time that God hath to strike them in those things , they be then neerest to be depriv'd of the Comforts of the earth , when their thoughts and minds be most set upon them . As you know it was with the Rich man in the Gospel , when he was blessing himself , and crying to his soul , Soul Soul , take thine ease , thou hast goods laid up for many years ; even that night ( the text saith ) this message came so him , Thou fool , this night shall thy soul be taken away from thee , and then , whose shall al these things be ? And at that time that Nebuchadnezzer was blessing himself in the pallace that he had built for His Honor , then there comes a message to him from Heaven , so that he was presently outed of all his Court-vanities to graze among the beasts of the field . So you may find it in your own experience , that God hath many times then most crost you in the things of the earth , when your minds and hearts have been most glued to them : and it may be in mercy , yea , it 's a greater mercy to be crost of these things at such a time , than to prosper in the midst of them ; for it may be a good argument that God intends good to a soul , to crosse him at that time when he is most earthly . Oh! many that have been godly indeed , but yet have bin earthly minded , and have found God coming at such a time and crossing them in some earthly Contentment have seen cause to blesse God for thus dealing with them . Whither was I going ? I was going altogether to the earth , and minding such things , my heart was set upon them , and God came in in a seasonable time , to shew me the vanity of my heart , and of those things that my mind was busied about ; Oh it was a happy crosse that I had at such a season , there was much of Christ that did hang upon it . And that 's the fift Consideration . The sixth Consideration . Do but consider what 's become of those that have been earthly heretofore , that injoyed the greatest accomodations of the earth , what 's become of those men in former ages of the world , that lived here , and vapour'd so much in their generation , who but they at Court and in Citie , and had all the earth according to their desires ? what 's become of Agrippa and Bernice with al their pagentry greatness ? now they have acted their parts and are gone off the common stage of the world , all their vanity is buried with them in one grave . What difference is there between the poor and rich when they die ? they go all the same way ; only they were for a little time , and flourished in the things of the earth , and now are gone , but have left a great deal of guiltiness behind them ; look but to their example , and what 's become of theme ? and consider thy case must be as their's within a while , the wheel is turning round , which will bring thee as low as them , so that thou ere long must be numbred amongst the dead . Oh! it 's a mightie means to take off our hearts from the things of this earth . The Seventh Consideration . Consider further , How short thy time is that thou hast here in this world . That 's the argument of the Apostle , because the time is short , therefore let us use the world as if we used it not , therefore let our hearts be taken off from these things ; we have but a little time , and a great deal of work , we have in this short winter day of life to provide for eternitie , now considering the great weight of the work that doth depend upon us here in this world , it may be a mightie reason for us to bid adue to all the things of this world ; indeed if we had time enough for our work , and were sure of our time then we might spend it about trifles . If a man comes into the Citie to do business , of great weight and consequence , and hath but a little time to spend about it , he never minds any thing he sees in the Citie , never minds any body that comes by him , or any shews in shops , what braverie there is there , but goes up and down the streets minding only his own business . Oh! so it should be with us my brethren ; consider the great work we have to do , and the little time that we have to effect that work in , there depends upon our little short uncertain inch of time matters of more consequence than ten thousand thousand worlds are worth and if we miscarry in this little time of our lives , we are lost and undone for ever , better we had never been born , or had been made toads or serpents , or the vilest beasts whatsoever , than reasonable creatures . Oh! have you so much time for the spending the very spirits of your souls upon the things of this earth , can you spare so many hours ? Certainly if God did but make known to you what eternitie means , if the Lord did but cause the fear of eternitie to fall upon you , you would not mispend so much time as you do ; many times though you complain for want of time for spiritual things , Oh how much time do you spend in letting out your thoughts and affections upon the things of the earth , more than you need ? The Eighth Consideration . Consider therefore in the next place , That a little will serve the turn to carry us through this world . We are here but in our Pilgrimage , or in our voyage ; now a little will serve the turn here for the carrying of us through this world : men will not take more in a journy than may help them . If a man that is to go a journy should get a whol bundle of staves and lay them upon his shoulder , and you should ask him the reason why he carries that bundle , why saith he , I am going a great journy , and I know not what need I may have of staves to help me ; it 's true , to carry a staff in a mans hand will help him ; thus Jacob was helped by his staff over Jordan ; but to carrie a bundle upon his shoulder will hinder him : Now a little will serve your turn , if you have but meat and drink , food and raiment ( saith the Apostle ) be content ; and the servants of God in former time , past through this world with a very little , and manie of them the less they had , the more peace and comfort they had in God , and they were the more fit to die . I remember Ecolampagius when he was to die being verie poor , profess'd that he would not have been richer than he was , for he saw what a hindrance it was , and so he could pass out of the world with more ease and quiet a great deal ; Certainly a little will serve the turn here : we say , Nature is content with a little ; and if there were Grace it would be content with less ; and therefore let not our minds be upon the things of the earth : we have not so much need of the things of the earth as we think for . The Ninth Consideration And then further , consider though upon our minding the things of the earth we should enjoy never so much ; Yet there is no comfort , no good to be had in them any further than God will be pleased to let himself through them ; they are but as channels to convey the blessing and goodness of God to us : Man lives not by bread , nor meat only , you are deceived to think that if you had such and such things you should certainly have a comfortable life , I say you may be deceived in this , for it is God in these that doth comfort the heart , there is a notable Scripture for this in the 62. Psal . where the holy Ghost saith at the 10. verse , Trust not in oppression , and become not vain in robbery , if riches increase , set not your hearts upon them , do not mind them , why ? in the 11. verse , God hath spoken once , twice have I heard this , That power belongeth unto God , if riches increase , set not thy heart upon them ; let not your hearts and minds be upon riches , or any thing in this earth : why ? God hath spoken once , twice have I heard , that is , again and again : God hath spoken effectually to me that all power to do any good belongeth unto him , it 's not in riches , there 's no power there for making of thee happy , but all belongs to him . This I confess is a spiritual meditation that earthly minded men will have but little skill in , yet where earthly-mindedness prevails in any one of the Saints , this may do him good , whereas the truth is , it is not in the creature , or creature-comforts can do me good , if I had a thousand times more than I have , I might be miserable in the earth , and have as little comfort as those that have least , and therefore let me set my affections upon things above , and not on things on the earth . The Tenth Consideration . Moreover lay this to heart , If you be godly God promises to take care for you for the things of this earth , and to that end that he might ease you of the burden of your care , cast your care upon God for he careth for you , and take no thought for these things , for your heavenly Father knows you have need of them , your heavenly Father takes care , See how he cloaths the lillies , and are not you much better than they ? Now children they do not much mind the things of the earth to provide for themselves , because they know they have their father to provide for them ; a child that hath his father and friends to make provision for him , it very much easeth him ; but indeed those that are left fatherlesse , and friendlesse , they seem to have some excuse ; I had need take care of my self for . I have no body to provide for me : I but the Saints cannot say so , they have a father to provide for them , and all the earth is the Lords as well as heaven , and the fulnesse of them both ; now the earth being the Lords as well as heaven , the earth being thy fathers , why should thy care be so much upon the things of the earth ? Let thy care be to do thy duty to thy father , to walk as a child , but let it not be for the things of the earth , thou dost as much as disavow the care of thy father for thee ; and canst thou beleeve that God shall give his Son to thee and not give thee all things else ? hath not godliness the promises of this life as well as of that to come ? Oh! thou unworthy child that professest an interest in such a father , or unworthy Christian that professest an interest in such promises , and hop'st that God hath done such things for thee as he hath done , and yet hast thy heart in the things of this earth , as if the Lord had settled thee only here , and put thee to shift for thy self here from door to door : no certainly , the care of God is over his people in the things of the earth , as truly as it is over them in regard of spiritual and eternal things . Some men can think , at least they trust that they do trust God for their souls , but cannot for their bodies so well ; but surely faith wil teach thee to trust God for thy body as wel as thy soul , for God hath care of both , and both were redeem'd by the blood of Jesus Christ , and hath told thee , that he that fears the Lord shall never want any thing that 's good for him : Now these considerations may mightily prevail to take off the hearts of men from the things of this earth . The Eleventh Consideration . The last that I shall name is this , That all that are Professors of Religion , they are dead to the world , or should be so : nay , if you be truly Religious you are so , by profession you do professe your selves to be dead unto the world . The Scripture makes this argument to take off mens hearts from the things of this world , in the 3. Colos . 2 , 3. Set your affections on things above , not on things on the earth : why ? for you are dead , and your life is hid with Christ in God. Ye are dead , the Apostle writes to the Colossians , and yet he tels them that they were dead ; the Sripture speaks much of the death of the Saints : As it 's said of women that liv'd in pleasures in Timothy , that they were dead while they liv'd : so it may be said of Christians that they are dead while they live , dead to the world , I am crucified to the world ( saith the Apostle ) and we are dead with Christ , I find that some interpret that Scripture in the 1. Cor. 15. 29. Else what shall they do that are baptized for the dead ? they interpret it thus , That all those that came in , which were Heathens and converted to Christianity and were baptized , they were baptized for dead men ; that is , by their baptizm ; now there was a profession that they did professe themselves from that time for ever as dead men to the world , baptized for the dead ; you have it in some of your books over the dead , but the word is , for , and so it is translated in this last translation , For dead men : your baptizm is administred unto you as a sign of your profession , to be as dead men unto the world , so I find some carry it . This is the profession of Christians to be as dead men to the world ; Oh do not dishonor your profession of Religion , for indeed there is a greater evil ( as we said ) for professors of Religion to be earthly minded than for any others , and yet how many are guilty of this ? It 's an observation of Luther , when God rivealed himself to Abraham and told him , that he would multiply his seed ; he made use of two similitudes , one was this , That he would make his seed as the stars of Heaven , and at another time God saith , that he would make his seed as the sand upon the sea shore ; Now saith Luther , by these two expressions there is signified two sorts of Abrahams seed , there are some that are as the stars of Heaven , that are heavenly minded ; There are others that are as the sand of the Sea : that is , There are some professe themselves to be of Abrahams seed but are of earthly spirits : Oh now , my brethren , we should labor to have such minds and hearts so as we should appear to be the seed of Abraham , as the stars of heaven , to be of the number of those that are as the stars of heaven , that is , through heavenly-mindednesse . But that we shall come to when we come to speak of the conversation of Christians , how it ought to be in heaven . But now , if any one should say , May we not mind earthly things and heavenly things too ? Know there is a great mistake here , you cannot serve two masters , God and Mamon ; and it 's very observable that text of Scripture , in the 3. of Colos . 2. verse , mark the opposition , Set your affections on things above , not on things on the earth : they are there opposed one to another : Set your affections or minds , for so I think it is the same word with that in my text , who mind earthly things . A man cannot look up to heaven and down to the earth both at the same time , there is an opposition between these two , between the earthly-mindedness that hath been opened to you , and minding of heavenly things . I but you will say , For these things while we are upon the earth we have need of them , how can we do otherwaies but mind them ? When we come to heaven , there we shall have dispositions sutable to heaven , but sure not till then ? To that I answer , Though Christians do live upon the earth , yet they are not of the earth , there 's a great deal of difference between one that is of the earth , and another that lives upon the earth : Christ saith concerning himself , that he was not of the earth , it 's true , though he did live a while upon the earth , yet he was not of it : In the 3. of John 31. He that cometh from above , is above all , he that is of the earth is earthly , and speaketh of the earth : now Christ while he spake these words he was upon the earth ; but He was not of the Earth : And so it is with Christians , they are upon the Earth , but they are not of the Earth , they are a people redeem'd from the earth , therefore that 's not enough : it 's true , these things are things that we need , therefore we must not mind them , for so in the 6. of Mat. where Christ speaks against taking thought what we shall eat , or what we shall drink , or what we shall put on . Saith he , Your Heavenly Father knows you have need of these things ; you have some need , I but you have need of other things , and greater need of other things than of these things , what need is there for thee to live upon the earth but in order to providing for eternity , and of living to the honor of Christ and the praise of his Gospel ? I say thou hast no need of any thing on the earth but in subordination to higher things ; there is no need thou shouldest live , but for some other end , and therefore let not that be any such argument to plead for earthliness , as indeed an earthly spirit is very witty in pleading for its self . I shall close this Point with some Exhortation to you , and Directions about this Point of Earthly-mindedness . CHAP. VII . EXHORTATION . OH ! considering what hath been delivered , I beseech you lay it seriously to heart , especially you that are yong beginners in the way of Religion , lest it proves with you as it doth with many that are digging of Veins of gold and silver under ground ; that while they are digging in those mines for riches , the earth many times fals upon them and buries them , so that they never come up out of the mine again : and so it is with many that are beginning in the way of Religion , that are digging in the mines of Salvation , for unsearchable riches , for that that is abundantly better than gold and silver ; now while you are thus seeking for grace and godliness , Oh take heed that you be not covered with the earth while you are digging in the world , but keep wide open some place to Heaven , or otherwise if you dig too deep there will come up damps , if the earth falls not upon you , yet I say , there will be damps rise from the earth that may choak you , if there be not a wide space open that you may let the air that comes from heaven in to you . Those that are digging into Mines they are very careful to leave the place open for fresh air to come in ; and so , though thou maiest follow thy calling , and do the work that God sets thee here for as others do , be as diligent in thy calling as any , yet still keep a passage open to Heaven , that there may be fresh gales of grace come into thy soul , if at any time thou beest got into the world , if thou spendest one day and hast not some spiritual air from Heaven , take heed , there 's a damp coming up that will choak thee . Oh! that Christians would consider of this while they are here below ! I remember I have read of Austin in his Comment upon the 72. Psal the 19. vers . saith the text , They that dwell in the wilderness shall bow before him , and his enemies shall lick the dust : He in a wittie way applied it to earthlie-minded men , saith he , If you do so lick the dust , by this you will come to be accounted one of the enemies of God. It 's true , the scope of the place is different , but take heed that in this metaphorical sence that you do not lick the dust and so come to be accounted an enemie to God. You that would be accounted as friends and seek reconciliation with God , Oh do not lick the dust , to be alwaies here as Moles upon the earth , they say Moles , though they be blind , yet if they be without the earth then their eyes are opened , and then they shake and tremble : and so though the earth may close the eyes of men here for a while , yet certainly there will be a day when their eyes shall be opened , to see how they have gul'd and deceiv'd themselves . And now it 's worse too in the time of the Gospel to be earthly-minded than at other times , it was not such an evil thing to be an earthly minded man in the time of the Law , when all the promises of God were carried in a kind of earthly way . Though I do not say that all promises that were made to them under the Law were meer earthly , but they were carried in an earthly way ; therefore you shall find when God promises his people in the time of the Law what great mercies they shall have , it is by earthly expressions , as of gold and silver and such kind of things , and their promises for Heaven it went under the expression of living in the Land of Canaan as being a type of Heaven , now though they were taken with earthly things when God reveal'd himself to them in an earthly manner ; yet now in the time of the Gospel , lift up your hearts for your calling is from above , now there are Heavenly things revealed , he that is from above is come amongst us , and the Heavens are broken open , and the glory of it doth shine upon the Churches in a far more brighter manner than it did before . And therfore Gospel-light doth aggravate the sin of earthly-mindednesse , and therefore now above all times should the hearts of men and women be disingaged from the things of the earth . CHAP. VII . Five Directions how to get our hearts freed from Earthly-mindedness . FIrst , To that end be watchful over your thoughts , do not take liberty to let your hearts run too far in the things of the earth , what time you have for meditation let it be as much as can be reserved for spiritual things ; most men and women think they may take liberty in their thoughts ; why the thing in its self is not unlawful , I but your thoughts will steal upon you and affect your hearts very much : therefore watch narrowly over your thoughts , keep them within Scripture bounds . The Second Direction Be much humbled for sin , That will take off the heart much from earthly-mindedness . Your earthly-minded men , who have earthly and drossie hearts , they have not known what the weight and burden of sin hath meant , let God but lay the weight and burden of sin upon the soul , it will take off the soul from earthly things quickly ; Oh! those men that have gone on in the world in a secure condition , and never knew what trouble of conscience meant for sin , they grow seer'd in those earthly Contentments ; but now those men that have had but the weight of sin lie upon them , know what it is to have to deal with an infinite God , in the bearing of the burden of the wrath of an incensed Deity , such know , that they have other things to look after than the things of the earth : If God did but humble your hearts , the humiliation of your spirits would quicken you , and take off the dulness and deadness of your spirits , and stir you up to look after other things than the things of this life . The Third Direction . Further , Set the example of the Saints before you , that have been the most precious servants of God , in former times ; how they accounted themselves as Pilgrims and strangers here in the earth : read at your leisure that Scripture in the 11 of the Heb. at the 13. verse , These all died in faith , not having received the promises , but having seen them afar off , and were perswaded of them , and imbraced them , and confessed that they were strangers and pilgrims on the earth : and mark therefore how it follows in the 37. verse , They were stoned , they were sawn asunder were tempted , were slain with the sword , they wandred about in sheeps-skins and goats-skins , being destitute , afflicted , tormented . Who were these ? They were they of whom the world was no tworthy , They wandered in deserts , and in Mountains , and in dens and caves of the earth : and yet such precious Saints of God as the world was not worthy of . Now when we set before us how joyfully these servants of the most high went through all their wildernesse condition , this should make us ashamed of our earthly-mindedness , and would be a mighty help to us . The Fourth Direction . And then if we consider the great accompt that we are to give for all earthly things ; you only look upon the comfort of them , but consider the account you must give for them : this would be a means to take off the heart from earthly-mindednesse : And consider , what if you were now to die , and to go the way of all flesh , what good would it be to me to remember what contentments and pleasures I had in the earth ? The fifth Direction . But above all , the setting Jesus Christ before you , and the meditating of the death of Jesus Christ : ( I say ) that 's the great thing that wil take off the heart from the things of the earth : The looking upon Christ Crucified ; how he that was the Lord of Heaven and Earth , yet what a low condition he put Himself into , meerly for the redeeming of us ! The conversing much with the death of Jesus Christ deads the heart much to the world . In the 3. to the Philippians we have a notable text for that , in the example of Paul , he accounted all things as dung and drosse for Jesus Christ : at the 8. verse , I account all things but loss for the excellency of the knowledge of Christ Jesus my Lord , for whom I have suffered the liss of all things , and do count them but DVNG that I may win Christ . And then in the 19. verse , That I may know Him , and the power of his Resnrrection , and the fellowship of His Sufferings being made conformable unto his Death . Paul desired to be so conformable to the very Death of Christ , that he accounted all things in the world but as dung and drosse in comparison of that ; Paul had the death of Christ before his eyes , and meditated much on the death of Christ , and that meditation had a great impression upon his spirit , that made him account all these things as drosse , as dogs meat in comparison , and that he might have fellowship with the death of Christ , Perhaps some of you may think of the glory of Christ in Heaven , and that may for the present make you lesse worldly ; but let me intreat you to meditate on the death of Christ , and know that there is an excellencie in Conformity even to the death of Christ , such an Excellency that may take off your hearts from the things of the world . It 's said of the King of France , that he asking one once about an Eclypse , saith he , I have so much businesse in the earth , that I take little notice of the things of Heaven . Oh my Brethren ! for the close of all , I beseech you let not this be said concerning any of you , that you have such and such worldly imployments , that you cannot enquire after Jesus Christ . Plead not that you have such great businesse , that you have so much to do in this earth that you take little notice of the things of Heaven ; no , surely , the Saints of God have their businesse in Heaven , ( as we shall see God willing hereafter : ) Their City Business , their Trading , their Aims , their Bent , it is higher than the things of this earth . There are things that a man may let out his thoughts and affections too as much as he wil : This shews the vanity of the things af this world , that a man had need be very wary how much he minds them , he cannot enjoy the comforts of this earth without some fear : but now , when he comes to converse with Heaven , there he may let out himself to the uttermost ; that shews the excellency of these things . And you that are but poor and mean in the things of this earth , be not discomforted , because there is a charg from God that men should not mind these things ; surely there is no great matter in them , as God charges that we should not mind them : Oh the excellency it lies in things above which are heavenly and spiritual , where the Saints have their conversation . But of this more at large in this following Treatise of Heavenly Conversation . FINIS . AN HEAVENLY Conversation . PHILIPPIANS , 3. 20. For our Conversation is in Heaven . CHAP. I. Of Examples of Godly men , and how far they should prevail with us : Opened in Six Particulars . SOme reade this Particle [ For ] [ But : ] But our Conversation is in Heaven . Our Conversation is not as theirs : Certainly the Apostle doth intend this , to make a distinction from , or a difference between the Saints waies , and the waies of those that were Enemies to the Crosse of Christ : They mind Earthly things : But our Conversation is in Heaven : But because of the particle , [ For ] our Conversation ; therefore I think that it hath reference unto the 17 verse , for the 18. and 19. verses are in a parenthesis , and therefore if you would know the scope of the Apostle in it , and what this hath relation to ; ( for ) it is in the 17. verse , Brethren , be followers together of me , and mark them which walk so as you have us for an ensample ; for our Conversation is in Heaven , to it is to follow : he made a little degression when he said , Make us your example ; then he speaks of others , but many there are that walk thus and thus , and are enemies to the cross of Christ , Whose belly is their god , whose glory is their shame , whose end is destruction , who mind earthly things ; But our ( or , for our ) Conversation is in Heaven . As if he should say , Take heed of following of those whose belly is their god , who mind earthly things , for their end is destruction ; but rather follow those whose Conversation is in Heaven , for their end is , salvation : that 's the scope of the words . Now then from the scope and the coherance of them , follow us for an example , For our Conversation is in Heaven ; so they are to be joyn'd together : from whence ( first ) before we come to speak of this Heavenly Conversation that the Apostle mentions , we have this point , That the Examples of men whose Conversations are heavenly , are to be followed . Follow us as an example , for our Conversation is in Heaven . They are guided by the spirit of God , and the end of their Conversation is good , and therefore 't is safe to be followed . In Prov. 2. 20. there the Wise man speaks of an argument , Why we should imbrace wisdom , because that would teach you to walk in the way of good men , and to keep the paths of the Righteous . We should observe the way of good men , & keep the paths of the righteous . It 's true , that the examples of the best men , though never so holy , are not a sufficient rule for any action , If a man or woman doth any thing , though it be never so good , meerly upon the example of another man , yet this that they do will prove sin to them : I say , though the thing be good & thou doest it upon the example of other good men , yet if that be al thy rule , the action wil be sin to thee ; for that is the rule of Christ to us , Whatsoever is not of faith is sin . Now no example can be a ground sufficient for faith ; therefore , example alone is not a good rule . Yea , and somtimes we know that Satan himself may transform himself into an Angel of light : and may for the prevailing of some evil make a great shew of some holiness : and so , many grosse Hypocrites for a time have had much seeming holiness in their lives : and therefore it must be taken for a certain truth that the examples of men never so holy are not a sufficient rule . But yet thus far examples of men that are holy should prevail with us . First , They should prevail with us more than other examples , than examples of the most learned men ; let men be never so great Rabbies , the example of one holy man whose Conversation is in Heaven , should be more to us than the example of many Scholers . For many men that are learned may be very corrupt , they may go against their own consciences ; as certainly many do . 1. It should prevail against the example of great rich men , who have goods laid up for many yeers : you should rather follow the example of those that appear to be holy , than the example of the richest and greatest in the places where you live . 2. It should be more than the example of the Multitude , Joel , 3. 14. you have a notable Scripture there against following of Multitudes of men , you may see there that multitudes go to destruction ; Multitudes , multitudes in the valley of decision . 3. It should be more than the example of those that are meerly related unto us : as children should rather look at the example of godly men and women though they be strangers , than of Father or Mother , or Uncle or Aunt , or the neerest kindred , though their examples be not rules for our faith , yet they should be more than the examples of any others . Secondly , Though they should not be rules or grounds of faith , yet they should be enough to take off prejudices that come from accusations of men . If men will accuse the waies of godliness , and if there be any prejudices taken up against the paths of Sion without ground , the example of godly men should be enough to make us stand out against them ; it may be you hear many crying out bitterly against such a way of Worship , and many false aspersions are cast upon it , because it is not a National way of Worship , for few there be that follow it . Now do but observe what manner of persons do worship God in that way which some cal Heresie , are they not of holy and blameless Conversations according to the Gospel , the strictest Puritans ? Now though you must not do as they do meerly from their example , yet their example should have a great deal of power and influence upon you to take off prejudices , and answer accusations , and to calm and sweeten your angry and bitter spirits . Thirdly , Examples though not sufficient ground and rule for faith , yet they should be enough to make us to enquire after those waies , and to examine and try , whether they have any footing in the Word , because the followers of them , are very upright and circumspect in their way . Let me at least enquire after these waies , let me examine them by the light of the Gospel , surely there is some probability that these waies are the very paths of Sion , and lead to the gate of Heaven , because the Professors of them are such friends of Jesus Christ ; It 's likely that these men should know the mind of God that do converse with God most , that lie in his bosom , as the beloved Disciple in Christs : Is it not more likely that a man that is a familier friend , and converses daily with such an one that this man should know his secrets , his will rather than a stranger ? so all men in the world are strangers to God , but only the Saints : they converse with God , they are the men of his Counsel , and his heart , and therefore of all men in the world it 's most likely that they should have all the Wils of God revealed unto them : All Learning and Natural wisdom cannot shew the mind of God so much as converse with God , and an holy humble familiaritie with him ; God loves to open his bosom to his hidden ones , to reveal his mind to them ; and therefore when we see men that are godly whose Conversation is in Heaven , that they walked in such and such waies , it should make us to think it is like there is , more good in these waies than I am aware of at the present , it 's like that such men as God smiles upon , that they should know the mind of God more than other men : therefore though I will not presently conclude it 's the mind of God , and do it meerly because they do it , yet I 'le examine and search whether it be not the mind of God or no according to the Scriptures . Fourthly , The example of godly men should prevail thus far , to make us to take heed that we do not oppose those waies except we have very cleer ground to the contrary : then we may oppose them as Paul opposed Peter , and resisted him to the face , because he did not go in a right way : let men be never so holy and godly , yet they may be opposed in their way ; If upon any examination you see cleerly this is not the way of God , I find it to be otherwise , not others think it 's not the way of God , and such and such are of a contrary mind ; No , but I have been examining it by the Word of God , and laying the rule to my conscience , and my conscience to that , and I find it to be disagreeing to the mind of God , then ye may speak or write against it , but do it not otherwise . If ye see men holy , men whose Conversations be in Heaven , don't oppose it because men do , be sure your ground be good , and you be cleer in it if you do oppose it , otherwise you may be in danger of fighting against God when you oppose them : therefore make so much use of the example of godly , holy men , as not to oppose the way but upon cleer Scripture-evidence to the contrary . Fiftly , The example of godly men should prevail thus far with us , As to prepare us to let in any truth that they do profess and practice . When we come to examine what is in the waies of God , and Heaven , in our examination , come with prepared hearts to let in the Truths God shall reveal unto us , the rather because we see such holy & godly men have imbraced those truths before us ; when precious Gospel-Truths are delivered to us by the hands of the servants of Jesus Christ , then those very Truths in our eye are like apples of gold in pictures of silver , as beautiful as golden fruit in silver dishes . Sixtly , The example of godly men should prevail thus far , as after we have examined , and found their way to be according to the Truth indeed , then their example should confirm us in the Truth : should help to settle us more in the Truth , should comfort and encourage us in such and such holy courses ; because we find not only that we are convinc'd of it , and we see it to be the way of God , and have experience of it , but others see it and they are convinc'd of it , others that are so godly they find much communion with God in it ; now this should mightily strengthen and further us in that we go on in the same way that the Saints of God go on in : And indeed , it should be a very great grief to any godly man , that he should differ from other godly men , though it cannot be but that we should differ sometimes , because we are imperfect here , yea , and sometimes a weak Christian knows that which a strong Christian may be ignorant of , ( I say ) it fals out so sometimes , that God in some things reveals himself to those that are weak and hides himself from those that are strong ; so that here in this world it cannot otherwise be expected for the present , till the time that the New Jerusalem shall be let down from God out of Heaven , and then the Saints will be all of one mind and walk all in one way , but till then there cannot be expected but that there should be different waies of the Saints ; but yet I say it should be a very great heart-trouble to godly men to see that they are necessitated to go in different waies from other godly men : and on the other side a great encouragment and strengthening when the Saints go on in one way together with their faces towards heaven . CHAP. II. What 's to be done when Examples of Godly men are contrary ? IF you say , What should we do when we have contrary examples , and both sides godly men ; ye very godly men whose Conversation is in Heaven , some go one way , and others as godly as they go another way ? what shall people do then , when they see that either way holy men go in ? Ans . To that I answer only these two things . First , God by this means puts you to more strict examination of things , and doth teach you by this , that every Christian though never so weak , yet should have a bottom and ground for their faith , and practice out of the Word themselves , and never did God teach this lesson more strongly than now he doth , that we should all of us , not satisfie our selves in any point of Religion , nor in any practice of Religion , but what we can our selves find and feel footing for out of the Word . In former times Christians were very much led by examples , and a few examplary godly professors would carry all the well affected in those places with them , all that did pretend towards godliness would be very loth to go in a different way to some eminent godly men , but though perhaps their affections were good , and God may accept of their good affections , yet certainly they were not so grounded and established in the truth as God would have them ; but now the Lord seems to go another way with his people , and puts every one , the weakest , the meanest servant , to search and to find out the truth themselves , and to have the knowledge of it themselves , and we hope the time is at hand for the fulfilling of that promise , That all the people shall be taught of God , shall be taught to understand themselves what are the reasons and grounds of the practice of Religion , and those tenents and opinions which they hold , and when people come to understand the grounds themselves , they have a great deal more strength , and they will come to be established more than formerly they have been , this good will come of it . Secondly , When you see examples on both sides go contrary one unto the other , and both godly , yet examine but this , Which way hath most earthly inducements , for that way that hath most earthly inducements to draw or bias the heart , that way lies under the most suspision ; for men that are godly , yet they are but godly in part , and though they may be as godly as other men in some other things , yet there may be a temptation , the temptation for Earthly contentment if it lies more one way than the other , you are to be more wary of one than the other . But that we may passe this point , because it is but from the coherance , by way of use but in a word or two . CHAP. I Rebuke of those that follow the example of the wicked , and reject the example of the godly . IF the example of men whose Conversation is in Heaven is to be followed , hence then are to be rebuked those that rather follow the example of wicked and ungodly ones , if they be great , or learned , or the example of the multitude , will rather follow the example of any than the example of those whose Conversation is in Heaven : thou doest thus and thus , and yet say , Do not others do so ? but who are they that do so ? can you say in your consciences , that you think that they that do so have their Conversations in Heaven , you will do as they do ? If there be any example that you will follow , they should be such that you can take it upon your consciences , that these are the men who have their Conversations above ; you will do as others do , in drinking ; swearing , Sabbath-breaking , and in all manner of prophaness ; have these their Conversations in Heaven ? Certainly you that do so , you follow the example of those who have their Conversations in hell . But it may be you have some neighbors live by you whose Conversations are blameless , yea , they are Heavenly , and when you are in your good moods , your consciences witness to them , and you could wish that you might die the death of the righteous ; are there not some that live in the same families , streets , or towns where you live , that though sometimes your hearts are against them , you oppose them , and scorn them , and speak against them , yet when you are in any good temper , or afraid of death , then you could wish that you were as they are , and might die their death ; now will you not follow their example , but rather the example of others , whose examples are in such things as are sutable to your vile , sinful , and base lusts ? We know that these examples of holie men shall rise up in judgment against you another day , the Lord will condemn you from their example , and say , Did not such and such live in the familie and place where you liv'd , and did not you behold their holie and gracious Conversation , and shall the example of such and such vile wretches be followed rather than the example of my Saints ? ( I say ) this will stop your mouthes and aggravate your condemnation in the great Audit-day : Some there are , that are so far from following the example of those whose Conversations are in Heaven , as they rage and fret against them , and do what they can to darken the glorie of their holie lives , and if they can but have any misreport of them they will follow it what possibly they can to the end that they might eclipse the holiness of their lives , that so they may stop their own consciences , whereas were there not something to darken the luster and beautie of the lives of the Saints , certainlie mens hearts would condemn them for walking in contrarie waies unto them , and therefore for relief of their consciences that they may not condemn them for walking in waies contrary to them they do what they can to spew upon their glory , and are glad if they can hear any ill report of them ; and will follow them to their uttermost , and all because their corrupt hearts are against the holiness of their lives and Conversations . And then lastly , Let those that profess Religion labor to walk so as their examples may be convincing others : Is there such a power in holy examples to prevail with men ? you that profess Religion , make this an argument to work upon your hearts , that your Conversation may be more in Heaven , that so your example may do the more good in the place where you live : you that profess Religion and yet have earthly spirits , and live scandalouslie , and vilie , Oh know ! you live to do as much mischief almost as a man can do in this world , no greater mischief than for one to profess Religion , and yet for his Conversation to be wicked and ungodly , and so to give the Lye to his profession . But for that we spake to heretofore , when we treated upon that Scripture , Only let your Conversation be as becomes the Gospel . CHAP. IV. Two Doctrines observed from the Text. THus we proceed to the principal Doctrinal Truths , For our Conversation is in Heaven . Our Citie Conversation , our Citizen-like behavior , or Citie Burges estate , for so the word signifies , our carriage like free denizens it is in Heaven : now from thence you have , First , That the Saints are the Citizens of Heaven . Secondly , That their behavior and Conversation even while they are in this world it is in Heaven . For the first ( but briefly to make way to the second ) The Saints of God , they are the Citizens of Heaven , they are all free Denizens , Burgesses of Heaven . In the 2. Ephes . 19. there you may see how God hath gathered all the Saints together to be fellow-Citizens of Heaven : Now therefore ye are no more strangers and forreigners , but fellow Citizens with the Saints and of the houshold of God. They have an Heavenly Citie here in the Church : the Church it is a Heaven to the Saints , and as a type of that Heaven that they shal come into to live for ever both with the Saints and Angels hereafter . And in the 11. Heb. 10. it 's spoken of Abraham , He sojourned in the Land of Promise , as in a strange Country , dwelling in Tabernacles with Isaac and Jacob the heirs with him of the same Promise , for he looked for a City which hath foundations , whose builder and maker is God. It seems then that all the Cities in the world in comparison of this Citie have no foundations ; Abraham looked for a Citie that hath foundations , and whose builder and maker is God : The builders and makers of these Cities are men , the founders of the most famous Cities in this world have been men , and manie times wicked and ungodlie men are the builders of them : The first Citie that we reade of was built by Cain . The builders and makers I say of these Cities are men , laboring men : But Abraham look'd for a Citie that had foundations , whose builder and maker is God. And in the 12. Heb. 22. But ye are come unto mount Sion , and unto the City of the living God , the Heavenly Jerusalem : mark , and to an innumerable company of Angels ; so that you are to have them your fellow Citizens , The Heavenly Jerusalem , that is here in the Church : which is in comparison of Jerusalem that was in Canaan called the Heavenly Jerusalem , so that they are Citizens of Heaven even as they are Members of the Church : the Saints of God here in the Church are said to dwell in Heaven , but in that their Citie there are an innumerable company of Angels also , that plainly notes that it hath reference unto the glorious Heaven of the Saints that they are the Citizens of ; the Saints are the Citizens of Heaven , there they dwell : in the 13. of the Revelation , 6 and 8. verses , ( this would serve for proof of this thing and so for the other point that remains , That their Conversation it is in Heaven ) And he opened his mouth in blasphemy against God , to blaspheme his Name and his Tabernacle , and them that dwell in Heaven . And it was given unto him to make war with the Saints , and to overcome them . Now these were not in Heaven , that is , in their bodies they were not in Heaven for the present ; But they are said to dwell in Heaven because they are of the Church here , and they are free Denizens of Heaven too , of the Heaven of the Saints that they shall live in hereafter in a more glorious way ; They are Now Citizens of it ; and they may be said to dwell in Heaven , as we shall see afterward in the opening of their Conversations being in Heaven . CHAP. V. How the Saints are Citizens of Heaven , opened in Nine Particulars . NOW the Saints are Citizens of Heaven , For , First , Their names are all inrold in Heaven , They are written in Heaven , in the 10. Luke 20. Rejoyce in this , That your names are written in Heaven . In Heaven is the Books of life where all the Names of the Saints are written . Philip. 4. 3. Whose names ( saith he ) are written in the Books of life . Secondly , The Saints are the Citizens of Heaven , for they have Christ their Head gone before to take possession of Heaven in their names , therefore they have a right to Heaven . As a man may be a Citizen , although he should travel in another Country , yet his name being inrol'd there , and he having possession there , he may be said to be a Citizen though he be in a strange land for the present in his body : So the Saints have their names inrold in Heaven , they have Jesus Christ their head that is gone before in their names to take possession for them , and to provide Mantions for them ; as in the 14. John. Thirdly , When ever they do actually beleeve , they do take up their freedom ; Their names were there Inrold from all eternity : and so Christ at his ascention went and took possession : but when they beleeve actually , they do as it were take up their freedom in that Citie . There 's many men that are born free , yet there 's a time when they take it up : and so others that have serv'd for their freedom , yet it may be a long time before they be made free : and so the Saints when they do actually beleeve they come to take up their freedom in the Citie of Heaven , and are made Free Burgesses of Heaven . And hence ( in the fourth place ) They come no more to be as slaves ; they are not bondslaves as before , they are delivered from bondage being made free of Heaven . As if so be that forreigners , or such as are slaves should come to be Infranchized , then they have the same freedom as others have , and are admitted to the like City-priviledges , and they are no more to be accounted as slaves : so those that are by nature bondslaves to sin and Satan , yea , and such as are under the bondage of the Law , yet when they come to beleeve , they are infranchized in Heaven , and are delivered from the bondage of the Law , Sin , and Satan , they are said to be free-men of the Citie of Heaven . Fiftly , All the Saints have right to all the common stock , Treasury , and riches of Heaven ; whatsoever priviledges belong to the Charter of Heaven , the Saints have right and title to them all . As in great Cities there is a Common stock and Treasury that is for publick occasions , and every Citizen hath some interest in it ; so the Saints ( I say ) have interest in all the Common-stock and Treasury and all the riches that there are in Heaven . Sixtly , The Saints are the Citizens of Heaven , they have for the present the same confirmation of their happy estate that the Angels and those blessed souls have that are rasident in Heaven : ( I say ) they have this priviledg now by being Citizens of Heaven , that though their bodies be not in the highest Heavens , yet they have their happiness confirmed as sure as the Angels in Heaven have , and as any blessed souls in Abraham : bosom , look how they are confirmed in a happie estate so as they cannot be made miserable , so is every Beleever , though he lives in this world , he hath this priviledg in being a Citizen of Heaven , that he is confirmed in a happie estate , that all the powers in hell and in the world can never make this soul to be miserable , and this is a mighty priviledg of being a Citizen of Heaven , he is more priviledged than Adam in Paradice , for Adam he was not confirmed and stablished when he was made in the state of innocencie , but every Beleever is confirmed and stablished as the Angels in Heaven are . Seventhly , They have this priviledg , By being Citizens , they have priviledg of free-trade to Heaven . You know , that Free-men in the Citie have priviledg of Trade more than Forreigners have ; Forreigners are fain to pay Custome and double taxes more than the Free-Citizens . So the Saints , they have the priviledg of Free-trade in Heaven , for any thing that doth concern them ; they have a Freeintercourse with Heaven which others have not . Eightly , They have now for the present Communion with the Angels of Heaven : there is Cōmunion & Commerce between the Saints here and the Angels upon this ground , because they are fellow Citizens ; and in that place of the Hebrews before quoted , We are come to the Heavenly Jerusalem , and to the innumerable company of Angels : There is a great deal of intercourse between the Saints and Angels here upon earth , the Angels look upon them as their fellow Citizens , and are ministring spirits for the good of the Elect , and they do very great services for the Church-men here in this world upon this ground , because they look upon them as their fellow Citizens . Ninthly , They have the protection of Heaven , being the Citizens of Heaven : I say , they have Heavens protection . As one that is a Citizen , he hath the protection of the Law of the Citie , & of the power of the Citie to defend him ; hence we reade of Paul , that because he was a Roman it was dangerous to meddle with him , as in the 22. of Acts 25. verse , as they bound him with thongs , Paul said unto the Centurion that stood by , Is it lawful for you to scourge a man that is a Roman , and uncondemned ? As if he should say , Take heed what you do , I am free of the Citie of Rome : And mark , ( saith the Scripture ) when the Centurion heard that , he went and told the chief Captain , saying , Take heed what thou doest , for this man is a Roman , he hath the protection of the City . Thus the Saints are Citizens of Heaven , They are not Romans , but of the Heavenly Jerusalem , and when any are about to wrong one of them , they had need take heed what they do for he is a Citizen of Heaven , the King of Heaven is his King to protect him ; and he sits and laughs at the enemies of the Church : And the very Angels themselves they are their guard , to guard all these Citizens , and to protect them , and this is the comfortable estate of all the people of God , that they are the Citizens of Heaven . Our City Converse . All this I note out of the signification of the word in the original , and without the understanding of the propriety of the language , and the word , we should not have the understanding of this truth . Wheresore my brethren it being thus , it should teach all the people of God to walk as becomes Citizens , not to be rude in their behavior ; 't is a dishonor to Citizens to be rude in their behavior , it 's enough for Country people that never had any education to be rude ; but certainly the Saints of God , they have the education of Heaven ( this may be added for a tenth Particular ) They have the holy Ghost to be their Instructer , to bring them up in holy and good manners that is sutable to Heaven , this the Saints have ; and manifest it in your Conversations , be not rude in your way , prize your priviledg of being a Citizen of Heaven ; it 's that that cost Jesus Christ dear to purchase this infranchizement and liberty for you : we reade in the 22. of the Acts of the Captain when he heard that Paul was a Roman , in the 27. verse : their chief Captain came and said to him , Tell me , art thou a Roman ? He said , Yea. And the chief Captain answered , with a great sum obtained I this Freedom . And Paul answered , I was free-born . They were wont to give great sums to purchase freedoms of the City . Oh! this City that here we are speaking of , hath such priviledges as is beyond any in the world : And no man or woman can come to be free of this City but it is by a great purchase : No man can say as Paul did here , that he was born free ; no , but if he came to be free of Heaven it was with a great purchase , it was with the purchase of the blood of Jesus Christ that was more worth than all the world . And if the Son makes you free , then you shall be free indeed , and therefore prize this as a great mercie ; while you live here in this world , account it as a great mercie that you are a Citizen of Heaven , account your happiness to consist there , it is more than to have House and Lands here ; for a man to have a freedom of some Citie , it is more than to have House and Land in the Wilderness : What though the Lord doth order things so as while thou livest in the wilderness of this world thou hast no habitation of thine own , yet certainly the Lord hath made thee free of Heaven , it was purchased for thee by the blood of Jesus Christ : Now by that price that it cost thou mayest conclude that there is some great matter in it , that thou art a free Denizen of Heaven . CHAP. VI. How the Saints have their Conversation in Heaven , Opened in Nine Particulars . BUt now , our Conversation should be answerable ; and now we come more fully up to the scope of the Apostle ; But our Conversation is in Heaven . The Conversations of the Saints that are free Citizens of Heaven ought to be answerable ; though their Co-habitations be in this world , yet their Conversation it should be in Heaven ; in the 7. of Dan. 10. 18. there you reade of the excellent estate of the Saints , But the Saints of the most High shall take the kingdom , and possess the kingdom for ever : That that is translated here , The Saints of the most High , it is not only meant of the Most High God , but the Saints of the high Places , so 't is translated by some , for the Saints are the Saints of high places in regard of their interest in Heaven , and in regard of their Conversations sutable to the place , in the 2. Ephe. 6. And hath raised us up together , and made us sit together in Heavenly places in Christ Jesus . The Saints are set in Heavenly places , Heavenly dignitie , Heavenly privileges , Heavenly prerogatives , yea , and they themselves may be said to be in Heavenly places though their bodies be upon the earth , their souls are in Heavenly places , their Conversation is in Heaven , They are the Saints of the High God , and they are set in high places . You will say , What is this Conversation that is in Heaven that is here spoken of . I shall open it in these particulars . The first is , The aim and scope of their hearts , it is Heaven-ward that the Saints look at , as their aim and scope is Heaven , they look upon themselves in this world as pilgrims and strangers , Heaven 's their home , and their eye is there , their end , their scope , whatsoever they do it is for Heaven some way or other to fit them for Heaven , and to lay in for Heaven against they shall come and live there , their Conversation therefore is in Heaven : All that they do , eating , drinking , going about their business , yet I say their aim it is Heaven . I remember it 's reported of Anaragorus a Philosopher , that being asked wherefore he liv'd , he said , he was born to contemplate the Heavens , he made it the end of his life for which he was born to contemplate Heaven ; Being a Phylosopher and having understanding in the motions of the Heavens , he took such delight in it , that he accounted it the end for which he was born . So the Saints look at Heaven as their Center that they aim at , that 's their scope : we ( saith the Apostle ) do not look at things that are seen , but at things that are not seen , nothing in the Earth is our scope , but Heaven is our scope , and so their Conversations may be said to be in Heaven in that respect . Secondly , Their Conversations are in Heaven , for they are acted by Heavenly principles in all their waies . Heavenly principles you will say , What are they ? This is a Heavenly Principle , That God is all in all : that 's a Principle that the Saints are guided by , in Heaven they look upon God to be all in all unto them , so do the Saints here , in what they do , in what they are , in what they enjoy , they act upon this Principle , that it's God that is all in all , whatsoever I see in the creature , yet it 's God that is all in all to me , I act by vertue of this Principle . That God the infinite First-being , is infinitely worthy of all love for himself , that 's a Heavenly Principle : the Saints that are in Heaven , they look upon the infinite excellencie and glorie of God , they look upon him as the First-Being of all things , having all excellencie , and glorie enough to satisfie all creatures for ever , and look upon him as infinitly worthy of all love and service for himself ; know this is a heavenly Principle : So the Saints their conversation is in Heaven , they are acted by heavenly principles ; I look upon such and such things in the world whereby I may go in credit , encrease , or comfort , this is an earthly principle : But when my heart is so upon God , that it looks upon him as infinitly excellent and worthy of all love , service , fear , honor , and worship for himself alone , whatsoever becomes of the creature God is worthy of all for that infinite excellencie in himself ; this is a heavenly principle : and for one to be acted in his life by such a principle as this is , this is to be acted by heavenly principles , not by such low , and base principles as the men of the world are , but by heavenly principles . Thirdly , Their Conversations are in Heaven . For here though they live in the world , they have communion with the God of Heaven that is above in the whol course of their lives . In the 1. Epistle by John 1. chap. you have divers excellent expressions about our communion with God. In the 3. verse , That which we have seen and heard declare we unto you , That ye also may have fellowship with us , and truly , our fellowship is with the Father , and with his Son Jesus Christ . And then in another Scripture we reade of the Communion of the holy Ghost , Thereis Communion with the Father , Son , and holy Ghost . Now what makes Heaven but God ? we say , where the King is there 's the Court , where God is there 's Heaven , let God be where he will. There is some controversie among some , where the Saints shall be after the Resurrection ; some think it shall be still here , and yet with all the glory that the Scripture speaks of . Now it 's no great matter where it be , so it be where God is , those that have Communion with God , they are in Heaven , their Conversation is in Heaven : now it 's that that is the life of the Saints , their Communion with God ; thy life it is to have communion with the Creature , that is for thee to close with the contents of the Creature , and the faculty that is in man to tast any thing , or to have any delight in any thing in this world , when there is a sutable object to the facultie , that 's his Communion with the Creature ; As now a Drunkard , there is a kind of Communion that he hath meerly with lude company , and with the creature to please his sence for a while , there 's all the communion that he hath : But what a different Conversation is this , for one meerly to please his sence in meat and drink a little while , and another to have communion with Father , Son , and holy Ghost ? The Saints here in this world have not an Imaginary but a Real Communion with the Father Son and holy Ghost . Communion , you will say , what 's that ? By Communion with God we mean this , The acting of the soul upon God , and the receiving in the influence of the goodness and love and mercy of God into the soul : When there is a mutual acting of the soul upon God and God upon the soul again ; as when friends have Communion one with another , that is , that one acts for the Comfort of the other , there is a mutual imbracing and opening of hearts one upon another for the satisfying of the Spirits one of another : So communion with God is the mutual actings of the soul upon God , and God upon the soul again : The Saints they see the face of God , and God delights in the face of the Saints : And they let out their hearts to God , and God lets out his heart to them . We cannot expresse this to strangers , a stranger shall not meddle with this joy , this is a mystery , a riddle to the carnal world . Do but you consider this , that what Communion you have with your lude company , to sit , and eat , and drink , and play , and tell stories all day long , this you think is a brave life ; but now , that the communion of the Saints is raised higher , and the comfort of the Saints is not in such poor , low , base things as thine is , the Saints have comfort in God the Father , Son , and holy Ghost , in an infinite higher way , and in that respect their Conversations are said to be in Heaven : And especially when they are with God in his Ordinances they cannot be content except they have Communion with God there , it 's notenough for them to call upon the Name of God , to kneel down and to use some humble broken hearted expressions ; Oh but , what communion have I with God and Jesus Christ and the holy Ghost in my duties at this time ! I come to the Word and other Ordinances , Oh! but what communion have I with God in them ? I cannot be satisfied except I tast and see how good the Lord is ; I cannot go abroad about my businesse but with a heavy heart except I hear some thing from Heaven this morning ; all the comfort of their lives do depend upon this , in having communion with Father Son and holy Ghost . Fourthly , Their Conversation may be said to be in Heaven , Because they do live according to the Laws of Heaven : They do not here in this world live according to the Laws of men , & the lusts of men , but they look for their direction from Heaven , What rule is there from Heaven to guide me ? There must be some word from the God of Heaven to order and guide them in their waies , or else they cannot tell how to sute with them ; Indeed while they live in the Cities of the world they must obey the Laws of men , but still it is in order to the Laws of Heaven , the main thing that they submit to , is the Statute Laws of Jesus Christ the great Law giver ; because there is a Law of Heaven that doth require them for to obey the Laws of men that are according to those Laws of Heaven , therefore they do obey them ; but the Laws of Heaven are those that the Saints look after for their direction in all their waies , such and such a thing I have a mind to , but will the Law of Heaven justifie me in this ? have I any word from Jesus Christ to guide me in such a way ? I dare not do otherwise than according to the Will and Scepter of Christ , they must be my rule in all my waies : whereas before thy lust was thy rule , and thy own ends thy rule ; and the common course of the world thy rule ; but now the Laws of Heaven are thy rule ; and therfore their Conversations are in Heaven because they are guided by the Laws of Heaven : Heaven is their aim , They are acted by heavenly Principles , They converse with the God of heaven , And then fourthly , They live according to the Laws of heaven . Fiftly , Their thoughts and hearts are set upon heaven , as he saith , The soul is where it loves rather than where it lives ; where the heart is there 's the soul , there the man may be said to be . Now the Saints have their hearts in heaven , their thoughts in heaven , their meditations in heaven , working there , When I awake I am alwaies with thee ( saith David . ) And Oh how sweet are the thoughts of heaven unto the Saints ! While thou art mudling in the world , and plodding for thy self in the things of this world , If God should come to thee and say , Where art thou ? as he said to Adam ; yea sometimes while thou art at prayer and hearing the Word , Where are thy thoughts , and about what ? even as we say in the proverb , are running about a Wool-gathering . But now come to one whose Conversation is in Heaven , he keeps his thoughts and meditations there continually , meditating on the glorious things that are reserved in Heaven . As I remember I have read of that holy man , Mr. Ward that being in the midst of a dinner , and people wondering what he was a musing about , he presently breaks out , For ever , for ever , for ever , for almost half a quarter of an hour he could not be still'd , but he cries , for ever , for ever , for ever . So far as any man or woman hath their Conversation in Heaven their thoughts are there , thinking Oh eternity , eternitie , to be for ever in Heaven , to live for ever with Christ and God , and Oh the Crown of glory that is there ! when will that blessed day come when I shall come to enjoy those good things that are there ? his thoughts will be there , and he is longing to be there , his love and desires and affections will be working there . It 's said of the people of Israel , Acts , 7. 39. That their hearts turned back again to Egypt ; they never returned in their bodies to Egypt , but their hearts were there , they would fain have the Onions and Flesh-pots that were in Egypt , their hearts were there . So it may be said of many , that though they come and hear the Word , yet their hearts are in their shops , their hearts are after their covetousness ; but it 's contrary with the Saints , Though they live here in this world , yet their hearts are in Heaven : As I remember it 's written of Queen Mary , that she said , If they rip'd her open they should find Callis in her heart ; And so it may be said of Saints , whose Conversations are in Heaven ; I speak not of all Professors of Religion , for it 's said of bodies , ( when Paul speaks of the resurrection ) there are bodies Celestial , and bodies Terrestial , so I may say , There are Professors Celestial , and Professors Terrestial , but as for such whose Conversations are in Heaven , who walk with God , and live here the lives of Heaven upon Earth , If they were rip'd up , you should find Heaven in their hearts ; un-rip many mens hearts , and there 's nothing but the earth , uncleanness , and baseness ; suppose God should come this moment , and rip up all your hearts , and disclose them to all the men of the world , what a deal of filthy stuff would be found in many of your hearts ? but for such whose Conversations are in Heaven , they would be ready to have God unrip their hearts when he pleaseth , Lord , try , Lord , search me , Lord , examine and see what is in my heart ; I 'le but put this now to you as in the Name of God , and let conscience answer , What do you think would be found in your hearts if they should be unrip'd now ? and if your consciences tell you , Oh Lord ! if my heart should be rip'd up now , there would be a filthy deal of ugly and abominable stuff there , surely I have not had my Conversation in Heaven , my heart hath been sinking even down to low , and base things : but now , for those whom this text concerns , it will be an exceeding comfort to them ; and I hope that there are divers of you that may be able to say , if the Lord should at this present rip our hearts and shew them to all the world , I hope the world should see that Heaven is stamped upon our hearts . We account it sad weather when we cannot see the Heavens for many daies , when we cannot see Heaven many times for a week together ; and we account it an ill dwelling where men dwell in narrow lanes in the City , so that they can scarce see the Heavens except they go abroad in the fields . My brethren , surely it 's a sad time with a gracious heart when any one day passes without converse with Heaven , without the sight of Heaven , and meditations of Heaven , and having their hearts there . Thus it should be with Christians whose Conversations are in Heaven , they should never love such dwellings wherein they cannot see the beams of the Sun ; It 's a most comfortable thing for to see the light , a man that dwels in some dark house , it 's very comfortable for him to walk out into the open air , and to behold the Heavens ; Oh my brethren ! our souls dwell in dark houses every one of us ; for our bodies are to our souls like a dark and low celler , but the Lord gives us liberty to go abroad , to be conversing with the things of Heaven that he hath revealed in his Word and in his Ordinances : And as many Citizens that live in dark rooms & keep a long time close to their work , yet at such times as they cal days of Recreation , they walk abroad in the Fields and take the fresh air , and oh how delightsom is it to them ! The same should be to a gracious heart that hath a great many businesses ( indeed ) in the world , I but on the Lords day , Oh that he may now enjoy God in his Ordinances more than before ; his thoughts are upon those waies wherein he may come to have more of Heaven , Oh! that I may come to converse more with God than at other times ! And upon that the Sabbaths are the joy of his soul , his delight , he longs after the Sabbath , he thirsts after Ordinances , for indeed his heart is in them , for he finds there is more of Heaven in them than in other things ; and in that regard the Saints having their thoughts and hearts in Heaven , thus he proves to have his Conversation to be in Heaven . Moses never came to Canaan , and yet God gave Moses a sight of it , carried him up to mount Nebo . Heavenly meditations are as it were mount Nebo , whereby when the heart is raised a little upon the mount , it 's able to see Heaven , & behold the glorious things there . The Scripture speaks of Lucifer , that he had his nest among the stars : A Saint hath as it were his nest , his dwelling among the stars , yea , above the stars in the highest Heavens . As 't is with wicked men , that when they seem to draw nigh to God , yet their hearts are far from him ; then they are in their shops , they are among their ships when they seem to be worshipping of God : So when the Saints seem in regard of their bodies to be far from God , yet their hearts are in Heaven in the mean time . Sixtly , For the opening of a Heavenly Conversation , it consists in this , When in the course of mens lives they do converse and delight in the same things that are done in Heaven , they make their happiness the same happiness that is in Heaven , and make their exercise to be the same exercise that is in Heaven : As for instance , What is there in Heaven ? There is the fight of the face of God ; Blessed are the pure in heart , for they shall see God. And the Angels , Alwaies behold the face of God. So the Saints may be said to have their Conversations in Heaven because their exercise here while they live , it is in the beholding the face of God , in standing before God seeing his face ; the greatest delight and contentment of their souls , it is , that they can see somewhat of God , What 's to be done further ? The Work of Heaven , it is in the Praisings and Blessings of God. What do the Saints and Angels of Heaven , but continually blesse , and magnifie , and praise the Name of that God whom they see to be so infinitly worthy of all praise , and honor from his creatures ? Then is a mans Conversation in Heaven when as he doth the same things , when he joyns with Angels & Saints in doing of the same work , of magnifying and blessing and praising God. What 's done in Heaven , but the keeping of a perpetual Sabbath ? Then are our conversations in Heaven , when we delight in Gods Sabbath , yea and indeed to keep a constant Sabbath unto God , though busied about earthly things , yet still we keep a Sabbath to God , in resting from sin , and being spiritually imployed . And that 's a Sixth thing . Seventhly , Then our Conversation is in Heaven , When in Earthly imployments , yet we are Heavenly : when we use earthly things after a heavenly manner ; it is not the place that God looks at so much , where his Saints are , But what they do : Though while we live in the earth we use earthly things , yet when we can use them in an heavenly manner , then our Conversation may be in heaven though we upon earth . As thus first , When in the use of earthly things , we do quickly passe through earthly things to God , we make use of them , but we do not stick in them ; we make them the means to passe through to God , and get quickly through : a carnal heart sticks in the things of the earth , mingles with the earth ; but a spiritual , and heavenly heart makes earthly things but as Conduit● for conveyance of him to heaven , we here carry about with us the flesh , and because we have so much earth , we have need of these earthly things , I but they are means of conveyance to Spiritual and Heavenly things . And then , When we use Earthly things as Heavenly , that is , we take a rise of earthly things to meditate of Heaven ; upon the enjoyment of any thing in this earth we raise up our thoughts to the things of Heaven ; when we see the light , to remember then the glorious light of Heaven , and of the inheritance of the Saints which are in light ; when we cast any sweetnesse in the creature , If these things be so sweet , Oh what is heaven and God then that is the Fountain of all good things ! Thus to make all earthly things to be but as heavenly rises to us , That 's a heavenly Conversation , that in the use of earthly things doth quickly passe through to God , and that makes spiritual and heavenly rises of earthly things . Eightly , Then is our Conversation Heavenly when the Saints in their Converse together are Heavenly : when the Saints in their converse do look upon themselves as the Citizens of Heaven , and converse as it beseems those of such a Country . When as Country men are abroad in forreign parts and they meet together , and there be conferring about the state of their country in their own language , and aboue their friends , and what things there are there among them , they will say one to another , ( as English men ) me thinks we are in England now ; our converse is as if : we were in England . So when the Saints in their meetings , they do not meet to jangle , and wrangle , but they meet to converse of Heaven , and to confer about their Country , and every one telling news of Heaven , there 's none of the Saints that walk close with God , but when they meet together may tell one another some tidings of Salvation from above . When Country men meet together in any place commonly the first question is , What news is there from our Countrey , from England ; So the Saints when they meet together if they be of Heavenly Conversations , They will be talking somwhat of Heaven before they go : what news of our Countrie ? what news from Heaven ? though they may have leave to refresh themselves being poor earthlie creatures here , with somthing of the earth , yet they will have some talk of Heaven before they part one with another : This is a Heavenlie Conversation when the Communion of the Saints of Heaven is in Heavenlie things . The ninth and last thing wherein the Conversation of the Saints in Heaven is , is this , That their great trade while they are upon the earth it is for Heaven : Though they be not in their bodies there , yet their trading is there , and that 's the special thing that seems to be noted in the verie word in the text ; now their chief trade it is in Heaven , the Saints that have Heavenlie Conversations they do not trade for trifles as other men do , but they trade for great things , for high things , in the 3. of Collos . saith the Apostle there , If ye be risen with Christ , seek those things that are above where Christ sitteth at the right hand of God : set your affections on things above and not on things on the earth . They seek the things of God , even those things where Christ sitteth at the right hand of God , set your affections on things above and not on things on the earth ; they seek after these things , they merchandize for those goodlie Pearls . CHAP. VII . The Saints Trading for Heaven , opened in Seven Particulars . NOW in the Saints Trading for Heaven there are these several things considerable . First , As in trading you know it is requisite in those that are trades-men to any Countrie , that they should have skill in the Commoditie that they trade for ; so the Saints they have skill in Heavenly things ; there 's many poor Christians who have little skill in the matters of the world , speak to them about them they understand but little , but speak to them about Heaven , and you may quickly perceive that they have skill in heavenly Commodities , they have a skill from God , they are Wise Merchants . Secondly , A Trades-man , he must have a stock to trade withal : Now the Saints they have a stock to trade withal for heaven , they have grace in their hearts , grace in the heart is a stock for a trade . If you leave your Children no lands , yet if you leave them a good trade and a stock , you think you leave them a plentiful portion . Now the Saints though they have but little in the world , yet they have skill in the Commodities of heaven , they have a good trade and a good stock too , they have a stock of grace that shall never be lost , how ever they perhaps may not have those In comes that they do desire somtimes , yet they shall never lose their stock , their portion , and it should be their care to improve their stock for heaven , and indeed then they have their Conversation in heaven , when they improve and lay out all their stock that way about heavenly Commodities . And then a third thing in trading is , To take advantage of the Market for Commodities : Great bargains may be had sometimes that cannot be had at another ; so the trade of a Christian for Heaven it is in the observing his advantages that he hath for heavenly things , and those that have their Conversations in heaven they are very wise and understanding this way ; they are able to know their times and seasons ; other men that have not skill in the matters of heaven they do not know their times and seasons , and therefore they neglecting their markets , it may be upon their sick and death bed then they begin to think of heaven , and then , Oh that they might but know that their souls might go to Heaven when they go from their bodies ! I but thou art unskilful in heavenly Commodities , thou didest not know thy time , thou shouldest have had thy Conversation in Heaven in the time of thy life , and so have observed what advantages God gave thee for trading for heaven ; Oh that we were but all wise this way , to make it appear that our Conversations are in Heaven in this respect , namely , That we are wise to observe our advantages , Oh! the advantages that God hath given us all at one time or at another for Heaven , there 's not any one of you but God hath given you much advantage for Heaven had you but taken it , If you will reflect upon your own hearts , the course of your lives in former times , your consciences may tell you , Oh sometimes what fair advantages had I for Heaven ! How did the Spirit of God begin to stir in me ? What truths were there darted into mee at such a season ! What motions flowing in had I at such a time ? Oh how happy had I been if I had taken such an advantage for Heaven , I had even been in Heaven already : Now those who do converse with Heaven , they watch at those advantages , they come not to hear the Word but they watch for the time to have God stirring in their hearts , and they follow that advantage , they watch for the time of the softening of their spirits , and the enlivening of their souls , and they follow hard those advantages , and so trade for Heaven , and grow rich in Heavenly Commodities . Fourthly , Where there is a trade from one Country to another , there 's much intercourse . A man that trades to such a Town or Country , ther 's much intercourse between that man and those that live there : so a Christians trading for Heaven is in this , there is very much intercourse between Heaven and his soul , every day he sends up to Heaven , and every day he hath something from Heaven sent down to his soul ! Oh do but examine what intercourse there hath been between Heaven and you : how is it with many of you ? even as if there were no Heaven at all ? Men that are no trades-men to the Indies , 't is as if there were no such place at all to them . So it is with many that lives even in the bosom of the Church , there is very little intercourse between Heaven and them ; but a trader for Heaven hath much intercourse with heaven . Fifthly , A man that trades to any place , if he trade for great matters he hath the chief of his stock where he trades ; though he be not present in his body , yet the chief of his estate is there : If a man be a Spanish or a Turkish Merchant and trade thither , the chief of his estate lies there , in Spain or Turkey more than here . So it is with one that trades for Heaven , the chief part of his estate lies there , he accounts his riches to lie in Heaven ; indeed he hath somwhat to live upon here in this world for a while , but there 's his riches , he looks at Heaven as the place where his greatest treasure lies . Sixthly , A man that trades , is willing to part with something where he is , that he may receive advantage in the place where he trades : So it is with the Saints that trade for Heaven , they are willing to part with much that they might receive afterwards in Heaven : they are willing ( I say ) to part with any thing here in this world , to the end that they may receive it when they come home . A man that is abroad , and is going to his own Country , and there he is trading for Commodities , he is very willing to part with all his money where he is for receiving Commodities in his trade ; or those that give their moneyes here that so they may receive commodities in another place where they are trading : A carnal heart that doth not know the certainty nor excellency of the Commodities of Heaven , they are willing to part with nothing , but will keep all , they think with themselves , what we have here we are sure of , but that that they talk of Heaven we do not know what it is , it may prove to be but an imagination , therefore we wil keep what we have and be sure of that : Oh! thou art no trader for heaven , if thou wert thou wouldst be willing to part with any thing here , that so thou mightst receive commodities there , thou wouldest be content to live poorly , and meanly in this world so be it that thou mightest have thy riches when thou comest into thy mansion of glory . Seventhly , Trades-men that trade for great matters , they must trust much , they cannot expect to have present pay in great sums . It 's true , men that trade for little matters , that trade by retale , they usually take in their pence and two pence as their commodities goes forth ; but it 's not so with Merchants that trade for great things in whol-sale : So 't is in traders for Heaven , they trust much ; and indeed , the grace of Faith it is the great grace that helps in the trading for Heaven , they have a little earnest for the present . You that are traders , and go to the Exchange and sell bargains for many thousands , you have not perhaps above twelve pence or a crown for the present , it may be only a promise , but you expect the great sums afterwards . So those that are traders for Heaven , they have some earnest , they be contented with a little for the present , the first-fruits of the Spirit , or a bare promise from Christ , this is that that binds the whole bargain , and they expect to have the full pay hereafter when they come to Heaven . It is a happy thing when God gives men and women hearts to be willing to trust God for eternity , and if they have but a little comfort and grace now , yet to look at that as an earnest peny of all the glory that Jesus Christ hath purchased by his blood , and that God hath promised in his Word , thou art not fit to be a trades-man for Heaven that canst not trust , that canst not be content that great bargains should be bound with a little earnest . But that 's the soul that trades in Heaven , that can be content to wait for the fulfilling of promises , & to take what they have from God for the present though it be but a very little , as an earnest to bind all those glorious things that God hath promised in his Word . Here you see a trader for Heaven in these Seven things . Now put all these things that you have heard together with these ; and you may see what it is to have our Conversations in Heaven . CHAP. VIII . Seven Evidences of mens having their Conversation in Heaven . NOW then , there are some Evidences of Christians having their Conversation in Heaven . As we shewed you som Evidences of an Earthly Conversation , so likewise of a Heavenly Conversation : that is , some demonstrations plainly to shew , That the Conversations of Christians are in Heaven . In the first place , It 's plain certainly , there are Christians that have their Conversations in Heaven ; First , because there are Christians that can vilifie all the things of this earth : surely except they had their Conversations higher than the earth they could not so vilifie the things of the earth . It 's an evidence of the height of Heaven , that a man is lifted up very high , that shall look vpon the very Globe of the earth as a very punctum , as a little thing : so an evidence that the hearts of the Saints are on high when they can look on the things of the earth as smal ; it 's true , we that are upon the earth look upon the stars as small , and the earth as great ; but if we were in Heaven we would look upon the stars as great and the earth as small , as Paul did , accounted all things but as dung and drosse , dogs meat , for the excellency of the knowledge of Jesus Christ : and Luther , that accounted the whol Turkish Empire but a Crumb that the great Master of the Family casts to his dog : surely here 's an argument that the Saints have their Conversations in Heaven that can look upon the things of the earth as so mean , and so little , as indeed they are . A second Evidence is this , That they can be content with so little in this world , and can live such comfortable lives in the enjoyment of so little ; perhaps you cannot tell how to have comfortable lives except you have so much coming in by the yeer , and so much provision : but now , one that is heavenly , a godly man or woman , can tell how to live a joyful and happie life in the want of the things of this world ; though they have but little , though but bread and water , though but mean habitations , mean cloathes , though but of mean esteem in the world , yet can go through the world with a joyful heart , blessing God all his daies , nothing but admiring , praising , and magnifying God for his rich mercie ; and blessing himself in God , and accounting his portion to be a goodly portion , and his lot to be fallen into a fair ground . I verily beleeve that there are very many poor , mean people in this world , yet their houses are more fill'd with blessings of God in one day , than many Rich , Great , Noble men have their houses in twenty or fourty yeers : now this argues that they have their Conversations in Heaven , that though they want comfort never so much in this world , yet they can live comfortable lives ; surely it is somthing that doth rejoyce them , when they can so rejoyce in the want of these outward things , when their joy depend● 〈◊〉 upon the things of this world ; men that have earthly hearts , if they lose but their outward comforts , they cry our , Oh we are undone ! And you may see mightie alteractions in their very countenances , they have nothing to joy their hearts when they lose the things of the world : but it is no● so with the Saints , whatsoever crosses they meet withal here in this world , yet still they rejoyce in Christ , blessing God , the course of their lives is nothing elle but a continual magnifying , and praising God for his mercie and goodness to them ; surely they have their Conversations in Heaven . Thirdly , Not onlie can live joyfullie in the want of manie comforts , but they can suffer the loss of all , yea , suffer hard things , suffer afflictions , suffer torments and tortures with joyful hearts , reade but that 11. of the Heb. at your leisure , 13 , 14 verses , They confessed that they were strangers , and pilgrims on the earth , for they that see such things , declare plainly that they seek a Country ( this Scripture is to be annexed to the second evidence ) Mark , They that seek such things declare plainly that they seek a Countrie , surelie there is somthing else that they seek after when they set so light by the things of this world , For the Saints are not fools , but there is some reason for what they do , surely there is somthing in it , for they have the same nature as you have , and they have need of comfort as well as you , and had they not some other comfort besides outward comforts , they could not live so comfortably in the want of outward comforts , but they that are content with a little , as pilgrims and strangers : they declare plainly that they seek a Country ; that is the second Evidence . And then , For the suffering of tortures and pains for the sake of Christ . This is another Evidence : and so you have in the 10. Heb. 32. But call to remembrance the former daies in which after ye were illuminated ye endured a great fight of afflictions , partly , whilst ye were made a gazing stock , both by reproaches and afflictions , and partly whilst ye became companions of them that were so used , and then in the 34. verse , And took joyfully the spoiling of your goods , Why ? knowing in your selves that ye have in Heaven a better and enduring substance : This made them take joyfully the spoiling of their goods . What ? when their goods were spoil'd , did they take that joyfully ? what were they mad men to rejoyce at the plundering of their estates ? No , it was no madness , It was because they knew in themselves that they had in Heaven a better and an enduring substance , and that made them be willing to wander about in sheeps skins , and goats skins , in leather cloathes , as in the latter end of the 11. of Heb. reade but from the 36. verse to the end : this argued their Conversations to be in Heaven . If you reade in the storie of the Martyrs , you shall find verie often when they came to the stake , still their thoughts were in Heaven , and their hearts there , and encouraging one another what they should have in Heaven , and of the glorie that they should have there , that being willing to suffer such hard things for Christ , and that being able to undergo all with so much joy , is an evidence , that there have been Christians in the world that have had their Conversations in Heaven . A Fourth Evidence of Christians having their Conversations in Heaven is this , That their hearts are so fill'd with Heavenly riches . It is an Argument of a man that trades much unto such a place , when he hath his Warehouse stor'd with the Commodities of such a Countrie : As now , though no man should tell me which way his trading lies , that such a man were a Spanish or Turkish Merchant ; yet if I come into his Warehouse , & find that constantlie his Warehouse is fill'd with those Commodities , I may conclude , that certainlie this man is a Spanish or Turkish Merchant : he hath the Commodities of the Countrie continuallie in his warehouse . So , the Saints have much of the riches of Heaven in their hearts continuallie , they have much grace , much holinesse , much of the Image of God , much spiritual life there is there in a Christian , and you may see in his Conversation he doth manifest ( I say ) much of the Excellencie of Heaven , much of the Glorie of Heaven shines in his face ; surelie his Conversation is in Heaven who hath so much of the riches of Heaven in his heart : The heart of the wicked ( saith the holy Ghost ) is little worth : Look into the heart of a wicked man , or woman what is there : thy heart that should be thy storehouse , what is it fill'd withal ? it's fill'd with dirt , and drosse , and filth , and uncleanness , the hearts of wicked men are stored with those things : but now , look into the hearts of the Saints , they are fill'd with God , with Christ , with the holie Ghost , with Grace , that shews that they have traded much in Heaven ; in a constant way you shal find their hearts fild with grace , and manifesting much in their lives , and therefore , surelie their Conversation is in Heaven . A fifth Evidence is this , That they are willing to purchase the Priviledges of Heaven at so dear a rate ; namely , The Ordinances that are part of the Priviledges of the Kingdom of Heaven . Now the Ordinances that are the means whereby they come to enjoy so much of Heaven , they are willing to purchase them at a dear rate , Oh how ever I live , yet let me live where I may enjoy the Ordinances of God , the wels of Salvation , my life cannot be comfortable in the enjoyment of all things in this world if I should be deprived of the breasts of consolation ; surelie they that are willing to purchase Heavenly Commodities at so dear a rate as the Saints will do , this doth evidentlie declare their Conversations to be in Heaven . Sixtlie , When they are so sensible of the stoppages between heaven and their own souls . If there should be a general stoppage of ships that are in France , Turkie , or Spain , your Countriemen are not sensible at all of it ; but your Merchants I 'le warrant you would be sensible enough of it , and when they come together upon the Exchange , al their converse would be of it . So it is with those that have their conversations in Heaven ; and here 's a great difference between those and those that are earthlie minded ; tell those that are earthlie of anie stoppage in the Intercourse between them and Heaven , and they know not what you mean , they think you are fools and mad : but the Saints they are sensible of it , oh it is a sore and sad evil to them , I mean , when at anie time God hides his face from them , when at anie time they go into the presence of God & can hear nothing from him , can receive no Letters from Heaven ( as I may so say . ) If the Post doth not come from such a Countrie , the Merchants are troubled at it . So when the Saints send up their prayers to Heaven by which they trade thither and can hear nothing from God again ; and when they cannot feel those influences from Heaven let into their souls as heretofore sometimes they have done , Oh! they bewail this as a great evil that is upon them above any evil in the world , that influences of Heaven are stop'd , and that God seems to be a stranger unto them , Oh these things they complain of one to another , and they make their moans when they feel the stoppages of Heaven ; this plainlie declares , that they are Traders for Heaven , and that their Conversations are there . The last Evidence of a Saints having his Conversation in Heaven is ; His willingness to die , to depart this world : The going out of this world with so much comfort , joy , peace , and triumph as many of the Saints have done ; as we might give you the expressions of many of the Saints when they were readie to die , rejoycing at the hope of Eternal life , at their going out of the world ; surely had they not conversed in Heaven while they lived here , their souls would not have been so willing to have departed out of their bodies . A man that hath nothing to do in another Country , it may be shall be there as a dead man , he goes but with little joy thither : But now , a man that hath had trading to another Country , and he hath great riches , and so thriven there , that whatsoever he seems to be here , yet there he is a great man : Oh! how comfortably doth that man go to the Country ! how glad is he when he takes ship and sees a fair gale , and prosperous wind to carry him to that Country ! And so it is with the Saints who have their Conversations in Heaven , because they have so much riches there , when they come to die they die with joy , and blesse God for that day as the most blessed day that they have seen ; for they are going now to the Country that they have been trading to all their daies , and where their riches lies . These are the Evidences and Demonstrations that the Saints have their Conversations in Heaven . CHAP. IX . Four Reasons why the Saints have their Conversations in Heaven . But now , If you demand the reason , why it is that the Saints have their Conversations in Heaven ? To that I answer briefly thus . The first Reason . Because their souls that are their better part , they are from Heaven . You know , that when God made Man , He breathed into his nostrils the breath of life . The Soul of man , it is as it were , the breath of God : God did not say of Mans Soul as of other creatures , Let it be made , let there be a soul in mans body . No , but when he had formed the body , he breathed the soul into him . It was to note , that the soul of man had a more Heavenly , and Divine original , than any of the other creatures that are here in this world ; and because the original it is so Divine , and Heavenly , therefore it is , that when the soul is ( as it were ) its self , is set at liberty , it would be at its original : Indeed , though mans soul be of a Divine , and Heavenly Nature , yea through the fall of man , so it is , that the soul of man is even almost turned to be flesh , and so mingled with unclean drossie things as if it had no such Divine and Heavenly original ? and therefore a natural man is called flesh , That that is born of the flesh , is flesh ; as if he had no soul at all : for I say , the soul of man through his fall , the Nature of it seemed to be changed , it is at least depressed down to such vile things , as if it never had such a Divine and Heavenly original . But now , when God works grace in the soul , the soul of man begins to return to its self , and to know its self , and begins to return to its own nature that it had in its first creation : and as soon as ever the soul begins to know its self , it looks then presently at all these things that are here below as vile things in comparison , as contemptable ; for indeed , all these things in this world are infinitly beneath the soul of a man : [ Infinitly ] that is , in comparison , we may even call it an infinite distance between mans soul and all these things that are here below in the world ; the soul of man is neer unto God himself , and therefore when as the soul returne unto its self , it would be some where else than where it is , and would converse with those things that are sutable to its original . As it is with a man that hath a noble birth , suppose a Prince is got into another Country , and there being a child , is used like a slave , set to rake channels , and such mean imployment ; now all the while that he is there and not know his original , he minds nothing but to get his victuals , and do his work that he is set about ; but if once he come to know from whence he was , namely , born the Heir unto such a great Prince , or Emperour that lives in so much glory in such a Country ; then he that liv'd like a slave , his thoughts , and mind , and longings are , to be in the Country where his birth was so high , Oh that he might be but there , he should be happy then ; and it doth him good to hear any man speak of that Country . Truly , so it is with the souls of men , they are the birth ( as I may so speak ) of the high God , of the great King of Heaven and Earth , being breathed so into the nostrils of man. Now through mans fall the soul comes to be a slave to the Devil , and is set about drudggery to provide for the flesh : but now , when God is pleased to convert the soul , the Lord comes then to declare to a man or woman , Oh man , woman ! thou art born from on high , thy soul is ( as it were ) a sparkle of the Divinity ( as I may so say ) thy Father by creation , nay , not only by creation as he is the Creator of all Creatures , is God , but by a more special work of his , by a more special work ( I say ) than in the first creation of other things ; thy soul is from God , and of a Divine Nature , and is therefore capable of Communion with Father , Son , and holy Ghost ; Certainly , thou never hadst such a Divine and Excellent being given the meerly that thou shouldest delight in the flesh , and be servicable to thy body , in eating , and drinking here a while ; Oh! consider of thy Country whence thou camest at first ; here 's one work of grace , to know the Excellency of our souls , and from whence they came : surely , if grace do this , it must needs turn the heart of one that is converted to God , to have his Conversation to be in Heaven . That 's the first Reason . The Second Reason . But not only so , because the soul had a Heavenly original , and therefore will not be content with a portion here in this world , But secondly , When grace comes there , the soul hath a Divine Nature put into it beyond the excellency that it had in its first Creation : I say , there is a Divine Nature higher than is meer natural excellency ; in the 2 Peter . 1. 3. According ( saith he ) as his Divine Power hath given unto us all things that pertain unto life and godliness , and whereby are given unto us exceeding great and precious promises , that by these you might be partakers of the Divine Nature . Certainly the Apostle did not here mean , meerly what Adam had in innocency , I never read that that 's cal'd the Divine Nature ; though it 's true , there is a renewing of the Image of God in man when he is converted ; I but there is somewhat more in the soul of man than repairing of this ; the holy Ghost coming and dwelling in the soul in a higher way than it dwelt in the soul of Adam at the first ; indeed before it was a creature , but such a creature as only had reference to God , as God was the Creator , and man was the creature ; but now it hath reference to God as being made one with the Second Person in Trinity , and so one with the Father : and therefore of a higher Nature than man was in the state of innocency . And you know what is said of Adam in Paradice , He was of the earth earthly , he was of the earth in comparison of the second Adam , ( take Adam in innocency in comparison of the second Adam , he was but of the earth earthly ) and so his posterity though Adam had stood should have been but of the earth earthly , & their portion its like should have bin but in a happines in this world : we never read in Scripture of a Heavenly condition Adam had been in though he had stood ; but the second Adam is from Heaven Heavenly . And the posterity of the second Adam that is , those that are by Regeneration made the children of the everlasting Father , that are made the posterity of Jesus Christ by faith are from Heaven Heavenly ; therefore their souls are indued with a Divine Nature , with such high principles of grace as it must needs carry up their souls to Heaven : If a lump of earth should be so changed as to have a spirit and a life put into it , and to be made of such an Airial nature as any of the birds are , this lump of earth would fly in the air presently . It is so in the work of conversion , All men and women are earthly , and therefore they fink down to the earth , and the earth is their proper center ; but when once they come to be converted , there is a spirit put into them whereby they come to mount up aloft : It is not more natural for the Earth to fall down low , than it is for the fire and air to ascend up high , because every creature doth move towards the Center of it , heavie things fall down because below is the proper place of them ; light things rise up , because their proper place is to be above : and so , the Conversations of the Saints must needs be in Heaven , because there 's their Center , there 's that that 's sutable to the Divine Nature that is put into them . The Third Reason . Their Conversations must needs be in Heaven , Because those things that are the most choice things unto them are in Heaven . I should have named a great many particulars here to shew what are the choice things that concern the Saints , and how they are all in Heaven . Their Father , God , is in Heaven : Our Father which art in Heaven . Jesus Christ he is in Heaven ; Seek the things above where Jesus Christ is sitting at the right hand of the Father . Jesus Christ that is their Head in Heaven . Their Husband is in Heaven . Their Elder Brother is in heaven . Their King is in heaven . Their Treasure is in heaven . Their Inheritance in heaven . Their Hope is in heaven . Their Mantion-house in heaven . Their chief Friends are in heaven . Their Substance is in heaven . Their Reward is in heaven . Their wages are in heaven . All these things being in heaven , no marvail though their Conversations are in heaven . And they are going to Heaven ; now being that they are going that way , travelling towards heaven , they must needs be there in their hearts , heaven is the place that they shal come to ere long , they shal be there , and they know that here in this world they are to be but a while , but for ever to be there , We shall be caught up into the clouds ●nd be for ever with him : Yea , their Conversations must needs be in Heaven , for they have much of heaven alreadie , there 's much of heaven in the Saints , the Kingdom of Heaven it is within them , the Scripture saith : They having so much of Heaven for the present , it must needs be that their Conversation● are there , and so that Scripture in the 10. Heb. 34. Knowing in your selves that ye have in Heaven a better and enduring substance . You may reade it thus , Knowing you have Heaven : a better enduring substance in your selves ; so that the words [ knowing in your selves ] hath not only reference to what they know by hear-say , though this be a true note , that they may know heaven by hear-say ; they hear Ministers speak of Heaven , and reade it in the Word of God , but they know it in themselves , they know it by what God hath revealed in their own hearts , yea , though t●●●● were no books that ever they should see more , though they be not book-learn'd , and though they cannot reade a letter in the book , though they should hear no more Sermons , yet by what is revealed in themselves , They know in themselves that they have a more better and enduring substance : That 's a truth . But the words may be more proper to the original , read thus : Kowing , that you have Heaven in your selves , a Better and Enduring substance : Eternal life is begun alreadie in the hearts of the Saints , there is Heaven alreadie in the Saints ; and therefore no marvel though their Conversations be in Heaven . The Fourth Reason . God hath so ordered things in this world on purpose , that he might wean the hearts of the Saints from the world . The Lord loves to have the hearts of his Saints to be in Heaven where he hath treasured up such glorious things for them , and because that the Saints while they are here in the world , & have so much of the world in them , they would feign be living here in the world ; therefore God doth so order things that they shall meet with little content in this world , that they may be weary of it , and be wearied from it : and indeed , here 's the reason why Gods people have met with such crosses in the world , why the Lord hath kept his Saints so low and mean in the world : It may be you are ready to draw ill conclusions from thence , and to think , I am afraid God doth not love me that he keeps me so low and mean , and I meet with such crosses , and others do not . Oh! gather not such ill conclusions as these are ; It is , because he would gather your hearts to Heaven , and wean you from the world , that you might long to be with him in Heaven , for you are absent from him here in this world , and the Lord would have the full stream of your affections to run after those things that you shal have with him in Heaven . This use you are to make of those afflictions you meet withal , and those crosses that befall you in this world , And thus we have gone through the Doctrinal point , of the Saints having their Conversations in Heaven . CHAP. X. WEE have treated long upon that point of An Heavenly Conversation , and have opened to you , what that Heavenly Conversation is , wherein it consists in many particulars : But now we shal proceed to the Application of al. Though as I have gone along , I have endeavoured not only to speak to your heads , but your hearts , and to quicken what I have said , so as might quicken your hearts : yet from the consideration of all , there are divers Uses that may be profitable unto you . The First Vse . The first is this , If the Saints live such a Heavenly Conversation as hath been opened to you , Oh how far are they from being Saints , from being godly , Who are so far from having their Conversations in Heaven , as they have their Conversations in Hell. There are a generation of men that profess themselves to be Christians , & say , that they hope to go to Heaven ; and yet if you behold their Conversation , it is no other than the Conversation of hell : Certainly , 't is not what men say , but how they live that will cast them another day : he that is of Heaven , or for Heaven , his Conversation is in Heaven : and he that is for hell , his Conversation is hellish : now that 's a Conversation in hell that is like to what is done in hell , what is there in hell , but blaspheming and cursing ? What is there in hell , but hatred and malice ? what is there in hell , but raging and filthiness ? These things are the Conversations of many men who are even devils incarnate . In many families there 's the Name of God blasphemed , there 's cursing , and railing , and malice , and wrath , and pride , so that though they be here in this world , yet they manifest to what place they do belong . So that as the Saints have their Conversations in Heaven , when they die they go to their own place , that is to heaven where their Conversations were : so on the contrary , the wicked having their Conversations in hell , when they die they go to their own place : as it was said of Judas , He went to his own place : So a wicked man dying , having his Conversation in hell while he liv'd , ( I say ) when he dies he goes to his own place , that 's his own proper place , he took content and delight in those things that were done there , and so when he dies , there he shall go . As the tree falls so it lies . As thy Conversation is , and the bent of thy heart is there , so it must lie to all eternity . CHAP. XI . The Second Vse . THis Point likewise , rebukes Hypocrites , as wicked prophane ones that have their Conversations in hell : so there 's another kind of men that are unsound professors , Hypocrites , and they have their Conversations between Heaven and Earth : It 's not in Heaven nor in Hell , nor altogether upon the Earth , but between Earth , and Heaven , and Hell. Sometimes they seem to be a loft , above ; sometimes very forward and zealous in the profession of Religion , sometimes much inlarged in Duties , at other times again they are as base earthly spirits as any , yea , somtimes , there 's much of Hell in their hearts , and in their waies , they professe themselves the seed of Abraham , but they are not as the stars of heaven , but as Meteors that are between Heaven and Earth : we call them blazing stars ; but they are not so bright as the stars , nor are they of such a heavenly nature as the stars , they are but made of a few unclean vapours that come out of the earth , which being got up neer the heavens , do make a shew as if they were some star in heaven , but you find a great deal of difference between the stars and them in this , for within a little while they fall , and vanish , and come to nothing ; and so it is with many hypocrites , they by the Word are raised up a little for the present , and seem to be above the stars , and they have a glittering shew as if they had somthing heavenly in them , even like the stars of heaven , they seem to be got above others : your blazing star , a child would think it a great deal bigger than one of the stars that is an hundred times bigger than that is ; so 't is with many hypocrites , they have a greater shew of Religion than many that have truth of Godliness , and that are truly gracious , they look upon them as wondering at the excellent parts that they have , excellent abilities , it may be , they will discourse sometimes in an excellent manner about heavenly things ; you shall find some that have no soundness at all , yet will have very excellent discourse , they speak the very language of Canaan , but it is in such company where they may gain respect by it , but still are but as meteors that hang between heaven and earth : whereas the truth is , while they seem to be so high above others , and so heavenly , yet their hearts are groveling upon the earth : many times while they have most excellent expressions in prayer , yet God sees their hearts basely cleaving to some earthly thing , there is some base earthly contentment that their hearts are upon , while they seem to be so heavenly , much like to the Kite that flies on high as if it were an Eagle , but the eye of it while it is above in the air is fixed upon some carrion , upon some prey that it hath upon the earth , and as soon as ever it sees a fit opportunity to seise upon the prey , it comes down to seise upon it , and that 's the place the Kite would be at , that 's the place he doth most delight in , to be upon his prey : And so an hypocrite , though he rises high in some actions , yet the truth is , his eye is upon some earthly prey , and when he sees his opportunity , thither he goes and finks down to those things , and that 's his most proper place , there he takes most delight and content in his Conversation , though his actions may seem to be Heavenly , and therefore he will fall down and never attain to the highest Heavens that the Saints shall go to , but to hell at the last . CHAP. XII . The Third Vse . THE Third Use is this , The Saints Conversation is in Heaven . Hence then for shame , let us not find fault with strictness in the waies of God , let not man speak against the waies of God , as being too strict , and what need we be so Circumspect , and so precise , and so pure ? what need we labor to do so much ? what ! canst thou attain to a more strict and holy Conversation than a Heavenly Conversation ? It is a very carnal expression that some have , Why ? we cannot be Saints ? we are not Saints ; yes , the holy Ghost cals all beleevers , all that have the very least degree of true grace , he call them Saints . When we come to Heaven , then we shall live better , but while we are in this world we cannot . Ye● , while you are in this world your Conversation is to be in Heaven ; surely men either are not acquainted with the Word , or they shut their eyes and will not see and consider what the Word saith about a strict Conversation : Sometimes you find in Scripture , that we are commanded , to be perfect , as our Heavenly Father is perfect ; It 's a strange speech , and yet it 's the speech of Christ himself . And we must walk as Christ walked , and he that hath this hope , purifieth himself as he is pure ; and then our Conversation is in Heaven . Put these together , Perfect as our Heavenly father is perfect ; Walk as Christ walked ; Purge our selves as he is pure . Our Conversation is in Heaven : what do all these things tend to ? Surely it tends to a great deal of strictness and holiness of life . And these things shew that the work of a Christian here in this world is a busie work , that a Christian-life it is not an idle , dull , heavy , or sluggish life ; you that are Christians , you had need quicken up your selves , you had need awaken those drousie spirits of yours , if this be required of you , that you should be perfect as your Heavenly Father is perfect , Walk as Christ walked , Purifie your selves as he is pure , Holy as he is holy , and to have your Conversations in Heaven , surely , there need be a great deal of quickness and life in the hearts of Christians ; and you are not to content your selves in a meer possession , and doing some little matter in the way of Religion , or being somewhat better than others , you are to aim at heaven , look up there , and make that to be your pattern . CHAP. XIII . The Fourth Vse . AND that rebukes even such as are truly godly , many that yet do fail exceeding much in this thing : Oh! their Conversations are too low , are too earthly ; If they would examine their hearts strictly they cannot say , that their Conversations are in heaven , I am a stranger upon earth , saith David . But many may say , that they are strangers in heaven . Whereas earth should be the place of our pilgrimage , and heaven our home ; but it 's quite otherwaies , heaven is rather the place where most professors are strangers , and earth is the place of their habitation , they cast up a thought now and then to heaven , as now and then men will cast up their eyes and look upon heaven , but where 's your heart ? where 's the great workings of your spirits ? It 's a speech of the Lord , saith he , Heaven is my Throne , and Earth is my Foot-stool : Spiritual things they are to be look'd upon as the good things , as the Throne of God , & those earthly things only as the things of Gods foot-stool : but now , How many are there that have Earth their throne and Heaven their foot-stool ! that is , Heavenly things are made subordinate to earthly things ; Oh! this should not be in any of those that professe themselves to be Christians , none of the Saints should satisfie themselves in any life but this , to be able to say , I blesse God , my Conversation is in Heaven , though God let me live upon the earth , yet my conversation is in Heaven . What an unworthy thing it is for one that doth professe to have his portion and his inheritance in Heaven , yet to have the heart so mingled here with the earth ; In Gen 45. 20. saith Joseph in sending for his father , Regard not your stuffe , for the good of all the land of Egypt is yours . Regard not the stuff , do not let it grieve you to forsake your stuff , leave all your lumber behind you , for all the good things of Egypt are yours . Oh what a shameful thing is it , that Christians should regard their stuff so much as they do , that hope to have the good things , not of Egypt , but of Heaven its self to be theirs ! Surely if we have seen the things of Heaven , one would think that all the things of the earth should be darkened in our eyes : 2 Cor. 3. 10. That which was glorious ( saies the text ) had no glory in comparison of the greater glory . That Scripture I confesse , is spoken in comparing of the Law and the Gospel , there was a glory in the delivering of the Law , but that had no glory in comparison of the greater glory , that is , in comparison of the Gospel ; for in the Gospel we behold as in a glasse with open face the glory of God , and are changed into the same image , as from glory to glory : But we may apply it thus ; As the things of the earth that were glorious before in your eyes , yet in comparison of the greater glory , should not at all be glorious ; though before conversion these things were glorious , & grant it , that there is some kind of glory upon the things of this world , that they are gilded and varnish't over , but in comparison of the greater glory they are not glorious at all , though they that never saw any thing else as glorious but the things of the world , yet thou that hast seen the greater glory shouldst not account these things glorious : Oh therefore Christians , lift up your hearts to Henven , and let your Conversations be in Heaven : Though God hath so ordered it , that you must live here a while and must be content , for indeed to some Christians that have their Conversations in Heaven , it 's a great part of their self-denial , and of their subjection to God , to be willing to live upon the earth , and to stay from Heaven till Gods time come ; This is a riddle and a mystery to many , that it should be a part of our Salvation , Obedience , yea , of Self-denial , though they had Crowns of Glory , though they were Kings and Princes here in this world , to be willing to stay here . We might come to attain this , if our Conversations were in Heaven , and our hearts there . As we reade of Daniel , though God so ordered it , that he could not live at Jerusalem where the Temple was , yet he would open his window towards Jerusalem , he would ever be looking that way . And so , though God hath so ordered it , that we cannot come yet to live in this Heavenly Jerusalem bodily , and in that full way as hereafter we expect to do , yet we should open our window , our eyes , and the doors of our hearts should be open towards Heaven . I remember I have read of Edward the First King of England , that had a mighty mind to go to Jerusalem , but because he could not go , for death prevented him , he gave charge to his Son to carry his heart thither . And so it should be with us , we should endeavour to have our hearts there , and to have as much of Heaven as we can though we cannot be there our selves in nature : Every creature hath put into it by the God of nature an instinct to move to its proper place ; as now , because the proper place of fire is above , there is an instinct of nature in fire to ascend to its proper place . And the proper place of earth is below , and therefore it will fall down to the Center ! a heavie thing that hath much earth in it , though it breaks its self to pieces yet it will fall down towards its Center : and so it will be with a Christian , though he break himself to pieces , whatsoever he suffers , yet he hath an instinct to carry him to his proper place ; fire because its proper place is above , if it be kept down by violence , what a mighty power there is in fire to make way for its self that it may get up , that 's the very reason of the mighty force that there is in Guns , because there is fire in the pouder that is kept in , when the pouder is once fir'd , because the fire would get up above , therefore it breaks with violence , and if it cannot have vent to get out , it breaks any thing in the world for it must out , that it may get up to it 's own place ; and so it should be with a Christian , there should be a strong impetiousness to get up to his own place ; that would be an evidence indeed that Heaven is thy proper place : Oh Christians lift up your hearts , and let your Conversations be in Heaven . CHAP. XIV . An Heavenly Conversation is a convincing Conversation . I Shall not need to come again and tel you , what Heavenly Conversation is , it hath been opened at large to you ; but for the setting an edg upon this Exhortation : First , Know , That a Heavenly Conversation will be a very convincing Conversation ; then you will convince men that you have somwhat more than they have when they see you live Heavenly ; for the men of the world they know the things of the world , are the things that their hearts are upon , and that which they mind ; but now , when they see those that professe Religion mingle themselves with the earth as they do , then they will think that they are acted by the same principles that themselves are ; but now , Heavenly Conversations will convince them , when they behold them walking above in the whol course of their lives , when they see an evenness and proportion in their course ; take them at all times , and in all businesses , they carry themselves as men of another world : As a man that is a stranger to a place , may for a while act it so , as he may seem to be one that is a native in the place , but one that is born in the place , will go nigh to find him out in one thing or other : and so , 't is very hard for men to carry themselves so if they have not true grace , though they appear sometimes to be very Heavenly , yet one that is a true Citizen of Heaven will discern them at one time or other if they have not grace ; yea , the truth is , carnal men wil discover themselves that they are born of the earth , and are of their Countrie , his speech betrais him , he is a Giliadite : But when Christians shal in their constant way have their Conversations in Heaven , then their Cōversations are very convincing ; There are the Raies of Heaven about them , they have the lustre of Heaven shining wheresoever they go , and in all company , surely such a man seems to be in Heaven continually ; So it will force it from the very Consciences of men to say , Certainly these are the Citizens of Heaven ; if there be any Denizens of the new Jerusalem while they live upon the earth , these they are . I remember it 's said of that Martyr Dr. Taylor , That he did rejoyce that he ever came into the prison to be in company with that Angel of God Mr. Bradford , Mr. Bradford's Conversation , it was Angel-like , like an Angel of Heaven , and did convince almost every where , where he went : Oh! 't is of great use that Christians should live convincing Conversations . You know what Dives said to Abraham , That he would have one sent to warn his brethren , that they might not come to that place : saith Abraham , They have Moses and the Prophets : Oh but saith Dives , If one rise from the dead , they would hear him . I may say thus , If God should send one from Heaven to live among men , and to preach to them , surely they would regard him . Would it not be a great benefit to the world if God should send some one Saint from Heaven , or Angel to converse in a bodily way among us ? Truly , Christians should live so , as if they came from Heaven every day , as if they had been in Heaven and conversing with God. When they go to perform duty in a morning , and get alone between God & their souls , they should never leave striving till they get their hearts so in Heaven , and get themselves upon the Mount , so as when they come down to their family their very faces may shine , so that you may see by their Conversations , that certainly they have been with God upon the Mount this day . Now I appeal to you in this , Do you live so , as that your family , and your neighbors may see that you have bin this morning in Heaven ? Every morning we should have some converse with Heaven , which if we had , our Conversations would be convincing all the day long , and very profitable it would be to the world ; Christians that live Heavenly Conversations they are ( I say ) of very great use in the places where they live . As I remember it 's said concerning Christ , When he ascended up to Heaven , he gave gifts to men . And if we could oftener ascend up to Heaven , we should be more able to be beneficial to the world . CHAP. XV. An Heavenly Conversation is growing . AN Heavenly Conversation is , a growing Conversation . Oh! they grow mightily , they do thrive in grace exceeding much in a very little time , they grow to attain to a very great measure of Communion with God the Father , and with Jesus Christ , and every day they grow more and more spiritual , having so much of heaven within them : It 's true , when they come into Heaven , they shall be perfect : But now , the fetching from Heaven is that that makes them grow , it must be the influence from Heaven that must cause the grouth of Saints ; As now , suppose that the ground upon which flowers and herbs grow , be never so fertile in its self , and the herbs or plants be never so well rooted in the earth , yet if there be not an influence of heaven upon them they will not grow much , nay not at all , but quickly wither : So it is with Christians , let them have never so much means of growing below , never so many Ordinances , yet if they have not rich dews from above they wil not grow , or if there be any growth , yet either they wil bear no fruit , or else it will be very shrifled and sowre fruit . You know , that fruit that hath the most of the beams of the Sun that comes from heaven upon it , that fruit grows riper and sweeter than other fruit ; fruit that grows in the shade , that hath the influence of Heaven kept off from it , it is sowre fruit . And the reason that the Saints have so little fruit , and that it is so sowre , it is because that they have not more influences from heaven , they do not stand in the open Sun , their souls are not presented dayly before God , and have the warm beams of the Sun of Righteousnesse shining from Heaven upon them ; but there is something between Heaven and their souls : but a Conversation in Heaven , as it would be a Convincing Conversation , so it would be a Growing Conversation . CHAP. XVI . An Heavenly Conversation brings much glory to God. ANd then , It would be a Conversation glorifying God much . Oh! the Glory that God would have from a Conversation in Heaven ! Let your light so shine before men , that others beholding your good works , may glorifie your Father which is in Heaven . Then indeed the Image of the God of Heaven is held forth when mens Conversations are heavenly , the Lord takes much delight to have his glory to be dispensed abroad by his Saints , to have some reflection upon the world : As in a glasse , though beams of the Sun do not shine upon a wall , yet by a glasse you may take the beams of the Sun and cast the reflection of them upon a wal : so those beams of the glory of God that shine in Heaven , the Saints by their Heavenly Conversation may ( as it were by a glasse ) take them and reflect them upon the world , and upon the faces of men : the hearts of the Saints should be as a glasse taking the beams of the glory of God and casting them up and down where they are , and so your Heavenly Father should come to be glorified by you . Let every Christian think thus , My Conversation is thus and thus ; but what glory do I bring to God by my Conversation ? do others glorifie God by beholding the lustre of the holiness of God in me ? do they see cause to blesse God that they see so much of the glory of God in me ? Certainly , there is more of the glory of God shines in the gracious , holy , spiritual Conversation of a Christian , than shines in the Sun , Moon , and Stars , than in Heaven , and Earth : I mean , for the works of Creation and Providence that are in Heaven and Earth ; the creatures that God hath made , as the Sun , Moon , and Stars ; and here in this world , the Seas , the Earth , the Plants , and the like , though they have much of the glory of God , yet a Heavenly Conversation declares more of the glory of God than all these . You know what the Psalmest saith , The Heavens declare the glory of God , and the Firmament shew his handy work . It may be spoken more fully of Heavenly Conversations , the Heavenly Conversations of the Saints , declare the glory of God ; and those that shine in the Firmament of the Church are stars , ( for the Church is the firmament , and the Saints be there as stars ) & they declare the Handy work of God. Now though its true , As in Heaven there 's one star differs from another star in glory : and so in Christians , every one cannot attain to so much glory as another , yet every one is a star , the meanest Christian that lives , the weakest Beleever that is , yet should be as a star in the firmament , though he cannot shine so gloriously as the Sun , or as other stars , yet there should be never a Beleever , never a godly man or woman in the Church but should shine as a star in the firmament , but should be as the Gospel is , even a mirror wherein we might behold the glory of God , in whom we may behold the glory of God even ( as it were ) with open face : An Heavenly Conversation is a Conversation glorifying God. CHAP. XVII . An Heavenly Conversation bringeth much glory to the Sanits . AN Heavenly Conversation , it 's a Conversation that will bring much glory to your selves : Though it's true , that the Saints should aim at the glory of God most , yet there will come glory to themselves whether they will or no if their Conversations be in Heaven : it 's impossible but that in the conscience of men they should be honored walking in a Heavenly Conversation : There 's an excellent Scripture , that shews , that in our glorifying of God , we glorifie our selves also : 2 Thess . 1. 11 , 12. the Aplostle he praies for them , Wherefore also ( saith he ) we pray alwaies for you , that our God would count you worthy of this Calling , and fulfill all the good pleasure of his goodness , and the work of faith with power : To what end ? That the Name of our Lord Jesus Christ may be glorified in you , and ye in him , according to the grace of our God , and the Lord Jesus Christ . He praies for the Thessalonians , That they might walk so , that they might have so much of the grace of God in them , that the Name of our Lord Jesus Christ might be glorified in them . Oh! this is that that all the Saints should desire , and endeavor after , That the Name of our Lord Jesus Christ should be glorified in them ; and ye in him saith he : Labor you , that Christ may be glorified in your lives , and you shall be glorified in him . We should desire that Christ may have glory in our glory , & then we shall have glory in Christs glory : this is a sweet and blessed life , when as the Saints have such hearts , as they can say , Lord , let me have no glory , but that thou mayest have glory in . Then saith God , Is it so ? Doest thou desire no further glory in this world , but that I may have glory in ? then I will have no glory in this world , but what thou shalt have glory in : Christ will make us partakers of his glory , as well as we shall make him partaker of our glory . Oh! An Heavenly Conversation that glorifies God , will glorifie the Saints too . CHAP. XVIII . An Heavenly Conversation will make Suffering easie . HEavenly Conversation , it will make all sufferings to be very easie , it will be nothing to suffer any thing you meet withall in this world , if your Conversations be in Heaven : All revilings , and reproaches , and wrongs , they will be nothing , if you get but a Heavenly Conversation , you will contemn all these things that the men of the world think to be such great matters : Men that have conversed in Heaven , never will be much offended for any sufferings : 2 Cor. 4. 17. For our light afflictions which is but for a moment , worketh for us a far more exceeding and eternal weight of glory : While we look not at the things which are seen , but at things which are not seen ; for the things which are seen are temporal , but the things which are not seen are eternal . All but light afflictions , Why ? for our eye is above all these things . And it 's a notable passage that in the Gospel , if you examine the place of Christs transfiguration upon the mount , there Christ shewed his glory unto some Disciples , that he carried with him ; and this is that that I would note from it , do but observe in the story who were the Disciples that Christ carried with him to see his glory , they were , Peter , James , and John ; now afterwards if you compare that story with the story of Christ being in his Agony , which was presently after ; where his soul was heavie unto death , when he was to be betraied , and to be crucified the next day , and fell groveling upon the earth , & sweat clodders of blood through the anguish that was upon his spirit , & cried out , Oh Lord ! If it be possible let this cup pass from me . Here 's a great deal of difference between Christ in his Agony , and upon the mount in his Transfiguration ; and observe , that Christ would have none of his Disciples see him in his Agony , but Peter , James , and John , only those three that saw him in his transfiguration upon the mount in his glory . The note from hence is , That those that can converse much with Christ in glory , can converse with Christ in Heaven , can see Heaven , they may be permitted to see Christ in his Agony and it will do them no hurt . But now , for the other Disciples that did not see Christ in his Glory , if they had seen Christ in his Agony , it might have offended them , Is this our Lord and Master that is in such a fearful Agony at this time ? Oh! it would have offended them ; but now , the other that saw him glorified , it offended them not ; Well , though he be in an agony now , yet we know him to be a glorious Savior , and we will beleeve and trust in him still . So , if we can converse with God in glory upon the mount , what ever agony we see Christ in afterwards we shall be able to bear it : when Stephen had the stones ratling about his ears , yet when he saw the Heavens opened it was nothing to him then , he fell asleep , he rejoyced in the expectation of Heaven . And if you reade in the Book of Martyrs , ever when they came to their sufferings you may see how they did rejoyce , when they did think of Heaven , and remember eternal life . Saith one woman to her child that was going to be burnt , when as the people thought she would have rung her hands , and made great lamentations to have seen her child stepping into the flames , she said nothing but this , Remember eternal life my son . Oh! conversing with Heaven makes all sufferings in the world nothing . CHAP. XIX . Heavenly Conversation brings much joy . THen , Oh the sweetness and comfort that there will be while the soul is conversing in Heaven ! Oh the joy and the peace that will come to the Soul in the certain evdience that the soul is partaker in the Death , Resurrection , and Intercession of Jesus Christ ! ( I say ) those whose Conversations are in Heaven , by this they come to have certain evidence to their souls , that they have their portion in the Death , in the Resurrection , in the Ascention , in the Intercession of Jesus Christ , and this will afford comfort enough . That Scripture in the 3. Colos . 1. If ye then be risen with Christ , seek those things that are above where Christ sitteth on the right hand of God ; set your affection on things above , not on things on the earth : for ye are dead and your life is bid with Christ in God. When Christ who is our life shall appear , then shall ye also appear with him in glory . Here 's an evidence that you are risen with Christ , that you are dead to the world , and have interest in his Ascention , and are partakers of his Resurrection , and have part in his Intercession . Those that have their Conversations in Heaven now , they may know certainly that they are risen from death to life , that when Christ ascended , he went to Heaven to take possession for them , yea , that they are in Heaven where Christ is : He hath set us in Heavenly places together with Christ Jesus : For he is there as a common head : That they are ascended with Christ already , and that Christ is there as an Advocate making Intercession for them to the Father , these will be the consolations of those that have their Conversation in Heaven . CHAP. XX. An Heavenly Conversation is very safe . ANd then , A Conversation in Heaven , is a very safe Conversation , you will be free from snares and temptations . As an Eearthly Conversation subjects unto temptations ; so a Heavenly Conversation will free us from temptations . When is the bird in danger of the Lime-twig or Net but when she comes to pick below upon the ground ? but if she could but keep her self above alwaies , she were free then from the Snare and Net : It 's Chrysostoms similitude , Keep above , and then ye be free from the snare of the fowler . It 's a safe Conversation . CHAP. XXI . An Heavenly Conversation gives abundant enterance into Glory . AND then , It will cause an abundant enterance into the Kingdom of Heaven . When they come to die , Oh how joyfully wil they die ! what abundant enterance will be made into the everlasting Kingdom of our Lord and Savior Jesus Christ ? For when they die they shall but change their place , they shall not change their company : they shall but go to their Fathers house to be partakers of those mansions Christ before hath prepared . Oh my brethren ! labor to have your Conversations in Heaven , and know , that this is not a matter only that concerns eminent Christians , but all Christians ; and see how the Apostle charges this upon the Thessalonians , 1. Epistle 2. 11. As you know how we exhorted and comforted , and charged every one of you , ( as a Father doth his children ) that you would walk worthy of God who hath called you unto his Kingdom and Glory . That is , That you would walk in a Conversation answerable to the glorious Kingdom of God that you are called to , according to your high calling , we should walk worthy of it : We are charged so to do : and as it 's said concerning Christ in the Gospel by Saint John , he spake concerning himself , But the Son of man which is in Heaven . So it should be said of every child of God , such a one that is in Heaven , not only such a one that shall go to Heaven , but that is in Heaven for the present . CHAP. XXII . Seven Rules , or Directions , how to get Heavenly Conversation . BUt you will say , How should we do to get this our Conversasation to be in Heaven ? it's an excellent Conversation indeed , Oh that we might attain unto it ! The First Rule . First , Take this Rule , Be perswaded that it is attainable . Let Christians conclude thus with themselves , it is possible for me to live a life of Heaven while I am upon the earth : There is a Heaven to be got , it will mightily stir up the spirit of a Christian if he do beleeve this . I may live in Heaven here , with God , and Christ , and his Angels , and Saints ; there are some that have attain'd to this ; and how have they attain'd to it ? not by their own strength , they were men subject to the same infirmities that you are , even Paul himself that had his Conversation in Heaven , was subject to many infirmition But through the strength of Christ he can do all things , he was nothing in himself ; reade but the 7. of the Romans , Paul saith there of himself , that he was even sold under sin , and when he would do good , evil was present with him : and he was led captive , and he found a Law in his members rebelling against the law of his mind , and he had many corruptions and was feign to have a prick in the flesh , a messenger of Satan to humble him : and he spake of this Heavenly Conversation , not only that he had it himself , but writing to the Philippians they attain'd to it ; they were a Church that were very spiritual , but were but poor and mean in respect of some others , and they had not those eminent gifts that the Corinthians had , and yet the Philippians had their Conversations in Heaven : therefore it is a thing that is attainable . The Second Rule . Secondly , If you would get your Conversations in Heaven , Labor to keep a cleer conscience , keep a Heaven in your conseience . Those men that do fully and defile their consciences , they lose their intercourse with Heaven , and indeed , the presence of the God of Heaven is tedious to them , they be loth to go into his presence when once they have defiled consciences , If there be a Hell in a mans conscience , there will not be a Heaven in his Conversation . , but let men and women labor to keep conscience clean , and a Heaven there , and then there will be a Heaven in their Conversations . The Third Rule . Watch opportunicies for Heavenly exercises , though you have much business in the world , watch time . You that are servants , you should not indeed neglect your Masters business , for you may serve God in the work of your Master , but yet you must watch opportunities ; get alone , and if you cannot have any long time let it be so much the frequenter , watch all opportunities for Heavenly exercises , for meditation , for prayer , for reading , for conversing with God : Oh! we might get many opportunities to get our souls in Heaven if we would but watch ; and those that are diligent to watch opportonities for Heavenly exercises , and prize opportunities for them , they are the men and women that will come to attain to a Heavenly Conversation , that do not ' make it as a light matter whether they have converse with God or no in holy duties : Christians that would have their Conversations in Heaven , they must look upon their opportunities for Heavenly exercises , they eye them , as that wherein much of the joy and comfort of their lives consists . The Fourth Rule . Forget not this in the next place , ( I speak now to Christians that would feign have their Conversations in Heaven ) I say to you , Take heed and be careful that you rest not in formallity ; watch to get opportunities , but be not formal in duties in them . Oh! this will mightily darken your Conversations , it will make them very earthly , there will be no beauty at all in them if you come to rest in formallity in holy performances : There 's many Christians that we hope may have some good at the bottom , yet growing to a form in Religion they never honor their profession , they have little comfort to their own souls , they go on in a dead hearted condition , they know not what it is to have communion with God , Oh beware of that ; that we are all by nature subject too ; those that have enlightenings of conscience , they dare not but take opportunities for Heavenly duties ; but then comes in the temptation of the Devil , and the corruption of our own hearts ; when I have done my task , then it 's over , I have prayed , I but you have been in Heaven that while ? what converse with God have you had there ? Oh take heed of formallity ! it will exceedingly hinder your Conversation . But now , a Christian though of never such weak parts , can but chatter to God , and speak a few broken words and half sentences , yet if he doth not rest in formallity he may have much converse with God , whereas others that have excellent parts , yet resting in the work done , never knows what the meaning is of having a Conversation in Heaven . The Fifth Rule . Labor to beat down your Bodies , That is , take heed of making provision for the flesh , beware of sensual lusts ; how came Paul to have his Conversation in Heaven ? saith he , I beat down my body ; The word is , Black and blue ; club'd it down ; as if he should say , This body of mine would draw my heart aside from spiritual things , and make me earthly and sensual , I wil keep down my body , I will not give that satisfaction to the flesh , and body so as to strengthen any temptation that should draw my heart off from Spiritual , and Heavenly things : no , but I beat down my body saith he . There 's no Christian that is Heavenly but he must be very careful and watchful over his sences while he lives here , to beat down his body , and so he may come to have his Conversation in Heaven . The Sixth Rule . Labor to be skilful in the mystery of godliness , to draw strength from Jesus Christ in every thing you do . For my Brethren , Christ he is Jacob's Ladder . When Jacob lay asleep he saw a ladder on which the Angels did descend and ascend up to Heaven . Now this Jacob's Ladder is no other but Jesus Christ to Christians , and that must be set up to Heaven ; if you would go to Heaven , and converse with Heaven , it must be by Jesus Christ , you must be instructed in the mysterie of the Gospel in conversing with God through a Mediator ; there is such an infinite distance between God and us , that except we have Christ the Mediator we can never come to God , nor God come to us ; it is only Christ the Mediator that is the Ladder : We need not say Who shall go up to Heaven to fetch Christ down ? No , we may have Christ in our hearts , and set up him , and so we may go up to Heaven by his Mediation . When as a Christian comes to live in this manner ; what I do expect from God , I expect to draw it through a Mediator , and all the services that I tender up to God I tender them up through the hand and heart of Christ : Now those that are acquainted with this have much converse with Heaven : By Jesus Christ the Mediator I may come up there and present my self there , though no unclean thing may come there , for God looks upon the Saints through him as righteous , being cloathed with his righteousness , they may come to their Father with boldnesse , having their Elder brothers garments upon them , they may come and kneel before the Throne of grace , come into Heaven as into the Presence Chamber and kneel every morning for their Fathers blessing ; it 's by him what we have accesse unto the Father : Oh! acquaint thy self with the Mystery of godlinesse in drawing all from Christ ; and tendering all to God through Christ : By this Heaven comes down to thee , and by this thou climest up to Heaven , this is the Jacob's Ladder . But those men that only look upon God in a natural way , that 's thus , Indeed all good things must come from God ; and so they go to prayer , Lord we beseech thee bless us this day , for all good things come from thee . And they serve God , their consciences tell them they must worship , and serve God while they live here : but it is but in a dull natural way : let me leave it in your hearts , All good comes from God through a Mediator , through Jesus Christ the second Person in Trinity , God-Man , and all my services are tendered up to God through him ; there is this Mediator God-Man that unites God and me together , and so by him I have acceptance both for my person and all my actions , and by him I come to have other manner of blessings than comes from God meerly as Creator , God in bounty bestows upon the creature many good things , but when we come to deal with God in Christ we come to have Heavenly blessings , blessings beyond the power of nature , yea beyond all those blessings that nature can be any conveyance of , beyond the blessings that the conduits of the creature are able to hold forth , they have the blessing from God imediately , imediately I mean in respect of the creature , it 's by the mediation of Christ , they enjoy God in Christ , and so come to enjoy God in a Heavenly , Supernatural way : Oh this is the way to have our Conversations in Heaven ; and those Christians that are much acquainted with the Gospel of Christ , they come to live far more Heavenly Conversations than others that go on in a dull , heavie , and natural kind of way in serving of God : But being not acquainted with this mysterie , their hearts lie low upon the earth , and know not what it is to have their Conversations in Heaven . The Seventh Rule . And so the next Rule with which I must close all is this , Exercise much the grace of faith : There is no way to get above the Creature , and above Nature , but by exercising the grace of Faith. Many Christians think they must exercise love to God , and exercise sorrow for sin ; the grace of Repentance , mourning for sin , that 's good , thou shouldest do that , and thou shouldest exercise patience ; but the great grace that is to be imployed if thou wouldest attain a Heavenly life , it is , The exercise of Faith : and make conscience to put forth that grace much , for it 's by that that we do converse with God through Christ . Though Christ be the ladder , yet it 's faith that carries us up this ladder , and brings us down again , it 's faith that makes the things of Heaven real to the soul , Heb. 11. 1. It 's faith that is an evidence of things not seen , and the substance of things hoped for , by faith these things come to be made real and substantial things , and as present things , faith it is that gives a great excellency to all the things of Heaven its self , and therefore live much by faith , and walk by faith , and not by sence , and then shalt thou be above the world and live in Heaven ; and as the fruit of thy faith wait for the appearing of Jesus Christ . Our Conversation is in Heawen ( saith the Apostle ) from whence also we look for the Savior the Lord Jesus Christ &c. Where a mans Conversation is , there his expectations may be ; and where the expectations are , there a mans Conversation is ; now our Converstaion is in Heaven from whence also we look for Jesus Christ ; as if he should say , It 's not a motion , do not you think that when we speak of Conversing in Heaven that we please our own fancies ; Oh no , saith he , we by faith look upon Heaven as the most real thing in the world , for we expect the Lord Jesus Christ ere long to appear in glory bodily , and we shall see him with these eyes , and shall change our vile bodies and make them like his glorious body , we by faith looking upon such glorious things to be so real , and so at hand , and we waiting for these things it 's this that makes our Conversation to be in Heaven : our hearts and all are there , because that we expect that these things will be made good to us quickly , Oh Christians do but exercise your faith in this , in Jesus Christ , and put forth this fruit of faith in waiting for the appearing of Jesus Christ when he shall come and appear in his glory , this will help to make your Conversations to be in Heaven ; Oh what a blessed time will that be when Jesus Christ shall come from the Heavens , and appear to those that have been waiting for him ! it was a blessed thing to have Christ here personally and to live with him when he was upon the earth though it were in the state of his humiliation , Oh when he shall come in his glory , how blessed will that be ! and when he shall change our vile bodies that they may be like unto his glorious body , Oh this will keep the heart in expectation of Christ , for then that vile body of thine that is now a body of sin and death , matter of diseases , a body of weakness , and a lump of clay , now it shall be made like the glorious body of Jesus Christ to shine more glorious than the Sun in the firmament ; this will be when Jesus Christ shall come with all his Angels in his glory ; and this is observable , when all the glory of the creature shall be darkened with the glory of God and Jesus Christ , yet then the bodies of the Saints shall shine gloriously before the face of God and Jesus Christ , surely they shall be more glorious than the glory of the Sun , for that you know will be darkened at the coming of Jesus Christ ; The great glory of the Father , and Jeus Christ , and the Angels shall darken the glory of the Sun , Moon , and Stars , but the glory of the bodies of the Saints shall be so great , as all the glory of God , and Jesus Christ , and the Angels shall not darken their glory , but it shall appear with a very great lustre : now if the glory of God , and the Angels should darken it , then to what purpose is it that their bodies shall be like to the glorious body of Jesus Christ ? but certainly it shall not darken their glory : If a candle could be raised to have so much lustre and beauty as if you should put it into the midest of the Sun , yet it would shine in the midst of it , it would be a strange kind of light you would say : It shall be so with the bodies of the Saints , that though they are put into the midst of the glory of God , and his Son , yet their very bodies shall shine in beauty and lustre there : Now did we beleeve this , and wait for it every day , how would it change us ! I have a diseased and a lumpish body , and my body hinders me in every duty of worship , and service , wandering and vain thoughts lodge in me now ; I but I 'le wait for that time when Christ shall come in all his glory , and make my body to be like unto his glorious body , to make it to be able to look upon the face of God , and to be able to be exercised in holy duties to all eternity without any weariness , and without any intermission : so shall the bodies of the Saints be raised to that power , that their bodies shall be so strong , that their souls shall be exercised about the highest things possible for a creature to be exercised with without weariness ; wait for this : I have many things here that trouble my mind , and spirit , and hinders me in my converse with Heaven , but within a while the time shall come that I shall be delivered from all troubles here , when Christ shall appear with his mighty Angels to be admired of his Saints , and when he shall come and take the Saints to judg the world , and shall set all the Saints upon Thrones to judg the world : the expectation of this time will raise the heart very much to be in Heaven . But then especially , when I consider the glory that shall be upon my soul , let me think thus , if this body of mine that is a lump of flesh shall be by the almighty power of God whereby he is able to subdue all things unto himself , raised to that height of glory , to be more glorious than the Sun in the Firmament ; then , what height of glory shal my soul be raised too ! but then , take not only my soul , but my grace , the Divine Nature that is in my soul , what shall that be raised too ? The plants are capable to be raised to a higher excellency than stones ; and the Rational creature to a higher excellency than a Sensitive creature ; and the Sensitive higher than the Vegetative , and the Supernatural creature to a higher excellency than the Natural : Then raise your thoughts thus ; My body shall be raised so high , what shall my soul be then ? and what shall my graces that are in my soul be ? Oh! wait for this , it is but for a little while before I shall be with God for him to be all in all to my soul enjoying full communion with him ; ( I say ) exercise faith , and wait for it , look for it every day , consider it 's neerer and neerer , your salvation is neerer than when at first you beleeved , God hath a little work for you here , but as soon as this is done this shall be my condition , I shal see my Savior , my soul shal presently be with him and enjoy ful communion with him in glory , and my body within a while shal be raised and shall live for ever with him : shall be where he is , and shall enjoy all that he hath purchased by his blood , as much glory as the blood of Christ is worth am I capable of ; the text saith , It shall be a weight of glory : I am not here fitted to bear a weight of glory , if the glory of Heaven should shine in upon me so much as it might , it would swallow me up presently . We reade in the 7. of Dan. upon the glory of God appearing to him , saith he , I Daniel fainted , and was sick certain daies . If God should open the Heavens , and dart in some light from Heaven into us so as he might , alas we should faint presently and be sick and die , No man can see God and live ; no man here can enjoy that that God hath prepared for his Saints in Heaven and live ; therefore let us be content for a while to be as we are , and exercise thy faith and hope in what shall be ; Thou shalt be able to bear that weight of glory , and be able to stand before the face of God continually to enjoy those things that eye hath not seen , nor ear heard , nor can enter into the heart of man to conceive : nay , though a man hath a spiritual eye , and a spiritual ear , and a spiritual heart enlarged to supernatural things , yet they are things not only beyond the eye of sence , but the eye of reason ; nay , the eye of faith hath not seen them fully , nor ear hath ever heard of , neither can enter into a gracious heart to convince what it is ; but those Clusters that we have of this land of Canaan do shew that mere is a glorious rest for his people . Now by the exercise of your faith and hope work these things upon your souls every day , it would be a mighty help to make your Conversation to be in Heaven ; where should my heart and thoughts , where should my life and conversation be , but where I expect such things as these are to be revealed very soon in the Day of Jesus Christ , in his appointed time , which is at hand . FINIS . OF WALKING VVITH GOD GENESIS , 5. 24. And Enoch walked with God , and he was not , for God took him . CHAP. I. TEXT OPENED IN this Chapter we have the Geneologie from Adam to Noah : and it 's observable , That God passeth all along and saith , Adam he lived so long and begat sons ; and so afterwards they lived and begat sons and daughters and then died . He only mentions them briefly , till he comes to Enoch , and there God seems to make a stop : He doth not only tell you how long he lived , and begat sons and daughters , and died ; but he addeth , Enoch walked with God. The holy Ghost spends three verses upon Enoch , He tells you how long he lived and begat Methuselah , and Enoch walked with God. And in the 23. verse there he speaks of him again ; and in the 24. vers . Enoch walked with God again . As if the Lord should say , Oh my servant Enoch I must not pass by him , he was an eminent holy man in his generation , I must not pass by him without some especial testimony : as if God should say , Oh he was the delight of my Soul , he walked with me : Enoch walked with God. Enoch he was a Prophet in his time , he conversed much with God , and God revealed much of his mind to him . We find in the Epistle of Jude 14. there the holy Ghost mentions him again , Enoch also , the seventh from Adam , prophesied of these , saying , &c. Enoch prophesied , he was a Prophet : Where do we find Enoch's prophesie in all the Book of God ? we have the Prophesie of Isaiah , and Jeremiah , and other Prophets ; but where the Prophesie of Enoch ? Here the holy Ghost saith , That Enoch prophesied , saying , Behold the Lord cometh with ten thousand of his Saints , &c. Now for the prophesie that is here mentioned by the holy Ghost , in this Epistle of Jude , we have it not set down in words fully , but yet we have somewhat set down even in a verse or two before my Text , of Enoch's prophesie , and that is in the very name of his son Methuselah , there is that very prophesie of Enoch that the holy Ghost speaks of in the Epistle of Jude , in the name ( I say ) of his son Methuselah , for Methuselah signifieth thus much , he dieth , and then the sending out , that is the floud , he dieth and then comes the floud , that 's the signification of the name Methuselah : So that Enoch prophesied many hundred yeers before the flouds coming ; and that prophesie seem'd to go further , for Gods dealing with people in those times , were but as a type of his dealing with men in after-times . That the Lord would send forth a floud against all wicked and ungodly men in due time to destroy them , he dieth , and then the sending forth of the floud , for the floud did come in the very last yeer of Methuselah , and that 's observable that this Methuselah he liv'd longer than ever any man liv'd since the world began , All the daies of Methuselah were nine hundred and sixtie nine yeers , and then he died . Now this may be one reason of the lengthening out of his life , that he might fulfil the prophesie of Enoch , for Enoch prophesied that the floud should come when he died , now because God had work to bring about , and to defer the floud for a while after , therefore Methuselah must live so long . God doth lengthen out , or shorten mens lives according to the work he hath to do , according to the use he hath to make of them . But thus much for Enoch : The person who it was . ENOCH WALKED WITH GOD. Now this phrase of walking with God , sometimes it signifies some special ministration before the Lord , as in the 1 Sam. 2. 30 , 35. Wherefore the Lord God of Israel saith , I said indeed , That thy house , and the house of thy father should walk before me for ever . And then in the 35. I will raise me up a faithfull Priest that shall do according to that which is in my heart , and in my mind and I will build him a sure house , and he shall WALK before mine anointed for ever : That is , for a special and holy ministration , so it 's taken sometimes . But here we are to understand it more largely , ( though it 's true , Enoch was a Prophet and he might be said to walk with God in regard of the special ministration of his Prophetical Office that he had ; ) for walking with God , in waies of righteousness and holiness : so walking with God , as it 's said of Noah , that was his great grand-child , in the 6. of Gen. 9. These are the generations of Noah , Noah was a just man and perfect in his generation , and Noah walked with God. This his great-grand-child ( no question hearing of his fathers walking with God was a great argument for to move him to the like , and his walking with God is discribed to be in being righteous , and in being perfect with God. The 70. in their translation turns this that you have in your books walk with God , by the word , he pleased God. And that 's observable that the holy Ghost in mentioning Enoch in the new Testament , doth follow the translation of the Septuagent in the 11. of the Heb. there you shall find that Enoch is mentioned among the Catalogue of the Beleevers there : By faith Enoch was translated that he should not see death , and was not found , because God had translated him : for before his translation he had this testimony , that he pleased God. That word that you have here in Genesis rendered , he walked with God : in the Hebrews it is that he had this testimony , That he pleased God : & indeed it comes to one , he walked in the waies that God was pleased and delighted in . He pleased God. ] The Calde translates it , he walked in the fear of God ; and so some Interpreters quoting the Jerusalemie Thargum , he served or labored in the truth before the Lord : and that 's one thing further in the explication that it 's said , he walked with God after he begat Methuselab . Some now think that Enoch was a wicked man before the time that he begat Methuselah , in that sixty and five yeers there 's no mention of his walking with God , but Enoch lived sixty five yeers and begat Methuselah , and he walked with God after he begat Methuselah : but that 's no sufficient ground to conclude , because it 's said after : that he did not before ; it might rather be to note the constancy of his walking with God , that he continued in the constant course of his life in his walking with God. I shall need to speak no further of the explication of this first part of Enoch's walking with God. The point of Doctrine from it is this . CHAP. II. The Doctrines raised from the Text , and the Treatise devided into several parts . THat 't is the great excellency and commendations of a godly man , to walk with God : Or , That it is the highest testimony that can be given of a man that walks with God. Walking with God is a high excellency , and whoever hath this testimony hath the highest testimony that can be given unto a man in this world , that he walks with God. And therefore that 's observable , that God mentions him twice , as if he loved to mention his poor creatures walking with him : at the 22. verse ; And Enoch walked with God. And then in the 24. verse , And Enoch walked with God. Oh! as if God should say , This is that that is the delight of my soul indeed . Yea , and that 's observable in the testimony of Noah , in Gen. 6. 9. perhaps in the reading of it you may not observe that that I shal observe unto you now , Noah ( saith he ) was a just man , and perfect in his generations , and Noah walked with God. He doth not say thus , Noah was a just man and walked with God : But mark , he repeats Noah twice , Noah was a just man and perfect in his generations , and Noah walked with God : as if he should say , This is the blessed man that lived in a wicked generation , and though that generation was sinful and wicked , yet he kept close with God ; Noah was just and perfect , and Noah walked with God ; Oh I take delight in this Noah : Consider my servant Noah , Noah was thus , and Noah walked with God. There 's a great Emphasis in doubling of his name , and there can be no reason given of it , for the sense would be perfect without it : as if he should say , Noah was a just man and perfect in his generation , and walked with God ; But for the putting of a special incomium upon Noah , Oh! Noah was a just man and perfect in his generations , and Noah walked with God. Oh! 't is the excellency of a man to walk with God , and for God himself to own a man and to say , that he walks with him : Men may live in a practice of the duties of Religion , Eternal duties , and go very far that way , and yet be strangers unto God , never know what it is to walk with God ; they may have by-waies of their own in which their hearts do walk ; as the Stars that have a motion turn about by the Primum Mobile , the first mover , one way , but they have a secret motion the other way themselves : and so , though many in their external profession seem to be moved one way , but secretly their hearts move another way , they do not walk with God all that while , they did pray , and reade , and hear , and come to Sermons and make great profession , so as men might think they walked with God , but it was not so . As it is with a ship , you may be bound to such a Port , and the ship and the sails blow that way , and yet when the ship goes east , a man may walk up and down in the ship west-ward : so in profession , a man seems to be carried east-ward , yet his private walks may be another way , to his own ends , to his own designs ; but here 's the honor of a man when God himself shall own him , as if God should say concerning Enoch , I who am a God that am the Seer and Searcher of all mens hearts , and I observe the waies of my servant Enoch , and I see him not only in the outward profession of godliness , but in the secret of his soul he walks with me , he hath no bye-walks at all , but he keeps himself close with me and walks with me continually ; Enoch walked with God. This phrase , Walking with God , we have exprest in Scripture in divers other phrases that are to the same purpose : as walking before God , Gen. 24. 40 The Lord before whom I walk , saith Abraham ; and so God bad Abraham , Walk before me and be upright . And so in the 116. Psal . 9. I will walk before the Lord in the Land of the Living . Remember how I have walked before thee , it 's said of Hezekiah . And sometimes the same thing is expressed by walking after the Lord ; in the 13. of Deut. 4. Ye shall walk after the Lord. As a child walking after his father , though he walks step after step , yet he may be said to walk with him . And sometimes by walking in the Name of the Lord , Micah , 4. 5. We will walk in the Name of the Lord our God. And then fourthly , by walking in the spirit of God , Gal. 5. 16. and here , walking with God. Walking Before God. Walking After God. Walking in the Name of God. Walking in the Spirit of God. Or , Walking with God. They all come to the same purpose . But for the opening of the point there are these Four things that I intend in the handling of it . First , What it is to walk with God , or to discribe the work of God in bringing the soul to walk with him , and the way of the soul in walking with God. Secondly , To shew you the excellency that there is in this walking with God : what a blessed thing it is for a Christian to walk with God. Thirdly , Give you some evidences of a mans walking with God. Fourthly , To give unto you some Rules how you may come to walk with God , to have your lives so as you may have this testimony even from God himself , that you do walk with him . These are the Four things . For the First , The discription of walking with God , the work of God in bringing the soul to walk with him , and the way of the soul in walking with God. CHAP. III. How the Soul is brought to Walk with God , Discovered in Six Particulars . FIrst , Every one by nature goes astray from God , in the 58. Psal . 3. it is said of all the wicked , that they are estranged from the wombe , they go astray as soon as they are born , speaking lies . That 's one of the first things wherein wickedness appears in children , but 't is from the very womb that they go astray , before they can speak : 't is natural for the wicked to go astray from God as soon as they have any being . The way wherein men naturally do walk , it is the way of death , it 's the way of their own hearts , of their own counsels , it 's the common course of the world , it is the walk of the flesh . But now , the work of God in bringing the soul to walk with him , it is , First , To cause the soul to make a stop in the way that men naturally walk in ; Those that the Lord hath left for a while in the way of nature , that walk in the way of death , the Lord is pleased to come to them by some mighty work of his to make a stop , by considering , where am I ? what 's my way ; whither am I going ? is the way that I am in like to the way that befeems an Immortal soul ? Is the way like to end well that I am walking in ? It causes the soul to make a stop in it , and begin to think where it is , whither it is going , and so usually causes some fear , fearing it is in a way like to miscarry , so that it dare not proceed further in that way that it hath been walking in all this while , though never so pleasant a way , though never so sutable to the flesh , the Lord forbid that I should go on in that way that I have walked in . There 's a stop caused . Secondly , The Lord manifests to the soul the way of life , what the way of life is . This stop of the soul is just like to that we reade of Saul , that when he was posting on in the way of death , there did shine a light round about him , and caused him to stop so that he could go no further . But then ( I say ) the Lord manifests to the soul what the way of life is . In the 30. of Isa . 21. And thine ears shall hear a word behind thee saying , This is the way , walk ye in it . Oh! how many are there that can tell this by experience , that they have been walking in the waies of death , of eternal misery , and blest themselves in those waies ? But there was a blessed time wherein God caused them to hear a voice as it were behind them saying , This is the way , walk-in it ; you are out of the way , but here 's the way of life , if you would not perish eternally , here 's the way , walk in this way ; It is a secret voice that the Lord causes to be heard in the soul , but yet a powerful voice : perhaps you have come to the Word , and have heard what the way of life is : but yet that never hath given a turn to your hearts : but when God would have the soul to come in to walk with him , he causes the soul ( besides the outward voice of the Word ) to hear a voice behind in secret , and yet powerfully , saying , Oh! this is the way ; Oh thou poor soul that are wandring from the way of life , and art going on in the way of eternall death , Come in , come in , here 's another way , This is the way , walk in it : And so the Lord gives a mighty turn to the soul by that secret voice . Thirdly , The Lord makes peace between himself and a sinner ; He doth reveal the doctrine of Reconciliation . For a sinner at first when he comes to have his eyes enlightened , when he comes to know himself and to know God ; Certainly God at first cannot but appear terrible to a sinner that hath walked in the waies of death formerly , and though I see my way to be dangerous , and I see another way to be good , Oh but God is terrible to me , and how can two walk together that are not at peace ? In Amos 3. 3. Can two walk together except they be agreed ? saith the text , Oh there is naturally an enmity between Man and God , every man in the world is naturally an enemy to God ; and can there be two walking together unless they be agreed ? Oh! you that are going on in the waies of enmity with God , surely you are strangers to this way of walking with God , can you walk with God before you are agreed ? no soul can have this testimony given of it , that he hath walked with God , but such a soul as is reconciled to him ; God doth manifest that in some measure to the soul before it's able thus to walk with him , as here Enoch did , and certainly Enoch came to walk with God by this , for the holy Ghost in the forenamed place of the 11. of the Heb. saith , It was by faith that he did it , and without faith it 's impossible to please God , that 's as much as , without faith it 's impossible to walk with God. The holy Ghost means the same thing , when the Apostle saith , that he did walk by faith , and without faith it 's impossible to please God , therefore there must be a work of faith to bring the soul to be reconcil'd , and that there may be an agreement between the soul and God before it can walk with him . That 's the third thing . Fourthly , Though there be peace made so that God doth not appear as an enemy against the soul , yet there may be some strangness after peace made . There was peace made between David and Absalom , David was passified towards him , yet he would not see his face for a while , he would have been gone from his presence , there should not be that converse with him in that familier way as a child with the father for a while : So though there be peace made , yet there 's requir'd a further work of God for the souls walking with him , that is , That God should render himself in loveliness , and fulness of mercy , and sweetness , and delightfulness unto the soul , that there may be a familiarity between the soul and God ; It 's one thing for me to know God is not as an enemy to me , that he doth not intend wrath and misery against me , and another thing for the soul to apprehend the sweet delightful countenance of God , and the imbracements in the arms of his mercy , and those condescentions of God , that he is willing to come and deal with us as a friend with his friend in a familiar way : Therefore that 's a fourth work , the Lord is pleased to manifest himself to the soul in the sweetness of his love , and his delight ; Not only thou art that soul that shalt not be damn'd , that shalt eternally be sav'd ; but thou art the soul that my soul delights in , thou art one that I take as my friend , and that I love to deal with in all sweetness , and to bring into a familiarity with my self . This is that that is manifested to the soul for the bringing of it to this walking with God that here the holy Ghost speaks of concerning Enoch . Fifthly , The Lord is pleased to send his holy Spirit to guide the soul To himself , and to guide it in walking With himself : In the 8. Rom. it 's said , All that are the sons of God are led by the Spirit of God. As a father when he walks with the child he gives him his hand and leads along the child with himself : when any comes to be a child of God , God puts forth his hand and leads him , and so they walk together . As have you not seen somtimes a father and child walking in the garden , the father puts forth his finger and the child takes hold of it and so walks along with him : even so the Lord puts forth his Spirit into a gracious soul , and God and the soul thus walks together being led by the Spirit of God ; in the 35. Isa . 8 , 9. there you may see what the Lord speaks of the way of the redeemed ones . And an high way shall be there , and a way , and it shall be called the way of holiness , the unclean shall not pass over it , but it shall be for those ; the wayfaring men though fools , shall not err therein : Though they be very weak and fools , yet they shall not err therein . And no Lyon shall be there , nor any ravenous beast shall go up thereon : it shall not be found there , but the redeemed shall walk there , that 's the priviledg of the redeemed ones . Now this way of walking up unto the Land of Canaan from their captivity , it 's typical , to typifie the walk of the soul with the Lord. Sixthly , For the souls walking with God , there is this further done by God , Christ the Son of God he takes the soul and brings it unto God the Father , as the Spirit leads , so Jesus Christ . The Lord Jesus Christ he brings the soul unto the Father to render God and the soul familier together : In Ephes . 2. 18. Through him we have an acccess by one Spirit unto the Father : We have an access through him , we have a manuduction , He brings us unto the Father , we have access through Jesus Christ . As if a Prince should take a Traytor that is reconciled to his Father , having his pardon , and his Father being passified towards him , the Prince comes & takes him by the hand , and saith , Come , I 'le bring you unto my Father , and I will walk along with you unto my Father : So it is , None that ever hath been a sinner can walk with God , but Christ must walk together with him ; Christ walks along with him , and so God is ever more rendred sweet , aimable , and lovely ; why ? Because Christ hath him by the hand ( as I may so say ) God the Father hath him in one hand , and Christ hath him by the other hand , and so the soul walks in this blessed walk , between the hands of God the Father and the Son ; and the holy Ghost leads and guides him too . CHAP. IV. Walking with God what it is , Opened in Nine Particulars . BUt now , The way of the soul in this walk with God : When the soul is thus brought to God , and by this means enabled to walk with him , Then what 's the way of the soul in walking thus with God ? Walking with God causes the soul to eye God. In the first place , Now the soul being come thus to God , in all the waies of God it ey 's God , and sets God before it . Enoch walked with God : that is , Enoch in the waies of his life set God before him , and did eye God in his waies ; First beholding the infinite beauty there is in God. Secondly , God being the fountain of al good to the soul . Thirdly , the soul apprehending God infinitly worthy of all honor . These three things causes the eye to be upon God continually : The Lord hath infinit excellency and beauty in him . The Lord is the fountain of all good to me : The Lord is infinitly worthy of all honor and service ; and a soul walking with God eyes God thus continually . In the 26. Psal . 3. For thy loving kindness is before mine eyes , and I have walked in thy truth : Oh Lord ! I see thee aimable , lovely , and gracious , and the fountain of all good , and Lord , I have walked in thy truth , setting God before me ; so in Psal . 16. 8. I have set the Lord alwaies before me that I might not fall . A soul that walks with God scarce ey 's any thing but God , when it enjoyes the creature yet the eye is upon God ; as the little child walking with the father looks up to the father ; every soul that walks with God hath his eye upon him , for there 's no such lovely drawing object to the soul as God himself is ; whereas wicked men they do not find God to be such a lovely object , sees no such excellency in him , and therfore they rather turn their eyes away from him , they look another way , Psal . 86. 14. They do not set God before them ; men that walk according to the lusts of their own hearts in their wicked sinful waies , the Lord is not in all their thoughts , as in the 10. Psalm . That 's the first thing in the way of the souls walking with God , he eyes God , and sees God before him . Walking with God causeth a man to carry himself as in Gods Presence . Secondly , The soul behaves its self as in Gods Presence . I see my self in Gods presence , and my eye is upon God , Oh let me then look to my self , that the carriage of my soul be as beseems one who is in the presence of so holy , so great , so glorious and blessed a God as the Lord is , in the 2 Cor. 2. 17. As of God in the sight of God speak we in Christ , saith the Apostle ; when we come to do any thing , we do it as of God , in the sight of God , knowing that we are allwayes before God. Augustine , speaking concerning Noah's walking with God , he hath this expression , Noah walked with God , that is , he had God alwaies present before his eyes , walking so holily , and so reverenced God : This is to walk in the fear of God , when the soul upon the apprehention of Gods presence shall labor to compose its self as beseeming the presence before whom it is , and this indeed is the walk that you shall find the Saints of God in all day long , would you know where to find a Saint ? you may know his walk , you shall all the day long find him walking in the fear of the Lord , Preverbs 23. 17. saith the text there , Let not thy heart envy sinners : but be thou in the fear of the Lord all the day long . He doth not say , do thou fear the Lord all the day long , but be thou in the fear of the Lord all the day long , Oh the walk of a Christian should be so from morning to night , to walk in the fear of the Lord ; and nothing in this world should put him out of this walk , no temptations should call him out of it , but in the fear of the Lord all the day long : This is the walk of a Christian , when he labors to behave himself as beseems the presence of God. Walking with God is , when we make Gods Will the Rule of our will. Thirdly , The soul may be said to walk with God , When the way of it is the same way that God himself goes , the soul doth that that God doth : What 's the way of God , but the way of holiness and righteousness ? when the soul makes the Will of God to be the rule of it , I will not be acted by my own will , I will not be acted by any thing but by the Will of God : what is it that God wills ? I will the same thing , then the soul walks that way God walks , when it doth sute its self with God , sets the Lord as an example before it , as the Scripture saith , Be ye holy as your Heavenly Father is holy ; I see the holy and the righteous waies of God , and I labor as a deer child to follow him , and to go in the very same steps that God doth , how doth God carry businesses ? I will labor to carry things so as God doth , that my life shall hold forth a resemblance of God himself ; this is to walk with God , to do as God doth , to imitate God ; that 's a third thing in a souls walking with God. Walking with God is , when a Soul hath the same Ends that God hath . The Fourth is this , Not only to do the same thing , to make the will of God to be the rule of it , But to have the same ends that God hath : What 's the end that God hath in all his waies ? Surely it is , that his blessed Name may be magnified , that his glory may be set forth ; I 'le drive on the same design , that shall be the great design of my life , it 's that that my soul shall aim at as the highest end of all things , and all things shall be subordinate to this end even , The glory and honor of God , it 's that that God aims at , and therefore that which I 'le aim at , thus the soul goes along with God ; as now , A man may be said to go along with another man when they do both drive on the same designs : Oh! this is a blessed thing indeed . We shall speak to that hereafter : but the very opening what it is shews much of the excellency of it ; and I beseech you as you go along , examine your own hearts , see whether by the very mentioning of these things you be not strangers to God ; examine by the workings of God in bringing your souls to walk with him , or otherwise by the way of the soul , in eying God , in behaving its self as in the presence of God , in making the Will of God to be its rule , and in driving on the design that God doth . Walking with God , is the observing the administrations of God and suting the soul to them . Fifthly , It is the observing of the several administrations of God , and the suting of the soule to the several administrations of God in the world : I open that thus , God sometimes seems to work in one way , sometimes in another way ; now the soul that walks with God observes which are the several waies and administrations of God in the world , and let me ( saith the soul ) labor to sute my heart with them : that 's thus , sometimes the Lord is in a way of judgments , in the world , heavie and dreadful afflictions : yea , sometimes against his own Saints , and People : then let me sute my heart according to this , Oh Lord ! we will wait upon thee in the waies of thy judgments , saith the Church in Isa . Are we under Gods way of judgments , in a way of afflictions ? Lord , we will sute our selves to honor thee there according to that way , we will labor to exercise those graces that are sutable to these administrations of thine . And Lord , art thou in a way of mercy ? we will sute our selves accordingly , and labor to draw forth and exercise our graces that are sutable to those waies of thine . And art thou in a way of affliction in my family , or in a way of mercy ? Lord , I will labor to exercise those graces that are sutable to those waies of thine . This is to walk with God. As when we walk with a man , if he turn this way , then I set my self to go with him , and if he turns another way , then I sute my self to go with him that way , so though the waies of God be never so variōus , yet the soul that walks with God is sutable to those waies of God ; Oh this is a great Art , a great Mystery to sute a mans self to these several administrations of God in the world . You shall have some that if God go in a way of mercy , Oh there they can bless , & praise God , and they think that this is to walk with God ; but if God turns his back upon thee and takes away thy choisestearthly comfort ( it may be ) thy deerest yoke-fellow & so comes in a way of affictions , how canst thou sute with Gods waies then ? When God was in a way of mercy , then my exercise was in joy , and thanksgiving , and speaking good of his Name ; but now the Lord is in a way of afflictions , now I exercise faith on God , now I exercise patience , now I exercise Christian wisdom , to know what good I can get out of this hand of God , that what courses soever God takes , yet still a Christian hath several graces to exercise in several conditions , and that not only while God is in a smooth path the soul can exercise Joy , and Thanksgiving , & speaking good of his Name : But let God go into a rugged path of very great afflictions , yet the soul doth sute it's self unto God according to his several administrations ; this is to walk with God. Walking with God , is , To have a Holy Dependance upon God. Opened in Four Particulars . Sixthly , Walking with God , it is , To have a holy dependance upon God in all his waies . For one to live in a holy dependance upon God for these Four things . First , In a holy dependance upon God for Direction ; Oh lead me in the way of thy truth . When a Christian looks up to God and depends upon him in the constant course of his life , depends upon him for direction , Oh Lord ! teach me thy way , Lord , lead me in the way of everlasting life , Lord , send forth thy light and thy truth to guide me ; Thou shalt be my guide even unto death , when the soul dare not go one step further , then it sees God going before it , and therefore it saith , Lord , lead me , guide me : I beseech you examine as you go along , can you say , that in the course of your lives this you find ; That you walk in a holy dependance upon God for guidance and direction in every step ? whatsoever you meddle with , yet your walk is thus in a holy dependance upon God for direction in your bufiness , and according as the business is , of lesse or greater conscequence the heart works more after God for guidance and direction for that business . But now , the men of the world they are afraid that God should lead them into hard paths , into ttoublesom waies , and therefore they are shy of Gods Guidance ; this is the way of wicked hearts , ( I say ) they are shy of the guidance and direction of God ; but a gracious heart saith , let God lead me , and let the way be what it will. The wicked are guided by their own thoughts , by their own counsels , by the examples of other men , what 's most sutable to their own ends , but the way of the Saints is this , Lord , guide me . Secondly , Their holy dependance upon God it is for protection to protect them in what they do . Lord , I am in the way that thou hast guided me into , I may meet with much trouble and affliction , but Lord do thou protect me , do thou defend me in this way of thine . As the child walking with the father , if he hears any noise that doth scare him , he looks up to the father , and depends upon his father to be protected : So when a child of God shall in all his waies walk in a holy dependance upon God for protection , this is to walk with God. Thirdly , The soul depends upon God for assistance in any thing that it undertakes . Lord , this is the work that thou callest me to , Oh let me have strength from thy self in this work , I can do nothing without thee Lord , and let me have assistance from thee . Whereas the wicked they make flesh their arm , and therefore there 's a curse pronounc'd against them , in Jer. 17. 5. verse , they are strangers to any such work as this , of dependance upon God for assistance ! Now and then at a spurt , they will say , that God must help them and they can do nothing without God : I but to have a holy , gracious frame of spirit to walk in a holy dependance upon God for assistance in every businesse , this is far from the wicked and ungodly . Fourthly , The soul walks in a holy dependance upon God for a blessing upon all it doth . Walk before me and be upright , I am thine exceeding great reward . As if God should say to Abraham , Walk in dependance upon me , I am thy reward , though thou hast little encouragment in the world , yet look up to me for thy reward : so when the soul turneth from men , and the world , and minds not so much what encouragement it hath from the world , but looks up to God , Lord , I depend upon thee for a blessing , and how ever things seem to go , yet Lord , I look up to thee for the bringing all to a good issue ; here 's now a soul walking with God. Walking with God makes a man free and ready in the waies of God. Seventhly , One that walks with God , in all his waies of Holiness and Obedience his heart is free in him , he comes off readily to every good work , he is not hall'd and pull'd to God , but he walks with him . There 's a great deal of differenet between one that is dragged after another , ( as if you should drag a prisoner that hath no mind to go that way ) and another that walks up and down with delight and pleasure with you : 'T is not enough to walk with God , for to be in the way that God would have you to be , or to do the things that God would have you to do , except your hearts do come off freely in the waies of obidience , except there be a cheerfulness in the waies of obedience , except you choose the waies of holiness as the waies that are most sutable to you , this is the walking with God. In the 119. Psal . 45. I will walk at liberty , ( saith David ) for I seek thy precepts . It 's a notable Scripture . The men of the world they think that there is no walking at liberty but for them to satisfie their defires to the uttermost , to walk after their lusts which is the Scripture phrase : No but saith David , my liberty is this , I seek thy precepts . A carnal heart thinks it is the greatest bondage in the world for to seek the precepts of God , and to conform to Gods precepts , that I must walk according to rule , that 's a bondage : No , I 'le walk at liberty , for I seek thy precepts . It 's an excellent argument of grace in the heart , to account the precepts of God to be the greatest liberty to the soul : When I am in the waies of sin , I am in the waies of bondage , I am a slave to Satan ; but when I seek thy precepts , I am at liberty . As a man when he is walking up and down in the fields , he is at liberty . So when the soul is walking with God it is at liberty , but when the soul is walking without God it is in a dungeon , a prison ; but ( I say ) when it walks with God it is at liberty , it comes off freely in all the waies of obedience . Walking with God consists in Communion with God. Eighthly , Walking with God consists in the Converse and Communion that the soul hath with him in holy duties : There are the special walks of the soul with God , and of God , with the soul in the duties of holy Worship . In the 18. of Levit. 4. saith the Lord there , Ye shall do my Judgments , and keep mine Ordinances , to WALK therein , I am the Lord your God. You must Walk in Gods Ordinances , the Ordinances of God they are the Walks of a gracious soul , and there the soul meets with God , in the 26. of Levit. 11 , 12. It 's a notable Scripture to shew that in Gods Ordinances there the soul meets with God. And I will set my tabernacle amongst you , and my soul shall not abhor you , that is , shall delight in you , And I will WALK among you , and will be your God , and ye shall be my people . I will set my Tabernacle amongst you : What 's that ? That is , mine Ordinances , you shall enjoy mine Ordinances , you shall have the duties of my Worship , and I will Walk among you : then God walks among us when we enjoy his Ordinances . So that you see in the 18. of Levit. there God saith , You shall walk in mine Ordinances , the Ordinances are the godly mans walk : then in the 26. of Levit. the Ordinances are Gods walk ; so that we see they walk the same way , and there God and a gracious heart meet together . The Churches enjoying Ordinances are the Candlesticks that we reade of in the 1 of Revel . 13. In the midst of the seven golden Candlesticks was one like unto the son of man , cloathed with a garment down to the feet , and gird about the paps with a golden girdle : The Lord Jesus Christ is in the midst of the Candlesticks ; that is , in the midst of the Churches , where there are the Ordinances of God , there he is , and if you would walk with him you must find him there ; in the 68. Psal . 24. there likewise you may see what the way of a gracious heart is in walking with God , They have seen thy goings O God , even the going of my God , my King , ( where ? ) in the Sanctuary . If you would walk with another you must know where his goings are , observe where he uses to walk , and be going there . They have seen thy going O God , even the goings of my God , my King , in the Sanctuary ; there 's the goings of God , if you would meet with God and walk with him , it must be in the Sanctuary , it must be in his Ordinances . In the 7. of Cant. 5. verse , it is said , That the King ( speaking of Christ ) is held in the galleries ; now what 's that but in the Ordinances ? that 's as it were the galleries of the great King of Heaven and Earth . And you know Princes and great men , they have their sumptuous galleries wherein they use to walk , and only chief favourites are permitted and suffered to be there to walk up and down : The King is HELD in his galleries : that is , when Jesus Christ is in Communion with his Saints in his Ordinances , in the duties of Worship : Oh 't is the most pleasant galleries to walk in that he hath , it 's as pleasant a gallery as he hath in Heaven it's self , Oh! he loves to be there , The King is Held there . Oh! many a sweet and comfortable turn hath a gracious heart in these galleries , that is , in the Ordinances and Duties of Worship in walking with Jesus Christ . When the soul is exercised in the Ordinances , it hath converse with Christ , it hearkens what Christ saith , and Christ hearkens what such a soul saith , I will hearken what he will say , and the soul knows the voice of Christ , 5. Cant. 2. It is the voice of my beloved , saith the Spouse . Oh it knows what the voice of Christ is when they walk together in Ordinances : Christ speaks to the soul , and the soul knows his voice , and the soul speaks again to Jesus Christ , there is a blessed converse between them , Christ lets himself into the heart , and the heart opens its self to Christ , Oh! the Communion that a gracious heart hath with Jesus Christ in Ordinances it is unspeakable ! Only those that are acquainted with it understand what the meaning of conversing with God there means ; It is with many even as it was with Adam , that when God came to walk in the garden , we read that he was hid in the bush : The Ordinances and Duties of Worship are as Paradice , as Eden ; and God comes many times to walk with us , and would feign have communion and converse with us , yet Oh! how many times are many of his servants hid in the bush ; they have walked loosly , and contracted some guiltiness upon their spirits , and so the presence of God is terrible to them , and the more the voice of God , and the presence of God is in an Ordinance , the more they are afraid because of some guiltinesse : they are intangled in the bush when as they should be conversing with God , Oh the difference that there is between some Christians and others in the exercising themselves in the Duties of Worship ! There are some that when they are worshiping of God , Oh what sweet and blessed terms have they with God , and Communion between God and their souls ! and others , though ( it may be ) they have some good in them , yet they are intangled in the bryars of the world , and though God be in the midst of his Ordinances , yet they have no converse , no communion with him at all . Walking with God causeth the soul to follow God more as be reveals himself more . The Ninth Particular is this : The soul that walks with God , as God reveals himself unto it still more and more , so it follows God more and more , and still seeks to glorifie God more and more , that 's walking : There is a progresse in the waies of godliness where there is a walking . The soul when first it is led by the hand of Jesus Christ to God , and comes and walks with him , Oh 't is sweet and comfortable , but still as God reveals himself more and more to the soul , so the soul still grows up in godlinesse more and more , and still is more holy , and more gracious , and honours God more in the Conversation of it than formerly it hath done , it gets neerer and neerer to Heaven every day ; this is to walk with God. There 's a notable Scripture in the 63. Psal . 8. David saith there , My soul follows hard after thee , O Lord , thy right hand upholdeth me . As a poor child that is walking with the father , it may be he is weak , and cannot go so fast as it doth desire , but the father puts forth his hand and takes hold of him and so upholds and strengthens the child , and it follows hard after the father : so 't is here : Oh Lord thy right hand upholds me : If it did not uphold me , I could not walk , but thy right hand upholds me , and then my soul follows hard after thee , and so increases in godliness more and more : I will praise thee more and more saith David in another place speaking of the honor that he disir'd to give to God in his way , he profess'd he would still ad to the praise of God , and praise him more and more . These are the principal things wherein walking with God consists . Now to all these take in that consideration that we have mentioned all along , and that makes it up , That all these are in a constant course of a mans life , This walking with God. Some other men that know not what it is to walk with God , perhaps they may come and walk a step or two in Gods waies , but they quickly turn out again , and they find them tedious and irksom to them : But the heart that walks with God doth all this that I have named . That is , Eyes God in all his waies . Behaves its self as in the presence of God. Walks in the same way God doth . Observes Gods designs . And so likewise the rest , and all this in the constant course of his life . It 's true , Through the violence of some temptation there may chance to be a step astray , or there may be perhaps some fall in the way ; but still the heart is God-ward , and still is towards God , it gets up again , and walks again in the way , it doth not meerly go a step into the way of God as some carnal men do ; it may be somtimes when Gods hand is upon them , or upon the hearing of some Sermon , then their hearts are a little touch'd , and they seem to be a little froward ; but take the constant course of their lives , and it 's in the way of sin ; But the constant course of the waies of the Saints , are in the waies of God. As now , a Swine may go through a fair meadow , I but that 's not the place that it doth so much regard , but it would be in the mire and dirt , and there it wallows . So it is with many wicked men , they will come and hear , and pray , and do some good duties , this is a Swine in a meadow ; but when they come to those waies that may satisfie the lusts of the flesh , there they wallow , that 's their proper place , and therefore far from walking with God. A begger will perhaps follow a man a little way so long as he hath hopes of getting any thing by him : but if the man goes still away from him , he turns aside to another way , he will go no further along with him : so 't is with many men , even many professors they would seem to follow God perhaps for comfort , and for something that they would have from him ; but if they cannot find presently what they would have from God , then they turn aside : whereas ( I beseech you observe this ) the difference between a friends walking with another out of delight of Communion with him , and a begger that only goes along with another man begging for an alms ; The man that goes along begging for the alms he doth not regard the company of this man any further than he may have hopes of an alms from him , if he cannot have what he would have , or if he have once what he would have , he turns aside from the man : But a friend that is walking with his friend , that that satisfies him is , the company of his friend , and the converse that he hath with him while he is walking , and so he goes on in a constant way , and walks to the end of the place where his friend is to go , and is sorry that the walk is so short , and still desires to converse with his friend : So I say , this is the difference for all the world in Professors , there are some that have some touch of conscience , and they see there is no way for them if they have not mercy from God but they must perish , and perhaps they will be seeking of God , and following of God , and crying to God for mercy : but if they have not comfort according as they expect they turn away from him , and seek for comfort other waies : But a gracious heart that is indeed turned to God , it doth not only seek to God for mercy for its self that it might be delivered from misery , but it sees an excellency in God , and finds sweetness in Converse and Communion with God , and loves the presence of God , and this is the ground of the constancy of his heart in the waies of holiness , Because it loves so much of the presence of God , and Communion with God , it is for God himself that the soul is in those waies , and such a one will hold out in the waies of God. Indeed one that meerly serves God in a servile way , and seeks himself only in seeking of God , such a one ( I say ) will be ready to turn aside ; but where the soul walks with God out of a sence of Communion , Sweetness , and Good that there is in Communion with God , such a one goes on in a constant way to the end and is not tir'd in the waies of God as others are . You know , If you be walking from place to place , if you have good company with you , you are not weary , you account the journy nothing , why ? because you have good company , and especially if you have good discourse all along too ; so it is with Christians , Oh the waies of God come to be very easie to them upon this ground , and so they hold out . CHAP. V. Twelve several Excellencies of walking with God , Opened . THe next thing is , The Excellency that there is in walking with God. The first Excellency . And this may be in the first place : The walking with God. Oh there is an Excellency in it : If it were only this , That it makes the waies of God easie : All the waies of God , how easie are they to the soul that knows what this means , [ Of walking with God ] That hath God in his company continually , Oh the easiness that there is in the waies of God! it 's that that is worth a world , and it 's a very grievous and sad condition that men and women are in who have convinced consciences , and dare not wilfully go out of Gods waies , but are alwaies drooping and find them grievous and tedious to them : But it is because they have not communion with God in them : they are in them meerly , upon necessity because they ought to be in them . But the Saints find the waies of God more easie to them , for they have alwaies good company with then . When I awake , I am alwaies with thee , saith David . The very nights are pleasant unto them : when he awakes still he is with God. There 's many men and women cannot lie alone ; those that cannot sleep when they awake , if they have no company with them the nights are tedious ; but if they cannot sleep , and yet when they awake they have some with them the nights are not so tedious to them : When I awake I am ever with thee saith David concerning God. That 's the first thing , for the Excellency of this walking with God. The second Excellency . But Secondly , This walking with God , it is , most honorable . Oh 't is an honorable thing to walk with God. Attendance upon Kings and Princes we know is honorable ; The Maids of Honor that do but attend upon a Queen , it 's a great honor ; the attendance upon a King , yea upon Noble Men : But now , not only attendance , but free converse with Princes , that 's more than meer attendance ; to walk with an Emperour as a friend up and down in his Galleries , in his Gardens , in his Orchyard . So it is with the Saints , Abraham is called Gods friend . You are not my servants , but my friends , saith Christ . God admits the soul to come as a friend and to have converse with him , Oh! this is honorable . They were accounted blessed that were in the presence of Solomon , that were but his servants to wait at his Table ; much more to sit at his Table , to see the order of Solomons Table : Then to be alwaies with God , and walking with him , what a blessed and honourable thing is this ! It is the honor of Angels themselves , that they do but see the face of God , the Angels that are in Heaven do behold the face of God ; what honor is it then for Christians to be alwaies walking with God ? Honor ! 't is that that is the great honor and happiness of the Church when she shall be in her glory . Mark how Christ doth expresse himself , in Revel . 3. 4. Thou hast a few names even in Sardis , which have not defiled their garments , What 's promised to them ? and they shall walk with me in white ; for they are worthy . There shall be a glory put upon them , and they shall walk with me , for they are worthy . The walking with Christ , that 's the greatest honor that Christ could promise unto them . And so in the 14. of the Revelation . it 's said of those that stood upon Mount Sion with the Lamb , having harps in their hands , and singing of a new song ; in the 4 verse , These are they which were not defiled with women , for they are virgins ; these are they which follow the Lamb whithersoever he goes ; these were redeemed from among men ; being the first fruit unto God and to the Lamb. They follow the lamb whithersoever he goes : This is the honor that is put upon them : Oh the walking with God it is most honorable . The third Excellency . Thirdly , The Excellency of walking with God consists in this , In the blessed satisfaction that the soul must needs have in walking with him : to walk with life its self , with glory , with happinesse , and that in a constant way , this must needs satisfie the soul , must I say bring inconceivable satisfaction and peace unto the soul thus walking with Him. You know what Philip said , Let us see the Father , and it sufficeth us : What , would it suffice Philip to see God ? Oh then ! not only to see him , but to walk and be continually with him . People will run many times but to have the fight of a great man , but to be admitted into the same room and to walk with him ; this is more , in the 33. of Exod 14. And he said , my presence shall go with thee , and I will give thee rest : God promised to Moses that his presence should be with him , and then when the presence of God is with the soul , Oh the rest that the soul hath by the presence of God! Oh the lettings out of joy that there must needs be to the heart that walks with God! in the 38. Psal . 8. 9. They shall be abundantly satisfied with the fatness of thy house , and thou shalt make them drink of the rivers of thy pleasures ; for with thee is the fonntain of life : In thy light shall we see light . Certainly where God walks there is a glorious light round about , that such a soul never walks in darkness , the light of God shines about it ; as we reade of those that walked with Christ to Emaus , the text saith , Their hearts burn'd within them . Certainly the hearts of the Saints walking with God must needs be fild with those influences from God that must make their hearts glow within them while they are walking with him : in Psal . 89. 15 , 16. you have a notable Scripture there about the satisfaction of the soul in walking with God , Blessed are the people that know the joyfull sound : they shall walk O Lord in the light of thy countenance , In thy Name shall they rejoyce all the day , and in thy righteousness shall they be exalted . Those that walk with God they walk in the light of Gods Countenance , and in Gods Name shal they rejoyce all the day , and in his righteousness shall they be exalted . Oh! a blessed thing it is to walk with God. The speech of that noble Marques Galiatius that was of great birth in Italy , and forsaking all his honors and friends and coming to Geneve , he had this expression , saith he , upon a time feeling his sweet converse with God , Cursed ( saith he ) be that man that accounts all the gold and silver in the world worth one daies enjoyment of Communion with Jesus Christ . He had left a great deal of gold and silver , the Pope himself was a neer kinsman to him , and great possessions and kindred he had , and left it all to come to Geneve , to professe the truth there , and he found all recompenced in Cōmunion with Christ , and his heart was so ful with it , that he even cursed those that should account all the gold and silver in the world worth the enjoyment of one hours communion with Christ : Oh an hours walking with Christ is more than all the world . I appeal to those souls that have been acquainted with this , whether would you have lost such an hour that you have been conversing with God for all the world ? what would you take for the enjoyment of such an hour as that is ? Oh not thousand thousands of worlds a gracious heart would not take for some hours that it hath in enjoyment of communion with God in walking with him ; Oh there 's infinite sweetness in walking with God. There 's a great deal of good to be had in walking with the Saints , as sometimes I have told you of Dr. Taylor that was the Martyr , when he came to prison he rejoyced that ever he was put in prison there to meet with that Angel of God John Bradford : Now if it be comfortable to have communion with the Saints though in prison , Oh how sweet is it to have communion with God in walking with him ! I remember I have read of a King , that once beholding Plato walking up and down with other Phylosophers , he cries out thus ; Oh life ! this is life and true happiness ; yonder is true happiness : he did not look upon his Kingdom as affording a life to him , and as affording that happiness as he did beleeve Plato and the Phylosophers had conversing one with another about Phylosphie ; as if he should say , 't is not the Kings of the earth that live the happy lives , but these Phylosophers that walk and converse thus one with another . Oh then what life and happiness it is for the soul to walk up and down with God , and to converse with God himself ! what though thou walkest in the velly of Bacha , yea what though thou walkest in the shadow of death in respect of outward afflictions , yet walking with God is that that will shine upon thee , and will sweeten thy heart even when thou art walking in the vally of Bacha , and in the shadow of death . In the 7. of the Revel . see whither Jesus Christ leads the soul in walking with Him , The Lamb which is in the midst of the Throne shall feed them , and shall lead them unto living fountains of waters , and God shall wipe away all tears from their eyes . Thus when thou walkest with Jesus Christ , he leads thee to the living fountains of waters that comfort thee ; the comforts that thou hadst in the world were but as dirty puddles ; but those comforts that thou hast in Christ when thou walkest with him , they are the fountain of living waters . That 's the third thing wherein the excellency of walking with God consists , The abundance of soul-satisfaction that the heart hath in God. The fourth Excellency . The fourth Excellency that there is in walking with God is this , It 's a special part of the covenant on our part that God doth make with us , upon which the very blessing of the covenant doth in grreat part depend : as that Scripture in the 17. of Gen. doth cleerly shew , where God is coming to make a covenant with Abraham , and to be a God to him and to his seed ; what 's that God requires of Abraham now ? Walk before me and be upright ; Then I am God alsufficient , and I enter into covenant with you , to be a God to you , and a God to your seed , Walk before me and be upright . As if that were all the thing that God look'd at , that you should walk with him and be upright : [ then ] you shall have the blessing of the Covenant . Oh this is a great excellency , that it is a special part of the Covenant that God makes with his people on their part : and then on his part , he will be a God unto them . What was it that God requir'd , in the 6. of Micah , 6 , 7. verses , there you may see how God prizes walking with him , that it 's the great thing that God doth look at , whereas there were some that said , Wherewith shall I come before the Lord , and bow my self before the high God ? shall I come before him with burns offerings ? with Calves of a yeer old ? will the Lord be pleased with thousands of Rams , or with ten thousands of rivers of Oyl ? shall I give my first born for my transgression , the fruit of my body for the sin of my soul ? What shall I do to please God ? Mark in the 8. verse , He hath shewed thee , O man , what is good : and what doth the Lord require of thee , but to do Justly , and to love Mercy , and to WALK humbly with thy God ? As if he should say , This is the great thing , to walk with thy God ; not only to exercise some particular grace of thy Justice , and Mercy , but in general , to walk with thy God ; Never tell me of any thing that you would do for me , but in the constant course of thy life , walk humbly with thy God. This therefore was the comfort of Hezekiah when he had the message of death come to him , in the 38. of Isa . Remember O Lord ( saith he ) how I have walked before thee in truth , and with a perfect heart ; he turned his face to the wall , and ( the text saith ) he wept ( it was for joy : ) as if he should say , Lord , it 's true , there hath been many infirmities in me ; but Lord , I have walked before thee in truth , and with a perfect heart ; as if he should say , I may boldly challenge , and I do come now Lord to challenge the good of the Covenant , that thou wouldst remember me according to the riches of thy mercy , for Lord I have walked with thee : as if he should say , Lord , was not that the thing that thou didst require of my father Abraham ? why Lord , I have walked before thee , and I have been upright in some measure ; therefore Lord , be a God alsufficient to me , Lord , remember thy Covenant , be a God to me , be All in All to me because of this . Oh my brethren ! Is not this worth ten thousand thousand worlds , That the soul may be able to appeal to God that it hath done that which is a special thing that is requir'd in the Covenant on our parts ; and so upon it may have the assurance of Gods performing the Covenant on his part . The Fifth Excellency . And then the fifth thing is , There is a blessed safety in walking with God. As in the 23. Psal . 4. there see the Prophet David that was a man much exercised in walking with God , saith he , Yea though I walk through the vally of the shadow of death , I will fear no evil , for thou art with me , thy rod and thy staff doth comfort me : I am walking with thee , and though I be walking in the shadow of death , I 'le therefore fear no evil . Now is it not a blessed thing to be in safety alwaies with God ? And in the 138. Psal . 7. saith David , Though I walk in the midst of trouble thou wilt revive me ; thou shalt stretch forth thine hand against the wrath of mine enemies : and thy right hand shall save me . No matter what the trouble be so God be with the soul ; he that walks uprightly walks surely , in the 10. of the Proverbs , 9. Whereas it 's said of the wicked that they walk upon a snare continually : in the 18. of Job , 8. The wicked walk upon a snare : The waies of wickednesse that you walk in , they may seem to be pleasant and comfortable to you , but certainly you are upon a snare , and you may be catch'd and undone for ever , though perhaps thou hast escap'd all this while , yet thou art in continual dangers , Every step ( I say ) thou goest on in the waies of sin , thou art upon a snare , and in danger to be catch'd to thy eternal destruction ; But he that walks uprightly , he walks surely , and this is a great excellency , for a man to walk surely , I know I am in my way for I am with God : A child doth not fear what way soever it goes in , if he can but see his father . Now the soul may know surely , I am in the right way , I am with God ; and I am safe what ever danger comes , for I am walking with God. The Sixth Excellency . The sixth Excellency that there is in walking with God is this , From hence the soul comes to enjoy a holy boldness and a holy familiarity with God. It may be when the soul comes first to God , the presence of the great God strikes some fear , there is some dread of the Majesty of God ; But when the soul hath used to converse with him , there is a holy familiarity that the soul hath with God , and a holy boldness , it can have free liberty to say any thing to him now ; and this is the reason that some now that never knew what the spirit of prayer meant , and what the liberty of the soul in opening its self to God meant before , yet when they have come to be acquainted with the waies of God ; Oh what liberty have they then in their spirits to open their hearts to God , yea , they can open their hearts to God as one friend to another . I remember it 's said of Luther , that when ever he was praying , he could speak to God as to his friend . In Job , 22. 21. Acqusint now thy self with Him , and be at peace . The soul comes to have an acquaintance with God , Oh what a phrase is here ! What , acquaint our selves with God , that God should be our acquaintance ! I , God is willing to be the acqaintance of the poorest Christian in the world , Poor men and women , and Servants , and others that perhaps some rich men that is by them wil scorn their acquaintance , but they account them rather ( as it 's spoken of some vile people ) fit to be set with the dogs of the flock , yea , perhaps though they be poor godly people , yet they think it too much debasing themselves to have any kind of acquaintance with them : Well , but the infinite God though he is so high that he humbles himself to behold the very things that are done in Heaven , yet this God thinks not much to be one of thy acquaintance , to be of the acquaintance of any one that hath any godliness in them ; when we see a great man , a man of parts and honor come to some poor man and shake him by the hand , we will say , Look what an humble man is this , that will be so familiar with the meanest of all . Oh! now acquaint thy self with God , This is the blessedness of walking with God ; the soul comes to have a familiar converse with God , and a holy boldness . The seventh Excellency . The seventh benefit or Excellency that there is in walking with God is this , The Communication of Gods secrets . He that walks with God shall come to know the mind of God. It 's impossible for a man to take delight in walking with another but he must discover secrets from him ; there 's never any true friendship where there is a closeness of spirit . But where there is true friendship they will take one another and walk together , and open their hearts each to other : this is comfortable walking indeed . Thus it is in walking with God , this is the blessing of it , such souls they have the secrets of God discovered to them , they come to know much of the mind of God ; though they are weak in their natural parts , yet ( I say ) they come to know much of Gods mind because they are with God. We reade in the 13. of Proverbs , 20. vers . saith the holy Ghost there , He that walketh with wise men shall be wise . Then what shall he be that walks with God ? Surely if there be wisdom to be learned from our walking with wise men , then there is wisdom to be learn'd in walking with God : 'T is from hence that men that are weak in parts they come to have such excellent knowledg in the great mysteries of the Gospel , and you wonder at it : you see such a mean servant that a while ago could understand nothing at all ; yet now comes to understand the great mysteries of the Gospel , and that be yond many great Scholers : How comes this to passe ? he walks with the God of wisdom , and the God of wisdom doth delight to let out himself to him , and to open his heart to him , they come to know the counsels of God because they walk with him ; those Christians that keep close to God in a holy conversation walking with him , certainly they come to know more of the mind of God than others do ; others that walk loosly they know little of the great mysteries of the Gospel , they may talk something of them , but certainly they have not a spiritual insight into the Great mysteries of the Gospel so as those have that walk with God. The eighth Excellency . The eighth benefit of walking with God it is , That such find favour in Gods eyes for granting their petitions ; for to hear them in their prayers . In the 37. Psal . 4. ver . Delight thy self in the Lord , and he shall give thee the desire of thine heart ; walk with God , and enjoy converse and communion with him , so as to delight thy self with him , and he will give thee thy hearts desire , thou shalt have what thou wouldst have . As now , if a man have a petition to give to any great man , If he can but observe him in his walks , then he thinks that surely when he may have such an opportunity , now to present it as he hopes to have audiance , and acceptance of the petition . I remember I have read of one that offered to give a great sum of mony that he might have but liberty to whisper any thing in the Kings ear every day , why ? because thereby he thought that he should have a great many people come to him to desire his help for to prefer their petitions , and if he might have but that liberty he should get enough that way . Now the soul that hath the liberty of walking with God , what a priviledg hath he ? and what opportunities to present petitions to God ? and the Lord delights in hearing of them . If a King will admit a man to walk with him , surely such a man whatsoever he presents it's like to speed . Now my brethren , upon this ground it is thus : you shall see a great deal of difference in a formal professor's prayer , & the prayer of a godly man that walks with God ; the difference in the prayers of these two is thus : I 'le set it out by this similitude . You have your beggers , and they pray for an alms , but they stand at the door ; but if you a have special friend , an acquaintance that shall come to desire a favour from you , the door is opened for him , you carry him into the Parlour , and there he opens his mind to you , he hath a great deal of priviledg more than the other : Both come to ask a favour from you , but one stands at the door , and the other is let into the Parlour and walks up and down there , and there opens his mind to you . Just for all the world is there this difference between the prayers of formal professors , and the prayers of those that walk with God ; Those that make but a meer profession of Religion , they will pray as others do , but they are like beggers at the door , they see not Gods face all the while , they knock it may be , but the door is not opened for them to come in : But a gracious heart that walks with God , doth not only stand knocking at the door , but it is opened and he comes into the Presence Chamber , and there saith God , What is thy request O thou soul ? As if a friend should hear another that is his dear friend stand knocking at the door , he presently opens the door and carries him into the best room that he hath , and there saith , Tell me what it is that you would have , I am not able to deny you ; and this is the priviledg of those that are gracious and holy , that walk with God : they have much priviledg in prayer , much benefit that way , and freedom with God , and assurance of Gods granting of their petitions . The ninth Excellency . In the ninth place , There 's this Excellency in the souls walking with God , There must needs be a glory put upon the soul . As it was with Moses , he went up and was but with God fourty daies upon the mount , and when he came down , his face did shine that the people were not able to behold it : God appeared in a visible manner to him ; But spiritually it 's true now , the soul that is conversing with God fourty daies , yea , in the constant course of his life , hath a beauty , a lustre , a glory put upon it , and such a lustre and glory that those that have enlightened consciences and yet are guilty they are scarce able to bear the fight of them : As I appeal to you , when you have given liberty to some way of sin , and you have come into the presence of those that have been godly and walked very close with God , hath it not struck a terror to you ? for there is a glory and beauty upon those souls that do walk close with God , they do shine in the midst of a crooked and perverce generation . What 's the glory of Heaven but the reflection of Gods presence upon Heaven that makes it so glorious ? And in its measure a gracious heart that walks close with God hath the glory of Heaven upon it . The Tenth Excellency . Tenthly , Gods presence doth mightily act every grace , doth draw forth every grace : ( and that I lay down as another distinct head in the excellency of walking with God ) I say , it draws forth every grace , the graces of the Spirit of God are alwaies kept in action : as now , fire will draw fire . The Lord being of infinite holinesse , when the heare is holy it being in the presence of God walking with him , ( I say ) all holinesse must needs be drawn forth , and must be acted ; and this will put a mighty beauty upon men , while they have not only grace in their hearts but it is acted . And this is a great blessing to have our graces acted , drawn forth , and enlarged , and this is the benefit of walking with God. The Eleventh Excellency . And besides , The presence of God , and familiarity of the soul in walking with him , will make the presence of God neither at death or judgment shall ever be terrible to it . Those that now walk with God and have much converse with him , ( I say ) when they come to die , Gods presence shall not be terrible to them ; yea when Jesus Christ shall come in flaming fire to revenge himself upon those that know him not , the presence of Christ shal not be terrible to them : Why ? Because they walked with Christ all the daies of their lives : In the 11. of Hosea , 10. vers . They shall walk after the Lord : he shall roar like a Lyon. Mark how these two are joyned together : wicked and ungodly men they shall tremble at the roaring of a Lyon : but for the Saints it shal not be terrible to them : And how much is it worth , that when God shall appear in death , and at judgment here and hereafter , the terrour of God shall be taken away ? My brethren , God appears at death , and at the times of Judgment ordinarily in another manner than he doth in the time of prosperity ; you see no terror in Gods presence now ; but beware of it when death is approaching : wicked men when they lie upon their death-beds , how terrible is the presence of God to them then ! but those that walk with God shall not find it so : when they come to die , then God appears to them ; Now am I going to stand before the great God , to have my eternal estate determined one way or other : But what God is this ? He is great indeed ; but he is my friend , I have had converse with him all the daies of my life : And so , when I must come to Judgment here comes Jesus Christ with his thousands of Angels in glory , but it is Christ that I have conversed with all the daies of my life , this Christ hath been my friend before whom I am . This will be the comfort in walking with God. The twelfth Excellency . And then , The end of the walk , that makes it belssed indeed . Oh! how blessed will that make it ! It 's a blessed thing to walk with God now ; but when you come to the End of this walk you shall find it blessed indeed . If a man did come to enjoy God at last , though it was through never so many difficulties , yet he had cause to blesse God. If one were going to possess a Kingdom , though his way were never such a difficult way and hard , yet the end of his way would make it comfortable , because it is to go and take a Kingdom : But now , you that are walking with God , you have comfort in your walk , but the end of your walk , oh that will be glorious indeed ! it is to possesse a Kingdom , it is to have the crown of glory set upon your heads ; your communion that you have with God here , it is but as the forerunner of that glorious Communion that you shall enjoy with him together with the Saints and Angels to all eternity . And thus we have given you the heads at least of the Excellency that there is in , Walking with God. No marvel though the holy Ghost sets such a commendations upon Enoch , Above al things , That he walked with God , seeing there is so much good in it . I confesse I had thought not to have left this Head without applying of it , and warming it upon your hearts , that you might walk so with God that you might not lose the comfort , and blessing , and sweet Excellency that you have had opened to you in walking with God ; only let me say thus much , Be in love with it ; Know , there is no such good in any other path , the Devil doth but gul you , and your own hearts ; and the world doth but deceive you , if it promise any good in any other way that will counter vail this : Oh no , the walking with God it is the good of a Christian , it 's his happinesse , his glory , his commendations ; Oh that this may be recorded of you as it was of Enoch ! And Enoch walked with God. CHAP. VII . Five Vses of Exhortation , in walking with God. Now we proceed . Some Use I shall make of this ( briefly ) before I go to the third head , about Evidences of walking with God. The First Vse . First , Bless God that he will be pleased to walk thus with his poor creatures ; bless the Lord for his goodness to us : Happy are the Angels that stand before the Lord : How happy are we then that may have this free converse with God! What , we that were not only strangers but enemies to God a while since , now to walk with him . Oh! a blessed thing it is : Let God be magnified for this his goodness to us , even He that humbleth Himself to behold the things that are done in Heaven , do but look upon the things that are done in Heaven , Psalm . 113. and yet he will condescend fo far to His poor creatures even here on earth , as to walk with them ; were we indeed wholly freed from sin it were somewhat ; but while we are not only so mean in our selves , but so sinful , and yet that God wi●l so walk with us , this we have cause to bless God for if we should see his face hereafter , though we should never see him in this world ; but that God should not only grant unto us this , That we should hereafter , after a wearisome and tedious pilgrimage here in this world come to see His face , but that we should have so much converse with Him here , Oh magnified and blessed be the Name of God for this . The second Vse . Secondly , What strangers are the most part of the world to this that I am speaking of . That which I am speaking of it's a riddle to most men in the world , This walking with God is but an empty sound to most men , yea , for the greatest part of the world they walk ( as the Scripture speaks ) after their own counsels , you shall find divers notable expressions in Scripture of the walk of sinners , of wicked men . They walk according to their own counsels . They walk after the flesh . They walk after their lusts . They walk after the course of this world . They walk in the vanity of their minds . They walk contrary unto God. They walk according to men . Yea , That 's observable unto this , That the holy Ghost condemns , not only walking according to the course of the world , and as men , But to walk in the way of Kings is condemn'd in Scripture : In 2 Chron. 28. 2. If to follow the course of any men one would think it might be most cōmendable the following of the King : but here 's a charge against Ahaz that he walked in the waies of the Kings of Israel : and the 2 Kings , 17. 8. They walked in the Statutes of the Heathen : here 's to walk as Kings walk , and then to walk in the Laws of Kings , God would not have any men walk in them any further than they are according to his own Statutes . Not to say , it 's according to Law , and I must walk according to Law : No , this is charged to walk according to the practice of Kings , or their Laws being evil . And there 's another Scripiure in the I Kings , 15. 26. He did evil in the sight of the Lord , and walked in the waies of his father , and in his sin wherewith he made Israel to sin . There 's to walk in the way of great men , and that 's condemned . Secondly , to walk in the way of the Laws of the places where we live . Thirdly , to walk according to our fathers , that 's condemned . And then lastly , to walk according to the common course of the world , that 's condemned ; and yet this is the walk of sinners . And further The Scripture saith , That wicked men they walk in darkness : and they walk after their own imaginations , and in the vanity of their minds , they walk in lies , and their hearts walk after the sight of their own eyes , and they walk after their covetousness : We might mention neer twenty such kind of expressions in Scripture , and these are the walks of sinners : But the waies of the Saints , they are to walk with God , but those that walk in the way of sinners , that is , in the vanity of their minds according to the fight of their own eyes , after their covetousness , and after the flesh , and their lusts , and lasiviousness , and vanity , and such kind of expression as we have in Scripture , Certainly they shall have the end of their walk to be no other but destruction and eternal misery . The Third Vse . Thirdly , What vile hearts are ours that are so backward to walk with God , seeing God is pleased to admit of his Saints to walk with him ! even those that are godly are to be rebuk'd from hence that they should be so backward to come in to walk with God : It is our glory , That is that that would make our lives comfortable , it would make this wilderness of ours to be a paradice , it would make our Gardens to be Edens , it would make our Houses to be Churches , and make the Church to be a Heaven unto us , and yet we are backward unto this . Oh that we would but consider of this when we are in our walk & there have vain thoughts : As ordinarily men that are walking in their pleasant Gardens , or it may be pleasant Rooms , Oh the vanity and folly of their thoughts ! I may speak to you , who do you walk withal all this while ; when you are a walking in your Galleries , or Parlours , or Gardens , or alone in the fields , who are you parlying withal ? who are you conversing withal ? are not you walking many times with the Devil , and making provision for the flesh ? you should be walking with God : what are you the Saints of God ? doth God offer himself to walk and converse with you , and will you walk with the flesh , and converse with the Devil ? and be rouling of sin and wickedness up and down in your thoughts ? Oh what a vile and sinful thing is this ! The Lord humble you for your sinful walks , humble you that are Saints , you sometimes have had some walks with God , why is it that you walk no more close with God ? you complain sometimes of your great business in the world , and occasions to converse with the world that you have no time for your Communion with God ; and yet when you are off from the world , and when you have time alone wherein you might converse with God , and when you have walks to the Citie and from the Citie again , what Communion might you have with God! But Oh! how backward are our hearts even unto this that is our happinesse , and our glory ! That 's a third Use by way of reproof even to the Saints , which is raised from the consideration of the excellency that there is in our walking with God. The Fourth Vse . Fourthly , By way of exhortation , Oh let us keep close to God in our walking with him . We reade of Peter , that he saw Christ walking upon the water , and he would leap to him to walk with him there : though it were in afflictions to walk with Christ it should be comfortable to us . We reade of Idolators , that they would have their children p●sse through the fire to get to their Idols ; Oh let us be willing to pass through any difficulties to get to God , the Lord is willing we should cōmunicate our selves to him , and he is willing to communicate himself to us , the Lord would communicate word for word , promise for promise , imbrace for imbrace , if we would speak to him he would speak to us , if we would let out our hearts to him , he would let out his heart to us , if we would promise to him , he would promise to us . The Lord doth often call us to walk with him ; As sometimes familiar friends will call one another , Come , let us walk out together , and those that are very familiar and loving : though they may have some business yet they will lay it aside , seeing their deer friends calls them to walk , they take so much delight in it : many times God our deer friend cals us , Come , let us walk out together . When God at any time doth dart in a Heavenly thought into your minds , he doth ( as it were ) call you to walk with him there , and would have you follow that thought , The following that Heavenly thought that 's darted into your minds , that 's the answering of Gods call to walk with him . Consider of this one note , Oh do not refuse this , you do not know how your lives may be comforted this way , and your hearts may be strengthened . The Fifth Vse . And then the last thing that I shall name by way of Use is this , If there be so much Excellency in our walking with God here , what will there be in Heaven then ! If our converse with him in this world be so sweet , Oh how sweet shall our converse with him in Heaven be ! when we shall walk with him in white : when we shall have our garments glorious indeed , and our souls fit to converse with God. Now the truth is , we are very unfit to converse with the Lord , because of our blindness and darknesse , we do not know God. As now , let an ignorant man come to converse with a learned man , he gets but very little good , for he is not able to put a question to him , nor able to understand what the man saith , especially if he speaks any depth of learning to him . So , many that are very weak when they are in discourse with those that are strong and godly , they are not able to make that use for their discourse as others can , and it 's a great excellency for one to be able to improve his converse with some men that have abilities and strength , to be able ( I say ) to improve their Converse it 's a great excellency . Alas ! we are not able to improve our converse with God here : but in Heaven we shall be able to improve our converse with God , We shall know as we are known , we shall understand God , if God doth but communicate himself we shall be fit to receive all the beams of his glory that he shal be pleased to let out , Oh! that wil be an excellent thing indeed when we shall be alwaies walking with God , and conversing with him continually . Saith Bernard , in the gracious visitations of the Spirit of God to his soul , How sweet if it were not so little ! but then it shall be constant , we shall then follow the Lamb whithersoever he goes , and walk with him in white according as he speaks . Now the Church cries out and saith , Oh draw us , and we will run ofter thee . The Spirit of God had need to draw us here ; but then we shall have no such need of drawing , but we shall of our selves , from the inclination of our own hearts , be alwaies walking and conversing with God , we shall have nothing else to do but to walk continually with the Lord , I will walk in thy truth , unite my heart to fear thy Name : Psal . 86. 11. It 's an excellent Scripture , I will walk in thy Truth saith the Prophet , Oh unite my heart to the fear of thy Name . As if he should say , I find much sweetnesse and good in walking in thy Truth here , Oh Lord unite my heart to the fear of thy Name , Lord keep me alwaies here , it 's good being here , as Peter said when Christ was transfigured in his glory : So , when the soul is walking with God , it saith , it is good being here : Well , when thou comest to Heaven thou shalt alwaies be with the Lord as the Scripture speaks , and therefore from the excellency that thou findest here , learn to long after Heaven , where thou shalt be continually with the Lord ; and take only this one note for the setting out of the excellency of Heaven , and I confesse only such as have had much sweetness in walking with God here , will understand what I mean by this ; As suppose that all those sweet manifestations of God to thy soul here , and all the dartings in of the Spirit of God , all those soul ravishing joys that thou hast had , suppose they were put all together , that thou hadst them all over again at this instant , what a comfortable time would it be ! At such a time may some soul ( that knows what the meaning of this point is ) say , Oh the sweet communion I had with God! I would give a world to have it again : Well , thou hadst it once , but it was quickly gone , and thou hast had it a second and a third time , yea , many times when I have been with God I have had wonderful , & gracious lettings out of God to my soul , Oh that I had them again ! Well , suppose thou hadst now in this one quarter of an hour all the comfort and joy that ever thou hadst in all thy life put all the times together , what a comfortable quarter of an hour would this be ! Now in Heaven to all eternity thou shalt have that in a kind infinitely more than that for milions of yeers , even for ever . Oh! what will Heaven be ! If I should set out Heaven to a carnal man I must tell him of Crowns of glory , And there he shall see glorious sights , he shall be freed from all kind of sorrows , and there he shall have a Kingdom : But if I would set out Heaven to a Saint , I must tell him this , He shall have communion with God , and all those soul-ravishing comforts that he hath had in the presence of God in this world , he shall have them all together , and infinitly more than them , Oh this is that that will make their souls long after Heaven , and set prize upon it . CHAP. VIII . Ten Several Evidences of a mans Walking with God. BUt having set out unto you the excellency of walking with God , you will say , Who is it that doth walk with Him ? I shall further set out to you the Evidences of those men and women that do walk with God. The first Evidence . One that walks with God , Is one that depends not much upon sence or reason in the course of his life : I say , one that is above the waies of Sence and Reason in his course , he hath received a principle to go higher . Most men in the world they walk according to sence ; and therefore the Scripture saith , They walk according to the pleasure of their eyes . But now , one that walks with God , his walk lies beyond Sence , and above Reason ; though things of Sence seem to go this way or that way , quite crosse to him , yea , though Reason seem to go quite crosse to him , yet still his heart is not in a hurry , but he hath that that can quiet his heart though Sence and Reason seem to be contrary : 2 Cor. 5. 7. there you shal see the walk of a godly man , For we walk by faith and not by sight , saith the Apostle ; beyond our sight , either beyond our sight of sence , or the sight of Reason ; we walk by faith . But now , this is a great point , a Christian walking by faith , and therefore I intend to speak to that by its self from this very text , ( God willing ) in another Treatise . The second Evidence . One that walks with God , you shall find him in private the same that he is in publick ; what ever holiness doth appear in such a one before others , in his walking in the world , if you trace him and follow him in his private course you shall find him the same man as you do in publik : why ? because he hath not to deal with man so much , he hath to deal with God in all his waies , when he hath any thing to do before others , he walks with God , and when he is alone he is the same man still . In the 101. Psal . see what David saith there concerning his walk in private in his family , I will behave my self wisely in a perfect way ( saith he ) Oh when wilt thou come unto me ! I will walk within my house with a perfect heart . As if he should say , I will not walk when I am abroad only , with a perfect heart , but I wil walk within my house with a perfect heart . There are many people that when they are abroad in the world they seem to be very strict in their way , but follow such men to their houses and there you shall see a great deal of difference . You will find many times as much difference between the course of men when they are abroad and in their houses , as you find in their cloaths ; you shall have many men and women when they go abroad they wil be very neat , and though they have but little means , yet they wil lay it upon their backs so that they may be fine abroad ; but come to them in their families and they care not what cloaths they wear there : It is just so in regard of their lives , their lives have as much difference as their cloaths : When they are abroad then they put a good face on things and seem to be very fair in their conversations , and speak good things , but at home there they are froward and perverse , and perhaps in their passions , will swear , there they are prophane , and ungodly , and vent their corruptions in a most ungodly manner ; doest thou walk with God ? If thou hadst to deal with God thou wouldst be the same in thy family that thou art abroad , that thy wife , children , and servants in thy family might give as good a testimony of thee as when thou art abroad with others : Yea , and if ye could retire with them into their very closets you should find them the same there in any duties of Religion . You shall have many when they come abroad and joyn with others , Oh how enlarged are they ! yet dead and dull when they are at home either in family or closet , yea their own consciences tells them so . Those that walk with God wil be as spiritual in the one as in the other ; it may be when they are with others , because they are to be the mouth of others they wil sure themselves according to those they pray with ; yet when they are alone and in their families their hearts are as spiritual and as holy in their duties as when they are with others : why ? because they have to deal with God in all : and that 's another Evidence of one that walks with God , that he is the same in private as he is in publick . The third Evidence . A man that walks with God hath a serious spirit : walking with God will compose the spirits of men and women , will take off that loosness and vanity of spirit : Therefore walking in the vanity of the mind , that 's quite crosse to walking with God ; as in the 4. of the Ephe. 17. there it 's spoken of wicked men , it 's said that they walk in the vanity of their minds : All wicked men they walk in the vanity of their minds ; then all those that walk with God walk in the seriousness of their minds : It must needs be that they must have a seriousness of spirit in all their waies , for it 's with God that they have to deal withal , they take not that liberty to run this way or that way as others do . If servants be walking one with another they can take liberty to go out of their way and talk with this or the other body as they please : But if a servant walk with his Master or Mistris , he must not take that liberty but must go as they go . So , many that walk only with the creature , they take liberty to run up and down as they please ; but those that walk with God , they must have composed spirits , and walk seriously , and though they may walk seriously , yet cheerfully ; I beseech you consider of this : For that Christian knows not the way of Christian-rejoycing that doth not know how to mix it with seriousness ; yea , Senecha that was a Heathen could say , Joy , it is a serious thing ; there is a kind of seriousness in true joy , for the joy of a Christian is not frothy , it is a composed joy : As thus now , It 's serious : First , A Christian in his joy he is able to command himself , he can let out his joy so far and yet at a beck he can command himself to the most spiritual duty in the world from his joy , he doth not profusely let out his heart so as he cannot call it in again . Certainly , thou dost not joy as a Christian if thou canst not take off thy heart from creature joyes , God gives thee liberty to be merry , but so , as to have it under thy command , as thou shalt be able to call thy heart off from it to the most serious duty in the world . Secondly , He cannot only command himself to holy duties in the midst of his joy , but he finds himself the fitter for holy duties by it : now this is a serious joy if it be no other than I can command my self off from it , and that that fits me for that which is holy : Christians had need take heed of frothinesse , slightnesse , and vanity , for certainly the walking with God cannot but make them serious , and those that are slight and vain , surely they do not converse with God , for God is such a serious object that it 's impossible but it must work a seriousnesse in the spirits of men . The Fourth Evidence . Those that walk with God , they walk in newness of life : For this is not our walk naturally , our walking with God is that that comes upon a mighty converting that God gives to our spirits : our walk naturally it is with our lusts , and with the Devil , and in the way to Hell ; but one that walks with God walks in newnesse of life : as the Scripture speaks in the 6. Rom. 4. He walk according to the Rule of the new Creature . In the 6. Gal. 16. And as many as walk according to this Rule , peace be on them and mercy . You will say , What Rule doth the Apostle mean here ? I confesse ordinarily you have it applied to this , The walk according to the Scriptures : I grant it , that 's a truth , That the Word of God should be the Rule of our walk , and of our lives , and those that walk according to that Rule shall have peace . But I do not think that to be the meaning of this text , but the scope is to be taken from the words of the former verse , for saith he in the 15. verse , In Christ Jesus neither Circumcision availeth any thing , nor Vncircumcision , but a new Creature . And as many as walk according to this rule , ( that is , According to the rule of the new Creature ; not standing so much upon external things , either Circumcision or Uncircumcision , not standing so much upon outward duties , though in their kind they must be stood upon ; But the main thing that is to be stood upon , it is , The walk of the new Creature ; and those that walk according to the rule of the new Creature , those that act the new Creature in their walk ) peace be unto them . And that 's the fourth thing in the Evidences of a Walker with God ; He walks in newness of life , and so according to the rule of the new Creature . The Fifth Evidence . When he hath to deal with the Creature be doth quickly passe through the Creature unto God. Any one ( I say ) that is acquainted with this mystery of godliness in walking with God , though while he is in this world , he hath to deal as other men have , with the creatures , yet he will not stick in the creatures , but soon passes from the creatures to God : As thus , he receives sweetness from the creatures as well as others , but when he hath received , or is in receiving the sweetness of the creatures , his heart is upon God , Oh the sweetness there is in God! Is the creature so sweet ? how sweet is God then ? When he is in company with friends , is it so sweet to have society with men : how sweet is it to have society with God then ? And when he hath comforts in a wife ; Oh what comfort is there in the comforts of my Husband Jesus Christ ! And when he hath comfort in a sweet habitation ; Oh what comfort is there in God our habitation ! he is not musling in the world , in the creature , but he relies upon God in al that he doth injoy : Now those that when they have any thing in the Creature there they stick ; these are not acquainted with this way of walking with God. The sixth Evidence . A man that walks with God , he loves to be much retir'd from the world . It 's true , he must follow his occasions in the world , he doth that in obedience unto God , but except he may have his retired times he knows not how to live , it 's true , when he is in his calling he walks with God there , he carries his heart Heavenly : There 's a great deal of difference for one to walk with a friend in company with others , and when they are alone , though it 's true , that while the Saints of God live in the world they must converse with the men of the world , and they have somewhat of God there : but though they have somewhat of God there , yet that 's not so much as when God and their souls are alone , this is that that is exceeding sweet and comfortable to them , therefore they have their retired times of meditation ; and retired times of prayer ; as we reade of Isaac , he went out into the field to meditate , or to pray , for so meditation and prayer is taken sometimes in Scripture for all one : I 'le powr forth my meditations to thee , sath David : that was his prayer : So , because they should be both joyned together , Isaac went out into the field to meditate . Those that walk with God if they live in a house and have no retir'd rooms , they go abroad and have some time or other to be retir'd by themselves ; where-as you have other men , they know not how to spend any retired times , when they are alone their minds wander this way or that way , and they gaze after every feather that flies , and it 's a prison for them to be alone , and they wonder that men and women will shut up themselves alone , surely it 's but their melanchollinesse . Oh poor wretch , thou knowest not what walks they have , they are not alone all this time , they would be loth to give their retired times for all the times of thy Jollity and Bravery ; Thou thinkest if thou beest abroad in company , and there art feasting , and having good cheer , and musick , and talking , and laughing that this is a brave life , they would be loth to change their retired times for the times of thy greatest Jolity with thy companions : One that walks with God he loves some retir'd times as well as to be busie in the businesse of the world . The seventh Evidence . One that walks with God , he is careful to make even his accompts with God , he doth keep his accompts with God even . This is a special thing in walking with God , when they lie down to consider , Are my accompts even with God ? is there nothing amisse between God and my soul ? what hath been this day between God and my soul ? For how can two walk together except they be agreed as the Prophet saith : Therefore they are very careful to keep their agreement with God. Indeed Jesus Christ the great Reconciler hath first reconciled their souls to God and so they come to walk with him : but then afterwards in the course of their lives they must keep up their agreement with God , and not to run in areriges with , and so to be insnared in the world , and insnared in the corruptions of their own hearts , as that men and women will be , if they be not careful to keep their accompts with God even daily , They will insnare their souls in the world and in the lusts of their own hearts till God and their souls come to be strangers , yea , til they be afraid almost to think of God ; Here 's the reason that many people are loth to come to prayer , loth to come to duties of communion with God , why ? because they have not kept their accompts even with God , but have run in areriges with God , and their hearts are intangled in the world , and in their lusts , and now the presence of God comes to be terrible to them ; Oh poor wretch that thou art , what thou that art a Christian and yet in such a case that the presence of God should be grievous to thee ! Oh thy condition is sad indeed ! whereas thou shouldst be glad when thou thinkest of God , I was glad when they said , Come let us go up to the house of the Lord : But one that keeps not his accompts with God even , his retired times are grievous to him , Indeed he dares not but have retired times , I but it 's grievous to him , why ? because he hath not kept his accompts even with God ; But the soul that keeps even with God , Oh that soul rejoyceth in those times when it is to go to God , or doth but think of God. That 's a special thing in a man or womans walking with God , they keep their accompts even : And I beseech you observe it , As it 's an Evidence , so it may be given as a Rule to help you to walk with God , Oh be careful of keeping your accompts daily : Though this point that I am treating upon , is perhaps little understood by many , yet if so be that God would by his Spirit work your hearts to this , to keep your accompts even with God , you would know more of the meaning of this point . The eighth Evidence . That the more spiritual any Truth is , or any Ordinance is , or any Company is , the more doth the soul delight in it : One that is used to God , and converses with God , when such a one meets with a Truth that hath much of God in it , Oh how it closes with that Truth ! when it meets with an Ordinance that hath much of God in it , when it meets with Company that hath much of God in it , how doth this soul delight in it ! This is sutable to the heart that converses much with God , saith the soul , I have had sweet walks with God , now me thinks I come into such a Company , I see the very Image of God in these , and Oh how sweet and delightsom are these to me ! and so for Truths , and Ordinances , the more spiritual they are the more such a one doth delight in them : whereas a carnal heart that walks according to the flesh , in the way of the world , if there be some Truths that have some kind of humanity in them , as now , some sollid discourse that shews strength of reason , or strength of judgment in a Sermon , he will take delight in that , if there be any Wit , Rhetorick , Eloquence he takes delight in that ; but for spiritual truths there 's no such delight in them except they be cloathed with some humane excellency . But now , those that are spiritual , the more spiritual any thing is , the more delight they take in it : As for Ordinances , they are but dry meat to those that are carnal except there be something external ; bring the Ordinances in the plain simplicity of the Gospel to them , where there is only communion of Saints , sitting about a Table , and eating a piece of bread , and drinking a little wine , they see no excellency there : But a gracious heart , the lesse of man he sees in an Ordinance , and the more of God , the more he closes with them , and takes delight in them : here 's one now that walks with God. The Ninth Evidence . A man that walks with God , is one that walks in all the Commandements of God. Endeavours to walk in them before him , and blameless before men : in the 1. of Luke , the 6. it 's said of Zacharias , and Elizabeth , They were both righteous before God , walking in all the Commandements and Ordinances of the Lord , blameless : here 's a walking with God , not only to walk in some one thing , but in all Commandements , and Ordinances of God , and not only so , but blameless before men too ; though it 's true , the chief work that he hath , it is , in converse with God , yet he is careful so as to be blameless before men , because it concerns much the honor of God that he should be blameless before men : Zacharias and Elizabeth they were walkers with God , and their lives are described so that they were conscionable in all the Commands of God , and walked blameless before men . Now as we go along , apply it , Can you say , Lord , Thou that knowest al things , knowest , that there 's no command of thine , nor no Ordinance of thine , but my soul closes with , and I desire to spend my life in them , and to walk blamelesly before men ? There 's a great many that speak much of walking before God , and of the Ordinances of God , and yet come to them before men , and they are careless and negligent : ( do but hearken to what the Lord speaks this day to thee ) Certainly thou never knewest what it was to walk with God except thou doest walk blamelesly before men too . The Tenth Evidence , Opened in five Particulars . See but how the Scripture describes the walk of the Saints with God ; there are some four or five particulars that I shal infist upon , wherein I shal open some Scriptures , describing the Saints walk with God. As first , Their walk it is a walk of Humility , a way very humble . The heart that walks with God must needs be very humble in the presence of God ; you know the place in the 6. of Micah , He hath shewn thee , O man , what he would have thee to do , To walk humbly with thy God : that 's more than the offering of thousands of Lambs , or ten thousand Rivers of Oyl , To walk humbly with thy God : A proud man or woman never knows what it is to walk with God. But the walking with God causes much humility , there 's no such thing in the world to humble the heart of a man as to have converse with God , do you see a man proud and haughty , and high in his carriage , surely you may conclude this man hath little converse with God : saith Job , I have heard of thee by the hearing of the ear , but now have mine eyes seen thee : what then ? I abhor my self in dust and ashes . Secondly , Another thing that the Scripture speaks of the walk of a Christian with God , it is , Vprightness ; Walk before me , and he upright . I might give you twenty Scriptures for that , how uprightness is the walk of a Christian with God : I 'le give you only one about this , and that is in the 3 Epist . of John , 3. verse , there it is exprest in the new Testament , by walking in the truth : and so sometimes in the Old , the walking in Vprightness , and walking in the Truth , is somewhat the same : I rejoyced greatly ( saith the Apostle ) when the Brethren came and testified of the truth that is in thee , even as thou walkest in the truth : So that this surely hath reference unto walking according to the truth of the Gospel in the truth and sincerity of our hearts : They testified of the truth that is in thee : That is , The Word of the Gospel that did prevail in thy heart , and prevailing in thy heart thou didst walk-in the strength and power of that Truth , and according to the truth ; here 's a walking with God. And no marvel though the soul of this man was in so good a condition as indeed it was ; for you find in the 2. verse of this Epistle a very strange expression of John concerning this Gaius : what doth he say of him ? I wish ( saith he ) above al things , that then mayest prosper and be in health even as thy soul prospereth . It seems this Gaius had but a poor , weak , sickly body : but a very good soul he was ; and saith John , I wish that thou mayest prosper even as thy soul prospereth . Oh! that thou hadst but as good a body as a soul ! It 's a very strange speech . It were a curse to many of you I am afraid . But John could say concerning Gaius , Oh that this man Gaius had as good a body as he hath a soul ! And how came he to have his soul to prosper ? He walked in the truth , and according to the truth ; and al that he did was in the truth and sincerity of his heart , hence his soul came to prosper : and those that have but very weak parts , yet if they walk in the truth , their souls will prosper . The Third thing is , Walking in the fear of God. And indeed , these two are very neer a kin one to another , so you have it in the 5. of Nehe. 9. verse , Also I said it is not good that ye do , Ought ye not to WALK in the fear of our God ? and he gives an argument there , Because of the reproach of the Heathen . So may I say to all Christians , that would professe themselves Christians and godly ; ought not ye to walk in the fear of our God ? whatsoever other men do , they do thus and thus , and seek to follow their own ends and waies , but ought not YE to walk in the fear of our God ? that 's the walk of a Christian , the fear of God it is continually upon him . And observe , we reade in the 9. of the Acts , of the walk of the Christians in the Primitive times upon which they came so to grow up in the waies of godliness as they did , at the 31. verse , the text saith , Then had the Churches rest throughout all Judea , and Gallilee , and Samaira , and were edified ; ( and what then ? ) They walked in the fear of the Lord , and in the comfort of the holy Ghost , and so came to be multiplied . It 's an excellent Scripture ; would you be built up in godliness ? let the fear of God be upon you , and if you walk in the fear of God , you will walk in the joy of the holy Ghost . Obj. You will say , Fear , that may hinder our Joy. Ans . No , But the way to have true joy in the holy Ghost it is , To walk in the fear of God , and though you have a company of vain and wanton spirits , that are nothing but for Jolity and Mirth , they cannot admit of any kind of seriousness ( that we spake to before : ) But certainly their Jolity it 's but frothy and carnal , but those have the best Joy in their hearts that walk most in the fear of God : When I see a Christian have the fear of God upon him , and that in the whol course of his life , then he will have much of the comfort of the holy Ghost . Fourthly , The comfort of the holy Ghost it 's joyned with the fear of God : and if you see any that talk never so much of the joy that they have ; it 's but a frothy carnal joy except the fear of God be upon them ; Oh it will be a means to convince others of the excellency of the wales of God , when they shall see Christians walk in the fear of God ; thus saith the text , they were multiplied ; there were many that were convinc'd by it and did joyn with them , because they did see such a beauty and excellency in their way , walking in the fear of God and in the joy of the holy Ghost : and this was at a time when they had much rest ; many people it may be when they are in danger , then they wil seem to walk in the fear of God : but mark , this was in a time when this people was freed from their danger , then they walked in the fear of the Lord ; and in the joy of the holy Ghost , that was encreased in them : And this is the walk of the Saints in their walking with God. Two or three things more I shall mention . As now , The walk that they walk , it 's above : The way of the Saints it is on high , it 's a walk above the world , they keep themselves on high aloft in a spiritual way : it 's true , their hearts are humble before God , and yet they are on high too ; though they look not upon themselves as worthy of the least crumb of bread , yet they look upon themselves again as too good to be vassals to the world , or to their lusts ; and they look upon themselves as being set by God in too a high condition to be satisfied with all the world to be their portion ; their hearts are lifted up on high to converse with the most High God , and so they come to be delivered from the snares of death that are below . Yea and also , They endeavor to walk as Christ walked : as in the 1 Epist . of John , 2. 6. They walk as Christ himself walked , those that walk with God. Who did ever walk with God so as Christ did ? who had ever that fellowship with the Father and the Son so as Christ had ? The Saints they labor to walk so as Christ walked , to look upon Christ as the pattern of their lives . And so as Christ was anointed with the oyl of joy and gladnes above his fellows ; so they come to have some of the ointment run down upon them , they come to have somewhat of that communion that Jesus Christ had with the Father , Christ had much communion with the Father in the constant course of his life : Now the Saints laboring to walk as Christ walked , so they come to have Communion with God. The Lord bring you into this walk , and keep you in such a blessed walk as this is . Now for the Rules of Direction in this our walking with God , that 's to be our subject in the next Chapter . CHAP. IX . Twelve Rules of Direction for walking with God. WHat Rules should be observed for a Christian 's walking with God ? You will say to me , You have shewed to us , That it is a most blessed thing to walk with God , and we are convinced of it : But what Rules may there be given for it ? The First Rule . Be sure of this , That there be no way of sin in thee . Take heed of giving way to any sin , especially known sin , though it be a little one , though it should be but a sin of omision , the giving way to any known sin , will make the presence of God terrible , and make all thy duties empty ; will estrang God from thy soul : there 's more evil in it than thou art aware of , thou canst have no Communion with God while thou art in any way of sin , especially if it be against Light , The least sin that is that a Christian gives way unto , is like a thorn in a mans foot , but a great sin , & a sin against knowledg is like a great gash in a mans foot ; now if a man hath but a thorn in his foot he cannot walk well , it will make him halt ; if a man hath but a little gravel got into his shoo he will not be able to walk along , he may walk a step or two , but not very long . Now small sins are like gravil in the shoo , or like a thorn got into the foot ; but if thou fallest into a great sin , a sin against light , against conscience , Oh that is like a great gash that one may cut with a hatchet or an ax ; if a man hath cut a great gash in his foot he wil hardly be able to walk with comfort : Even so it is when thou fallest into any great sin , thou hadst need then go to the Chyriurgeon , thou hadst need then have salve applied to thee to heal thy soul , or otherwise it wil hinder thee in thy walk with God. The second Rule , or Direction . Secondly , Labor to abstract thy heart from earthly and sensual things as much as thou canst that thou mayest be spiritual : A drossie , earthly , sensual heart is unfit to have communion with God , God he is a Spirit , and thou must be Spiritual in thy converse with him , take heed of mingling thy heart with creature comforts , thou mayest make use of them , but in a spiritual way , do not defile thy heart with them , let not thy heart close with them as adequat objects of thy desires , or of thy love , take heed of being intangled , of being insnar'd with any creature comforts ; a man cannot walk if he hath got into a snare , when men fetter themselves in the world , and intangle themselves with abundance of businesses , & creature contentments , it doth mightily hinder their freedom in walking with God , when mens hearts sink down to the creature they cannot walk with God , for God is above , he is on high , and the way of the wise is on high , and we must keep our selves on high : If so be that Christians have sometimes some good affections , their hearts are a little stir'd up to things that are good ; but at other times their hearts sink down to the world , and to sensual , and earthly contentments , they cannot walk freely with God , they can but hault at the best ; as a man that hath one leg shorter than the other , he cannot walk evenly , but he haults as he goes ; so when our affections are up and down , sometimes they are stir'd up to Heaven , and sometimes down to the world again , yea , perhaps at the same time when we have some truths heave us upward , and yet a drossie spirit to sink us downward , this will be but haulting , our affections must go even , must not be for Heaven and Earth together , except it be in subordination one to the other , and so while we are on the earth we are in Heaven if we keep our hearts in a subordination to spiritual things when we are busied about earthly ; Then is a mans heart spiritual , and separated from the earth when he knows how to have comfort in God alone , when he knows how to make up the want of all creature-comforts in God himself , that 's a spiritual heart . Now you will say , we must not be insnar'd in the things of the earth : when is a mans heart spiritual ? It 's then Spiritual when it knows how to satisfie its self in God alone , and to make up the want in all creature comforts in God himself , and no Christian can walk with God except he attains to that pitch , to know how to make up all in God , and use all in order unto God. The third Rule , or Direction . Thirdly , If thou wouldst walk with God , evermore take Christ with thee God and the Soul cannot walk together but with Christ ; Christ , God and Man , that Mediator , by that I mean this , in all thy converse with God have an eye to Christ , look unto God the infinite glorious First . Being of all things , but through Christ the Mediator , or otherwise God will not be rendered amiable , and sweet , and lovely to thee , then is God rendered sweet and amiable , and lovely to the soul , even as a friend that the soul can have familiarity withal when as he is look't upon through Jesus Christ : do thou act all by Christ by the strength of Christ , and tender up all thy services to God through Christ , those that are not acquainted with the mystery of the Gospel in Christ , surely they know but little of this walk with God. Quest . You will say , Enoch did not know much of Christ . Answ . Oh yes ! Certainly , though it was so long before Christ came , yet his eye was upon Christ : for in the 11. of the Heb 5. verse , the Apostle saith , That it was by faith that he walked with him ; it was all by faith . Now Christ is the object of faith , and so his eye certainly was upon Christ : It was through faith , and I will give you one Scripture that will shew the use of eying of Christ in walking with God , in the 25. of Exod , 21. verse , Thou shalt put the Meroy-Seat above upon the Arke , and in the Ark thou shalt put the Testimony that I shall give thee , and there will I meet with thee , and I will commune with thee . That is , There at the Mercy-Seat . They were come to the Ark to look up to the Mercy-Seat , and there saith God , wil I meet with thee , and there will I commune with thee . Now what 's the Mercy-Seat but Jesus Chaist ? we must look upon God in Christ , and so God is rendered amiable , sweet , glorious , and lovely unto us in his Son , there doth God meet with his Saints , and there he communes with them ; Indeed while we look upon God as he is in himself he is a consuming fire , and we cannot epxect to commune with God there , and therefore those that look upon God meerly in a legal way , look upon him as one that doth exact and require such and such services and duties of them , and meerly considering God as a Judge ; if they perform not such and such duties they do not meet and commune with God ; But such as look up to the Mercy-Seat , look up to Christ by faith , when they have to deal with God in Christ , Oh these meet with God , these commune with God , Oh there 's much sweet communion between God and their souls , they walk with God , because God through Christ comes to be rendered gracious , lovely , sweet , amiable , and familier to them . The fourth Rule , or Direction . Be careful to beautifie thy soul ; or more generally thus , ( First : ) Have a great care of thy spirit , look to thy spirit rather than to thy outward actions in thy walking with God ; God is a Spirit , and will be worshiped in spirit and truth . One that would walk with God had need be very careful of his spirit , keep thy heart with all diligence , for it is with thy soul that God converses : Indeed 't is the proper spheer of a Christian to be busie about his heart , to be busie in the inward man , there 's the spheer of a Christian : It 's not so much about the outward man , if the hear be kept in a right frame , the outward man will be brought over of its own accord ; But be careful of thy spirit , ( that is ) of the thoughts of thy mind ; Take heed of admitting of any uncleannesse in thy very thoughts , for the soul converses with God in thoughts as well as we converse with men in words ; how do you commune and converse with men but by speech ? therefore doth God give speech to men that they may converse one with another , what speech is unto men , that the thoughts are unto God ; we converse much with God by our thoughts , make conscience of thoughts , labor to cleanse thy thoughts , and likewise the affections of thy heart , and the stirrings of thy heart , for God and thy soul doth converse together , in the workings and stirrings of thy heart look to thy spirit ; and labor to beautifie thy soul with that that may make thee aimable and lovely in the eyes of God , and then the Lord will delight to converse with thee , and walk with thee . If you were call'd out to walk with a man that were your superior , with some Chief in your parish , Gentleman , or Knight , or Noble man , If such a one should call you to walk with him , you would labour then so far as you were able to adorne your selves with such cloaths as were sutable unto the company of such a one : you that professe your selves Christians , God doth call you every day to walk with him , and if you would expect to have communion with God , and that God should take delight in you , you must labor to beautifie your souls , to dresse you with those things that may make you aimable in the eyes of God , and not to come dirtily and filthy into the presence of God. Now that that makes the soul aimable in the eyes of God it is , Holinesse , for that 's the very Image of God , and God delights to walk with one where he can see his own Image , the more resplendent the Image of God is in the soul the more doth the Lord delight to walk with such a soul ; labour for the behavior of thy soul to be sutable unto God ; When I walk with one that is my superiour I must have such a demenour as is sutable to his presence , and as it was said before , To walk with God was to walk in the fear of God. And that 's the fourth thing , Take heed to thy spirit , beautifie thy soul in that that may make thee aimable and lovely in Gods eyes , and carry thy self so as is sutable to the presence of God ; I shall only give you one Scripture about the beautifying of the soul , in the 45. Psalm , where it 's spoken of the Church and of the Saints being brought into the presence of God , in the 13. verse , The Kings daughter , ( that is , the Church ) is all glorious within . ( Many make great shews of Religion without , but the Kings daughter is all glorious within , ) her cloathing is of wrought gold : there 's her ornaments : mark what follows in the 14. verse , She shall be brought unto the King in raiment of needle-work : ( She shall be brought to the King , to Jesus Christ , with garments of needle-work ) by that is meant , the several graces of the Spirit of God that puts a beauty upon the soul : as there is a variety in needle-work that causes a beauty upon the work , and so she shall be brought to the King. So you must have that that may make you aimable and lovely in the eyes of the King. The Fifth Rule , or Direction . Take heed of halting . When you walk with him you must not halt between two but give up your self fully to God , you must give up your selves wholly to him in walking with him ; not to have a distracted heart , or a divied heart between two : Why halt ye between two opinions ( saith the Prophet ? ) If God be God , worship him ; if Baal , worship him . So , when the heart is not divided up and down , and is resolved in the way of God , that 's the thing that I mean here ; that is , If I cannot be happy here , I am content to be miserable here ; when the soul is so resolved and doth not halt in Gods way , when the soul knows that here is the way that there is happiness to be had in , and whatsoever seems to the contrary to flesh and blood , yet I know that in these waies there 's happiness to be had , there 's enough to blesse my soul for ever , and therefore whatsoever becoms of me , I am resolved upon these waies ; this is one that is fit to walk with God , he will not halt , but will treat strait steps in the waies of God : and that the Apostle requires of us in Heb. 12. 13. Make streight paths for your feet , lest that which is lame be turned out of the way . Make streight paths , go on in a streight way , not having the heart longing after something else : There are some that have some convictions of conscience , that have their hearts inclinable to the waies of God , and are going on in some of the waies of God , yet they have longings of spirit after something else : but when the heart indeed walks with God , it gives up its self wholly to him , and is resolv'd in these waies : you have had some good thoughts ; but if your hearts be divided between God and the world , you will turn to be Apostats in time , that which is lame will be turn'd out of the way , the waies of God will be tedious to you when you do not give up your selves wholly to them ; and this is the reason of the Apostafie that there is in the world , they seem to go on in Gods waies , but they go on but lamely because they do not give up themselves wholly to the waies of God. The sixth Rule , or Direction . If you would walk with God , Take heed of formality in all holy duties ; be laborious in holy duties , take pains with your hearts in them , labor for the power of godliness in holy duties , you must strive to get up to God in them : It were well if when we perform holie duties we did but keep close to the Duty its self , few go so far : But it 's one thing to keep close to the Duty , and another thing to keep close to God in the Duty ; we must labor not only to mind what we are about , but to keep close to God in the Duty , to find God in all duties that we perform , and in the use of all ordinances to take pains to find God there , and not to satisfie & quiet our hearts except we find God in the duties that we do perform ; we have a notable Scripture for this , in Exod. 20. 24. In all places where I record my Name , I will come unto thee , and I will bless thee . That is , where ever there is any Ordinance , or any holy Duty to be perform'd , there 's a recording of Gods Name . And saith he , I will come unto thee , and there I wil bless thee . If you would walk with God , you must go where God is , and be in those places where God uses to come : now the walk where God uses to walk it is , in his Ordinances , in his Worship , therefore you must be very spiritual in worship , and sanctifie the Name of God there ; ( according to that that we have treated upon at large ) you must take pains there , stir up your hearts and all that is within you to walk with God there , and not be satisfied except you have something of God there . It 's a notable speech of Bernard , I never go from thee without thee : when ever I come to any holy duty and leave it , I never leave it but I have thee with it : we must not be satisfied except we meet with God in holy duties . The Seventh Rule , or Direction . Take heed of secret declinings , or slidings away from the paths of God into any by paths . For those that professe their desires to walk with God they will not in an open way forsake God , and his waies ; but if you be not very watchful over your hearts , you will have them secretly decline away from the waies of God , from those paths wherein you have had heretofore communion with God , Oh take heed of turning out of the paths of God , of any allurements from the flesh , of any temptations , and especially such temptations as are sutable to your corruptions , they will be alluring you to lead you aside out of the waies of God , and seem to promise waies of contentment to the flesh ; Oh take heed of any such thing , take heed of being allur'd through the deceitfulness of the flesh , as the Apostle speaks in the 2 Epist . of Peter , 2. 18. ( there he speaks of some false teachers ) When they speak great swelling words of vanity , they allure through the lusts of the flesh , through much wantonness , those that were clean escaped from them who live in error . There were some that were escaped from the waies o error , from sinful ungodly waies , and really escaped that is , in their kind , they were not hypocrites , that is , to make shew of one thing and do another , but what they did they did according to the light of their consciences , but yet it was not through the sanctifying saving work of God but through the strength of a natural conscience ; and so they were allur'd through the lusts of the flesh , and through wantonness , by those that taught false Doctrine , but they together with their false Doctrine came to that that was sutable to the flesh . I beseech you observe it , some that have been walking with God and then met with these that come with fair shews with that which is false , ( and you may know it in this that it gives liberty to the flesh ) they think here 's a fine , even , and smooth way that I may have content to the flesh in ; observe it , there 's no such way to allure such as have by the power of the Word escaped from the waies of sin in a great measure , no such way ( I say ) to allure them as to come and shew them how they may make a profession of godliness and yet have liberty to the flesh too : Oh the Lord deliver yong beginners from the wantons of our age ! the wantons that are in our generation that do allure them through the lusts of the flesh , and promise liberty to them , for so the text saith , While they promise them liberty they themselves are the servants of corruption : THEMSELVES : Mark , those that promise them liberty , and bring such Doctrine of liberty to you , they Themselves are in the mean time the servants of corruption : Oh take heed of declining to the waies of the flesh after thou hast seem'd to begin in the spirit ; what hast thou to do in the way of Asher and in the waies of Egypt ? Oh thou that heretofore didst seem to converse with God , and to walk with him , what iniquity hast thou found with me saith God ? So what evil hast thou found in the waies of God ? Do you find them too difficult for you , Oh it is through the baseness of thy heart , because thy heart is not changed and made sutable to that that is spiritual and holy , Oh that the Lord would be pleased to cause his Angel to meet with some that are declining from his good and blessed waies ! as we read in the book of Genesis , That the Angel met Hager when she was flying from Abrahams family , from the Church of God , and saith he , Hager Sarah's Maid , from whence camest thou ? doest thou come from Abraham's family ? art thou going from thence ? and where dost thou think to find so much good as in Abraham's family , where the presence of God is ? So , Oh that God would meet with such as are declining from the good waies of God , Oh thou soul whither art thou going ? thou that hast had the Word working upon thy heart and thou wert seem'd to be turned into the good waies of God , whither art thou going ? are these the waies that are like the former waies that thou hast seem'd to walk in ? Oh what will be the end of these waies that now thou art in ? Indeed they do give contentment unto the flesh more than former waies , but doest thou think that the end of them will be peace ? Oh that there were such a messenger from God to meet thee in those waies that thou art walking in , that thou maiest say as the Church doth in the 2. of Hosea , 7. verse , I will return to my first husband , for then it was better with me than it is now : I was wont to have more peace , comfort , and sweetnes in conversing with God in holy duties than now I find , I will return to those waies of God ; howsoever many loose professors seem to make a scorn of them and deride them , but Lord I am sure I found more sweetness in them then , than now ; well I will return to them and labor to walk in them . The Eighth Rule , or Direction . Or if thou beest declined , Labor to keep a tenderness of spirit , so a● to be sensible of the beginnings of declining . It 's true , we have a great deal of corruption while we remain here in this world , and our hearts are drawn quickly from the waies of God , I but if we could keep a spirit sensible of the beginnings of declining , we might yet keep our walk with God : That so soon as we are got but one step from God , if we did but begin to bethink our selves ; where are we ? what are we doing ? Oh this would cause us to return , and not to go so far off from God. For a man to go far from God is very dangerous , for then he begins to have many thoughts of dispair , and so many times he growes even desperate in his course , and gives up himself to excesse even to satisfie the lusts of the flesh with greedinesse : There are some men that are convinced in their consciences that they are out of the way , and though they be convinced of it yet still they go further and further off from God. Why ( you will say ? ) is that possible ? Yes , Because having once made profession of Religion , and departing from God , now the Devil follows him with dispairing thoughts , he thinks now God will not receive him and accept of him upon his returning to him , and therefore he is resolved that he will satisfie himself to the full ; and I verily belee●● this is the great reason why many Apostates turn so notoriously wicked as they do : when you see a man that hath been forward in Religion , and afterwards not only fall off , but you shall find him to be a drunkard , a whoremaster , a scorner , you may almost conclude that this is the very ground of it , that though his conscience be convinc'd that he is out of the way , yet he is in a desperate manner set to have his pleasure , because he thinks God hath forsaken him , and he hath : forsaken God , and his lusts he will have , and poor creature that 's all that he hath to satisfie himself withal ; Oh take heed of getting far from God : hearken to this you that are far from righteousnes as the Scripture speaks : Oh it 's a terrible thing to be gone far from God , labor to keep thy heart watchful of the beginnings of declining , and be tender and sensible of them . The Ninth Rule , or Direction Labor to be spiritual in thy solitary times . If you would walk with God , prize much your solitary times , and labor to be spiritual in them ; do not lose those times when you are alone , when there 's none but God and your selves together . And especially you that have much business in the world ; alas what little use do you for the most part make of your solitary times ! when you are alone you know not what to do ; but a man that would walk with God he had need be careful to be very spiritual there , now I am separated from the world , now I have to deal with God and mine own soul , Oh! let me improve this , and get advantage by this , Oh! let me not be quiet till I get some converse with God : Those Christians that are spiritual in their solitary times they will be very spiritual when they come into company . As Moses , when he was alone with God upon the mount and came down unto the people his face did shine so as they were not able to bear it : Certainly , those that are alone with God , and are spiritual , they will shine in holy conversation when they come down from the mount , when they come to converse with others . The Tenth Rule , or Direction . Let Gods presence be more to thee than all the world ; account it more engagement to thy soul , that thou art with God that thou hast Gods presence with thee , than though thou hadst the eye of all the world upon thee : It would mightily compose the spirits of men and women if they had an awful reverence of the presence of God , and did account it more than al the world besides , and therefore to do nothing in Gods presence but what thou wouldest do in the sight of all the world ; or what thou maiest do so as thy conscience may not accuse thee for sin in it . Oh look upon the presence of God as more than all the world unto thee . The Eleventh Rule , or Direction . Go on with a resolution in the performance of holy duties though thou seest nothing come of them for the present . Though I have not what comfort I would , yet I am doing what duty I am commanded , I am yet in Gods way ; and that should satisfie every gracious heart , that though I have not what encouragements I would , yet that I am in Gods way , and let me keep in that way of God. The Twelfth Rule , or Direction . Make good interpretations of all Gods waies and dealings with thee . This is a mighty help to us to keep on in the way of God , and to walk with him . If God comes in a way of affliction , make good interpretation of the affliction , do not presently conclude , that God appears like an enemy to thee , that will discourage thee in the waies of God ; but look upon God as intending good unto thee in every thing ; and that will help thee to keep close to him , and to walk close with him in every condition : If God seems to go out of the way of prosperity , and to come in the way of affliction , make good interpretations of it : do not therefore think that God is therefore leaving of thee and forsaking thee , but exercise faith in this , and beleeve that God may intend as much good to thee in that way as in any way whatsoever , and I ground this rule upon that text in the 12. Heb. In the former part of the chapter the Apostle speaks of Gods chastening of his people , My Son despise not thou the chastening of the Lord , nor faint when thou art rebuked of him ; for whom the Lord loveth he chasteneth , and scourgeth every son whom he receiveth : and in the 7. verse , If ye endure chastening then God dealeth with you as with sons : for what son is he whom the father chasieneth not ? but if ye be without chastisements whereof all are partakers , then are ye bastards and not sons . So still he goes on in the point of chastisement , in the 9 , 10 , 11. verses he speaks of nothing but of chastisements , now then in the 12. verse he draws a conclusion from thence , having laid this as a ground , that we are to look upon God as a father in his chastisements , Wherefore then lift up the hands which hang down , and the feeble knees , and make straight paths for your feet , lest that which is lame be turned out of the way . As if he should say , when as you apprehend God in a way of wrath against you , and not in a way of love , your knees will be feeble and you will not be able to go on with that cheerfulness , and to walk with God in that hard way that he seems to call you too : But looking upon your selves as sons , and God intending good unto you , that by chastisements you may be made partakers of his holiness ; now saith he , lift up your hands that hang down , and those feeble knees , those feeble knees that were so weak whereby you were difinabled to walk with God : Those feeble knees will be strengthened if you make good interpretation of the waies of God , and beleeve that the Lord intends good unto you . And as in other chastisements , so among the rest the chastisements of spiritual discertions ; when God not only comes with outward afflictions upon you , but when the Lord shall come against you , even himself with spiritual discertions , and afflictions , even afflicting your souls you must make good interpretations of them . You will say , That 's hardest to walk with God ; Indeed we may walk with God , and keep on in communion with him notwithstanding outward afflictions , but when the Lord seems to withdraw himself , and when there is both outward and inward too , that 's hard : For outward afflictions , I will give you one notable Scripture for a child of God , following hard after God though God seeme to withdraw himself from the soul , in the 63. Psal . where by the title of the Psalm you shall find that David was in the wilderness of Judah , and that was when Saul did persecute him for his life : Saul persecuted David and followed him , and David was fain to sculk up and down in the wilderness of Judah from place to place , and yet mark , O God , thou art my God , ( for all that ) early will I seek thee , my soul thirsteth for thee , my flesh longeth for thee in a dry and thirsty land , where no water is : And then in the 8. verse , My soul followeth hard after thee ; though Lord thou seem'st to withdraw thy self from me in regard of these outward administrations , yet my soul followeth hard after thee ( saith David ) notwithstanding . If times of affliction , when God seems to withdraw himself by his afflictions , yet our souls should follow hard after God : Doth God seem to go from us as if he would not walk with us ? Oh run after him : As a poor child if the mother seems to go away from it , and gets over a stile before it , the child cries and runs after : So it was with David , when the Lord did seem by those administrations of his to be going away from him , saith he , My soul follows hard after him . And this is an excellent frame of spirit , that the more the Lord seems to be gone from a Christian , the more hard doth the soul follow after God , nothing can satisfie such a one but God himself ; and therefore he saith , Lord , my soul thirsteth after Thee in a dry land , he doth not say after water , but after Thee . So in any affliction , if thou canst say this , Lord , it is not so much the deliverance from an affliction that my soul thirsteth after , but Oh Lord ! thou knowest my soul thirsts after thee , and may the affliction be but made up in thy self it is sufficient , I never find my soul following more earnestly after thee than now in the time of my affliction . CHAP. X. An Objection concerning Gods hiding of his face , Answered in six Particulars . IF it be a spiritual discertion , if the Lord seems to withdraw himself from the spirits of his servants , What Rules should be given there , for one yet to walk with God in the time of Spiritual discertion ? I have divers things to speak to those that God hath seemed to withdraw himself from . Object . You will say , You have told us of the excellency of walking with God , and we account it the happiness of our lives to walk with him ; Oh but God will not walk with me , but withdraws himself from my soul so that I cannot see him , and hides himself from me . Now I have divers things to say to thee : In the first place , Be of good comfort ; It 's a good sign , that God hath made thee know what it is to walk with him , that canst be sensible of his withdrawings ; there is a generation of people in the world that go on in a slight kind of way in the profession of Religion , and they know not what it is to be sensible of any of Gods withdrawings from them , you never hear them complain of any such thing , they know not what it means ; therefore ( I say ) it 's a good sign that thou knowest what it is to walk with God because thou art sensible of any of Gods withdrawings from thee . Secondly , Examine whether thou hast not sometimes shut out God from thee , when God hath offered himself to walk with thee . Hath not God sometimes tendred himself , and even taken thee by the hand to walk with thee , and thou hast not bin at leasure then , thy mind hath been about somewhat else ? Oh! therefore be humbled before him for all thy unworthy dealings with him , and for all thy declynings from him ; Know , God calls thee to this , There hath been many wandrings of thy spirit from God , Oh that thou couldst but say in respect of thy spiritual wandrings , as the Prophet David saith in respect of his wandrings , in Psal 56. 8. Thou tellest my wandrings , put thou my tears into thy bottle , are they not in thy book ? Oh that thou couldst but say so ! Lord , there hath been many wandrings of my spirit , but Lord , put my tears into thy bottle ; sutable to my wandrings so are my tears , Oh! it grieves me to the soul that ever I have grieved thy Spirit ; when thy spirit hath even taken me by the hand to walk with thee I have withdrawn my self , and upon that thy Spirit hath been grieved ; Oh it grieves my soul ! Oh Lord , thou hast taken notice of my wandrings , take notice of my tears that are sutable . Thirdly , It is better that God withdraw , than that we withdraw . I beseech you observe it : If God withdraws from you it is your affliction : but if you withdraw from God , it is your sin ; and sin is worse than affliction , better bear any affliction , yea spiritual afflictions than commit sin ; and that you should labor to be sensible of : you that complain of God's withdrawing from you , and that God will not walk with you ; Be you more sensible of your own withdrawings as a greater evil to you than Gods ? It 's true , Gods withdrawing from me it is a sore affliction above all that ever befell me in this world ; but my withdrawing from him it is a greater burden to me . And it may be if God did not withdraw from thee , thou wouldst withdraw from him : And many times God doth withdraw from his people to prevent his peoples withdrawing from him . As many times the mother will withdraw her selfe from the child that the child may not be wandring from her . And this may be the very end why God withdraws , he sees thy heart begins to be loose , wanton , slight , and vain , and therefore it is that he hides himself , that thou maiest be awakened and sensible of the danger that thou art in by withdrawing thy self from God ; that so thou maiest cleave to him the more fully , and that thy soul may follow more after him , that thou maiest lift up thy heart and cry more earnestly after God. But now , if God be withdrawn , & the soul be not so sensible as to cry after him , or if it should leave off crying ; then such a one is in a dangerous condion indeed . As if a poor child had lost the father or mother and were crying after them ; at length comes some begger with an apple or plumb and steals away the child , and then the child is quiet for the present ; Oh take heed of that , depart not from the Lord , keep crying after him in all his withdrawings . Fourthly , Gods withdrawing of comfort is not alwaies the withdrawing of his presence : Thou maiest mistake , thou thinkest that God is withdrawn , why ? because he hath withdarwn comfort ; there may be a great mistake in this : God ( I say ) may withdraw comfort , and not withdraw his presence , take this for a certain rule and make much use of it , when comforts are gone : Do not say when comforts are gone , therefore the presence of God is gone , there may be as ful and as gracious a presence of God when comforts are gone as ever there was : he may be present with his graces and support ; as in Psal . 63. 8. My soul followeth hard after thee , thy right hand upholdeth me ; though thou seemest to be gone . So , God may be present to uphold thee , and to strengthen thee , and to exercise thy faith in him , and that may be as acceptable to God : The exercise of faith in the want of comfort may have as much of God in it as all the comfort that ever thou hadst in all thy life ; and therefore do not say , that Gods presence is gone because comforts are gone : The beams of the Sun in the winter time is not so effectual as the influence of the Sun when it is in a cloud in the summer time : Is the presence of the Sun gone in the summer because there 's a cloud between the sun and you ? It may be a child will think , Oh the Sun is gone out of the firmament because there 's a cloud : I but I know there 's the Sun still , for there 's the influence of the Sun , there 's some heat in the day , and there 's some light wherby I may see to do my work , though I have not that lustre as before ; Now when the Sun shines in winter it shines bright but there 's not that influence of the sun upon the earth as makes the plants grow : So , sometimes the beams of Gods presence may be clouded to a Christian by reason of outward afflictions , and yet there may be more of Gods presence than at another time , when it shall shine in the beauty of it in the comfotrs of a Christian for so I compare the shining of the Comforts of a Christian to the shining of the Sun in the winter , that sometimes have no influence to sanctifie the heart , As in winter times the Sun hath not that influence to fructifie the ground , but at other times though the Sun be clouded yet it hath influence to make the ground fruitful ; so though God may not shine upon thee in regard of outward comforts , yet he may shine in upon thy soul and make thee to increase and grow in goodness more than ever before . Fifthly , If thou canst not see Gods face , yet hearken and see if thou canst not hear his voice , and follow that . Doest thou come to the Word and there hear his voice ? Is not God pleased to speak to thy soul out of his Word ? Thou goest perhaps into thy closet and canst not see his face there as thou wert wont to do , yet blesse him that thou canst hear his voice , and follow his voice though it be in the dark . As now , if a child be going with the father and it be lost , yet if the child cries , and the father or mother speaks , that quiets the child very much ; so it is with the children of God , when they cannot see Gods face , yet they may hear Gods voice : They cannot have those comforts from God as sometimes they have had ; those sweet manifestations of the love of God shed abroad into their hearts ; but when they come to the Word , they cannot but say that they hear their fathers voice ; Perhaps the word is not a comforting word to thee as hereto fore , I but is it not a directing word , an instructing word , an inlightening word ? Oh this now should support thee for the present . Sixthly , All that I will say further is this , Keep thy self in a waiting frame for God : Do not determine that because the Lord is gone he will ever be gone ; Oh no , but keep still in the waies of God waiting for him , resolve , that though God leaves thee , yet thou wilt not leave the path in which God was heretofore : I am sure that God was once here , Oh then keep the path wherein thou wert wont to meet with God , for thou shalt meet with him again : It 's better to keep the path , the ordinary high-way of God , for you are more like to meet with God there than if you should go out of the way : I 'le give you a Scripture or two for that and so conclude . The first is in Psal . 101. 2. I will behave my self wisely in a perfect way , Oh when , wilt thou come unto me ! That which I quote this for is this , the resolution of David to behave himself wisely in a perfect way , together with his panting after the presence of God , Oh when wilt thou come unto me ! as if he should say , Lord , Thou art absent from me now , but Lord , I will not go out of the way wherein I was wont to find thee , Oh when wilt thou come ! I will not determine that I shall never see thee in this way as heretofore I have done , no , but I hope I shal afterwards meet thee . And so in the 119. Psalm , 8. verse , I will keep thy Statutes ; what then ? Oh forsake me not utterly . It seems that the Lord for the present to Davids apprehension had forsaken him : but what was Davids resolution ? God hath forsaken me and I 'le forsake him ? Oh no , But I 'le keep thy Statutes , and Oh! leave me not utterly . So keep on in the waies of God still , go on in his way and wait for the presence of God until he come ; and conclude this , Surely , he will come . Be not like to children , that because they see the Sun going down , therefore they conclude that the Sun is gone , and will never come again . Though God seems to withdraw the light of his face from thee , do not conclude and determine , well , I shall never have those comforts from God , in communion with God , in walking with God , as once I was wont to have ; do not say so , but go on , and keep in the waies of God , wait upon him and look up towards him , and so thou maiest come to have as much Communion , Sweetness , and Joy in God as ever thou hadst in all thy life . And now know , that God cals for the work of faith in such times as these are , now God calls thee to walk by faith and not by sence . FINIS . AN EXACT ALPHABETICAL TABLE Of all the chief Matters handled in the Fourth VOLUMN . A ADultery , see Earthly-mindedness Accompt The Saints are carefull to make even their accompts with God Page 313 Aim The aim of the Saints is heaven-ward 107 Angel The Saints have the same confirmation of their happiness as the Angels have Page 104 Apostacie What the root of apostacie is . 40 Astray By Nature men go astray from the waies of God 268 B Benefit What the benefit of grace is 36 See Conscience Beleeving By beleeving men take up their freedom of Heaven Page 103 Blessing , see Jacob C Care Whence distracted cares arise 9 What our care should be 78 Calling How godly men are busy in their callings 16 Calling , see Wicked Citizen The Saints are Citizens of heaven , and how 100 We should walk as becomes Citizens of Heaven 105 See Priviledg Communion What the word Communion signifies 109 Communion with God what it is 110 Communion see Saints Content see Little Conversation Heavenly Conversations are to be followed 92 How far heavenly Conversations are to be followed 93 How the Saints Conversation is in Heaven 106 Reasons why the Saints Conversations are in Heaven 227 Heavenly Conversation is a convincing Conversation 240 Heavenly Conversation is attainable Page 251 Conversation see Faith , Hell , Evidence , Godly , Growing , Glory , Suffering , Directions Converse What the Converse of the Saints is 116 Contrariety see Examples Comfort The Saints have comfort in little of this world 223 Comfort see Losses Confirmation see Angels Covenant What the Covenant on our parts is Conscience The benefits of a cleer conscience 215 Covetousness see Idolatry Creature How the Saints deal with the Creature 310 All the Creatures bring glory to God 245 Curse On whom the curse of the serpent is 44 D Danger see Example Death What is that hinders preparation for death 47 Devil The Devil casts thoughts into the heart of man Page 7 Delight Wherein the delight of the Saints lieth 115 Delight see Sabbath Depend For what Godly men depend upon God 277 Difference , see Godly , Jacob. Direction Directions how to get a heavenly Conversation 251 A godly soul depends upon God for directions 277 Directions how to walk with God 320 Destruction Earthly mindedness brings destruction 50 Distracted see Cares Doctrine see Reconciliation Drossie How a drossie heart is known 57 E Earth The Earth swallows up earthly men 13 Earth , look higher . Earthly things When men mind earthly things in a sinful manner 6 Earthly things carry a fair shew Page 65 Earthly things are many times the portion of reprobates 68 Earthly man When an Earthly man is in his element 10 Earthly-minded A man may be Earthly-minded and not know it 51 What shall become of earthly-minded men 72 Earthlimindedness What Earthly-mindedness is 5 Earthly-mindedness is adultery 20 Earthly-mindedness is Idolatry 21 See Enmity Earthly-mindedness deads the heart to prayer 42 Earthly-mindedness is a scandal to Religion 45 How earthly-mindedness may be known 54 Reasons of Earthly-mindedness 64 Earthly-mindedness brings guilt upon the spirit 18 The effects of earthly-mindedness another day 50 Earthly , see Heavenly , vilifie , Conversation , Element , Spirituall , Godlinesse , Temptations , Snares , Ministry , Lusts , Death , Destruction , Vanity , Humility Inducements Egyptians What Idolatrous worship the Egyptians had Page 21 End What it is that causeth a blessed End 299 Who they are that have the same ends God hath 275 Enoch Enoch's Prophesie 262 Evidence Evidences of mens conversations being in heaven 222 Evidences of walking with God 306 See Walking Example Examples of godly men should be followed and how far 92 Examples of godly men should make us enquire after the waies of godliness 94 Examples of godly men should confirm us in the truth 96 What we should do when examples of godly men are contrary 97 See Examination Danger in following the examples of wicked men 100 Examination Contrary examples should put us upon examination 98 Esau see Jacob Excellency The excellency of walking with God Page 267 Excellency see Walking Eye The souls of the godly eye God 272 F Faith The heavenly conversation of others is not the rule of our faith 93 Faith must be exercised 259 Familarity Whence our familarity with God ariseth 293 Folly The folly of earthly-mindedness 38 Formality Formality must not be rested on 253 Formality must be taken heed of 326 G Genius Wicked men fancy heavenly things according to their own genius 17 God God takes care of men , concerning earthly things 78 Heavenly conversation brings glory to God 244 See Walking What a man trusts to , he makes his God Page 54 Godly Difference between wicked and godly men 3 Godly mens Conversations should not be earthly 238 Godly men carry themselves as in Gods presence 274 Godly , see Calling Godliness Earthly-mindedness is contrary to the work of godliness and how 26 See waies , my stery . Glory Heavenly Conversation brings glory to the Saints 246 What the glory of the soul is . 239 Grace What the work of grace is 27 Grace , see Benefit : presence . Growing Heavenly Conversation is growing 240 H Halting The Saints must take heed of halting 325 Heaven , see Saints , Profession , Conversation , Aim . Heavenly The Saints are Heavenly in Earthly imploymonts Page 115 The Saints have great skill in Heavenly matters 218 See Genius , Conversations Hell The Conversations of wicked men are in Hell 99 Heart The heart is best known by the thoughts 7 The heart of a wicked man is upon the things of the earth . 16 The vileness yf mens hearts discovered 302 Heart , see drossie . Higher God made man for higher things than the things of the earth 96 Hypocrites Hypocrites rebuked 135 Honor , see walking Humility Humility takes the heart off from earthly mindedness . 86 I Jacob Difference between Jacob's blessing and Esau's 6 Idolater Idolaters depart from God 22 Idolatry Covetousness is Idolatry Page 20 See Earthly-mindedness Vileness Ill , see Success Ignorant see Religion Imployment see Heavenly Inducement Earthty Inducements oppose godliness 98 Intercourse The Saints have much intercourse to heaven 218 Joy What the joy of a Saint is See World 54 L Law The Saints are guided by the Laws of God 110 Little The Saints are contented with little in this world . 222 Loss The Saints have comfort in all their losses 224 Lust Earthly-mindedness brings in foolish lusts and how 34 M Man Wherefore God made man 69 See Nature Mind Who they are that know the mind of God Page 94 Ministry How earthly-mindedness hinders the Ministry 30 Mystery The mystery of godlinesse ought to be studied 254 N Nature What man is by nature 268 P Petitions What men they are that shall have their petitions granted 295 Pilgrim We are pilgrims here upon earth 76 Prayer see Earthly-mindedness Preparation see Death Presence Gods presence draws forth grace 298 See God Principles see Saints Priviledge What the priviledges of a Citizen of heaven are 106 How the priviledges of a Citizen of Heaven are procured 107 Promise Wicked men do not trust to a promise Page 15 Protection The Saints have the protection of heaven 104 R Reconciliation How a wicked man conceives of the Doctrine of Reconciliation 17 Religion How Religion is scandalized 45 Why men are ignorant in Religion 59 Reprobates Reprobates have their portion in this life 68 Riches The Saints have right to the Richcs and common stock of heaven 103 Riches see Uncertainty S Saints The Saints names are inrolled in heaven 102 The Saints are no longer slaves 103 The Saints ' are guided by heavenly principles 108 The Saints have communion with God 109 The Saints trust God with much Page 220 The Saints are sensible of the stoppage between them and heaven 226 Sabbath To whom the Sabbath is a delight , and to whom it is a wearinesse 16 The Saints keep a a perpetual Sabbath 115 Saints see Citizens , Riches , Angels , Perfection , Laws , Delight , Heavenly , Sabbath , Trading , Intercourse Little , Comfort Losses Safty Wherein the safty of a Saint lies 292 Scandal , see Religion Self What self is 25 Secrets what manner of men they are that know Gods secrets 294 Seriousness What seriousness of spirit is 309 Serpent , see Curse Sinful , see Earthly Shortness What the shortness of our time here should lead us to 73 Snare Earthly-mindedness brings men into snares 29 Soul Of what value the soul of man is Page 70 The soul of man is from heaven 229 The soul of man ought to be beautified 324 Soul see Glory , Walk Spiritual A wciked man is earthly in spiritual things , a godly man is spiritual in earthly 11 Strictness We ought not to find fault with strictness in Gods waies 231 Stranger The world are strangers to walking with God 300 Success The reason of ill success 35 Suffering Heavenly Conversation makes suffering easie 249 T Temptation Earthly-mindedness puts men upon great temptations 28 Thoughts What the thoughts of the Saints are 111 Which way the thoughts of the Sainis tend 112 See Devil , Heart Trade What the Saints trade for heaven is Page 213 The Saints have free trade to heaven 104 Trust , see God Trusted Worldly things are not tobe trusted too 55 U Vanity All earthly things are vanity 53 Vilifie The Saints vilifie the things of the earth 222 Uncertainty The uncertainty of riches 71 Vileness The vileness of Idolatry 21 Vocation What vocation is 25 W Waies The waies of godlinesse should not be opposed 95 See Strictness Walk How the soul is brought to walk with God 268 He that walks with God depends not much upon reason 307 He that walks with God is the same in private that he is in publick 308 He that walks with God walks in his Commandements Page 310 What it is to walk with God 267 Walking What walking with God is 272 Wherein walking with God consists 280 Several excellencies of walking with God 286 The honor of walking with God 288 Particular evidences of walking with God Page 316 See Strangers , Excellency . Wearinesse , see Sabbath . Wicked Why wicked men are busie in their callings 16 See Godly , Genius , Example , Hell. Work , see Godlinesse , Grace . Worldly Wherein worldly joy consists 54 See Trust , Strangers . A TABLE of those SCRIPTURES which are occasionally Cleared and briefly Illustrated In the Fourth VOLUMN . The first number directs to the Chapter , the second to the Verse , the third to the Page of the Book . Chap. Verse Page Genesis . 6 9 263 27 28 6 27 29 6 33 9 52 45 20 239 Exodus . 23 14 288 25 21 323 Leviticus 4 18 280 26 11 280 26 12 280 2 Kings 17 8 301 2 Chronicles 28 2 301 Nehemiah 5 9 317 Job 18 8 292 22 21 293 Psalms . 16 3 277 16 6 277 23 4 292 37 4 295 45 13 325 45 14 325 49 11 66 49 13 66 62 10 77 62 11 77 63 8 283 583 3 277 72 9 268 86 11 305 89 15 289 89 16 289 119 37 42 119 45 279 138 7 292 139 17 61 Proverbs 2 20 92 13 20 294 23 7 7 23 17 274 Canticles 5 2 281 7 5 281 Isaiah 13 17 53 30 21 269 35 8 271 53 9 271 Jeremiah 2 12 23 17 13 44 Ezekiel 33 31 31 Daniel 7 10 107 7 18 107 Hosea 2 7 329 4 11 22 11 10 298 Micah 6 6 291 6 7 291 6 8 291 Luke 1 6 315 21 34 47 John 3 31 81 Acts 6 31 318 7 29 113 22 25 101 22 27 106 23 25 64 Romans 8 5 3 1 Corinthians 9 27 25 15 29 79 2 Corinthians 3 10 239 4 17 247 4 18 13 5 7 307 Galatians 6 12 65 6 26 310 Ephesians 2 6 107 2 11 251 2 18 272 2 19 130 4 17 309 5 5 20 Philippians 3 8 8 3 19 8 Colossians 3 1 249 3 2 79 3 3 79 2 Thessalonians 1 11 246 1 12 246 1 Timothy 6 9 28 6 9 34 6 9 50 2 Timothy 4 10 40 Hebrews 10 32 224 10 34 232 11 1 256 11 5 322 11 10 101 11 13 87 11 37 87 12 13 327 12 22 101 James 4 4 23 2 Peter 1 3 230 2 18 327 1 John 1 4 109 2 6 319 4 5 60 3 John 0 4 316 Jude 0 14 20 0 4 262 Revelation 3 4 287 13 6 102 13 8 102 14 4 287 FINIS . Notes, typically marginal, from the original text Notes for div A30615-e8590 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 muniiceps coelorum nos gerimus . Steph. Beza , Piscat . ad verbú . nostra Civilis vita in coelis est . Doct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pri . & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terra , extra terram , sine terra . Beda . Acts , 23. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrae fillii . Notes for div A30615-e14950 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 9. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Castigo corpus meum . vulg . Comundo corpus meum . Levidum reddo corpus . Agust . Est metophorasumpta à pugilibus & suctantibus , qui pugnis & verberibus se mutuo obtundunt . Chem. Jans . Aret. Pareus . Piscat . Notes for div A30615-e19930 First . For Direction Secondly . For Protection Thirdly . For Assistance . Fourthly . For a blessing upon all it doth . Gospel worship 
A30579	----	Gospel-conversation: wherein is shewed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Criplegate, London. Being the third book published by Thomas Goodwyn, William Greenhil, Sydrach Simpson, Philip Nye, William Bridge, John Yates, William Adderly. Burroughs, Jeremiah, 1599-1646. 1650 Approx. 651 KB of XML-encoded text transcribed from 140 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30579 Wing B6076A ESTC R213106 99825612 99825612 29998 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30579) Transcribed from: (Early English Books Online ; image set 29998) Images scanned from microfilm: (Early English books, 1641-1700 ; 1756:3) Gospel-conversation: wherein is shewed, I. How the conversation of believers must be above what could be by the light of nature. II. Beyond those that lived under the law. III. And suitable to what truths the Gospel holds forth. By Jeremiah Burroughs, preacher of the Gospel to Stepney and Criplegate, London. Being the third book published by Thomas Goodwyn, William Greenhil, Sydrach Simpson, Philip Nye, William Bridge, John Yates, William Adderly. Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. [12], 168, 269-290, 295-357, 357-358, [9] p., plate : port. printed by Peter Cole, at the sign of the Printing-Press in Cornhil, near the Royal Exchange, London : 1650. The words "Thomas Goodwyn, .. Philip Nye," and "William Bridge, .. William Adderly." are bracketed together on title page. "To the reader" signed: Thomas Goodwyn [and 6 others]. Includes "The misery of those men that have their portion in this life" (caption title). Includes index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- N.T. -- Philippians I, 27 -- Sermons -- Early works to 1800. Sermons, English -- 17th century. 2006-05 TCP Assigned for keying and markup 2006-05 Aptara Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion GOSPEL-Conversation : Wherein is shewed , I. How the Conversation of Believers must be above what could be by the Light of Nature . II. Beyond those that lived under the Law. III. And suitable to what Truths the Gospel holds forth . By Jeremiah Burroughs , Preacher of the Gospel to Stepney and Criplegate , London . Being the Third Book published by Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates , William Adderly . LONDON : Printed by Peter Cole , at the Sign of the Printing-Press in Cornhil , near the Royal Exchange . 1650. To the Reader . THe order and method which we propounded to our selves , and still pursue in publishing this blessed mans Labors committed to us , is the same with his own in Preaching them ; and in his Preaching stile also we present them , that so both for matter and miner they might be every way his own . We need not set him up any other Pillar or Monument then what himself erected by his own worth ; and yet we may as truly say of him , as Nazianzen of Athanasius , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He was high in worth , but humble in heart : He dyed in the strength of his Parts and Graces , and did not wear with rust , but use : ( Amplissimum vitae spatium usque ad sapientiam vivere ) He did the work of him that sent him , whilest it was day , because he feared ( as he would often say ) a night was coming upon the Kingdom , wherein he could not work ; and so he lived long in a little time . It grieved his Soul to see how among Professors of Religion , Holiness of Life , and circumspect walking , is not attended to in this dissolute and dissolved Age we live in : What Truths therefore served most to revive and renew that Spirit and vigor of Practical Holiness , which was breathing in them before these Times ; these he most insisted on , and pressed upon the Consciences of Believers : And he that is conversant in his Writings , will readily discern , that he judged the power of Godliness not to consist in high-towring-speculation ( though himself was of excellent-raised-parts ) but in an holy Conversation , which is peculiarly the subject of this Treatise ; therein following the direction of Paul to Titus , exhorting Believers in God , to maintain good Works , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to go before others in good works , or to set before others good works , as the words imply , Tit. 3. 8. Which yet whilest a Christian pursues with all zealous fervency and intention , he must withal be acquainted with the Root from whence all his Holiness must spring . Good Works are dangerous , if they be made the Foundation in the great point of Justification by Faith ; but if they be used in the superstruction , then they are very useful . We cannot have children from Christ , except we be first married to Christ : No works of Sanctification , before Vnion with Christ . Many cry out for Obedience and good Works , yet are profane , because they go not to Christ for these ; You will not come to me , that you might have life , saith our Savior : Except we do all for and from Christ , our Lusts will not be mortified , our Duties not accepted , our Consciences not purified ; we shall not be strengthned against crosses , neither shall we go on chearfully , nor persevere : The foolish proud heart of man is loth to be so much beholding to Iesus Christ , as to receive Salvation from him altogether , but something it will do , and something Christ must do ; yet it leans much , if not most upon it self , onely it will take in Christ to make more sure work . There is a sturdy stoutness and unyieldingness of Spirit in men , against the blessed Truths of the Gospel made known unto them ; they must have Peace , Comfort , Assurance , their own way , or else reject all ; they would finde a principle of life and power within themselves , and not go to Christ for it ; they would bring something to Christ , and not fetch all from Christ ; not knowing that the way which all true Believers have gone ( after much wearying of themselves to finde something in themselves ) hath been at the last to rowl themselves wholly upon the Free-grace of God through Iesus Christ , seeing nothing in themselves , yet giving glory to God by believing ; and if they could bring their hearts so disposed and qualified , yet they see the danger of resting in what they are , have and do . And if want of such and such conditions and qualifications had ground enough to keep from Christ , it might have hindred any that ever did cast themselves upon the Free-grace of God , because they would still have been at a loss , finding a defect in them . These things we judge not unseasonable to premise , in the reading of this and all other Treatises of this nature , that Christians may ( when they abound in much-doing and well-doing ) be still as much afraid of resting in doing well , as of committing ill , and be content to have all flowers withered that refresh them without Christ ; And when after Humiliation and casting down for sin , they begin to stand upright , as they think , upon the legs of their Prayers , Performances , Inherent Graces and Qualifications , and Righteousness and Holiness expressed in their Lives and Conversations , they may yet notwithstanding all this , be brought , not to glory in themselves , but in Iesus Christ , and willingly come down from the Throne of their own Conceits , Sufficiences , Abilities , and be at the Footstool and Threshold of Iesus Christ ; that seeing they know nothing , are nothing , have nothing , do nothing , they may be nothing in their own eyes , that Christ might be all , do all their work in them and for them , that so they may wholly live upon Christ , and to Christ , still drawing vertue from him , seeing a need of Christ , and of nothing else , and finding a fulness and help in him , and in nothing else . This word of direction being given the Reader in his perusing this Treatise about Gospel-Conversation , the publishing of which in these perillous Times , we conceive exceeding suitable and useful , wherein so many are led away after those Doctrines that are not after godliness , as the Apostle speaks . This holy man would often much bewail that he did not see that holy frame and temper of Spirit in the Professors of our days , which was in those God was pleased to take out of this world to himself in the days immediately foregoing these Troubles : He would often say , We seem to have more light now , but we have lost our heat and first love . We pray the Lord awaken us , that we may do our first works before he come against us quickly , and remove the Candlestick out of its place . Amen . Thomas Goodwyn , William Greenhil , Sydrach Simpson , Philip Nye , William Bridge , John Yates . William Adderly . THE CONTENTS SERMON I. THE Words opened . Page 2 Doct. 1 Those that profess the Gospel , must have a great care of their Conversations 6 1 That God may be honored 7 1 Because the Saints are Gods witnesses 8 2 They hold forth Gods renewed Image 9 3 They further Gods designs Ibid 4 They make up the great dishonor He hatb from the world ibid 2. In respect of wicked men 10 1 That you may convince them ibid 2 To stop their mouthes 11 3 To convert them ibid 4 To condemn them 12 3 In respect of the Saints ibid 1 They rejoyce in it ibid 2 They bless God for it ibid 3 They have boldness before men ibid 4. They are established by it . 13 5 They are edified by it ib. 4 In respect of your selves ibid 1 It evidenceth the truth to your souls . ibid 2 It continueth and encreaseth what is in you 14 3 It gets honor in the consciences of men ibid 4 It is an instrument of publick good ibid 5 it furthers a joyful account at the great day ibid 6 It keeps up the honor of Religion from one generation to another ibid Application 1 To reprove careless professors . 16 2 To exhort to be careful of your Conversations 19 Arg. 1 It is a mercy you have conversation among men 20 2 Wicked men are able to passe judgment on your lives , but not on your principles 21 3 Sometimes you must displease wicked men ibid 4 Your lives are but short 22 5 The eyes of all are upon you 23 6 God promiseth salvation to them that order their Conversation aright 24 SERMON II. Rule 1 Have a special regard to the duties of your relation 25 2 Take heed of the sins you are most inclined to 26 3 Take heed of the temptations of your callings 27 4 Take heed of the sins of the times 28 5 Take heed of secret sins . ibid 6 Look not upon those that are below , but upon those that are above you in profession 29 7 Be constant to the end 30 Doct. 2 The Conversation of Profesfessors must be sutable to the Gospel of Christ . 1. It must be higher than the light of Nature will raise it 32 Viz. 1 That we are to knew God 33 2. That we must do as we would be done to ibid 3 We must make conscience of secret sins ibid What Conversation becomes the Gospel , that is above the light of Nature 1 To worship God as a father 35 2 To love our enemies 36 3 To do to others as God hath don to us 37 4 To labor for the mortification of the body of sin within us . 39 5 To love the Commandement you obey 40 Secondly , It must go beyond such as lived under the Law SERMON III Consider first as a Covenant of works for life , as it was at first made to Adam 42 1 Obedience to God meerly as Creator 43 2 Had only promise of natural things ibid 3 He must work by his own strength ibid 4 He was in hazard of miscarrying in his eternal estate ib. 1 The Saints are in a better condition . 1 They serve God as a father 44 2 Vpon better promises ibid 3 Our strength is not put into own hands to keep 54 4 Are delivered from the hazzard of eternal miscarrying ibid 2. As the Law was in the ministration of it by Moses 47 1 Given under low promises . ibid 2 Their Ordinances mean 48 3 Their burden great ibid 4 The administration terrible ibid 5 Their spirits servile ibid But under the Gospel 1 Our Covenant is better 48 2 Our Worship more spiritual 49 3 Our yoke more easie 50 4 We have access with boldnes to the throne of grace ibid 5 We have the spirit of Adoption ibid 3. It must be sutable to what the Gospel holds forth 53 Herein consider 1 What the Gospel holds forth 2 How to sute our Conversations according . 1 The Gospel holds forth , 1. The infinite love of God to mankind 53 2 Love in us becomes this love of God 54 SERMON IV. 2. The willingness of God to to be at peace with man 63 1 When we were enemies to Him 64 2 We were under his power . ibid 3 He had no need of us ibid 4 He begins the work of reconciliation ibid 5 It costs Him very dear ibid 6 He will never be at enmity with us again 65 This cals us to love peace , ib. 3 The infinite mercy of God to miserable creatures 69 It should work mercy in us . 70 4 He is merciful in such a way that justice is not wronged 74 It should warn us first , not to turn the grace of God into wantonness 75 To be just in our Conversations 77 5 What a high price he sets upon the Law. 78 SERMON V 6 Gods infinit hatred of sin 80 It should move us to hate it . 82 7 The great price of souls 85 It should teach us , 1 To set a high price upon our souls 86 2 Not to pollute them with sin 88 8 The great honor God hath put upon human Nature above Angels 89 1. In the personal union of mans Nature with the God-head ibid 2 The body is the temple of the holy Ghost 90 3 The Personal Vnion of our Natures with the second Person in Trinity 91 4 The great example of Self-denial 93 SERMON VI. 9 Our Conversations should be sutable to spiritual worship 96 10 Our spiritual union with God 100 1 God is a Father , Beleevers are Children ibid 2 We are one Spirit with God and Christ 102 3 The union of the Saints one with another 104 4 Their hapines in heaven 110 SERMON VII . What Conversation becomes the Gospel 114 1 Denying ungodliness ibid 2 Sequestred from this world . 118 3 A change of estate 120 1 From what there was before the Gospel came ibid 2 Between one man and another 122 4 Becoming the Ordinances of the Gospel 123 5 Sutable to the power of the Gospel ibid 6 Seeing the glory of the Gospel , have a glory in our Conversations 125 Application 1 To reprove those whose Conversations becomes not the Gospel 126 2 Exhortation to walk worthy of the Gospel 129 Five Motives to it JOHN , 18. 36 SERMON I. TEXT Opened 139 Doct. 1. Christ hath a Kingdom ibid 1 Providential 136 2 Mediatory ibid Doct. 2 Christs Kingdom is not of this world 137 Difference between worldly Kingdoms & Christs Kingdom ib. 1 In regard of pomp and glory ibid 2 In regard of his subjects 138 3 In regard of his rule 139 4 His Laws are spiritual ibid 5 His homage spiritual 141 6 The Officers by Divine institution 143 7 His weapons spiritual 144 8 In regard of priviledges 147 9 In regard of penalties 147 SERMON II. Priviledges of the Saints 1 All their businesses are in the Court if Christ 152 2 They are all free men 153 3 They have free trade to heaven ib. 4 They have right to all the Ordinances of Christ ib. 5 They have his protection 154 6 They shall have certain victory over their enemies ib. 7 They are all Kings ib. 8 They have peace and joy in the holy Ghost 155 9 They have right to the gifts and graces of all the Saints 156 10 They are coheirs with Christ 157 Why Christs Kingdom is not of this world . 1 Because he would confound the wisdom of the world 157 2 Because he delights to exercise the graces of his Saints ib. 3 That his power and wisdom may appear the more glorious 158 Application Use 1 There is a happiness beyond the things of this world 159 Their world called 1 An evil world 160 2 The Devil is called the god of it ibid 3 The pomp of it is not of the Father ibid 4 Its glory is but darkness ibid 5 It knows not God 161 6 It lies in wickedness ibid PSALM , 17. 14. TEXT Opened 295 Doctrine There are men to whom God gives some outward good for a while , and this is all they are like to have 298 Arguments of Gods love to Saul 1 He was chosen by God Himself &c. 300 Explication 1 Why God deals out something to wicked men 304 1 They are His Creatures ib 2 Their time of life is Gods patience ibid 3 It is their day 305 4 They do something for God here ibid 5 To shew them what little good is in this world 306 6 He hath time enough to manifest his justice upon them hereafter 307 7 He shews what great things He hath reserved for His Children 308 8 God fetcheth glory from hence ibid 1 To harden their heart 309 2 To chasten his own people ibid 9 Because he would have no argument of love or hatred drawn from outward things ibid 2 Here is all they are like to have 310 1 Because their names are not in the book of life ibid 2 They are vile in the eyes of God ibid 3 Because they chuse it themselves 311 4 They are sutable to them . 313 5 They abuse the portion they have 314 6 They have no interest in Jesus Christ ibid 7 They are no sons 316 8 The manifestation of Gods patience is ended ibid 9 They must have imediately to deal with God 317 3 Corrollaries flowing from hence 1. This is the reason why worldly men are so cunning in things of this world 318 2 This is the reason why so many great ones regard Religion so little 319 3 This is the reason of the stir that is in the world to maintain this their Portion 328 4 What kind of Portion this is that the men of the world have 1 What poor things they are 329 1 They are but imaginary ibid 2 Of a low nature 330 3 But a poor pittance 331 4 It will vanish 332 5 It will stand with the hatred of God 333 2 The tenure by which thou boldest them 335 Opened in 4. things . ibid 3 There is a great deal of mixture in what you have 336 1 Of trouble ibid 2 Of curse ibid 4 What Portion thou losest by it 337 1 It is fit for the Spouse of Christ ibid 2 Sutable to an Heir of Heaven ibid 3 It is the height of happiness 338 4 It is Gods great design in making Heaven and Earth ibid 5 It requires the infinite power of God to support a creature in it ibid 6 It remains to eternity ib 5 What is like to be thy end ib 1 Perplexity of spirit when death comes 339 2 You 'l be called to account for all 340 3 A dreadful Portion at the day of Judgment ib. 5 Who the man is that hath his Portion in this world 1 God gives him nothing but what belongs to this life 341 2 By the working of your hearts about your Portion 342 1 Whether your hearts terminate in what you enjoy ibid 2 Whether they go out in full strength to them 343 3 How the loss of them take thy heart ibid 4 Whether they only be sutable to thy heart 344 5 What thou accountest thy cheefest good ibid 6 What you strive to make most sure 346 7 What thou most admirest men for ibid 8 What thou art careful to lay up for thy children ib. 9 Examine thy services in 3 Particulars 1 Are they slight ? 347 2 Hypocritical ? 3 Forced ? 10 Doest thou draw back in Religion ? ibid 11 Doth God for the present curse thy portion ? ibid 12 Doth God convince thee of what stops the current of his mercy ibid 13. He spends his daies without fear of being put off with the things of this world 348 6 Exhortation 1 To those that have evidences of a better portion 349 1 Bless God for it 349 2 Be content with it ibid 3 Envy not wicked men ib. 4 Mind higher and better things 350 2 To all to put on for another Portion 351 Motive 1 Ye are capable of it 352 2 Ye are in a fair way for it ib Means 1 Be stir'd with the fear of God 353 2 Take off your hearts from outward comforts ibid 3 Set the glory of Heaven and Eternity before your eyes 354 4 Honor God with your substance here ibid 5 Let your services be choice services 356 6 Be willing to cast away what you have sinfully got ibid 7 Be willing to joyn with those that suffer for God 358 Conclusion ibid READER , Thou hast here the Names of the Books that are lately published of Mr. Jeremiah Burroughs : As also the Texts of Scripture upon which they are grounded . VIZ. 1. An Exposition with Practical Observations on the 4 , 5 , 6 , & 7. Chapters of HOSEA . 2. A Treatise of EARTHLY MINDEDNES : Wherein is shewed : 1. What Earthly-mindedness is , 2. The great evil thereof , on Phil. 3. part of the 19. verse . Also to the same Book is joyned a Treatise of Heavenly-mindedness , and walking with God , on Gen. 5. 24. And on Phil. 3. 20. 3. The rare JEWEL of Christian CONTENTMENT , on Phil. 4. 11. Wherein is shewed : 1. What Contentment is , 2. It is an holy Art and Mysterie , 3. The Excellencies of it , 4. The evil of the contrary sin of Murmuring , and the Agravations of it . 4. GOSPEL-WORSHIP , on Levit. 10. 3. Wherein is shewed : 1. The right manner of the Worship of God in general : 2. And particularly , in Hearing the Word , Receiving the Lords Supper , And Prayer . 5. GOSPEL-CONVERSATION , on Philip. 1. 27. Wherein is shewed : 1. That the Conversation of Beleevers must be above what could be by the light of Nature , 2. Beyond those that lived under the Law , 3. And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those Men that have their Portion in this Life only ; on Psal . 17. 14. All which are published by Thomas Goodwin , Sydrach Simpson , William Greenhil , William Bridge , John Yates , William Adderly . All printed by Peter Cole , at the Printing-Press in Cornhil , at the Royal Exchange , in LONDON . GOSPEL Conversation . PHILIPPIANS , 1. 27. Only let your Conversation be as becometh the Gospel of Christ . THE Apostle ( in the 23. verse of this Chapter ) we find to be in a straight what to do , whether to be willing to live , or to die ; for his own inclination or desire it was rather to die , because then he should be with Christ , which was best of all : A notable Scripture to prove the Immortallity of the soul . For if so be the soul did die with the body , it could not have bin better for Paul to have been dead than to live , it were better that Paul had lived even to the day of Judgment than to have died , and so to be nothing and turned into dust ; but he saith , that when he died , he should be with Christ , which was better for him ; but that which swayed him on the other side , why he should be willing to live , it was this , That he might be useful to the Churches , Nevertheless , it is better for you that I should abide in the flesh . Service to the Churches is the great cause that makes one who hath made his peace with God , to be willing to live , it is not that he may live in ease , and enjoy pleasures to the flesh , but that he may live and do service for God , that makes him willing to live . And then he tels them , he is confident he shal continue with them a while for the furtherance of their faith , and that by his coming to them their rejoycing should be more abundant ; but in the mean time , whether I do come , or come not , Only let your Conversation be as becometh the Gospel of Christ . As if he should say , I shall the more willingly live , my life wil be the more comfortable to me ; it will somthing recompence my absence from Heaven , my staying from the joyes of it ; if your Conversation be as becometh the Gospel of Jesus Christ : If I may hear from you being absent , or when I come to you , I may see that your Conversation be as becommeth the Gospel of Jesus Christ . This is the dependancy of the words . For the opening of the words . Only ] Only let your Conversation . That is as if he should say , be not solicitous about me and my sufferings , and what shall become of me , and whether I shall come to you or not , be not so careful about that ; only let your care be taken up about this great business , That your Conversation be as becometh the Gospel of Christ : for saies he , this should be the main thing that I should aim at if I should come to you ; this is that I should put you upon and give you directions about , That your Conversation be as becometh the Gospel of Jesus Christ : And if I be absent there is not any thing I desire more to hear of than this , That you that have received the Gospel of Christ from my hands ( as it were ) through my Ministry , that your Conversations be as becometh the Gospel of Jesus Christ ▪ Brethren , if we had Paul here present with us , or preaching among us ; or if he were alive and could write an Epistle to this Congregation , or any other Congregation , the main drift of his preaching or writing would be , to those that had heretofore received the Gospel , That they would make it their great care that their Conversations be as becomes the Gospel of Christ . Only let your Conversation ] The word here , is a word taken from the ordering of a City , or a Common-wealth , wherein every one acts in their own sphere , and is serviceable each unto other , to the publick good ; so saith he , the Church of God , it is as a City , as a Common-wealth wherein every Christian is to act in his own sphere , and every one laboring for the good each of other in a comely order , that so there may not only be peace in the Churches , but edification of all , and the Gospel may thrive and prosper , that 's the meaning of this word translated here , Let your Conversation ; As if he should say , Do not think it enough that you have some enlightenings , that you have some stirrings , some affections are moved by the Ministry of the Gospel , rest not there , but look to your Conversation . It is not enough for Christians to have knowledg , and to be able to speak of the Gospel , and have some stirrings of affection , but they must look to their Conversations , Let your Conversation be , As it becometh the Gospel of Christ ] For the opening of these words there are these two things considerable : First , What is this Gospel of Christ that here is spoken of ? And secondly , What is it so to live as becometh the Gospel of Christ ? Let your Conversation be as becometh the Gospel of Christ . The Gospel of Christ in general is this : It is the good Tydings that God hath revealed concerning Christ , This hath come unto your ears , the good Tydings concerning Christ , for so the word [ Gospel ] the Greek word signifies nothing else but the good Tydings ; the good Tydings that comes from Heaven unto you concerning Jesus Christ , that 's the Gospel of Christ . More largely it is this , As all Mankind were lost in Adam , & become the children of wrath , put under the sentence of death , God though he left his fallen Angels , and hath reserved them in the chains of eternal darkness , yet he hath thought upon the children of men , he hath provided a way of atonement to reconcile them to himself again . Namely , the second Person in Trinity takes mans nature upon him , and becomes the Head of a second Covenant , standing charged with mans sin , and to answer for it in a way of suffering what the Law and Divine Justice required , and for making satisfaction , and keeping the Law perfectly , which satisfaction and righteousness he tenders up unto the Father as a sweet savor of Rest for the souls of those that are given to him ; and now , this mediation of Christ is by the appointment of the Father preached to the children of men , of what Nation or rank soever , freely offering this unto sinners for atonement for them , requiring them to beleeve in him , and upon beleeving , promising not only a discharge of all their former sins , but that they shall never enter into condemnation , that none of their sins or unworthiness shall ever hinder the peace of God with them , but that they shall through him be received into the number of Sons , that they shall have the Image of God again to be renewed in them , & that they shall be kept by the Power of God through faith and salvation , that these souls and bodies shall be raised to the height of glory that such creatures are capable of , that they shall live for ever enjoying the presence of God , and Christ , in the fulness of al good ; this is the Gospel of Christ ; this is the sum of the Gospel that is preached unto sinners : when you hear speaking of the Gospel your thoughts may be about this , this glad Tydings that is come into the world for salvation of sinful creatures through Jesus Christ , and all the good things that Jesus Christ by his blood hath purchased for sinners . When Ministers are cald the Ministers of the Gospel , the meaning is , they are appointed by God Ministers to declare and to preach this glad Tydings to the world : Oh it is glad Tydings indeed to the world ; could there be such glad tidings preached at Hell gates , that there were any such way of reconciliation of them to God , we could not but conceive there would be joy there , they would account it acceptable news indeed . Now then , Those that do beleeve this Gospel , or do profess it , that they have entertain'd this Gospel , this glad Tydings , they must be careful to walk in their Conversation so as it becomes this Gospel , as becomes such glorious glad Tydings as are sent unto them from Heaven . As becomes ] The word signifies , Worthy of the Gospel , that that is translated in your books become , it signifies , worthy of the Gospel . But this cannot be meant as if so be that our Conversation should be such as deserves al the good that there is in the Gospel , No , but Worthy , that is , as much as Beseeming the Gospel , as meet for the Gospel , or as it is translated in your books , Becoming the Gospel ; as he that eats and drinks unworthily , eats and drinks his own damnation ; Can one eat and drink so as to be worthy of the Body and Blood of Christ ? No , but he that eats and drinks so , carries himself so in that Ordinance of the Sacrament as is unbeseeming the Body and Blood of Christ that he comes to receive ; and on the other side , those that do eat and drink so , as to sanctifie Gods Name in that Ordinance ( as you have heard ) they do it worthily , for so the same word is here , Worthy of the Gospel of Christ . And so bring forth fruit worthy of repentance , saith John to those that came to him , that is meet , sit for repentance , such fruit as may manifest your repentance , as is sutable unto such men or women that do profess their repentance for their sins . Further , I find that the word that is here translated Becoming , in another place is translated Convenient and meet , and can be understood in no other sense ; as in 1 Cor. 16. 4. If it be meet that I shall go also , the word that is translated there , [ meet ] it is in the Greek [ worthy ] the same word that we have here translated Becoming , if it be a comly thing or a meet or convenient thing then I 'le go : so then it 's cleer that this word that we have here is , meet , convenient , sutable , or , becoming the Gospel , Let your Conversation be such , as it meet for , or becoming the Gospel . You will say , What Conversation is that which is meet for , or becoming the Gospel ? To that I answer , First , a Conversation raised to a higher degree than the light of Nature , or than the Law can raise one to , it must be that certainly , it is not a Conversation becoming the Gospel , except it be a Conversation raised higher than the light of Nature , or than the Law can raise one to , it becomes not the Gospel else . Secondly , A Conversation sutable and answerable to those many blessed and glorious truths that are revealed in the Gospel , there is much of the mind of God revealed in the Gospel , glorious truths are there presented to us , that is a Conversation becoming the Gospel that is sutable and answerable unto these blessed and glorious truths that are revealed in the Gospel . Thirdly , A Conversation manifesting the power of the Gospel . Fourthly , A Conversation that is sutable unto al the Ordinances of the Gospel , agreeable unto whatsoever there is in any Ordinance of the Gospel . And then fiftly , A Conversation holding forth the beauty , excellency , and glory of the Gospel before those with whom we do converse , here 's a Conversation becoming the Gospel ; when those that are Christians professing that the Lord hath revealed the Gospel unto them , and that in some measure they have been brought to beleeve in the Gospel , when as now their Conversation is beyond that which any man can attain unto by the light of Nature , when it is beyond that that any man by the Law can be raised unto , when it 's answerable to the many blessed and glorious truths that are revealed in the Gospel , when it manifests a power of the Gospel in him , when it 's answerable unto the blessed Ordinances that he doth enjoy in the Gospel , and when his Life and Conversation holds forth the beauty , excellency , and glory of the Gospel before the world , here is a Conversation becoming the Gospel ; and this is that which the Apostle here exhorts unto , Only let your Conversation be such , as becomes the Gospel of Christ . Thus you have had the words opened . Now for the Doctrinal Points in the words , only these two , the first is but to make way to the second . 1. Doct. The first is this , That those that profess the Gospel , must have a great care of their Conversations . 2. Secondly , This Conversation of theirs must be such , as becomes , as beseems the Gospel . These are the two main Points in the Text. I shall this morning but make way to the second Point which is the great Point in the Text. First , That Christians that do profess the Gospel , must have a great care of their Conversations , to look to them . They must not satisfie themselves with what is inward in their minds , or in their affections , but look to their Conversations ; You think , or hope at least , that through the Gospel there hath been conversion wrought in you : After the Lord hath wrought conversion , he doth expect that you be careful of your Conversations before men : you have knowledge , you can speak well , you have some stirrings of heart that you have felt in hearing of the Word , preaching of the Gospel , but now look to your Conversations , and know , there is a bond laid upon you more than ever was , to look to your Conversations : in James , 3. see the exhortation of the Apostle there , at the 13. verse , Who is a wise man , and endued with knowledge among yeu , mark , let him shew out of a good Conversation his works with meekness of wisdom . It is a very sweet and excellent Scripture , Who is a wise man and endued with knowledge among you : What should he do ? Let him shew out of a good Conversation his works with meekness of wisdom : here is wise , and knowledge , and wisdom again . If you would manifest that God hath wrought any true saving knowledge , any wisdom in you to save your souls , why know that God requires that you should show your good Conversation & that with meekness and wisdom , your Conversations , you must have a care of them , both in respect of men , and in respect of God. In respect of men , 1 Pet. 2. 12. Having your Conversation honest among the Gentils : And ( the latter part wee shall speak to by and by ) so that Christians they must look to their Conversations in respect of men . And then in respect of God : In 1 Pet. 1. 15. But as be who hath called you is Holy , so be ye holy in all manner of Conversation ; There you have Honest Conversation ; and in this scripture , holy in all manner of conversation : so that you are to have regard to your Conversations , both in respect of men , and in respect of God : and upon these grounds . First , in general . First , in regard of God more generally , that God may be honored by your Conversations . Oh! you that have ever heard from God the glorious glad tydings of Salvation in the Gospel , Is it not in your hearts to do what you can to honor him ? now let your Conversation be such ; have a care of your Conversations that God may be honored ; the Name of God will be blasphemed , except you have a care of your Conversations , in Matth. 5. 16. Let your light so shine before men , that they may see your good works , and glorifie your Father which is in Heaven . As if Christ should say , What , hath God brought the light of the Gospel to you ? hath it shined into your hearts ? and hath He revealed unto you those glorious Mysteries of Salvation in Him ? O then , let this light break forth and shine in your Conversations before men , that others seeing your good works may glorifie your Father which is in Heaven . Some men and women are ready to say , what do they care what others observe in them so that God knows their hearts ? I but that 's not enough , if it could be so that you could have good hearts unto God without good Conversations ; but we shall see that there cannot be any such thing , and it is required of you , your works should shine forth before men , that they may see your good works , and glorifie your Father which is in Heaven . 'T is one thing to do a good work that may be seen , and another thing to do a good work that it may be seen ; to do a good work that may be seen that is lawful , though we should not do them principally aiming that they may be seen , but our works should be such , that of their own nature they may be seen , but not to make that to be our main end , that they may be seen ; so , as aiming not so much that they may may be seen , but that being seen , men may glorifie our Father which is in Heaven , that God may be honoured . Now God is honoured by the Conversations of His Saints many waies , and therefore they should be very careful of their Conversations . As in the first place , The people of God , Saints , Beleevers , they are the great Witnesses that God hath in the world , to witness for Him against the corruptions of the world ; If so be that you are not careful of your Conversations , God will lose witnesses to His Truth : Now a witnesse is not a thing that is kept within , a man cannot be a witness by keeping things within his own thoughts and heart , he must manifest something to witness . The Lord makes use of the lives of His Saints to be His Witnesses in the world , to stand and witness for His Truth ; whereas others they will think when the Gospel is preached that it is but a meer notion , or imagination , and that there is no reallity in what is preached : No saith God , look here upon the Conversations of these that have beleeved the Gospel , do you not see they witnesse , that there it a reallity in those things of the Gospel ? look what a change my Gospel hath made upon them in their lives and conversations , those that were before proud , how humble they are ; that were before froward , how meek they are , and the like ; these are my witnesses . Many Scriptures might be given , especially that in Revel . 11. 3. where the Saints in general are called witnesses : And that 's the first thing . You are to look to your Conversations , that you may be Gods witnesses . Secondly : That you may hold forth the Image of God in the world ; that Image that God made man in at first , by the sin of man was lost ; but now through the Gospel it comes to be renewed , and God delights to have His Image held forth in the world , that men may behold somewhat of the glory of His Image : But how can the world see the Image of God ? They cannot see it in your hearts , but now God would have it conspicuous , therefore have you a care of your Conversations , that in your Conversations you may hold forth the Image of God in the world . It 's much to the glory of God to have His Image held forth in the world . As men that would honor their parents , and other dear friends , if they have a curious Picture of them , when their image is drawn , they will not see it abused and sullyed , but they will keep it fair ; a man that hath the image of his father or dear friend , will not hang it in a smokey hole behind a chimney , or door , but in some conspicuous place ; so we should hold forth the Image of God conspicuously , it should appear in our lives and Conversations . Thirdly , By your Conversations God may be honored , for you will further the great designs that God hath in the world : the holy and gracious lives of the Saints serve to further the great designs that God hath in the world to do . And lastly , They may serve to make up the great dishonor that God hath from others ; the Lord hath abundance of dishonor from most in the world ; but now there are some that God cals out of the world , and He gives his Grace unto them to the end that He might have some of the great dishonor that He hath in the world from others made up ; now such as are carefull of their Conversations , as walk exactly and closely with God ( I say ) they are made use of by God for the making up in some part of the great dishonor that God hath in the world . What honor should God have in the world were it not for the holy and gracious Conversations of some of His Saints ? and therefore you who profess the Gospel , look to your Conversations that God may be honored by you . Secondly , Have a care of your Conversations , look to them in respect of wicked men among whom you live . As first , That you may convince evil and ungodly men among whom you live in the world . 1 Pet. 2. 12. Having your Conversation honest among the Gentiles , that whereas they speak against you as evil doers , they may by your good works which they shall behold , glorifie God in the day of visitation . This likewise doth confirm what was said before , for the glory of God , and the conviction of wicked men ; That they beholding , may glorifie God in the day of visitation . There are many interpretations upon this place , In the day of visitation , the day wherein God shall visit them . Though now they rail against you , yet when God shall visit them , either in His stroke upon them by sickness , then they will acknowledg you to be righteous , and holy men , and wish that their conditions were like yours ; or in the day of visitation , if God shall visit their spirits to turn them , or in the day of visitatiō ( as some think ) in the day of Jesus Christ : But I find others looking narrowly into the words , In the day of Over seeing , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the word Bishop comes , it is an Over-seer , now this word visitation , signifies nothing else but an Overseeing ; as if God should say thus , walk ye honestly , and holily before the world , perhaps they will vail your glory , & one will say this , & the other that , but go ye on in a constant way and course , there will be a time that all things shall be over-seen , all things shall be examined , and narrowly searched into , and when that day comes , the wicked men shall be convinced , and shal be forced to give glory to God , and shal say , that whatsoever aspersions there were cast upon you , yet certainly you were the servants of the living God , in the day of inspection , of overseeing ; therefore be ye careful of your Conversations in respect of wicked men , to convince them . Secondly , In respect of wicked men , to stop their mouthes , their malice , violence , and rage , 1 Pet. 2. 15. For so is the Will of God , that with well doing ye may put to silence the ignorance of foolish men . The word there translated Put to silence , it is to put ( as it were ) a bridle into their mouthes , or to stop their mouthes , you may even stop their mouthes by your holy Conversation ; Oh Christians look to your Conversations , that by them you may stop the mouthes of wicked and ungodly men , that they may not be able to say any thing against your holy Conversations ; so in 1 Pet. 3. 16. Having a good conscience , that whereas they speak evil of you as of evil doers , they may be ashamed that falsly accuse your good Conversation in Christ . Thirdly , Yea , you may by your good Conversation be a means to convert other men , to bring wicked men into the love of the waies of God : 1 Pet. 3. 1. 2. the exhortation there is directed to wives that had wicked husbands . Likewise ye wives be in subjection to your own husbands , that if they obey not the word , they also may without the word be won by the Conversation of the wives , while they behold your chast Conversation coupled with fear . Mark , how the Apostle urges upon wives to look to their Conversations to the end that they may be a means to gain their husbands . I am verily perswaded that there are many gracious women that would give ( if they had it ) a thousand worlds to gain their husbands to those waies of godliness that they have found so much sweetness in , but perhaps they cannot get them to come and hear the Word , and if they do , their hearts rise against it , or it may be they little regard it ; but you by your Conversations may do that which the world will not do , you may be converters of them ; and in this sense indeed ; there may be women preachers , that is , preaching in their lives and Conversations , and that 's all the preaching that the holy Ghost allows women , let them preach that way , in their lives and Conversations in their families , and preach every day a Sermon , and neither God nor man will find fault with any such thing , and this is the way for them to do great service for God ; and so likewise should husbands do to convert their wives , you complain one of another , but do you labor to convince and convert one another by your holy Conversations ? I am confident that there are many that are able to say by experience , this ; That the Lord struck upon my heart and conscience by seeing the holy Conversation of my wife , since she went to hear the Word , by seeing the wisdom , humility , obedience and carriage of my wife , it struck upon my heart . There is many have given glory to God and acknowledged this , both wives by their husbands , and husbands by their wives ; and sometimes the parent in seeing it in the child , or the child in the parent , or brother in brother , or one servant in another , it hath been a means to turn them unto God. In the last place , If they be not turned to God , then your conversation shall serve to condemn them , to aggravate their sin , and their condemnation in the day of Jesus Christ . As it is said of Noah , in Heb. 11. 7. that Noah prepared an ark , by the which he condemned the world . He condemned the world by that course of his , in beleeving in God , and in making the Ark , every nail that he smote into the Ark , was ( as it were ) a condemnation of the world : and so the Saints by walking in their holy conversation , shal be the Judges and Condemners of the world . Therfore you are to be careful of your Conversations , in respect of wicked men . Also , In respect of the Saints , we must be very careful of our Conversations . 1. For by your Conversation you will rejoyce the hearts of the Saints . Oh those that are godly , when they see others that profess godlines to walk in a strict and holy conversation , how doth it rejoyce their hearts ? it is the comfort of their lives . 2. Besides , they blesse God for it ; they not only rejoyce in it , but bless God for it ; when they get alone in secret they are blessing God for the gracious , and holy , and convincing Conversations of such and such kind of men that they converse with . 3. And by that means the Saints they have a boldness before men , they can lift up their heads wheresoever they go , when they know that all such who make profession of Religion in the places where they live , they walk unblamably : upon that godly men can hold up their heads with boldness , whereas otherwise it makes such as are professors of Religion ashamed , when they see and hear of such and such that make profession of Religion to walk scandalously , and loosly : but of them we shall speak presently . 4. Then further , Your holy Conversation it will establish the hearts of the Saints , it will settle young beginners ; there are many that are giving up their names to Christ , when they see the holy and gracious Conversations of these that are Ancient professors , Oh how are they stablished in the waies of godlinesse . 5. And it wil edifie the Saints , they wil edifie and grow up in holiness , they will imitate you , and will find the graces of God not only strengthened , but increased in them by your Conversations , Oh the abundance of good that you may do ; and therfore Christians have a care of your Conversations . 6. Then , You in respect of your selves , by this means you wil have an evidence to your souls of the truth of grace in your hearts , which you cannot have if your Conversations be not right . In 1 John , 1. 6. mark what the Apostle speaks there , If we say that we have fellowship with him , and walk in darkness , we lye and do not know the truth . And again , you have a notable Scripture in the 3. chap. 7. vers . Little children , let no man deceive you ; He that doth righteousness , is righteous , even as He is righteous . As if he should say , there are a company of deceivers in the world , and they think it enough to talk of righteousness , they say they beleeve in Jesus Christ , and it's Faith that is only required of them ; and as for the other , that 's but a meer legal thing , for men to make conscience of duties , and of their lives , this is but legal , but let them trust in Jesus Christ , Christ hath done all , what can we be saved by our lives ? hath not Christ done all ? Is there not righteousness in Him ? Let no man deceive you ( saith the Apostle ) If there be not a doing righteousness , there is no righteousness in you , He that doth righteousness is righteous : You have nothing to do with the righteousness of Christ as your own applied yet unto you , except you do righteousness ; therefore have a care of your Conversations , that you may have evidence to your souls of the truth that there is in your hearts . Secondly , Have a care of your Conversations that you may continue and encrease that which is within you ; certainlie those that make profession of Religion and have not a care of their conversations , they wil never continue in their profession , mark that , they may be a Comets a while , blasing-stars , but they will vanish , & within a little while you shall find that their profession will wear away ; where there is not a godly life together with profession , profession will vanish and come to nothing , their very common graces will be taken away from them if they have not a care of their lives , but if they have a care of their lives they wil continue in the waies of godliness and grow up and encrease more and more . Thirdly , Have a care of your Conversations , that you may get honor in the very consciences of men . Quest . Some will say , Should we have a care of our Conversations that we may get honor ? Ans . Yes truly , a man may desire to have the testimony of the consciences of those that he lives withal , it 's no matter for their talking this or that , but that you may get into their consciences , God gives you liberty for that . Fourthly , You by this means will be Instruments of a great deal of publick good , if you live according to your profession , otherwise no body will regard you , you are reffuse , no man will imploy you , you will be contemn'd and slighted , but when they see mens Conversations according to their profession , everie bodie loves to make use of these men , they know they shall find them faithful in whatsoever they are imployed , and so they come to the Instruments of much publick good . Fifthly , You will further a joyful account against the great day ; for you must be call'd to account , not only for your thoughts , and the inward workings of your hearts , but for whatever you have done in the flesh , we must appear before the Judgment Seat of Christ to answer whatsoever is done in the flesh : Oh be careful of your Conversations that so you may be able to give a comfortable accompt . Sixtly and lastly , Be careful of your Conversations in respect of your profession : This should be the care of those that make profession , that we may keep up the succession of the honor nor of Religion from one generation to another : Heretofore there were some godly people that liv'd , and they kept up ( in their generation ) the honor of the profession of Religion , Wel-now , we are upon the stage of the world ; and God looks upon us that we should in our generations keep up the succession of the honor of the profession of Religion : and so afterward in another generation , as men come upon the stage of the world and live here : God expects succeeding ages should keep up the honor of the profession of Religion in their times . And this one consideration might go to the very heart of ungodly men ( if they would mind it ) that it may be thou art the man or woman among others that keeps up in a continual succession enmity against God in the world ; do but consider of the difference between these two , one mans Conversation is wicked , and anothers is holy and gracious , thou that livest wickedly this evil is charged upon thee , that thou art the man that joynest in this work to keep up a continued succession of enmity against God in the world , ever since Cains time there was an enmity against God , and Cains posterity kept up the succession of it ; and so from one generation to another there hath been wicked men keeping up the succession of enmity against God , and thou in thy generation art come to it , and this ( it seems ) is thy work : but now on the other side , ever since Adams and Abels time , there hath bin godly men in the world , and in every generation some have kept up the honor of profession : and now , hath God been pleased to reveal his glorious Gospel to thy soul ? why now , thou being careful of thy life and Conversation , God imploys thee in this work to keep up the succession of the honor of profession in the world . And this is a comfortable life indeed . And thus we have done with the explication or the Point . Now I shall only give you some passages for the Application of it . Application . Only ( saith the Apostle ) let your Conversation be as becomes the Gospel of Christ . Have a care of this above all things , Oh you would fain get more knowledg , and be accounted somebody in the place where you live , and be an eminent professor where you live ; Well , whatsoever you would fain be accounted of , let it be your only care , that your Conversation be as becomes the Gospel of Christ . Oh! this point speaks bitter things , and sharply rebukes the carelesness of the professors of the Gospel in point of their Conversation . Oh Lord , how have we cause to bewail the loosnesse of the professors of the Gospel at this day ! and I fear , that some may be present whose consciences may tell them that they are very loose in the point of their Conversations . Thou professest thou knowest Jesus Christ , that the Lord hath made known the glorious Mysteries of the Gospel to thee ; What is thy life ? Canst thou say as in the presence of God , that thy Conversation is answerable ? I beseech you as in the presence of God , examin but this , see whether thou art able to say , Lord , thou knowest according to what light thou hast given me in the Gospel , it hath been my care to look to my Conversation , Oh that I might live to thy honor , and be a witnesse to thy truth ; that I might hold forth thy image and further thy designs , and make up the dishonor that thou hast from others in the world ; and that I might convince wicked men , and stop the mouthes of those that are opposite ; and that I might be a means to convert those that I live with , or otherwise to judge them ; Oh that I might rejoyce the hearts of the Saints , that they might lift up their heads with boldness because of me , that they may , and so I might be stablished and edified ! Go along in the rest of the heads . Can thy conscience tell thee that thou hast done so ? No , but it s quite contrary in some . The Lord speaks now to the consciences of those that this point concerns , that have been negligent in the point of their Conversation , thou art the man or woman that God hath as great dishonor from as from most in the world , yea certainly , there is no men upon the face of the earth that darkens the glory of the blessed God so much , as professors of Religion who live loosly , al the prophane ones , all your drunkards that reel up and down in the streets , and your blasphemers , yea name what sinners you will , there is non that do darken the glorie of God so much as thou doest , who art loose in thy Conversation , and yet a professor of the Gospel , thou castest dirt upon the blessed Image of God , thou doest as much hinder the designe that God hath in the world as any men whatsoever , thou standest against the great works that God hath to do in the world , Oh wretch that thou art , what is this a time to be loose and wicked in ? There was never a time that the Conversations of the professors of Religion were so pried into as now , and never a time since Christian Religion was professed upon the earth that the loose Conversation of Professors have done more hurt ; and I verily beleeve never a time wherein there were more loose Professors . If so be that our fore-fathers that were godly and holie , and kept strict with God were now alive again , they would spit in the faces of manie that would think themselves eminent Professors of Religion , because of the looseness of their Conversations : And this is the worst , that they can all put it upon Christ , and the Doctrine of Christ : but of that we shall speak more when we come to shew how our Conversation must be as becomes the Gospel of Christ : Certainly it is that that is quite opposite to the Gospel of Jesus Christ . The Lord rebuke thee this day , and let this point be as a dart in thy liver , thou art the man that livest in this generation as if thou wert born to do mischief ; no men live so as if they were born to do mischief as the Professors of the Gospel that live looslie in their Conversations : If I should give a mark of a man that were born on purpose to do mischief , it 's that man that lives in these times and walks looslie . What , doest thou convince wicked men , and stop the mouthes of wicked men ? Oh no , thou hardenest them , and openest their mouthes , nay , all the scorns of Religion thou art charged with , and shalt be brought to an account for it ; I say such as live looslie in their Conversations they shall be one day charged for all the scorn that is cast upon the profession of Religion , and for all the opposition of it , and for all the persecution of it , and for all the dishonor of it ; it is because of you , you harden the hearts of wicked men , that they think they do God good service in following and persecuting such and such men so forward in Religion , for they think they are all like to you , what care they for mens talking and profession when they see your Conversation loose and wicked , therefore they be hardened by you ; and the Saints they fare the worse for you , they are ashamed of it , when they go in the streets and meet with some of their acquaintance , Oh say they , Do you not know such a one , what he did such a week in his house , how false he was , and how he plaid the knave ? What! one that would go in a morning to hear , and rise early in the winter time , and take so much pains , and yet do such and such things ! it casts a mighty scorn upon all professors of Religion , and upon the Ministers of the Gospel , and the waies of the Gospel , all ( I say ) is scorn'd and contemn'd and men be hardned against it , meerly for thy Conversation ; and it may be some that were coming on , and began to think that the profession of Religion was the way to Heaven , and for them to be more strict than they were , and to enquire after the waies of God more than before , and to attend upon the Ministry of the Word ; but since they heard of such a miscarriage , such loosness in such a ones Conversation , their hearts rise against it , and they blesse themselves from such a way , God blesse me ( say they ) from such waies ! If this be the fruit of their profession , and of their talking of Religion , to do thus and thus ! So that thou provest to be a stumbling block that others stumble at and perish by , and dost thou think that ( they stumbling and perishing at thy sins ) that thou shalt go scot-free ? Canst thou think that thou that art a means to send so many to Hell , that thou shalt not go thither thy self ? Certainly there 's no men in the world that are the causes of sending so many to Hell , as such as live loosly in their Conversations , when they make profession of Religion . Canst thou have any evidence to thy soul that there is any work of grace in thee , and yet live looslie ? Oh! Christ and His Gospel will scorn such as thou art , such wicked loose ones , thou art a dishonor to Jesus Christ , a dishonor to the Gospel , and I may say of thee that dost so , as it was said of Judas , It had been happy if thou hadst never been born : especially to be born in these times . But we shall meet with these again , when we come to the point in the particulars , how we should walk as becomes the Gospel ; this is but only in the general for such as are loose in their Conversations ; for certainly this must be granted as an everlasting rule , That that man or woman which makes not conscience of every thing in their Conversations , makes conscience of nothing , if there be anie that upon deliberation , and knowing this or that to be sin beforehand , and yet for by and base ends , will sin to get monie , or the like , and so think to gain or free themselves from some trouble , by going against their light , and that upon deliberation , let that man or woman know that they can have no evidence that they ever made conscience of anie one thing : He that breaks one Commandement breaks all ; and there is such a bond in the Commandements , and conscience doth knit the bond so uniformlie , that where there is one bond thus broken , the truth is , all is broken : Knowest thou not ( saith Saint James ) Oh vain man , what doest thou talk of faith if there be no works ? thou art a vain man and thou doest deceive thy self . Certainlie those men that are loose in their Conversations , if God doth not humble them , and bring down their hearts , they will grow in time not onlie to lose their profession ( as I said ) but to be enemies to those that are stricter than themselves ; that is , when men have corrupt hearts , and cannot get up to that height of strictness that others do , they fall to persecute that way which is above them . First , They begin to envie others that live better than themselves , and after having envied them , then they will begin to have their hearts rise against them , and to hate them , and after hating to speak against them , and after speaking against them , to persecute them , and thus by degrees men that have been forward professors , now they grow as bitter persecutors as others , Oh therefore look to your Conversations . And that should have been the exhortation , Christians be careful of your Conversations in your families , be careful there . Psal . 101. 1. you have an excellent Scripture of Davids professing his care of his Conversation in his familie , how he would walk , I will behave my self wisely in a perfect way : when wilt thou come unto me ? I will walke within my house with a perfect heart . Oh I beseech you look to this Scripture ; I will behave my self wiselie in a perfect way ; mark , I 'le look that my way may be perfect , everie way right and square to the world , and when it is so , I will labor to behave my self wiselie , I will not carrie my self foolishlie in those waies that are good : and then , Oh when wilt thou come unto me ? Mark , it was a time that God was absent from him , and yet then he professes that he will behave himself wiselie in a perfect way ; and I wil walk in my house with a perfect heart : There are some that make profession of Religion indeed , and if you come to them before other companie , then their conversations seem to be very fair and square ; but if you do but follow them to their families , and see what they do there , Oh those that live with them in their families , after they have been abroad in companie shall see in what guiz they come home . Shal they see their conversations to be holy as becomes the Gospel of Jesus Christ ? But thus it was with David , saith David , Let those that live with me in my house mark me as narrowlie as they can ; I will walk in my house with a perfect heart ; what I am in the Congregation or among those that are godly , or any company ; I will be in my family , that those in my family shall see my Conversation to be thus and thus . Oh that professors of Religion would look to this , not only to live before others in the parish or the town where they live , but to walk in their familie with a perfect heart , so as all in their family may even bless them and say , Oh how doth my Master or Mistriss walk ! how graciously in their whol course from morning to night ! observe them in all their waies and you shall not be able almost to see anie miscarriage in them : Oh that 's excellent , when a man shall have a better testimony even from those in his familie than from those that are strangers ; it may be they think though thou makest profession of Religion , yet all things are not answerable ; but those that see it everie day can testifie all things are answerable ; thus it should be w th every Christian that professes the Gospel , to walk with a perfect heart in the midst of his family , & so to converse in the world . Divers Arguments I shall give you , to stir you up to look to your Conversations . 1. Arg. First , It is the mercy of God that you have your Conversations among men to this day , that you have not your Conversations among Devils and Reprobates , it might have been your portion that your Conversation might have been among Devils and Reprobates , God might have sent you down to your own place to have conversed with them . Let this be an Argument for you to look to your Conversations . 2. Arg. Secondly consider this , Wicked and carnal men ( among whom you live ) have no skill in the principles that you walk by , but they have skill in your lives and Conversations , they are able to pass judgment upon your lives and Conversations , but not of your principles . Godlie people are acted by such and such principles that are mysteries to carnal men ; but when it comes to their lives they can understand them ; they cannot search into their principles , whether such a Doctrine be true or no , or such a thing be according to such a Scripture , whether there be a right interpretation of such a Scripture that carries them on in such a way , they take no pains to look after this , but they look to your lives , there they have skill to discern how you walk , and whether you walk to the rule or not in your lives and Conversations , and therefore let it be your great care to look to your Conversations . 3. Arg. A third motive is this , There are some things that you cannot but do , that will displease wicked men , if you will act according to your Principles . Well , but this should make thee so much the more careful of thy Conversation in all other things , that so wicked men may be convinc'd , that if such men do some things that I do not understand , yet surelie it is for some thing that God hath made known to them more than to me , for I find this , that in all things that I do understand there they walk exactly , therfore though there be some things that they do that I cannot understand , why should I be enraged against them ? As now in point of institution of Worship , which doth not depend upon the light of Nature at all , but meerly upon Scripture , and such and such interpretations of Scripture ; and such principles wicked men have no skill in : Now the professors of Religion they are tyed up by institution , and by the words of Scripture thus interpreted , which they think in their consciences is the truth , they having compared all things together think this is the mind of Christ rather than the other , and so long as they think thus they must follow it : Now there 's many of these things that carnal men understand not , ( for they take no pains to search into them ) and therefore they will be angry with you for them ; and indeed they will have cause to be angry with you for those things they understand not , if they see you make no conscience of those things that they understand ; but if in other things that they do understand you walk circumspectly , and that it appear to them that in those things they understand they walk conscionably , then they will beleeve that it was meer conscience that made you differ from them in those things which they understood not , or had no skill in ; this will make them ready to stand for you , yea to speak and plead for you ( no such way to get true libertie of conscience as this is ) if you be careful to walk blameleslie in all those things that they understand with whom you converse ; they will be convinced in their consciences that if these men differ from us , it 's conscience that makes them differ , for ( say they ) we find that in all those things we understand these men walk conscionablie . Certainlie a holie Conversation will make manie men ( even carnal men themselves ) plead for libertie of conscience ( so far as things be not destructive to godliness or the Kingdom ) for such men , they will say , were they all such men as these men are they might verie wel be born withal , for they differ in nothing but that conscience puts them upon , ( say they ) for we find them in all their waies square and just , they walk conscionablie . Therefore be careful of your Conversations , because in some things you cannot but do that which will displease wicked men . 4. Arg. Fourthlie , Consider that your lives are but short , within a while you must have your Conversations either among Devils or Angels , one of the two ; and how soon it may be , only God knows . Now then I would appeal and put this to your consciences , Are your Conversations now , such as can give you comfort ? Oh I hope within a while I shall have my Conversation among Angels ; I desire now that the will of God may be done in earth as it is in heaven , and that my familie and life were as it were a heaven , I would fain have my Conversation in heaven now , and this gives me some good hope that my Conversation shall be with Angels within a while . But on the other side , Will not mens consciences mis-give them , if you would make a judgment of what your Conversation shall be within a while by that they are now ? are not the Conversations of many of you in your families , and when you come in some companie more like to those that are appointed to have their Conversation among Devils ? Why ? what 's done among Devils ? there 's hatred Religion , and of God , and of his Saints , there 's railing and blaspheming , the Devils they accuse the Brethren , and blaspheme the Name of God ; And what is your Conversation otherwise than theirs ? Know , that your Conversation is such as is an evident fore-runner , that if you continue as now you are , that within a while your Conversation will be among Devils ; for that 's the most sutable to you . And my Brethren consider further , The eyes of the world , yea the eyes of God , and of Christ , and the Angels are upon you , to see how grace acts in your Conversations ; the eyes of the world are upon you watching for your halting , and rejoycing : remember but this ; that your Conversations are not onlie before men , but the eyes of God , and Christ , and His holy Angels , they look upon you where ever you are ; when you are in your familie , there God , Christ , and His holie Angels stand looking upon you to see what your Conversation is with your wife , husband , children , servants ; when you come into companie , there the Lord God , and Jesus Christ , and Angels stand looking upon you : and therfore look to your Conversations . And besides , The eyes of wicked men are upon you , they watch for your haulting , and they would rejoice to see any thing that they might have against you . That place that we had before , in 1 Pet. 2. 12. where the Holie Ghost saith , That whereas they speak against you as evil doers , they may by your good works which they shall behold , glorifie God in the day of visitation . The word is thus : that is , Beholding with a narrow circumspection ; it is not onlie seeing , but with a narrow circumspection : Oh! it 's an excellent thing , that when wicked men bend their eyes and look narrowlie upon the Saints , and would be glad and rejoice if they could find them halting , yet that they are able to find nothing . As it was said of Christ , the Pharisees sent to watch Him , but they could find nothing amiss in Him. And so though others should be sent on purpose to watch your lives , yet your lives should be so exact that they might find nothing amisse in you . And I conclude all with that excellent promise that we have to such as are careful of their Conversations . In Psalm . 50. 23. These times you all crie out of , as dangerous times : Mark , that one Scripture will help you that are careful of your Conversations , against the danger of the times wherein we live : Who se offereth praise , glorifieth me ; and to him that ordereth his Conversation aright , will I shew the Salvation of God. These are times that you are called upon for praises and thanksgiving for mercies , we are bound to do that : but mark , Do not put off God with a verbal praise : it 's true , he that offereth praise , honoreth me ; but yet together there must be an ordering of our Conversations ; and to him that ordereth his Conversation aright , will I shesh the Salvation of God : This is that which is required of Christians , to order their Conversations aright : Oh! it 's an excellent thing to see the Conversations of Christians in due order , all guided with Spiritual wisdom and holiness ; Oh that man or woman that is careful to order their Conversations aright , here is a promise to them : That the Lord will shew them his Salvation : What ever times thou livest in , though never so dangerous , though God apear never so dreadful in the times wherein thou livest , yet if thou canst have but this testimonie of thy conscience , Lord , thou knowest it is the care of my soul , not only to make profession of Religion , but to order my Conversation aright , therefore Lord , save me in evil times , Lord shew me thy salvation : thou maiest take this promise and lay it to thy heart , and comfort thy heart with it , thou maiest plead it with God in prayer , Oh make it to be a matter of thy prayer to God In these evil times , that the Lord would shew His Salvation to thee , because He hath put it into thy heart through His Grace to order thy Conversation aright . SERMON II. PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . WEE concluded the last day with an exhortation to Christians . Do you hope that God hath wrought the work of Convertion ? Be you careful of your Conversation . And many motives there were to stir up Christians to be careful of their Conversations . I shall not look back , but proceed ; only give unto you some few Rules that I desire to add unto the Motives , and then we shall come unto the Second point . Look to your Conversations , and especially observe these Rules . 1. Rule . First , If you be convinced that it ought to be your care to look to your Conversation , then have a special regard to the duties of your Relations . The work of Grace in mens Conversations doth appear much in the duties of their Relations ; as children towards their parents , parents towards their children ; servants towards their masters , masters towards their servants ; husbands towards wives , wives towards husbands ; the younger towards the elder , the elder towards the younger : if you stand in a private , or publick place , Majestrates , or Subjects ; if you profess godliness , manifest in your Conversations in performing the duties of your relations : what soever men may talk of godlines , except it appear in their relations , except a servant be a diligent obedient and a faithful servant , all his , her or their talk of Religion is to no purpose ; except a child be an obedient and loving child , a wise an obedient and loving wife , all profession of Religion is to no purpose ; and so on the otherside , except masters , and husbands , and parents be careful in their places to perform the duties of their relation , all their Religion will come to nothing ; look to your Conversations in the duties of your relations . 2. Rule . Secondly , Look to your selves in those things that especially you are most in danger to offend in , take heed of that speciall sin that you are most inclined to , that that do not break forth in your Conversations . It may be in your Conversation you will have a care that you do not offend in such and such things that you see other men offend in , but there is some special haunt of evil , there is some other sin that your natures are most inclin'd unto , and you ( it may be ) give liberty to your selves in that ; this spoils your Conversations , this darkens your Conversations , whatsoever good you do otherwise this spoils it all : If you give but liberty to your selves in that corruption that your natures are most prone unto , nay if you be not more watchful against that corruption than against any , your Conversation will have no beauty at all in it , God will have no glorie by it , you will but dishonor your profession ; therefore if you would make conscience to have your Conversation to be rightly ordered , be very watchful over your selves in that special sin that your nature is most inclin'd unto ; Are you one that find your self very hasty by nature ? it may be you are not guiltie of other sins so much , I but that will spoil the beauty of your Conversation ; a man or woman that is a froward peevish and passionate Professor , there 's no beauty in their Conversation : And so if you find your disposition to ponuriousness , and coveteousness , that will darken all , and carry you into foolish lusts ( as the Scripture speaks ) Oh how have men that have made profession of Religion , by one fit of base covetousness been carried into such foolish lusts that every boy in the streets could point at them as foolish and silly ones , and crack their credits , and names , and wound their own souls , yea , and endanger their lives , and make them a by-word to all , and dishonor their profession , and get nothing by it at length ! Coveteousness carries into foolish lusts , foolish base sordid extreams , unbeseeming the Gospel of Christ ; as we shall hear more when we come to speak of what Conversation we should have as becomes the Gospel of Christ ; take heed of your special sins if you would be careful of your Conversations . 3. Rule . A third Rule is this , Take heed of temptations that you are liable to without , by reason of your calling , by reason of your places wherein you are , or through any providence of God that may be ; these temptations that do most attend your condition , take heed of them . Everie one should consider this ; what temptation am I most liable to ? some mens callings are liable to some temptations , other mens to others , some men by reason of their businesses and occasions in the world are liable to such and such temptations as others are not , and sometimes a man is liable to some temptations that he is not liable to at another time ; when you are at Sea you have your temptations there in forraign parts , and when you come home you have other temptations , yea manie times when a man is at home among his neighbours there he dares not take that liberty that he doth when he is gotten abroad in a journey , then he thinks he is free when no bodie knows of it , there 's his temptation ; and so you that come from Sea , when you were there you were kept short of manie comforts and of much companie ; now when you come home , the companie comes about you , now there 's a temptation comes that was not heretofore ; now if you would make conscience of your Conversations , you should look to your temptations , and consider , what temptations am I liable to now , that I was not before , and let me be careful of them . This you pray to God , that you may not be led into temptations , but delivered from evil ; if you would not dally with God in your prayers then be careful of your selves when a temptation comes to such and such evils : this is a vain plea for men and women to say , Oh the temptation was a strong temptation : God expected therefore ( if you have the Spirit of Christ and wisdom ) that you should fore-see temptations , and especiallie that you should be careful when temptations come , you should watch against all temptations : What a vain plea were it for a Soldier that keeps a Town , to say , Oh but they came against such a weak part of the Town with a great strengh ; That 's no argument to excuse him ; for if you knew that that was the weakest part , you could not but know that if the enemy knew of it he would come against that with his greatest strength , and therefore you should have man'd that part rather than any other part of the Town ; so let not us say , O the temptation came stronglie upon me in such a thing : we should watch the more against that that the temptation comes strongest upon us in , for the Devil knows wherein we are the weakest . And that 's the third Rule for the helping of us in our Coversations . Fourthly observe this , Take heed of defiling your selves with the sins of the times wherein you live . That the Lord doth expect from everie Christian that he should look to himself in regard of the present times wherein he lives , and consider what 's the special sin of the Time , Age , or of the Place ; cōmonlie as there are some truths that are more eminentlie revealed in one Age than another , so there are some sins that more prevail in one Age than another , and in one Place than another , everie Countrie almost have their sins that are most predominate ; you should consider ( I say ) what are the sins of the Times , of the Places where you live ; manie they think to excuse themselves because that which they do it is but what others do , it is the common sin of the Time and Place where they live , thou shouldst be so much the more careful to avoid it , that thou maiest keep thy self undefiled in thy way ; and that 's a fourth Rule for the helping of us in our Conversations . A fift Rule for the helping of our Conversations is , To live so that your lives shall be convincing lives . Then take heed of anie secret sin , take heed of keeping anie sin at all within thy heart , for it will break out , take heed of entertaining sin so much as in thy thoughts or affections ; what 's the reason that some that have been Professors of Religion a great while and seem'd to be verie glorious in their profession , and yet at length break out into some vile scandalous sin ? Surelie the reason is , they have kept hid some corruption within , and they have thought it were a verie horrible thing that this corruption in my heart and thought should break out , Oh God forbid ( saith he ) I hope I shall never live to that time to be so left of God as to commit this sin ! well , thou thinkest verily that thou shalt not commit it , I but if thou takest libertie to dally and play with this sin secretlie in thy thoughts , and affections , it is just with God to leave thee to thy self to shame thy self , to leave thee to the commission of that sin thou hast for a long time kept dandling in thy thoughts and affections within , although it be with resolution not to commit it ; that man that shall please himself in any kind of secret sin ( I say ) it were just with God to lead him forth with the worker of iniquity , so as to lay his shame open and naked before all that he lives with : therefore you that are Professors of Religion be careful of secret sins , if you would never dishonor your profession in your Conversations . A sixth Rule is this , If you would be careful of your Conversations , do not so much look at those that are beneath you and in the lower form ; as let your eye be upon those that are most eminent in their Conversations , look upon them rather as your mark and aime . Manie Christians live , and their Conuersations are very dark and no beauty at all in them ; Why ? Because they think they live as others do , they look upon such are beneath them , and they think their lives are rather better than some others that have made profession , and this makes them go on in a dull and sluggish way ; but now , if you would have your Conversation indeed as it ought , so as to be convincing , set before you the examples of the most eminent of those whose Conversation doth most glister , not a meer glistering shew , I do not mean them , But that glistering that comes from Diamonds and Gold and Pearls , that have the excellencie of Grace shining in their verie Faces and Conversations , set them before you , and labor to imitate them , and so this will help you in your Conversations . We have in Heb. 13. 7. a Scripture for this , Remember them which have the rule over you , who have spoken unto you the Word of God , whose faith follow , considering the end of their Conversations . 'T is supposed that they should be most eminent , Such as have the rule over them , that are their Guids ; but mark , he speaks of those that had spoken unto them the Word of God , for he doth not speak of the Rulers in Civil States , but of the Ministers that were their Guids , for so the word is : now though there be a work of Ruling besides Teaching , we find in Scripture ; yet we find no Rule of anie Minister but over those that they speak the Word of God unto , what Ruling any Minister hath ( I say ) it is over such people as he speaks the Word of God to : If anie Minister shall come to rule over a people , that people may well ask them , Have you spoken the Word of God to us ? Do you teach us the Word of God ? Do you chalenge Rule over us and have not spoken the Word of God to us ? Remember them which have the Rule over you , who have spoken unto you the Word of God , whose Faith follow , considering the end of their Conversations . They were it seems eminent in holiness of life , and eminent so as they continued in that way of eminencie , and the Apostle would have all Christians to look at them ; it 's a notable Scripture to shew that the Ministers of the Word should be eminent in their Conversations everie way , and that all those that they speak the Word of God to , should see in their Conversations the Beautie and the Excellencie of the Word of God that they speak to them ; for people look at the lives of Ministers as well as at their Word , it is not enough onlie to be a good man in the Pulpit , except it be in the constant way of their Conversations . The seventh and last Rule , you have it here in this Scripture Heb. 13. 7. Whose faith follow , Considering the end of ther Conversation . That is , be not only careful of your Conversations at first , when you begin to be professors of Religion , then to be exact , but be constant to the verie end . Mark , Considering the end of their Conversations : he doth not mean the end onlie , the reward that comes upon their Conversations , that they shal have a glorious reward , but considering the end , as if he should say thus , look at these that have spoken the Word of God to you , they come not onlie at the verie first to you and speak great things , and seem as if they were Saints or Angels come among you , but they go on in a constant way , whatsoever discouragements they have they go on in a constant way to the verie dying day ; observe not onlie what they were when they came first among you , but what they are in the end of their Conversations , and follow them : this is a notable Scripture to shew how careful Christians ought to be , not onlie to be holie in their Conversations when their hearts are first stir'd by the Ministrie of the Word as 't is with many , many there are that when the Word of God comes first to them , when they are first enlightened , and first converted , Oh how strict are they ! Oh how careful are they ! then they walk exactly , and they are afraid of the least sin , and examine everie thing by the Word , Oh how curious are they in everie thing then ! and-their consciences are verie tender , and are afraid that this is sin , and that the other thing is sin , and there is a mightie change in the familie , their Masters , or Parents they see them so afraid of everie thing , and careful of their verie words , on the Lords Day careful in seeking of God , and attending upon Ordinances , and in their particular calling at the first verie strict : But now , within a little time you shall find manie of these that by degrees they grow more loose , and especiallie in these times , because in these times there is a way that the Devil hath to get men to be loose in their Conversations , that hath not been known in England ; indeed in Germany it was known , and there it was ordinarilie in the beginning of Luthers Reformation ; that it is weakness in men to make conscience of dutie , to be troubled for their sin and be humbled . Paul and Peter and David , it was their weakness when they were troubled so much for their sin : Oh this is a most horrid and abominable wickedness that doth dishonor the Gospel of Christ , and will make it rediculous to the world ! ( I say ) such carriages of people , to think that they may take libertie to walk in a loose way because of the Gospel . But that we shall come more fully to , when we speak how our Conversations should be becoming the Gospel of Christ . But I speak this in this point as a preparation to that , & especiallie to young Professors that have been wrought upon by the Word within these few yeers , since there hath bin more freedom of preaching the Gospel ; and I verily beleeve that divers of you in this Congregation do know many young ones and others , that have been wrought upon by the Ministrie of the Word , that for the first yeer were verie exact , and verie careful of their lives , and verie punctual in every thing , but you now see them begin to grow loose and wanton , and vain in their Conversations : Oh this is a sad and an evil thing ! If you would be careful of your Conversations observe this seventh Rule ; Be not onlie careful at the first work of God upon you when you begin to be enlightened , but in the constant course of your lives ; Oh give me a professor of Religion , that was wrought upon when he was a Youth , or a young Maid , and yet continues till they be old disciples in a constant way of holiness and strictness , Oh! They are the most beautiful objects that are in the world to behold ! the Sun in the firmament is not so glorious , as an ancient professor of Religion that hath continued constant in the waies of godliness from his youth , that can say as good Obadiah once said , 1 King. 18. 12. I have feared the Lord from my youth , and my conscience , though it tell me of many failings and weaknesses , yet my conscience excuseth me in this , that I have endeavored with a good conscience to walk with God , and without offence to man , and not given way to my self in any way of loosness since God made known Himself to me ; Oh such may have an abundance entrance into the Kingdom of Heaven , and die with abundance of comfort . But thus much for this first point : That Christians ought to be careful of their Conversations . We come now to the second , and that is the main point in the Text. Let your Conversation be as becometh the Gospel of Christ . 2. Doct. Every kind of Conversation of professors is not enough ; it must rise to that height as must be sutable to the Gospel of Christ , meet for the Gospel that they do profess . That 's our point . Now we shall come to the Particulars , what Conversation it is that is meet for the Gospel of Christ . I gave you the Heads in the opening of it : But now I shall speak to them . First , That Conversation that is meet and becomes the Gospel of Christ , must be a Conversation raised to a higher degree than the light of Nature will raise it . That Conversation that is no higher than possibly may be raised by the light of Nature , certainly that 's not a Conversation becoming the Gospel of Christ , that 's beneath not fit for the Gospel of Christ . As thus , Suppose a man in his Boat here in the Thames rows , very exactly , I but this is not a work sutable to shew the skill of a Navigator , of one that professes the art of Navigation , it 's beneath that . Why so ; To live exactly according to the light of Nature it is beneath the Conversation that becomes the Gospel of Christ : if so be that a man should make his boast that he hath great skill in the art of Navigation ; And how will he shew this skill ? he will go into a Boat and there he will row over the Thames , and by that you may see what a mighty Navigator he is ; this would be ridiculous to any man. And so if one that professes the Gospel of Christ , would manifest that he is a good Christian , What doth he do ? the life that he lives it is no other than a man by the light of Nature may be enabled to , this is even as ridiculous as the other . 1. As now for instance ; The light of Nature that will teach this : That we are to worship God : the Heathens have worshiped God in their way . 2. Yea , the light of Nature will teach , That we must live justly among men , yea , and that we must do as we would be done to : This the light of Nature will teach . Many of the Heathens have had that principle , to be just with men , to do as we would be done by . The light of Nature condemns grosse sins , of Drunkenness , Adulterie , Swearing &c. I could give you many instances in the Laws of Heathens , punishing those sins very severely , and some of them with death . 3. Yea the light of Nature will rise thus high , That a man should be consciencious , should make conscience of secret sins , of sins that none in the world could know of , or are ever like to know of . As I remember sometimes I have told you of one of the Heathens that did but owe for a pair of shoos to a Shoo maker , and no body knew it but only the Shoo-maker himselfe ; the Shoo-maker dies , no body could challenge this of him , yet his conscience would never let him be at quiet , until he ran and threw the money into the shop , and said , Though he be dead to others , yet he is not dead to me : whereas he had a temptation to have kept it because no body could challeng it ; he knew it was not his , he knew it was either the Childrens , or Executors , and so he restortd it . Many particulars might be named to shew how far we might go by the light of Nature ; but now I only bring it in to this end , to shew that if we would have our Conversations such as becomes the Gospel of Christ , we must go beyond what ever anie have done by the light of Nature : and yet Oh Lord how short do manie Professors of Religion come of this ! How manie that will profess they hope to be sav'd by Christ ! I suppose there is not anie one in this Congregation , or if I should go to everie ones house that belongs to the Parish , they would say they hope to be saved by Jesus Christ ; and yet what worship of God is there ? And what justice is there among men to do as they would be done by ? Nay , this is a Rule that will examin manie professors of Religion , and their consciences would tell them that in such and such things they would be loth to be dealt with as they deal with others : And for gross sins , manie Professors of Religion break out into them also , for all are a kind of Professors of the Gospel at large , Drunkards , and Adulterers , and Blasphemers , and yet they will come and make profession of Religion , and think it very much if they should be denied the Sacrament of the Bodie and Blood of Christ , Why , are they not Christians ? and their children Christians ? and yet must they not be Baptized ? And yet they are beneath Heathens , Heathens will rise in Judgment against them . And for conscienciousness in secret , I appeal to everie one of your consciences , are there no sins that you live in that your consciences condemns you for ? A Heathen would not do it , a Heathen would not wilfully live in a sin that his conscience tells him is a sin , manie of the Heathens came to that : And what way have you made in profession ? Perhaps you have seemed to be in the School of Christ manie yeers , and others take you for a forward Professor , and yet your conscience tells you that you live in some sins that are known sins to you , but because they are secret and none knows them but your self , therefore you have continued in them , and ventured upon them hoping of Gods pardon , being perhaps but one and no great one , ( I say ) in this you are beneath the light of Nature , and therefore you are far from having your Conversations such as becomes the Gospel of Jesus Christ . This Conversation of yours is not such as becomes the light of Nature ; divers Heathens would abhor such Conversations in Christians , yea , if it were among themselves , and they would hardlie companie with you ; there are manie that make profession of Religion , that ( I say ) if they lived among Heathens , Heathens would not keep companie with a great part of this Kingdom , yea and of most Congregations , and therefore they should not think much though they may not be admitted into such a near communion as the Lords supper . Q. You will say then , But what is that Conversation becoming the Gospel , that is beyond the light of Nature ? First , The light of Nature teaches to worship a God : That many of you do , you worship God : But this is that that becomes the Gospel of Christ , To worship & honor God as a Father , & as the Father of our Lord Jesus Christ ; this goes beyond the light of Nature in that particular ; not only I am convinc'd that there is a God , that He is the Creator of Heaven and Earth , and my Creator , and therefore I 'le worship Him ; but I do not do that that becomes the Gospel of Christ , til I get my self to this , That I am able through the grace of the Gospel to worship God as a Father reconciled to me in Christ , and as the Father of our Lord Jesus Christ , and so do I come and present all my services unto God : This few of our Civil men do ; yet your Civil men will make a profession of the Gospel too , and your Civil men they worship God , but it is in a meer natural way . The God of Heaven and Earth , that made them , is to be worshiped : they can say their old Catechism . Q. Who made you ? A. God. Q. Wherefore did he make you ? A. He made me to serve Him &c. I but doest thou ( when thou comest to serve and worship the Lord ) look upon God as a Father reconcil'd in Christ , and as the Father of our Lord Jesus Christ ? and so doest thou tender up all thy services to God ? Thou art not raised to that that becomes the Gospel of Christ , except thou doest thus worship God in this way ; that 's that which becomes the Gospel of Christ ; and know that all other worship that thou tenderest up to God , meerly as God is Creator , God that made thee , and therfore thou must serve him : I say al that worship ( if thou goest no further ) God rejects it ; indeed we are to worship God as a Creator , God would have that ; I but , if He hath not that and the other too , and if He have not both , he will not accept of one , for the first is included in the second , but the second is not included in the first . A man that worships God as a Father , and as the Father of our Lord Jesus Christ , he doth worship God as a Cretor too ; but a man may worship God as a Creator and not at all be acquainted with Him as a Father , and as the Father of our Lord Jesus , and therefore till the Lord in the Ministrie of the Gospel hath been pleased to shine in upon thy soul as a Father , and the Father of our Lord Jesus Christ , and thou comest to worship God thus , or at least this is the endeavour of thy soul that thou maiest worship God in this way , thou art not satisfied in worshiping God after the other way , because he made thee , and thy heart works after this , indeed I have not got this full assurance that he is my Father , but this is that my heart is unsatisfied untill I have got it , and I cannot be quiet in anie other kind of worshiping God , till I find some abilitie to tender up all to him as a Father , and as the Father of our Lord Jesus Christ , ( I say ) till thou comest to this , thou doest not in that particular worship God as becomes the Gospel of Jesus Christ . And so in the point of Justice , thou doest give every one his own . I but this is beneath that that is required in thy dealing with men according to the Gospel of Christ . If you reade the 5. of Mat. there you shall find when Christ comes to preach what he requires , he raises the point of Justice beyond doing as we would be dealt with : saith Christ there , You have heard that it hath been said , Thou shalt love thy neighbor and hate thine enemy . But I say unto you , love your enemies , bless them that curse you , do good to them that hate you , and pray for them which despightfully use you , and persecut you ; this is higher than meerly to be just , and for one man not to wrong another ; you shall have manie men say , Who is able to say black is mine eye ? I live and no bodie can say I wrong them ; you think this is an excellent Conversation , it 's true , it is good in its kind and it were good if all Professors of Religion could say they live so that no body can charge them for unjust dealings , I but this doth not rise to that height to be the Conversation as becomes the Gospel of Christ ; you must come to this height , to love your enemies , and to bless them that curse you , you must do good to them that hate you , and pray for them that despightfully use you and persecute you ; Can you find this : this is somewhat like the Gospel of Christ , this is somewhat more than to do no wrong to others . And to do as we would be done to , we must go higher , we must not onlie set this as a pattern , I 'le do as I would be done by . No , But I 'le labour to do to another as God hath done to me . This is higher ; that 's thus , hath God shewed Himself gracious unto me ? I 'le labour to do that good to others as much as I am able even as God hach done to me : You have for that those two Scriptures , Ephes . 4. 31 , 32. Let all bitterness , and wrath , and anger , and clamor , and evil speaking be put away from you with all malice , and be ye kind one towards another , tender hearted , forgiving one another . The light of Nature now will justifie all this : But mark the conclusion , Even as God for Christs sake hath forgiven you : Set the example of God before you , what God hath done for you for Christs sake , and let that be the great motive ; Do not only argue thus , well , I would be forgiven if I had offended ; and I would not have another to bear anger and malice against mee , and therefore I will not be angrie with them nor malign them ; this is a low principle : but if I find that this is revealed in the Gospel , that the Lord for Christs sake hath forgiven me , and it 's this that quiets my passion , when I feel my corruption rising and stirring against any that hath offended me , when I do but think of Gods mercie in forgiving me for Christs sake , this quiets me . I this is somewhat like as becomes the Gospel of Christ , when we walk upon such principles as these are . And so you have it in Col. 3. 13. Forbearing one another , and forgiving one another : If any man have a quarrel against any , even as Christ forgive you , so also do ye . It is very unbeseeming such as profess the Gospel of Christ to be quarrelsome with their neighbours : Now you shall have some that are of very meek and quiet dispositions naturally , I love to live quiet ( say some men ; ) thus far thou maiest come by the light of Nature not to love to quarrel : But now when any doth cause any quarrel , doest thou labor to quiet the quarrel upon this ground : Evn as Christ forgave me : O I have found the Lord Jesus Christ , notwithstanding my wretchedness against Him , and all the wrong I have done Him , He hath forgiven me , and therefore seeing Christ will not take advantage against me as He might , I will not take advantage against another : Is it upon this ground ? And dost thou raise thy Conversation with thy Neighbor in keeping from quarrelsomness , and contentiousness , dost thou naise it to this height , upon this ground , so to forgive as Christ hath forgiven you ? I will not forgive only in this particular , or in this lesse offence , But as Christ hath forgiven me . We shall still have further occasion to mention these things , in opening the sutableness of our Conversations to the Gospel ; that is , for the point of Justice , it must rise higher than that of doing as we would be done by . And then for grosse sins , thou keepest from them , thou thankest God , thou art no Swearer , no Drunkard , no Whoremonger , such kind of notorious sins thou art not guilty of : but what art thou in respect of inward sins ? what art thou in respect of secret sins ? Mark that Scripture in Matth. 5. 10. saith Christ there , I say unto you , That except your righteousness shall exceed the righteousness of the Scribes and Pharisees , you shall in no case enter into the Kingdom of Heaven . We shall likewise speak further of this , when we open that of the Law , that our Conversations must rise higher than the Conversations of those did that lived under the Law , or else it doth not become the Gospel of Christ . You shall find further in the Chapter , how Christ would raise them higher than meerly not to commit adulterie , or to be openly prophane : Verse . 17. Ye have heard that it was said by them of old time , Thou shalt not commit adultery . But I say unto you , That whosoever looketh on a woman , to lust after her , hath committed adultery with her already in his heart . And if thy right eye offend thee , pluck it out and cast it from thee : for it is profitable for thee that one of thy members should perish , and not that thy whol body should be cast into Hell. And then , If thy right hand offend thee , cut it off . And so in the point of Anger , in the 21 , & 22. verses , Ye have heard , that it was said by them of old time , Thou shalt not kill : and whosoever shall kill , shall be in danger of the Judgment . But I say unto you , That whosoever is angry with his brother without a cause , shall be in danger of the judgment : and whosoever shall say unto his brother , Racha , shall be in danger of the councel : but wosoever shall say , Thou fool , shal be in danger of hell fire : That is , liable to the same judgment that you think murder is . Now is your conversations as becometh the Gospel ? Here Christ is a great Preacher of the Gospel ; and shews that there is more strictness in the Gospel than ther is by the light of Nature , or by the Law , or by that that they understand by the Law : This the light of Nature doth dictate , that men should not Kill , nor commit Adultrie , but now , If thy Conversation be such as becomes the Gospel , then thou must make conscience of Anger , and tremble at that as a natural man would tremble at Murder , for that becomes the Gospel ; ( I say ) one that is a professor of the Gospel , he should tremble at sinful anger as a natural man would tremble at murder ; for observe it here , look what ( they said ) murder did make a man liable to ; the same thing ( Christ saith ) Anger would make a man liable to ; therefore one that would walk as becomes the Gospel , must tremble at the inward sin of Anger , as a natural man would tremble at the outward sin of Murder . And so for Adultry , Thou art no Whoremonger . But one that professes the Gospel , must look at the lusting of the eye , and of the heart , as a natural man that hath but the light of Nature would look upon the cōmission of Adultrie , for Christlaies that upon the lust of the heart that they lay upon the commission of Adultrie . This is as becometh the Gospel . Further , By the light of Nature a man may be consciencious . That is , make conscience of several sins . Q. But now you will say , Wherein should a man go beyond this as becomes the Gospel ? What can any man that professes the Gospel go beyond this , of making conscience of a secret sin , that though he knew that no bodie in the world did know his sin ? nay , suppose he knew certainlie that it should never be known , yet he dares not do it , how can a man go beyond that ? Ans . Yes , You must labor for the mortification of the body of sin that is within you ; not onlie to make conscience to keep from the act of secret sins , but thy work must be to labor for the mortification of the bodie of sin and death that is in thee , that 's that that is reveal'd by the Gospel , that no man by the light of Nature ever knew ; you shall never reade among all the Phylosophers of the point of Original sin , nor of mortification of the body of sin and death , this the light of Nature never tels . So that now , when a man come to his height , that is , first my conscience being enlightned by the Word so that I dare not commit any secret sin for the world , though there be none but God and my conscience together , but besides that , Oh I carry about with me a body of sin and death , a root of bitterness , that original corruption , and this makes me cry out , Oh wretched man , Oh wretched woman ! who shall deliver me from this body of death ? and Oh that I could find this mortified in me , this is that that is the strength and endeavor of my soul , to get this bodie of sin to be mortified , I , this is as becomes the Gospel , so to live in your Conversations as it may appear that you are not content meerly to keep from actual sins , though in secret , but it is your great care and endeavour to mortifie this verie bodie of death that is within you ; and by this a great manie of your Civil men , and meer moral men will or at least may be convinced that their Conversations comes short of that that becomes the Gospel of Jesus Christ , for they are not acquainted with this . Lastly , If you would have your Conversations such as becomes the Gospel of Christ , you must not only think to make conscience of secret sins , but that which you do , you must manifest that it doth proceed out of Love , not only that you do obey , but that you love the Commandement that you do obey . Now this , neither any hypocrit or meer moral man doth , if you take it universallie one Commandement as well as another . Obj. You will say , Love is a secret thing ? Ans . But as you may know in your family the difference between your childrens obedience to you and your servants , so there may appear a difference between the obedience of one that is meerly moral , or doth it out of conscience , and the other that doth it out of love ; therefore you must know that you do not rise beyond the light of Nature , except that you do love the Command as well as obey the Command , and so carrie things in your Conversations as you may make it appear that all those waie of God that you make conscience of , that you likewise have a love unto them , and do them out of a principle of love , and thus you come beyond the light of Nature , and in some measure it is as becomes the Gospel of Christ . And that 's the first thing how we should walk in our Conversations as becomes the Gospel of Christ . But now this is the lowest of all . The second is , That our Conversations must be such as is beyond such as live under the Law , for the Law of God goes higher than the light of Nature , for there 's more reveal'd there than in the light of Nature . It 's true , that that you call the moral Law , the light of Nature , if it be cleer it is sutable to it , to the most part of it , only there is some part that is positive , but most part is but sutable to the principles of Nature if they were cleer and pure ; but now because , since the fall of Man , the light of Nature is darkned , and the principles of Nature are much corrupted , therefore God hath given His Law , that is as it were a glass of His Will , that is , the cleer glass of what was written in the heart of man in Innocencie , that 's the Law : Only there is that of the limitation of the seventh Day particularly from the Creation that hath somewhat positive in it , but take all the other and ( I say ) it is nothing but as a glass of what was written in the heart of man in the time of Innocency : There was written in mans heart to keep some solemn time for the worship of God , only the specification was by revelation , but the substance of all those ten Commandements ( I say ) is the glass of what was written in the heart of man in Innocency : And because God saw that this writing was so much blotted out , almost all obliterated , therefore God wrote it in Tables of stone , whereas it was written in the Table of mans heart at first ; But now when He comes to bring men to the Gospel there He writes over that Law again in the Tables of their hearts : At first it was written in the heart of Adam , but he falling , doth blot it out in a great measure , then God writes it over fair again , but how ? He writes it over in a fair Copie , but it is in Tables of stone : but when God receives any soul in the Gospel He writes it over again in the Tables of their hearts ; Now this gives you a little hint of the difference between the Law and the Gospel , between the Conversations of men that were meerly Legal , and the Conversation that is Evangelical : but the opening of it to shew the difference between the Law and the Gospel in reference to this , and to shew how low the Conversation was that was meerly Legal , and how high raised the Conversation of a Christian ought to be if he would make it Evangelical , such as becomes the Gospel of Christ , would ask more time , and therefore we must defer that to the next day . SERMON III. PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . A Conversation becoming the Gospel of Christ , it must be beyond what the Law can inable one to attain to , or else it doth not become the Gospel . I have shewed you already what the Gospel of Christ is . But now we are upon the point of Conversation , That it must be higher than can be by the Law , those that live under the Gospel must live in a higher way of holiness than those that lived under the Law. Now for this , we are to consider of the Law under these two considerations . First , As it is a Covenant of works for life , so it was made at first to Adam : It was a Covenant of works for eternal life to Adam , and so to man kind in him . Secondly , We are to consider the Law as in the Ministration of it by Moses : Take it either of these two waies . Those that live under the Gospel , and profess the Gospel , must live in a more holy Conversation , or aim , or endeavour at least after a more holy Conversation than that Conversation could be that was under the Law : As now , I say thus , the Law as the Covenant of life to Adam , But what was his Conversation ? First , It was obedience to God meerly as Creator , no further ; Adam in innocency he lookt upon God as Creator of al things , as the First being of all , and so Adam tendered up his service to God meerly as the Creator and First-being . That was his obedience . Secondly , The Law to Adam had promise only of natural things , of a natural life to be continued : We do not reade of Gods promising Adam to live in Heaven if he had obeyed ; but , Do this and live ; that was the Tenour of the Covenant with him : that is , he should have continued in Paradise and so have lived a natural life , but yet continued eternally , God would have upheld that natural life of his , that 's all we reade of that ever God promised to Adam if he had stood by vertue of that Covenant of the Law : That 's the second thing considerable in him . so that his obedience was tendred up to God to that end , that he might obtain the continuance of a natural life here in this world , only in order unto that , for we find no more revealed . The first man Adam he was Natural , the second Spiritual , the first of the Earth earthly , the second , the Lord from Heaven . The Apostle . 1 Cor. 15. speaks of Adam in innocency as the common head of al man-kind , he was of the Earth earthly , and in way of distinction the second Adam was the Lord from Heaven ; He brings all heavenly glory . Though Adam had stood , yet we never reade of any heavenly glory that ever he or his posterity should have had ; but the second Adam he is the Lord from Heaven that brings Heavenly glory with him . That 's the second thing considerable in the Law as a Covenant with Adam . The third thing in the Law as a Covenant with Adam was this , That Adam under the Law he must have wrought by his own strength that he had received . God at first gave man strength for obedience , and he puts his stock into his own hand , and so he must have wrought and continued by the power of the strength that God did at first give him , he had not that fountain to go to for that continual supply of strength as we have , which you shall see presently . Fourthly , Adam , he was in such a condition , as he was in hazard of his miscarrying for his eternal estate ; He was indeed in a way of obedience to the Law that God gave him , but still so as he was in hazard of eternal miscarrying ; this was the condition of Adam under the Law. Obj. You will say , He was holy , and had no sin . Ans . But considering his condition under the Law ; That it was Obedience to God as a Creator , he did work for natural good ; and he wrought by the strength he had received , and he was in hazard of miscarrying eternally . Now compare his condition with the condition of the Saints in the time of the Gospel , and you will find the condition of the Saints having the fruit of the Gospel , to be in a great deal better condition , even now ; not only shall be in Heaven , but are in a better condition now than Adam was in paradise . 1. Adam he obeyed God , and tendered up his service to God as a Creator . But now the people of God under the Gospel , those that are brought home to God by the Gospel , they look upon God under another relation , not meerly as Creator , but all their services that they tender up to God , it is as unto the Father of our Lord Jesus Christ , and their Father in Him ; I go to my Father , and I go to your Father ( saith Christ ) John , 20. 17. It 's true , still we look upon God as the First-being of all things , as Creator ; but we look upon Him in a higher relation than meerly our Creator , we look upon Him as the Father of Jesus Christ , and so in Jesus Christ as our Father , and so we tender up obedience to Him in that way , and surely such obedience tendered up to God as under such a relation ; should be a higher kind of obedience , a higher kind of holiness than was in Adam . Although it is true , in respect of our condition here , we are not so free from corruption as Adam was in Innocencie , yet the obedience that we tender up to God , though it be not so free ( I say ) from mixture , yet it is of a higher nature than Adams was , it is to God as the Father of our Lord Jesus Christ . 2. We have better promises than ever Adam had , we have promises of Heavenly Glory that he had not : God doth not say , Do and live to us only , live hear in the world in a natural life , and I will free you from outward troubles , and from the death of the body : But we know that the Gospel brings immortallity and glory to light , it tels us of the glory of Heaven , and of the Mansions that Jesus Christ is gone before to prepare , of the glorious Communion that the Saints shall have with God in the highest heavens , which is another manner of motive to obedience than ever Adam had : And therefore our obedience to God should be raised in a higher way than ever his was . 3. The strength that we have , it 's not put into our own hands to keep and so to improve , and there 's all . But Jesus Christ the Second Person in Trinity , He is fil'd with all fulness that we might receive grace for grace continually from the fulness of Jesus Christ that hath all the treasures of wisdom in Him , In Him it pleased the Father that all fulness should dwell ; now the Saints by faith have as it were a pipe laid into that Cistern that hath all fulness , from whence continually by the work of Faith they draw strength and nourishment , new supply from Him , they have not somewhat given to them and so are set to trade for themselves and improve what is given them , but they suck new vertue from Jesus Christ as from a Head. Adam he was the head of the first Covenant himself , but now 't is Jesus Christ that is the Head of the Second , and all Beleevers draw spirits from Jesus Christ , and strength from him as from the Head , they have a Head that Adam had not to draw strength from , and therefore they are to manifest the strength of Jesus Christ in all their waies , that fulness that there is in Jesus Christ they are to make that appear to the world in their lives and Conversations : And therefore that text Col. 1 10 , 11. is very remarkable , That ye might walk worthy of the Lord unto all pleasing , being fruitful in every good work , and increasing in the knowledg of God : mark in the 11. verse , strengthened with all might , according to his glorious power ; This is worthy of the Lord , because that now we come to receive of his fulness , of the fulness of Jesus Christ , and to have a continual supply from him ; Though 't is true , so God hath ordered it that so long as we live we shall have some mixtures of corruption here , but yet he hath provided a help for us , a fulness in his Son , that from Him we should draw of His fulness , and so come to be strengthened with all might . 4. We now serve the Lord and obey Him in our lives as those that are delivered from the hazard of eternal miscarrying . Adam obeyed , but yet he might know when he was obeying ; I now obey , but I am in danger to miscarry eternally , every hour to undo my self and posterity for ever . But now certainly this very thought , and the understanding of this , it could not stand with that full freedom of spirit that the Saints may have now under the Gospel , the Saints under the Gospel come in a way of obedience to God , and upon this ground they have their feet ( as it were ) upon sure ground : Well , as for my eternal estate the hazard of miscarrying there , it is over , I blesse God that is over , for that now my obedience it is not that I might work out , and earn salvation ; but my obedience to God now is ( being set safe upon the shore ) that I might live to the praise of the grace of God that hath delivered me from al danger of miscarrying , and hath set me with Jesus Christ in heavenly places , I am now already set in heavenly places with Jesus Christ , and as sure of Heaven ( for so a Believer may come to be ) as if so be that I were there already , and so I am now to begin the life of Heaven , to be blessing and magnifying God , not in word only , but in my life , therefore am I to hold forth the glory of God in my life and Conversation , that I might blesse and magnifie the Name of God , that hath delivered me from darkness , and hath translated me into the Kingdom of his dear Son , and upon these terms do I serve God now ; I do not serve God as one that is in hazard for ever to miscarry , and out of a base and slavish fear lest I should miscarry , I do endeavor to work out my salvation ; but it is as one that is redeemed and delivered from eternal misery , yea , I now begin to joyn with the Saints and Angels that are in Heaven , that are there magnifying God , and shal be to al eternity praising of Him for His free grace towards them ; surely this Conversation should be in a higher degree of holiness than the Conversation of Adam could be even in Paradise : Yet still remembring this , we cannot in this life attain to such a Conversation as to be without mixture of evil , but we should be more spiritual and heavenly in our waies , we have more cause to be so than Adam had in his innocency , and we do not walk answerable to the Gospel except our hearts do rise in a more spiritual and heavenly way than his heart could rise when it came new out of the hand of his Creator . That 's the first consideration of the Law as it was a Covenant of life to him and al man-kind in him . Oh that as we go along we would but consider what cause we have of humiliation then ; Oh how far are our Conversations short of that that becomes the Gospel if it should rise to so high a pitch as this is that hath been mentioned . Secondly , Consider we the Law as in the administration of it to Moses , and so to the people of the Jews : The administration of the Law to them it was under another notion , it was to bring them to Christ , and that they might come to see their inability of keeping of that Covenant , and come to understand Christ so much the more , and to be driven unto Christ by having the Law presented to them , God did never intend by giving of the Law to the people of the Jews that it should be a Covenant of eternal life to them ; indeed there was this in the administraon of it somewhat different from us , some special Covenant about their living in Canaan , and about mercies in that promised Land , beyond that that we have in the Law , as we find in the new Testament , they ( I say ) had this annexed to it . The Law that was first given unto Adam and written in his heart , afterwards even obliterated , then it was transcribed by the same hand in tables of stone and given unto them chiefly to shew them their misery , and their need of Christ ; to be a preparation for Christs coming into the world ; and with this one addition beyond what we have in the new Testament , that there was a temporal Covenant annexed unto it , that concern'd their living prosperously in the Land of Canaan , ( & so far we are delivered even from the Law as it was given by Moses , that is , from the connexion of the Covenant that was added unto the delivering of the Law ) concerning their happy and comfortable condition in the Land of Canaan upon the keeping of their Law ; but now ( how ever it was ) certainly that Conversation that becomes the Gospel should be beyond what could be even from godly men in the time of the Law. As first , The Law to them it was given under low Promises , their promises were but very low that were under the Law : It 's true , they had somewhat of the Gospel that we have , but extream darkly , and very little that they knew of it , but the chief Ministration of God towards them was then in a legal way , and that had but low promises , as their living in Canaan ; you shall find generally al the promises that are annexed to the Law even by Moses , it is but , that they shall prolong their daies in the Land ▪ the Lord their God shall give them , That they should be blest in their basket and store : their Promises were under Heaven-Promises , Promises of this life only ; and therefore it could raise them but to a very low degree of holiness . Secondly , Their Ordinances were but poor and mean , and beggerly in comparison of our ; for so the Gospel cals them , Col. 2. They were but beggerly rudiments , which stood only in meats and drinks , and divers washings , and carnal Ordinances imposed on them untill the time of reformation . Heb. 9. 10. They had an earthly Tabernacle , a worldly Sanctuary , Heb. 9. 1. &c. Thirdly , The burden of them under the Law was very great , they were under a heavy yoke & burden that did bow them down : A man that is under a heavy burden it makes him stoop & bend in the back , he cannot stand so upright nor fast as others that have no such weight upon them . Fourthly , The administration of the Law was with Thunder and Lightning very terrible , It made even Moses quake and tremble , ( as the Author to the Hebrews speaks . ) Fiftly , Their spirits were very servile under the Law , they were subject to bondage even all their daies ; God so ordered things as to carry on his people even in a very servile way , they were but mean servants then , hewers of wood and drawers of water . But now under the Gospel , First , our Promises are far better , and our Covenant better , in Heb. 8. 6. there the Apostle compares their Condition and ours , Who serve ( saith he ) unto the example and shadow of heavenly things , There was but the shadow of heavenly things ; the Gospel hath the Heavenly things themselves , and they are but the shadow , for so you have it in Heb. 10. 1. For the Law having a shadow of good things to come , and not the very image of the things : They had but a shadow of good things to come , and not the very image it self . As Moses was admonish'd of God , when he was about to make the Tabernacle , For see ( saith he ) that thou make all things according to the pattern shewed to thee in the Mount. And then in Heb. 8. 6. But now hath he obtained a more excellent Ministry , [ that 's Christ ] By how much also he is the Mediator of a better Covenant , which was established upon better promises : A better Covenant , and stablished upon better promises , or a better Testament : Their promises I say were but low and mean ; and our promises are high and precious , and we have a better Covenant , a Covenant not of living in the Land of Canaan , but of Heaven , of which that Canaan was but a Type , and therefore our Conversations should rise higher in holiness according as our Covenant and Promises are better than theirs . Secondly , Our Worship is more spiritual than their worship was . As that known place in Joh. 4. 23. where Christ saith to the woman of Samaria , You serve God in this place : But the time shall come that they shall serve him every where , for God is a Spirit , and will be worshiped in spirit and in truth . There is more spiritual worship in the time of the Gospel than was in the time of the Law : The Lord carried them on in a carnal and a sensitive way : and indeed this hath been a great design of Antichrist to bring men to a carnal way of worship , To carnal Ordinances , for so they are called in Scripture , the Commandements of God by Moses , are called carnal , Heb. 9. 10. For their worship was in comparison of the worship in the Gospel but carnal ; ( I say ) it hath bin the design of Antichrist to darken the glory of Jesus Christ in the Gospel , by bringing the Church to a carnal way of worship , and to take away spiritual , and therefore they are altogether about carnal Institutions , whereas Jesus Christ hath instituted but only two Sacraments , wherein there are outward carnal things , wherein we worship God through the Creature , otherwise His worship is altogether spiritual ; but now Antichrist he would bring in altogether carnal things , he would ad a hundred inventions of his own , as building sumptuous Temples , railing in of the Communion Tables , and then turning them into Altars ; with such kind of apish gestures , foolish garments , and Heathenish musick , all which was carnal worship , the devices of men to please children and fools with : exceedingly much against the very life and soul of Godliness , and the only rule of worship in the Word of God. Besides this rediculous and carnal way of worship , made the worshipers twofold more the children of Satan than they were before . But now the more spiritual any worship of God is , the more spiritual it makes the heart , the lesse we stick to the creature while we are worshipping of God , the more communion we come to have with Christ , and so it doth raise holinesse to a more higher pitch . Thirdly , Vnder the Gospel our yoke is more easie : You know what Christ saith , ( in a Scripture that I have opened to you at large ) Come , take my yoke upon you , for my yoke is easie , and my burden is light . You are delivered from that heavy burden that they were under , and therefore you should run the waies of Gods Commandements , and follow after holiness more readily and freely than they could do . Fourthly , We have access with boldness to the Throne of grace , ( as the Scripture speaks ) God doth not reveal Himself in that terrible way to his Saints now , as in the time of the Law , but would have them come with boldness , and have libertie of speech : for that 's the word , as in the second of the Ephesians , of the boldness that we have to come into the presence of God ; Through him we have access by one spirit unto the Father . [ Access ] the word signifies a coming with freedom ( as it were ) being led by the hand of God. In Ephes . 3. 12. In whom we have boldness and access ( saith the text there ) with confidence by the faith of Him. Three words here are together : We have boldness , and access , with confidence by the faith of Him. The word that is here translated [ Boldness ] it is , liberty of speech ; we may come and speak our minds and unbosome our speech freely to God without any such terror ; and we may come to God without desiring . Moses must go into Gods presence for them as he did ; Oh they durst not go themselves , but Moses must go and speak with God. We may come into the presence of God and speak our hearts freely with a holy boldness in the Name of Christ . Fifthly , We have the spirit of adoption more than they . Rom. 8. We have not received the spirit of bondage to fear again , but the spirit of adoption , whereby we cry , Abba ▪ Father . There was a spirit of bondage under which , even the people of God were in former times , and now the spirit of adoption is more spread abroad and cōmunicated in the world to the Churches than it was before , and therefore the Lord expects a Conversation sutable to the spirit of adoption . As now , take one that is a child and hath a servile spirit and is afraid to come into the presence of his father , it may be he will do some works in obedience to his father , but in a heavy & dull way , but afterwards when his father is fully reconcil'd to him , & comes & speaks kindly to him & there comes a spirit of adoption upon the child , Oh then he goes lively on in duty to his father , then he rejoyces in the presence of his father , & to do any thing that may please his father ; when he is acted by a spirit of adoptiō , there 's more service done according to the mind & wil of Christ than there was before . So ( my Brethren ) we should exceed all under the Law with a more fillial obedience , than ever there was in that time , or else our Conversation it is not such as becomes the Gospel : Therefore when you open the old Testament and reade of those excellent gracious spirits that were there , especially in the Psalms , what holy breathings and pantings after God there are , and in the Prophets , what exemplary holiness then liv'd and shined in the world : Be ashamed of your selves if you do not rise to as high a degree as they and higher too Obj. Why you will say , But they were eminent men , they were the Prophets of God and so were extraordinary ; and can ordinary Christians rise as high as they did , and be such burning and shining lamps as they were ? Ans . I 'le give you one Scripture about that , in Zach. 12. 8. it is a cleer Prophesie of the times of the Gospel , In that day shall the Lord defend the Inhabitants of Jerusalem , and he that is feeble among them at that day shall be as David ; and the house of David shall be as God , as the Angel of the Lord before them . Mark , he that is feeble among them shall be as David , who was a man according to Gods own heart . Oh reade Davids Psalms , particularly the 119. Psalm , and see the holy breathings of David , and observe that there is a Prophesie , that those that are feeble shall be as David , and those that are as David , that is , the eminent Christians , the Lords Champions , and the house of David shall be as God , as the Angels of the Lord. Christians in the time of the Gospel that are eminent should live as Angels , Angelical lives , and the weakest of all should be as David : Indeed considering what we have revealed in the Gospel we should be ashamed that our hearts and lives should come short in spiritualness , and heavenliness of any that lived in the times of the Law : see in the 119. Psalm , how you find Davids heart taken and ravished with the Word of God , Oh how sweet was the Law of God to him , sweeter than the honey and the honey comb . He doth not mean there the Law in opposition to the Gospel , but the whol Word of God ; Now you should consider this , what part of Gods Word had David there , he had not many of the Prophesies , he had but the Books of Moses and some other Books ; the Book of Job was then , and some of the Chronicles , some part of the Kings , and the Book of Judges ; but most part of the Kings he could not have , for he was the second King : therefore what little part of the Word of God was written at that time ; and yet how sweet was the Word to him , as sweet as the honey and the honey comb , and how he did delight in it above Gold and Silver . And then for the Ordinances of God , O how was he taken with them ! though in comparison of ours they were but carnal : In the 84. Psalm , he did envy the very birds that were in the Temple of God , How aimable are thy Courts O Lord ( saith he ; ) now do but compare those Scriptures he had with these that we have , The five Books of Moses , and Joshua , and Judges , and Job which were the chief Scriptures then extant , and do but compare them with the History of the Gospel , in particular the Sermons of Christ , from the fifth Chapter of Matthew to the eighth ; So those remarkable places from the fourteenth to the eighteenth of John , and so on ; O what heavenly things are there let down amongst us ! What Heavenly truths we have , study and reade over Pauls Epistles ( which are several holy Letters sent from Christ to His Saints here on earth , ) Oh what spiritual transcendant truths ! What great mysteries and depths of God are opened and revealed there beyond what there is in Genesis , or Exodus , or Leviticus , or Numbers , &c. And yet the Word of God was dearer to him than al the world , and he profest he did meditate in it day and night . Now we have that word in two Testaments , that doth reveal abundance more of God in Christ than ever he had , and therefore our Conversations should rise higher in holiness than the Converstions of those that were under the Law ; we should endeavor to be more exemplary in holy walking than they were . And thus much for the second head . Now for the third , which is the chief of all , If you would have your Conversations to be such as becomes the Gospel , it must be suitable to what the Gospel holds fo●●h unto you . Now this is a gre●t point , and it will serve for two ends . First , To hold forth unto you the principal things in the Gospel . Secondly , To shew you how you should sute your Conversation to those things that are in the Gospel . And we shall abide upon this head somewhat long . The first and principal thing in the Gospel , It is the holding forth unto us the infinite love of God to man-kind ; this is the very end of the Gospel , that God might declare what an infinite love he hath unto the children of men , yea unto men rather than unto Angels ; you know that Scripture in John , 3. ●6 . So God loved the world that he gave his only begotten Son , that whosoever beleeveth in him should not perish but have everlasting life . And indeed that one verse hath more of God in it than all Creatures in Heaven Earth ; the whol frame of Heaven and Earth hath not so much of God in them as that one verse hath ; So God loved the world that he sent forth his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life : It is as if God should say when he comes to reveal the Gospel , I will have a way wherein it shall appear to men and Angels for ever what the greatness of my love is unto these poor creatures , unto the children of men : And to that end I send my Son the second Person in Trinity to take their natures upon him , to come to be their Mediator ; there will I manifest what my love is ; that shall be the great fruit of love . It is the similitude of a learned Divine ( saith he ) the love of God in all other things in comparision of the love of God in Christ reveal'd in the Gosspel , it is a little spark of fire in comparison of the heat in a furnace ; when a furnace is heated red hot , it may be a few sparks of fire fly out , but what is one of those sparks of fire that fly out in comparison of al the heat that there is in the furnace , ( so saith he ) all the fruits of the love of God to man-kind in all the works that ever God did do , are but as that one spark only ; excepting this of Christ ; and the love of God unto mankind in Christ is as it were the heat of the furnace , there 's burning love indeed , the love of God in Christ , this is the great scope of the Gospel , the great aim of God , the great design that God had in the Gospel to make known the infinitness of His love unto the children of men : Now then if so be that God in the Gospel doth reveal what there was in His heart from all eternity to man-kind ( for so it is ) that 's the scope of the Gospel ; there was in the heart of God infinite love burning toward man-kind , God from eternity saw man-kind before him , and there was that strong inclination of his heart towards them in love , as did even burn in his heart : Now in time God reveals this in the Gospel , in the Doctrine thereof He doth open His heart to the children of men : when ever the Gospel comes to be preached in any place , God doth look upon that place and hath these kind of workings in Himself , Well , that love of Mine that I have had burning in my Bosom from all eternity towards these poor creatures , now it shal be opened , now it shal be revealed ; just as it was with Joseph that had his heart so warm in love unto his Brethren , that though he kept it in a while he could not keep it in long , but at length it breaks out as fire , his bowels yerned towards his Brethren , and he weeps tears of love over their necks : So in the Gospel of Christ , look upon God towards poor creatures , as Joseph towards his Brethren , and God as it were keeping in his heart towards them for a long time ; but now when the Gospel comes among them God opens his very heart to them , now therefore there must be a Conversation that becomes the Gospel , as becomes this great thing in the Gospel , that is the chief thing indeed that the Gosspel holds forth in every line of it , and discovers his eternal love towards them in particular , in the Son of his love , Christ Jesus in whom he is well pleased . Quest . You will say , What is it that becomes this thing in the Gospel ? Ans . Surely love , answerable love , that we should return love for love , he that dwels in God dwels in love , God Himself is love ; Reade but the first Epistle of that beloved Disciple John , what abundance of love is there made known of God ? every letter thereof is a character of love ; and what commendations of love in heavenly expressions ? But you reade no such thing in the Scripture before the Gospel was revealed in that cleerness as it was then ; now nothing but Love , love , and how it called for love : Then there must be this conversation , Love to God , as God to us . And that must be real as Gods love in Christ was . Quest . How did God manifest his love ? Answ . A Conversation becoming the Gospel , must be a manifestation of our love in some proportionable way : So God loved the world , as He gave His only Son : that is as if he should have said thus , God so loved the world , so dearly , as that which was the dearest thing unto God he gave for a testimonie of his love to man-kind . The dearest thing , What 's that ? His Son. If God should have said , That I might testifie my love to mankind , as I have made one world for them , I will make ten thousand more , yea I will make so many worlds as every one of the children of men shall have a world to possess ; you would think this were very much : Oh this were nothing in comparison of that expression , So God loved the world , as He gave His Son ; the Son of God is infinitly dearer to God than ten thousand thousand millions of worlds are . Now , a conversation that becomes the revelatio of such love , must needs be this , Whatsoever then is dearest to our souls let that be given up to God. As it was a testimony of the love of Abraham to God , Hereby I know thou lovest me . Why ? Because he gave up his Isaac to God , he would not spare his only Son whom he loved : so God shewed his love to us : we may say , Lord , hereby we know thou lovest us , that thou hast given thine Isaac , thine only Son for us , and hereby Lord shal men and Angels know that we love thee , that whatsoever is dear to our souls thou shalt have it , we will offer it up to thee in way of sacrifice : this is a conversation that becomes the Gospel . So that when God cals for anything , never think it much , Oh this is hard and costly and dear to me , and how shall I part with this ? Is this becoming the Gospel , to stand with God for any thing ? for thy love must be somewhat sutable to Gods ; His love was such as he gave the dearest to thee , and thy love therefore ( if it runs paralel with his ) must give the dearest to him . And then if we be acted by love ( for that 's the conversation that becomes the Gospel to be acted in all that we do with love to God ) to be in a flame of love continually , as the Salamander ( they say ) doth alwaies live in the fire ; so should we do in the fire of love , not in the fire of contention : But now , Love hath no need of any argument to do any thing but only this , this thing will be pleasing unto him that I do tender it unto , it will please my Father ; that 's argument enough for Love , that if I do such a thing it will please my beloved ; therefore never stand arguing thus , Such a thing is a duty , but is it necessity ? Must I do it ? Cannot a man be saved unless he do it ? Be all damn'd that do not this ? These are arguments from base sordid spirits : but here 's enough for love , here 's a thing would please God ; if we did thus , we should please God better than in not doing it : Therefore that place that you had before , in the first of the Colossians , Walk worthy of the Lord to all pleasing , let the heart presently spring upon this , There 's such a thing propounded out of the Word at such a time , and I heard it would be well pleasing to God if I did this . If we put but this upon you , you that do not set up the worship of God in your families , Do not you think that it would please God better to set up his Worship in your families than not ? Is there no Conversation that your consciences tell you would please God better , than that Conversation which you live in ? Would it not be more pleasing to God ( ask but your conscience now ? ) if your hearts were acted by love you would presently fall upon that which your consciences tel you would be more pleasing to God. And then Love : This is a maxim of Love , Love never knows when it hath done enough , it knows no such thing as too much , for men to say , What need we be so strict as to walk circumspectly ? what need we do so much ? why must we be so holy ? This is a base kind of reasoning ; Is this as becomes the Gospel ? If thou wert acted by Love then thou wouldst never think that thou hadst done enough for God , Oh thou wouldst rather think , had I ten thousand thousand times more strength than I have , Lord thou art worthy of it all , what soever I have , whatsoever I am , whatsoever I can do , thou art worthy of it all , never stand arguing thus , what need so much ; is the thing a good thing ? love never knows any such thing as too much . We know love , It cannot bear with dishonor done unto those that we do love , if any wrong any one that we love , if our hearts be inflam'd with love we know not how to bear it ; such strike us in the apple of our eye ; Oh that 's a Conversation that becomes the Gospel , that when we see the Name of God dishonored , our hearts rise more against any thing that is done against God , than it doth against any thing that is done against our selves , we are inflam'd for God when we see any thing done that is a dishonour to the Name of God. And love we know it will make us mourn and melt for any offence to those that are beloved of us : So that 's a Conversation that becomes the Gospel , when we manifest melting hearts , and mourning spirits . Love makes us delight in the presence of those that we do love ; so that 's a Conversation that becomes the Gospel , when we manifest that there is nothing in the world that we delight in more than to be in the presence of our Beloved ; Oh to be alwaies with God in the arms of Christ , it is our Heaven on Earth . And then , a Conversation that becomes this Gospel , It is to be of a loving disposition towards those that have any reference unto God. Reade over the Epistles where so much of the Gospel is revealed , for indeed there 's the chief of the Gospel , though we call those four Evangelists the Gospel , because they are the story of Christs coming into the world , and his Actions ; yet there is more of the Doctrine of the Gospel in the Epistles ; for the time of the law was not fully expired till the destruction of the Temple ; which was after Christs death , and therefore though the Gospel began to shine forth , yet till after the time of the destruction of the Temple there was not so much of the Gospel ; and therefore reade ( I say ) the Epistle ; , and you shall find there is no one particular duty that the Gospel so calls for from men ( besides faith in Jesus Christ ) as it doth love in Christians one towards another , yea love to all : if you reade the Epistles of Paul , divers places in the Romans , and in the Ephesians , and Philippians , and Colossians , continually still they are beating upon love ; and especially in the Epistles of John ( that was the beloved Disciple and lay in the bosom of Christ ) nothing so much as love , because this indeed is the Conversation that becomes the Gospel , for the main thing in the Gospel , it is the declaring of the love of God ; and therefore Christians that would live as becomes the Gospel , they must live so as acted by love : And so in the story of the Acts , presently as soon as you reade of any that the Gospel did prevail withal , they had one heart and one mind , Oh how did they cleave one to another ! their hearts were one . And so we find in the stories of the Primitive times , I remember Tertullian saith , that that was the way that the Heathens and persecutors did use to find out who were Christians , for the Christians did meet at nights for fear of danger , & did as wisely as they could to keep themselves from their persecutors , but they found this by experience that when they were converted to Christian Religion , then there was another kind of spirit in them that did act them , and especially a spirit of love one to another , there was another kind of love of Christians one towards another then , than of any other society of man kind ; the Heathens saw this , and wondred at it , and it was by this that they found out who were Christians , if they saw any people beginning to have a spirit of love more than before , they would think surely these have heard of this Christian Religion , and they begin to be Christian ; this was the glory of Christian Religion in those times , that there was such intire love and union of hearts amongst them . The Apostle John would have such love as that Christians should be willing to die one for another , and they did so in the primitive times , Oh this were becoming the Gospel indeed : But Oh how far , how far are we from such a Conversation in such times as we live in now ! as if so be that the Gospel were gone from us , we speak of the Gospel as if it were reveal'd more now than ever , and much concerning free grace in the Gospel , but look upon the Conversations of men , they were never more unsutable to the Gospel , and in this particular , in respect of the sincere love in the hearts of Christians : My brethren , malitious dispositions are extreamly unbecoming the Gospel , hateful and malitious dispositions , What doth a beastly , brutish , savigeness do , the fierceness of beasts do in the breast of a Christian ? Oh it is infinitely unbeseeming a Christian to have an unloving disposition , a hateful disposition , to be hating one another , and to have a spirit of opposition and contradiction , and frowardness one against another , there is nothing more unbeseeming the Gospel of Jesus Christ than this . I remember I have read even of one of the Heathen Emperors , that being convinced somewhat about Christ , and hearing much of him , saw two that professed the name of Christians to fall out bitterly one with another , which as soon as he perceived he cals them to him , and gives a straight command that they should never afterward , presume to call themselves by the name of Christians ; No ( saith he ) you do not do according to your Master that you profess , your life is unsutable to your Master , even one that was but a Heathen himself speak this . Oh if we profess our selves Christians let our Conversations be as becomes the Gospel in point of love , and make that to be the argument of love , the love of God revealed in the Gospel ; there are a great many arguments of love from humane society , from reason , that men that live together they should love one another as men , and that there comes a great deal of hurt from frowardness and bitterness , and that it is against the rules of society , and that men cannot live quietly except there be some way of sodering by love ; these arguments are somewhat , and yet these would be among Heathens : Oh but now , those that profess the Gospel of Christ , have one argument that is infinitely beyond all arguments that can be imagined , and that is in John , 3. 16. ( before named ) So God loved the world , loved the world , that he gave his only begotten . We hear how the love of God that was in the heart of God from all eternity is brought forth and revealed in the Gospel , Oh let this inflame our hearts with love , Oh that there might be never a Christian that professes the Name of Christ , but that it might appear in him that his heart is sweetened with love , and that he doth live ( as it were ) in the very element of love , and acted by love in all that he doth , O this would beautifie your Christian profession more than all your talking of this and the other things : Oh that it were come again , that this becoming Conversation of Christians were come again into the world . I remember I have heard a speech of Dr. Whittacre rebuking the Conversation of the Scholers in Cambridg , he had this speech , Surely ( saith he ) this that we preach is not the Gospel , or otherwise we are no Gospelers , because our Conversation is so different from the Gospel ; and so we may say of this one particular in respect of love , either it is but a fansie that we hear so much of the love of God in Jesus Christ in the Gospel , or otherwise we are no Gospelers , we are no true Professors of the Gospel : whatever profession we make of the Gospel , yet except there doth appear divine love to act us in all that we do God will not own us for Gospelers ; for certainly it is a main scope that God hath in the revealing the Gospel to sweeten the hearts of men with love , either deny the profession , or walk more lovingly than thou hast done towards those that make the same profession : yea thou shouldest walk lovingly towards thy enemies , for the Gospel reveals much of Gods goodness even towards the whol world in general , so that there should be love even towards all from the knowledge of the Gospel ; Oh that it might be said of men and women , that were of rugged , harsh , and malitious dispositions before , yet since it pleased God that they came to the Ministry of the Gospel , and heard the Truths of the Gospel opened to them , Oh since that time their hearts have been altered and changed , Oh of what sweet dispositions they are of now , the husband towards the wife , and the wife towards the husband , in a family there was nothing but harshness and brawling , but now nothing but sweetness and love and this from the knowledg of the love of God in Jesus Christ : that love will be a Divine grace indeed that 's raised in the hearts of men , and acted from this principle of the knowledg of the love of God in Jesus Christ . This is the first thing , and the great thing that is held forth in the Gospel , namely the love of God to man-kind . I 'le but name one or two things more now , and the next is this . The infinite willingness of God to be at peace and to be reconcil'd unto those who have offended him , yea to his enemies , what is the scope of the Gospel ? the eternal love of God to man-kind in Christ : That 's the first thing . Then the second thing is the infinite willingness that there is in God to be at peace to be reconciled to such as have offended him ; this is held forth in the Gospel , the Gospel is the Ministry of reconciliation , now what Conversation should be in us becoming this in the Gospel that is held forth ? And then the infinite mercy of God in the Gospel in delivering poor creatures out of a depth of misery , that 's a main thing in the Gospel , and many other particulars as the infinite hatred that God hath against sin , and the great price paid for souls that 's held forth in the Gospel too , with divers other things that might be spoken of . But I beseech you consider of the point that we are about , namely to shew you what the Gospel holds forth to us ; and then what Conversation becomes all these things , and is sutable to them . If God would but be pleased to go along even with this one point that we are now upon , we hope it may lighten the Conversation of Christians , and withal may commend this word of grace to those that sit in darkness and in the shadow of death ; and may ( if God will say Amen unto it ) in some measure recover the dishonor that hath been cast upon the Gospel of Christ in these latter times , by that loose and uneven walking amongst professors themselves ; which hath very much darkned the glory of this marvellous great light , Which should be a lamp unto their feet , and a light unto their paths . Oh that Jesus Christ from whose hand and heart this Gospel came would now preach it home to every heart of us , that the truths thereof , may be turned into grace , spirit and life in the midst of us , so that our lives and Conversations may be a daily practical sermon of holiness , in particular , That we love one another as becomes the Gospels SERMON IV. PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . WEE closed with this the last day , that we should love one another . This holds forth unto us , not only the love of God the Father , but the infinit love of Jesus Christ the second Person in Trinity , and this cals for love one to another ; And I 'le hint unto you one or two Scriptures more about this : there is union of Christian hearts in one bend of love : No duty more inculcated in the new Testament ( next unto Faith , that great engin of the Covenant of grace ) than Love , and love one unto another ; and upon the consideration of the infinit love of God , and of Jesus Christ unto us . Ephesi . 3. 19. compared with Ephesians , 4. 1. And to know the love of Christ , which passeth knowledge ; that ye might be filled with all fulness of God. Then in the beginning of the 4. Chapter , I therefore ( here 's an inference with the use of it ) the prisoner of the Lord , beseech you , That you walk worthy of the vocation wherewith ye are called . You are called to Christ , to the Gospel , and there you have the love of Christ made known . How shal they walk worthy of this vocation ; with all lowliness , and meekness , with long-suffering , forbearing one another in love . Endeavouring to keep the unity of the Spirit in the bond of peace . He prayed before , that they might know the love of Christ : therefore upon that he doth exhort them , and builds his exhortation , or rather his beseeching that they would with all lowliness , meekness , and long-suffering , forbear one another in love ; for you are called to the profession of the Gospel , and there you have the love of the Father , and of Christ set forth unto you : now would you walk worthy of this calling ? then let there be much meekness , and forbearing one another in love ; In Ephes . 5. 2. And walk in love , as Christ also hath loved us , and hath given himself for us , an offering and a sacrifice to God for a sweet smelling savour : Walk in love as Christ hath loved us , that is , sutable ; as if the Apostle should say , would you walk sutable to the Gospel of Christ that you profess ? Walk in love then as Christ hath loved us , this is a principal thing . In the Gospel you come to know the love of Christ otherwise than other men do know it , therefore walk in love , Walk in love as Christ hath loved us , make the love of Christ to be a pattern for your love ; there is nothing ( as I told you ) that is more unbeseeming the Gospel of Christ , than a hateful , malitious , rugged , dog star disposition , than for Christians to be tearing one another , & falling out one with another , as those beasts at Ephesus that Paul complains of ; Oh this is infinitely unbeseeming the Gospel of Christ : Do you know what the love of God means in Jesus Christ ? are you sensible of the love of Christ ? Oh this love should sweeten your hearts that there should be no more bitterness in you , but you should live in this Element of love . Saith an Ancient , what doth beastly fierceness and cruelty , and savigeness do in the breast of a Christian ? it is unbeseeming the name of a Christian , Therefore let your Conversation be as becometh the Gospel of Christ , that holds forth love ; Oh let there be much love in you , be you acted by love in all your waies , so that they that run may reade this new Commandment which Christ left unto his followers , That they love one another in deed and in truth . Secondly , The Gospel of Christ it holds forth this , The infinit willingness of God to be at peace with man-kind , to be reconciled unto man , unto those who have offended him , yea to those who are enemies unto him : This is the scope of the Gospel , ( a principal scope ) I say God would in the Gospel make known to all the world his infinite willingness to be reconcil'd to such as have offended him : Indeed without the Gospel we might apprehend this , that the Lord is a God that is full of goodness , that He is good and doth good , that all good is in him ; but to apprehend God to be such a God of peace , so infinitely set upon it , ( as I may so say ) to be reconciled to such as are enemies , could never have been known but by this Gospel of Christ ; herein we find that though there was an infinite difference between God and man , between Heaven and Earth through our sinning sin , yet the Lord was willing to be reconciled , yea though the offence of man was exceeding great so that it cried for vengance , yet he was pleased wonderfully to condescend to make a peace with him : Yea though the Lord had man under his power and could do what He pleased with him , He had His enemy under His feet , and might have broken him all to pieces with His iron-rod as a Potters vessel ( which when it is broken can never be made whol again ) yet He was willing to be reconciled . Thirdly , Though God had no need at all of us , He was infinitly blessed in himself , who is perfection and blessedness it self . Sometimes we are willing to be reconcil'd to our enemies , either because we have them not under our power , or because we have some need of them ; but God that had us under his hand , and might easily have destroyed us , and had no need at all of us , yet was desirous to spare us , as a father spareth his only son whom he loveth , Fourthly , The Gospel holds this out to us , That the Lord He begins the work of reconciliation , He first loving us , the infinit God seeketh to us his creatures to come in to be reconciled , therefore he sends his Ambassadors of peace to beseech us in Christs stead to come in to be reconciled to him , to accept of His Propositions of Peace which make so much for our everlasting salvation . Fiftly , Though reconciliation must cost God very dear ; that God must be at a great deal of costs and charges to reconcile His creatures to himself ▪ it cost no less than the blood of his only begotten Son , and yet he is willing to be reconcil'd : saith God , my heart is set upon this work , and let it cost what it will , if it were ten thousand worlds yet my heart i● so upon it , that I will bring them in that they may be reconciled to me , and made one with me . Sixthly and lastly , The Gospel reveals this , That God is so set upon reconciliation , and is so reconcil'd to such as do imbrace the Gospel as he will never be at enmity with them again . Being once reconcil'd , he wil never suffer such a breach to be made between Man-kind and Himself any more . He wil be their Father in Christ , and ye shall be his Sons and Daughters through Him to all eternity in Christ Jesus our Lord. Who shall separate us from the love of God ? Thus the Gospel holds forth , not only reconciliation , but such reconciliation as this is , which men and Angels can never sufficiently admire and bless God for . This is a Second beam ( as I may so say ) of the Gospel . Then what manner of persons ought we to be ? our conversations must be as becomes this Gospel of Christ in this great thing that the Gospel holds forth unto us . Surely then , this cals to us al aloud to love peace , O love peace , Is God so set upon peace as he is ? and is he willing to be at so great cost for peace ? Oh let us love peace , let us follow peace , le ts pursue peace , let 's seek peace , let us do what we can possibly for peace , If it be possible as much as lieth in you , live peaceably with all men : Let us account peace never bought too dear with any thing but sin : The Lord Christ would not sin to purchase peace , if it could possibly have been conceived that any sin should have bin committed Christ would never have purchased peace that way ; but if it be by any way of suffering , by his being willing to leave the Heavens for a while to take upon him the form of a servant , yea to have the sence of the influences of the love of his Father ecclipsed for a time , he was willing to endure , yea to be made a curse , whatsoever he suffered in his Name , he was willing to endure any thing to make peace between God and man , to reconcile the World to Heaven : Oh! let us love peace , that 's becoming the Gospel of Christ , for our hearts to be set upon peace . And the exhortation that you have in the Ephesians ( before mentioned ; ) it is likewise built upon the consideration of Christs working so for our peace , Ephes . 2. 14. For He is our peace , who hath made both one , and hath broken down the middle wall of partition between us , having abolished in Hi● flesh the enmity . And then in the 16. verse , That He might reconcile both unto God in one body by the Cross , having slain the enmity thereby . So that this Scripture holds forth , not only that Christ is our peace in respect of God , and he died for that end to make peace between God and us , but likewise that Jesus Christ did die to make peace between man and man ; it was one fruit of His death to break down the middle wall of partition between us , and to slay the enmity ; he doth not say , to kill our enemies , but to kill the enmity it 's self ; the meaning is this , that Christ died to take down the partition wall between Jew , and Gentile ; there was an enmity between the Jew and Gentile that they might not one converse with the other ; now it was a fruit of the death of Christ to take down the partition wall and to slay the enmity between them , that so there might be but one sheep fold , that He might reconcile both unto God in one body . Now , was this the end of the death of Christ , not only to reconcile us to God , but one unto another in one body , Jew and Gentile ? Certainly there cannot be such a distance between one Christian and another as there was between Jew and Gentile : and Christ did so love unity and peace in the world , especially among those that made any profession of his Name , that he would die to that end , He would lose His life that He might procure peace between Jews and Gentiles , and bring them into one body : And truly so it should be with us , we should be willing , and those whose hearts are right ( I say ) cannot but be so sensible of the breaches that are among us , and the unpeaceableness of mens spirits , as if they could by the laying down of their lives procure peace , they should be willing to do it , every Christian should make it appear , that he is so set upon peace that if the laying down of his life could procure peace he should be willing to do it , that if we may make up breaches by standing in the gap , and offering up our selves a sacrifice of atonement and pacification , let us thus prove our selves to be the true followers of Christ our Lord and Master who hath left us his own example herein for our imitation : this were an excellent thing beseeming the Gospel of Christ that we do profess , yea , we should not only be willing to admit of peace , but seek for it , seek for it to our inferiours , do not say that such a man hath wronged me , and therefore let him seek to me , Oh no , it doth become you that make profession of the Gospel of Christ , not to stay till he come to you that hath wronged you , but for you that are wronged by another , even to seek to those that have wronged you , that they would be at peace with you ; you might perhaps ( consulting with flesh and blood ) think it unreasonable that you that are wronged should seek peace ; I but it becomes the Gospel of Christ that you should do so ; God sought to you , you never sought to him : If God had not begun the work of peace with you , God and your souls would have been eternally enemies , and therefore remember that you are not to live according to reason , you think there 's all the reason in the world that those that have wronged you should crouch to your feet rather than you seek to them , well grant it , that there is all the reason in the world for it , I but what is there in the Gospel to the contrary ? and you are not to live only in your Conversations as beseems reason , but you are to have your Conversations as beseems the Gospel of Christ : If you stand upon these tearms , let him come to me rather than I will go to him , Is this as becomes the Gospel ? What do you hold forth of the great Work of the Gospel , if you do not hold forth this ? Your willingness to be at peace , and to seek for peace even from your inferiors ? and do not you say that the offence is great , Oh! 't is a great offence that such a one hath committed , he hath dealt very proudly with me , and shall I seek to him ; his offence to you is not so great as your offence was to God , and yet God seeks to be at peace with you through Christ : But he is my inferior , it may be he is a poor mean fellow that hath so wronged me : Do not you think there is such a distance between you and other men , it may be thou hast a little power in thy hand , and a few pence in thy purse more than thy neighbor hath ; but what infinite distance was there between God and you then ? Oh remember your Conversation must be as beseems the Gospel of Christ : I but it will put me to a great deal of trouble , I can with more ease have him punished than I can bring things to make peace between us . With more ease ? Could not God with more ease have sent thee down to the nethermost Hell , how quickly could God have brought thee down and undone thee for ever : but God was content to be at peace upon hard tearms ( as I may so speak ) indeed they were hard tearms by which God came to reconcile the world unto himself , the hardest tearms that possibly could be conceived , for Jesus Christ , his eternal Son , did take upon Him our Nature , and was made a curse for us , that knew no sin , that we might be made the righteousnes of God in Him ; and therefore stand not upon any hard tearms , if peace may be purchased any way but by sin , stand not upon it , for this is as becomes the Gospel of Christ . Yea , And when you are reconciled to your brother , be so reconcil'd , as to be firm in your reconciliation : Not as some , there is peace made between them , but how ? so as they are ready to take advantage against one another upon any miscarriage afterwards : God doth not do so with you , the Gospel holds not forth such a peace as this is , that God shall be at peace with you for the present , but look to your selves afterwards , God will take all advantages against you that he can ; if there had been such a peace made between God and you , you had been in Hell long before this time , and therefore let your peace be a firm , a setled , and a constant peace ; Oh! that this were but thought on in these contentions daies , wherein there is such breaches between Brother and Brother , in every town , in every family , and none almost but are broken off one from another with an irreconcilable spirit ; Oh! how unbeseeming the Gospel of Jesus Christ is an irreconciliable spirit ? Certainly God hath not made thee to know what the mysterie of the Gospel of peace is , who hast war in thy heart and tongue against thy brother . And that 's the second thing that the Gospel holds forth unto us . Only take this one note in this second thing , That whereas there are many arguments to move us to such a conversation as now I am urging upon you , yet let Christians above all arguments , make the Gospel to be the argument of arguments to move them to it : As now , for the matter of peace , there are many arguments to move us to be at peace with our brother , from the inconveniences that will follow upon our breaches & the like , now shew your selves Christians in this , Above all arguments make the consideration of what you understand in the Gospel to be the great motive of motive to prevail with you for peace , and this argument will do it when nothing else will do it . It may be a friend comes and perswades you to be at peace , you will find a great deal of trouble in Lawing and suing , and enmity one against another , there will come a great deal of anxiety , and therefore be reconcil'd and live like neighbors one with another : well , but when you find that your hearts do not stoop to any other argument , then get alone into your closets , search the Scriptures , and there lay to your hearts all the arguments that you can from the Gospel of Jesus Christ , there see how God reconcil'd the world to Himself , and how God was set upon the work of peace : lay them to your hearts , and when no other arguments wil move , the consideration of that through the blessing of God will do it . And that 's for the second Point . In the third place , The Gospel holds forth the infinit mercy of God to miserable creatures . When man was plunged into such a depth of misery , nothing but bowels of mercy did move God to help men out of that depth of misery that they were plunged into ; and though man was unworthy of mercy , Gods mercy was free , yea and it was a transcendent mercy of God , The mercy of God is over all his works . The Heathens could understand that God was a merciful God , the light of Nature will tel us something of the mercy of God ; but there 's nothing that sets out the bowels of Gods mercy so as the Gospel of Jesus Christ doth , there you have the very bowels of Gods mercy ( indeed ) made legible to all the world , in Luke , 1. 78. Through the tender mercy of our God , whereby the day-spring from on high hath visited us : The tender mercies of our God , the bowels of mercy , so the words are : here 's the depth of the bowels of mercy held forth in the Gospel of Jesus Christ ; it 's imposible that we could have understood the depth of those bowels of mercy but by the Gospel : Adam in innocency knew little of the mercy of God , for he not being in misery , had no need of that mercy to help out of misery , but though he by his understanding must needs know that mercy was a good thing , and therefore in God the First . being of all , but yet he did not understand that mercy that the Gospel holds forth , yea the Angels in Heaven know it not but by the Gospel , and so they desire to pry into those deep mercies of God unto man kind ; Oh here are the mercies of God that shall be the subject of the praises of Angels and of the Saints to all eternity , held forth in the Gospel : You think 't is a great mercy when a child is sick , that God recovers it ; you think it is a great mercy when you are at Sea that God turns the wind , when if it had stood but one half hour more that way it did , you had lost Vessel , lives and all ; when you have been in any danger abroad in forraign parts , that the Lord was a present help in time of trouble , when there hath been any affliction upon your family , that God hath sent deliverance to you , these are mercies that God is to be praised for ; Oh! but what are all these to the mercies of God in Jesus Christ , His right-hand mercies ; and indeed this would be a good argument of a gracious heart , when any particular mercie is granted unto them , either family mercies , or personal mercies . Thus to meditate , Lord I am less , I am less than the least of all thy mercies , yet here is seasonable comfortable mercies to me and mine &c. but O Lord what is all this to that infinite fountain of mercy in Christ , thy mercies in the Gospel , thy mercies in thy Son , there 's depths , infinite depths of mercy indeed , this is but a drop , and indeed that 's sweet , but the infinite Ocean of mercy it is in Jesus Christ , Christ is the mercy of God to mankind , in the bowels of which all other mercies are conceived and brought forth in the world : All my fresh springs both upper and neather springs are in him , who is All in All. Oh it were a good argument that the Gospel is revealed to you , if you admire at Jesus Christ as the great mercy of all mercies , though thankful for every mercy , yet when you come to consider of the mercy of Christ , look upon that as mercy of wonder , stand amazed at the thought of that mercy ; well it 's the Gospel that holds forth the glory of the riches of the mercy of God , God is said in the word to be rich in mercy , He is not said so much to be rich in power as rich in mercy . Now what Conversation is sutable to this ? What 's that but as Christ himself saith , Be ye merciful as your heavenly father is merciful , Oh have you a merciful heart one towards another ? look with a merciful eye upon those who are in great misery ; this is it that becomes the Gospel of Jesus Christ ; Oh a harsh , rugged , and cruel disposition it is infinitely unbeseeming the Gospel of Christ : To see a Christian , one that professes the Gospel , that makes more profession of the knowledge of God and of the free grace of God in Christ than others , and yet when it comes to it , that he hath to deal with such as are in misery , to have a hard heart , Oh a hard hearted Christian is a monster , I say a hard hearted Christian is a monster in the world , not to be ready to forgive others , and to do any thing for others that are in misery is devilish ; but to rejoyce that they may have any object to shew pity and compassion unto , Oh this is that which becomes the Gospel of Christ ; though they be strangers to you that are in misery , yet be merciful to them ; for you were strangers to God. Yea , Be merciful to your enemies , not only be willing to be at peace , but be merciful : Do you see any that have wronged you to be in misery , do not let them perish but let bowels of compassion even work towards them ; Oh that our hearts did yern towards all : Christ when He came neer unto Jerusalem , He wept over it : Oh that the like spirit were in us as was in Jesus Christ : There 's no such argument for mercy to others , as the consideration of the mercies of God in Jesus Christ : Oh bowels of mercy beseems the Gospel of Christ ; and it should be manifested really : Let not people that are in misery have verbal mercies from you , that is , you seem to pity them in words , Oh but let there be real mercies to them , open your hearts and let something drop from you for releef of them that are in misery : it is a notable Scripture in Ephes . 4. 31 , 32. and sutable to that in Col. 3. 13. in the 4. of the Ephes . there the Apostle ( speaking of the mercies of Christ ) saith he , Let all bitterness , and wrath , and anger , and clamor , and evil speaking be put away from you , with all malice ; and be ye kind one to another , tender hearted , forgiving one another , even as God for Christs sake hath forgiven you . Be tender hearted : Oh God manifests the tenderness of His heart in the Gospel ; and this is beseeming the Gospel , to set forth this as a pattern , the tenderness of Gods heart to poor sinners in the depth of misery ; do you see any to be in misery , and do not you find your heart begin to break towards them ? if you do not find your heart breaking , Oh set before you the infinite tenderness of Gods mercies in Jesus Christ , and 't is that will break your hearts if any thing in the world will : And so in Col. 3. 13. a place somewhat paralel to this , Forbearing one another , and forgiving one another ; if any man have a quarrel against any , even as Christ forgave you , so also do ye : and above all these things , put on charity . You see the Apostle accounts this the great argument of all , and therefore know that the Lord takes it very much to heart when the bowels of Professors are turned into gravel . Search into that remarkable Parable , Matthew , 18 from vers . 28. to vers . 35. where Jesus Christ Preacheth down all cruel and unchristian like dispositions in those that are fellow servants , belonging to one and the same Master , and living under one roof ; yea , the Zeal of Christ did break forth like thunder and lightning against such a servant as takes his fellow by the throat , therefore ( saith the text ) ver . 31. His Lord was wrath , and delivered him to the tormentors til he should pay al that was due to him . The Lord Christ delivered that cruel servant , that hard hearted wretch to the tormentors that did a thing so unbeseeming the mercy he himself had received from Christ , Oh saith Christ art thou cruel and unmerciful when thou hast received so much favour from me , as a full discharge of thy many great debts ? get thee to the tormentors , let the most cruel executioners of my sierce wrath torment thee without any mercy and compassion . Oh those that have hard hearts walk unsutable to the Gospel of Jesus Christ which is full of the riches of Gods grace to all . Oh you that have received any pardoning mercies from Jesus Christ , take heed of cruelty to your servants , to your children ; It 's very sad to see how some Professors cast the Gospel of Christ behind their backs , if their passions are but moved ; what will ye bite and devour one another when ye receive the least offront either by tongue or hand ? Oh where is you bearing and forbearing with one another ? for shame do not fly in the faces of any ( as a Bear bereaved of her whelps ) when ye are buffetted by men , Oh remember Jesus Christ , Oh remember you that stand in so much need of mercy every day from God , for you to be cruel towards other , Oh here 's a Conversation infinitly unbeseeming the Gospel of Christ , and it is unbeseeming the grace that is offered , to have a sullen , a despairing , and an unbeleeving disposition , when as we see those that are Disciples , and yet every little thing causeth them to despair , and to be sullen , and their hearts to snk within them , Oh friends is this an Evangelical frame of spirit ! let me speak plainly to you , when you come to hear the glorious , riches of the grace of the Gospel set before you in the Word , ye seem to be somewhat taken with it , but when you go home to your family , are ye not ready under the least cross then to bury a thousand mercies ? Oh what a dishonor is this to the Gospel of Jesus Christ that reveals so much mercy of God in it , that it doth call for Christians that do profess it , to go through troubles , and through discouragements with cheerful hearts ? and although there be many things that might daunt the spirits of others that do not understand what the mercies of God in Christ are , yet those that profess the Gospel should shew undaunted spirits , for why ? It is infinite , free , rich , glorious grace that is made known to them by the word of Christs lips . Obj. You will say , I , if I knew that this mercy were mine ▪ Ans . I but dost thou hear in the Gospel that it is free , and there is no soul hath any right to this mercy , but by casting its self upon this mercy , and therefore it is as free for thee to cast thy self upon it as another ; indeed the mercy that is revealed by the light of Nature , Is such mercy of God that is more conditional , that is , if I do such and such things then God will be merciful unto me , the light of Nature goes no further than this ; if I obey and leave my sin then I may hope that God will be merciful to me : It 's true , the Scripture tells us , if I do not leave my sin , God will not have mercy ; I but the Gospel holds forth mercy thus , There is mercy in God , first to pardon thy sin , and then to take away thy sin ; now the Gospel reveals Gods mercy in justifying the ungodly ; though I am poor and blind , and miserable , and naked , and have not power to leave my sin , yet I have free leave to cast my soul upon Gods mercy , both for pardon and for power together against my sin , for so it must be , indeed I have no power , I may not stay till I have power against my sin , and then I will venture all that I have upon Jesus Christ , this is the mercy of the Gospel ; I speak of this despairing and sullenness of heart , as it 's manifested in the Conversations of men and women , by which they do dishonor the Gospel of Christ , when they live in their families and their hearts sink in such a sullen way as if there were nothing in the Gospel of Christ for encouraging of poor troubled souls , no more than men might understand by the light of Nature ; Indeed if I did live better , and honor God , I might have encouragement that God would shew me mercy ; but the mercy of the Gospel it is such , that there is mercy to pardon and to heal my soul too , and therefore though I be sinful , I must not stay from believing in Gods mercy till I be heal'd , but I must believe in Gods mercy that I may be heal'd . That 's the third particular that the Gospel holds forth unto us . Now the Fourth thing that the Gospel reveals , is this , That though God be infinitly merciful , yet He is merciful in such a way that justice shall not be wronged : and this is proper to the Gospel too . It 's impossible for Men or Angels to come to understand this Mystery but by this Gospel-light , how God should be infinitly merciful , and yet that He should be infinitly just too ; this is held forth in Rom. 3. 25 , 26. Whom God hath set forth to be a propitiation , through faith in his blood , to declare his righteousness , for the remission of sins that are past , through the forbearance of God : To declare , I say , at this time his righteousness : that he might be just , and the justifier of him which beleeveth in Jesus . Now this is a great mystery of the Gospel ; a Scripture that Luther fasted and prayed that he might understand , and he was a great while before he could know the mind of God therein . Now the Gospel saith this , I will manifest infinit riches of my mercy , but yet so as my infinite justice shall be no loser , and therefore though I le save Man-kind , yet I 'le save them by such a way , as I 'le have as much glory of my justice as if all the men in the world had bin damned to all eternity : this is the mysterie of the Gospel , and 't is cleer , that though God manifest infinit mercy , yet God hath a way for the manifestation of his mercy in the Gospel , by which the justice of God is as much honored and satisfied as if all the men in the world had been cast into everlasting burnings , that is , through his Sons dying for mans sin , being made a curse for us ; this is the great point of the Gospel , which unlesse we understand , we know nothing of Christ and his Gospel as we ought to know it . Most men and women in the world they seek to God for mercy , Lord be merciful to me , a sinner , but they think not of a way of Gods shewing mercy , so as yet he may have the glory of infinite justice , God seals the forgivenes of sin in the Court of Justice as well as in the Court of Mercy ; few think of this , and that 's the reason why people are ready many times to despair , because a great while they having but slight thoughts of God , they hope Christ will be merciful to them , yet in time of temptation , when the Devil comes and doth set before them the dreadfulness of Gods justice , that God is a most just God as well as merciful , this makes their hearts to sink like a stone within their breasts . But now the soul that sees the way of God in the Gospel , sees that God is infinitly set upon mercy , and likewise sees a way how Gods infinit justice may be satisfied and seeing both these , this is a mighty help to faith ; now let there come never so many temptations , when the soul is catching hold upon Gods mercy ; I but saith temptation , God is a just God as well as merciful , and dost not thou presume ? No saith the soul , the way of mercy that my soul rests upon , I see there is in it a way of satisfaction to infinite justice , as well as a way for the manifestation of mercy , and therefore though God be a righteous God , and a just God , yet here I see a way for my soul to be sav'd , yet for Divine Justice to have no wrong neither , and therefore I can beleeve and venture my soul upon this : It 's impossible for a sinner to venture his soul upon any way of mercy , if it comes to understand with what a God it hath to deal , except it comes to know God in Jesus Christ , in that way wherein infinit justice is satisfied to the utmost farthing which is declared in the Gospel . Now what Conversation is sutable to this ? Hence let there be that Conversation in you , that may manifest that you do not turn the grace of God into wantonness , Oh a wanton Conversation is infinitly unbeseeming the Gospel , Oh there is infinite mercy and free grace treasured up here , and what wilt thou be wanton and vain and loose therefore ? there is infinite grace , but what way doth God take to manifest infinite grace ? Is it not in a way wherein the dreadfullest Justice of God appears too ? Is not the grace of God let out to you through the blood of his Son ? wherein the most dreadful fruit of Gods justice is manifested that ever was since the beginning of the world , or ever shall be manifested to the end of the world ; if so be thou shouldest see all the damned in Hell , the chambers of death unlocked under the wrath of God there flaming out in fire and brimstone ; it would not be such a dreadful sight as to see Jesus Christ made an offering for sin , and lying under the vials of the wrath of his Father , falling down upon the ground , grovelling and sweating out great drops of water and blood , and crying out upon the Cross , My God , my God , why hast thou forsaken me ? This is the way of the purchase of thy mercy , therefore there is infinit justice together with infinite mercy , Oh be not wanton then , do not turn the grace of God into wantonness , but rejoyce in Gods mercy , yet rejoyce with trembling and with fear and reverence of the Name of God : When thou speakest of the free grace of God , and when thou comest to beleeve in the free grace of God in the Gospel , thou maiest come cheerfully and boldly , I but come with reverence and holy humble fear , I do not mean despairing fear , nor servile slavish fear , but with awful reverence of the glory of God that doth appear in the Lord Jesus Christ ; I need not send you to the Law to cause fear in your hearts , there is enough in the Gospel to cause your souls to tremble before God , as well as to beleeve in God , Even our God is a consuming fire : Oh what was he to Jesus Christ ? I need go no further to lift up God to make him an object of my fear , but to look upon him in his dealings with his Son ; and therefore those Christians that walk loosly , and altogether upon slight thoughts of mercy without any fear to ballast their hearts , Oh certainly their Conversations are not Gospel Conversations , for if thou didst understand the way of Gods mercy in the Gospel , thou wouldest see that that should fill thy heart with fear and reverence all the daies of thy life . And as to take heed of wantonness , so to reverence Gods Justice , even the dreadfulness of it so as the Gospel holds forth ; to think that God would only have you to have your thoughts about his mercy , and not to have your hearts to give glory to his justice , it is certainly a vain conceit , and I fear it will cause the Gospel to vanish into little in the hearts of men ; when men apprehend the Gospel so , as not to apprehend the dreadfulness of his justice ; as if so be that God would not have the glory of his justice . Christ hath satisfied that : Hath Christ satisfied that ? consider what thou saiest when thou saiest so , do but consider how much of the glory of Gods justice doth appear in what Christ hath done and suffered ; I desire to hold forth no further the glory of justice than by holding forth Jesus Christ to thee , Doest not thou think that God would have thee to sanctifie in thy heart and life all the Attributes of God that doth appear in Jesus Christ ? Now the glory of justice doth appear as much in Christ as the glory of mercy doth ; then thou that doest profess the Gospel , thou must sanctifie this Attribute of God as well as the other , thou sanctifiest them both in honoring Gods justice ; I do not say that thou shouldest have a despairing heart , nay it will keep thee from despairing , or that thou shouldest have a servile spirit , but that thou shouldest sanctifie it with reverence . And another thing that is very considerable , What is God so set upon the glory of his Justice in the Gospel ? Oh labour you to be just in all your Conversations ; you see how God prizes justice , that he will rather have his Son die and be made a curse , than justice should not have honor ; Oh take heed of injustice , the sin of injustice is a sin unbeseeming the Gospel ; and here 's an argument against injustice , a stronger than I know any in all the Book of God , or can be imagined by men and Angels , which is this , That in the Gospel I find that God , hath His heart so set upon justice , that rather than justice shall not be satisfied he will not spare his Son one farthing ( as the Scripture saith ) He spared not his own Son , but His Son must pay to the uttermost , His Son must bear his very wrath , and all , that God may shew his infinite love to justice ; Oh then , let Christians love justice in all their dealings , in their dealing with God , in their dealings between man and man. To see one that professeth the Gospel , & sometimes accounts the feet of those beautiful that bring glad tydings of salvation , yet unjust in his dealings , so as do but follow him in his course between man and man , there he makes no conscience of justice , there he will rather break the rule of justice than ( it may be ) he will lose six pence , or a shilling ▪ what if it were the losing of thirty , or fourty pounds , is it such a thing , that the rule of justice must rather be broken than the loss of a little mony ? Is this as becomes the Gospel ? when as thou hearest the Gospel say , that rather than the glory of justice shall be darkned , the Blood of his Son must go for it , and God expects that Christians should be so in love with justice , that they should rather be content to be undone in their estates , to beg their bread from door to door , than be unjust in any of their actions , Oh 't is an exceeding ecclipsing of the glory of the Word when Professors of it shall be false in their dealings ; Oh remember thou Christian who holdest up the Gospel with thy right hand , that when thou hearest of the death of Christ , there the love that God bears to justice is held forth , and God is set upon the honor of justice and he wil have it : thy justice in thy trading , this must be made up one way or other , either thou must pay eternally for it and so justice made up , or else it must cost the Blood of Jesus Christ , God is set upon justice in another manner than you think of ; Oh let your Conversations be as becometh this truth of the Gospel of Jesus Christ . Fifthly , That the Lord in the Gospel , shews how he is set upon satisfying the Law , and what a high price he puts upon the Law ; The excellency of the Law doth more cleerly appear in the Gospel than in the Doctrine of the Law its self ; as thus , Christ came to fulfil all righteousness , surely God set a high price of his Law , that he would not save any soul living that had broken it , but by his Son that must come to fulfil it : first , He must have all righteousness kept ; & to the end that he might manifest his love unto his Law ( I say ) therefore it was that Christ must come and subject himself to the Law , he must be under the Law ; It was from thence that Christ saith , It becomes us to fulfil all righteousness . So was God set upon his Law , that when Christ did undertake for man-kind , if Christ had not satisfied every part of the Law that was required , if there had been one jot of the Law unfilfilled , all man-kind must have perished in everlasting burnings : God sets an high rate on his Royal Law , therefore learn to prize the Law of God : It 's true , you cannot keep it for justification , that was Christs task , so to keep the Law that he might justifie sinners , God by this teaches us to esteem highly of it , and not to slight it and contemn it : the Law of God it is a precious Cristal glass , it is the very glass of the holiness , and righteousness of God , and you must prize it , as you do prize your great glasses that your Marriners have from other parts ; you bring home your great Cristals , of 20. or 40. or threescore pounds according to the largenesse of them : Now would not you take it extream ill , when you have bestowed so much upon it , that a child or servant should come and break it al to pieces ? Now ( my brethren ) consider , The Law of God here resembles the Cristal glasse ; and as in your glasses you may see your faces , so in that Cristal glasse of the Law , the holiness of God is transparent , 't is such a glass that God prizes it more worth than all the world ; this is visible : for the Lord stands much upon the observing of the Law , and upon obedience unto it , and therfore take heed of breaking it meerly to satisfie your lusts , to accommodate and befriend your own base ends , this is unbeseeming the Gospel of Christ . There are many that make a great noise about Evangelical truths , so that they cry up the Gospel of Christ , the Gospel of Christ , as they once did , the Temple of the Lord , the Temple of the Lord ; and they think that this doth wholly take away their obedience to the Law of God , and that it must not be so much as a rule of life . Certainly there 's nothing holde forth the excellency of the Law more than the knowledge of Jesus Christ ( the only Law-giver ) being subjected to the Law , and his subjection it was to take away our guiltinesse , to cancel the bond of the Law , binding us to eternal death : But we never reade that this subjection to the Law was to make void our obedience to it , so that it should not be any rule of life unto us , for indeed , what is the Law of God , but the pure Will of God ? and do you think that Christ came to take us away from obeying the Will of God , which was Christs meat and drink to do ? I stand not so much upon that term , Whether as given by Moses ? but upon those things that are therein contained , therein revealed as part of the will of God , God stands much upon that , that we should make the revealing of these things in the Word to be the rule of our life , and this is manifested by Christs ready and full subjection unto it . And that is the first particular , what it is that we come to know by the Gospel , according to which we should sute our Conversations . SERMON V. PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . IN the sixt place , Would you know what Conversation becomes the Gospel ? Consider what it is that the Gospel holds out to you , It holds forth Gods infinit hatred of sin more than any other thing whatsoever . 1. A man may come to know the evil of sin partly by Reason , he may understand that sin it is against a right rule , yea , by the light of reason he may conceive it is but reasonable for a rational creature to live by rule , and to transgress against the rule of justice and equity is evil . 2. A man may come to know the evil of sin by Gods Command : the Law of God forbids sin , and therefore it is evil , certainly to transgress the Law of God , to go against the Will of God must needs be a great transgression . 3. A man may come to know the evil of sin by the Dreadful Threatnings that are added to the Law , Cursed is he that abideth not in every thing that is written in the Book of the Law to do it . This discovers a dreadful evil in sin : when a soul comes to have a real sight of the dreadful threats that are in the Law , it doth exceedingly terrifie conscience and raise up that sleepy Lyon out of his den . 4. A man may come to know the evil of sin by some dreadful judgments that God hath executed upon sinners here in this world , and by the terrors of conscience that there are upon the wicked , as on Cain , Saul , and Judas &c. men many times here for their sins , by the wrath of God that is reveal'd from Heaven against sin in the execution of it , but take all those together , yea , did we see the woful execution of the wrath of God in Hell its self , did the Lord open unto us a door into the chambers of death to discover the torments that are there , and to hear all the shreeks and cries of the damned in everlasting burnings ; yet all this , the threats of the Law , the terrors of it , the agonies of Conscience , the torments of the damned in Hell , ( I say ) put all together , and they would not so much , nor so cleerly discover Gods infinit hatred of sin , as what we find in the Gospel ; the red Glasse of the blood of Jesus Christ , that was shed for sin , doth discover more of Gods hatred against it , than all the torments of Hell can do , or all the threats of the Law can do ; God doth in inflicting his wrath upon his Son for mans sin , thus preach unto the world ? Wel , I see that you cannot be brought to understand how I hate sin with a perfect hatred , but I 'le have one way of argument to convince you , that it is impossible you should stand against , I will therefore send my Son to take your nature upon him , and to stand charged with your debt , and you shall see how I 'le deal with him , who is your Surety , I 'le not spare him , I 'le powr out the vials of my wrath upon him to the last drop , I 'le make him a curse for sin , though he be infinitly blessed , and equal with my self , yet I 'le make him cry out in the anguish and trouble of his soul , My God , my God , why hast thou forsaken me ? He shal tread the winepress of my wrath , I 'le make the burden of sin heavy to Him , that shall make Him fall groveling upon His face , and sweat great clodders of blood in a winter season , that shall run down from His body upon the cold ground , I 'le do this to that end that all the world ( to whom the preaching of the Gospel shall come ) may see how infinitely I hate sin : This is one of Gods ends ; though it 's true , that the principal end of the death of Christ it was , to satisfie Divine Justice : But there is another end that God aims at in the death of his Son , To declare to all the world , to men and Angels how infinitly the Lord doth abominate all sin : Now this is held forth in the Gospel more than in all the execution of the Law ; if the Law were executed to the full upon all the world , it would not hold forth Gods hatred of sin so much as this doth . Do you beleeve this Gospel ? Hath God let you live under this Gospel , that you hear it it your ears ? And do you profess that the Lord hath enlightened you by his holy Spirit , to understand the certainty and reality of this ? Oh then , let your Conversation be as becomes this Evangelical truth . Quest . What Conversation doth become this ? Answ . Hence then , your own reason cannot but make a consequence from this that the Gospel holds forth . Hence then , Cast away al sin as an abominable thing from you ; What have I to do any more with Idols ? Hence then , Call no sin little which so much provokes the Lord. Indeed if you were only acted by the light of reason , reason perhaps will tell you that such things are but little and smal , and you need make no such great matter about them . But now , Art not thou a Christian ? A follower of Christ ? A friend to the Gospel ? For shame call no sin little ; for in the Gospel you see the infinit hatred of God against all sin , yea , there is more evil in the least sin than in the greatest affliction whatsoever ( that 's a point that hath been long since opened to you at large , and this will shew it cleerly , there is more evil in any sin than in the greatest affliction , by the dealing of God the Father with his Son ) and therefore if you will be willing to live as becomes the Gospel of Christ , rather be willing to bear any affliction in the world than wilfully to commit the least sin : Are these two in the ballance ? Here is a great and a sore cross , you think , how shall I endure that ? On the other side , Here 's a sin to be committed ; if I venture upon this sin , it may be I shall be delivered from this affliction ? Now would this become the Gospel of Christ , for one that professes that he doth beleeve that God the Father dealt thus with His Son , that had sin but by imputation upon Him , that He let out the vials of His wrath upon Him , and made Him a curse for sin ; and if Christ had but undertaken for to have satisfied for one sin , though the least sin , He must have died for it , For the wages of sin , is death ! of sin indefinitly , it 's death : And do I beleeve this , and yet shall I rather chuse the commission of a sin than the bearing of any affliction ? Oh this is infinitly unbeseeming the Gospel of Jesus Christ : do I beleeve this , and is it real unto my soul ? Oh let me then manifest in my whol course and life that I tremble at the very thought of a sin , at the appearance of evil , and am as much afraid of the least spark of lusts as of the fire of Hell : let me discover the temptation to sin , that I may endeavour to avoid all temptations to sin , because God hath given such a testimony from Heaven against sin , Oh it is a loud testimony indeed that God hath given from heaven against sin in the death of his Son , Oh then let my Conversation be such as I may make it appear that I am afraid of the beginnings of sin , of the first whispering and motions to sin , Oh set me not stand dandling of sin in my thoughts , and roul it as a sweet morsel under my tongue , let me not entertain it in my affections in the least degree , as to love it , to approve it , to delight in it , but as soon as ever it enters into thy heart cast it out presently , let it not lodge within thy doors one moment , raise up all the power of thy soul against it , follow it with Hue and Cry , till thou hast overtaken it , and then do justice and judgment upon it , what though it may be a Delilah , yet cut it off ; Oh let me take heed of lying in any sin , have I bin overtaken in my sin ? Oh let me be willing rather to shame and condemn my self , to deny any thing in the world rather than to continue in that sin , the Lord forbid that if I have been once drawn to any sin , that I should think to cover it by another sin , by adding one sin to another , to think to shift for my credit or esteem by adding more sin to that already committed , Oh no , the Lord in his mercie hath made known unto me in the Gospel of Christ what sin means , the evil of sin , and therefore I have learned rather to endure any thing than to multiply iniquity ; Indeed before I came to understand Jesus Christ , I thought sin was an evil thing , and I abstain'd from gross sins by that dim light of Nature that is within me ; but since I came to understand the Gospel of Jesus Christ , the great mystery of godliness in his Son , & the dealings of the Father with his Son , the Lord knows now I abhor a sin in secret ( though I were sure no body in the world should ever know it ) more than I do abhor Hell its self ; I such a Conversation as would manifest such a work of God upon the heart as this is would become the Gospel of Christ indeed . Whereas otherwise brethren , if any of you that do profess the Gospel of Christ shall make sin but as a slight thing , and shall be ready to entertain sin in thy bosom , know that by this means , you do no other but trample under foot the Blood of Jesus Christ as a cōmon thing , as a thing that had no worth at all in it . This doth despight to the Gospel of Christ , you do dishonor Jesus Christ , and you do put him to open shame whose Name you have taken upon you by your profession : I 'le give you a Scripture now for this in Heb. 6. 4. &c. He speaks of some , that were once enlightned , and had tasted of the Heavenly gift , and were made partakers of the holy Ghost , and tasted of the good word of God ( that 's the Gospel ) and the powers of the world to come : if they should fall away , it were impossible to renew them to repentance . Mark the reason : Seeing they crucifie to themselves the Son of God afresh , and put him to an open shame : Such as fall off after the profession of the Gospel into sinful waies , they are said here to crucifie the Son of God afresh , and to put him to open shame . This is far from walking as becomes the Gospel . And so you have another text in Heb. 10. 29. &c. ( he speaks of those that had fallen off from their profession into sinful waies ) Of how much s●rer punishment , suppose ye , shall he be thought worthy of , who hath troden under foot the Son of God , and hath counted the blood of the Covenant wherewith he was sanctified , an unholy thing , and hath done despight unto the Spirit of Grace ? See how the holy Ghost speaks of such as fall from their profession into sinful waies again . And there 's a great deal of reason for it , for 't is not so much for those that never made profession of the Gospel , to fall to sin , not such a horrid thing for them ; but for those that have made profession of the Gospel , that they hold forth thus much ; this is the language of their actions ( though they dare not say so ) Lord I acknowledge that I have seen the fruit of thy hatred of sin in the death of thy Son , that thou didst so hate sin , that thou madest thy Son to be a curse for sin ; but yet for all this , such is the strength of my lusts , I must have my lusts , though it be so vile in thine eyes as the blood of thy Son went for it , yet I must have it rather than deny my lusts ; Oh what a dreadful thing is this ? how provoking must it needs be to the holy God ? Oh happy had it been for such men and women that they had never heard of the Gospel of Jesus Christ . But of the evil of walking unbeseeming the Gospel of Jesus Christ , we shall speak to after , when we come to the application ; That 's then the sixt particular of what the Gospel holds forth The infinite hatred of God against sin . Now the seventh thing that is held forth in the Gospel that cals for a Conversation beseeming , is this , The great price of souls . There 's nothing in the world that ever God did , that doth discover the worth of mans immortal soul so as the Gospel of Jesus Christ doth , there God manifests to all the world what a price he puts upon mans soul , the Lord saw that men by sin had undone themselves and that those souls that he made were like to perish to all eternity , yea , were under the sentence of eternal death , and must certainly perish eternally , if so be that some way were not found out by an infinit wisdom for to ransome them ; now saith the Lord , rather than I will have all souls perish ; ( it 's true , the love that I have unto my Justice is such , as for many souls I 'le let them go , and they shall perish ; but yet that I might shew that I have an high esteem of the souls of the children of men , for the ransoming of that number that I have appointed from all eternity to save , ) I 'le send my Son , and he shall die for the saving of souls , that souls may not perish : If the Lord should have said concerning any one soul , I do so highly prize this soul , and account the worth of it to be such , as rather than it shall perish I 'le disolve heaven and earth , heaven and earth shall perish rather than this soul shall perish , you will say , this had been a great testimony of Gods esteem of a soul : But know that the Gospel holds forth a higher esteem of a soul than this comes to , when God shal say , Rather than this , and the other soul shall perish , I 'le send my Son to be made a Curse ; This the Gospel holds forth ; this is infinitly a higher price that God puts upon a soul : You know therfore what the Apostle saith in 1 Pet. 1. 18 , 19. Forasmuch as ye know that ye were not redeemed ( saith he ) with corruptible things ; as silver , and gold : Then in the 19. verse , But with the precious blood of Christ , as of a Lamb without blemish , or without spot : 'T is not silver and gold : or any corruptible thing that can redeem you , but the precious blood of Jesus Christ , Oh that blood , that 's more precious than the world , even all the world must let the redemption of a soul alone for ever , all the Angels in Heaven if they would have joyned together to have redeem'd a soul , and would have ventured themselves to have been destroyed for ever that they might have redeem'd a soul , it would not have been , they must all let the redemption of a soul alone for ever ; the matter then of the redemption of a soul is more than we are aware of , and we could never have come to have known this but by the Gospel of Jesus Christ : The full price of a soul is writ down by the finger of Gods Spirit in the Gospel of Christ , which is only this , The Blood of the Son of God , the Blood of the Son of God. Well then , let our Conversation be as becomes this that is held forth in this Gospel , that 's thus , Manifesting in your Conversation that you set a high price upon your souls : do not venture your souls upon nothing ; Oh how unbeseeming is this , that when God shall set such a price upon a soul , as to give for the redemption of it more than ten thousand thousand worlds are worth , yet that a man or woman that professes themselves to be Christians shall venture the loss of their souls for the getting of sixpence or twelvepence , hazard those immortal Jewels for one or two minutes of sensual pleasure , to satisfie the lusts of the flesh ; what is it else , when such will lye or cosen for a little while for thick clay ? For the Lords sake , do not lay down thy everlasting soul at stake for a little gain , some for a little credit ; art thou a Christian ? didst ever reade the Gospel , man or woman didst thou ever hear of Christ ? and dost thou know what the death of Christ meant ? and wherefore Christ came into the world ? must Heaven and earth be mov'd to provide a way to ransom souls ? and dost thou set them at so low a rate ? Oh how unbeseeming is this to the Gospel ? And others pawn away their souls , when God manifests what a price he sets upon them , yet will pawn their souls to the very Devil . Quest . You will say , Is any man so wicked as to pawn away his soul to the Devil ? Ans . Yes , When any man will venture upon sin , but upon this condition , I will repent before I die ; that is , as if I should say thus , Here I give my soul to pawn , if I do repent , then I 'l have it again , if I do not repent before I die , then it 's gone for ever . As when you give a pawn , you give it upon these terms , Wel , I give you this , and if I bring you by such a time so much money , then I 'le have it again , and if not , then 't is gone . So do men and women , they say thus , Here Devil , thou shalt have the possession of my soul all this while so long as I am in a way of sin , if I do repent , then I must have it again , but if I do not repent before I die , then thou shalt have it for ever . Now dost thou know the price of a soul ? Oh! is this to shew the high price of a soul , that wil pawn your souls thus ? And mark to whom you pawn it , you pawn it to the Devil , he hath it all this time , it 's in his custody : al the while that any one sins upon hope of repentance , ( I say ) til they repent the Devil hath their souls in his possession , in his hands : as when you pawn a piece of houshold-stuff , til the time that you bring the money , so long the man you pawn it to hath the possession of it . And thus do people ; you put your souls into the Devils hands , and upon such a condition that you are not able to perform ; that is , if you repent , you will have it again , if not , he must have it for ever : Oh friends , you little know what repentance means ! What is it to repent ? it requires a mighty work of God , the same power of God that made the world is required to break the heart of a sinner , so that you put it to pawn upon that that is impossible for you your selves to perform by all the power that you have : Now if a man put a thing to pawn for that which is impossible for him to redeem , it may be , if he should have a great many friends that will do some great matter for him , then he may redeem it , but it is beyond his power ; you will say , there is a great deal of danger then that that pawn shall never be redeemed . So know , when you pawn your souls , you put it into the hands of Satan , and lock it up in the powers of darknesse , and pawn it for that that you have no power to bring : Do you prize the Gospel ? and know what a price God hath set upon souls ? O then take heed and set a greater prise upon your souls than to pawn them away for every trifle , a thing of naught . And then , If this be held forth in the Gospel , O then do not pollute and defile you souls with sin as you do from time to time . God hath a high esteem of them , have you a high esteem of them likewise . Do not make your souls drudges and scuullions to your bodies , only to make use of your souls to provide for the satisfying of the lusts of the flesh , as many men and women have no other use of their precious immortal souls all their lives , but only their souls are imployed to be slaves for the lusts of their flesh : Oh! are these the souls that must cost the blood of Christ , that God hath put such a price upon ? surely you do not know the Gospel nor Jesus Christ . If I should tel you what Phylosophers say of the soul , of mens immortal eternal souls ( though this be now doubted , yet it was plentifully known among the Heathens ) these would be but dry things to you in comparison of this , to tell you that Jesus Christ hath died to redeem souls , there 's more in this than in al the arguments that possibly can be brought to shew the excellency of the soul of man. Oh then , likewise let your Conversation be as becomes this of the Gospel , in your care of the souls of those that are committed to your care and charge . Do you profess the Gospel ? then you profess withal that God so esteemed of a soul , that he gave the life and blood of his Son to ransom a soul ; Oh then , really demonstrate that you do highly esteem of the souls of your children , and servants , by walking convincingly before them , that you may do all the good you can to them , by instructing of them , by praying for them , and with them ; and so before all your friends and acquaintance , let such kind of meditations work thus in you as these , Oh Lord , since I came to know the Gospel , I have learn'd what a high price thou hast put upon souls , Lord , this shall make me for evermore to value souls at a higher rate than heretofore I have done . Oh it were an excellent point to urge upon Ministers , who are charged with many souls , Oh let them so watch over them , pray for them , and preach to them all the Counsels of God , both in season and out of season , that in the great Day of Christ , they may be cleer of the blood of all men , as Paul was . And that 's the seventh thing that the Gospel holds forth unto us , The preciousness of souls ; and let your Conversations be as becomes this great point of the Gospel . But then Eighthly , which is as principal a one almost as any and neerly concerns us , and that 's this : The Gospel discovers unto us , the great honor that God hath put upon humane Nature above the Angels . This could never have been known but by the Gospel , this is as proper a thing to the Gospel as any I have spoken of : And one special design that God had in the Gospel , was , To reveal those thoughts and counsels that he had from al eternity , to put mighty and great Excellencies upon our humane Nature in these two particulars . First , In the Personal Vnion of Mans Nature to the second Person in Trinity ; That 's the first , and great way of honor that God hath crowned human Nature with . Hence the Apostle in 1 Tim. 1. 6. Without controversie , great is the mysterie of godliness . What is it ? God was manifested in the flesh . God manifested in the flesh ! that 's a great mystery of godliness . Now it could not be such a mystery , if God had only taken an humane shape upon Him , ( for so it was in the time of the Law ) Jesus Christ often took humane shape ; as when He strove with Jacob , it was Jesus Christ , as might easily appear . But great is the mysterie of godliness , without controversie it 's great . God manifested in the flesh : that is , God taking flesh of man into a personal union , which is more fully exprest in John , 1. 4. The Word was made flesh . This was a strange speech , but proper to the Gospel . An Heathen would have thought this a strange speech , and especially if he knew , that by the Word was meant , He that was true and eternal God. And then , in Heb. 2. 16. it is said , That Christ did not take the Nature of Angels upon him ; but the seed of Abraham . So that it appears by the personal union of our Natures to the Son of God , God hath advanced human Nature above Angels , above all creatures . Truly my Brethren , in Christs taking our Nature upon Him , which the Gospel holds forth to us , me thinks we may see God ( as it were ) resolving to do a work from Himself , to the uttermost , to manifest the uttermost of his glory in a work out of Himself , the work of God within Himself , it is , His eternal generation , and the possession of the holy Ghost : but now God would work out of Himself , and work out of Himself to the uttermost extent ; I 'le make a world ( saith God , ) Heavens and Earth by my Word . But this is not such a glorious work as I am able to do : I could make ten thousand worlds , and when I have made them I could make as many more , and more glorious : But I would do some work wherein I might manifest even the uttermost of my glory : What work is that ? that is , The work that God pitcht upon , He would do one work from without to manifest the uttermost of his glory , and the Lord rather pitches upon this , To take the nature of Man into a personal union with His Son , that 's the uttermost : And it is impossible that Men or Angels , if they were left to all eternity to imagin , could think of a work that it were possible for God to express more of His power , wisdom , and glory in : but we know but little of it now , but we shall know more in Heaven . Now , Oh how hath God honored humane Nature in this ! That when He would do a work to the utmost of His Excellency , that He would pitch upon Mans Nature , to take it into Personal Union with Himself ; here 's the mystery of the Gospel : now this is indeed the marrow of the mysterie of the Gospel , The Word made flesh : the second Person in Trinity taking Mans Nature upon Him ; This is the mystery of the Gospel that Angels and Saints admire at , and shall be taken up to all eternity in admiring and praising and magnifying God for . That 's the first way of Gods honoring Mans Nature . And then , there is a second thing which the Gospel reveals , and that 's this , In putting honor not only upon the Nature of Man , as having soul and body , but putting a mighty honor upon the very Body of Man , the meanest and the very lowest part of Man , the very shel , outside , rine and case of Man : that you have in 1 Cor. 6. 19. What , know ye not that your bodie is the temple of the holy Ghost , which is in you ? Your body is the Temple of the holy Ghost . You have no such thing revealed in the old Testament , this comes by the light of the Gospel , that the Lord hath made the bodies of the Saints to be Temples to the holy Ghost , that the holy Ghost dwels in their very Bodies as in a Temple ; as the King in his Pallace , so the holy Ghost in His Temple : Now these two are great things revealed in the Gospel , and had we but a cleer understanding of these two things , Oh! it would mightily elevate our spirits . And Conversations sutable to these two particulars surely must needs be a high raised Conversation . As now for instance , 3. In the personal union of our natures with the second Person in Trinity : Oh how should this raise up our hearts and we should manifest the elevation of our spirits in our Conversation , so as it becomes those that may expect great things from God , surely that God that hath honoured our natures so , as to be personally united to his Son , he doth intend great things to some of the children of men , as now , Suppose you that are the poorest and meanest here in this Congregation , you had a Sister that were married to the greatest Emperor in the world , yea , to one that were Emperor of all the whol Earth ; now you would think to live another kind of life than you did before , were it beseeming such a man to live now upon scraping of Chanels , or wiping of horse heels , ( or any mean imployment , ) when his Sister is married to the only Monarch of all the whol earth , surely he may think now , I must live at a higher rate , for I may expect something by this : So should every one of the children of men think thus , indeed I have liv'd in a mean base way , the humane nature of mine hath been basely subject to filthy lusts , all my daies , I have been a bondslave to sin and Satan , but when I come to hear of the Gospel , I hear that the second Person in Trinity , God blessed for ever , equal with the Father , that is the Heir of all things , that he hath not married my humane nature , but hath taken it into a personal union with himself , and is become my kinsman , my neer kinsman , hath taken this into the neerest union as is possible for a creature to be taken into with God : Oh let us be raised then in our thoughts , to think , surely God intends higher things for some of the children of men , than to eat and drink , and satisfie the flesh , and be brutish here in the world , there are higher things that God will do for mankind , and why not for me ? I am not excluded no more than others ? It was a speech I remember of Seneca , ( though a Heathen ) I am greater ( saith he ) and I am born to greater things than to be a slave to my body : A Heathen could say so : Oh but when we hear of humane nature so advanced and enthroned in Christ , we should think with our selves , that any one that hath humanity in them is born to higher things , than to make provision for the flesh to fulfil the lusts thereof : What wilt thou be a slave to the Devil now ? Thou hearest how God hath dignified the nature of man into so neer a union with himself , Oh doth not this mysterie of the Gospel call to all the children of men ? Oh all you children of men ! Behold what God hath done for man kind ! surely the thoughts of God for man-kind are great and glorious , there be higher things you may attain unto , and will you yet perish , and chuse your portion here in this world , and be groveling on the ground , as if there were no higher thoughts that God had for your good , than meerly to live as brute beasts , to eat and drink , and then rise up to play ? Oh if God hath advanced mans nature so , do not despise it in the meanest of the children of men , the lowest servant , or poorest boy that lies begging at your door for a piece of bread , ( for it is of the same kind that is united in a personal union with the second Person in Trinity , of the same nature which this poor boy that lies begging at your door for broken bread and meat ) therefore honor humane nature in every one , and do not vilifie it in thy self ; those men that live under the Gospel and vilifie humane nature , they put a dishonour upon Jesus Christ . And even reverence thy self in private when thou art alone , ( I say ) reverence thy self , do not abuse thy body , it is the Temple of the holy Ghost . Oh remember this all you that are professors of Religion , that these bodies of yours , this flesh of yours ( if you be godly and walk answerable to your profession ) I say this flesh of yours it is the very Temple of the holy Ghost , do not abuse it ; it 's the Apostles argument , Therefore fly fornication , and be not joyned to whores ; for your bodies are the temples of the holy Ghost : Oh it makes the sin of uncleanness to one that professes the Gospel of Christ a cursed sin , the sin of uncleaness in a professor of the Gospel , it 's a thousand thousand times more abominable than the sin of uncleanness in another : why ? Because they know how God hath advanced humane nature into a personal union with himself , and how their bodies are the Temples of the holy Ghost . What shal I make the Temple of God a ●●y for the unclean spirit , a cage of unclean birds ? God forbid . There hath been a great deal of do about stony Churches and Temples , and you should have a great many base whoremasters plead for the Whore of Rome ( the Mistris of all fornications ) in bowing , and cringing with Cap , and knee as soon as they set their foot in some of our meeting places ; and in the mean time abuse the Saints which are the Temples of the holy Ghost , and abuse their own bodies , and yet they profess themselves Christians ; Oh now , either deny thy Christianity , or do not abuse thy body to any filthy lust , for it is the Temple of the holy Ghost . This the Gospel holds forth . And let thy Conversation be now as becomes the Gospel of Jesus Christ ; not abusing thy body so ; For we see that the Gospel cals for bodily cleanness , as well as spiritual cleanness , and truly I do not know stronger arguments to godliness than these that we have mentioned here in the Gospel : We have gone through three , Gods infinit hatred of sin . The price of souls . And the honor that the Gospel shews that God hath put upon humane nature . Conversations but becoming these three , would be other manner of Conversations than you have . I shall only speak of a fourth , and that 's this . 4. The Gospel holds forth the greatest example of self-denial that ever was in the world , & by all waies that ever God hath made known his mind , he never hath revealed his will in an example of self-denial so as he hath done in the Gospel , and that is in the example of the Lord Jesus Christ : God evidenceth there such a work of self-denial , as never was : and 't is impossible to apprehend a greater example of self-denial than that is ; though Christ thought it no robbery to be equal with God ; reade but the second of the Philippians , vers . 7 , 8. and there you may see what Christ was , and yet how he emptied himself , how he denied himself in his honor , how vile he was made in the world , though he was the brightness of his fathers glory , yet he was made of no reputation ; how he denied himself in riches , Christ that was the Heir of all things , though he were rich , yet he was made poor for us ; how he denied himself in his pleasures , he was the delight of the Father from all eternity , and yet he was made a man of sorrows ; he denied himself in his life , for he was the Lord of life , and yet he subjected himself to death , to a cursed death for us : Oh the example of Christ in self-denial is the greatest that ever was : and this seems to be one great end of the humiliation of Jesus Christ to hold forth a preaching pattern of self-denial to the world : And there 's a great deal more power in the pattern and example of self-denial , then in the commands of self-denial , I only present this to shew you that it is the most unbeseeming the Gospel for any one that professes the Gospel to be selvish , altogether scraping for themselves ; and whatsoever service they are put upon , except self may have an oare in it , they have no mind to it ; Oh 't is becoming the Gospel of Jesus Christ for men and women to be emprtied of themselves , no matter what becomes of our selves , but be willing to give up our selves for publick good , to venture your estates , and lives , and all your comforts , yea to be swallowed up in the glory of God , to be nothing , that Christ may be all . In the Gospel of Christ , we find that Christ he was swallowed up with the glory of his Father ; and he came not to do his own will , but the will of his father that sent him ; and though he was one that had infinitely more excellency than all men and Angels in Heaven and Earth , yet he was content for the honor of his Father to be made as a worm and no man , to be trampled under foot , to endure the greatest extremities of all sorts ; this holds out an example to us , that while we live in this world we should be taken off from our selves : Oh this self-love sticks much in the hearts of men and women : now upon the example of Christs self-denial , we are required to deny our selves , and it is the proper lesson of the Gospel , He that will follow me , let him deny himself , you never read of such a precept in all the old Testament ; ( though no question the people of God did deny themselves then , ) but in expresse terms so fully you have not such a thing there : and there 's no such rules among the Heathens for a man to deny himself , Let him deny himself ; those that know the Original , know that the word is , not only to Deny , but there is that joyned to it that doth encrease the signification , let them deny themselves , throughly , there is a Preposition put to the word , to shew that those that will come to Christ must deny themselves , and that throughly , it is a proper lesson of the Gospel , and the first lesson . Oh when our Lord and Master hath thus denied himself , and emptied himself for good to us , what is beseeming this Gospel , but that all that are professors of it should deny themselves ? It is very unbeseeming the glorious Gospel , for a Christian to be selvish , to have his self-ends , and self-waies , and interests in every thing , as generally almost al men in the world they are acted by self , some self-ends , or self-excellency carries them on in their actions , or else they have no heart to do any thing ; this is unbecoming the Gospel . But now I say , one that would live as becomes the Gospel , must be wholly emptied of himself , whatsoever parts , estate , credit , or honor he hath in the world , must be melted into the glory of God ; Jesus Christ for the glory of His Father , was content infinitly to deny Himself more than we can ; For what have we to deny our selves of ? Do you or I live as becomes the Gospel ? when ( I say ) all that we apprehend to have any excellency in , we have it all swallowed up in the glory of God , when we can dedicate and consecrate our lives , honors , liberties , estates , comforts , and all to the glory of God , and be as nothing to our selves , and let God be all in all to us , Ministers may bring many reasons why we should deny our selves , but all these reasons comes to nothing , till the soul comes to behold the cleer light of the Gospel , and there beholds the Son of God by faith , how he did empty Himself ; nay then , saith a beleeving soul , if the Son of God did deny Himself , was emptied thus for me , Oh then let me be wholly taken off from my self , and venture wholly upon God , I must not live in my self , nor live for my self , nor live to my self ; but wholly live in God , and for God , and to God , and upon God : Oh this is that which becomes the Gospel of Jesus Christ . SERMON VI. PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . THE Ninth thing that the Gospel holds forth is this , That our Conversation should be sutable to spiritual worship , the spiritual worshiping of God. The worship that there was in the time of the Law , it was carnal in comparison of what there is in the time of the Gospel : And therefore a great part of the worship of God is called , a carnal commandement , and rudiments of the world , and beggerly things ; If you reade the 2 d of Colossians , there you have strange expressions about that which was even the worship of God : and so in the Hebrews divers times . But now you know what Christ saith in John 4. to the woman of Samaria , The hour cometh , when ye shall neither in this Mountain , nor yet at Jerusalem worship the Father : But the hour cometh , when the true worshipers shal worship the Father in spirit and in truth : for such the Father seeks to worship him . We must not think to worship God in such carnal waies as before . I beseech you consider this one thing , Certainly God wil have as much worship in the time of the Gospel , as ever He had : But where we have one external thing to worship God in now , in the time of the Law there was an hundred , an hundred to one of external things : yet now this worship of God must be made up some way ; we are not cal'd to those outward worshipings , offerings , sacrifices , and costly things as they were in the time of the Law ; now , how should this be made up , but in spiritual sacrifices , in presenting our bodies and souls to God as a living sacrifice , therefore such men and women as altogether are for the out-side of things in the worship of God , and because God hath appointed but a few things in his worship ; we have use of no other creature in the worshipping of God , but meerly the Bread and Wine , and Water , only these elements ; and the Man to speak to us , to be either Gods mouth to us , or our mouth to God ; there 's all we have appointed in the Gospel for the worship of God ; therefore it is expected if we would have our Conversation be as becoms the Gospel , to be very spiritual in our worship , and therefore to take heed of thinking to make up Gods worship with external things of our own , that 's exceedingly unbeseeming the Gospel : Many thought in former times , they did honor God much by adding to His Worship ceremonies , external things ; and peoples hearts are set most upon them , because they are from man , they are humane : I 'le give you but one-Scripture to shew how we should for ever take heed of traditions of men , and of mixtures in the Worship of God , because that the Gospel points at spiritual worship : That place in 1 Pet. 1. 18. Forasmuch as ye know that ye were not redeemed with corruptible things , as silver and gold : from what ? from your vain Conversations received by traditions from your fathers ; but with the precious blood of Christ , as of a Lamb without blemish , and without spot . See what an argument the Apostle uses here unto those he writ to , saith he , There was a time that you worshiped God in an external way , and in a superstitious manner , according to the traditions and fancies of your fathers , this was before you knew Jesus Christ ; but ( saith he ) now you come to know Jesus Christ , know it was the blood of Jesus Christ that was shed to redeem you from this vain Conversation that you received by tradition from your forefathers . I do not know any one Scripture hath more power in it to take off mens hearts from all false and superstitious worship , from all old customs that they had from their forefathers , ( as people are mightily set upon old customs , to worship God according to them ) what a stir and do had we to get off men from their late Service-Book ( the great Diana of England ) which was made up of the ends and shreds of the Romish Mass-Book , only printed in an English letter ; and reading and babling over Burials , and such kind of trumperies , Oh how were those old Samaritan customs setled in the hearts of men ? as coming up to the Communion Table , and there to kneel down at Rails like so many Beads-men to the Pope , & Votaries to Rome . Mens hearts are mightily set upon such foolish things as these are . But now this text tels you , that if you know what it is to be redeemed by the blood of Christ , you must know that the blood of Christ was shed for , to take you off from your vain conversation received by tradition from your forefathers : Christ shed his blood that he might deliver you from all such traditional things , that so you might worship God in spirit and in truth ; this becomes the Gospel . And at your leasure do but reade over that second Chapter of the Epistle to the Colossians , speaking of men , that in a voluntary humility , worshiped Angels , intruding into those things which they have not seen , and vainly puft up by their fleshly mind . And then in the 16. verse , Let no man therefore judge you in meat , or in drink , not that you may not eat flesh at such and such times in the year ) or in respect of an holy day , or of the new moon , or of the Sabbath daies , ( the Jewish Sabbath day : ) let no man judg you ( saith the Apostle ) in regard of these things , which are a shadow of things to come . Then in the 19. vers . And not holding the head . Those that stood upon such things as these are , they are here charged for not holding the head , that is , they did not hold Christ ; as if the Apostle should say , If so be that you hold Christ , and profess Christ , you would not stand upon these things , upon these kind of superstitious waies in the worship of God. And you shall find in the Epistle to the Galatians , the Apostle telling of the GALATIANS about such kind of waies of continuing and holding of the worship of the Law , saith he in Gal. 4. 10. Ye observe daies , and months , and times , and years : What then ? I am afraid of you , lest I have bestowed upon you labor in vain . As if the Apostle should say , I profess I see you stand upon such old things , and worshiping of God in an external way ; I am afraid of you , lest I have bestowed all my labor in vain : This is so opposite to the Gospel , as makes me think , and am afraid that all my preaching of the Gospel to you is in vain : and yet mark my Brethren , what were these daies , and months , and times , and yeers ? they were such as God heretofore had appointed , but now they were ceased , after Christ came , out of date , and yet they sticking to them after the death of Christ ( saith the Apostle ) I profess I am afraid of you , that all my preaching in vain to you : Now my brethren what shall we say to those that stick upon these things that God had never appointed , but were of Popish ordination : As keeping one time more holy than another , and thinking thereby to tender up service to God : Why should we not keep the memory of such and such times ? Now as to keep them so as to think that they shall sanctifie any time , is a dangerous thing , a sign that they understand the Gospel but little , to think that any men upon any reason whatsoever should be able to sanctifie a time , to make that time to be holy , ( I say ) that 's unbeseeming the Gospel ; no man can make a holy day under the Gospel . Obj. But you will say , We keep daies of fasting , and thanksgiving . Ans . But there 's a great deal of difference between them and these times that here the Apostle speaks of . Now the keeping of holy daies is this : We account the time holy , and the very duty is more acceptable because it is performed at that time ; as now on the Sabbath day , there may be a Sermon on the week day , but certainly it 's a more holy worship of God to hear upon the Sabbath , than on the week day , and we sanctifie Gods Name more on the Sabbath than on the week ; why ? Because the time doth sanctifie the duty , being set apart by God : As in the Temple , the duty was more acceptable than in any other place , why ? because it was set apart by God ; but we cannot make any place holy , and so no time holy : so that our daies of fasting & thansgiving are only thus , that we wil spend that time in holy duties , to humble our selves , or to bless God , but not to make this time holy , so that the duty should be holy because it 's on this day rather than on another day ; that 's the superstition of it , when a duty should be holy rather on this day than on another ; as now , some they think it 's a more holy thing to receive the Lords Supper on an Ester day than on another day ; this is superstition , to think the duty is more holy by any holiness that men put upon a thing , that 's unbeseeming the Gospel ; and we are redeemed from such vain Conversations by the blood of Christ ; and while men stick upon these things , and say , let them do what they will me thinks these things are good and right , it 's very evil . Thus it was with the Galatians , they had more seeming reason to think that those things that they stuck upon were according to God than you , yet saith the Apostle , I am afraid of you lest I have spent all my labor in vain , lest I have been a burning and shining lamp to no purpose : and truly there 's no people of which there can be less hope that the Ministry of the Word should work sayingly upon , than those people that are set upon old customs in the worship of God , as wines upon their lees : and till the Lord be pleased to take off your hearts from old customs in the service and worship of God , there 's a plain demonstration that the preaching of the Gospel hath not prevailed with your hearts , for you do not live as becomes the Gospel : That which becomes the Gospel it is worshiping God only in a spiritual way , the consecrating of your souls and bodies . and all you have to the worship of God , in making them to be an holy sacrifice to God , and that according to the rules of the Gospel , which is your reasonable service . And that 's another particular that the Gospel teaches : And therefore to live as becomes the Gospel is , to worship God in spirit and in truth . The tenth thing that I shall further add of what the Gospel holds forth to us , and that is of such consequence that I shall a little insist upon it , that is , The near relation that we are in to God and Christ , and spiritual union with him . This is opened in the Gospel more fully than ever it was before . The relation to God. First , God as a Father , and Beleevers as Children , yea , and as Children of age ; for though in the Law , it 's true , we find that God was there a Father , and Ephraim was his deer son : But you shall find in the 3. of Galatians , That now we are as Children of age ; whereas Beleevers in the time of the Law were under age . Now you know any of your children when they come to be of age , and to live to themselves , and out of their Apprentiships , then their lives are after another manner than when they were little children in their non-age , now they come to have stocks in their hands , to trade for themselves , and not to be any more as servants ; a child before he comes of age is under Tutors and Governors in the family , but when he comes to yeers of discretion , then he lives like a man , and commands rather in the family , and is serviceable to none , but his father and mother . So we should live as becomes children of age , that is , manifesting in our Conversations a staiedness , wisdom , and gravity , and now to live more above the things of this world than before we did , as children of age . And for the union we have with God , that is , That the Saints now are made one with God , and with Christ his Son : In 1 Cor. 6. 17. He that is joyned to the Lord , is one Spirit . It 's a very strange expression , we are one Spirit with God and with Jesus Christ . O what Conversation becomes this , that we should be principled and acted with the same Spirit ? surely such a one as must manifest that we are crowned & graced with the same Spirit , that is Gods Spirit , and the Spirit of Jesus Christ his Son ; now surely that must needs be a very holy spiritual Conversation . 1 Cor. 3. 16. Yea , the Spirit of God dwelleth in you ( saith the text ) and 2 Cor. 6. 16 , I will dwell in them , and walk in them , and I will be their God , and they shall be my People . See the neer union that we have with God that the Gospel holds forth to us . Yea and there is another phrase which is very remarkable , That as the Spirit of God is in Beleevers , so Beleevers are in the Spirit : Gal. 5. 25. If we live in the Spirit , let us also walk in the Spirit ( saith the text . ) The Spirit lives in us , and we live in the Spirit , what Conversation must there needs be here then ? Oh let us walk , not in a fleshly way , to satisfie the lusts of the flesh , but in the Spirit , the fruits that do become the Spirit of God : You shall see them in this 5. of Gal. 22. vers . &c. But the fruit of the Spirit , is love , joy , peace , long-suffering , gentleness , goodness , faith , meekness , temperance , against such there is no Law. And they that are Christs , have crucified the flesh with the affections and lusts of it . If we walk in the Spirit , then here 's the fruit of the Spirit ; Would you have your Conversations such as becomes the Gospel , then mark but these three phrases . 1. The Spirit of God is in you , in a constant way taking up his habitation and residence in your bosoms . 2. You live in the very Spirit , as in the proper element of a Christian . 3. You are one Spirit with God. Put these three , and Oh now , how unbeseeming to these three expressions ( that we have in the Gospel and no where else ) is it for professors of the Gospel so satisfie the lusts of the flesh ? Oh how unsutable are fleshly lusts to a spiritual man ? Oh take heed of this for ever you that make profession of the Gospel , do not wallow in the mire of uncleanness , do not give liberty to the lusts of the flesh , but mortifie the lusts of the flesh and the deeds thereof , for you are joyned so neer to God himself , ye live in God too : Col. 3. 3. Your life is hid with Christ in God. It 's a very transcendent phrase that the Saints do live in God ; you do not only live in the aire , and breath in the aire , but while you live here in the world you live in God , Oh the wonderful mystery of the Gospel ! and the high things that are held forth in the Gospel , That Gods Spirit is in us , and we are in the Spirit , and we are the same Spirit with God , yea , and we live in God ; Oh then what a Conversation should be sutable to these things ; seeing these things are thus , what manner of persons ought we to be ? Yea , and there is another expression and that 's more full than any of these , and that 's in the prayer of Christ , in the 17. of John , 21. That they all may be one , as Thou Father art in Me , and I in Thee , that they also may be one in Vs . The Gospel discovers this union , for the Saints to be one with the Father and Son , as the Father and Son are one ; now those that are joyned so neer to God , their Conversations had need be holy , and blameless , witnessing the glory of that God that they are so neer related to . I remember in handling of that point in drawing nigh to God in his Worship : There we shewed what holiness is required in those that are so nigh to God ; but those that are one with God , and in God Oh how much of God , of Jesus Christ should shine forth by their lives in the faces of others ? Reade these scriptures and by faith make them real to your souls , and then let your consciences tell you what Conversations is required of you : If you be a Beleever , this is so : Charge your souls with this , when any temptation to evil comes ; What , is it fit for such a one as I to live thus , who have the Spirit of God dwelling in me , yea and I dwelling in the Spirit of God , and joyned so as to be one spirit with God , yea and to live in God , and to be one with God , as the Father and the Son is one ? and is this conversation such as beseems one that is raised to such a height of honor as this is ? Christians , remember this , it wil be a mighty help to your holy Conversations , to put you on to shine before men in a holy Conversation , to walk in the Spirit , considering the near union we have with God ; we should never have known these things had we not had them revealed to us by the Gospel . Oh this glorious Gospel that hath revealed such glorious things to us as this is . And then , Our relation and our union with Jesus Christ . You know the Scripture makes Christ sometimes to be the Root , and we the Branches , therefore we are to bring forth fruit , seeing that we are Branches in Him that is the Root : Bring forth fruit sutable to the Sap. You that bring forth sowr grapes , grapes of Gomorrah , that have bitter tart spirits , and live in any wicked and sinful way : Is this the Sap that is sutable to the Root ? You are graffed into Jesus Christ , and not into a Crab-stock : And do you receive this Sap from the Root ? Oh you are a dishonor to the Root you grow upon . I am the true Vine ( saith Christ , ) and every Branch in me beareth fruit , and my Father purgeth it , that it may bring forth more fruit . Christians should so live in their Conversations as to manifest the fulness of the sap and juyce that there is in the Root , the Lord Jesus Christ ; it 's not enough here and there to have a leaf , and a grape or two , but full ripe clusters of grapes becomes those that grow upon such a fruitful Root . And then you know , Christ is the Head , and we the Members . Then do not dishonor your Head : When there is a temptation comes to any sin , but will not this be a dishonor to my Head ? do I receive such a spirit from the Head to act after such a sinful course ? Oh be not a crown of thorns to your Head Jesus Christ . Yea , and the Union is very great ; for it is not only that we are Members of Christ , and so we are in Christ ; but Christ in us : the Root is not in the Branch , though the Branches be in the Root : and the Head is not in the Members , though the Head be joyned with the members . But Christ is in us , as we are in Him , and so the union is very glorious and mysterious . You complain of weakness : But is there not strength in Christ ? are you not joyned to Christ thus , and a member of Him , and a branch in Him ? what ever infirmities you have which bows you down , yet there is power enough in Jesus Christ to convay to any , to enable them to walk in an holy Conversation before the Lord , to renew their strength as the Eagle : Manifest then the vertue of your Head , from whence all the sinnews of every members strength doth arise . And then , you know the relation we have to Christ , As He is the Husband , we the Spouse : Oh do not discredit your Husband . Any wise vertuous Wife would make it a mighty argument against any evil way ; It will disgrace my Husband ; especially if her Husband be a publick man in place and authority . Oh let this be an argument against every sin , even the appearence of evil , it will be dishonorable to the Lord Jesus who is my Husband , How can I do this wickedness against my Lord , and my God , who hath betrothed me to Himself , so that I am bone of his bone , and flesh of his flesh . That 's the second thing . And then a Third thing that the Gospel holds forth to us that we should labor to sute our Conversations according , is this ; The near Vnion that the Saints have one with another . It 's not so revealed any where as in the Gospel . Rom. 12. 5. we are said there , to be members one of another , as we are members of Christ . ( I beseech you observe it ) so we are members one of another . That Scripture may be in stead of all for this , in Ephes . 4. 4. the exhortation there to unity ; We must endeavor to keep the unity of the spirit in the bond of peace . Why ? For , there is one body , and one spirit , even as ye are called in one hope of your calling . One Lord , one Faith , one Baptism , one God and Father of all , who is above all , and through all , and in you all . See , here 's some seven ones to be an argument of unity . One body , and one spirit , and called in the hope of one calling , and one Lord , and one Faith , and one Baptism , and one God : Where have you such a unity demonstrated but in the Gospel of peace and love ? And I do not know in all the Book of God where any one duty is more pressed than unity . Somewhat we hinted in speaking of the love of God , which is a great design of the Gospel to hold forth , and there we spake somewhat of Love : But here of the unity of the Saints , being so neer united into one thing , the Saints should be one ; and certainly it 's the most unbeseeming thing in the world that can be for Saints to be divided in their affections upon some little differences in judgment ; Let me argue with you , What ? was the Coat of Christ without any seam , and shall the body of Christ be rent all to pieces ? Fy for shame , the Gospel of Christ is in your hands which teacheth another lesson . Next to our salvation , the Gospel intends the union of Saints , & there 's nothing prest more strongly in every leaf of it , and it 's here in my very text that makes me to speak to this ; for mark the very words that follow in this of my text , Phil. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . Now if you should say , Wherein should we walk so ? The Apostle doth answer then , That ye stand fast in one spirit , with one mind , striving together for the faith of the Gospel . Mark , striving together , he would have the Saints to be strivers : I but strivers for what ? Not for their own will and humors , and opinions , and fancies , and customs , and traditions which are out of date ; But strivers for the faith , for the faith of the Gospel , for the Doctrine of faith ; and they should labor to joyn all their strength together ( both shoulders and hearts : ) There 's a great deal of striving now , Professors of the Gospel they strive asunder ; but the holy Ghost would have us strive together ; and this is as becomes the Gospel ( saith the text : ) The Apostle here doth instance in this particular above all others , that to live as it becomes the Gospel , it is to stand fast , with one Spirit , with one mind , striving together for the faith of the Gospel . Oh how unbecoming the Gospel is the waies and lives of most Christians now ! Q. You will say , From whence are these sad divisions and risings up of hearts amongst the Tribes , so that one thinks that he hath the truth , and another judgeth that he alone is in the right way ? A. I beseech you therefore , because it 's so fully instanced in the very words of the Text , that the Apostle instances in this particular , give me leave to speak of it in a few words , certainly his meaning is not ( when he saith , that you shall be of one spirit , and of one mind , ) that men should give up their judgements and consciences to the opinions of other men , that others ( according to their power ) may again lord it over us and so enslave our selves , to draw in their yokes , to grind in their mills , and plow with their asses , yea that were against other Scriptures . No , but the meaning is this , That we should labor to find out what is truth , search for it as for silver , and go according to what light we have , but yet so , though we should differ , to keep the unity of the spirit in the bond of peace , and joyn in al things that we can , and walk so lovingly , that it may appear , that if there be difference , it is meerly that which conscience makes , because we dare not deny what we are perswaded in conscience is a truth : We cannot put out the convincing light of the candle of the Lord which is set up within us , yet we can live in unity and peace and be useful one to another , communicating our gifts , and graces , comforts and experiences one to another as it becomes Christians . And indeed it is a greater honor to the Gospel , for men though they do differ in their judgments , yet if they can keep the unity of the spirit in the bond of peace , I say , it 's a great honor to the Gospel than if they were all of the same mind . You know the Turks they are al of one mind , but I cannot say so of the Papists , yet they have a chain to keep them together . We read of the Egyptians , that when it was darkness among them , they sat still and kept close together , but when it came to be light , every man went about his own business : so when light doth begin to break forth , and there 's liberty given to search into truths ; we cannot imagin that at the very first men should be of the same judgment , except they will give up their consciences and sacrifice their reason one to another , but though they be not of one judgement , yet there may be kept a blessed unity of affection , there may be a golden girdle clapsed about their loins : yea and of practice so far as men can with peace of conscience and joy in the holy Ghost , so as not to sin against conscience and light ; Unity of affection and practice should be endeavored to the utmost , and it is a most Christian thing so to do ; and certainly this should be studied and endeavored by us , as much as lieth in us . Me thinks when I reade over the Epistles of Paul , or any part of the new Testament , I see nothing more pressed than this ( next to beleeving in Jesus Christ , ) and therefore it should be the care of Christians . And as it ought to be the care of Christians to study unity and peace ; so I beseech you that small differences may not be abused and heightned so far , as because some do differ from others , that therefore presently ( if they be the least part especially ) all the odium should be cast upon them , though they can appeal to God that they do endeavour to know the mind of God , and to keep unity so far as they can without sin . And we shall see that the Scripture doth never lay the sin of devision upon any , except those that do lay it upon them are able to say , that those make division from some corrupt end or other of their own : and then it charges them deeply ; as that place is most famous that you have in Rom. 16. 17 , 18. ( and I verily perswade my self that there is many of your that hear this text very much abused ) Now I beseech you brethren , mark those which cause divisions and offences contrary to the doctrine which ye have learned , and avoid them . This is the great place against that sin which we call schism , for schism is nothing but a rending asunder , That cause division , [ schism ] contrary to the doctrine which ye have learned and avoid them . Now you know the sin of schism was cast by the Popish Bishops heretofore upon all that would not be of their minds in any ceremonies and will-worship , and because many would not come up to the Rails , and submit to receive the Lords Supper by kneeling in that way that it was then admistred by our Prelatical Priests , therefore they were termed schismaticks : And so at this day , many cry out of others if so be they cannot swallow Camels with them , if so be they differ in some things wherein they cannot joyn with them because it would be sin and a snare to them , they presently say they are guilty of schism , and faction ( There is a great deal of taking Gods Name in vain in this thing ; ) yet they do not tell you what the true nature of schism is , but if any persons joyn not with the greater part ( which is usually least conscientious ) that 's schism in an high degree ; this is not that that becomes the Gospel , presently to judg all that differ from us . But mark the next words and there the Apostle tells what schism is . First , it must be contrary to sound doctrine , for ( saith he ) They that are such , serve not our Lord Jesus Christ , but their own belly , and by good words , and fair speeches deceive the hearts of the simple : The Apostle could take it upon his conscience by seeing the behaviour of these men , that the cause why they differed from others it was , not out of tenderness of conscience and desire to know the mind of God , but by their behavior he saw enough to satisfie his conscience , their Conversation gave their profession the lye ; and therefore ( saith he ) avoid such . So I confess , if men can take it upon their consciences , as they would answer to Jesus Christ ; I see such and such men to differ thus ; but I can appeal to Christ in it , that upon these and these grounds I am perswaded it is not out of tenderness of conscience , and I am verily perswaded that there is no willingness in them to know the mind of Christ , but it is to serve their own carnal ends , and purposes . I confess if we can take this upon our consciences as we will answer it to Jesus Christ , that there are such and such grounds upon which we beleeve Christ wil so account , that such men do not differ through their tenderness , but from their own carnal ends , these men may be accounted schismaticks : This is the sin of schism , when through want of love and to serve their own by-ends men shall rend one from another : But now is it possible to think that the holy Ghost should lay so great a load ( as to command the Saints to avoid such persons ) upon men whose consciences are upright with God , sure when a man shall be able to appeal to God , and say , Lord , thou that knowest all things , knowest that it is the desire of my soul to know thy will , and I search for it , and pray for it , and it is the affliction of my soul that I differ in any thing from my brethren that I see to be godly , and if I knew thy mind , thou knowest I would quickly close with them , and account it the greatest happiness that can befall me in this life to shake hands with them in such and such particulars ; But thou hast laid this charge upon me , that I must do what I do out of faith , and I should sin against that rule of thine if I should yeeld to that that I see no footing for out of thy Word . Now if a soul should make this moan to Jesus Christ , do you think that Christ would account this man a schismatick ? and that he must be avoided and persecuted 〈◊〉 a schismatick ? no certainly there 's a great mistake in this , and this is meerly for want of charity ; and that which the holy Ghost is so bitter against is , when men for want of love to their brethren , and for to serve their own base ends make breaches and rents in the Church ; judge such now to be guilty of the sin of schism and no other ; for that is to break unity , to judge others guilty of schism , meerly because they differ from you , and cannot reade by your spectacles , these extreams that I have spoken of are waies that are very much unbeseeming the Gospel of Christ , for men our of base ends to break unity , to rend from the Saints ; or otherwise because men joyn not with you in every thing you desire , therefore presently to put such a brand upon them , as to stigmatize them for schismaticks , certainly this unchristian like nicknaming the children of God maintains the breach and widens it more and more ; whereas the Conversation that becomes the Gospel is to study , to find out the truth . And do I see Learned and Godly men of another judgment ? Let me pray more unto the Father of lights for the Spirit of revelation : It may be I may mistake ; If I be mistaken , Lord discover it , let me not go on in the waies of darkness , but take away the scales from my understanding , that I may see into the deep things of God and his Gospel ; And therefore others that they differ from should tender these as brethren , and look upon them and see , are they not consciencious in all their other waies ? Can I be able to find any fault with them in their lives and Conversations ? It may be it 's their mistake , then let me pray for them and labor to help them , and tender them all I can , it may be God will reveal his mind to them more fully afterward : Now in what we have attained let us walk , and if any be otherwise minded God will reveal his mind to them , and this carriage should be in Christians one towards another , that differ one from another , and this is a Conversation becoming the Gospel : But when one differs from another , for to give reviling speeches , and names of disgrace , and to cast dirt one upon another , this is exceeding unbecoming the Gospel , yea , if the Heathens were amongst us , they would even loath the Gospel of Jesus Christ to see the carriage of Christians that there are at this day amongst us : But the Conversation that becomes the Gospel of Christ , is that which manifests unity , to live in unity one with another , for the Gospel preacheth to us the greatest unity of Christians that possibly can be between man and man. Again , The Gospel holds forth this , The glorious happiness of the Saints in Heaven . You cannot find much of that in the Law , in all the old Testament you find but little of eternal life , I cannot discover three texts from Genesis to the end of Malachi that doth cleerly hold forth eternal life ; it 's true , our forefathers ( no question ) in the old Testament did know that there was eternal life , and some Scriptures there are that do tend that way ; but I beleeve there 's none of you can give many texts from Genesis to Malachi that do expresly hold forth the Glory of the Saints in Heaven . Now the Gospel that holds it forth in 2 Tim. 1. 10. saith the Apostle there ( speaking of the glory of the Saints and immortality ) in the 9. ver . Who hath saved us , and called us with an holy calling , not according to our works , but according to his own purpose and grace , which he hath givin us in Christ Jesus before the world began : But is now made manifest by the appearance of our Savior Jesus Christ , who hath abolished death , and hath brought life and immortality to light through the Gospel . How comes life and immortality to be brought to light through the Gospel ? Did not our forefathers know of life and immortality before ? Yes , but very darkly , and some of the eminent ones knew but little of that exceeding riches of glory and happiness the Saints shall be crowned with in Heaven , life and immortality is brought to light through the Gospel . In former times was it known ( till Christ came in the flesh ) that the happiness of the Saints should be in the vision of God , in standing before the face of God , and beholding him in glory in Heaven ? Did they know the communion that the Saints shall have w th God , and with Jesus Christ in his bodily presence in glory ? Did they understand the fruition of God , and Gods being all in all to the Saints , as he shal be in the communication of all fulness of good ? Did they understand the inheritance of the Saints which is in light ? Did they know that the Saints were not only Heirs , but Co-heirs with Jesus Christ ? These things are known only in the Gospel , the glorious reward of the Saints . Did they in the time of the Law , know that these bodies of ours should be made more glorious than the Sun in the firmament ? This the Gospel tels us , that these lumps of clay which we carry now about with us , shall be one day more glorious than the Sun shining in his luster . Did they know that our bodies should be made like to the glorious body of Jesus Christ ? That it is sown in weakness ; but it is raised in power ; sown in dishonor , but raised in glory ; sown a natural body , but should rise a spiritual body ; and sown in corruption , and should be raised in incorruption ? Certainly these things were very little known to the forefathers , ( if known at all . ) Now these things were the great Counsels of God , that were kept hid from all eternity , only the Lord did reserve the discovery thereof to the coming of his Son , that was the time for opening of Heaven , Heaven was shut , and there was little seen of the glory thereof till Christ was incarnate in the flesh , the Lord ( I say ) reserved the opening of the Gates of Heaven , and the shewing of the glory of it to the Saints till the coming of Jesus Christ . Christ now tels us of mansions that He is gone before to prepare for us , and when our earthly tabernacle is dissolved , we have a building , not made with hands , but eternal in the Heavens . Oh now my brethren , how ought we to live ? It 's the argument of the Apostle when he speaks but of the great chang in the Church here ( speaking of new Heavens and a new Earth ) it 's meant of the state of the Church that it shall be in even here ; ●nd saith he , What manner of persons ought we to be in all holiness and godly conversation ? But then when we hear of the highest Heavens , Abrahams bosom , the Paradise , the Saints shall be living with Christ , wrapt up to the third Heavens ( as the Apostle was : ) Oh what manner of persons ought we to be in all godliness and holy Conversation ? Now if you should ask me , what Conversation is becoming the Gospel ? I would tell you , that which we have in the third Chap. of this Epistle ; For our Conversation is in Heaven . Upon what ground is it ? from whence also we look for the Savior , the Lord Jesus Christ , who shall chang our vile body , that it may be fashioned like to His glorious body . We look ( saith he ) for the Lord Jesus Christ from Heaven , who shall put forth such a power as shall change our vile bodies , that they may be fashioned like unto His glorious body ; therefore our Conversation is in Heaven . Do you expect that this flesh of yours should be made like the Sun in the Heavens , like the glorious body of Jesus Christ ? Oh then do not abuse your flesh to sin , make not provision for the flesh to satisfie the lusts thereof , let no member of your body be a weapon of unrighteousness to sin against God withal : when you are tempted to any bodily sin , stop your selves with this meditation : Shall I sin against God with this body of mine that I beleeve shall one day be more glorious than the Sun in the firmament , which ere long will be made like to the glorious Body of Jesus Christ ? Have we the hopes and promises of such an inheritance in Heaven ? Oh then , let not only our thoughts be there , but our Conversation , our Trading , our only business be there also ; Oh let it appear that we have heavenly hearts , and spiritual carriages , that we live as it becomes those that hope within a few daies , or months , to be possest with the glory of Heaven which Christ hath prepared for us ; such should our Conversations be , heavenly Conversations , shining with the light of the glory of Heaven upon us , Heaven should appear in our Conversations now , so that they who look upon us and converse with us , may truly judg , these are the Citizens of the new Jerusalem , free Denizons of Heaven , they speak the very language of Canaan already , and ere long they wil be possest of that promised Land. I 'le conclude all now with one Scripture , in 2 Cor. 3. 3. Forasmuch as ye are manifestly declared to be the Epistle of Christ ministred by us , written , not with ink , but with the Spirit of the living God ; not in tables of stone , but in fleshly tables of the heart . Mark ; the Apostle here tels the Corinthians that they are manifestly declared to be the Epistle of Christ : observe the text , the People of God , Beleevers , are manifestly declared to be the Epistle of Christ . Quest . Epistle of Christ ( you wil say ) what 's the meaning of that ? or what use can you make of that to your point ? Answ . The meaning of it is this , That Christ doth by them , or in them , write an Epistle to the world , to declare to the world His mind and His will ; 't is as if the Apostle should say , You that are beleevers , know that Christ makes use of you to declare to the world , what He is , what His glory is , you are His Epistle ; Christ sends by you the knowledge of Himself into the world , so that when the world looks upon you , they that run may reade in your lives and Conversations , and examples the very Epistle of Christ ( transcribed to the life ) whereby He declares to the world His excellencies and His glory in lively Characters . Now my brethren , this should be the Conversation of all Saints , ( that is ) They should in their lives be the Epistle of Jesus Christ , there should be ( as it were ) fairly written in their lives the graces of Jesus Christ , the mysteries of the Gospel , the deep things of God. Would you know what Christs mind is ? and what the excellencies of Christ are , and of the Gospel ? Reade it in the Saints , in their lives , see their waies and you may know much of the mind of Christ in them , you that cānot tel a letter in the book , yet you may read this Epistle , you may reade the Epistle that Jesus Christ sends to the world , to convince the world : Now the Epistle that Christ sends to the world , is not only in His Word ( there indeed is a great Epistle that Christ hath sent , for the Scripture is no other , but as an Ancient cals it , the Epistle of God to the world , God sends His Letter to the world ) but the Saints are Christs Epistle likewise wherin Christs mind is to be read and known ; then let your Conversations be such , as that you may be a full Epistle of Christ to the whole world , that all the world may reade what Christ is in you , take heed of blotting and blurring this Epistle . If there be a Letter sent from a great man , if a Prince or a King send a Letter , it uses to come fairly written , and if those that should bring it , should all besmeer it , and blot the Letter so as it could not be read , it would be taken exceeding ill . So , you that profess your selves to be Christians , you do not bring the Letter only , but you are the Letter , therfore do not blot & blur this Epistle of Christ , but keep it fair , that all with whom you converse , all in the family may every day reade somewhat of the mind of Jesus Christ in your Conversations , that so you may be the glory of Christ , as in that scripture , 2 Cor. 8. 23. it is said of Titus and other fellow-helpers , That they were the Messengers of the Churches , and the glory of Christ . Oh! this all Professors of Religion should endeavor to be , the glory of Jesus Christ ; that wheresoever they live , all might see the glory of Jesus Christ held forth there ; whithersoever you go , you may carry the glory of Jesus Christ about you . Oh Christians ! I appeal to your consciences , Do you live so , as the glory of Christ shines in you in the course of your lives ? As the shine of the Candle goes through the Lanthorn , so the shine and glory of Jesus Christ should go through Christians in their Conversations to dazle the eyes of the world ; Oh! do not darken the glory of Christ , but make it as bright as possibly thou canst , that so this pu●blind world may be able to see somewhat in the glory of Christ in your Conversations ; this should be the great care of your lives . SERMON VII . PHIL. 1. 27. Only let your Conversation be as becomes the Gospel of Christ . WE have preached ( you know ) many Sermons upon this necessary and seasonable Duty ; That as Christians are to sanctifie the Name of God in Worship : so in their Conversations : their lives and Conversations must be such as becomes the Gospel of Christ , [ worthy ] of the Gospel of Christ , ( for so I told you the word signified . ) Now we are upon this great point . What Conversation is that which becomes the Gospel of Christ . I 'le only add one Scriptare more to the last thing I named , and then proceed . That the revealing of the glory of Heaven in the Gospel should work mightily upon our hearts to labor for a Conversation sutable thereunto . In Titus , 2. 11 , 12 , 13. For the grace of God ( saith he , that 's the Gospel ) that bringeth salvation , hath appeared to all men : ( What doth it teach us ? ) That denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . We have made use of this Scripture thus far already ; but that which I quote it for , is the refference of this to the next words , Looking for that blessed hope , and the glorious appearing of the great God , and our Savior Jesus Christ . Here 's a Scripture that if ever the Lord did enlighten us in the things of the Gospel , that we have been brought to beleeve it 's a Scripture that would mightily work upon our hearts to live godlily and holily : The grace of God that bringeth Salvation ; what doth it teach us ? Not to be licentious , and vain , and slight , and bold in our sinful courses ; but teaching us that denying ungodliness and worldly lusts , we should live soberly , righteously , and godly in this present world . Mark , it is not enough to live soberly , not to be a drunkard , to live righteously , that is , not to wrong any body , many think that 's enough : But mark , indeed the light of nature ( as I told you ) would teach us that ; but now the grace of God that bringeth Salvation teacheth us more , To deny all ungodliness and worldly lusts , and to live soberly , righteously , and godly , and that in this present world : though we live in the midst of a wicked tempting world , yet to live godly . And what 's the great argument in the Gospel to cause us to live godly in this present world ? Looking for the blessed hope : Oh we look for a blessed hope that the Gospel reveals , Oh we did not understand this hope , this blessed hope till the Gospel was preached to us ; but since we apprehend a blessed hope , the holy Ghost hath raised in our hearts a blessed hope of glorious things : What glorious things ? Looking for the blessed hope , and glorious appearing of the great God , and our Savior Jesus Christ . We have some little glimps of the great God when we set forth to Sea , and launce into the deeps , we see the glory of the great God , who rideth upon the wings of the wind , and whom both the Winds and the Seas obey : Oh but we look for another manner of the glorious appearing of the great God than ever yet hath appeared . I beseech you consider of this text , God did never appear great and glorious in comparison of what he will appear , and blessed are those whose Conversations shall be such , that can look upon the face of this great God with joy when He shall appear in glory ; we look for this blessed hope , and then when this great God shall appear in His glory , then we shall have our blessed hope , and this teaches us to deny all ungodliness , and worldly lusts , the knowledge of this ; Oh do you look to be saved ? have you a blessed hope , and do you expect the appearing of the great God in glory ? hath the Gospel revealed these things unto you ? O let this that the Gospel reveals teach us to deny all ungodliness , and all worldy lusts , and to live soberly , righteously , and godly in this present world . But there are yet some other things that the Gospel holds forth that are very remarkable , for the furtherance of our godly Conversation in this world , and if we would live as becomes the Gospel , we must have a right understanding of these things , or else we shall never sute our selves to the Gospel , except we do therby apprehend these great points that are published to us in and by the Gospel . As now , this is a great point , That the Kingdom of Jesus Christ is not of this world . The Gospel holds forth this to us , that Jesus Christ the Son of God , having taken our nature upon him , he is a great King , He hath a Kingdom , but He hath a Kingdom that is not of this world , neither is Christ of this world , nor His Kingdom of this world , nor the Saints , those that are the Subjects of His Kingdom are not of this world ; the right understanding of this would much help us in our Conversations , and a Conversation beseeming this would much honor the Gospel . First , We shall shew how the Gospel holds forth this , That the Kingdom of Christ is not in this world , mark those Scriptures in John , 18. 36. Jesus answered , My Kingdom is not of this world : if my Kingdom were of this world , then would my servants fight that I should not be delivered to the Jews ; but now is my Kingdom not from hence . Therefore ( as if he should say ) you must not wonder or think much that I am thus apprehended , and delivered up to men , that they do with me what they please ; though I be the great King of my Church appointed by my Father , yet my Kingdom is not of this world , and I came not hither for pomp and glory . The glory of Christ in His Kingdom , here is Spiritual . Indeed when this world shall be at an end , then Christ will appear gloriously , though the Scripture speaks of a world hereafter wherein Christ shall appear gloriously , but whether personally or otherwise that we speak not of : But that Christ shall appear a glorious King even in the world , not this world , but upon the earth , and yet the Scripture speaks of that as another world , a new Heaven , and a new Earth , but for the present ; for that that the Scripture cals this world , we must not expect a pompous and glorious Kingdom till ther ebe a new world , till there be new heavens , and a new earth , this the Gospel holds forth . Whereas the people of the Jews they thought as soon as the Messias came , He presently should be an outward Monarch , in outward pomp and glory ; no saith Christ , this world must pass away first , I must come first and reign spiritually in another way , and for my Kingdom there is a time for the glory of it to appear when another world shall come , but while this world lasts , never expect any such outward pomp and glory in the way of my Kingdom , I have a Kingdom indeed here in this world , but it is not of this world , I have a Kingdom wherein I reign spiritually in the hearts of my people , there I have set up my Throne , and therein I have writ my Laws by which I guide and order all things for their eternal salvation , but my Kingdom is not of this world : yea and he saith likewise in John , 8. 23. I am not of this world neither . And John , 15. 19. ( for John that beloved Disciple who lay in the bosom of Christ he knew much of the mind and heart of Christ , and was much instructed in this mystery , and indeed none of those that did converse with Christ knew more of the bosom of Christ than John did ) If ye were of the world , the world would love his own : but because ye are not of the world , but I have chosen you out of the world . So that as Christ is not of the world so the Saints are not of the world : in the 17. of John , 14. I have given them thy Word , and the world hath hated them , because they are not of the world , even as I am not of the world ▪ Mark , as I am not of the world , so they are not of the world : thus Scripture is cleer , that neither Christ nor his Kingdom is of this world ; and therefore beleevers are not of this world . And hence then , what Conversation becomes this Gospel of Christ ? even a Conversation sequestred from the things of this world , a Conversation that shall manifest the hearts being taken off and disingaged from sublunary comforts and accommodations , a Conversation which proves that the soul seeks not great things for its-self here below , but is fully content with a morsel of bread and a cup of cold water , though others fare deliciously every day ; so beleevers should manifest in their Conversations that they do not much pass or care how things go in this world , because Christ is not of this world , and the Kingdom of Christ in which they make account their happiness to be involved , that is not of the world , yea they are men redeemed from this present world ; Gal. 1. 4. it is said , That by Christ we came to be redeemed from this present evil world ; ( it 's a very remarkable Scripture ) who gave himself for our sins ; ( to what end ? ) That he might deliver us from this present evil world , according to the will of God , and our Father . I beseech you observe this text , Christ gave Himself to deliver us from our sins , that we might not perish eternally : And was that all ? No , That He might deliver us from this present evil world ; I do not know a more forcible text in all the Book of God to take off the hearts of those that profess the Gospel from the world , so as they should not whine and murmur at the loss of every little thing in the world , nor be solicitously careful for the things of this life , nor be offended though the men of the world prevail in the world , and have the upper hand , and carry things in a worldly way , let them go on in all their pagentry and greatness : but if thou beest one that belongst to Christ , know that Christ hath laid down his life to purchase this for thee , to deliver thee from this world ; Now , is Christ blood laid down to purchase this ? and yet wilt thou have thy heart glewed to the ground , and wholly place thy contentment in the earth , and seek for thy happiness here in the dust ? Oh get up thy heart then from all these things , and make it appear by thy Conversation that thou art one that by the vertue of the death of Jesus Christ art delivered from this world , and therefore though thou hast not such a portion in worldly goods as other men have , never envy them , for Christ hath ransomed you from the world , there 's another kingdom that thou hast thy portion and interest in , Christ hath made us Kings and Priests to his Father , and hath made us heirs and co-heirs of that Kingdom that His Father hath given Him , yea , and that He Himself hath purchased ; and so you must in your Conversations make it appear , that you do see another kingdom beyond this kingdom of the world that you are made partakers of , wherein you shall reign with Christ for ever : now this Conversation doth beseem the Gospel . And therefore you shal find it in the 10 th of Matth. about the 37. vers . Christ shews what kind of Conversation He would have in those that once come to beleeve in Him , ( saith He ) He that loveth father or mother more than me , is not worthy of me : and he that loveth son or daughter more than me , is not worthy of me : And he that taketh not up his cross and followeth after me , is not worthy of me . He that findeth his life shall lose it ; and he that loseth his life for my sake , shall find it . Here he shews what it is that would make the soul worthy of Christ in a Gospel sense . If our hearts be taken off from father and mother , and those comforts & relations that are the dearest in the world , brother , or sister , or son , or daughter ; not to take off our natural affection , but to take off our hearts so , as they should not be hinderances of us in spiritual things , that our main affections should flow forth after spiritual things ; then we come to be worthy of Christ : then the other conversation is unworthy of Christ . Didst thou ever know the Lord Jesus Christ and the way of His Kingdom ? Then why is thy heart set upon the world as the hearts of other men that are strangers to Jesus Christ ? In Eph. 5. 3. ( when the Apostle speaks of those things that most men in the world are greedy after ) But fornication , and all uncleaness , or covetousness , let it not be once named among you , as becometh Saints . As if he should say , Saints , those that know Jesus Christ , and the way of His Kingdom , for them to have their hearts either set upon bodily lusts , or covetousness , the things of this world , it doth not becom them , it is not a Gospel Conversation becoming Saints ; a heart greedy of the things of this world , and wallowing in the lusts of this world , Oh 't is unbeseeming Saints ! those that do profess the Gospel of Christ that shews unto us that the Kingdom of Christ is not of this world . Again , Another great point that the Gospel holds forth to us , is this , The great difference or the change that it makes in the estate of a man or woman when once it prevails with him : then the great difference is made in him , from what he was before , and from other men ; this is held forth in the Gospel and no where else : I say the wonderful change that the Gospel makes in men when once it comes to work upon their hearts in the evidence and demonstration of the Spirit , and the great difference between their estates before and what now is , and between them and other men ; I put these two together , First , The great change that the Gospel makes in the hearts of men from what there was before the Gospel came . You know the Scripture in prophesying of the times of the Gospel saith , That the Wolf shall eat with the Lamb , and the Lyon with the Kid , and the child shall play upon the very hole of the Asp : the meaning is generally carried thus , that when the Gospel comes it shall change the hearts of men so mightily , that though they were wolvish before , and cruel ; as if you should see a Wolf changed into a Lamb , or as if you should see a Lyon changed into a Kid , you would say , this were a mighty change ; the Gospel makes such a change as this is , they that are in Christ are new creatures , it 's a new Creation ; suppose God should make a new world , what a mighty thing were this ! or a new Sun should be created in the Firmament that never was before , how would we stand and wonder ! Those that are in Christ are new creatures , God puts forth a creating power upon them , 2 Cor. 5. Old things are pass'd away , all things are become new ( you know the Apostle saith : ) and the change that is made , it is called a new birth , Except you be born again , you cannot enter into the Kingdom of Heaven , John , 3. If there were a new soul put into one , or if God should infuse a rational soul into a beast , here would be a mighty change ; thou wert a beast before , but here is the soul of grace , there 's a new birth when the Gospel comes to prevail , and to enter in upon an heart , and it 's call'd a new resurrection ; if there should be a voice come from Heaven that should open all the graves that you have here in the yard , and all the dead bodies should stand up and live , what a mighty change would there be ? Such a change doth the Gospel make when it conquers a people ; indeed the Gospel may be preached and little change may be wrought , because the power of the Gospel prevails not with their hearts ; but when it doth prevail in their hearts there is such a strange change . Oh then , What Conversation become this ? it must be a Conversation that doth hold forth to the world that there is such a mighty change wrought in you : Now I appeal to you , you that make profession of the Gospel , you know what you have been heretofore , worldly , and base , and carnal , and sensual , and froward , and peevish , and prophane men , altogether unsavory before the Gospel came to you ; now you profess that God hath begun to work upon you by the Gospel , What change hath it wrought in you ? Can those that live with you see your Conversations so changed as to make them stand and admire at the work of the Gospel upon your hearts ? the husband to stand and admire at the work of God upon the heart of the wife as if she were another woman , and so the wife to admire at the grace of God upon the heart of the husband , as if he were another man ; and so your children and servants not the same that heretofore they were ? Oh what honour would this be to the Gospel , that in places where it comes to be preached in power there might appear a change , that becomes the Gospel of Christ ? Certainly if your Conversations be not such as holds forth a mighty change that God hath wrought in you , then it is not such as becomes the Gospel of Christ : It may be you are somewhat better than heretofore you have been , as not to be a common drunkard , you see that 's despised by men ; Who regards drunken fools , mad-men , very beasts ? Therfore you come to be of more understanding , that you will not be so prophane and lascivious as you were wont to be , but live somewhat better . Oh but this change is not that change which holds forth the work of the Gospel , for when the Gospel prevails it makes the gre●test change that ever was made in the world , we may boldly ascert this , that since the Creation of God in the first six daies , there was never such a change made in the world as the Gospel makes ; and therefore a Conversation becoming the Gospel , must be a Conversation that must be a changed Conversation , must be mightily different from what they were before : sometimes we see it so through the mercy of God , that when men and women come to hear the Word in the cleerness and power of it to be revealed , they have such changes , that al their friends stand wondring at them , What shall we have of you now ! Oh such have cause to answer and say , Blessed be God it is so , it is the Gospel that hath made such a change in me . I , this becomes the Gospel , when it shall appear that your Conversation is so changed , so holy , and godly , and gracious now over it was before . But you whose lives are not better than they were before ; before you made some profession , only your profession now is greater than it was before , but your lives no better , know , this is a Conversation that doth no way become the Gospel of Christ , the Gospel of Christ hath no honor by this Conversation of yours . And then , The great difference that the Gospel makes between one man and another . As now , those that the Gospel doth not prevail upon , the Scripture tels us , they are the children of wrath , they are dead in trespasses and sins , they are under the curse of the Law , they are even enemies to God ; this is the condition of al men before this Scepter of Christ conquers their hearts , children of wrath , enemies to God , dead in sins , under the curse . But now , when the Gospel comes to prevail over mens hearts , then they come to be the Children of the living God , Heirs of Christ , Co-heirs with Him , they come to be partakers of the life of God , they encrease with the encrease of God , and their lives are hid with Christ in God , and they come to be reconciled to God , to be friends with God , to be at peace with God , and to inherit blessings : Oh the change that the Lord puts upon the heart and state of the Saints when the Gospel prevails ! How high are they raised above other men ? Therefore you must not make other men to be your example in your way , you must not think to live as the world lives , and to say , I do as other men do ; the Gospel makes a mighty difference between your estate and the state of other men , therefore never look to what other men do , but consider as God hath made a vast difference between you and other men , so let there be a great difference between your Conversation and the Conversation of other men . Now this meditation should have a mighty deal of power to prevail upon the heart ; I beleeve that I have such and such priviledges beyond other men , and I look for such and such mercies above others ; now what things I look for beyond others , I must labor to be as much beyond them in holiness of Conversation , as God hath made me beyond them in spiritual priviledges , and spiritual mercies ; I think sometimes I would not be in the condition of such men as are in their natural estate for a world , nay I would not be one our in their estates if I might have ten thousand worlds , for fear I should die that hour , and then I should be lost for ever ; Well , hath God made such a difference ? then let not my life be like theirs for one hour , nay for one moment . Oh this meditation ( through Gods blessing ) would mightily help us in our Conversation . Our Conversation should be such as becomes the Ordinances of the Gospel : The Word , and Sacraments , they have a great deal more in them than the Ordinances of the Law ; but because I spake of the Gospels being higher than the Law heretofore , and these things may fall something neer , yet had I time I would speak a little concerning these , and shew how we are to hold forth a Conversation sutable to them . Our Conversations should be sutable to the power of the Gospel : there is a great deal of power in the Gospel ; it 's call'd the power of God unto salvation , in the 1. of the Rom. 16. The very light of the Gospel it is a transforming light , it hath a mighty power in it , the Gospel it 's called , the Wisdom of God , and the Power of God , 1 Cor. 1. 24. it brings a great deal of power with it to help men against strong corruptions , to overcome violent temptations , to carry them through in any difficulties : Powerful corruptions , powerful temptations , powerful difficulties are overcome by the power of the Gospel ; and therefore it is said by faith , that is , by faith in the Gospel , we overcome the world ; the Gospel certainly doth not only stir in some men and women , some wishings , and wouldings and faint desires , but it brings a power to transforme their hearts . to make a metamorphosis there ; when there comes the light of the Gospel there comes the light of life together with it ; as that Scripture in Heb. 10. 32. After ye were illuminated ( that is , by the Gospel ) then he speaks of their great sufferings , they were willing to endure any thing for Christ ; therefore a Conversation that becomes the Gospel is such an one as exemplarily demonstrates the very power of godliness , that men and women should not be alwaies learning and never come to the knowledg of the truth , not alwaies wishing and desiring , and never come to any powerful resolutions and determinations , for certainly where the Gospel hath the upper hand in a soul it doth bring power , but I do not say it brings power so as to overcome all our lusts , so as there should be no sin remaining , for so long as we live we must be hungering after a further degree of righteousness and sanctification ; but certainly when the Gospel prevails there comes a great strength ; there 's the strength of Christ put forth , the Spirit of power ( as the Apostle saith ) We have not received the spirit of fear , but the Spirit of power , of love , and of a sound mind : be not therefore ashamed of the testimony of our Lord. As if Paul had said to Timothy , it 's true , you meet with many difficulties , but hath not the Gospel given you a Spirit of power ? There 's spirit of power and resolution when the Gospel comes in . Timothy was a poor weakly , sickly man in his body , and Paul himself had no bodily presence with him , a poor contemptible man in regard of his bodily presence , but he had a Spirit of power given him by the Gospel ; so we should manifest a Spirit of power , that is as becomes the Gospel of Christ . Lastly , The Gospel of Christ is a glorious Gospel . 1 Tim. 1. 11. it is call'd there by the title of a glorious Gospel , According to the glorious Gospel of the blessed God. Mark , what a title is here ? the Gospel is the glorious Gospel of the blessed God , that is , the glory of all the Attributes of God doth appear in the Gospel more brightly than they do appear in all the works that God hath made ; There doth appear indeed a great deal of the glory of God in the Heavens , Earth , and Seas , and you have seen much of the glory of God there , but I appeal to you in this , Have you seen more of the glory of God in the Gospel , than ever you did in all the works that God hath made ? that were a good argument that you have had a true understanding of the Gospel , and that the Spirit of God hath shined into your hearts , if you can say , Lord I have seen much of thy glory in thy Works , when I have been abroad in the mighty waters where Gods paths and foot-steps are , Oh the Seas they are thy glorious creatures , but thy Gospel that 's glorious beyond all , there do I see thine infinite wisdom , and infinite power , and infinite justice , and infinite mercy , and infinite faithfulness , and the Lord knows that all the glory of the creatures hath been darkned in my eyes since the Lord hath shewed me the glory of His Gospel , Can you say so ? This is a good evidence that the Gospel is a saving Gospel to your souls , if you stand and admire at the glory of God in the Gospel ; Certainly there 's none though never so weak in parts , yet if so be that God hath revealed Himself in the Gospel to them , they see that which makes them stand and admire at God , and darkens all the world in their eyes ; have you seen the Gospel thus ? then it is to you the glorious Gospel of the blessed God : and in the 2 Cor. 4. 4. In whom the God of this world hath blinded the minds of them which beleeve not , lest the light of the glorious Gospel of Christ should shine into them : Oh reade over this Scripture again and again , The God of this world hath blinded their minds . Mark , compare this Scriptrue with that I said before of Christ , that His Kingdom is not of this world , but the Devil is called the God of this world , note this , he hath blinded the minds of them which beleeve not , if any which live under the Gospel beleeve not , it is because the Devil as he prevails in the world and by worldly things , by the pomp and vanity of the world he hoodwinks the eyes of those which beleeve not , lest the light of the glorious Gospel of Christ who is the express Image of God should shine into them , Oh the Devil is loth that the gloriou Gospel should shine into the hearts of men ; he is content that they should come and hear the Gospel , but he labors to keep off the light of the glorious Gospel of Christ , that it shine not into them , for he know when once it hath shined into mens hearts , then all the glory of the world will be darkned in their eyes , and they will admire then at nothing but Christ ; Oh none but Christ , none but Christ , Whom have I in Heaven but Christ ? and there is none upon earth that I desire in comparison of my dearest Saviour , who is the fairest of ten thousand ; I never knew God before I saw him in the face of Jesus Christ ; and now I see God in the face of His Son , I see him in another way than ever I did ; O the Gospel is a glorious Gospel , there is more of the glory of God in one sentence of the Gospel , than in all the Heavens and Earth beside ; this we may boldly aver . Now our Conversations must be as becomes the Gospel , then there must be a glory in our Conversations , we must hold forth the Gospel in our Conversations : therefor Professors of the Gospel they should shine as lights in the world . I beseech you mark this one Note . I remember in the close of all the last day , I shewed you , that the Saints and godly people are call'd , the glory of Jesus Christ Himself ; surely you that are Professors of the Gospel should live so as to be the glory of the glorious Gospel , and what manner of persons ought we to be then ? it's not enough that our Conversations be not defiled with the most filthy and abominable pollutions of the world , but our Conversations should be such as should be a glory to the glorious Gospel : Look in the Gospel , there shine the Attributes of God in glory , so in our lives there should be shining the glorious Attributes of God , that all that behold our Conversations may admire the Attributes of God shining in our lives , and glorifie our Heavenly Father . Certainly a child of God that keeps close to God , and lives holily in his life , doth let out more of the glory of God shining before the world than the Sun in the Firmament ; A Christian that professes the Gospel , and doth walk answerably to the Gospel , I say he is a more glorious creature in this world than the Sun in the Firmament ; certainly if we do but consider this , that we are appointed here in this world while we live , to hold forth the glory of the Gospel , to make it to be a glorious Gospel before all that we live among , it would cause another manner of Conversation than as yet we have . But to wind up all in a few words of Application , more particularly ( though all the way as I have gone I have labored to apply it ) all that I shall say may be refer'd unto these two particulars . Application . And the first is , For the rebuking of those whose Conversations are not as becomes the Gospel . I appeal to your consciences , Do not your consciences in hearing these things condemn you ? If this be a Conversation becoming the Gospel , O Lord , how far are we from honoring the Gospel in our lives ? for how do many of your Conversations disgrace the Gospel of Jesus Christ ? you put Jesue Christ even to open shame by your Conversations ; and such as you are , are blots to profession & stains to Religion , and the truth is , it had been better you had never bin born , if God doth not work upon your hearts in some measure before you die to recover the honor that you have taken away from this glorious Gospel . Gal. 2. compare the 11. vers . and the 14. together , and in the. 11. ver . you shall find Paul , when he did but see Peter to walk not as he ought to do , ( saith he ) I withstood Peter to his face : What 's the matter ? You shall see the cause in the 14. verse , ( for saith he ) He did not walk uprightly according to the truth of the Gospel : In that one particular ( it seems ) Peter was blame-worthy , O how was Pauls spirit stir'd ! I resisted him to his face saith he . Though Peter was a glorious Apostle , yet because in that thing he did not walk according to the truth of the Gospel , Paul resisted him to his face . And are there any that make profession ? and do you see that they walk not according to the truth of the Gospel ? Resist them to their faces , though they be never so eminent , either in Church or Common-wealth , to be head and shoulders above others , yet these are to be resisted to their face . Oh the Gospel was precious to the heart of Paul , and therfore he could not bear , no not a Peter , not to walk according to the truth of the Gospel . Oh how many ! how many are there among you that do not walk according to the truth of the Gospel ? Now the Lord cause your consciences this day to resist you to your faces , and to speak in secret to you , and to convince you of the dreadful evil that you are guilty of : is such a Conversation as you walk in such as become the Gospel ? I remember I have read a story , you shal find it in Richard the first , when he prevailed in warr , and took a Bishop , the Bishop of Bevoice , the Pope was angry , and sends and expostulates with him , that he would presume to meddle with one of his Sons , and imprison him . The King sent this answer again to the Pope : He takes the Habergion and other warlike instruments that the Bishop had , and sends them to the Pope with these words ; See , Is this thy Sons Coat ? is it fit for him to wear such things as these ? So I may say concerning many professors , look upon their Conversations , and what is this the Coat ? this the Conversation of the son of God ? As that Richard the first , thought it such an unbeseeming thing for a Bishop to have warlike instruments about him , and to be taken clad in armor . On 't is an unbeseeming thing for such as profess the Gospel of Christ , to have instruments of death about them , to have wicked Conversations , to live in wicked and ungodly waies , Oh! 't is not Christs Livery , not the Coat of one that professes godliness : Certainly there must be another manner of Conversation than this . EXHORTATION . And therefore to close all in a word or two of Exhortation . Oh that God would move our hearts now by what we have heard , to labor to honor the glorious Gospel that we do profess , O that that worthy Name ( in Jam. 2. 7. ) may not be blasphemed by wicked men ; Oh let not that worthy Name of God and Christ ( which you profess ) be blasphemed for your sakes , but walk worthy of that worthy Name of the Lord , and of his Christ , and of his Gospel . My brethren , know that when you undertake the profession of the Gospel , you undertake a great matter ; do not come to the profession of the Gospel and look upon it as if it were a slight matter ; 't is a great matter , the profession of the Gospel : In 1 Tim. 2. 10. it is a good Scripture for women , he speaks of women , that they should walk as those that do profess godliness , such should preach the contents of the Gospel in an Evangelical behavior before others , they should therefore bring forth fruits worthy of repentance , or meet for repentance : Hath the Lord wrought upon your hearts , to chang your minds and turn your hearts to him ? O then bring forth fruits worthy of repentance ; that is , your Conversations must be worthy of the Gospel , and that is fruit worthy of repentance : and in Acts , 26. 20. Works meet for repentance . Oh you say , you have repented you of your sins : the word that is translated there repentance ; it is , change of mind : Oh hath God changed your mind ? Then let there be works worthy of this change of mind . And divers motives there should have been named for the stirring up of your hearts to walk worthy of the Gospel : O consider what 's this Gospel you profess , the Scripture cals it as here the Gospel of Christ : So the Gospel of the grace of God , Act. 20. 24. It 's a Gospel by which you are begotten , 1 Cor. 4. 15. Thirdly , It 's the Gospel of your salvation , Ephes . 1. 13. And fourthly , It 's an everlasting Gospel , Revel . 14. 6. And then as you had it before , a glorious Gospel . Oh walk worthy of this Gospel that you have got so much good by . I appeal to you any that have had the Gospel working upon your hearts , Have not you got so much good by the Gospel that you would not part withal for ten thousand worlds ? Oh then walk worthy of that Gospel , seeing you have got so much good by it . And I beseech you consider that motive in the text , Only let your Conversation be as it becomes the Gospel of Christ . [ Only ] as if the Apostle should say , the Gospel hath many things that darkens it , and many adversaries that do oppose it , Oh but , Only let your Conversation be as it becomes the Gospel ; you need care for nothing that opposeth , so you walk worthy of the Gospel , only let your Conversation , be as becomes the Gospel . Now what a many enemies hath the Gospel at this day ? and what errors and divisions are there to ecclipse this Evangelical Sun ? Why now , Only let your Conversation be as it becomes the Gospel : That is , in these times wherein there is so much done against the Gospel , as if the Apostle should say , Let all Devils and wicked men do what they can they shall never prevail against the Gospel , if your Conversations be as becomes the Gospel ; this is enough to stand out against all that is done against the Gospel : Oh me thinks this argument should be a prevailing argument . Oh! do not your hearts bleed when you hear what opposition is made against the glorious Gospel of Christ that should be ten thousand times deerer than your lives ? here 's the way that the Gospel should stand against Hell , and the gates of Hell , all counsels of the enemy shall not prevail against the Gospel , if your Conversations be as becomes the Gospel , This will do it . And mark what Paul saith , he looks upon it as a thing thing dearer than his life , to walk so as might further the Gospel , 1 Cor. 9. 12. We suffer all things ( saith he ) lest we should hinder the Gospel of Christ : Mark , ( as if he should say ) Oh 'tis more dear than our lives a thousand times , we will do any thing , and suffer any thing ; Oh the Apostles spirit was filled with the sweetness of the Gospel , he had found the good of it . And here in this Scripture he saith , Oh what shall I do ? what shall I suffer that I may not hinder the Gospel ? Let them do any thing that possibly can be to me , or take what they will from me , I crave not , we suffer all things that the Gospel may not be hindred . Now you will neither do nor suffer for the Gospel , you will not part with a base lust that the Gospel may not be hindred ; one professor being overtaken with an apparent sin may do more hurt to the Gospel than he can do good all his life , let him live as long as Methuselah ; that sin of yours that is so dear to you , Will not you part with it ? it will hinder the Gospel , Oh wilt not thou part with thy sin , when any temptation comes to sin ? Let every one of you that profess you love the Gospel , but think thus , Oh but shall I not hinder the Gospel if I listen and yeild to this temptation ? indeed this will bring me a great deal of comfort and content , and I shall get so much by it ; Oh but will it not obstruct the Gospel ? the very thought of this that it possibly may hinder the Gospel , should cause your hearts to rise with indignation against that temptation , and cast out that sin ; God forbid that I should meddle with that sin which wil hinder the Gospel . And therefore in Act. 20 , 24. the Apostle professes , that his life is not dear to him , so be it he might but further the Gospel : And in 1 Cor. 9. from the 12. vers . to the 23. he professes there , he would become all things to all men , he would be a servant to any man , and yeeld to all things that he could , so be it he might not sin against God , to be never so vile in the eyes of men , and all that he might but further the Gospel . Oh that it were but so in our hearts . We reade of an excellent commendations of one , in the 2 of Cor. 8. 18. That his praise is in the Gospel in all the Churches . Oh this is an excellent thing , when it can be said of a Professor of Religion ( it may be this man hath not any great commendation for parts , no but ) his praise is in the Gospel . As the Saints of God and all the Churches of God that knew him , they highly commended him , Why ? Because that the Gospel is furthered by him , his praise is in the Gospel : this we should labor al of us what possibly we can . My brethren , what a mercy is it , that God should account any thing that we do worthy of the Gospel ! Mark the Text , Why , can we poor worms do any thing worthy of the Gospel ? I but though you can do but little , God will account your endeavours even worthy of the Gospel . John saith , that he was unworthy to loose the latchet of Christs shoe , nor worthy to carry the shoe of Christ● : Then , are we such as can walk worthy of the glorious Gospel ? Oh 't is Gods infinit goodness that shal account us to be worthy of the Gospel . The Apostles did not account themselves worthy to suffer for the Gospel , Acts , 5. 41. And shall God account us to do that which is worthy of his Gospel ? Oh this should be a mighty encouragement to us , to walk worthy of the Gospel . And there is an notable encouraging text , in Luke , 21. 36. Walk worthy of the Gospel : And then you shall see what God will account you worthy of : Watch ye therefore , and pray alwaies , that ye may be accounted worthy to escape all these things that shall come to passe , and to stand before the Son of Man. Watch and Pray , be watchful in all your converse , keep your communion with God close : What will be the fruit of this ? That ye may be accounted worthy to escape these things : that is , the many afflictions , dangers , and evils that shall come upon the world , you shall escape the evil of them at least . And to stand before the Son of Man. Here 's a notable Scripture to quicken up our hearts to walk conscionably and strictly in our Conversation , watch over your waies , stand upon your guard , and pray , that you may be accounted worthy to stand before the Son of Man : Why ? Is there any that can stand before the Son of Man in glory ? or that shal be accounted worthy to stand before Him ? Yes , a godly and gracious man or woman that walks conscionably in their Conversation , when the Son of Man shall come in his glory , they shal be able to stand before Him , and be accounted worthy . Oh then , let your Conversation be as becomes the Gospel , and you shall be accounted by God , worthy to stand before the Son of Man. Jesus Christ ▪ He walks towards you as becomes a Mediator ; yea Christ doth al things that are sutable to His relations , as a Husband , as a Savior : Oh do you all things that are sutable to your relations . And for the close of all , I beseech you lay but to heart the great Design that God hath in the Gospel , think thus with thy self , Surely the Work of God in the Gospel is a glorious Work : Well then : surely God hath some great Design that He drives on in the Gospel . What is it ? Let me labor to serve it whatsoever in me lieth . Now if you reade in the Gospel you shall find that the Design that God hath , it is , To purchase to Himself , a peculiar people , zealous of good works : to promote holiness and godliness , that we being redeemed from the hands of our enemies , might serve him in holiness and righteousness all the daies of our lives . This is the Design that God hath : I see that Mankind is fallen from me , and the people in the world are generally fallen into wickedness , the whole world lieth in wickedness , over head and ears in sin ; but I would have holiness advanced , I would have my Image renewed , I would have a peculiar people that might live for ever to serve and worship me : Here 's the Design of God : Oh let me now serve this design of God , and labor to do all that I can to serve , and honor , and blesse , and magnifie that God that hath wrought such glorious things for us , as He hath wrought in the Gospel . And as Christ saith in Mat. 3. when He came to be paptized of John , It becomes us to fulfill all righteousness . Now shall the Lord Jesus Christ Himself say thus , It becomes us to fulfill all righteousness ; surely then it becomes you to fulfil al righteousness . Would you walk as becomes the Gospel ? Give up your hearts , strength , and endeavors what possibly you can to fulfill all righteousness , do not say , Why should I do thus ? and why need we be so forward and strict ? Oh remember the text ; If any talk of too much strictness , and too much forwardness ; then answer thus ; I heard in such a place such a Text opened and applied to me , that my Conversation must be as it becomes the Gospel ; and certainly let me do what I can , I cannot do so much but that the Gospel will require ten thousand times more than I can do , and therfore I do endeavor to walk as becoms the Gospel : And I hear that Christ Himself saith , that it became Him to fulfil all righteousness ; And why should not I walk as Christ Himself walked ? O my life hath bin too vain heretofore , my heart hath been dead , and I have not been quickned up so as to walk worthy of the Gospel ; but for the time to come my care and endeavor above all things in the world , shall be , That I may honor this glorious GOSPEL of Jesus Christ , from whom I do expect to have such glorious things hereafter . Consider now what hath been said , and the Lord give you understanding in these things , that you may be kept blameless unto the coming of our Lord JESUS CHRIST . SERMON I. IF you please to reflect back upon the last daies Exercise , when we finished that Scripture in the Philippians , that teaches us to walk as becomes the Gospel ; in the prosecution of which we shewed what it was the Gospel principally did hold forh unto us ; and what Conversations ought to be in the Professors of it sutable unto those things the Gospel holds forth ; and among those , this was one particular of great moment , that we did then but hint out unto you in a word or two , That the Kingdom of Christ was not of this world . They are Christs own words . Now because it is a consideration of very great use , I would be loth the benefit of it should be lost : therefore I have now pickt out that to speak to more largely , and to open the meaning of it unto you from this Scripture ; JOHN , 18. 36. Jesus answered and said , My Kingdom is not of this world . THE words are a part of the story of Christs arraignment before Pilat . Behold here the King of Heaven and Earth stands arraigned at the Barr of a wicked man. In this Arraignment we find a special Charge which his Adversaries bring against Him , which was this : THAT HE MADE HIMSELF THE KING OF THE JEWS . He was an enemy to Government . The usual charge that the world hath had against the Saints , that they are enemies to Government . They fare no worse here than Christ did . Pilat requires of him to answer to the Charge , ( whether it were so or no , that He hath made Himself a King. ) Now you shall find in the answer of Christ , He doth not deny the thing , but implicitly grants it , neither doth he answer him fully to his mind , but saith , My Kingdom is not of this world . My Kingdom ] As if he should say , I acknowledg that I have a Kingdom , as mean and low as I am brought now , though I stand here before you as a despised man , a Carpenters son , yet I confess I have a Kingdom , but it is not of this world . Not of this world ] He doth not say , not IN this world , but saith , it is not OF this world , it is not a worldly Kingdom . We have in the words these two things . First , That Christ hath a Kingdom . Secondly , What kind of Kingdom Christs is , Not of this world . I shall not here speak much unto the former , and so to handle the common place of Christs Kingly Office , but only hint it to you as it makes way to the latter , there we shall stay a while . Christ he hath a Kingdom , He is anointed by the Father to be King , as well as Priest , and Prophet of His Church : Psal . 45. 6. Thy Throne O God , is for ever and ever , the Scepter of thy Kingdom is a right Scepter : ( that Psalm is a Prophesie of Christ : ) And in the 19. of Revel . 16. Christ is there called , The King of Kings , and Lord of Lords ; Christ God-man , is the King of Heaven and Earth , Christ God-man , is the King of Angels and over all the World ; and we must know Christ as a King , and act our faith upon him as a King or else we know Him not aright , we have not the true work of faith except ( I say ) our faith act upon Him as a King as well as a Savior : In Acts , 2. 36. God hath made Him ( saith the text ) both Lord and Christ : Mark , He it not only Christ , but Lord and Christ ; though it is true , that in the word Christ all His Offices are implyed , which signifies , anointed to them all ; but yet this is expressed by its self , Lord and Christ , for indeed properly He is Christ unto His Church ; but He is also Lord over all the World in some sense . But then you will say , How doth He say , that His Kingdom is not of this world , if He he Lord over all the world ? Now that I might come to that point that I have chosen the text for , we are to know that Christ hath a double Kingdom . First , Together with the Father He hath a Providential Kingdom ( as I may so say for distinction sake . ) Secondly , He hath a Mediatory Kingdom ( as Divines call it . ) First , A Providential Kingdom together with the Father whereby He mannages all the affairs of the world . ( I say ) God-man , the second Person in Trinity doth mannage all the affairs of the world , His Scepter ruleth over all : as God did make all things by Christ , so He doth govern all things by Him ; if God had not deputed the second Person in Trinity God man the Mediator to have been the Governor of all things , the holiness and justice of God according to the Covenant of works by which he had to deal with man would have destroyed the world upon mans sin ; had not the ordering and governing of the world been put into the hand of the second Person in Trinity God-man the Mediator , for though he was not manifested in the flesh , He had not actually taken our humane Nature upon Him , yet He was look'd upon as God-man with the Father even before the foundation of the world was laid , and so all things were committed to Him ; And hence the world notwithstanding the sin that hath been in it hath been preserved so as it hath been to this day ; Christ therefore hath a Providential Kingdom together with the Father , and so he is King , not over the Churches only , the King of the Saints , but He is over all the Heathen , over all the world , from the rising of the Sun to the setting thereof : And the Civil Magistrate ( as I may so say ) is the Deputy of Christ in this his Providential Kingdom , Gods Vicegerent upon Earth , all Magistrates whatsoever are Officers subordinate under Him. But now , there 's another Kingdom of Christ that this Scripture speaks of , My Kingdom is not of this world . That is , the Kingdom of the Mediator ( as Divines calls it , ) that more properly concerns His Church in the execution of His Mediatory Office : Now this Kingdom of Christ it was ever since there was a Church , but it was very dark under clouds and curtains , the glory of it was little till the second Person came to be manifested in the flesh , then indeed this Mediatory Kingdom of Christ came to be revealed abundantly , more cleerly than before , and Christ exercised it more fully ; this is that which the Scripture so often in the Gospel cals the Kingdom of Heaven . Repent for the Kingdom of Heaven is at hand : 't is not of this world , but it 's cal'd the Kingdom of Heaven ; the Mediatory Kingdom of Christ is not of this world ; there 's a great deal of difference between a worldly kingdom and this Kingdom of Christ . And that 's the subject that I am now to open to you , How Christs Kingdom is not of this world , the vast difference between worldly kingdoms and Christs Kingdom , which you will find to be a point of very great use . First , Christs Kingdom hath not that pomp and glory , that bravery and galantry that the Kingdoms of the world have ; you know in the Kingdoms of the world there 's a great deal of outward pomp and glory ; Bernice and Agrippa , they came in great pomp ( the text saith ; ) the Kings of the earth have glorious attendance . Christ hath no such thing , His attendance was a few poor Fisher-men : Kings have great Courts , and crouded with Courtiers : His Court was but small , only a few of such kind of men , mean and contemptible , taken from the hedges , and out of the high waies : They have sumptuous Pallaces : Christ had not a place to hide His head here in this world ; He saith himself , that the Foxes have holes , and the Birds of the air have nests , but the Son of Man hath not wherewithal to hide His head , and yet a great King for all that : Surely it was not of this world . The Kings of the earth have all kind of delicates that this world can afford , they carry things in great state : It was not so with Christ , Zech. 9. 9. Rejoyce greatly , Oh Daughter of Zion , shout Oh Daughter of Jerusalem ; behold thy King cometh unto thee , He is just , and having salvation , lowly , and riding upon an Ass , and upon a Colt , the foal of an Ass . He comes lowly and mean , the way of Christ in this His kindom is a way of humility and outward meanness and lowliness , it is a way of outward contempt , scorn and dirision , this is the way of the kingdom of Christ , by poverty , and lowliness He would overcome the world , not by bravery and magnificence , nor by great pomp and glory , He doth not dazle the eyes of men by such means ; but His glory consists in self-denial , in emptying of Himself , in becoming poor ; & therfore His Kingdom is not of this world . Luke , 17. 20. The Kingdom of God ( saith the text there ) comes not with observation : that 's the word : the meaning of it is this : It is not a thing that by any outward pompous Ceremonies can be observed . Now Kings when they go from one place to another , by their attendance , and by a great many ceremonies that are used for the setting out of their pomp and glory , they are taken notice of and observed ; you may know the King comes here , say the people , when they see such things . But saith the text there , The Kingdom of God comes not by observation ; there 's no such outward pomp and glory , there 's nothing but outward meaness and baseness to the eye of the flesh , in the Kingdom of Jesus Christ . He that is in Himself the most glorious King , and from whom all other Kings have their power , yet He hath a Kingdom that is not of this world , that hath nothing but meaness , poverty , and lowliness that doth appear in it to the eyes of men . Secondly , The Kingdom of Christ is not of this world , in regard of His Subjects . Look what subjects Christ hath , they are such as are not of this world : So Christ tels His Disciples , as you may find in the 17. of John , I am not of the world : and you are not of the world . Kings , they have for their subjects , Nobles , Peers , and great Personages , especially those that are near about them : but now the subjects that Christ hath for His Kingdom ( for the generality of them ) they are of the poor , mean , base , & contemptible men of the world , such as are look'd upon , as the off-scouring of all things , these are His subjects : as in the second of James , 5. verse , Hearken my beloved brethren : Hath not God chosen the poor of this world , rich in faith , and heirs of the Kingdom ? The poor of this world , rich in faith , and heirs of the Kingdom : they are the great hears , even the poor of this world . You know what an offence it was unto the Jews , say they , Do any of the Rulers beleeve in him ? but this multitude , which is accursed . A company of poor women , illiterat people they flock after Jesus Christ . The subjects of Christ are men chosen out of this world , he himself appeared not with the glory of the world . And secondly , His subjects are men chosen out of the world . Thirdly , The Kingdom of Christ is not of this world ; that is , the rule that Christ hath in His subjects , and over these His subjects in this His Kingdom it is not of this world , the rule it is spiritual , It is principally upon the hearts , the wills , the consciences of those that are His subjects , every subject of Christ hath his will and heart subdued to Jesus Christ . It is not so in this world , men may be subject to the Kings of this world meerly by constraint because they dare not do otherwise , many Kings in this world have subjects whose hearts are not with them , who love them not , the Kings of this world they rule only the outward man ▪ But Christs Kingdom is another kind of Kingdom , He rules in the hearts of men , there is His Throne , in the wills , in the affections of men , in the consciences of men , Christ swaies His Scepter in mens souls : men by conquest they subdue subjects to themselves ; Christ he subdues too in a way of conquest , but he doth not subdue the outward man so much as the inward man , the will is subdued to Christ , He swaies His Scepter in their hearts : this is a great mystery of godliness , the swaying of the Scepter of Jesus Christ in the hearts of the Saints ; and therefore the Scripture tels us , That the Kingdom of God is within us , it is an inward Kingdom . That 's the third thing wherein the difference between Christs Kingdom and the Kingdoms of the world consists . Fourthly , The Laws of Christ are Spiritual . Observe the difference between the Laws of Christ in the government of His Church , and the Laws that are for the government of the world , it will be of very great use for you to know : The Lord in His Providential Kingdom appointing Magistrates to govern here in the world in His room , He leaves them to make Laws according to the general rules of prudence and justice , such Laws are sufficient for the governing of the outward man , and for the attaining to a Civil end for which their government is appointed ; But now Jesus Christ in His Mediatory Kingdom , in His Church He makes all the Laws Himself , He doth not leave it unto the Church to make new Laws , according to the rules of their own prudence , what they conceive to be fit in way of prudence , no , but they must fetch the Laws out of His Word , and impose none but the same Laws that are in His Word , they must have a Scriptum est , it is written , here are these and these texts of Scripture for what is enjoyned , nothing must be added unto what He hath in His Word revealed , only there are Divine Laws for the government of His Church : now 't is true , that the Church because they are a society of men , they have some things natural , and some things civil among them , so far as they have need of natural and civil helps , so far there may be Laws made according to rules of prudence and justice , and Magistrates may come in to be helpful to the Church , so far as they have need here of natural and civil helps as a society of men ; But now to speak properly to that which belongs to them meerly as they are the Church of Christ , besides that that they have need of as they are men , and natural and civil societies , ( I say ) what belongs to them , meerly considered as a Church of Christ , they are to be governed only by the Laws of Jesus Christ who is the only Law-giver , only by the Laws of the Word ; and there is not that liberty of making new Laws in the Church as there is of making new Laws in the Common-wealth and State ; and that 's a great difference between the Kingdom of Christ and the Kingdoms of this world . That 's a fourth ; The Laws are different . The Laws are different , not only that they are by Divine revelation in the one , and left to humane prudence in the other : But 2 ly in the one the Laws bind conscience , in the other they do not , they do not bind conscience any further than the nature of the thing that is required binds , except it be in case of scandal and contempt , so our Divines that have been the most orthodox have gone ; that the Laws of men in the State they bind not conscience , that is , if a man should not do the thing that is required , he should in conscience be bound over to eternal death for not doing it , this is a very hard bondage , a cruel yoke : but thus , if the thing that is required be right and just , then the nature of the thing may bind conscience , for then there comes in a Law of God , if the thing be just and right that is required : or however , if I know nothing to the contrary but it may be just and right , I must not break the Laws of man so as to give scandal , or in a way of contempt ; but if it be privatly , so as it be no scandal , nor no contempt , and the nature of the thing bind me not , then my conscience is not bound over as guilty of eternal death , if so be I do not every thing that man requires . But now the Laws of Christ they are such as bind conscience as they come from him , he is such a King that ( I say ) because they come from him and from his Will , though we see no reason in the matter of the thing , though they have nothing in the nature of the thing but meerly the Will of Christ , it 's enough to tye conscience , and to bind us even upon pain of eternal death to obedience . Fiftly , Christs Kingdom is not of this world : That homage that the Saints do unto Christ it is not worldly but spiritual , the Worship of Christ , and the Ordinances of Christ they are not worldly but spiritual . Now the Kings of this world they may appoint what kind of worship they please , that is , what Ceremonies they will , whereby their subject , should tender up their homage to them : and now men have ventured to be so bold with Christ the King , because men may tender up their homage unto their earthly Kings by any waies invented of their own , therefore they have thought that they might presume to tender up their homage to Christ their spiritual King by any waies of invented worship ; and therein was a great error , they lookt upon the Kingdom of Christ only in a carnal way , whereas the Kingdom of Christ is such as all our homage that we tender up to Him must be Spiritual , it must be Heavenly , it must be from Heaven , it must be from Christ Himself , it must be from some Institution and Appointment of Jesus Christ : and the more the kingdom of Christ doth prevail , the more Spiritual shall that homage be that the subjects tender up to Him : & therefore you shall find that when the holy Ghost speaks of the Kingdom of Christ in the new Testament , with reference unto that which was then in the old Testament , He calls , even those waies of worship in the old Testament worldly , in comparison of the worship and homage that the Saints tender to Christ in the new Testament , as in Gal. 4. 3. Even so we , when we were children , were in bondage under the elements of the world . The ceremonies of the Law are call'd here the elements of the world , that we were in bondage to , while we were children , for though we were subject to Christ then , yet we were but in our non-age ; and indeed in comparison of what we are in the times of the Gospel we were slaves rather than subjects ; we were then in bondage : and then in Col. 2. 8. Beware lest any man spoil you through Phylosophy and vain deceit , after the tradition of men , after the rudiments of the world , and not after Christ . [ after the rudiments of the world ] These rudiments of the world they had some reference ( as it appears in reading this Chapter ) unto the ceremonies of the Law , and together with them there was mixture of mens own inventions , they were the rudiments of the world , not after Christ ; you do not acknowledge Christ to be a King when you worship him in a worldly way , after the rudiments of the world ; As now for instance , because men were wont to honor the Presence Chamber where the King sits , when you go into it you are to be uncovered : Now like unto that ( according to the way of the world ) men think that because they meet here for Religious ends to worship God , that when they come ( as any time in the week ) into such a place as this is , they must come uncovered ; now this is after the rudiments of the world , you think to worship this King after the same way , but his way of worship is no such low institution . And as they bowed to the Chair of State , and so they would bow with cap and knee to the Communion Table that they cal'd the Altar ; now these are according to the rudiments of the world ; but Christs Kingdom is not of this world , His worship must be spiritual , in Heb. 9. 1. Then verily the first Covenant had also Ordinances of Divine Service , and a worldly Sanctuary . Mark , in the time of the Law it was but a worldly Sanctuary in comparison of what is now in the times of the Gospel ; those waies of worship though they were once appointed by God , Christ the King of His Church in the new Testament would not have His homage tendered up by these waies of worship , they were too worldly for Him ; then surely to have the inventions of men in the worship of Christ , in the new Testament especially , it is too worldly for Christ : No it must be Divine and Spiritual , he that worships , must worship in spirit and in truth : al that worship and homage we tender up to Jesus Christ , we must look to have it spiritual and not worldly ; and so the Ordinances , though they have something external , as the Sacraments , yet if we stick to the outward part , we do not worship Christ as our King in a right way ; but we must be spiritual in all , look upon the spiritual part in al Ordinances , or else ( I say ) we do not tender up that homage to Christ that is due to Him , as the King of His Church . Sixthly , Christs Kingdom is not of this world : that is , The Officers that Christ hath appointed , for the government of His Church , are not of this world , are not to be of this world ; but they are all to be by Divine Institution . Observe the difference in the Administration of Christs Kingdom , and the worldly Kingdoms : In the kingdoms of this world men may invent as many new Officers as they please , they may errect new Officers in a State and Common-wealth : But al the men in the world cannot errect any one new Office in the Church , cannot make one new Officer otherwise than is in the Word ; we do not reade of any such name as Tryers there : Now though we do not find Officers of States in the Word , yet a Human Creation is enough , as the Apostle cals it , Be subject to every Ordinance of men . You have it in Peter , the word that is there translated , Ordinance of men , it is , a Humane Creation . In the Church there can be no new Officers created : Christ hath made Pastors , and Teachers , Elders , and Decons , and Widdows in the Church ; and not any new sort can be added by all the men in the world . And therfore it was heretofore , as in Popery , so in Prelacy , they would errect a new kind of Religion ( as they cal'd it ) more spiritual , and so made the Kingdom of Christ like unto the kingdoms of the world , and thought that they had power to make as many new Officers in the Church as they pleased . Certainly this was a derogation from the kingdom of Christ , they made it too worldly . A second difference in the Church-Officers from the Officers in the kingdoms of the world , is this , If once they be put into such a place in the Church , they have the ful power of the place . As supose now a Pastor or a Teacher hath as much power as any one Pastor or Teacher upon the face of the earth ; there cannot be a difference between one Officer and another of the same kind in the Church as in the State : Now the State may limit their Officers as they please , in some Countries they may make Justices of the Peace for one use , and in another Country for another use , they may limit them according as they please , how they shall execute their places , and when they must leave their Offices to others : But in the Church , one Pastor ( whatsoever he be ) hath as much power of Christ in him as any that live , for as there can be no new Offices in this kingdom of Christ but by Divine Institution , so there can be no limitation of their Office but according to the Institution of Jesus Christ . So His Kingdom is not of this world . It 's true , if so be that the Magistrate shall come in by Law to help the Church , so far as they shall come in to give Civil help to the Church they may appoint Officers , to see that their power be not abused ; but not any that are properly Church Officers , to administer any spiritual Ordinances in the Church , but such as are by Divine Institution . Seventhly , The Kingdom of Christ is not of this world ; the weapons by which Christ doth fight with His adversaries to maintain His Kingdom , are not the weapons of the world ; in that notable Scripture 2 Cor. 10. 4 , 5. For the weapons of our warfare are not carnal , but mighty through God , to the pulling down of strong bolds , casting down imaginations , and every high thing , that exalteth it self against the knowledge of God , and bringing into captivity every thought to the obedience of Christ . Mark , here 's the weapons of the Kingdom of Christ , Christ brings into captivity every thought , easts down strong holds , whatsoever strong hold , or high thing is lifted up against the Kingdom of Christ , Christ hath weapons in His Kingdom to cast it down ; but saith he , the weapons of our warfare ( there is a warfare ) they are not carnal but spiritual . Christ in His kingdom He doth not appoint carnal weapons , He gives not unto His Church weapons of the flesh , to make men beleeve whether they will or no. You will say , If there be not such weapons that are outward to force men , then all will be to no purpose , it will be nothing ? Yes saith the Apostle , Our weapons are not carnal , but Spiritual ; and he answers that objection , That men will not care for them if they do not come in an outward compulsary way , by imprisonments , and fyning , and such kind of waies . We speak not what power the Civil State hath , but Christ hath committed no such thing to the Church , as the Church : and these weapons the Apostle speaks of , though they be not carnal but spiritual , yet they are mighty through God , and the more spiritual they are , the more mighty they are to cast down imaginations , and every high thing that exalteth its self against the knowledg of God , and bringing into captivity every thought to the obedience of Christ . The weapons , What are they ? They are the two edged sword of the Spirit , the Word of God in the Name of Christ , and with the authority of Christ preached to the people in the Word of God , binding men in a dogmatical way , these are our Spiritual weapons ; Christ hath never appointed his Church to defend its self by carnal weapons , the Church goes no further than Spiritual weapons , it 's in the very text that I have read to you , My Kingdom is not of this world : Mark what follows , What were the weapons Christ had to defend His Kingdom ? surely no worldly weapons , My Kingdom is not of this world ; if my Kingdom were ( saith he ) of this world , then would my servants fight , that I should not be delivered to the Jews ; but now is my kingdom not from hence ; if my Kingdom were from hence , I should have the like weapons to defend me as the Kings of the world have to defend themselves . Q. You will say , What 's the fighting and Wars for now ? May there not be Wars and fighting for the maintainance of Religion and the Kingdom of Christ ? A. Now to that I answer thus , That the Church hath not these weapons , as a Church they have only spiritual , yea and were it that any Church of God were in any place where they had not a Civil Right to the exercise of their Religion , then I confess ( meerly for their Religion when the Civil right of the State is against it ) if they should take up arms and fight for it , I think they should go beyond the Commission of Jesus Christ : they should trust Christ for His Kingdom ; and we find no Warrant in all the Book of God for to take up weapons meerly for the defence of Religion . And therefore in the primitive times , never took up weapons , all their armor were prayers and tears . Obj. But we do ( you 'l say ) now ; Are not our Wars for the defence of Religion . Ans . Now to that it 's cleerly answered thus , Our Wars are for the defence of the Civil Right we have to the outward practice of our Religion , and so by weapons we may defend our Civil Right , that is , if we live in such a State where we have Civil Right by the Laws of the Sate to the peacable enjoyment of our Religion , if any shall come to disturb us , then by the vertue of our Civil Right we may take up weapons to sight and defend our selves with ; I but this is not as a Church , nor meerly for Religion , for if now the Civil State should be so changed that the Supream Power should be against the waies of Religion , yet for Civil things they would defend us , but for the waies of Religion they were against us in it , I confess in such a case for men that have no Civil authority at all to take up weapons , to force any practice , or way of Religion , this would not be warrantable by Christ , and by this we should fight for the kingdom of Christ by other weapons than ever Christ hath appointed ; but now , when we have the Civil Power , the Civil Magistrate may grant Civil Liberty , and Civil Liberty for the outward practice of Religion , and so we may defend such a Right as this for the peaceable practice of our Religion , that none should come to force any other false Religion upon us . But now , the kingdom of Christ is not of this world , the weapons of Christs kingdom are spiritual weapons ; and in those times when there were no outward weapons to defend the kingdom of Christ , as in the Primitive times when all Civil States were against the kingdom of Jesus Christ , Did it not thrive ? We are ready to say , Al Religion will be taken away except there be such compulsary waies ; I do not say but there may be compulsion to keep men from mischieving of others in things that are against the foundation . But now for the raising up of the Kingdom of Christ we know that when there was no compulsary waies , yet the kingdom of Jesus Christ went on and flourished as much as ever it hath done since , so that the kingdom of Christ is not of this world , He hath not committed to His Church those weapons that are carnal , all their weapons are weapons that are spiritual , to prevail with the hearts and consciences of men and no further : And if we did understand this aright , it would mightily quiet our spirits ; and the more we did rest upon the weapons Christ hath appointed in his Word , the more we did look into the Armory of the Gospel to find what weapons there are there against errors and abuses in his Church , the more we should have the Kingdom of Christ prevail amongst us . Eightly , The Kingdom of Christ is not of this world : that is , the Priviledges of Christs kingdom are not worldly priviledges , but Spiritual , and Divine , and Heavenly Priviledges . Men that live in several kingdoms have several priviledges , some in one way , and some in another ; so every society of men , and every kingdom have priviledges , men that are subjects of such a Kingdom , they have the priviledges that belong to such a kingdom . We plead for many priviledges as we are the free born Subjects of England , that the people have a right to by their freedoms , being born free Subjects , as those that are above them have a right to that power that they have . So now in the kingdom of Christ , there are some priviledges that those that are in the kingdom of Christ have that others have not . As now , When any man comes into the Kingdom of Jesus Christ , Oh he comes to partake of a great many excellent priviledges , being once made a free Denizon in this Kingdom of Christ , he comes to have a great many priviledges that others have not . But of these I shall treat more particularly afterwards . Ninthly , The Kingdom of Christ is not of this world ; the penalties and punishments that Christ hath in his Church are not worldly ; I do not mean only external ones , for they may be refer'd to that head of the weapons of Christ ; but we take them under another notion ; Those that are truly the Subjects of Christ they may be under penalties : You think that those that are beleevers cannot be chastised for their sin ; as if there were no penalties in Christs kingdom ; I confess they are delivered from the penalties of the Law ; But Christs inflicts penalties as he is King , there may be penalties in Christs kingdom . And the right understanding of this would much help us in that point ; Whether Beleevers may be chastised for sin or no , though they be Beleevers . Oh they will say , No. Why ? Because Christ hath satisfied the Lawfully , and how can God require it in them ? I confess the Law cannot ; I but Jesus Christ in His administration as He is King , not as He is the Judge of the Law , but as He is the King over them , He may inflict chastisements upon them ; they may in Christs kingdom have some chastisements , they cannot be carried out of that kingdom to have the chastisements of the Law , but in Christs kingdom Jesus Christ many times inflicts spiritual chastisements upon them , by hiding his face from them for sin , and by many spiritual discertions ; and such men as are but by outward profession under the kingdom of Christ , and do seem to be His Subjects , and are not so indeed , the Lord inflicts spiritual judgments upon them , as hardness of heart , blindness of mind , reprobate sences ; and I beseech you observe it , The Lord Christ doth not so much observe the way of outward judgements upon wicked men that are in the bosom of the Church , as He doth observe to inflict outward judgments upon the Heathens and others that are out of the bosom of the Church ; no , Christ hath other manner of punishments for those that are in the Church , though now and then Christ doth inflict outward judgments upon them ; but the main thing that Christ looks at in His Church , is , To reward with spiritual rewards ; as righteousness and peace , and joy in the holy Ghost and the like ; so He doth inflict spiritual punishments ; Those that are professors in the Church & naught and vile , it may be God may prosper them for a while as well as others outwardly , Oh but the punishments of Christ in His kingdom they are spiritual , your souls are bound over to eternal death , your hearts are hardned , your consciences are benum'd , and that 's more dreadful wrath a great deal than if the Lord Christ should punish your bodies , or take away your estates , those are punishments in Christs providential Kingdom , but the penalties as Christ is the King of the Church they are ever spiritual punishments which we should more fear and tremble at a great deal . Thus the kingdom of Christ is not of this world . Now I should have shewed you how this kingdom of Jesus Christ will certainly prevail in the world , let the world do what they can . In the 2 d Psal . Yet have I set My King upon My holy Hill. It will at length prevail over all the world , and bring under all the kingdoms of the world to it ; but when it hath done so , then there shall be a new world : Certainly there is a time that Christ shall have the kingdoms of this world to reign over them in another manner than now He hath , and that is at the end of the world ; I will give you a Scripture or two about that . Revel . 11. 15. The seventh Angel sounded , and there were great voices in Heaven , saying , The Kingdoms of this world are become the Kingdoms of our Lord , and of His Christ ; and He shall reign for ever and ever . That is , He shall subdue the kingdoms that were of this world , and then He shall reign ; He shall reign for ever and ever . Now they are the kingdoms of this world , but when He reigns it is in this manner that is here spoken of , it is in another world , as appears in Heb. 2. 5. For unto the Angels hath He not put in subjection the world to come , whereof we speak . Here the Apostle shews that Christ is above the Angels , for he hath not put in subjection the world to come unto the Angels ; therefore there is a world to come wherein Christ shall have a further dominion than yet he hath : and Adam was a type of Jesus Christ in this , Adam he had the command of this present , world . Now in this world Christ doth rule but in the midest of his Adversaries , but there is a time coming that Christ shall have all under him ; as Adam in his innocency had the whol world under his feet : And Christ doth promise unto his people in the 3. of Revel 21. To him that overcometh , will I grant to sit with me in my Throne , even as I also overcame and am set down with my Father in his Throne . Mark , it seems there is a Throne of Christ yet that hath not been , for here 's a promise that he will set them upon his Throne as he sits upon his Fathers Throne : Now Christ rules together with his Father , but saith he , You that are my Saints , and my Subjects now , you shall sit upon my Throne . I but you will say , That is in Heaven ? ( in Heaven indeed the Saints shall reign . ) Nay , It connot be meant of a kingdom wherein the Saints shall sit eternally with Christ in Heaven ; I might give you many Scriptures for that , but I will only give you one Scripture , 1 Cor 15. 28. And when all things shall be subdued unto Him , then shall the Son also Himself be subject unto Him , that put all things under Him , that God may be All in All. Here he tells us that there is a time that God shall be All in All , both unto Christ , and unto His Saints ; yea , and you shall find in this chapter , that Jesus Christ shall give up the kingdom unto the Father , ( speaking of the time of the resurrection ) When all shall rise again ; and when that shall come , the kingdom shall be delivered up unto the Father ; so that this is a time before the general resurrection , that Christ shall sit upon the Throne , there is yet a time between this and the Saints being in Heaven , when the Saints shall sit upon Christs Throne ( as he upon his Fathers ) in another manner than now they do : Therefore surely Christ shall have the kingdoms of this world subdued unto him in another manner than yet he hath ; and for the proof of it , do but reade the 7 th chapter of the book of Daniel , and you shall find abundant of proof , there shall be abundant deal of glory in that kingdom of his , there he shall have attendants to purpose , thousand thousands administred unto him , and ten thousand times ten thousand stood before Christ ; and though there was a Judgment , and the Books were brought , yet its apparant afterwards , that the Scripture speaks of a time that should be before the Saints should come to Heaven ; for he saith this , That as concerning the rest of the Beasts , they had their Dominion taken away ; yet their lives were prolonged for a season : Therefore it is not meant at that time when the Saints shall ascend up into Heaven with Jesus Christ , for the Beasts had their lives prolonged for a season and time after that : But saith he in the 18. ver . The Saints of the most High shall take your Kingdom , and possess it for ever , even for ever and ever . And in the 21. ver . I beheld , and the same born made war with the Saints , and prevailed against them until the Ancient of daies came , and Judgment was given unto the Saints of the most High ; and the time came that the Saints possessed the Kingdom . And then in the 27. ver . And the Kingdom and dominion , and the greatest of the kingdom under the whol Heaven , shall be given to the people of the Saints of the most High , whose Kingdom is an everlasting Kingdom , and all Dominions shall serve and obey him . What Dominions shall there be when the Saints are in the highest Heavens , to serve and obey Christ ? He means the Dominions that are here upon the earth , shall serve and obey Christ : Therefore the Kingdom of Jesus Christ is not of this world , nor be said hereafter to be such a world as this is : but when there shall be another world , then Christ shall have a kingdom that shall have such glory as shall be apparent to all ; and such a Kingdom as the Kings of the earth shall come and bring their glory to it ; as in 21. of Revelations , you shal find , that it 's said , of the Kings of the earth . Reade but that description of the glorious condition of the Church of God there , and you shall see this true : And the Nations of them which are saved , shal walk in the light of it : and the Kings of the earth do bring their glory and honor to it . But that is in another world , not that world that Christ speaks of here in this place of John. Only now , do but consider a little of the excellency of this point by way of preparation to you for the next time . It would be a notable Scripture to take off our hearts from all the things of this world : The right understanding of this would spiritualize the hearts of the Saints , would take away the offence of the Crosse of Jesus Christ , would help them to carry themselves through this world with a great deal of joy and triumph , and not much to regard how things go here below . I through the mercy of God am brought into the Kingdom of Jesus Christ . And I find the whole tenor of Scripture carries it so , that the Kingdom of Jesus Christ is not of this world , but in a spiritual way : Oh then , let me have spiritual mercies , let me enjoy Jesus Christ in way of His spiritual Kingdom ; and farewell the world and all things under Christ . Truly , Christians are not acquainted with this point of the spiritual Government of Jesus Christ in His Church , and how God the Father hath so ordered things , that In this world Christ should have a Kingdom , but not Of this world . And blessed are they that have by the holy Ghost an enlightning to understand this Mystery , to see the reality of it indeed , That the Kingdom of Christ is not of this world . SERMON II. JOHN , 18. 36. Jesus answered and said , My Kingdom is not of this world . MAny particulars I past over the last day briefly , which I told you would need some further explication . I 'le give you some few things about that , & then proceed to Aplication of al ▪ The Priviledges of this Kingdom of Christ they are not of this world . I 'le name a principal one ; and this is the priviledg of al that are under the Kingdom of Christ ; That all businesses , transactions between God and them , are in the Court of Christ the Mediator : They are not in the Court of exact & severe justice , but they are to be tried for their eternal estates , & for all they do , in the Court of Christ , in his Kingdom ; which is a mighty priviledg the Saints have . As kingdoms have several priviledges : 't is a greater priviledg to be tried in one kingdom than in another : All men and women in their natural estate , not under the kingdom of Christ , they are to be tried in the Court of Justice , i. e. the Court of Gods providential kingdom , and there they are either to be acquitted or condemn'd by the Law ; that 's the way of Gods proceedings towards those that are under His providential kingdom , only to be dealt withal according to the Law. But al those that are under the kingdom of Christ , have all their businesses , in reference to God , tried in another Court , tried in the Court ( as I may so call it ) of the Gospel , in the Judicature of Jesus Christ , for Christ He is as Mediator to them , He is the Judge to pass all sentences concerning them : and the right understanding of this would much help in the point of Beleevers being chastised for sin ; it 's true , they are not chastised by judgement out of the court of Law as other men are ; but they are chastised by Christ that hath the Judicature committed to Him , and the Administration of all things , especially concerning His Church and People , and by a sentence from Him chastised ; not by a sentence from the Father , as He is the Judge of all flesh proceeding according to the Law. This is the main thing which we spake to before . But yet there are divers other things . 2 ly That all that are in Christs Kingdom , are Free-men , they are delivered from bondage : all that are out of this Kingdom are bondslaves , they are under the prince of this world , ( that is , the Devil ) and in slavery unto him ; they are all as vassals under the Law , in bondage , and have no other spirit but a spirit of bondage in them , they are slaves to sin , they are under the curse of the Law : But now being brought to the Kingdom of Christ , they are made free , they are free Denizons of Heaven . 3 ly And then from hence follows in the third place : All that are in Christ's Kingdom , have the priviledg of a free-trade to Heaven , they have free traffick to Heaven : there is now a blessed intercourse between Heaven and them , that they have by being subjects of this Kingdom : As we know the subjects of this Kingdom have many freedoms that forreigners have not , that those that belong to another Kingdom have nothing to do with . So the subjects of Christs Kingdom have a freedom of coming into Gods presence , of trading to the promised Land that others have not ; others are cast out of Gods sight and cannot trade to Heaven so as beleevers do that are brought under the Kingdom of Christ . 4 ly By vertue of this Kingdom they come to have right unto all the Ordinances of Christ : And only by this we come ( I say ) to have right unto them , so as to be our own . Indeed , Christ for the sake of such as are His Elect Ones , that He intends to bring into His Kingdom , He sends forth His Word , the preaching of the Word unto them ▪ but when they are brought into his Kingdom then they are under the Ministry of the Word in another way , Christ then is their great Pastor and Shepherd , and so His Ministers are in a more peculiar manner Pastors & Shepherds unto them . And besides , there are other Ordinances that they have nothing to do withal till they be brought into the Kingdom of Christ , namely , the seals of the Covenant , with some others that might be named : That 's the great privledge of those that are under the Kingdom of Christ , to have right to all Ordinances ; Certainly all Saints and Beleevers , have right unto all , but they are to come in an orderly way to them . 5 ly By being under the Kingdom of Christ , there is this Priviledge : Protection . As Kings should be the protectors of their subjects : Jesus Christ hath taken upon Him the protectors of their subjects : Jesus Christs hath taken upon Him the protection of all such as come under Him , all power in Heaven and Earth is given unto Christ , and it is al exercised for their protection , to deliver them from dangers bodily , and spiritual , to protect their souls , they are under Christs Kingly power for protection ; when any temptation to sin comes , they should fly unto Christ as King , to shield them from their enemies , when their spiritual enemies come in like a floud , then the Spirit of Christ sets up a standard against them . 6 ly They shall certainly have victory over all their enemies : This Kingdom shall never be shaken , let all the world conspire what they will against it , the gates of Hel shall not prevail against it , no cunning devises , no subtil waies shall ever overcome this Kingdom , no , nor any one subject of this Kingdom . This is a priviledge beyond what is in the world . A Kingdom may preserve its self so as to continue a kingdom , but many subjects may be destroyed in the preservation of it : but this is such a kingdom as there shall never one subject be destroied in it , that is , Al the enemies shal never take off one subject from this kingdom ; indeed they may take away their bodily lives ; but that is but a transferring of them to the more glorious part of the kingdom that they shall attain to : Then may a subject of this kingdom be said to be destroyed , when he shall be cut off from Christ and lose the grace that he hath received : but none shall be thus destroyed , but shall be preserved by Christ , and shall certainly overcome all enemies , both inward and outward . And that 's a sixt priviledge . 7 ly By being in this Kingdom , Beleevers are made every one of them Kings : though they be subjects in some sense unto Christ , yet Christ hath made them Kings and Priests unto God ( so they are called in Scripture . ) There 's no kingdom where all the subjects are Kings ; it is so here , Christ makes all that come under His kingdom to be Kings , and they have too ( according to their Princely state ) the Angels to be their guard ; as Kings have their guard where ever they go ; so the poorest and meanest Beleever that is under this kingdom of Christ hath his guard of Angels wheresoever he goes ; though it be a poor smokey hole or Cottage that he lives in , yet it is guarded by Angels , every night they keep the Door and watch about the Bed : Thus the Scripture tells us that the Angels are Ministring Spirits for Gods Elect . 8 ly The benefit of this kingdom of Christ , It is Spiritual peace , and joy in the holy Ghost : So in Rom. 14. 17. The Kingdom of God consists not in meat and drink , but in righteousness , and peace , and joy in the holy Ghost ; There 's another manner of peace than the world gives . So Christ in John , 14. 17. Peace I leave with you , My peace I give unto you , not as the world giveth give I unto you . It 's the note of a learned Interpreter speaking of this place , I give not peace as the world gives ; the world gives peace ( saith he ) by taking away afflictions from a troubled person ; but Christ gives peace by taking away a troubled person from affliction His meaning is this ; the worlds way to give peace is to take away trouble from us , but the way that Christ hath is to take the trouble of our hearts from our affliction ; the world cannot give so long as the affliction continues , but Christ gives peace though the affliction doth continue ; that 's thus , Christ He takes off the troublesomness of mens hearts from the affliction ; the world takes off the affliction from the trouble of mens hearts : now this is a great deal better peace when the trouble of our hearts is taken away though the affliction continues , rather than when the affliction is taken away and trouble of heart continues . I give peace , not as the world gives peace , 't is inward peace , the worlds is outward , the world takes away some trouble , but I take away the very root of all trouble ; the branches are taken away by the peace of the world ; that is , whereas you had not trading before , nor the freedom of your estates before , you shall have that now ; but the root of all your trouble the world cannot take away , that is , sin , but I take away sin that is the root of all trouble . We may ( through the blessing of God upon Armles , Parliament , we may ) come to have outward peace , that is freedom from outward troubles ; Oh but there may be vexation and trouble in our spirits in the mean time . But Christs peace is especially in the conscience and heart , within doors ; we may have peace here mixed with abundance of sin and wickedness : it may be procured in a sinful way , or it may be the cause of much sin ; but my peace is a holy peace , it doth further holiness wheresoever I give it , my peace is a lasting and a stable peace ; peace here may be but for a few months , but my peace shall be eternally , I give peace not as the world , that is the fruit of the kingdom of Christ : So the truth is , though there be many outward afflictions attend the Kingdom of Christ , yet the Kingdom of Christ is alwaies in peace and in joy of the holy Ghost . That is a priviledge which we can never be crowned with but in the kingdom of Christ , as we can never enjoy peace but here , all the peace that mens consciences have till they come under the kingdom of Christ it will turn to greater trouble , that peace they have and live loosly , not being subdued to the kingdom of Christ will turn to horror and misery ; and so the joy that there is in the world it will turn to sorrow and vexation ; 't is proper to the kingdom of Christ to have joy in the holy Ghost ; thou mayest have joy in thy cups , joy in thy dishes , joy in thy mirth and wicked company , but 't is proper to the kingdom of Christ to bring joy unspeakable and glorious unto the soul ; the soul never knows experimentally what the joy of the holy Ghost means , till it comes under the kingdom of Jesus Christ , it 's the priviledge of the kingdom of Christ to bring spiritual peace which passeth all understanding , and joy in the holy Ghost . Ninthly , This is a priviledg in the kingdom of Christ , That all that are in His Kingdom have right to all the gifts and graces of all the Saints in the world : Whether Paul , or Apollos , or Cephus , or Life , or Death , all is yours , for you are Christs , and Christ is Gods. They have ( I say ) right to all , all the gifts of all the Ministers of the world , and the graces of all the Saints they work for good unto them . Tenthly and lastly , They are all Heirs of Christ with an immortal Crown of glory , that is laid upon Heaven for them . Thus Christs Kingdom is not of this world , the priviledges of it are beyond the worlds , which can only be seen by the eye of faith , for they are spiritual and glorious priviledges . Quest . If you ask me why it is that God the Father would not have His Son to have his kingdom in this world ? Certainly God might have given to Christ all the Government of this world , might have made Him the great Emperor , to have rul'd in an external way , and all His Subjects to have been in pomp and glory here below ; but God would not have the kingdom of His Son here in this world for these reasons , Ans . First , Because that hereby He would confound the wisdom of the world , and shew the vanity of all the things of this present world , and the folly of the hearts of men that are set upon the things of this world ; we look upon these things as great things , but God hath shewed that he doth not look upon them as great matters , but as things that have little value and excellency in them , and therfore He would not have His Son to have His kingdom here of this world ; surely if there were such excellent things here as men dream of , then undoubtedly Christ should have had His Kingdom of this world ; but that God might confound all the glory and non-plus the wisdom of this world , therefore he would go another way to work , God would so order things that He would fetch about the glory of his Name and those great things that he did intend from all eternity , He would fetch them about in a way that should be hidden from the eyes of the world , in a way that should appear contemptible in the eyes of the world , and he would by this rebuke and shame all the pride , folly , and vanity of the world , there is no greater rebuke of the pride , folly , and vanity of the world than in my Text here , that saith , The Kingdom of Jesus Christ is not of this world . Secondly , Because the Lord delights so much in the exercise of the graces of His Spirit , the spiritual workings of the hearts of His Saints ; there 's nothing that is ab extra from God , that is more delightful to Him than the exercises of the graces of His Spirit in the hearts of His Saints , ( excepting what is in the Person of Christ himself ) nothing more pleasing in all the works that ever God made in which He takes more pleasure than in the exercise of faith , and of humility , and of patience , and the like ; and the holiness of His Saints . Now the less the Kingdom of Christ is of the world , the more bright and glorious do the graces of the Saints appear , the more do they come to be exercised ; had the Saints a worldly glory and pomp here , their graces would not shine forth so eminent , there would not be such a spiritual lustre and shine upon them : but now that God may exercise , especially the grace of faith , and humility , and patience , and self-denial , and brotherly love which are so precious to Him ; therefore God hath so ordered things that the Kingdom of His Son should not be of this world , but it should be spiritual ; ( it may be ) you think it a sad affliction that you have not those comforts that you see others have in the world , you have not such estates and bravery as others have , brave dwellings , costly furnitures , and fine cloaths as others have , and you cannot provide for your children as they do ; I but is there the exercise of faith in God in the want of these things ; the exercise of humility , self-denial , of patience ? know that these are more glorious things than if thou didst sit upon a Throne with a Crown of gold upon thy head and a Scepter in thy hand , and al the people prostrating themselves before thee , this were all but a childish vanity in comparison of the exercise of the graces of Gods Spirit , thou hast that that is more excellent in the eyes of God and of His Son , and in the eyes of the blessed Angels , far more excel , lent than these outward , pompous , glorious , glittering vanities that are here : & when thou findest by experience that the Kingdom of Christ is not of this world , Oh then think , that surely God delights much in the exercise of the graces of His Spirit in His Saints : And this is the reason why he would not have the kingdom of Christ to be of this world . Thirdly and lastly , Therefore He would not have it to be of this world , that hereafter when the Lord shall come to fetch out all his glory from those things that seem to be the most contrary , that his power and wisdom may be more glorious and appear more evidently , that his glory may be more conspicuous : as certainly it will hereafter at the great Day when the issue of all the great designs that God had in sending of Christ into the world , when the issue of all shall come and be accomplisht , then the Name of God will be so much the more honorable to all eternity , because He hath wrought out such glorious things , from that which did seem to the eye of flesh to be so mean and contemptible . APPLICATION . But by way of Application ; and that shall be built upon the consideration of the point more generally ; and upon the Reasons that are named , why the Kingdom of Christ is not of this world . From hence follow , thus much in the first place , That if the Kingdom of Christ be not of this world , then there is a happiness beyond the things of this world to be had ; that we must certainly conclude and determin : If we beleeve this point , That Christ Kingdom is not of this world , we must lay down this for a certain and infalible ground that we may build upon , That there is a happiness to be attained unto that is beyond this world , for surely there is a good in the of Christ , there is somewhat beyond this world for the souls of the children of men to look after as their cheef good , as their happiness ; that 's a confectory that follows from it . The Kingdom of Christ whatsoever it be , it 's a glorious Kingdom , it is the Kingdom of His dear Son ( as the Scripture speaks ) and therefore very glorious : And all the glory of the kingdom of Solomon , it was but to typifie out the glory of the Kingdom of Christ ; now that is not of this world : therefore there is some glory beyond that of this world : and it is a good sign of a spiritual eye and a spiritual heart , to be able to see an excellency and glory that is beyond this world ; to be able to look higher and further than this world can : We think that all the good things that God hath to communicate to the children of men , should be here on earth ; but I beseech you consider of it : Can we think in our consciences that all the good things that God hath to cōmunicate to such as He loves should be here in this world ? Certainly , no. Consider therefore that all the good things that God intends for his people are not of this world . First , It 's called , An evil world . Truly it 's no great matter , and we should not account much that the Kingdom of Christ is not of this world , if we consider these things : First , That this world it is an evil world . Gal. 4. We are delivered from this evil world . Secondly , It 's a world , that the Devil ( in Scripture ) is called the god of , and the prince of this world ; 2 Cor. 4. 4. Whose eyes the god of this world hath blinded . Surely all the good things that God hath to communicate to His Saints , are not of this world , that is an evil world , that is a world that the very Devil is god of it ( in scripture phrase . ) Thirdly , A world all whose bravery and pomp and glory it is not of the Father . 1 John , 2. 16. you have an epitomy there of what the excellency of the world is ; for saith he , All that is in the world , the lusts of the flesh , lusts of the eyes , and the pride of life : Under these three heads are all things that the men of the world look upon as desirable ; either they are the lusts of the flesh , the lusts of the eyes , or the pride of life : But saith he , All that is in the world , is not of the Father , but is of the world . Surely the chief things that God hath to communicate to His Saints , are not of the things of this world ; for all that is in the world , is not of the Father , And wouldest not thou have the riches of the Father ? 'T is true , God is the Creator of all things , and hath the dispose of all things ; but that that the men of the world look upon as the excellent things that are here , they are not of the Father , they are none of the good things that God the Father hath to bestow upon His children ; and therefore surely , there is a happiness beyond the things of this world . Oh my Brethren , that I could but so take off the hearts of people by this point from the things of this world , as to make them look after the Kingdom of Christ that is not of this world ; for you see that all that is here in the world , the Scripture saith , it is not of the Father . Fourthly , As all the excellent things are not of the Father , so the truth is , all the glory that is in the world it is but darkness , it is a dungeon of darkness to a spiritual eye : As the Bats can see in the night ; so the men of the world they think they see some glittering here in the world ; but in the language of Scripture , and to spiritual hearts , it is but darkness : Hence the Apostle Eph. 6. 12. For we wrestle not against flesh and blood , but against principalities and powers , against the rulers of the darkness of this world . Rulers of the darkness of this world are the unclean spirits , spiritual wickednesses ; the Devils are the Rulers of the darkness of this world , this world it hath a darkness in it , and therefore surely , the chief good things that God hath to bestow upon the Saints , they are things that are beyond this world . Fifthly , The world knows not God , John , 17 ▪ 25. The world is that that Christ saith , doth not know the Father ; Oh , righteous Father , the world hath not known thee . Take men that are the wisest of the world , and have all the wisdom that this world can afford , it will not help them to the knowledge of the Father , the world knows not those excellent and glorious things that are of the Father . Sixthly , The world it lies in wickedness , 1 John , 5. 19. ( as sometimes I have opened that Scripture to you ) Just as you see in a common shore , a carion , a dead dog that lies over head and ears in the mire or mud in a common shore , and in its own filthiness : so the whole world lies in wickedness , the wickedness of the world is like the common shore , in w ch there is nothing but filth and dirt ; and the world as a dead carion lies in its own pollutions ; surely , then there are other things that God hath to communicate to his Saints than the things of this world : and we should not be offended though the Kingdom of Christ be not of this world . Seventhly , The world it passeth away with the lusts of it , 1 John , 2. 17. it is a notable Scripture for that : And the world passeth away , and the lusts thereof ; but he that doth the will of God , abideth for ever , ( speaking before of what was the glory of the world ) and it passeth away with the lusts thereof . Mark , Not only the things of the world passeaway , but the very lusts to those things passeth away : As now , men and women who have their healths , and live bravely for a while , Oh! how greedy are they for the contents of this world ? how do they long and desire that they might have such a merry meeting with such friends , and such cheer , and such commings in ; They make provision for the flesh , to fulfil the lusts thereof . But now ( mark ) within a little while , not only these comforts shall be taken from them , but the very lusts of them shall passe away ; that is , they shal have no mind in the world to them : Take a poor man that was wont to long for these things , when he lieth upon his sick bed , at the point of death , now he looks upon these things as those things that are dry leaves , he hath no mind to them , not so much as a phansie after these things , all the varnish of the things of the world are gone in his eyes , he tasts them no more than the white of an eg , yea , the desire of his heart is dead to them : as now , a man that lusted after drink , when his desire is satisfied , the very desire after it is gon ; and one that liv'd in gluttony , when his body is a little distempered , the very lusts therof passeth away : surely there are other things that God hath for his people than the things of this world . Eightly , There must be somwhat else besides the things of this world : for Christ Himself is not of this world , John , 8. 23. Are all the good things that the Father hath to cōmunicate of this world , and not Christ Himself of this world ? Let me tell you , Christ is the greatest gift that ever was given , or possibly could be received , and yet Christ is not of this world ; therefore there is somwhat else besides the things of this world , that God hath for some of the children of men , that He intends good unto . Ninthly , The Saints are said , not to be of this world , Joh. 15. 19. & 17. 14. If they be not of this world , then their happiness is not here , God hath other happiness for them than that which is here . Tenthly , The Scripture makes it to be a sign of a child of wrath that he walks according to the course of this world ( in 2 Joh. 2. ) this is enough to describe a child of wrath . Eleventhly , It 's made a sign of one that is an enemy to God ; and that 's hateful before God , that is a lover of this world , Jam. 4. 4. And 1 Joh. 2. 15. He that loves the world , the love of the Father is not in him ; and the friendship of the world is enmity to God ( saith the Holy Ghost in those two Scriptures ▪ ) If so be that in the world there were the special things that God hath to communicate to the Children of men ; certainly then God would have his people to love the world , He would say , Love these things , for these are the fruits of my favor and love , these are part of the riches that I have to communicate to those that I intend good to ; and therefore delight in these , expatiate your heart in these : Oh me ! saith the holy Ghost , whosoever loves the world is an enemy to God. And , if the love of the world be in you , the love of the Father is not in you : surely then here are not the things that God intends for the children of men . Twelfthly , The world is that that shall be condemned : 1 Cor. 11. 32. That ye may not be condemned with the world ▪ that notes that God intends to condemn this whol world , all these things are under the sentence of death , and all the men of the world are condemned before God ; and therefore these are not the things that men should so much look after to make them happy . Thirteenthly , Take all the world together ; the Scripture speaks by way of supposition , That a man may gain the whol world , and yet his soul be lost for ever ; If one man could get all the world in to his possession and thereby lose his soul , it would be an ill bargain ; the world then hath no such excellency in it as we should place our happiness in it ; God hath something else for His people than these things that are at the best under Moon-vanities . Fourteenthly , If Christs Kingdom is not of this world ; then certainly those that are of the world are not of His Kingdom ; for these two cannot stand together , that Christs Kingdom should not be of this world , and yet that these that are of the world should be of his Kingdom , if such as are of the world are none of his kingdom , then certainly a worldly man or woman is not of the kingdom of Christ , Christ owns them not as under His kingdom , they are Vagabonds and Runnagates not under the protection of Jesus Christ , not partakers of any priviledg of Jesus Christ . Quest ▪ You will say to me , How should one know when a man is a man of this world ? The Scripture makes a plain distinction of some that are of this world , and some not ; the best of all you will say they have hearts worldly enough , and they desire to have the comforts of this world as well as others ? well , though there are some , yet we had need look to our selves ; to examine whether we be of the world yea or no , for there lies thus much upon it , that if we be of the world we are not of the kingdom of Christ ; now I would give you but these three notes of a man of the world . Answ . The first is this , One that is a man of the world is such an one as could be content if God would let him live here in this world , and enjoy what he doth , he would be content for to live here for ever , and could be satisfied though he never enjoyed any thing from God but what he hath received here , if he might alwaies bold it . Here 's an evident Argument of a man of the world , I mean such a man as hath health of body in this world , he hath for outwards as much as the world can afford any man , that for the properness of his body , his comliness , his health , he hath as much as the world can give , he hath convenient dwelling , with all accommodations belonging thereunto , and he hath the comings in of the world as much as his heart can desire , he hath his wife and children about him , in which he hath a great deal of delight and content ; now , I would but put it to this man , What sayest thou ? would not this satisfie thy heart if thou mightest alwaies be here , alwaies have thy house , and gardens , and walks , and these comings in that thou hast now , that thou mightest fare deliciously every day , and have the sweet and fat of the world , would it not satisfie thy soul , though God should never give thee any thing else but this ? I beseech you , in your own thoughts , answer even to God this question , and seriously look into your hearts , for you may know very much of your hearts upon the answer to this question , you may come to know what is like to become of you for ever , even from the answer that your consciences would give to this question : That man or woman whose conscience tels them that this would satisfie , then we may conclude , that surely that man or woman is of this world ; because the things of this world would be enough for his portion : But now take a man or woman that is chosen out of this world , that is of the Kingdom of Jesus Christ , unto whom the Lord hath made known the things of another world and the excellencies of Jesus Christ , and such a one though it had ten thousand times more than it hath , though it had what possibly can be imagined , it would say , Lord , it 's true , I am unworthy of the least crum of bread that I eat , or of the least drop of water , but yet it is not all the world , nor ten thousand worlds can satisfie my soul , for the portion of it , It is nothing but thy self , the unsearchable riches in Jesus Christ , those blessed things that thou hast revealed in that glorious kingdom of thy Son , it 's only that that can satisfie my soul for the portion of it ; and if thou shouldest say , well , thou shalt have all the things in this world for thy portion and enjoy them for ever ; I should account my self in a miserable condition , for thou hast revealed better and higher things to my soul ; this would be the answer of one that is chosen out of the world that hath a gracious heart and is brought under the Kingdom of Jesus Christ . 2. A second note that I would give to know , whether a man be a man of this world or no , is this , A man of this world is one that accounts the possessions of worldly comforts , to be greater rices than any riches conteined in the promises ; that looks upon the comforts of this world as real things , they have them in possession : But looks upon the promise , as that that hath but a notion in it , as if there were no such reality and excellency in the things of the promise ; a man that dares not trust God upon his word upon his promise without seeing in a way of reason or sence how things may come in unto him for supply from the things of this world ; this is a man of the world , he hath a promise , but things go very ill with him in respect of his outward estate , in respect of whatsoever by sence or reason he is able to discern , he looks upon himself as miserable , if indeed God would give him in the things of the world in real possession , that would satisfie him , but not the promise : This is an evidence of a worldly heart , that regards more the possession of the things of the world than the promise of God for provision for him ; as for promises , he thinks that that man is but in a sad condition , that hath nothing but bare promises to live upon ; here 's a worldly heart that hath low and mean thoughts of the promises . But now , one who is taken out of this world , and translated into the Kingdom of Jesus Christ , regards more to have a promise to live upon , than to have possessions to live upon : Promises in the word are greater and more real things to that soul than any Bills or Bonds from men can be , he can live better upon a Promise , than upon Bils , or Bonds , or Leases , or any such things in the world : Hast thou found such a principle within thee , that canst close with the promise , and canst bless thy self in the promises , I have title to , and an interest in many promises in the Book of God , for life and godliness are more to me than all the treasures of Egypt , and though I do not enjoy so much in the hand as others , yet my heart hath enough , because it is possest by Christ , in whom all the promises are Yea , and Amen ; that is , sure and infallible . God is faithful who hath promised ; this is an argument that thou art taken out of the world , and taken into the Kingdom of Jesus Christ ; but otherwise , thou that canst not trust God for thy outward estate , body and soul upon a promise , this is an evidence of one that hath his heart set on the world . 3 A third sign of a man of this world , is this , A man of the world blesses those that are like himself , looks upon and measures the happiness or misery of other men , according to what they do enjoy , or according to what they do enjoy in this world . They call the proud , happy ; I mean by this they measure the happiness of other men , according to what they have of the world , and think that the meer enjoying of worldly accommodations is enough to make men happy , notwithstanding they see them to be very wicked and sinful , yet so long as they flourish as a green bay tree , yet rejoyce in them and with them , yea , get themselves in the midst of the guilt that is upon them , when conscience ( as a woolf in their bosom ) flyes in their faces , yet they can blesse themselves in the enjoyment of outward comforts , and set that against any trouble of mind whatsoever , as if so be it were enough to make up their comforts : I have been at such a place , and contracted such guiltiness upon my soul , committed such sins , Oh! what shall comfort me now ? well , he comes home , and sees all wel about him , his house furnished , his table spread , means coming in as a floud , and this quiets him : here 's a worldly heart : whereas were the heart taken off from the world , the possession of al under Christ would never calm a conscience that hath any guilt upon it ; when I have contracted any guilt upon my soul , although I see all well about me , Oh! till I have an assurance from the Holy Ghost the Witness of the Spirit , that the guilt of my sin is washt away in the blood of Jesus Christ , what wil all these do me good ? I have these and these comforts , Oh! but I have an unclean conscience , a leprous soul : Doest thou set the good things here to countervail the evil of sin ? Certainly , thou art a man of the world , thy name is written in the earth ▪ thou art but living dust and ashes at the best . And the world is like to be the only portion of thy soul , thou art a stranger to the Kingdom of Jesus Christ . That 's a second Use . Vse 3. The third Use should have been this : Here we see the main thing that doth hinder people from the Kingdom of Jesus Christ : What is that which keeps off men from coming under the Scepter of this King of Saints , from subjecting themselves to His Kingdom ? Certainly , this point shews it cleerly , His Kingdom is not of this world , were the Kingdom of Jesus Christ of this world , then people would flock into it , Who would not joyn in such a Kingdom and be a member therof , where he could have worldly glory and pomp and riches and bravery ; but now because it is not of this world , therefore they slight it : As I remember we reade in the Gospel of Herod , that when he heard of the great Miracles that Christ wrought , Herod sent for Christ , and he longed a great while to see Jesus Christ , but when Christ came , and he saw Him a poor , mean , contemptible man to the outward eye , he thought to have seen him to have done such and such great things , and to have been such a man as not the like upon the earth . But Christ contemn'd Herod as much as Herod contemn'd Him , and Christ would not shew his glory before Herod , but appeared in his outward meaness , and the text saith , Herod set Him at naught , he set Him at naught , when he saw him so outward contemptible : And so it is reported of the Roman Emperors , that hearing that Christ should be the King of the Jews , and that out of Davids stock there should come a King of the Jews , they sought to destroy all of that family that they could find out , and all the Tribe of Judah : But afterward , when they found out some that were of the Kindred of Jesus Christ , and saw that they were poor laboring men , that labored with their hands to eat their bread by the sweat of their brows , they set them at naught and contemn'd them ; certainly , this is the great offence to the world , that the Kingdom of Christ is not of the world , and as Christ saith , Wo to the world , because of offences ▪ so wo to the world because of this great offence , Christs Kingdom being so spiritual , hence it is that the world receives Him not , in 1. John , 10. And so in John , 14. 17. Even the spirit of truth whom the world cannot receive : Mark , the world cannot receive the spirit of Truth , the world receives not Christ , and it cannot receive the spirit of Truth . If you speak of the world to men , then they savor of those things , come to a man and tell him of a good bargain on the Exchange , he will listen to you , and remember what you say , but come and speak to him of the great things of the Kingdom of Jesus Christ , of the glorious priviledges of that kingdom , only there 's a sound in the air , and it passeth away , and takes no impression at all on the heart of one that is carnal , 1 John , 4. 5. there you have this exprest fully , the very guize and way of a carnal heart , They ( saith the text ) are of the world , therefore speak they of the world : and the world heareth them : those that are of the world , they speak of the world , and discourse of the world , and savor the things of the world , and the world heareth them ; but now , let a man come and tell them of things that are heavenly , of a goodly Pearl , of Jesus Christ , they savor not those things ; and they hear them not : Oh! 't is from hence that men come not into the Kingdom of Jesus Christ , because it is not of this world . What 's the reason that there are more comes into the Kingdom of Antichrist , than into the Kingdom of Christ ? Revel . 13. 3. The whol world wandered after the beast , saith the text , because they are of the world , and Antichrist doth set up a worldly kingdom instead of Christs kingdom , and men that are of the world they flock after Antichrist , and hence it was , that your great rich men in places where the Gospel hath not been , they were Papists , or Popishly affected , so that therefore the Papists make outward prosperity to be one badge or sign of the true Church ; hence it is that Popery is so sutable to worldly hearts , and the holy Ghost prophesied before hand , that the whol world should follow Antichrist , only here and there a few poor ones Jesus Christ chuses out of this world to follow him , for His Kingdom is not of this world . One Particular more , in a word , seeing the Kingdom of Christ is not of the world , then a worldly heart is the most unbeseeming thing in one that professeth himself to be a Christian , of any thing that can be in the world : If Christs Kingdom be not there , certainly thy heart should not be there : Thou that professest thy self to be of the Kingdom of Christ , which is spiritual and heavenly , and yet thou a worldly earthly heart , I say , it is the most unbeseeming thing that possibly can be : what , for a Professor of Religion to have an earthly , covetous worldly heart ? By that that I have already spoken in shewing the vanity and the evil of the world , and the great evil of loving the world were enough to strengthen this use ; but now that that I intended should have been to speakesp , ecially to those that are Christians , that have hopes that God hath made them partakers of Jesus Christ , and would be loth to lose their hopes in the good things of the Kingdom of Jesus Christ for 10000. worlds , & yet there doth remain much worldliness in their hearts to this day , surely , this not beseeming one of the profession that thou makest , it is no honor unto thy King , the Lord Jesus Christ ; worldly Professors , they are great dishonors to the Kingdom of Jesus Christ ; when there shall appear no difference between those that we account to be men of the world , and such as we hope are chosen out of the world ; Oh! how is Christ dishonored by this ? Look but upon the lives of Christians that profess Religion , and one would think that the Kingdom of Christ were a Kingdom of this world rather than any thing else , for I say , to outward appearance , though it may be Christ may see some integrity within the heart , yet to outward appearance there is even almost no difference between them and the men of the world . It doth become Christians to live so in their whol course , as to make it appear that they are men and women above the world , whose Conversations are in Heaven , that they do beleeve the Kingdom of Jesus Christ that is not of this world . SERMON III. JOHN , 18. 36. Jesus answered and said , My Kingdom is not of this world . WHAT this Kingdom of Christ was , and how different from the kingdoms of this world we have already opened unto you . The fourth Use which we are to proceed in , is , If the kingdom of Christ be not of this world , then of all dispositions , a worldly spirit is most unsutable to those who profess themselves to be of the Kingdom of Christ . Certainly , then such as are Beleevers , that are come under the Kingdom of Christ , they must not be of earthly hearts : We find the Apostle in the Epistle of the Ephesians , doth rank Covetousness , and Uncleanness together , and saith of them both , in the 5. Chapter , 3. Verse , Let it not be once named among you , as becometh Saints : So that a covetous heart after the things of the world , it is such a disposition , as it should scarce be named among Saints no more than whoredom , they should abstain from it , as from whordom , as it becometh Saints . It is the most uncomly thing for a Saint of God , one of the Kingdom of Christ to have a covetous heart for the things of the world , that possibly can be . As it becomes them ; it doth not become you ; And Luther that was a great man for the promoting of the Kingdom of Christ , he is bold to profess it ; That of all sins , he was scarce ever tempted to that sin , he found nothing tending almost that way ; though it 's true , there 's no sin , but we have the seeds of it in our hearts ; but yet he found his spirit most above that worldly sin , because he was so much taken up with Jesus Christ . And indeed , the more any soul is taken up with the excellency of Christ , and with the glorious things of His Kingdom , the more vile will the things of the world be to them . We look not at the things that are seen ( saith the Apostle ) they are not things to be looked at , But at the things that are not seen . And in the 6. of the Gal. 14. ver . The Apostle Paul , that was the great man for the promoting of Christ in the world , and the setting up of His Throne ; he professes , That he was crucified to the world , and the world was crucified to him : That is , he look't upon the world , but as a crucified thing . What esteem would you have of a man that is hanging upon a gallows ? All the world was to him no otherwise , was a thing crucified to him , and he was crucified to the world , the world cares not for me , and I care not for the world , I am quit with it that way , and do as much slight , and contemn the world , and trample it under foot , as the world slights and contemns me , and tramples me under foot . This should be the disposition of a Christian that is under the kingdom of Christ : for now it is to converse with things of another nature : And therefore you find that Christ , He saith of those that are given to Him by the Father , They are given unto Him out of the world : John , 17. 6. I have manifested thy Name to the men whom thou hast given me out of the world . No men have Christ manifested unto them , but those whom the Father doth give Him out of the world : Saith the Father , Here 's so many of the world , And there are a select company that I wil take out of this rude heap and mass of man-kind ; and I 'le give them to thee : Take them , and manifest thy self unto them . If this be so , that those that come under Christ's Kingdom , are given unto Him out of the world , then though they live in the world , they should not live as of the world . Secondly , They are chosen out of the world , John , 15. 19. And they are delivered from the world by Christ . Gal. 1. 4. And they are opposed to the children of the world . Luke , 16. 8 , speaking of divers sorts of people ; and makes the distinction between one and another : The Lord commended the unjust steward because he had done wisely : For the children of this world are , in their generation , wiser than the children of light : These two are opposed one to another , the children of this world and the children of light are quite contrary one to another ; for indeed one is in the kingdom of darkness , and the other in the Kingdom of light , in the Kingdom of the dear Son of God ; you must be children of light , others are children of the world ; it becomes a child of the world to follow after the things of the world ; but not the children of light : You are chosen out of the world , that you may be the light of the world . So the Scripture speaks of the Saints , That they should be the light of the world : Philippians , 2. 15. Now if they have as worldly hearts as others , how can they be the lights of the world ? Oh! many that are Professors of Religion , they are indeed but dark lanthorns , they have a candle in them , have some kind of knowledg , but by their worldly Conversations they are made but as dark lanthorns , that the light of knowledg and profession that they have is so darkned by it , as none can see the beauty and excellency of Jesus Christ shining through them . Thirdly , Surely it is a very unbeseeming disposition in one that is under the Kingdom of Christ to be worldly : for he is appointed to be one that shall judge the world another day , In 1 Cor. 6. 2. The Saints shall judge the world . Now there should be a great deal of difference between Judges , and those that are judged by them : if they be of the same disposition that the world is , why should any be chosen out of the world to judge them ? Now all the Saints if they do beleeve themselves to be brought into the Kingdom of Christ , they should look upon themselves as those that are appointed by God hereafter to judge the whol world , and therefore they should not live so as the men of the world do , but as Judges , very precisely and strictly according to rule . 4 ly It is required of them that they should hate their own lives in this world , John , 12. 15. Now if the Saints should be such as should see so much excellency in the Kingdom of Christ as to hate their very lives in this world , then surely to look upon all things in this world as contemptible as hateful in comparison : it is not meant Hate their lives , that is , Absolutely , but in Comparison : when any comfort or preservation of their lives in this world , comes in the least competition with the furtherance of the Kingdom of Jesus Christ : They should look upon the comforts of their lives as a hateful thing , and look upon the very preservation of their lives as a hateful thing ; shall I make my life comfortable with any hindrance unto the Kingdom of Christ ? Oh 't is that that my soul should abhor , and so should I preserve my life with doing any thing that may be any prejudice to the Kingdom of Christ , I should look upon the very suggestion to such a thing as that that my very soul doth abhor , And we find in Scripture that it 's made an argument of apostasie , of one that 's falling off from the profession of Christ to imbrace the world , as it is said of Demas in the 2 of Tim. 4. 10. Demas ( saith Paul ) hath forsaken me , but what is it that hath made Demas to forsake me ? he hath imbraced this present world . So look upon many of your Professors of Religion , such vs have been very forward in former times , and Oh nothing but Christ in their mouthes , they afterward begin to decline , and wax worser and worser , but observe them , they imbrace this present world , it is because of some honors and esteem , some comforts , riches , & estates that they would have , or live at ease in this present world , they cannot endure the hatred of the world . So it was with Demas , when he began to hear Paul , he perceived that it was a great excellency to be one of Pauls followers , Paul , he wrought miracles , and Demas ( I say ) thought it an excellent thing to follow Paul ; but after he had followed Paul a while , he found that he was persecuted , and he saw there was no preferment came in by Pauls preaching , nothing but blows and imprisonments ; and scorns , and contempt , then Demas begins to bethink himself better , and thinks he was mistaken ; I had thought that this Paul would have been a great man in the world one day , and that by my following of him I should get great matters to my self , but when he saw that all men were set against Paul , and nothing but persecution was like to betide him , and his Disciples ; Demas begins to bethink himself , And is it not better for me to keep my credit , and esteem in this world ; so Demas leaves him to shift for himself : and therefore saith the Apostle , Demas hath forsaken me , and imbraced this present world . This may be written upon every Apostates grave , Here lies an Apostate that hath forsaken Jesus Christ , and hath imbraced this present world . But observe it , and look upon those that were forward in Religion , and now are not ; and see whether they have not more worldly hearts than before , and give themselves up to honors , and pleasures , and profits ; Therefore it 's exceeding unbeseeming the Saints to have worldly hearts , they will certainly Apostatize , if their hearts take deep root in the earth . If you find your spirits so glewed to the things of the world , that you know not how to part with them , that you know not how to live in a place , and not to have your neighbors love and respect , and to honor you , and to have the countenance of the times in which you live ; Do you find your hearts thus cleaving to the things of the world , like the Serpent , that dust you eat , and upon your belly you go ? Know that thou hast a worldly heart , & thou art like to be an Apostate from the Truth of God ere long . In the 2. of Titus , 12. the Apostle saith , That the grace of God that hath appeared to all men , teaches them to deny all worldly lusts . Oh my brethren ! let 's labor to walk worthy of our Calling into the Kingdom of Jesus Christ . 1 Thess . 2. 12. There the Apostle with a great deal of earnestness speaks to the Thessalonians , exhorting them , that they would , Walk worthy of God , who hath called them into his Kingdom , and Glory . Are you converted to Christ ? you are called into this Kingdom ; walk worthy of Him : And mark his earnestness in the verse before , As you know , how we exhorted , and comforted , and charged every one of you , ( as a father doth his children . ) We comforted you , in shewing you the excellency of the Kingdom of God , and the Priviledges of this Kingdom ; we exhorted you , and we charged every one of you , as a father doth his children ; And what did he exhort , and charge them to ? it was this , That they would walk worthy of God , who had called them into his Kingdom , and his glory . Oh! 't is a great mercy that God hath revealed any thing of the Kingdom of his Son unto you , walk worthy of it , as it becomes those that are called to be the Subjects of such a glorious Kingdom as this is ; and above all things , have a care , and let me warn you of this worldliness in the hearts of the Saints : Namely , of a crafty , cunning subtilness in the things of this life ; there is nothing more unbeseeming a Christian , than a crafty cunning subtilness for the world : many men bless themselves in this , and they take abundance of content to think , that by their craft and cunning sophistry , they can fetch about things , circumvent others , & so provide for themselves in this world : ( I say ) there is nothing more unbeseeming a Christian , than to be crafty and cunning in circumventing others , and providing for themselves in the matters of this world . In 1. Cor. 2. 12. saith the Apostle , We have not received the spirit of the world , but the Spirit which is of God , it is that we have received . There is many men ( you may plainly see that ) they have the spirit of the world , that 's thus : I have many times wondered at it ; some men , come and speak to them about any matters of the Kingdom of Christ , they speak so foolishly and childishly , either they must hold their peace , and say nothing , or else if they do speak they discover so much ignorance , and childishness that a man would wonder where the understandings of such men are that have liv'd so long a time in the world as they have done , and heard so much of Religion , and when one hears them speak so , one would wonder how these men should have understanding to live in the world : but now , these in the businesses of the world they are as worldly politick , no man can out go them there , they can foresee all kind of dangers in any miscarriage , and can judge of twenty things together in their thoughts , and compare one thing with another , see further into the world than other men ; so that a man would wonder sometimes ( I say ) when one hears them speaking of Religion , whether these men have any wit or understanding ? but when one follows them in the things of the world , you shall see them as witty , as understanding , as judicious , and as cunning as any men ( almost ) can be : they have received the spirit of the world , and they are led by the spirit of the world , the god of this world hath taken possession of them , and it 's that that makes them so : but they have not received the Spirit of Jesus Christ , they may say quite contrary to the Apostle ; saith the Apostle , we have not received the spirit of the world , but the Spirit of Jesus Christ : they may say , we have not received the Spirit of Christ , but of the world : it 's true , Christ would have us so long as we live in the world , to be as wise as serpents , yet innocent as doves ; the wisdom that is for the promotion of the Kingdom of Christ it is a wisdom that hath an upright plainess in it , and is according to the simplicity of the Gospel ; indeed when they have to deal with wicked men , they may exercise a natural wisdom , to avoid the dangers of persecution , or to avoid the circumventing of wicked men ; but when they have to deal with spiritual things , there the wisdom is that that holds forth a simplicity of the Gospel , that is carried on with plainess and simpleness of heart . The Hebrews have the same word that signifies a naked man , and a cunning subtil man. You shall find where it 's said of Adam and Eve , they were naked , nakedness of spirit and subtilty may stand together , they signifie the same thing , to shew what kind of subtilty should be in those that are the People of God , it should be that that may stand with a naked spirit , so as if God would discover the secrets of all their hearts to all the children of men , that they should not be ashamed to have all their secrets to be opened to them : But now , the cunningness , that is , the cunningness of the serpent , is such a cunningness , as men ( if they were but laid open ) would quickly be ashamed of . And so much of the fourth use , that it is unbeseeming those that are of the kingdom of Christ , to have the spirit of the world , because Christs kingdom is not of this world . 5. Vse . Hence we see the reason of the meanness of the outward condition of the people of God in this world , why is it that Christ hath so ordered things that the people of God should be so outwardly poor in this world ? My Kingdom is not of this world ( saith Christ ) Therefore , why should any that come under my kingdom look for great things in this world ? they must look to have their comfort and glory in things that concern my Kingdom , and not in the things of this world : in Psal . 73. 12. Behold ! those that are ungodly prosper in this world , ( saith the Scripture . ) As for men that are godly and come under the Kingdom of Christ , they must look for a prosperity that is beyond this world ; God gives the earth to the children of men , and to the men of the world : Let them prosper saith God , here 's their portion , here 's all that they are like ever to have . But now for the people of God , they must not look to prosper outwardly in this world ; John , 16. 33. In the world , you shall have trouble ( saith Christ . ) Christ does tell His Disciples plainly beforehand , That in the world they shall have trouble ; never make account to have ease and prosperity here below in the world ; Certainly you shall have trouble , this is not your kingdom ; and therefore John , in the 1. of Rev. 9. ver . There he stiles himself in writing to the Churches : Your Companion in tribulation , and in the Kingdom and patience of Jesus Christ . Observe it , John that was such an Eminent Member of the Kingdom of Christ ; when he speaks unto others that are brought into the kingdom of Christ , saith he , ● John , who also am your Brother , and Companion in Tribulation , and in the kingdom , and patience of Jesus Christ : These two may well stand together , to be of the Kingdom of Christ , and companions of men in the Kingdom of Christ , and in Tribulation : yea , mark how the Kingdom of Christ is set in the middle , Companion in Tribulation , and then Kingdom , and then patience ; So that trouble , and afflictions are on both sides ( as it were ) of the Kingdom of Christ . And it 's very observable here , John he doth not to get himself credit , say , I John that was the Apostle of Jesus Christ , I John , that was the beloved Disciple of Jesus Christ , I John , that was a Kins-man of Jesus Christ : no , but I John , your Companion in tribulation , and in the Kingdom , and patience of Jesus Christ . If you would be the Companion of the Saints in the Kingdom of Jesus Christ , you must be willing to be their Companion in Tribulation , and in the patience of Jesus Christ . So things are ordered by Christ , that the Saints should be in Tribulation , live in trouble in this world . When any of you that are godly shall meet with crosses , and afflictions , ( the briers and thornes which spring out of the world ever since it was cursed by God ) the very thought of this Text may be a means to quiet your hearts , and not to have any risings in your bosomes against the dispensations of God towards you : Do not I desire to fear the Lord , and follow Him in all His waies ? and yet , how doth the Lord cross me in this world ? These murmuring , and repining thoughts will be ; yea , it may be since the time that God wrought upon me by His Word , I am more afflicted than before ; Is not God displeased with me ? it may be I am not in the right way because of these afflictions . Oh take heed of these temptations , let my text come into your minds , and answer all these temptations : Christ saith , His Kingdom is not of this world : since the time I was called out of darkness by the Ministry of the Word , no mervail though I meet with afflictions more than before , for I am translated into another Kingdom , which is not of this world ; it pleases the Father to make Christ ( who is my Captain ) to be perfect through sufferings : Heb. 2. 10. For it became Him , for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the Captain of their salvation perfect through sufferings : It 's an excellent Scripture to quiet the hearts of the Saints in the midst of their sufferings . [ It became Him ] ( saith the Text ) for whom are all things , and by whom are all things , in bringing many sons unto glory , to make the Captain of their salvation perfect through sufferings : The Captain of your salvation , yea , your King , that is the King of glory , yet He was made perfect through sufferings . Now you must go the same way that He did . Now if you must enter into a full possession of this glorious Kingdom through sufferings , why should you murmur ? Luke , 24. 26. Ought not Christ to have suffered these things , and to enter into His Glory ? It 's a speech of Christ Himself . So I say concerning you : Ought not you to suffer first , and then to enter into your glory ? Why should not you come to the fulness of the glory of that Kingdom that is prepared for you ; as Jesus Christ your Head came to the fulness of the glory of His Kingdom ? It was by suffering . Remember His Kingdom is not of this world . 6. Vse . Here 's the reason why the wicked hates the Saints . Why ? they love their own : John , 15. 19. If you were of the world , the world would love you ; but you are not of the world , therefore the world hates you ; you are translated into another Kingdom , and therefore their spirits are bitter against you , and their tongues as sharp as two edged sword ; you come to live by other Laws than they do ; they know no other Law but the Law of the Land where they live but you have other Laws that they do not understand the authority of , you have other rules for your consciences than they have ; their consciences can yeeld to this , or that , according as may serve for their worldly ends ; but now your consciences are subjected to another authority , you cannot have your consciences yeeld up and down as they can , and thereupon they think it to be ●●outness in you , but God knows it to be otherwise : And they wonder at this , they understand not the reason of this , and therefore it is that they malign you , they hate you with a perfect hatred , you are Rebels against their kingdom , they are under the kingdom of Satan , but you are brought under the kingdom of Christ , and so do Rebel against that kingdom . We hate Rebels . It 's true , in some sense all the Saints are Rebels , that is , they do rebel against the kingdom of Satan , and the powers of darkness , and if any thing should be enjoyed by men , yet if it be against the Kingdom of Christ , they cannot but rebel in a sense , that is , their spirits must needs be against it , and whatever they suffer , they cannot submit to it ; they do not rebel against lawful authority , but against the kingdom of darkness , and the power of darkness ; and therefore it is that the world doth so much hate them : When you come into the kingdom of Christ you live upon other principles , and have other ends , you are a kind of separated people from the world ; and we know there is nothing more odious to the world , than that we should be a certain kind of separated people from them ; the world would have all to be like themselves , and for any kind of people to make a profession as if they were call'd out of the world , and live after another kind and fashion , and have other sort of hopes , and comforts , and ends , and rules by which they live ; Oh this the world cannot endure : so long as Paul was in the world , and liv'd as the men of the world , they loved him , and he was a man of authority among them , but when he was called out of the world , then a pestilent fellow , then seditious ; this separation from the world it cannot be born , there is nothing more provokes the world than separation from the world , and therefore no mervail though the people of God be hated in the world , and looked upon as the ringleadees of sedition : they are separated from the world , and translated into another kingdom , into a kingdom that is not of this world . 7. Vse . From hence may appear the wickedness of the world , that they should reject Christ and His Kingdom . That they should not 〈…〉 it , that 's not so much wonder ; but that they shou●● 〈◊〉 it , and persecute it , and reject it ; there appears their wickedness . You will say , How doth it appear ? From my Doctrine it appears thus : If Christs kingdom be not a kingdom of this world , it would do men no hurt at al , it no way would hinder any lawful comforts or honors here in this world ; it is not opposite unto the kingdoms of the world , that is , so as to hinder any thing that is good in the world , the kingdom of Christ may be set up , and the world need be never the worse for it . Indeed , it doth oppose the wickedness of the world , but it doth not oppose any thing that they dare say themselves to be good Herod persecuted Christ , because he heard a King of the Jews was born : But it was without cause ; Jesus Christ He did not come to take the Kingdom of Herod away from him : The Kings of the Earth ( the text saith ) they conspire together , and are engaged against Christ : it is their wickedness ; Christ , He doth not envy them or their Kingdoms , they may live and be the Kings of the earth still , and yet the kingdom of Jesus Christ may go on ; the truth is , that the kingdom of Jesus Christ doth not intrench upon any Civil Liberty of men , and it 's their hatred to it , that makes them think it cannot stand with Civil Peace ; the kingdom of Christ may be set up , and Civil Liberty maintained . You may have your estates still , and yet have the kingdom of Christ , and you may be in place of Rule and Government , and have outward honors still , and yet be of the kingdom of Christ . It 's true , if you be brought into the kingdom of Christ ; perhaps God may call you sometimes to suffering , but then it is so as you will be willing to it , you shall never be call'd to suffering , but you shall see cause to be willing to it , you shall have as much good by what you suffer , as you hav● 〈◊〉 of outward comforts : but this I speak , that the kingdom of Christ intrenches not upon any Civil Liberties of men : they may enjoy all their lawful comforts , their Estates , their Rule , their Government : and yet the Kingdom of Christ may flouri●●● ▪ Now what a wickedness is this ? When as Chri●●● would come and set up His Kingdome without any prejudice at all unto the worldly Kingdoms , and yet they cannot endure it : You would account that an ill neighbour if you should come and live by him and no way prejudice him , and yet for all that he would malign you , because you do but live by him ; thus it is with the world , they do malign Jesus Christ for living but by them ; indeed if a neighbor comes and will intrench upon your ground and liberties , you cannot bear it ; Jesus Christ doth not do it : One would wonder sometimes why wicked men should be so opposite against men when they come under the Kingdom of Christ more than before : I appeal to you , when God converts a wife to be under the Kingdom of Christ , Doth that take her off from subjection to her husband ? let me assure you , it makes her to acknowledge her husband to be Lord more than before ; indeed if when the wife were converted it did take the wife from subjection to the husband , then there were some reason why the husband should storm at it ; but when the more the wife is under the Kingdom of Christ , the more doth she acknowledg the authority of of her husband over her : and so for servants , I confess if the bringing of them by the Word under the kingdom of Christ , did take them off from their obedience to their Masters and Mistrisses , then there were some ground to oppose them from going to hear the Word ; but when your conscinece tell you that the more they go to hear the Word , and are wrought upon by the Word they are the more obedient to you , why should you hate them then ? why should you so malign Christs Kingdom when as Christs Kingdom would help you ? I appeal to the consciences of divers Masters , You have one servant that is prophane ; another cannot lie in his bed in the morning but he must come to ●●ar the Word ; now if you had Trust to commit to one of them , so that your whol Estate lay upon it , Which of these two would you trust ? your consciences would tell you that that servant that is come under the Kingdom of Christ were rather to be trusted ▪ so that you would trust him in a case of great trust ; and 〈◊〉 your conscieaces tell you that you hate that servant more than the other . Now here 's the wickedness of men , that they do hate the Kingdom of Christ though the Kingdom of Christ doth not intrench upon them . Oh let Christ alone with his Kingdom , and do not oppose Him , He will not oppose you in any thing that you can desire as a rational man. And for the outward Government : Christ would have no man to be compel'd to it , but those that are convinced that it is the best way ; He gives no such rules to force any man ; if you think the Government is to strickt for you , that you cannot live under it ; indeed there may be something used as a natural help , some outward , means used to take men off from their wantonness and wilfulnes : but now if it appear that you desiring to know which is the best way , and endeavoring to know , and after your desires , and endeavors you cannot be convinced that this is the way that you should walk in ; Christ gives no rules to compel you ; but if you belong to God , He is content to stay till the Word and Spirit ●●all convince you to come under His Government ; Oh! why should you be against it then , when it forces you not to come into it ? Oh! be not such an enemy to the Kingdom of Jesus Christ , but let those that beleeve another way is the way wherein they come most under the Kingdom of Christ , and enjoy 〈◊〉 ●ommunion with Christ , let them alone in that way especially , when they live peacable with you , and are every way useful as much as your hearts can desire in all civil things , living neighborly , lovingly , and faithfully with you in all things ; why should you malign them because you know there is some other way wherein they may enjoy more sweet communion with Jesus Christ than your selves do ? That 's the seventh Use , which shews the wickedness of the world in opposing the Kingdom of Christ , when as it is not of this world , it is not that that doth intrench upon their worldly priviledges . 8. Vse , Hence this Kingdom , if it be not [ of ] this world , then it doth not depend upon 〈◊〉 world ; become of the world what will , the Kingd●● of Christ will go on . Men are afraid , Oh! if the Enemies should prevail , and overcome and take away our Civil Rights , Oh then the Kingdom of Christ , what will become of that ? Let us not be too solicitous about that , for the Kingdom of Christ is of another world , there is no such dependance of the Kingdom of Christ upon the Kingdoms of this world , but though they were broken , the kingdom of Christ would subsist . We indeed should labor to preserve our Civil Liberties as much as we can , yea and our Civil Liberty in exercise of Religion in a War-like way , and I should wonder that any should mistake in that , when as this hath been so declared from the beginning of the War to this time , that we may fight for the Civil Liberty we have to the peacable practice and profession of our Religion , so far we may , and that hath been the ground of our War : had we indeed liv'd in such a Country , as the Christians in 〈◊〉 primitive times , where the Governors and the gener●●●ty of the Country had been against it , then indeed the taking up of Arms , might have been very questionable ; but now when we live in such a place where our Civil Laws are for the protection of us in the practice of our Religion , if any will come and disturb us , we may take up Arms because we have a right to the profession of it , by the Laws of the kingdom , 〈◊〉 have to our Houses , Lands , and Estates , ( but that by the way : ) But that 's the thing I aim at in this use : that though our Civil Right should be lost , yet the kingdom of Christ would go on for all that : Heb. 12. 28. this is a kingdom that cannot be shaken . At those times when the Magistrates were the greatest enemies unto the kingdom of Christ : yet even then the kingdom of Christ went on as fully as ever it hath done since that time ; but the Magistrates may be helps , and there is a promise that Kings shall be nursing fathers , and Queens nursing mothers to the Church , but yet so it fell out that at the first when the Church was in its infancy , that it did thrive as much when Magistrates and Civil Power was against it as ever it hath done since , and thereby Christ would shew us that His Kingdom doth not depend upon this world , but the Kingdom of Christ doth stand and will stand , and it doth and will prevail to the end of the world , The gates of Hell shall not prevail against it , it shall be more than conqueror ; and this is a great comfort to the Saints . 9. Vse . If the kingdom of Christ be not of this world , but of another ; then hence we collect the absolute necessity of living by faith , Christians had need then have a principle of faith to live by , for their greatest good is in things that are beyond this world , their very King that they obey is a King that cannot be seen by the eye of sence ; nor by the eye of reason , they had need have an eye of faith to behold their King in his glory : The Throne of this King of Saints is not a visible Throne to be seen by the eye of sence , and reason but by the eye of faith . The Priviledges that we speak of , are ●ot to be seen and enjoyed by sence and reason , but by faith , And so the Ordinances of this Kingdom , and the Laws and Statutes of it , they are Spiritual , and must have faith to close with them , and all the comforts of this Kingdom must be drawn in by faith , therefore it is of absolute necessity that the Saints should exercise much faith in their lives , that they should live continually by faith ; As the Apostle saith in 2 Cor. 5. 7. For we walk by faith , and not by sight ; It is not by Sight we walk ; indeed all the good things that there are in the kingdoms of the world they are seen by sence and reason , reason and sence is enough to order us in the matters of the kingdoms of this world : but now the kingdom of the Son of God that we are translated into , it 's a Spiritual , an Heavenly kingdom , so that the Saints must walk by faith , and not by sight : therefore my brethren labor to strengthen faith , and act your faith , and live upon faith , exercise faith in all your waies , make much of grace and faith or you will never have much good in the Kingdom of Christ , but that grace will help you comfortably to enjoy , and spiritually to improve all the good things in the Kingdom of Jesus Christ to an everlasting advantage . 10. Vse . If the Kingdom of Christ be not of this world , then the greater mercy to thy soul , that ever thou wast brought under this Kingdom of Christ : Oh! thou maiest look back unto thy former time , and know that thou hadst a worldly heart , worldly apprehensions , thy spirit was worldly , altogether for things of the world , taken with the pomp , and glory , and the pleasures of this world : How comes it to pass that thou shouldest have a Heavenly Kingdom reveal'd to thee ? Whence was it that ever Jesus Christ should be known to thy soul , that was so worldly , so drossie , so earthy a soul ? thou wast as deep rooted in the world ( it may be ) as any , and yet that the Lord should cull thee out of the world , and reveal such a Kingdom to thee , that is such a mystery as the Princes of the world have not known , that thou that art a poor creature shouldest come to understand the ●●alities of Christ , that the wise and learned men of the world have not known : Oh! the Free Grace of God to thee , and not unto the world ! As Judas , ( not Iscariot ) said , How is it that thou revealest thy self to us , and not unto the world ? how comes it to pass that such wise men , that bear sway in the world , they have very poor , and low , and mean , and contemptible thoughts of the Kingdom of Jesus Christ ? they look upon it but as a meer notion , and a conceit of men , and the rather because they see but a few poor people that are but of mean parts that do imbrace such a way , upon that they contemn it ; and through the worldly wisdom that they have , they come to undervalue it . Oh! then bless God that ever he should chuse such a poor weak wretch as thou art , for to make known the things of the Kingdom of Christ unto ; and therfore of al men , you rich covetous men they are hardest to be wrought upon by the Ministry of the Word . When Christ Himself was preaching , it is said in Luke , 16. 14. That the Pharisees who were covetous , they derided Him ; they blew their noses at Him , for that 's the meaning of the Original . Like as a man that scorns and derides another snivles in the nose ; that 's the propriety of the word , that is here translated derided . Oh! a worldly heart is hardest brought unto the Kingdom of Christ : therefore bless God so much the more , that hath brought thy soul to understand the mysteries of Christs Scepter , that hath translated thee into another Kingdom . 11. Vse . If the Kingdom of Christ be not of this world : then they are rebuked that do seek to make the Kingdom of Christ a worldly Kingdom . I might name very many sorts of men that do this : I will speak but of Three or Four. The first is the Papists , those that are Popishly affected ; all their way is under the name of honoring of Christ , to raise up a worldly Kingdom ; and therefore they make the Pope to be as an Emperor of all the world , as the King of Kings ; and their Cardinals , and many of their Bishops to be Princes , and all in a worldly pomp , and they carry it on , and maintain it by a worldly policy , and by worldly means , and worldly weapons , and therfore stir up the Kings of the earth to root out all those that are against them : these understand not the Kingdom of Christ . Secondly , Such as would conform the Government of the Church meerly to worldly Government ; that because worldly men may by their prudence order things as they please in Common-wealths , so as shall be most sutable to them : therefore they falsly think , that the Kingdom of Christ must be so too ; that it must be suted to every Country : whereas the truth is , there is but one way of the Government of Christ in all the world . The great Argument of the Prelates was , Indeed say they , in some places there may be another Government , where there is an Aristocracy in the Civil Government ; but where there is Monarchy , there must be a Bishop . Now certainly that's not the way of Christ , to sute himself in his Government , to the Government of the world . But the Government that was in the primitive times , must be still . Thirdly , Such kind of men as think that the success of the Gospel , and the Ordinances do depend upon worldly things ; as now , upon outward pomp : except there be some outward pomp go along with the Gospel ; As now , Great preferments of those that are the Preachers of the Gospel , they think the Gospel will be contemn'd else , and except the Ordinances be carried on in an outward pomp : They conceive that all will be despised : except there be Magnificent Temples built and beautified , and except brave Gold and Silver Chalises , the Sacrament would be despised ; and except they have their Altars , and Rails about them : with all their heathenish vanities , Christ is not worshiped . But this is to look upon the Kingdom of Christ as the Kingdoms of the world ; but Oh no! the kingdom of Christ prevails where there is but little of the world with it . I remember I have read of one Boniface a Martyr , that being asked , whether it were lawful to give the Wine in the Sacrament , in a wooden Challis ; saith he , There was a time ( indeed ) when the Church had wooden Challises , and golden Priests ; but now , the Church hath golden Challises , and wooden Priests . No question , in the primitive times , they had very mean things in the Lords Supper , and all things were carried in a very low way to a worldly eye ; but ( saith he ) though their Challises were wooden , the Priests were golden : and so the Gospel did prevail . Oh! it 's the spiritualness of things that makes the kingdom of Christ to prevail ; many think that the Gospel cannot prevail , except it hath abundance of gingles of mens wit , and tongues , and such kind of school-boy-vanities as these are , but the Gospel never prevails by such things ; but that which the world calls foolishness , that is made the power of God , and the wisdom of God to Salvation : They have carnal hearts that think that the outward pomp , and glory of the world should be such a furtherance to the Gospel , as if it should not thrive without it . Lastly , Those that think that the Gospel and the promoting of Christs kingdom depends wholly upon humane policy and strength , these do make the kingdom of Christ to be but as a worldly kingdom . The last Vse is this : If Christs Kingdom be not of this world , then it teaches us all for to labor to further a kingdom of Christ as distinct from the world , it is a great Point that I am speaking of , about furthering the Kingdom of Christ as distinct from the kingdoms of the world . Christ himself professes that he came into the world to witness to this truth : and therefore certainly we should do so likewise . It is in the very next words to my text , when Christ had said his Kingdom was not of this world , Pilate said to Him , Art thou a King then ? Jesus answered , Thou saiest I am a King. To this end was I born , and for this cause came I into the world , that I should bear witness to the Truth . Truth , Pilate asked Him what the Truth was ? but he said not for an answer : but certainly the Truth that Christ means here , is the Truth of His Kingdom . Oh my brethren , it is a matter of so great consequence , that it is a special end why Christ came into the world , why He was born , that he should witness to this Truth . Then certainly we should account it a great end of our lives to set to our seal to this Truth of the Kingdom of Christ , as distinct from the world , let this be a great engagement on our spirits , to further the preaching of the kingdom , further it as many waies as you can , improve your Estates , improve your Credits , your Esteem , your Places for the kingdom of Christ ; and then , Oh how comfortable will your death be ! though you should not live here to enjoy all the priviledges that the Saints in other ages shall have in the kingdom of Christ ; yet when you die your death shall be but a passage of you into the glorious Kingdom of Jesus Christ , for there 's a Kingdom of Christ beyond this world , though Christ will rule Spiritually while this world lasts : but when men are taken off from this world yet they do but go into the Kingdom of Christ . In 2 Peter , 1. 5 , 6. &c. with which I will conclude , and besides this , giving all diligence , Ad to your faith vertue , and to vertue , knowledg ; ad to knowledg temperance , and to temperance patience , and to patience godliness , and to godliness brotherly kindness , and to brotherly kindness charity ; for if these things be in you and abound , they make you that ye shall neither be barren nor unfruitful in the knowledg of our Lord Jesus Christ : And so he goes on further in his exhortation ; and in the 10. verse , Wherefore the rather brethren , give diligence , to make your calling and election sure : for if ye do these things you shall never fall : for so an entrance shall be ministred unto you abundantly into the evelasting Kingdom of our Lord and Savior Jesus Christ . Christ is here a King , He rules in his Church in a spiritual way : but when this world is done , He shall be a King , and if you be now godly you shall have an abundant entrance into the everlasting kingdom of our Lord and Savior Jesus Christ : Mark , when a Beleever dies , he goes into the Kingdome of Jesus Christ , he goes but from one administration of it to another , but still he is in the same Kingdom of Christ : here 's the difference between the death of the men of the world , and the death of the Saints : the men of the world they are of the world , and they are under the kingdom of darkness , and when they die they go to the kingdom of darkness : and the Saints they are now under the kingdom of Christ spiritually , and when they die they go to another administration of the kingdom of Christ , and the more godly men are , the more abundant entrance shall they have into the everlasting kingdom of our Lord and Savior Jesus Christ . Now suppose his Excellency , that hath done so much service for the kingdom , when he shall come , What an entrance will be made for him into the City ? Every man that is a free subject may come freely into the City , no body may wrong him , and he shall enjoy the Liberty of the City ; but he hath not that Abundance Entrance into it as a man that hath done much for the kingdom we live in . So now , every godly man or woman , if they have but the least degree of grace , they shall come into the Kingdom of Christ , I but those that are powerfully godly , burning and shining lamps , and have been very active and faithful to the death ; when they die , the Gates of Heaven shall be set wide open , and they shall have an Abundant Entrance into the Everlasting Kingdom of our Lord and Savior Jesus Christ . FINIS . THE MISERY OF THOSE MEN THAT HAVE THEIR PORTION IN THIS LIFE . PSAL. 17. 14. — From men of the world , who have their Portion in this Life . THis Psalm is Davids moan unto God under Sauls persecution , without doubt the Psalmist aims at Saul in it : In it we have these four things . 1. He appeals unto God , to judg the righteousness of his heart towards Saul , verse 2. Let my sentence come from thy presence : from Saul and his Courtiers , there comes a hard sentence , they call me Traitor , they call me Rebel , but Lord leave me not unto their sentence , let my sentence come from thy presence : that I know will be another sentence than what cometh from them , for thou hast proved me , and tried me , and findest nothing in me . That is the first thing . 2. His prayer to God , to keep him in his way , his going , and his footsteps from sliding , verse 5. Lord whatsoever the wrath of Saul be against me , yet let neither that , nor any other thing , put me out of thy way , but keep my heart close unto thee , and keep my paths in thy way , let not my footsteps so much as slide from thee , for Lord they watch for my halting ; if they can find but the least slip from me , they take advantage of it to the utmost ; and I am a poor and a weak creature , therefore Lord help me , that my footsteps may not slide . 3. He prayes for deliverance , verse 7. Show thy marveilous loving kindness to me ; Lord my straights they are marveilous ; I know not what to do , whither to turn me , but my eyes are towards thee ; as straights are marveilous , so let the loving kindness of God be marveilous towards me , and keep me as the apple of thy eye ; O Lord unto them I am but as a dog , a vile creature in the eyes of Saul , and those about him , but blessed be thy Name , I can look up to thee , and know that I am deer unto thee , as the apple of thy eye ; All the Saints of God are dear to God at all times , but the persecuted Saints , they are the apple of Gods eye ; If at any time they are dear to God , then especially when they are most persecuted ; now they are the apple of his eye , and the apple of an eye is weak , and little able to resist any hurt , but so much the more is the man tender of the apple of his eye : The Saints are weak and shiftless for themselves , but the Lord is so much the more tender over them ; and one Argument that the Psalmist uses in praying against his enemies in this , and a special one , because they prospered so much in this world , they are inclosed in fat , and have their hearts desire , and thou fillest their bellies with thy hid treasure ; they leave to their babes , they have their portion in this life , Lord keep me from them . 4. He doth professes is resolution , yet notwithstanding all the dangers he was in , to go on in the waies of God , and expects a gracious issue ; But I ( saith he ) will behold thy face in righteousness ; indeed I cannot behold the face of the King without danger to me ; there are a great many that run to kill me , and they desire his face ; but though I cannot see his face , yet Lord I shall behold thy face ; I will behold thy face , and it shall be in righteousness , I will still keep on in the waies of righteousness , and when I awake , for I beleeve that these troubles will not hold long , I shall not sleep in perpetual sleep , but I shall awake and be delivered , and then shall I be satisfied with thy likeness : There shall be the manifestation of thy glory to me , that shall satisfie me for all the trouble that I have endured for thy Names sake ; that my soul shall say , I have enough ; and this is the sum of this 17. Psalm . Now the words are ●●ad unto you : they are a description of Davids adversaries : implying an argument , why he would be delivered from them ; they are described to be men of this world , they are only those that were adversaries to him : And a comfort it must needs be to the Saints of God , to see that none are their enemies , but the men of this world ; men of this world , who have their portion in this life , they have somewhat here , and here is all they are like to have . 1. It implieth the Argument , why he would be delivered ; Lord , deliver me from them , because they are men of this world , who have their portion in this life ; Wherein doth consist the force of this Argument ? where lies the force of this Argument , that he would be delivered from them , because they were men of this world , that have their portions in this life ? It consists first in this : Lord , They care not what injustice they do , they have no regard to any thing , but in this world , therefore be it right or wrong , may they have but their lusts in this world , that is all they care for , Lord deliver me from such men . 2. Here is all their good , their portion is in this life , and therefore they are greedy upon this ; let it be upon the ruin of never so many men , though it be to raise their estates by my ruin , and the ruin of others that are never so innocent ; what care they ? they are greedy upon having their lusts satisfied , for here is all their protion . 3. Their portion is here in this world : They care not for Religion , they will make use of pretences of Religion any way for their own ends , what care they what Protestation they make for Religion , and the maintainance of it , so be it that they may ruine me ▪ they regard not at all any thing in regard to have their own ●●ds : Lord deliver me from such men . 4. They have their portion in this world : Hence it is that their hearts are so swelled with pride in their lusts , and so warms their malice , it is so heated with such outrages ; Oh let not the foot of pride come upon me , deliver me from proud men , that are flush'd with the enjoyment of their hearts desires . 5. They look only to what they enjoy in this world , and therfore so long as they may have their own ends and own lusts , they will be exceedingly hardened in their own waies , they will give no glory to thee , but will be so much the more inraged against me , by taking it as an argument , that their waies are good , Lord therefore deliver me from those men . 6. They are men that scorn at prayer , or at any thing that is said concerning the tenderness of conscience , they despise conscience and prayer ▪ Lord let me never fall into the hands of such men as those are , deliver me from the men of this world , who have their portion in this life . For the opening of the words , from the men of the world : the words are translated by some , from mortal men , from men though of the world , yet are not like to enjoy the world long , for the Original doth signifie as much from frail men , they shall not have it long , in the 89. Psalm , 47. Remember how short my time is ; what little time I have in this world , the word is from the men that shall have but a little time in this world , and the men of this world , the Hebrew word here , that is translated men , sometimes with but the change of the position of one prick , it signifies dead men , mortui as well as vivi , I say , with the change not of a prick , but only of the position of one prick , of one point , it signifies dead men ; they are men of the world , but such men as are within one prick of death , within one point of death , howsoever they rejoyce ; who have their portion , their dimension that is given out unto them in this life ; the word life , though in the singular number in your books , in the Hebrew it is in the plural , Lives , they are men that have all they have , but only leased for their lives , nay not so much as leased , they have but an estate for life at the most , and this present life unto them is instead of all lives ; from the men of this world , that have their portion in this life ; there are these Two Doctrinal Conclusions in the words that lie plainly before you ; the first is , There are a Generation of men , to whom God gives some outward good things for a while , but these are all that ever they are like to have , they shall never have any more good from God , than they have here for the present ; that is the first . That Gods Saints do desire to be delivered from such kind of men ; These two contain in them the scope of the holy Ghost in the words . First , There are a Generation of men , unto whom God gives out a portion , some comforts in this world , and here is all that they are like to have . And now set your hearts ( I beseech you ) unto what I have to say in this Argument , for in my thoughts , thinking what to pitch upon , for such an Assembly as this , at length I could not determine of an argument , that I thought might more reach unto the hearts of those to whom I was to speak ; as I hope ( before I have done ) you will find it such a serious argument that concerns us all ; I have read of Gregory , that being advanced to preferment , professed that there was no Scripture that went so to his heart , that struck such a trembling into his spirit , that daunted him so much as this Scripture did . Here you have your reward , Son , in your life time , you have had your pleasure . Oh this was a dreadful Scripture , that sounded in his eares continually , as Hierom speaks of that Scripture , Arise you dead and come to judgement : night and day he thought that Scripture sounded in his his ears ; So Gregory , here you have your reward , in this life you have had your pleasure ; This was the Scripture that night and day sounded in his ears ▪ Oh that it might please God , to assist so far , to speak out of this Scripture to you , that I might make this Scripture ring in your ears , even when you lie upon your beds , after the Sermon is done ▪ that yet you may think this Scripture rings in your ears . Men of this world , who have their portion in this life ; If this Scripture should prove to be the portion of any one of you , of the richest in this place , Wo unto him that ever he was born ; which I shall after make out more fully to you : But ( you 'l say ) do you think to preach to men , that have their portion here in this life ? I fear me , I may meet with some , whom it doth so neerly concern , yet do not think that I have those thoughts of you all , for you shall find ( before I have done ) this Scripture will concern every one in this Congregation ; but yet be not any of you too too ready to put off this from you , to think your selves out of the danger of this Scripture , for it was spoken concerning Saul , and Saul might have ( for ought I know ) as strong arguments of Gods love to him , as many of you ( I fear ) have this day . 1. Saul was a man chosen immediately by God himself , to be the first King that ever was over his own people ; and was not that a great favor ? 2. Saul for his person , was one of the goodliest men that was amongst all Israel , higher from the shoulders to the head than any of them . 3. For his Endowments , he was a man whom God did endow with admirable gifts of Government : he caused another spirit to come upon him : he was a man that when he heard of his preferment , seemed to be very humble , as judging himself unworthy of such a dignity ; in the first of Samuel , 9. 21. Saith he , Who am I , and what is my Fathers house , that I should be thus chosen ? And when he had been chosen , some that would reject him , Children of Belial , that notwithstanding God honoring of him , yet would seek to cast dishonor upon him , yet this Saul , had mighty power over his Spirit , he was very meek and a quiet man , in the first of Samuel , 10. 27. the text saith , He held his peace , when the Children of Belial said , What have we to do with him ? 4. Though he were quiet in his own cause , yet he shewed himself to have an excellent spirit of Government in him , in a publick cause ; he was full of anger when it was for the good of the people , that he was a Governor over ; though quiet in his own ; in the first of Samuel , 11. 6. When he heard of a dishonor done to the people of Israel , the Text saith , that his anger did rise within him ; an excellent pattern for all Governors , for all in publique places , to be very silent , and quiet , self denying ; putting up wrongs in their own cause ; but to be full of zeal for the publick cause ; to reserve their spirits for a publick good : Many there are in publick places , that when they are anger'd in their private cause ; how full of Spirit they are , and they spend their Spirit there so much , that they have no spirit at all , when it comes to a publick cause ; Saul went beyond them in this . 5. Saul was one , who was much troubled at the sin of the people against God ; not only had a spirit to vindicate a publick wrong , but when he saw the people sin against God , his heart was much troubled at their very sin , and seemed to be grieved for it , and mighty solicitous and careful about it , to prevent sin in the people ; this you shall have in 1 Sam. 14. 33. they told Saul there , That the people had sinned in eating with blood , upon that Saul shews himself displeased , Come ( saith he ) and do not sin against the Lord , roul a stone to me hither ; and so he would see with his own eyes , that they did slay the Cattel , and they did powr forth the blood , that they might not sin against God , in eating blood ; this was his care . 6. Saul he was very careful to enquire of God , what he should do in businesses of great consequence , in the 37. ver . of that 14. chap. of the 1 of Samuel , there he would not go out , till he had first enquired of God. Yea more than all this , 7. He was a man that had a very reverend esteem of the Prophets of God : when Samuel came to him , in the 1 of Samuel 15. 13. O thou blessed of the Lord ( saith Saul to Samuel ) Yea , yet further than this ; 8. When Samuel shewed unto him , what his sin was , in the 30. ver . of that 15. chap. he comes and confesses it before the people , and saith , I have sinned , I have sinned against the Lord : meerly at the conviction of one Prophet : Yea , yet more than this , 9. God seemed to be with Saul very much , and to shew great respect unto him , to make him an Instrument of much good to Israel ; He granted unto him as glorious a victory as ever man had in this world : ( for so we may cal it ) and if there be any outward thing in the world might be gathered as an argument of Gods love , then such a remarkable victory as he had over his enemies : the victory you shall find in the 1 of Samuel , 13. 5. and so reade on afterwards in that Chapter , and the next , you shall find there , that the Philistims were risen up against him , and Israel ; and there were thirty thousand Chariots , of his Adversaries of the Philistims , and six thousand horsmen , and people as the sand of the Sea for multitude , besides all this ; Wel , here was a mighty Enemy : What had Saul to oppose these ? You shall find in the 2. verse of that 14. chapter , that there were but six hundred men with Saul : here was of one side thirty thousand Chariots , here was six thousand horsmen , here was people as the sand of the Sea without number , and Saul had but six hundred with him , at this time ; yea , and of those six hundred , there was not any one of them that had a sword , but only Saul , and Jonathan ; for the Philistims were wise enough to disarm all the Malignants ( that they accounted so ) and would not let so much as a Smith be amongst them , they would not only take away their Arms , but they would look to them , to see that they had no arms supplied unto them ; that was the wisdom of the Philistims ; yet we find , ( if you reade afterwards ) in the Scripture , that God was so far with Saul , that he blessed him , and gave him victory over all these . Besides all this . 10. God blessed Saul with a very gracious Child , a godly son , of a sweet nature , Jonathan , which indeed , if any outward argument in the world , might be an argument of Gods love , that might be ; But now put all these things together , and yet here is the man that hath his Portion in this world : I now challenge the man , especially one , I challenge him that hath certain evidence of a mighty work of God upon him in Christ , let him shew me greater arguments of Gods love to him , than Saul might have done ; and yet it proved to be Sauls Portion , that he should have only his portion in this world : God herein shews that His mercy is His own , and that He will let out His mercy as He pleaseth ; It is your Fathers pleasure to give you a Kingdom : The Father doles out the Portion as He pleaseth unto His Children ; God will let the Line of His mercy to go thus far to one , and there stop ; and so far to another , and there stop ; and then come in a cross line again unto them ; God so disposes of his mercy that there are some that shall have Heaven and Earth to be their portion , and their portion is blessed indeed ; There are some that shall have Earth , but not Heaven , and their portion is poor , and mean , and sad ; there are others that shall have Heaven , but not earth , and their portion is good ; And there are others that shall neither have Heaven nor Earth , and their portion ( you 'l say ) is miserable indeed : Gods mercy is His own to dispose of , as He will. We reade that Abraham in Gen. 21. 14. He cals for Ishmael and Hagar , and he gives them a piece of bread , a bottle of water , and sends them away , there 's an end of them . So Jehoshaphat in the 2 of Chron. 21. 3. He gave his other son ( saith the text ) gifts , but the Kingdom he gave to Jehoram . So God hath people to whom he gives pieces of bread , bottles of water , yea some to whom he gives great gifts in this world ; but he keeps his inheritance for his Isaac , He keeps the Kingdom for Jehoram : Esau , he had his portion in this world , and such a portion as he thought to be a very good portion : in Gen. 33. 9. Brother ( saith he ) I have enough . Most rich men are complaining : they go not so far as Esau , they have their portion , and yet complain of it ; Esau hath his portion , and thought he had enough . Christs Auditors , in the 6. of Luke , 24. they had their portion in this world , Wo to you , here is your consolation ( saith Christ unto them : ) O dreadful speech ! wo to this man , wo to these here is their consolations . Dives he had portion in this world , in Luke , 16. 25. Son , remember in thy life time thou hadst thy pleasure ; and thou hadst thy good things , they were thy good things , those things that were measured out for thee , thou hadst them in thy life-time . In the handling of this Argument , a shall divide what I have to say in these six Particulars : that you may every one of you , go on the more readily along with me . First , Why is it that God will deal out somewhat to wicked men in this world , why they shall have any Portion at all ? Secondly , That this their portion , it is confin'd to this life ; and why so ? Thirdly , Some Corrallaries that you will see will naturally flow from those Two. Fourthly , We shall consider the condition of these men , who are such that have their Portion in this world . Fifthly , We shall endeavor to shew unto you , who are those men , to cull out of the Congregation what that man is , or woman is , that is like to have their Portion in this world . Sixthly , Conclude in the words of Exhortation unto you all . For the first : God doth give to wicked men a Portion , He doles out something . First , They are all His Creatures . Saith John concerning Jezebel , Go , take away this cursed woman , shew some respect unto her , let her not lie there in the streets , but take her away ; for she is the Daughter of a King. So saith God , Well , though these be cursed , yet they are my Creatures , some respect they shall have from me , some good I 'le communicate to them ; Indeed , it is not an Argument strong enough , that because you are Gods Creatures , therfore God should be merciful eternally to you ; but it may be an Argument strong enough , because you are His Creatures , you shall have somewhat . Secondly , This time of life , it 's the time of Gods patience , the day of Gods long-suffering . Thirdly . Therefore , somewhat you shall have ; and the day of patience is mans day : in 1 Cor. 4. 3. saith the Apostle there , I pass not for mans judgement : The words are in the Greek , For mans Day . I pass not for mans day , so the words may be translated ; as if the Apostle should say , it is true , Man carries all before him now , man hath all the doings now at this day , and he may judg and censure as he pleaseth ; it is but his day , and I pass not for mans day ; the day of patience may prove to be mans day ; that is the third . Fourthly , Wicked men , they do somewhat for God here , some kind of service , that is at least materially a service for God : and God will not have them clamour upon Him , that they have nothing for their work ; God will give to every one something for what they do for Him , though it be never so little , here in this world . You have a famous place for that in Ezekiel , 29. 18 , 19 , 20. Nebuchadnezzer King of Babylon , caused his Army to serve a great service against Tyrus , yet had he no wages for his Army , ( saith God ) he had no wages for his service ; well , therefore , God He enquires about this , and seems to complain , that when a Nebuchadnezzer did Him any service , yet he should be all this while without his wages ; therefore ( saith God ) Behold ! I will give the Land of Egypt unto him , he shall take a spoil and a prey , and that shall be his wages ; He will give him wages for what he doth . Many wicked men God doth make use of in divers services , and much refreshing and good , His Churches shall have from them ; the Lord causes the very Earth to help the woman ; earthly men to be of use to the Church , and God will not be beholding to them for their work ; A thron may serve to stop a gap , though it be but a thorn bush , and if it serve to stop a gap , and be of any use , it hath that Benefit by it , all that while it is kep from the fire , whereas were it not of use , it might presently be brought to the fire . An argument by the way , to provoke all men to be of as much use to the Church of God as possibly they can , it may be that is the very thing that keeps thee from the fire ; thou art a thorn , but God hath use of thee , and therefore brings thee not to the fire ; but if thou once comest to be un-useful , the fire is the next thing thou shalt hear of . I remember Austin ( in his 5 th Book , De Civitate Dei , and the 12. Chap. ) speaks of the Romans , that had such a flourishing condition for a while , and he gives that for one Reason , the Romans had brave spirits , they were men that had excellent moralities , and had Herotick kind of spirits , and were delivered from that baseness of spirit , that other people had , and therefore God shewed some kind of respect unto them ; here many instances might be in that kind . That 's the fourth . Fifthly , God gives wicked men a portion here , to shew unto them what little good there is in all these things , and to shew the world what little good there is in all the things that are here below in the world . Certainly , if there were much good they should never have them ; it is an argument there is no great excellency in the strength of body , for an Ox hath it more than you : an argument there is no great excellency in agility of body , for a Dog hath it more than you : an argument no great excellency in gay cloathes , for a Peacock hath then more than you : an argument there is not any great excellency in Gold & Silver , for the Indians that know not God , have them more than you and if these things had any great worth in them , certainly God would never give them to wicked men , a certain argument : As it is an argument there is no great evil in afflictions in this world , because that the Saints are so much afflicted ; So no great argument , there is any great good in this world , for the wicked they enjoy so much of it . Luther hath such an expression as this is , in his Comment upon Genesis , saith he , The Turkish Empire , as great as it is , it is but a crum , that the master of the family , that God casts to dogs : the whol Turkish Empire , such an esteem had Luther of it : and indeed it is no more . All the things of the world , God in giving of them to Turks , and wicked ones , His enemies , shews there is not much excellency and good in them , God therefore will cast them promiscuously up and down in the world , because he looks upon them as worthless things ; God doth not so much regard whether men be prepared to give him the glory of them , yea or no , they shall have them however , He is content to venture them : Indeed when God comes unto His choice Mercies in Christ , there he looks to have glory from them , and he doth never give them to any , but first he prepares them , that they may give him the glory of those mercies : but it is otherwise with others ; As suppose you see a man gathering of Crabs , although Swine be under the Tree , he cares not much to drive them away , they are but Crabs , let them have them ; but if he were gathering any choice and precious fruit , if any Swine should come under , he drives them away . As for outward things Crabs , the Lord suffers the Swine of the world , to come grunting , and take them up ; but when he comes to his choice Mercies in his Christ , there he makes a distinction , Oh! that is precious fruit ! A Black-smith that is working upon Iron , though a great many Cinders , and little bits of Iron fly up and down , he regards them not : but a Goldsmith that is working upon Gold , he preserves every ray , and every dust of Gold : and a Lapidarie that is working upon precious Stones , every little bit he will be sure to preserve : a Carpenter that is only hewing of Timber , he regards it not much if Chips fly up and down ; but it is not so with a Lapidary . So these outward things are but as the Chips and Cinders , and such kind of thing , as those are , and therefore God even gives a Portion to wicked men out of them . Sixthly . God knows that He hath time enough to manifest His Justice upon them hereafter , He hath an Eternity hereafter , for the Declaration of His Justice ; and therefore ( saith God ) Let them have somewhat for a while . As you know it is natural in all , when they see a man going to execution , that is not like to live above an hour or two , every one is ready to pity him , and to be any way officious to him , Oh! ( saith every one ) the man shall not have comfort long , we cannot do much for him , he shall have pain enough ere long , and misery enough ere long , and so every one pities him . It is observable , let a man go to execution for wickedness , and then he is pitied by all ; but if a man should suffer for godliiness , then perhaps they will not be so full of pity towards him . As I remember in the Book of Martyrs , there is a story of Mr. In o Frith , a learned , godly Minister , and Andrew Hewit that were Martyrs , and were to suffer for their conscience , and the Story tells us , that one Dr. Cook , a Parson in London , he openly admonishes the people , that they should pray for them no more than they would do for a Dog ; that Charity of theirs that they talked so much of , is such towards them that suffer out of conscience ; and as amongst Papists so amongst ungodly men , let a man suffer out of conscience , they will rather rail at him , and when he is in his sufferings , they will rather give him gall and vinegar to drink , ( as they once did Christ upon the Cross ) though in other sufferings they pity men . Seventhly , By this that God gives to the wicked , the Lord shews , what great things he hath reserved for his own Children ; what a portion there is for them ; Surely if the dogs have so much , the Father keeps a good house ; if the hang-byes may have such doles , certainly there is good provision for the Children within : As by the afflictions of the Saints , God doth declare to wicked men , and would have them draw such an argument from it , that there are fearful things , that are like to befal them ; If judgment begin at the House of God , where shall the wicked and ungodly appear ? So by the prosperity that wicked men have in this world , God doth declare to his Children , and he would have them argue from thence , what then hath he reserved for his beloved Ones ? for his Saints , for his Children , that are so dear unto him ? Eighthly . God fetches a great deal of Glory from hence , He fetches about His own ends very much , from the portion that wicked men have ; as sometimes He doth it , that they might stumble and harden their hearts , and break their necks at it , and to ripen their sins ; hence He lets them go on a long time , and have their wills ; in Isa . 33. 1. Wo to thee who spoilest , and wert not spoiled , and dealest treacherously , and wert not dealt treacherously withal ; when thou shalt cease to spoil , thou shalt be spoiled ; I 'le let thee go on , thou shalt spoil as much as thou wilt , and when thou hast done spoiling , thou shalt be spoiled . And sometimes God doth it , to fetch about this end , Namely , to chastise . His own people , with the prosperity of the wicked : And as an Ancient writer hath this Story of one that ( he saith ) by an extraordinary way , from being a Monk was advanced into an Episcopal Seat , and being a lewd wicked man , he began to be proud of this his Advancement , and being proud , he heard these words in the story , Ab angelo audivit , Cur superbus ô infaelix , non es creatus Episcopus , quia tu dignus , sed quia Civitas haec digna fuit tali Episcopi ; it was a wicked place , and this was the answer : Why art thou so proud Oh unhappy man , for thou art not advanced because thou art worthy of this advancement , but because this City is so ill ; it is worthy of such a Prelate to be over it : In way of judgment to that place God advanced such a man : And so many are advanced that they may be heavy judgments unto others ; God gives them such a portion , not out of His love to them ( though they are ready to gather the Argument ) but out of His displeasure unto others : And then He gives a plentiful portion to many , to teach us all to do good unto our enemies , not only humanitati ( as they say ) but homini , not only to human nature , but to men , to men that are wicked , some good must be done unto them . Ninthly . The Lord would shew hereby , that He would have no argument of love or hatred to be drawn from these outward things ; and also because He would not have them to expect any more . It may be many men that are ungodly , prospering in this world , they gather this argument , That therefore God loves them , and intends mercy to them , Cujus contrarium verum ; nay , you may rather gather an argument quite th' other way , because God intends no further good unto you hereafter , therfore it is you have so much now . We use to answer men , that come for their dole , who have had out a dole , and they will come again , Why do you come again ? you have had your dole already . So God will answer to many men , when they shall cry to him for mercy , at that day , Why come you to me for more ? you have had your dole already ; Have you not had already more than your work comes to , more than you have done ? you have had your part and portion already : indeed men speak much of Gods mercy , and the mercy of God we acknowledge to be very great and glorious ; well , God doth shew himself glorious in mercy , that thou being so wicked , hast so much as thou hast in this world , and therefore though thou shouldst be denied of eternal mercy hereafter , yet thou hast cause to tel Devils and damned creatures that shall be thy companions , that God was very merciful to thee , while thou didst live in this world ? Somewhat thou hadst then , but here 's all . Secondly , Here is all that ever thou art like to have . 1. Because there are some men , whose names are written in the Earth , and not in the Book of Life : In Jer. 17. 13. there it 's spoken of men that are written in the earth ; wheras the Saints are described to be men that are redeemed from the earth . In Revel . 14. 3. It is their happiness to be redeemed from the earth : and it is all the happiness thou hast , that thou art written in the earth . 2. Here is their portion , because they are vile in the eyes of God ; If you should ask the Question ; why you give bones to the Dog , and swill to the Swine , and nothing else ? The Answer would be ; Because it is a Dog that hath it , and because it is a Swine ; it is Dogs meat . Certainly God doth speak exceeding contemptibly of all ungodly ones in the world , let them be never so great in regard of outwards ; In the 11. of Daniel , 21. A vile person shall arise : What is this vile person ? Interpreters generally consent in this , that it is meant of Antiochus Epiphanius , that was a mighty great Prince , such a Prince as when the Samaritans did write to him , they writ , Antiocho magno deo , to Antiochus the great god ; and his very name shews him to be a great one ; Antiochus Epiphanius , is as much as Antiochus the Illustrious , and the Famous : and yet when the Holy Ghost speaks of him , it is Antiochus a vile person : they are vile in the eyes of God. If there be any in a family that you care not much for , you make no great provision for them , Doth God take care for Oxen ? Somwhat they have , but little ; Doth God take care for wicked and ungodly ones ? 3. Here is their portion , it is confin'd to this life ; Why so ? Because they chuse it themselves ; and in that they have no wrong ; make choice of this Portion themselves : Moses , ( speaking to the people , saith he ) I set before you life and death : So do the Ministers of God in preaching to you , they set before you Life and Death : What do you chuse ? Now you chuse the way that goes out of life , and into death ; you have but your choice ; you chuse Vanity to be your portion , God doth you no wrong to give you Vanity : Now you that will indent with God for your peny , you cannot take it ill , if when the end of the day comes , God puts you off with your peny ; you know those in the Vineyard , that agreed for their peny , they began to murmur indeed , when they came to receive their wages ; but saith the Master of the Vinyard , Did you not agree with me so ? So you agree with God , all you intend in Gods service , is , that you may have some present comfort in this world , you dare not trust God for the future ; and here is that that God will shew His infinit displeasure against the sin of distrust by , that when the Lord propounds now in this day of Grace , such glorious and blessed things to the children of men , and ( for ought you know ) any of you may have your portion in them , as well as others , and yet you dare not trust God for those gracious things ; you think rather with your selves , let me have somewhat now , somewhat for the present , some present pay ; the reward that you talk of , which is to come , I know not whether they be imaginations yea , or no ; therefore you mean ( it seems ) to serve God for your present pay , and present pay you shall have , and no more . There are some servants that are your day-servants , they serve you so as they expect their pay at night , and perhaps you give them their two shillings at night , and there is an end : but there are other servants now that will serve you in expectation of some reversions , and expectations of honor , especially when they serve Noblemen , and Princes , though they have no present pay given them at night , yet they go on cheerfully in their service , they expect some great Reversions , as Leases and preferments , they may have afterwards , and now though they have not their two shillings a day as the others have , yet when the other befals them , they are made rich men , they and their posterities : So now , the poor man that hath his pay every day , when a Lease and preferment fals , if he should come in for his part , No , he may be answer'd , you had your pay every day ; here was one was content to relie and trust upon me , and had no pay , and he did trust upon me , and now he comes to be preferd : This is the direct difference between the men of the world and Gods Saints ; the men of the world will do nothing without present pay , that which is just before them , they must needs have , their hearts are upon it ; but the Saints they hear what a blessed thing God hath revealed in his Word , what a blessed Covenant of Grace there is , what rich Promises of glorious things to come ; now they beleeve God , and trust in God for these , and they say , Lord , let me have my Portion in the life to come , and whatever thou doest with me here , I care not : As it was the speech of Austin , Lord , here burn , here cut ; but spare hereafter : I am content Lord , to be burnt , to be cut , to endure any thing in the world , any sufferings in the world for thee , only hereafter I look for somewhat else , and I 'le wait for hereafter : You will not wait for hereafter , but you must have it for the present , and that is the reason , you are put off here : Oh it is a serious thing I speak of to you , many a soul will wring its hands , and curse it self eternally , that it was not content to trust God for hereafter , but would have present pay . You that are great Merchants , if you buy a thing that is but a trifle , you pull out your purse , and give the mony down presently ; but suppose you go to the Exchange , and bargain for 10000l there , you may give a little down now , but the great pay must come upon pay daies afterwards ; it is not expected it should be presently done : So there are some men in the world , will trade with God , but they trade with God for pedling things , for their Credit , and applause , and for their preferments and estates , God gives down the pay presently , you shall have it , there is your 12 d presently , it is done : but now there are other of Gods Saints , that trade with God for great things , for immortality and glory , and a Kingdom , and a Crown of eternal life ; now they expect not to have it done presently , they are content to stay : Oh these are the best Traders , the best Merchants that will trade with God for great things , and be content to stay ; you will chuse that you have here for the present , and therefore you have your portion . Fourthly , These things that are here , they are the only sutable things to your hearts , and what will you do with any more hereafter ? these things do exceedingly please you , and give you content as agreeable to you , and the things that are to come , are disagreeable ; what would men do that are carnal and wicked now ? what would they do in Heaven ? Certainly if you hate Gods Saints now , that have but a little Grace for their Grace sake , you would hate them infinitly more afterwards , when they are perfect in Grace , when they shall be perfect , and then when all your common gifts shall be taken away ; for so it shall be . Now the things of God are unsutable to you , though you have now many common 〈◊〉 , and you now abhor the Grace of God , though it be imperfect , what then , when all common gifts shall be taken from you , and Grace made perfect ? how unsutable will it be then to you ? Therefore expect nothing hereafter . Fifthly , You abuse your portion you have now , what will you do with more ? Who will trust you with the true riches ? You abuse that you have . Indeed men of the world that are wicked , and very rich , are presently in places of honor and power ; Oh! what a deal mischief they do in the world ? what dreadful evils are they unto the earth ? Such men , how do they abuse their portions ? Why now , as it is with the Tooth , in a mans head , a Tooth indeed is prefer'd , to have an eminent place in the Head , but when the Tooth comes to be rotten , and put us to pain , what do we but pull it out , and throw it away ? So when God prefers men to eminent places , when through their wickedness they grow rotten , and so do a great deal of hurt , the Lord plucks them out in His anger , and throws them away ; they abuse their portion , and do a great deal of hurt , and therefore must expect no more . But above all the argument is , Sixthly , Because they have no interest in Jesus Christ ; The rich Treasures of the infinite grace of God , they are let out in Jesus Christ ; God hath divers Conduit-pipes ( as I may so say ) of His Grace , to let out unto His Creatures ; there are some lesser Conduit-pipes , and those Conduit-pipes , may be open'd through the general bounty of God ; but now the Lord hath the great Current of His eternal mercies , for some that He doth intend eternal good unto , and this great Current of His it is stop't by justice , the infinite justice of God doth stop this great Current , so as it cannot be open'd to have any drop of the mercy let out , until Divine Justice comes to be satisfied ; In the mean time the other smaller pipes , they run , the general bounty of God ; Now then , this is the very work of Jesus Christ , Christ the Second Person in Trinity , and it is the very mystery of the Gospel ; The Second Person in the Trinity , sees that the children of men , are capable of eternal happiness , eternal glory , and that there are glorious treasures with God , to be communicated to the children of men ; but through mans sin , this great Current is stop't ; in the mean time Gods general bounty lets out a great many outward comforts ; Christ therefore out of pity to man-kind , that man-king may not be put off with these general outward comforts , He comes and satisfies Gods infinite justice , that He might open the Current , the sluice of His infinite , and eternal Grace to others : Now happy are those Creatures , who have interest in the Lord Christ ; for this is His work , to satisfie the Justice of the Father , that so the great pipe may be opened , and then flows in all Grace , infinit , eternal Grace , when that comes once to be opened : No mervail though we hear of such glorious things , that the Saints of God have in the life to come , no mervail , for Christ doth come and open the great sluice of Gods infinite Grace and Mercie to them ; as for the men of the world , they have but a little of the drizling of Gods general bounty through some crannies , but the Floudgates of Gods grace are opened in Christ ; therefore til Divine Justice be satisfied , there can be no further good for a Creature here , but the fruits of Gods general bounty , & patience : There are some Creatures whom the Lord hath left to the Course of justice , they shall have what they earn , and no more : this is the difference between Gods dealings with some Creatures and others , ( I say ) some there are that shall have what they earn , and no more : others there are whom God hath set His Heart upon , and whether they earn or no , God intends eternal mercies : unto them , and will bring them unto eternal mercies : Here 's the difference of the Covenant of works , and the Covenant of Grace ; and therefore the one is left to Himself , and the other , Christ the Head of the Covenant comes to undertake for him , that that he cannot do : and here is the very Cut between the condition of some men , & other men ; that some have their portion in this world , and others have another higher portion in the world to come ; Those have no interest in Christ , these have . Seventhly , They are no Sons , no Children , and therefore they must not expect childrens portions ; As many of you rich men , when you die , you will leave your servants some Legacie , perhaps you 'l give every servant in the house five pounds , or so ; but when you come to your children , to write in your Will , what such a Son , such a Daughter shall have , that is another manner of business than 4. or 5 l. great things you leave to them : Now the truth is , the world may be divided between Children and Servants , for though the truth is , all men are at defiance with God , yet God makes them servants one way or other ; and there is some little Legacy that servants shall have , but they must not expect the Childrens portion ; therefore they have it here , but must not have it hereafter . In Ezek. 46. 16. Thus saith the Lord , If the Prince give a gift unto any of his sons , the inheritance shall be his sons ; but if to his servants , then it shall be but till Jubile . This was Gods Law , that if a Prince gave a gift to his son , the son should inherit it for ever , but if he give it but to a servant , it should continue with him but for a while . So here is the difference of Gods administration of all His gifts , He gives some to servants , and these shall continue but for a while , within a little while all will be called for again ; all the good , and all the comfort thou hast , God will call for it all again : but that which he gives to His Sons , to His Children , they shall have mercy for ever , though not to enjoy it in the same way , they shall enjoy the same good and comfort Eternally . And then further : Eighthly , The portion that the world hath here , ( you heard before ) it comes from Gods patience ; now there will be an end of the manifestation of the glory of patience in this world , as thus : As there are some graces of the Spirit of God in the Saints , that shall have an end in regard of their exercise here in this world , so there are some attributes of God , that shall have an end in regard of the manifestation of them in that way that God doth now manifest them here in this world , and that is , the patience of God towards ungodly ones ; Now if they hold all upon patience , when the time of the glory of that in this world shall come to be at an end , then all their good is at an end . Further : Ninthly , Ungodly men , they shal have to deal with God immediately in the world to come , ( I beseech you observe but this answer , I 'le hasten ; ) they must have to deal immediatly with God in the world to come ; Now they have to deal with God through Creatures , and while they have to deal with God through Creatures , they may get a great deal , and may make shift for much , but when they shall come to deal with God immediatly , then it will be otherwise with them : As for example , There are a great many hang-bies , at great mens houses , perhaps when they come to have to deal with the servants , they get some bits and scraps , and many things from the servants , but if they know they can have nothing , but from the very hand of the Knight , or Lord of the house himself , then they will expect no great matter . So wicked men of this world , they are as hang-bies , that all that they have are but as scraps from the servants , they have to deal only with creatures , they look no further ; but hereafter things shall be setled another way , and all things shall be weighed by God Himself , in a ballance of Justice , and distributed by the hands of God Himself immediately , and now things will be carried after another manner , the Lord Himself will come to dispose of things . It was a speech of a German Divine , though he were a good man , and lived very innocently , when he lay upon his sick bed , and apprehended Death , he was in great terrors of spirit , mightily troubled , and some of his friends came to him , and asked him , Why should you be so troubled , that have lived so good a life , as you have done ? This was his answer , The Judgments of God are one , and the judgments of men are another , I am now to deal with God ; it is true , I lived thus before Men , and Men gave their Verdict of me , as good , and thought I was in a good condition , but O I am now to go to God , and to deal immediately with Him , and Gods judgment , and Mans judgements are different things ; when God shall come to weigh all mens portions out , as it will be then , So much Righteousness , so much portion , so much happinesse , you will say then , Lord , what shall become of us all ? All our righteousness is as the menstruous cloath ; I but for the Saints , the Righteousness of Christ will be put into one Scale , and their Portion into the other , and their Portion will be weighed by the Righteousness of Christ . Now when thou comest to God , thou must come to the Scale , and thou wilt put in thy good servings of God , and thy comming to Church , and some good Civil actions , and Natural and Moral things thou hast done , thou wilt put them in the Scale ; saith God , That which thou hast had already , weighs down all those ; Hast thou nothing to put into the Scales but this ? thou hast had thy reward already for all this , and much more than this ; then if there be nothing to but into the Scale but this , thou art undone , and there is nothing for thee for Eternity . And here is the ground of the confinement of the Portions of wicked men . These are the Two first things . Thirdly , I will give you some CORRALLARIES only from hence . Is it so that wicked men have a portion here , and here is all ? First , Here we may see the Reason why the men of the world are so cunning in the things of the world , why they can make so good shift for themselves in the world , rather than other men can : Why , here 's their Portion , their very happiness and good is here ; no mervail though they make such shift as they do here : the Apostle in 1 Cor. 2. 12. We have not received the spirit of the world ( saith the Apostle , ) we cannot tell how to shift in the world so as other men do , for indeed , we look further than these things , and so cannot shift as other men can ; They that have the spirit of the world , and have their portion in the world , they can shift ; but we have not received the spirit of the world . You know a Swine though it goes abroad all day wandring up and down , it knows the way to the trough at night ; but a Sheep if it go a wandring a little way out of his place , a Sheep doth not know how to come back again , but wanders up and down till it be even lost , and is as a lost sheep when it is once wandring up and down ; but Swine are not so . So ungodly men , though they go up and down wandring , they know how to come to their trough at night , they have better skil in the world , they are more artificial in the things of the world , they have better understanding ( as the Scripture speaks , ) The children of this world are wiser in their generation , than the children of light : Why is it ? Their Portion is in this world . That 's the first Corrallarie . 2. Corr. Here we see the Reason , Why there are so many great ones in the world that regard Religion so little as they do , and the waies of God , and the Church of God ; why 't is not their portion ; those things that concern another life , is not any part of their portion ; they mind what it is that concerns the present life , because this is their portion . When many come into places of dignity and power , What are their thoughts ? Now they think of gratifying their friends , now they think of respect and honor that they shall have abroad in the world , and be accounted some-body , now they think of revenging al their wrongs , of making up of all their broken titles &c. This hath been heretofore ( I suppose very ordinary ) in men advanced amongst you ; these are all their thoughts : as for doing service for God , and for His Church , and vindicating the Truth of God , and Honor of God , that is scarce in all their thoughts , for they do not look upon that as part of their Portion : Here is the reason why so many Magistrates are like to Galio , in Acts , 18. 17. Carring for none of those things ; they were to him but matters of words , and yet they were about the great fundamental Points of Religio● , Whether Christ were the true Messias , and whether He were God , or no ; but to Gallio these things were but matter of words : And so the great things of God , and Religion , to carnal hearts , they are things that are of no great consequence at all ; yea when as Sosthenes that was the Ruler of the Synagogue for countenancing of Paul , had the rude multitude of the City , rise up in a rude manner to apprehend him , and to lay violent hands upon him , Gallio cared for none of these things ; but so far he did not go , Gallio went not to stir up a rude multitude to lay violent hands upon a Ruler of a Synagogue , or a City , but he cared for none of those things ( saith the text : ) What did he care for rectifying any thing that was amiss in Religion ? Oh let us ( say they that have their portion here ) what ever becomes of things , let us make peace ( say they ) that we may go on and be quiet in our houses , & enjoy that we have quietly , and peacably , and they look no further : Their portion is here , and as for Truth , how do they reject it , & contemn it ! It is a speech ( as is credibly reported ) hath come even from a Citizen here , in cursing of the Truth so ; ( as had he lived among the Jews he would certainly have been stoned to death ) Let us have Peace , and a Pox of Truth . ( I say ) such a speech as this among the Jews would have caused him to have been stoned to death , being such horrible blasphemy . But how many are ready to say with Pilat , in the 18. of John , 38. when as Christ was before Pilat , and talked to Pilat of Truth , Truth ( saith Pilat ) What is Truth ? You shall observe it at the 38. ver . What is Truth ? ( Saith Pilat ) as if Pilat should have said , What a strange man is this , the man is in danger of his life , and he talks of Truth , when he is in danger of his life , What is Truth ? ( saith Pilat ) & turns it back upon him presently . Just thus are the hearts of many , What should we look at Truth , or at any thing now , but to preserve our lives , and estates , and outward comforts in the world ? What is Truth ? They are a company of mad-brain'd fellows , that are factious , and seditious , they talk of Truth , and know not what they say , Come , let us have peace , though it be upon any terms : Who is there in this place that desires not Peace ? The Lord knows it is the desires of those that are accused most for want of desires in this thing ; yea so as we dare challenge any of you with this Challenge : Those who have been most at the Throne of Grace begging unto God for peace for England , let them carry the day ; those that have put forth most prayrs for Peace , before the Throne of Grace , we are willing they shall have the day . We reade that amongst al the Tribes that came up in a war-like way , to help the people of God against oppression , in the 5. of Judges , 18. and so in that Chapter , that of all Naphtali was the only Tribe that joyned w th Zebulun , that jeoparded their lives in the Cause of God , that would take up Arms to defend themselves , and the people against oppression ; Surely these two Tribes , by the others that would not venture themselves , were at that time accounted very factious , and very seditious ; What they ! only Zebulun and Naphtali ; Yet it is observable , though there were none joyned with Zebulun but only Naphtali , there is no Tribe of which it is so much spoken , to be a Tribe , full of Courtesie , and Civility , of a peacable and quiet disposition , as Naphtali was ; you shall find it , if you reade in the 49. of Genesis , 21. and afterwards in another text , there are these two things said of Naphtali , only these two first , That he was a Hinde let loose , and give goodly words . But they may be but words of Complement , not reality ; Nay , ( when Moses comes with the blessing , you shall find these two places , one in Genesis and the other in Deuteronomy , ) when Moses comes with the blessing again upon Naphtali : Naphtali filled with favour , and with the blessing of the Lord. What is the meaning ? Naphtali was a Tribe that had most courtesie and civility of all ; compar'd to a goodly Hinde , of a quiet disposition , and one that gave courteous language to all , & not meer words , but reality ; it was such a one that was fill'd with favour , that had the favour of God , and the favour of Men ; he had such a courteous carriage , and he had the blessing of God upon him ; and yet this Naphtali , was the Tribe that would jeobard their lives , and take up Arms in defence of the people of God , against oppression in those times , above all . And Phinebas ( ye know ) was so zealous , and would make use of the sword , so as he did ; yet in the 25. of Num. 12 , 13. God saith there , He would make a Covenant of Peace with him . Beloved ! Phinehas , that is such a fiery hot man , yet a Covenaut of peace must be made with him , by God Himself ; for he did indeed , by that way procure peace to Israel ; for so the Text saith there in that place of Num. That because Phinehas was so zealous , it was , that I might not consume them in my jealousie : Now it 's observable , the word in the Original is , Because he was zealous , therefore it was , that I might not consume them in my Zeal . It s translated in your books ; Because he was thus zealous , that I might not consume them in my Jealousie ; the words are different in the English ; but in the Hebrew they are the same : and so be turn'd thus , Because he was so zealous , it was , that I might not consume them in my Zeal ; as if he should have said , If there had not been some among them that had been zealous , ( and as they account fiery ) I would have been zealous my Self , and fiery my Self , and consumed them , and it was wel they had such amongst them ; and one day those that cry out of them , may come to see cause to bless God for them ; that would not have the world put off , and gul'd with the fair name of peace ; we know the Devil hath made much use of it in former times , and would fain make use of it now ; As if those that desired Truth most , were not greatest friends unto peace ; God forbid , but it should be so : Though it's true , we think not , we have our portion here , and therefore we would not have peace upon any terms ; indeed we confess our portion lies higher , and that wherein our portion doth consist we would have upon any terms ; and therefore Saint Paul saith in Philippoans , 3. if by any means , I may attain to the Resurrection of the dead ; If by any means , upon any terms , that I may have peace at the great Day , whatsoever I do endure : so say we for our portion ; and you say , Let us have peace upon any terms ; why ? because your portion is here : We would be glad that all our Mountains , were Mountains of Olivet , but we would be loth to have them Mountains of Corruption : In 2 Kings , 23. 13. You reade there of a Mountain of corruption , Of Mons offenssionis , Of offence ; so it is in the old Latin ; Now , what was that same Mountain of Corruption ? if we compare one Scripture with another , we shall find it was no other , but Mount Olivet , Mount Olivet was made a Mountain of corruption : In 1 King. 11. 7. There Solomon built Idolatrous Temples , for the honour of the gods of his Queen , those gods that his Queen did worship , Solomon built Temples for to gratifie her , and it was upon the Mount before jerusalem , which was the Mount of Olivet , that was the Mount. Now you know the Mount Olivet was a Mount that had his name from Olives that did grow there , and were Emblems of peace ; but yet the Mount Olivet may be made a Mount of Corruption : we would be glad that we might live upon Mount Olivet all our daies , but are loth this Mount Olivet should be made a Mount of Corruption . Give me leave but in a few words , yet to put some Considerations to you , and if I speak not reason in them , reject them . First , Because that you are so greedy of Comforts in this world , you would fain have peace ; be wise even for your own portion ; you would have peace , but I hope a safe peace , and that is all we do desire : If the peace be not safe , Oh the bood that may follow after . We reade in the 27. of the Acts , 13. that there was indeed a Calm , and the South wind did blow softly , for a while , warm wind and very softly , but presently follows , not long after it appears that there did arise a Tempestuous wind , called Euroclydon ; Euroclydon did arise presently after : Take we heed ( my brethren ) that we be not deluded with the softly South wind ; Take heed that there be not an Euroclydon , that blows presently after ; were we sure to be delivered from that same Euroclydon , we should be glad of continuance of soft blowings of the South wind : Can you think of a safe peace that live under any Arbitrary Governments ? No ( that you 'l say ) and therefore we account our condition ill now , for we have Arbitrary Governments amongst us now , And who are they ? Obj. Do not the Parliament themselves Govern in that kind of way ? Ans . Give me leave in a word to answer this : Consider of the difference between that Arbitrary Government the Parliament complains of ; and what now you feel . Ans . 1. That was then , when the Kingdom was in a setled way , and then when there was no contrary Arbitrary power to oppose it , yet then it went on , and surely then it did but make way for worse Arbitrary government ; but now it is in a way , when the Kingdom is unsetled , and in a way , where there is a necessity of some help beyond the ordinary course of Law , because of a contrary Arbitrary Power , that is oppos'd ; And is it possible for any man , that hath any wisdom , or understanding in his head , that cannot see the difference between these two ? But I 'le shew you a greater difference than this . Ans . 2. That which was before , those that did so Govern suffer'd nothing in it themselves , but gained all ; now those that are accused for the present , ( if it be Arbitrary , ) they suffer themselves as much as we do , and their posterity doth suffer as much as we do ; and therefore the thing is far different from what was before . And yet further , if you would not be carried away with words , but judge righteous judgment , Consider this : Ans . 3. Can you think that if the Adversarie should prevail , you should be only at the dispose of the King ? Do you not think that those that are with him , and give such strength and assistance for the present , that you must lie at their mercy too , in great part ; And will that be safe for you ? I put it to every mans conscience , whether he can think that it is safer for Church , or Common wealth to be governed by the King , with those that are now about him , and an Army of Papists , than to be governed by the King , with His Two Houses of Parliament ? Which is the safest way in the consciences of any men living . And yet further than this , Consider ( if you have your eyes in your heads ) Answ . 4. That perhaps what you aim at as your End , your Adversaries may aim at , but as their Means ; and what will become of you then ? If that that you would have as an End , they shall look at , but as a Medium ; Consider what Consequences may come of it . And yet lastly : Answ . 5. You that do desire so much Peace , to preserve your own Portions here ; Would you not willingly have such Peace , as those that have appeared for you in Houses of Parliament , in Citie , in the Ministry , that have been most active , be preserved too ? Are you so desirous of it , as to be willing to leave them to the fury and rage of their Adversaries ? Were not this one of the horriblest wickednesses that ever were committed in a Kingdom ? If they from desire to save their own particular estates , should betray those that have been faithful to them , in their places of Trust . It was once a speech of Demosthenes to one that would fain have peace , he affirms , that it is a vain and preposterous thing , to desire peace with the flock , upon this condition , That the Keepers of the flock may but be betraied , and taken away . The fair name of Peace will never so prevail with a wise man , when this shall come to be the condition of it . The good people in Chrysostoms time , ( however you may think of those that have most appear'd for you , & ventured themselves ) they thought it such a thing , to have but the mouth of one Chrysostom stopt . And also they professed , That if the Sun should take back , or bring back , or keep in his Rayes , it were more tollerable , than that the mouth of John should be stopt ; they had such an high esteem of a faithful Minister in those times . And therefore if you would be faithful to God , and to the Kingdom , and to those that have appear'd for you , look after such peace , as wherein you and they may be safe ; God knows they would have been willing to have been as silent as you ; but suppose all the Ministers in the Kingdom , and men that had ability to appear publickly , had all been silent , so as the business had been wholly betraied , and at length an Army of Papists had risen , when you had had no help to have resisted them , Would you not have cried out of Ministers ? would you not have cried out of Magistrates ? would you not have cried out of Parliament Men ? If they have ventured themselves to be faithful for you , know you can have no peace , except they have it ; and it were an unworthy thing , to think of your safety without theirs likewise . Object . But you will say , We would not have our Estates and Peace thus , as you speak , upon any terms , without any regard to Religion ; we have our portion in Religion , as well as you , and we have our Consciences to look after , as well as you , and God forbid it should be otherwise , but that Religion should prosper too with our Peace ; but we would not have Sects and Sectaries to be maintained in the Kingdom ; let us have Truth , and Religion ; but away with them . Ans . 1. Do you understand what they are you speak of ? Do you know wherein you and they differ ? You cry out of them , as if they were of another Religion , whereas when it comes to be scan'd , the difference between you and them will not be so great . But further , I put this to you : Ans . 2. Do you spend as much breath in praying for these kind of men , as you do in railing upon them ? then somewhat may be said . Ans . 3. It is a vain thing to think , that true Religion can be maintain'd , and have the liberty of it , without some difference of Opinion amongst us : Indeed the Turks have as much peace in their Religion , as any Religion hath in all the world ; and there is as little difference of Opinions amongst the Turks as there is in any Religion whatsoever ; but well may that Coat have no seam , that hath no shape ; If the Truth of Religion comes to appear , certainly it is impossible but many differences in opinion must come , and it is a most intollerable pride of heare , and tyranny in any whatsoever , to think by violent means to force all to be of the same opinion that they are of , in matters that are not of the Foundation , and that may stand with the Peace of a Common-wealth too ; You take upon you in that more than Christ doth , more than the Apostles ever did . Object . But You will say , If men be in an Error , why should they not be forced ? Shall every man be lest to his Opinion , to do what he will ? Answ . No , I plead not for that neither : Therefore I except all Opinions , 1. Against the Foundation of Religion : 2. All those Opinions that are against the Foundation of Civil Government . Take these Two aside , and then for other Opinions that are of a lower inferior nature ( I say ) there you take too much upon you , whosoever you are , if you should think to force men to be of the same Opinion as you are ; and there is no such way to make disturbance in Churches or Commonwealths , as to force men to be of the same Opinion , in things that are of an inferior nature . Object . But you will say , If it be an Error , they must not be left to live in it . Answ . Nay , stay there ; A man may be in an Error , and yet you have nothing to do to offer violence unto him to bring him out of his Error ; you may seek to convince him as much as you can , but to offer violence , you undertake more than God hath given you Commission to do , whatever you are ; and I give this Scripture for it , that is cleer , in Romans , 14. 2. One beleeveth he may eat all things ; another eateth herbs . Let not him that eateth , despise him that eateth not ; and let him that eateth not , not judge him that eateth . And so he tels us , Who art thou that judgest another ? Who art thou that judgest . These two Opinions could not be true : One man doth eat herbs ; the other man makes conscience of it , and cannot do it ; Certainly , one of these was a sin at that , time one of them was a sin , to eat herbs , and that he might eat no flesh , for God never commanded them , that they should eat no flesh ; to make conscience to eat no flesh was a sin , but yet though one were a sin , yet they that were in the right , must not by violence force those that were in the wrong , to their opinion , but they must leave them to God ; I say , in matters of such consequence as these , it is a point of Antichristian tyranny , and pride , and notorious pride in men , that have taken so much upon them , as to force all to be of the same opinion ; this is not the way certainly for true peace . But thus much for the second Corrallarie . The Third follows . 3. Corr. If men have their portion in this world , here is the Reason that there is such a stir in the world by men to maintain this their Portion ; what a deal of stir is there ? what rending and tearing is there , that they might maintain their Estates ? Especially if some men have a higher Portion in the world than others , Oh what a deal of stir is there to maintain it . I remember Henry the fourth , writes to Pope Gregory , and tels him , that by reason of an Emulation there was about the Popedom , one being chosen in Rome , and the other in another place , that there were 230000. men lost their lives out of that Emulation ; meerly about two men , two Popes , it cost the bloods of two hundred & thirty thousand men . O what a stir is therein the world to satisfie the wils of a few men in the world ? Certainly one day the world will be wiser , and will understand that they are Men , and not Dogs , that they were not made to be subject to the humours and the lusts of men , and that no man hath now any further power over him , but what they have by an agreement from them one way or other , either implicit , or explicit , one way or other , it is by their agreement , that any man hath any power over them , and can exercise any ; The world ( I say ) ere long I hope will be wise enough to understand this , and therefore will not so sacrifice their lives for the satisfying of the wills of a few men in the world , they shall not make such a stir in the world as heretofore they have done ; Indeed men make a great stir now to maintain their portions , for the contention is not , de finibus , but de haereditate ; not about matters of bounds and limits , ( as he said ) but it is about the inheritance it self ; it is about their portion ; it is their God ; And do you say , What ails me , when you have taken away my gods ? Here is the ground of all the stirs and Combustions in the world , because carnal hearts look upon what they enjoy as their portion ; But how comes it thus to pass , that men should be so greedy of this their portion ? Is it such an excellent portion that they are so greedy of it ? Is it worth so much , that they contend so much about it ? This makes way for me to slip into the Fourth Particular . Fourthly , To enquire what kind of Portion this is , that these men of the world , have in this world , that they make such a stir about . And therefore to make way for that ; First . Consider what poor things they are , that they make such a stir about . Secondly . Consider the Tenure , upon which they hold whatsoever they do enjoy . Thirdly . Consider the mixture of Evil , that there is in that they do enjoy . Fourthly . The blessed Portion that they lose , that they might enjoy . Lastly . The dreadful end that there will be to such men that have their portion here . 1. The poor things , that men have here in this world ; What are they ? Their Comforts for the most part , are but imaginary ; In Hosea , 12. 1. Ephraim feeds upon the wind : And when a bladder is ful of wind , one prick lets it quite out ; and so when Death comes , it lets out all their Comforts : even as the wind goes all out at one prick in a bladder ; so all the comforts of the men of the world , go out by the prick of death . In Prov. 23. 5. Wilt thou set thy heart upon that which is not ? it is not , it hath no reality in it . And in Acts , 25. when Bernice and Agrippa came in great pomp and state to the Assembly ; that which you have in your books translated great Pomp , it is in the Greek , with great Fancie : all the pomp and jollity in the world , it is but a fancy , this is their portion . 2. That which they have , it is of a very low nature ; this would be an argument , we might phylosophize in , if it were fit , or if we had time , but I 'le quickly pass over these things , it 's of a very low nature , it not much concerns the soul , all the portion they have ; Therefore saith the Text here , Thou fillest their belly ; it 's but a belly full ; what is that to the soul ? Indeed the rich man in the Gospel could say , Soul , take thy ease , for thou hast goods laid up for many yeers , eat , drink , &c. Wilt thou say , Soul , take thy ease , because thou hast goods laid up , and because you may eat , and drink ? What is all this to the soul ? Ambrose hath such a speech upon the place , If the man had the soul of a swine , what could be said otherwise ? for indeed these things were sutable to the soul of a swine : you shall find that a man is not the better , because of outward things , not a whit ; the heart of the wicked is little worth ; his estate may be somewhat worth , his house may be somewhat worth , his lands may be somewhat worth ; But the heart of the wicked is little worth , Prov. 10. And would not you think it to be a great evil , if so be that when you go up and down abroad , you should certainly know , that there is no man doth give you any entertainment , or any respect , but it is for your servants sake that tends upon you , would not that discourage you , and trouble you ? Indeed you come to such a mans house , and he seems to make you welcome , and you have entertainment ; I but you come to know afterwards , that it was not for your sake , but for your servants sake that be loved ; would you think you had a good entertainment there ? the truth is , so all the respect you have in this world , it is for your servants sake , for your goods , house , and lands , it is not for any worth that is in you . It was a speech that Socrates spake once , to one Achilous , when he had a fine house , and a many brave things there ( saith he ) There are many come to see thy house , and thy fine things there , but no body comes to see thee ; they know there is a worth in thy fine house , and in thy fine furniture , but they see no worth in thee . Indeed all these things are not souls meat , it is not mans meat they feed upon , it is but ashes , it is nothing to the soul of man. Further : 3. Suppose it were for the soul , What thou hast here , is but a very poor pittance , a scantie portion , thou hast not all the world neither , thou hast thy portion in this world ; If thou hadst the whol world at command , yea if God should make a thousand worlds more for thee to command , this were all but a poor pittance to put off an immortal soul withal : but now , that thou hast is but a little minnim in the world : All Nations of the Earth are but as the dust of the ballance , and drop of the bucket to God ; What is thy dust then ? what is thy house , and land then ? As Socrates wittily rebuked the pride of Alcibiades , when he was very proud , that he had so much Land lay together ; He brought his Map of the world to him , and saith he , Pray shew me where your land lies here , one prick of a pen would have described it all . Should we take a rich man here that hath a great deal of land , and bring a Map of the world to him , all England , Ireland , and Scotland , are but three little spots unto the world ; And what are your Farms , and your Mannours you have ? you have but a little portion , if you had all , it were no great matter : the truth is , All you have in this world cannot be enough to make you live in fashion in the world , like a man ; it 's not enough ( I say ) for to live like a man in the world , to live like one that hath an immortal soul , like one that hath the Image of God upon him , and was sent hither into the world to do some great service as every one of you was sent hither to do ; therefore it is but a mean thing , little cause you have for to rejoyce in it ; It 's true , they that are godly , account themselves unworthy of the least thing they have here in this world , but I 'le tell you a Mystery of Religion now , a practical Maxime of Religion , that is a great Mystery to the world , and that is this , That a gracious heart , though he thinks himself unworthy of the least crum of bread , yet all the Creatures in Heaven and Earth will not serve him to be his portion , will not satisfie him ; though he hath a heart that will be satisfied with any thing , as counting himself unworthy of the meanest condition in this world , as a present gift of God , but if God should give him Heaven and Earth , he hath such an unsatisfying heart , as he would not be satisfied with Heaven and Earth , except God gives him Himself : therefore certainly thy portion is but a very little portion . 4. Those things that thou hast , are things that will vanish , and quickly come to nothing . It is said , of the whol world , in Job ; 26. 7. The whol earth hangs upon nothing ; and so all things of the Earth do : and therefore it is said of Abraham ; in Hebrews , 11. That he sought a City that had foundations : All other things , are as things that have no foundation at all ; There is a worm in every creature , that will consume it in time ; and the Scripture calls all our riches , Vncertain riches ; and Christian thou art made for an eternal condition , these things are fading ; when thou comest to enter in upon thy eternal estate , if thou should'st then ask , what shall I have now ? I have now thus much , and thus much , in my whol life , but what shall I have now I come to enter in upon my eternal estate , truly nothing at all . If a man were to go a great Voyage to the Indies , and all the provision he makes is this , he gets a Vessel that can make shift to carry him as far as Gravesend , that he will do , and what need he hath of provision to Gravesrnd , or perhaps to the Downs , he provides for ; he goes on , and should go on now to the Downs , and begins his Voyage to go to the Indies , and is gotten into the Ocean ; alas the Vessel is a rotten Vessel ; Were not this an unwise man ? Truly this is the condition of thousands in the world , Man , Woman , thou art ●●ade for an eternal condition ; God intends Eternity to every Mothers Child that is here this day , & God expects that thy life should be spent in making provision for this Eternal estate of thine , and thou thinkest of nothing but that thou maiest provide for a few years here , and live in some fashion , and be some body in the world here ; Oh! when thou comest to enter upon the Ocean of Eternity , thou wilt give a dreadful shreek , and cry out , I am undone , I am undone , I have provided nothing for Eternal life ; these things are very uncertain : Oh what a deal of difference there is between the same men in two or three years ? I might tell you ( but the time so hastens ) that great difference two or three years have made between man and man , but I forbear it , because I see the time will not give leave : And yet further for the meanness of the Portion . 5. What ever thou hast in this world , it is no other , but what may stand with the Eternal hatred of an infinite God towards thee ; it may be the portion of a Reprobate , and will this serve thy turn ? will this satisfie thee ? will that satisfie thy soul , that may be the portion of a Reprobate ? There are many now that are sweltring under the wrath of the infinite God , that have had twenty times as much as any of you have , that are here before the Lord this day , they have had greater estates than you , and lived merrier lives than you , and yet are now under the wrath of God ; Wil a Reprobates portion serve thy turn ? Therfore surely it is but a mean thing , that will stand with Gods Eternal hatred ; Consider it , To enjoy the Dominion of all the world , may stand with Gods Eternal hatred ; but to have but the least dram of saving grace , cannot stand with Gods Eternal hatred : What a difference is there between the having the least dram of grace , and the enjoyment of al the world ? what a goodly portion is there here that thou so much rejoycest in ? It is certainly , because thy heart is so straight , that thou thinkest these things to be so big ; As in a narrow Vessel , a thing will appear big , but in a mighty wide Vessel , it appears little ; So when the Lord by grace shall widen and enlarge thy heart , then all the things of the world will be little to thee ; Grace hath the Image of God in it , now what saith God of Himself , in Isa . 40. All the world is but as the drop of the bucket , and the dust of the ballance ; Now grace hath Gods likeness , and through the Image of God in a gracious heart , the Soul saith thus of the world , as God saith of the world , that all the world is but as the drop of the bucket , and the dust of the ballance to me ; When the Lord promised to perswade Japhet to dwell in the tents of Shem ; the word that is translated perswade , it signifies to enlarge , that He would enlarge the heart of Japhet ; and indeed when God doth convert a soul , the Lord doth enlarge that soul , doth enlarge the heart , and therefore all the things of the world , are now but little ; Indeed if a man be below here , and looks upon that which is next to him , that hath any bigness in it , it shews somewhat great , but if a man were advanced on high , upon the top of a Pinnacle , then that which seemed great , appears but little to him ; so the men of the world , that here lie groveling below , and the curse of the Serpent is upon them , Vpon thy belly shalt thou go , and dust shalt thou eat ; they think the things of the world great matters ; but grace lifts up the heart on high to God and Christ , mounts it up to Eternity , and then they can look upon all these things here below , as mean things ; and this was the reason that Luther , when he had great gifts sent in to him by many of the great men of Saxony , he began to be afraid , lest the Lord should reject him , here in this world , and he hath this expression , I did vehemently protest God should not put me off so ; that is his word , according to the manner of the man , you know the man , and his language ; according to the manner of his language thus he speaks , when there came in things of the world , and he began to be tickled with honor , and great men did respect him , Oh ( thought he ) I shall be somebody now in the world , thus corruption began to work , but grace did prevail , and he breaks out with this expression , I did professe God should not put me off so , the Lord shall not put me off so ; there are other things which I look for , things which are better and higher , these are poor pittances for this soul of mine to be put off withal , there are other things I must have from the Lord , or else I cannot be satisfied . That 's the First thing , the poor things of the world , which is the Portion of wicked men . Secondly , Consider the Tenure by which they hold it . All you have in the world , you hold it not by a good Tenure , it is not held in Capite , that is not the tenure you hold it by : I confesse this , I think not the men of the world to be Usurpers for what they lawfully get in the world , I do not think they shall answer meerly for their using what they do , meerly for their right to use that they have , but they shall answer for their not right-using ; they shall not answer ( I say ) for their right to use , but for their not right-using ; they have some right , but what right is it they hold it upon ? what tenure ? There is a Threefold right : 1. A right from Justice , that we may claim a thing by : One can claim by Justice , such a thing is his due : That 's not your right , you cannot claim any thing . 2. There is a right from Creation , that God gave to man at first Creation : you have lost that too . 3. There is a right from Promise ? God hath now promised all good things to his people ; you have not that right neither : You have neither the right of Justice to claim ; nor the right from your Creation ; nor the right from Promise : What right then ? There is a Fourth right , and that right I confess you have , and that is . 4. A right from Donation : God is pleased to give to you , but just thus ; You hold all your Honors and Estates , that are ungodly men , just thus , Even as a man that is condemned to die , and there being a little reprieving for two or three daies before his execution , the Prince out of his indulgence , gives order to have provision made for him according to his Quality , that if he be a Gentleman , he shal have such provision , if a Knight , a Nobleman , a Peer of the Realm , he shall have provision according to his Quality , till his Execution ; now no man can say , this man usurps , though he hath forfeited all his right to his Land and Estate , yet if the King will give him this refreshment , he is no usurper , but it is a poor right he hath , it 's a right from Donation : and thus God gives the ungodly men , in this world they have a right to outward comforts : you have your Portion , but you see how you hold it . That 's the Second thing . I have but one or two things more to dispatch of this particular : and two things further , and I shall wind up all as briefly as I can . ( I am told I may take some liberty at such a time as this is , and seeing it is only the preaching oportunity we meddle withal ; give me leave a little the more to transgresse upon your patience , in that I hope it will not be very much ) The next thing to be considered , it is , That this Portion here , as it 's poor in regard of the mean things , and the Tenure : So , Thirdly ; There is a great deal of Mixture here in this you have . 1. There is a manifold Mixture of Cumber , of Trouble ; and the truth is , All the good things that wicked men enjoy in this world , will scarce bear charges ; that is , there is so much trouble they meet withal here in this world with their Portion , that all they have will scarce bear charges : And if a man goes a Voyage , we use not to count any thing he spends by the way to be part of his Treasury . Now all we have here in this world , is but Spending-money to bear our Charges , in regard God knows we shall be at a great deal of Charges , and afflictions we shall meet with here . But besides : 2. There is a Mixture of Curse in every Portion of an Ungodly man. If any of you think you get such a rich Match , you get an Heir that is a very rich Match , and you get her portion , and there you go and fetch away the bags of God that are her portion , but if it should prove that every bag of Gold you have of your Wives portion had the Plague in it , it were but a poor portion . Certainly it is thus with all ungodly ones in the world , that all the while they live , whatsoever they enjoy , so long as continuing wicked , they have a Curse of God that goes along with it , and makes way unto Eternal misery for them : As those that are godly have the blessing of God in outward things , that makes way for their Eternal good ; So thou hast the Curse of the Lord mingled with all thy outward things that makes way for Eternal evil unto thee . And then , Consider , 3. What portion thou losest ; thou hast gotten one , but thou losest a great deal more : If a man had been at the Exchange , and made some bargain about some petty thing , and afterwards when he comes home , knows that by not buying such a thing , he hath lost a bargain that would have made him and his posteritie , he hath little cause of rejoycing in that bargain he hath made : So though thou hast got a portion that may seem to satisfie thee somwhat , know thou hast lost a portion of infinit worth and value ; and it 's impossible to shew you what this portion is ; for the Devil could shew Christ all the glory of the world in the twinkling of an eye ; but if I should come to shew you the glory of Heaven , I had need have Eternity to shew you what the portion of the Saints is , but though I cannot shew it you all , I will only give you a hint or two , that you may know somewhat , what it is : 1. It is such a portion , as is fit for the Spouse of the Lamb , as is fit for the Spouse of one that is to marry the Son of God , the second Person in Trinity . 2. It is such a portion , which is fit and sutable to an Heir of Life and Glory , an Heir of Heaven and Earth . 3. It is such a portion , as God doth give it unto them , to this very end , As to declare what the infinite Power of God is able to do , to raise a poor creature to the height of happiness ; What think you this must be ? that ( I say ) it must therefore be done , that it might declare to Angels , and all creatures , what the infinit power of God is able to do , to raise a poor creature to happiness and glory . This must be somewhat . 4. It must be such a one , as in which God must attain unto the great design that he had from all eternity in making the Heaven , and Earth ; the special design that God had in making Heaven and Earth , from all Eternity , it was , to magnifie the Riches of His Grace , to a Company that He had set apart to glory ; it must be such a portion , and guess you what this must needs be . 5. It is such a portion , as must require the infinite power of God to support a Creature to be able to bear the weight of that glory : it 's such a portion . And do you but think what kind of portion that must needs be ? 6. All this must needs be now to all Eternity . I remember when Esau did but hear Isaac his father tel what a blessing he had given unto Jacob , the Text saith , that Esau fell a weeping . Oh! that God would strike upon the hearts of men that have so little minded any thing , but the present things of the world ; thou hearest but a few words of what the Lord hath reserved to all eternity for his Saints , and compare but that with what is thy portion , and what is like to be thy portion ; and thou hast cause to weep ; I , but more cause you will have to weep , if so be you consider the last thing . Fifthly . What is like to be thy End , thy Portion is in this world ; if indeed thou couldst ruffle it out in this world , and enjoy thy hearts desire , and there an end , it were somewhat : Oh but there is somewhat else remains afterwards : As first , 1. Oh the perplexity of Spirit that any worldly man will have , when Death comes , when he shall see an end of all the comforts of this world , now farewell house , and lands , and friends and acquaintance , and all merry meettings , and jovialities , I shall never have comfort more in you . As it was the speech of Pope Adrian , when he was to die ; O thou my soul ! my soul ! whither art thou going ? whither art thou going ? thou shalt never have more jests , nor be merry , nor be jocund any more ; where art thou going ? So may a man that hath his portion in this world here , say at his death , Where is this poor soul of mine going ? I have lived here thus many yeers , and I have had many merry meetings , and I have eaten of the fattest , and drunk of the sweetest , and gone in brave array , but now my day is gone , what shall become of me ? what peace have I now when all is gone ? I remember Latimer hath such a story in one of his Sermons that he preached before King Edward , he tels a story of a rich man , that when he lay upon his sick bed , there came one to him , and tels him that certainly by all reasons they can judg by , That he was like to be a man for another world , a dead man : Assoon as ever he hearts but these words , ( they are Latimers words , I only repeat them as his words , and they were before a King , and so they will not be too broad words , nor too rude to speak before you ; assoon as ever he did but hear this ) What must I die ? send for a Physitian ; wounds , sides , heart , must I die ? wounds , sides , heart , must I die ? and thus he goes on ; and there could be nothing got from him , but wounds , sides , heart , must I die ? must I die , and go from all these ▪ here was all ; here is the end of this man , that makes his portion to be in this world . Another rich man that lived not far from the place that I my self lived in heretofore , when he heard his sickness was deadly , he sends for his bags of money , and hugs them in his arms , Oh! must I leave you ? Oh! must I leave you ? And another , that when he lay upon his sick bed , cals for his bags , and laies a bag of gold to his heart , and then bids them take it away , it will not do , it will not do . Another when he lay upon his sick bed , his friends came to him and said , What lack you ? what would you have ? would you have any Beer ? want you any thing ? Oh no , ( saith he ) I want only one thing , Peace of Conscience ; that I would have : it is not beer , nor friends , nor an easie pillow I want , but ease of Conscience . Oh consider now , whether there be not like to be perplexity in your Spirits ? 2. You must be called to an Accompt for all ; though ( as I told you before ) not to accompt for the right to use , but for not right-using ; and do but now think with your selves , If you now have so much as you cannot reckon , how then will you be able to reckon for it , if you cannot now reckon it ? now you have so much as you cannot count , how will you be able to give an accompt of what you have now , especially when you have had no thoughts of this beforehand ? 3. There is at last a dreadful portion indeed at the day of Judgment ; Oh the shame and confusion that will be upon the faces of the men of the world ! especially when they shall see perhaps their poor neighbors have their portion with Christ , in glory : perhaps a poor boy , a poor servant in the house advanced to glory , and they stand on the left hand to be cast out ; perhaps some of these poor Hospital boyes shall be admitted to eternal glory , when as some of you that are their great Masters , shall be cast out eternally ; and what an infinit shame and confusion would this be to you ? Oh now I see what it is to trust in God , and not to trust in him ; these are happy that would trust for the future , but I miserable that dare not trust in him : and then the conclusion what will it be ? in Psalm , 11. 6. The Lord will rain snares and fire and brimstone , and this shall be the portion of their cup ; here is the portion of the Ungodly at last : and in Mat , 24. 51. Appoint him his portion with Hypocrites , where there is weeping and gnashing of teeth ; that is the portion of Hypocrites in the conclusion ; Now here thou seest the End of all , what do'st thou think then of thy portion now ? Think but of one text and I have done this , in Job , 27. 8. What hope hath an Hypocrite though he hath gained , when God takes away his soul ? Mark , there were many Hypocrites that aimed to get in the world , and cannot get in the world , God crosses them here ; well , but suppose thou aimest at gain , and canst get what thou would'st have , thou hast got all thou would'st desire , but what hope hath an Hypocrite though he hath gained , though he hath grown never so rich , and got all he desires , when God takes away his soul ? This time is coming , it will be ere long , and it may be ere long the portion of some that are here present ; and perhaps this Text of mine , may then ring in their ears , when they lie upon their sick beds , perhaps within a month or six weeks , or a quarter of a yeer , when Gods time shall be , and then this Sermon , Conscience may repeat in your ears ; I heard such a day , there were a generation of men , that have their portion in this world , and now I am afraid I am one of them , and there is an end of my portion , only I must go to my other portion ; that will be very dreadful . But I must not make an end , till I shall speak somwhat of the next , I shall leave the Point very bare else ; I , but who have you spoke to all this while ? Fifthly , Who is the man that hath his Portion in this world ? It is a poor portion you have set it out to us , but every one will go away and say , I hope it is not I , I hope it is not I , I hope God hath a better portion for me than this ; therefore give me leave to speak in the Name of God to you , and I 'le only speak from God , and out of His Word to you , to point out the man and woman , that is like to have his portion here , living and dying in such a Condition , I now am speaking of ; that man that is in such a condition I shall open to you , in the present condition wherein he is , is certainly the man , and the Lord pronounces it this day , that his portion is in this world . Who is he ? 1. That man to whom God gives in this life nothing but what belongs to this life ; that is the man apparently : If God give thee thy estate , and if He give thee not somewhat besides thy estate , a principle that is a seed of Eternal life in thee here in this world , certainly He never intends good to thee in the world to come ; There are many men have a great deal in this world , and they say , they hope God will be merciful to them in the world to come ; now this is a certain truth , that man to whom God denies Spiritual mercies in this world , God will deny Eternal mercy to him in the world to come ; this therefore should be thy care , Doth God encrease my estate in this world ? Oh that the Lord would give a proportionable measure of grace too , else it is nothing ; Lord thou givest me here a great estate , if thou givest not to me grace with it , a proportionable measure of grace to use it to thy glory , I had better have been without this ; Is this thy care ? I put it to thy conscience ; As thy estate encreases , art thou solicitious at the Throne of grace , that the Lord would give thee a proportionable measure of grace , to mannage thy estate for His glory ; then peace be to thee , thou art not the man. And then further , you may examin it . 2. By the working of your hearts about your present Portions . As first . 1. Whether you enjoy what you have for it self , and whether your hearts be terminated in what you do enjoy : One that is godly , and hath his Portion beyond these things , he enjoyes the Creature ; I but it is God in it he enjoyes : It is sweet to me , that I can see and tast the love of God in it : I but a carnal heart enjoys the creatures , and runs away , and is terminated there , looks at the Creature , but at little in God ; as divers of your Hospital Children , here , look more at the Men that were their friends , to bring them into the Hospital , when they were Fatherless and Motherless , and Sisterless , than they look at the Founders of the Hospital , they little think of them , to thank God for them , but if they meet with him , that was the next cause to bring them in , they will thank him for his kindness . So it is with men , they look at that Creature that was the first means of bringing them in ; but a godly heart looks at the root of all : I remember it is said of one that came into the Treasuries of Venice , he saw tables of Gold , and Silver there , and he points down and looks at the bottom of the table , and one asked him , Why is your eye so at the bottom ? Oh saith he , I am looking at the root of all this . Oh! alas , it is a small matter for a man that hath a great Trade to have a great Portion : So many men , look not so much at the Root ; whereas a godly man , though he hath but a little , yet he looks at the Root , at the love of God , and the Covenant of grace , that is the Root of all ; and this is the thing that satisfies his heart : When a man takes a portion of physick , he puts it into the Posset-ale , the Posset-ale is not the thing that makes the Physick work , though it is that that is the greater part , but it is the Physick in it . So it is the goodness of God that satisfies a gracious heart , and not the Creature that is operative so much upon a gracious heart : and then you may examine how your hearts are set upon these things of the world . 2. Whether your hearts go out with full strength to them ; If you make your bellies to be your god , then your end will be destruction ( as the Apostle speaks : ) That man that hath his heart swallowed up in the earth like Corah , Dathan , and Abiram , that were swallowed up in the earth , if the things of the earth be a gulf to swallow thy heart up , there is another gulf to swallow thee up hereafter . 3. How do the loss of the things of the world take thy heart ? Dost not thou count thy self an undone man , when thou hast lost some comforts ? Dost not thou come home to thy wife and children , and say , I am an undone man : Why ? what 's the matter ? I have lost some part of my estate : O carnal heart ! one that is gracious may have some crosses , but no losses at all , because he enjoyes all in God , he hath God to make up all his losses : And the truth is , if thou wert truly godly , whatsoever afflictions thou meetest withal ; ( as we say a man may put all in his eye ) so you may ( if you be godly ) put all your crosses in your eyes , you are so far from being undone . And further examin , 4. Whether these things of the world , be not the only sutable things to your hearts ; whether you bless not your selves in these , as in your happiness : The Ivie will clasp about a rotten tree , and cannot be taken off it without tearing : And so the heart of a worldling will clasp about these rotten-comforts as the only agreeable thing ; You may hear them sometimes tell with joy , That we were in such a place , and we were so merry , and had the bravest meeting : And what was there ? Why there was singing , and roaring , and blaspheming of the Name of God , and yet it was the bravest meeting that could be . When did you ever come from an Ordinance of God , and say , Oh! it was a brave day to me , the Lord hath spoken to my heart this day : Did you never go from the Word with as merry a heart , and can rejoyce for it amongst your friends , as you did from a merry meeting ? You may fear you are the man , that have your portion here . And then this is more cleer , for every one to examin his heart in , and if I were to give but any one Evidence , whether a man hath Grace or no , I would give this assoon as any one ; A man that hath got some estate in the world , I put this to him : 5. What dost thou account to be the chiefest good of thy estate , more than thou hadst before , or more than another man hath ? A man that hath got an estate more than he had , or more than his brother : there are many good things in his estate , that he will think good ; Now I may live in better fashion than I could before , now I may have more freedom than I had before , now I may have more credit in the world than I had before , now I may have my own mind , and satisfie my own lusts more than I had before , or than another man can do ; Is not this the thing thou most rejoycest in ? yea , is not this a truth , that some of your hearts , if they were ripped up , this would be the language of them ; that you must rejoyce in your estates , because by them you have fuel for your lusts ? A poor man hath not so much fuel for his uncleanness as you have , nor so much fuel for his lust of pride and malice as you have ; and many rich men account the blessing , the good , and happiness of their estates to consist in this very thing ; that now they may have a larger scope for their lusts , than ever they could before ; alas a poor man cannot go abroad and drink as you can do , a poor man cannot lay out so much money on a Whore , an Unclean wretch , as you can do , and you rejoyce in this : and if this man have not his portion here , what man hath ? the Lord strike such a mans heart . But on the other side , A gracious heart when God blesses him in this world , though there be but a little grace , it wil work thus , The Lord hath raised my condition above my brother , & therein the Lord gives me a larger opportunity to do him service , than my brother hath or than I had before ; there is such a poor man , he is an honest man , but God knows he can do but little in the place where he is , he hath but little means : but God hath given me means , and this means enlarges my opportunity to do God service , and for this my soul blesseth God ; I count my estate happier in this , because I now may be of more use , and do God more service than otherwise I could do ; Have you such workings in heart , you rich men ? if you have not never be at quiet til you get your hearts working in this manner ; this will be a blessed testimony that God gives you a portion here , and intends another portion for you in the world hereafter . 6. What is that thing that you strive to make most sure ? That which a man strives to make most sure , that he counts his happiness to consist in ; Oh for thy Land , and Debts , thou strivest with all thy might to make that sure , but as for the matter of thy Salvation , and peace in Christ , thou hast a good hope in God for , but takest no pains to make it sure . 7. What dost thou admire most men for ? O! such a man is happy , he hath so much coming in , and hath so much a yeer : But dost thou call the vile man happy ? it is a sign that thou hast not thine eye enlightened by the Spirit of God ; but now , Canst thou look upon even those that are poor , and mean in this world , that have the least portion here , yet as most happy Creatures , because the Lord gives them the Grace of His Spirit ; and think , well , 't is true , I have a greater estate than such a poor man that is my neighbor , or than such a poor man , but God knows he doth God more service than I do , he prayes more , and more heartily in one day than I do in a whol yeer : Oh! the Lord hath other manner of prayers , and sighs come from his poor Cottage , than ever he had from my brave Pallace ; I have my City-house , and Country-house , but they were never so perfum'd with prayers ; Some that live in poor Cellers , send up more prayers , and God hath more honor from them , than He hath from me ; in my family ( perhaps ) there is cursing , and blaspheming of God ; in such poor Cottages there is ( perhaps ) blessing , and praising of God. Now see if thou lookest upon them as the most happy people in the world . 8. What , art thou careful to lay up for thy Children ? That is like to be thy portion ; If the things of the world take up thy care for thy children most , that is an argument , thou thinkest thy Children have a good portion , if thou canst leave them so many thousands , it is like it is thy portion too , if thou countest it theirs . And then further , 9. Examin thy services what they are : 1. Dost thou put off God with slight services ? Then know thy portion is like to be of Gods slight mercies . 2. Art thou hypocritical in thy service ? Dost thou aim at the praise of men in outward duties ? That is a sign thou hast thy reward here . 3. And are thy services forc'd , that thou art compel'd ? Is it meerly conscience compels thee , and not an inward agreeableness between the frame of thy heart , and holy things ? Then it 's like a servants portion is thine , and not a childs portion . 10. Further , Hast thou heretofore been a forward Professor in Religion , and hast thou forsaken the waies of God ? I 'le give you a dreadful Scripture for this , In Jer. 17. 13. All you that forsake the Lord , shall come to be ashamed , and they that depart from him , shall be written in the earth . All that depart from God shall be written in the earth . If thou hast been forward heretofore , and now thou comest to be more ancient , thou art dead , and dull , and careless , here is a Text for thee , go home and tremble lest thou be a man , whose name is written in the earth . 11. Doth not God for the present Curse thy portion ? thou findest the more thou hast , the worse thou growest ; As if a man should eat meat at ones table , and assoon as he hath eaten it , begin to swell , he will conclude certainly the meat was poysoned : So when thy estate rises , thy heart riseth with pride , surely it was poysoned with the curse of God that was in it . 12. Examin thy heart by this , whether hath God convinced thee , of that which stops the great Current of His mercy , I spake of even now ; that soul that hath its portion in this world , looks no further but to Gods general bounty , and looks not to what stops the great Current of Gods grace , he is not brought to be sensible of his need of Christ , and of his satisfaction unto Divine Justice ; but now the heart of God intends Eternal good too , such a heart the Lord causes to understand that there is such an infinite breach between God and it , as cannot be made up , but only by the Meditation of the Son of God ; and therefore Lord , it is not in any righteousness of mine , nor in any thing of any creature in Heaven and Earth can do it , that I expect to have my portion from , but in the Mediation of the Son of God ; that I look after , and my heart closes with that Mediation , and I look upon that as the spring of all my worth ; He is a man indeed that is not like to have his portion in this world , and I 'le only name that one more , What saiest thou to this ? 13. That man that spends his daies without having some fear , lest God should put him off with the things of this world ; there may be some danger of that : Jude , 12. it is said of some , That they did feed themselves without fear . You can go now to a merry meeting , and can go and feed upon the cheer , and you eat without fear , you 'l never have such a thought in your heart , What if God should put me off with these things ? I hear indeed there are some men are put off so , what if it should prove to be my portion ? what a miserable creature were I ? I fear there are some men never had such a thought in their lives ; What if it should prove so , what a miserable creature were I ? The wicked are described to be men that eat without fear ; and thus we have done the Fifth Thing : There is only the Sixth , and that is , Sixthly . Exhortation to you all , and then I have done all : And this Exhortation it must be divided . First , Vnto you that have some Evidences that God hath given you a better Portion , that God hath not put you off with the Portion of this world . 1. Oh bless the Lord for His goodness to you ; the Lord He hath shewed you better things than these are , your line is fallen into a good ground , you have a goodly inheritance . When David looked at the prosperity of wicked men , his conclusion is , in Psal . 73. 13. I have clensed my heart in vain , and washed my hands in innocency ; but guide me with Thy Counsel , and afterward bring me to Thy glory . 2. Be content with thy portion here , do not murmur and repine , for though thou hast not so much as others have , yet thou hast that that will make thee happy for ever ; I remember that Hierom in one of his Epistles , tells of one Dydimus , that was a learned godly Preacher , but blind ; Alexander comes to him , meeting of him , and asks him , What , are you not troubled for want of sight ? And he indeed confessed , it was a very sore affliction to him ; then Alexander begins and chides him , What hath God given you that that is the excellency of an Apostle , of a Minister of Christ , and are you troubled for want of your sight , that a pismire may have , that a brute beast , yea the very Pismires ; the want of thy sight , of that that Mice and Rats may have ? are you troubled at that , and rather not taught for to bless God that hath given you so great a mercy , as to make you such an instrument in his service ? So may I say to you that are godly , Hath God given you Jesus Christ ? hath God given you His Son ? hath He given you His Spirit ? hath He given you Himself to be your portion ? And are you troubled that you have no more of that that beasts may have as well as your selves ? Oh be ashamed of any mournful discontentments for want of the comforts of this world . And then ; 3. Do not envy at any wicked men for their portion . I remember a story that I have heard of a poor Souldier , that was condemned to die , meerly for taking a bunch of Grapes from a Vine ; for there was a strict Law , that whosoever should take anything from that place they went thorough , should die for it ; and he had taken a bunch of Grapes , and he was condemned to die , and as he went to Execution , he went eating of the bunch of Grapes , and some came to him , and said , Thou should ' st think of somewhat else : he answered , I beseech you Sirs , do not envie me my Grapes , they will cost me dear . So may I say of all the men of the world , we have no need to envie them for any thing they have , it will cost them very dear . And lastly . 4. Do you live like such as God hath not put off with the Portion of this world ? Manifest it in your conversations , that you look for higher and better things , than the things of this world , shew they are but slight in your eyes : Zebulun and Naphtali did jeobard their lives , they did look upon their lives as little worth for that cause : So look upon your estates as dispicable , be willing to improve them all for the publick good , in a publick cause , yea , to jeobard not Estates only , but your Names , your Liberties , and your Lives ; and those that shall do so , those whom God hath given hearts to do so amongst you , perhaps some of you may look upon them , as men in a sad condition , Oh such a man in such a place , is look'd upon , and he is like to be undone , if not his life in danger ; but such a one that shall out of a good principle be willing to venture his life and estate , and appear in a good Cause , that man shall be most honored , and look'd upon as the most happy man of all ; and indeed herein he shews himself to be a man that looks for an higher portion than these things here : as those in Heb. 11. 14. By that they said and did , they shewed plainly , they looked for another Country . So , see you men that might live as comfortably for outward things as you , and ( did their consciences give way ) they could be as quiet as you , but conscience puts them upon it , that seeing God cals them to a publick place , they should be content to put all at Gods feet ; now though you may think it hard , and they are in most danger , they shew plainly they are men of another country , and should be most honored ; and take but this principle with you , The more any one gives up his estate , the more comfort he hath in his estate , whether in the enjoyment of it , or in the loss of it : I express it thus , When one resigns up all he hath , his Estate , Liberty , Name , Life to God , the oftner it comes into Gods hands , the better it comes when God gives him them again ; A carnal heart when once he hath these things , he will not trust God with them , but he will have them at his own keeping : but now a gracious heart , though he hath all these from God , yet every day he is willing to give up all to God , and to trust God with them again ; though he be a rich man , he is willing every day to come and beg his bread at his fathers gate , and give up all ; now he gives up all in the truth of his heart to God , and God gives him it all again ; so long as in a lawful way he enjoyes it , he hath it afresh from God ; now this I say , The oftner any thing comes out of Gods hand , the sweeter and better it is ! wicked mens estates come but once out of Gods hands , and therefore there is not so much comfort in them ; but a godly mans estate comes an hundred and an hundred times from God , for every resignation gives it to God , and God gives it him again ; and therein is comfort : and Oh! blessed are they that live so , as that they declare they look for another Country , and that their Portion is not here ; let the men of the world think them foolish ; that they will venture themselves so ; God and His Saints , have declared that their Portion is not here . Secondly , To you all ; the word of Exhortation from God is : That every one in this place would put on to make more sure of another Portion , besides the Portion here in this world . Put on : Why ? First , You are all made capable of higher and better things than the things of the world are ; never a one here , but hath an immortal soul , and therefore is capable of communion with Father , Son , and holy Ghost , and that is another manner of business , than to eat and drink , and have pleasure with the flesh here a while ; Hath God made your Natures capable of such glory ? Do not debase your selves , and that Humanity God hath put into you , to satisfie your selves with husks , when there is meat enough in your fathers house ; and He may be your father for ought I know : and therefore , put on . And , Secondly , Let the poorest sort put on , to have but a little portion here , yet there is as fair a way for you to have the God of Heaven and Earth to be your Portion , to have whatsoever Jesus Christ hath purchased by His blood to be your Portion , to have Heaven , and Eternity , and Immortallity to be your Portion ; ( I say ) there is as fair a way for it , as for the greatesest Prince in the Earth ; you may come to have a Portion : Here indeed many a poor Apprentise may say , My Father is dead , and hath left me no Portion . I but you that are poor Apprentises and others , and the poor Hospital Boys , that live upon Charity , It 's possible some poor wretches there may have their portion in God , and Christ , and Immortallity , aswel as the greatest and richest of all ; therefore raise up your hearts here , you that are the poorest and meanest ; and know , you are born for high things : If I should come and tell one that is a poor Boy in a blew Coat ; Whatsoever you are now , there is such a rich man will adopt you to be his Child , and make you his Heir ; that would raise up his heart : Well , how meanly soever you live now , you may be a glorious Creature hereafter ; if so be you have an heart to put upon it , and to seek after it for your portion : Then you 'l say , Lord , what should we do , that our portion should be an higher portion than in this world ? The First thing I would put you upon , is this : 1. Let the whole Course of your life be steered ( as it were ) with the fear of God , lest that this should be all that you have ; as it was a sign before , so now I may make use of it as a means ; ( I say ) let your course of life be steer'd ( as it were ) with the fear of God , lest that God with this should put you off : hold forth this in every action , that any one may see by your Conversation , surely this man , this woman hath some fears , lest God should put them off with a portion in this world : And especially you that have great portions in this life , and you know you have done God little service ; you know there are many poor people that live upon Alms have done God more service than you ; you have most cause to fear ; They that are Rulers , and Governours have most cause to fear , unless they have mighty good evidence in their hearts : Chrysostom upon the 13. of the Hebrews , speaking of those that are Governours ; I wonder that any Governour should be saved : he hath such a speech there ; we will not say so , but he saith so , there is a great deal of hazard : Christ tels us too , that a man that hath a great portion in this world , though it 's possible he may have more hereafter , yet it is doubtful . It is the Counsel of one , to a King of Portingal , ( saith he ) I desire you to grant me this favor , that every day you would but think of this Text , What profits it a man. If he should gain the whol world , and lose his own soul . Spend some little time every day , to think of this Text , and pray to God that he would give you , the true understanding and sense of this Text , and let it be the conclusion of al your prayers , that God would shew you what there is in this Text , what shall it profit a man , if he shall gain the whole world , and lose his own soul ; The same counsel I give to you , Daily pray to God , to make you understand what there is in this Text , that there are men that have their portion in this world . 2. Labor to take off your hearts from all these outward comforts that are here ; take off your spirits : He that will be rich shall fall into many temptations : Know it is not necessary ( so you should conclude every one in your own hearts , it is not necessary ) I should have estate in this world , but it is necessary I should make my peace up with God : it is necessary I should provide for my soul , but how things are with me here there is no great necessity . And then ; 3. Set you the glory of Heaven and Eternity daily before your eyes , and be trading for higher things than these are : you that are great Merchants , you are trading for thousands ; when as many poor people now that go up and down in the streets , and cry some mean thing , they think well if they can get eighteen pence in a whole day , carrying things upon their heads , and crying in the streets : but a rich Merchant can go out in the morning , and make a bargain , and perhaps get five hundred pound in an hour : he is trading for somewhat like . So the men of this world are like the poor women that go with things , about upon their heads , and get eighteen pence in a day ; but a godly man hath communion with God , and in a quarter of an hour gets that he would not lose for hundreds , nor for thousands . It was a speech of Cleopatra to Anthony ; Why Anthony thou art not to fish for Gudgeons , and Trouts , but thou art to angle for Castles , and Towers , and Forts , and Cities , thou art to fish for them ; so may I say , If thou hast an immortal soul within thee , thou art not so much to angle for to make provision for the flesh , for meat , and drink , and cloathes , &c. but for Heaven , and Immortality , set that continually before thine eyes . And the next thing is this . 4. Honor God with thy substance here ; lay out thy portion here for God : and Oh that I could but convince you of one Principle of Divinity more , and that is this , That there is more excellency and good in one vertuous Action , than there is in all the creatures in Heaven and Earth , ( besides the works of Angels and others of the Saints , excepting them : ) Take all Creatures , Sun , Moon , Stars , Seas , Earth , all the riches in the world , Pearls , put all together , this is the true Divinity , ( I say ) that there is more excellencie in one vertuous Action , than there is if thou hadst all these things to be thy possession ; If men were convinced of this , they would be abundant in good works then : Thou thinkest it a brave thing , thou hast so much coming in by the yeer ; do but one good action for God out of an upright principle , and there is more excellency in that one action , than there is in thy estate , if thou hadst ten thousand times more added to it : Certainly , this will make them that are rich , to be rich in good works ; so the Scripture saith , Charge them that are rich in this world , that they be rich in good works : There is a richness in good works , as well as in an estate ; Oh! improve , lay out thy estate for God : Ambrose I remember upon that place , his Sermons upon the rich man , saith he , Is it not more honor that so many children shall ask of you as their father , than that so many pieces of gold shall call you their lord ? These pieces of gold they do ( as it were ) call you lord , and there are two or three children shall call you father ; Is there not more excellency to have a couple of poor Orphants while you are alive in this world , to call you father , than to have so many bags of gold cal you master ? Oh therfore lay out your Portion , Give a portion to six and to seven . In 2 Cor. 9. 8. there the Apostle tels the Corinthians , that God should make them abundant in all Grace ; fill you with Grace that you may abound in all sufficiency : But what for ? In the 11. vers . being enriched in every thing in all bountifulness ; and then verse 12. for the administration of this service ; that you may be enriched in all bountifulness ; Wherefore ? for the administration of this service : Now the words in the Greek are , for the administration of this Leturgie : so the words are in the Greek , that you may abound , and have all grace to abound in the administration of this Leturgie . My brethren , Oh how happy were it if so be that men were plentiful in this Divine Service , that I am speaking of , and well verc'd in this Leturgie : the Apostle cals bounty , a leturgie , the service of God , that is Divine Service indeed , that is a happy Leturgie to be well verc'd in , and to be abundantly verc'd in this kind of Leturgie ; for so the words are in the Greek ; and then again , If you would not be put off with this portion in the world ; 5. Be sure that all the services you perform to God be choice services ; If you expect choice mercies , let you services be choice services ; be sure your works be supernatural works ; You 'l say , How shall I know that ? If I had time I could make it out cleer to you , but only thus , A supernatural work is that which hath a supernatural Principle , aims at a supernatural End , and done in a supernatural manner ; A supernatural Principle , that is grace that makes it sutable to my heart , and not only that I do it out of conviction of conscience ; and a supernatural End , that I aim at God , and not at myself ; but the supernatural manner , what is that ? I remember Seneca in giving of his rule , how to know the affections , when they are Natural , and when not , ( saith he ) you shall know a natural affection by this , If it be kept within bounds , it is natural ; if it be out of bounds , it is not natural : I 'le make use of it in another way , When you come to the service of God , if you think to limit God in His service , this is but a natural service , you will go so far , and there stop ; but if it be supernatural service , you will let out your hearts ( if it were possible ) infinitely to God ; you cannot be infinite , that 's true ; but you will propound no bounds , no limits to your service ; and this is indeed the truth of Grace , when it hath the impression of Gods infinitness upon it ; Gods infinitness is that , whereby He is without all limits ; So where God sets no limits , there the soul is without all limits , and bounds in the way of Grace ; that is , desires to answer God ( if it were possible ) by an infinite way ; these are supernatural works : And then , Would you not have your Portion in this world ? 9. Be willing to cast away whatever of your portion you have got sinfully : I in the Name of God charge this as a special thing to take home with you ; whatsoever man or woman in this place , would not have his portion in this world , but would have his portion in the world to come , whatsoever of his portion he hath got in a sinful way , cast it away presently , never sleep with it , lie not down one night with it : That 's an old rule , but a true one , All the repentance you have in the world , and all your sorrowing for your sin , will never obtain pardon without restitution , if you be able ; Unless you do what you are able to restore , you can never have comfort , or the pardon of that sin ; If you have goe it when you were young , Apprentices , first set up , away with it , else it will spoil all , you will never have any other portion from God ; These hands of mine had once that given to them , to be a means to convey , to restore that which was got wrongfully , fifty yeers before , the wrong was done fifty yeers ago , and after fifty yeers , the Conscience of the man troubles him , and he comes to bring , to restore that wrong , and desires it may be conveyed to such a place , where he had done wrong ; know therefore , that all the sweet morsels that any time you have so delightfully got down , they must up again , and therefore willingly let them go up ; resolve before you go out of this place , whatsoever thou hast gotten wrongfully , never keep it against thy will , but do it willingly , else thou canst not have any comfort in the portion thou hast , nor have any portion in the world to come ; if there be any true Divinity in the world , this is true Divinity : and yet it is hard to convince any Covetous men , that have got much this way ; and if there be any wrong , those that have done wrong in things be trusted to them , as those that are Masters of Hospitals , be sure you keep not that , for certainly you 'l curse the time you ever took it ; and therefore let the charge of God be strong upon you this day , to cast out whatsoever you have got falsly . I read in a story of one that upon a time , hearing that place of Scripture , in Isa . 5. 8. read , Wo to them that joyn house to house : he bursts out into a loud cry , If wo be to them that joyn house to house , Then wo to me , and to my children . So upon this that you hear this day , There are a company shal have their portion in this world , and especially those that will keep any thing they have wrongfully got , many may have cause to say , Wo to us then , and unto our children . 7. Be willing to joyn with those that have suffered for God ; If you would have your portion in another life , be willing to joyn with the sufferers for Christ ; So Moses did , though he were in the way to preferment , yet he did chuse rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season ; joyn rather with them , than with jolly blades of the world ; It is safer to joyn with the sufferers , than to joyn with those that are the jolly and brave spirits . And so I have done , only desiring that the Lord would settle all home upon your spirits ; If so be , because something may not be so pleasing to the pallat of every one , as some other , but if for that you should reject what hath been said , and go away , and slight this Word of God , know that this Text one day , may prove to be as scalding lead in your Consciences ; and that that is said concerning Doeg , in Psalm , 57. 2. may prove to be your portion ; it is spoken of Doeg ; This is the man ( saith the Psalmist ) that did not make God his trust , but trusted in his great riches ; this is the man ; So you may be pointed out one day , This is the man : Doeg was a great Courtier , and because he was an Officer of King Sauls , and because he had his favour , he trusted in the favour of the King , and in his riches , and what did he care for David ? Yea , by the Text it appears he was one that made some shew of Religion too , in the 1 of Sam. 21. 7. He was detained before the Lord : Tremelius thinks , either out of some Religious vow , or to keep the Sabbath , or somewhat concerning the Law , he was detained before the Lord , and yet he was a vile Malignant against David , and all because he trusted in the great countenance he had at Court : Now this is the man that made not God his trust , but that trusted in his great riches : the Lord forbid this Scripture should be made true of any of you ; I leave this Text with you that are rich men , take heed you trust not in your great riches , I leave this Text with you , that are in places of dignity and honor ; take heed you have not your portion in this world . I leave this Text to Voluptuous men , given up to pleasures ; take heed you hear not one day , this , Son , remember , in thy life-time thou hadst thy pleasure . I leave this with those that dare not trust God for a portion to come . And above all , I leave this with all Hypocrites , let them take heed it be not said to them , Here is your reward . Consider what hath been said , and the Lord give you understanding in all things . FINIS THE ALPHABETICAL TABLE . A ABuse , see Body Adam First Adam , what he was , and what he should have been , had he stood Page 43 The state of Adam compared with the state of the Saints 44 Admiration Admiration of Saints and Angels 90 Adrian Adrian the Pope , his wofull death 339 Alexanders rebuke 349 Angels Angels are the Saints keepers 155 Angels , see Love , Honor Anger Anger must be avoided 38 Arbitrary Arbitrary Government , and the differences of it 324 Antichrist Antichrists great design 49 Argument , see Gospel B Beginning Beginings of sin to be feared 83 Beleevers Beleevers draw strength from Christ 45 Beleevers should manifest Christ in their actions Ibid Beleevers cannot fall away 46 Beleevers are not without mixture of evil ib. Beleevers under the Law , were as children under age 100 Beleevers under the Gospel are children of full age ib Beleevers must not be of earthly hearts , and why 270 Beleeve The manner how to beleeve 76 Bishops , see Prelats Blood The Blood of Christ takes us off from vain conversations 98 Body The body of sin must be mortified 39 The body of sin is unknown to Nature 40 Abuse not your bodies , and why ? 92 Boldness , see Saints Boniface Boniface his answer 288 Bowels Bowels of mercy beseem the Gospel 71 Branch , see Christ C Canaan The Land of Canaan a type of Heaven 47 Carelesness , see Profession Christians Carnal Carnal worship opposeth the soul of godliness 49 Carnal , see Weapons , Heart Ceremonies Ceremonies condemned , and why 97 Chastisement Chastisements for sin , what they are 148 Children , see Beleevers Christ Christs love known in the Gospel 69 Christ is the mercy of all mercies 70 Christs kept the Law , and why ? 78 Christs self denial 93 Christ is the Root , and we are the Branches 103 Christs is a great King 116 Christ God-man , governs all things , and why ? 136 Christs Rule 139 Christs Law ibid See Dependance , Subjects , and Peace Christians Christians must be carefull of their families 19 Christians should eye those whose Conversations are above them 29 Christians subject to grow careless by degrees 31 Church Church of God as a City 3 Circumvent We must not circumvent one another 275 Citizen A Citizen's wretch'd speech . 320 Civil Civil mens worship of God 35 Companions , see Tribulation Compulsion , see Persecution . Conscience Liberty of Conscience the way to procure it 22 Contentment Motives to contentment 349 Conversation The meaning of this word CONVERSATION 3 What Conversation becomes the Gospel 5 Our Conversation must be looked to after conversion 7 Conversation becoming the Gospel 57 How our Conversation should be manifested 350 What Conversation becomes the Gospel 115 See Image , Wanton Cook Cook his opinion of the Martyrs 308 Covetousness Covetousness unbeseeming a Saint 270 Customs Old Customs an hindrance to spiritual worship 100 D Daies Difference between daies of fasting and thanksgiving , and holy daies 99 See Observing Danger , see Help Deceivers Self - Deceivers how ? 13 Dependance No dependance between the Kingdom of Christ , and this world 284 Design , see Gospel Despair The reason of despair 75 Despise Despise not the meanest of men 92 Difference Difference which the Gospel makes 122 Difference betwen Saints and worldly men 312 Divisions Divisions , whence they come 105 Duty , see Time Dying Dying one for another becomes the Gospel 58 E Elevation Elevation of spirit upon what ground 91 Enmity How enmity against God is kept up 15 Epistle The Saints should be the Epistles of Christ . 113 Eternal life Little mention of Eternal life in the Old Testament 110 Excellency The Excellency of a Saints portion wherein it consists 354 Eyes The eyes of all are upon Professors 23 What the eyes of a Christian should be set upon 354 F Faith Faith acts upon Christ as a King aswell as a Savior 135 Necessity of living by faith 285 Fleshly-lusts Fleshly lusts unsutable to the Gospel 102 G Gentils , see Partition German The speech of a German Divine 137 God Gods willingnesse to be at peace with man 63 See Hatred , Love , Glory People , Mercy God is full of goodness 64 How the utmost of Gods glory is manifested 90 Godly Why godly men are willing to live 2 Gospel What the Gospel is 3 Gospel-Conversation , what it is 38 Gospel Obedience proceeds from love 40 Difference between the Law of Adam and the Gospel 41 Those that live under the Gospel must live in an higher way of holiness than those that lived under the Law 42 The great Design of the Gospel 54 The Gospel cals for love 58 Gospel-arguments are the strongest arguments 69 Difference between the Gospel & the light of Nature 73 See Law , Mallice , Christ , Conversation , Dying , Bowels , Wanton , Worship , Beleevers , Power . Government , see Arbitrary . Great ones , see Religion . H Hard-hearted , see Monster Hatred Gods hatred of sin , how to know it 81 Heart . Carnal hearts will not trust God 351 Help Helps against the danger of the times 24 Holy Ghost The Holy Ghost dwells in our bodies 90 Honor How the honor of Religion is kept up 15 More honor put upon Men than upon Angels 89 I Jewes The error of the Jews about Christs Kingdom 117 See Partition Image How man holds out the Image of God Injustice A remedy against Injustice 77 Institution Whereon institution of Worship depends 21 Institution is the rule of Worship 141 Justice Gods Justice is no loser by His Mercy 74 K King Wherein the Kings of the earth ar not like Christ 137 See Christ , Subjects . Kingdom Christs Kingdom is not of this world 116 Why Christs Kingdom is not of this world 157 When the Kingdoms of this world shall be submitted to Christ 150 See Dependance L Latimer Latimers story 339 Law The Law of God goes higher than the light of Nature , and how ? 41 The Law considered under two Considerations 42 The Law given to Adam , what it was 43 Difference between the Law of Adam , and the Law given by Moses , 47 Difference between the Law given by Moses , and the Gospel . ibid They under the Law had somthing of the Gospel ibid See Gospel , Christ , Worship , and Beleevers Leturgie True Leturgie , what it is . 355 Liberty , see Conscience Light of Nature , see Nature Life , see Spirit Looseness , see profession Love The love of God is more to men than to Angels 53 The love of God should work an answerable love in us 54 See Testimony & Christ Lusts , see Flesh Luther Luthers opinion of the Turkish Empire 306 Luthers's Protestation 334 M Magistrates How Magistrates are helpful to the Church 140 Malice Malice is unbeseeming the Gospel 58 Man , see World Mercy Mercy must be real , not verbal . 71 Gods infinit mercy 286 Gods Mercy undervalued by worldly men ibid See Transcendant , Christ , Bowels Ministers Ministers of the Gospel , what they are 4 Ministers ought to rule over none but those they teach 30 Ministers should be eminent in their Conversations every way ibid Ministers Charge over soules . 88 Mixture What mixture is in worldly portions 336 Monsters Hard-hearted Christians are monsters 71 Moses , see Law N Nature Light of Nature , its extent . 33 Difference between the light of Nature before the fall , and since 41 Light of Nature shews something of the mercie of God 69 Necessity , see Faith O Obedience The Obedience of a Beleever , is of an higher nature than Adams in his innocency 44 Observing Observing daies forbidden 98 Old , see Customs Opinions What Opinions are not to be tollerated 327 Opposed World opposed to Saints 272 Overseeing , see Visitation P Papists Papists reproved 287 Parliament The PARLIAMENT defended 324 Partition The partition wall between Jew and Gentile , taken down 66 Peace We should love peace 65 Peace with our Brethren , what it should be 68 Difference between the worlds peace and Christs 155 Why men should have peace upon any terms 323 See God , and Seek People Why Gods People are mean in this world 277 Perfection Perfection comes by suffering 279 Persecution Persecution unlawful 283 Persecution opposed 326 Pope A mortal choice of Popes 328 Portion Why wicked men have a portion 304 The worlds portion described . 329 Rules to know who hath his portion only in this life 341 See Excellency Power What the power of the Gospel is 123 Prelates Prelates reproved 287 Priviledges Priviledges of the Saints 152 Profession The reason why some mens profession vanisheth 14 Loosness of profession what mischief it doth 16 The miseries attending a loose profession 18 Why forward professors turn persecutors 19 See Eyes Promises Difference between the promises of the Gospel , and Adams promises 45 R Reason We are not to live altogether according to reason 67 Reason discovers some sin 80 Reconciliation Reconciliation to God 65 Rebels How the Saints are Rebells . 280 Redemption What the Redemption of a soul is . 86 Religion Religion comes to nothing without consideration of the duties of relation 25 Why Religion is so little regarded by great ones 319 See Honor , Weapons Repentance Repentance is a mighty work 87 Repentance is out of our power 85 Root , see Christ S Saints The Saints shall condemn the world 12 The Saints may come to the Throne of grace with boldness 50 The Saints shall judge the world 272 See Rebels , Difference Seek Seek for peace 66 Self-denial , see Christ Selvishness Selvishness unbeseeming a Saint 94 Schism What Schism is 108 Services Gods services are choice services 356 Sin Sin harboured in thought produceth sinful actions 29 No sin is little 82 The wages of sin is death ib. See Hatred & Beginings Socrates Socrates his rebuke 331 Soul Souls Immortallity proved 1 Souls pawn'd to the Devil 86 See Worth , & Redemption Strength Strength drawn from Christ 45 Strive We must strive together , not asunder 105 Spirit The life of the Spirit , what it is 102 Subjects Difference between Christs subjects and the subjects of other Kings 138 Suffering , see Perfection T Temptations Particular temptations must be looked to 27 Tenure The tenure men hold the world by 335 Testimonies Testimonies of Gods love to us 55 Testimonies of our love to God 56 Time The time sanctifies the duty 99 Transcendent The mercies of God are transcendent 69 Tribulation We have Companions in Tribulation 278 Turkish Empire , see Luther U Unity Unity of the Saints 105 Visitation Visitation of the wicked , what it is 10 W Wanton Wanton Conversation becomes not the Gospel 71 Well-doing Well-doing stops the mouthes of wicked men 11 Well-doing converts men ibid Weapons Carnal weapons not to be used in defence of Religion 145 Wicked Wicked men do something for God 305 See Portion Wickedness Wickedness is unbeseeming Professors 128 The wickednesse of the world . 281 Works Our good works should shine before men 8 Difference between doing of good works that may be seen , and doing good works that [ they ] may be seen ibid Women Women-Preachers , in what sense lawful 9 Worship We must set up the Worship of God in our families 56 The worship of the world is carnal 96 God will have as much worship under the Gospel as under the Law ibid What worship becomes the Gospel 100 See Institution Worth The worth of the soul 85 World How to know a man of this world 263 See Peace , Opposed , Saints , People , Portion Worldly Why worldly men are cunning 118 Worldly men , see Difference . Worldly portion , see Mixture . Wronged We must seek peace of those that have wronged us 67 FINIS . Notes, typically marginal, from the original text Notes for div A30579-e5510 March 2. 1645. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . March , 15. 1645 March , ●2 . 1645 April 12 1646. 1. Pet. 2. 13. Humanae creationae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Preached on Easter Munday April 3. 1643. before Isaac Penington then Lord Major of London . Mol. in Psal . Doct. 1. Doct. 2. 
A77988	----	Gospel-worship: or, The right manner of sanctifying the name of God in generall. And particularly in these 3. great ordinances, [brace] viz. [brace] 1. Hearing the Word. 2. Receiving the Lords Supper 3. Prayer. By Jeremiah Burroughes, the Gospel-preacher to two of the greatest congregations in England, viz. Stepney and Criple-gate, London. Burroughs, Jeremiah, 1599-1646. 1647 Approx. 664 KB of XML-encoded text transcribed from 142 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A77988 Wing B6084 Thomason E408_1 ESTC R204665 99864131 99864131 116352 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77988) Transcribed from: (Early English Books Online ; image set 116352) Images scanned from microfilm: (Thomason Tracts ; 64:E408[1]) Gospel-worship: or, The right manner of sanctifying the name of God in generall. And particularly in these 3. great ordinances, [brace] viz. [brace] 1. Hearing the Word. 2. Receiving the Lords Supper 3. Prayer. By Jeremiah Burroughes, the Gospel-preacher to two of the greatest congregations in England, viz. Stepney and Criple-gate, London. Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. Cross, Thomas, fl. 1632-1682, engraver. [12], 120, 161-215, [1], 225-297, [21] p. [1] leaf of plates : port. Printed for Peter Cole and R.W. at the signe of the Printing-Presse in Cornhill at the Royall Exchange., London, : 1648 [i.e. 1647] The portrait is signed: Cross sculpt:. "To the reader" dated and signed: Sept. 15. 1647. Thomas Goodwin [and 4 others]. The words "And particularly .. ordinances," and "1. Hearing .. Prayer." are bracketed together on the title page. Text continuous despite pagination. With a final errata leaf followed by an index. G4v not numbered. Variant: G4v numbered "224". Annotation on Thomason copy: "7ber [i.e. September] 22", "1647"; the 8 in imprint date crossed out. Reproduction of the original in the British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Theology, Practical -- Early works to 1800. Worship -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-11 Aptara Keyed and coded from ProQuest page images 2007-12 John Latta Sampled and proofread 2007-12 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion Gospel-worship : OR , The Right manner of Sanctifying the Name of God in generall . And particularly in these 3. great Ordinances , viz. 1. Hearing the Word . 2. Receiving the Lords Supper 3. Prayer . By JEREMIAH BURROUCHES , The Gospel-Preacher to two of the greatest Congregations in England , viz. Stepney and Criple-gate , LONDON . LONDON , Printed for Peter Cole and R. W. at the signe of the Printing-Presse in Cornhill at the Royall Exchange . 1648. To the Reader . OUR purpose in this Preface , is not to speak either of the eminent worth of the Author , whose memory is blessed in the hearts of all the godly in this Nation ; or of this Piece it self here published : But only to assure thee that it is His. And although it riseth not up to that exactnesse and perfection that might have been in them , had he publisht them himself . Yet with that different allowance which is to be given Notes taken from his mouth in ordinary and frequent Preaching , We doubt not but that in their use and benefit , they may be as profitable to the Saints as other of his Writings , being as full of weighty and Divine materials , having also the impresse of the Spirit and language of this holy Man ( one of the greatest Preachers of this age ) stampt all along upon them . We ( to whom this our Brother was most deare and precious ) being intrusted with the publishing of his Sermons , have thought good first to usher abroad these few , which if they receive that welcome they deserve , many other excellent Pieces of his may soon after have encouragement to appear in publick view . The points treated of in these , are of great concernment , and therefore we conceive , the Author though in handling of them , he had roome enough for the discussing many of the controversies of the times , yet he purposely waved it , and bent himself to the single delivery of that which tended most to edification , and best suited with such a popular Auditory as that was to whom he spake . The Lord of heaven blesse them to thy spirituall advantage , and enable thee by such means as these to sanctifie his Name in the use of all his Ordinances , which is the desire of Thomas Goodwin . William Greenhill . William Bridge . Sidrach Simpson . Philip Nye . Sept. 15. 1647. Gospel-worship : OR , The right manner of drawing nigh to God in generall . And particularly in those three great Ordinances : Viz. 1 Hearing of the Word , 2 Receiving the Lords Supper , 3 Prayer . LEVITICUS . 10. 3. Then Moses said unto Aaron , This is it that the Lord spake saying , I will be Sanctified in them that come nigh me , and before all the People I will be glorified : And Aaron held his peace . THESE words are the speech of Moses to Aaron his Brother , indeavouring to quiet and comfort his heart , which was ( no question exceedingly troubled upon that sore and great affliction that was upon him in the strange death of his two Sonnes , Nadab , and Abibu , the story is this : After Aarons Sonnes were consecrated to the Priestly Office , they coming to attend this their Office , the very first day after their consecration to offer Incense unto God , they ventured to offer incense with strange fire , with other fire then God had appointed Upon that the fire of Gods wrath broke out upon them , and slew them both presently in the very Sanctuary before all the people , for it was a solemne time : being the beginning of the solemn Consecration of the Priesthood . Upon this the spirit of Aaron could not but be exceedingly troubled , to see his two Sonnes thus struck . Now Moses comes to him and saith , This is that which the Lord spake , I will be Sanctified in them that draw nigh me , and before all the people I will be glorifyed . And upon this Aaron held his peace . We reade that once fire came downe from Heaven in a way of Mercy to consume the sacrifices : but now fire comes downe from heaven in a way of Judgement to consume the sacrificers , even Nadab and Abihu : they were Aarons sonnes , the sonnes of a godly man , the sonnes of the High-Priest , they were his eldest sonnes , for Aaron had other sonnes besides Nadab and Abihu , Eleazer and Ithamar , but these were his two eldest sonnes : they were two voung men , they were struck in the very prime of their age , they were two that were newly consecrated in the Priests office , for so you finde it in the 9. Chap. And they were two men of renown in the country and before all the people of Israel , two men that God had much honoured heretofore ; as you shall find in the 24 Chap of Exod. and the beginning , this Nadab and Abihu were men of great repute and great renown , that God did much honour in former times ; for when God called Moses and Aaron with the Elders to come up to him , Hee singles out Nadab and Abihu amongst the rest and names them . And hee said unto Moses , Come up unto the Lord , thou and Aaron , Nadab and Abihu , and 70. of the Elders of Israel . Moses and Aaron , Nadab and Abihu are only named , and then 70. of the Elders in generall , but Moses , Aaron , Nadab , and Abihu , as if these were the foure eminent men of renown among all the people of Israel , hee names none of the 70. Elders but these two , besides Moses and Aaron : therfore these two that were consumed by strange fire , were renowned men and newly consecrated into their Office. What was their Sinne ? Their sinne it was offering of strange fire , so the Text saith that they offred strange fire , which God commanded them not , in the beginning of the Chapter . But had God ever forbidden it ? where doe wee find that ever God had forbidden them to offer strange Fire , or appointed that they should offer onely one kind of fire ? There is no Text of Scripture , that you can find from the beginning of Genesis to this place , where God hath sayd in terminis , in so many words expresly , You shall offer no fire but one kind of fire . And yet here they are consumed by fire from God , for offering strange fire . I finde in the 30 `of Exod. ver . 9. that there they were forbidden offering strange Incense , but I doe not find that they were forbidden offering strange fire . In Levit. 6. 13. and divers verses in that Chapter we find that God had appointed that they should keep constantly the fire on the Altar burning , and never to let it go out : Now that was it seemes Gods intention that therefore they should make use of that fire , and that fire onely . God would have them to pick out his meaning : God sent fire downe from heaven upon the Altar , so in the latter end of the 9. Chap. God sent downe fire from heaven , & gave them a charge to keep that fire on the Altar constantly , and never to let it goe out : so that it seemes God would have them pick out his meaning , that because he had sent down fire from heaven upon the Altar , and gave them power to keep that constantly , God would have them therfore to understand , that what Incense or Sacrifice he would have the use of fire in , it should be onely that fire and no other , though God did never say to them directly in these words , You shall make use of this fire and no other , but God would have them to understand this . That 's their sin therefore in offering of strange fire . Now fire comes from the Lord and doth consume them . Some think this fire came from the Altar , but surely it could not be any ordinary fire that did consume Nadab and Abihu at this time for you shall find in the next ver to my text , That the bodies of Nadab and Abihu were not consumed by the fire , no , nor their cloathes , they were kil'd by the fire and yet their cloathes were whole . therefore it was not an ordinary fire , it was some Celestiall fire struke into them to slay them , for so saith the text in the 4 th ver . Come neer , carry away your Bretheren from before the Sanctuary out of the Camp : and so they went and carried them in their coats out of the Camp , so tht their cloathes and bodies were not consumed , only they were kil'd by the fire : they were struck with a sudden death , and that in the presence of the Lord : such a death as God had never threatned in the Word before , God had never threatned the Priests and said , If you Offer strange fire you shall be consumed by fire : but yet God smites them with death by fire they had not time to seek God , no not so much ( as we use to say ) as to say Lord have mercy upon me : they had no time to promise amendment at all : now upon this heavy judgement , the heart of Aaron could not possibly but be very much troubled , yea and the spirit of Moses too , for Moses was their unckle , and Aaron their father , they could not but be exceedingly much greived : but Moses being the brother of Aaron , seeing his spirit ( no question ) exceedingly troubled , being under such a sad affliction , and that such a Godly man even as Aaron was should have such a sad judgment befall his Children : Moses comes and speakes comfortably to him , and labours to support his spirit : and how doth he do it ? He comes not as ordinarily you use to visit your brethren , Oh! you must be content with this : no , but he comes and applyes the Word of God , and shewes how God must be sanctified ; and by that he comes to quiet the heart of his brother Aaron : This is that which the Lord hath spoke saith Moses : Hee seekes to stay the heart of his Brother with that which God spake . But where do we find that God spake this ? It 's hard to find in any Scripture these very words in ter minis before this time : and therefore Augustin thinks it was onely the word God spake but not written , and so they had it from hand to hand by tradition as many other things , as the Prophecie of Enoch that the Apostle Jude speakes of , you doe not find it written in the Book of God , and yet the Apostle speakes of it , so that indeed it was from hand to hand : yea and we find in the New Testament when Paul speakes of a thing that Christ should say , how that our Lord saith , It is a more blessed thing to give then to receive ; you find it not recorded in the Gospels that Christ said so . So , this is that which the Lord said , though it was not written from the beginning of Genesis to this very place , or otherwise though it be not recorded in expresse terms , yet somthing is recorded to the same purpose and effect : and so it may seeme to have reference to that Scripture Exod. 29. 43. there we have a Scripture comes as neere to it as any I know . And there will I meet with the children of Israel , and the tabernacle shall be sanctified by my glory , that 's as much in effect , as I will be sanctified in those that come nigh me , in those that come to Worship me in my Tabernacle , I will be sanctified in all things that concerne my Worship , I will be sure to be sanctifyed there . I will be sanctified ] I will be Hallowed , for it is the very same that you have in the Lords Prayer , Hallowed be thy Name , only that 's the Greeke word , and this is the Hebrew : but if you would translate this word into Greeke , you must translate it by the same word that Christ spake when he taught his disciples to pray hallowed bee thy name , Hallowd and Sanctifyed is all one . Lord let thy Name appeare to be Holy : so I will be Sanctified , that is , I will have my Name appeare to be Holy , I will be made known unto my People , and to all the World that I am a holy God : that 's the meaning of I will be Sanctifyed , I will be knowne to al the world that I am a Holy God. And before all the People I will be Glorifyed , so it is in the latter part of the verse : as if God should say , I account it to be my glory that I should be manifested to be Holy before all the World. I will be Sanctifyed , that is I will have my People to demeane and carry themselves so as to hold forth their acknowledgement of my Holynesse so , as by their carriage I may appeare to be a Holy God. I will be Sanctifyed by them , or otherwise if they shall not in an active way Sanctify my name , that is , if they shall not demeane themselves so as to hold forth the glory of my Holynesse , then I will be Sanctifyed upon them ; I will demeane and carry my self towards them so , as by my actions upon them , I will make it appeare what a Holy God I am : So God is Sanctified two wayes , eyther by the Holynesse of his People , in their carriage towards him holding forth the glory of Gods Holynesse : and so in that 1. Pet. 3. 15. Sanctifye the Lord God in your hearts , the Saints doe sanctifye God in their hearts when they feare God as a Holy God , and Reverence him and Love him as a holy God : and so Sanctifie him in their lives , when their lives doe hold forth the glory of Gods Holynesse , then God is Sanctifyed . Put then if we do not do so , then God Sanctifies himself , that is in wayes of Judgement upon those that do not in wayes of holynesse Sanctifie his Name . And thus you have it Ezek. 28. 22. And say , Thus saith the Lord God , Behold I am against thee O Zidon , & I will be glorified in the middest of thee , and they shall know that I am the Lord , when I shall have executed judgment in her , and shall be Sanctified in her . And this is all one with I will be glorified in the middest of them . And in the 38. of Ezek. 16 , 23. You have to the same purpose , And thou shalt come up against my people of Israel , as a cloud to cover the Land : it shall be in the latter dayes : and I will bring thee against my Land , that the Heathen may know mee , when I shall be Sanctified in thee O Gog , before their eyes . And in the 23. ver . Thus will I magnifie my selfe , and Sanctify my selfe , and I will be knowne in the eyes of many Nations , and they shall know that I am the Lord , In the way of the execution of Judgment : thus I will Sanctifie my self , so I will be Sanctified in those that draw nigh me . In those that are nigh mee ] Nigh ones , so it may be read : that is , especially the Priests that did approach to God. Ezek. 42. 13. they approach to God especially . But it is meant generally of all those that shall have to deale in my Worship , whosoever shall come to Worship me let them look to it ; they must Sanctifie my name , they must so demeane themselves in my Worship , as to hold forth my Name to be Holy : or otherwise I will manifest my selfe against them in the wayes of Judgment , for I will appeare to be a holy God. I will have the glory of my Holynesse one way or other ( saith God ) in those that come neere Mee , As if God should say , Though it 's otherwise with men , they indeed will be ready to favour those that are neere them , but I will not doe so . Men will sooner passe by the offences of those that are neer them then those that are not as suppose that a stranger commits an offence , you would be severe towards him ; but suppose it were one of your owne Children , or kinsmen , what would you doe then ? Doe not we see that men will rather favour their owne kindred then strangers , though the offence be the same ? But I will not doe so saith God. Suppose it be one of your own family , will not you be ready to excuse them ? Suppose it were your own Child that should cōmit such an offence , Oh! what friends would you make to take him off from punishment ? Though men will do so towards their own , yet be bitter and severe towards strangers ; Yet I will not be so saith God : Let those that are neer me looke to it , I will be Sanctified by them . I will be sanctifyed in those that draw neere me . Now upon this , when Moses said thus , That God would be sanctified in those that draw neere him : this was Moses scope to Aaron , as if Moses should say , Aaron , though I confesse the hand of God is heavy upon you this day : Yet it is fit for you to submit to God , 't is fit that God should be glorified what ever becomes of you ; you are deare to God , but Gods Name is dearer to him then you are : what ever the lives of your Sonnes were , yet it is fit that God should be honoured , and his name Sanctified what ever becomes of your Sonnes , or of your Comforts , and therfore let your heart be quieted , you have had a great loss and affliction upon you ; but God hath had glory ; God hath glorified himselfe . How hath God glorified himselfe ? Very much by this way ; for God by this way hath done an act to make all the People of the Land feare before him ; to cause them to Worship him with all reverence . All the people of the Land seeing such a Judgment as this , and hearing of it ; they will learne for ever to feare and Reverence this God : they will say , How shall wee appeare before this Holy God ? Wee had need take heed how we appeare in his presence , and Worship him according to the way that Hee himselfe would be Worshipped ; As if Moses should say , This Honour that God hath by this meanes in the hearts of his people it is that , that you should account a greater good then the Lives of your Children , what ever they are . This is the Scope of Moses speech to Aaron . Now upon this the Text saith : Aaron held his peace ] Hee was silenced . It may be before , Hee was expressing himselfe in greife : and sorrow'd exceeding much in words ; but now he was quiet and had nothing to say : he did by his silence acknowledge , his Children were dear to him , but it 's fit that God should be glorified what ever becomes of his Children , and therefore Aaron holds his peace . But the word that is here translated Holds his peace , It hath more in it then meere silence ; for the Hebrews have another word to signifie meere silence of speech : but this signifies a staying of the heart , that it doth not further proceed in any trouble of Spirit , a silence in the very heart , and staying of it ; a staying of the motions of the heart . I find the same word to be used in Scripture , when Joshua said to the Sunne si and still , stay thy selfe on Gibeon , Jos . 10. 12. It 's the same word that is here translated and Aaron held his peace , that is , he was stayed from further vexing or troubling of himselfe , or being disquieted . Whereas his heart was in a strong violent motion : Now Moses speech did stop him , and gave a stop to his heart to make it stand still in a wonderfull manner , as the Sunne when Joshua spake to it to stand still . As if the Lord should have spoken to his heart , Aaron thy heart is in a mighty strong motion , but consider that I must be Sanctifyed in those that drawe nigh mee and let all those motions of thy heart be stopt and quiet . Thus now you see the meaning of the Scripture , and the scope of it . Now in this scripture you have these three speciall and notable points . 1 That in worshiping of God , there is a drawing nigh unto him . 2 That when wee doe drawe nigh to God , wee should take heed to our selves that wee Sanctifye Gods name . 3 If wee doe not Sanctifye Gods name in our drawings nigh to him , then certainly God will Sanctifye his owne Name upon us . These are the three points that I intend to handle ; And especially the second to handle largely among you . I confesse upon another occasion in one Sermon I have spoke out of these words , but now I intend not onely in generall , to shew you how you should sanctifie Gods Name in Worship , but likewise in the particular Acts of Worship : As Sanctifying his name in Prayer , in Receiving the Sacrament , in Hearing the Word in the severall chief parts of the Worship of God how his Name should be sanctified : For in all these you do draw nigh to God. And for that end I have pitcht my thoughts upon this Scripture . But before I come to these three great Points , that are the principall points in the words read unto you I shall take up divers other notes of observation that ly up and down as it were scattered that are of great use : and will help us further to make use of this scripture in the other points that I shall come to afterwards , and handle more largely . The first Note is this , That in Gods Worship there must be nothing tendered up to God but what hee hath commanded : what soever wee meddle with in the Worship of God , it must be what wee have a warrant for out of the word of God. For this speech of Moses is upon occasion of the Judgment of God upon Aarons Sonnes for offering strange fire : They offered fire that God had not commanded . Hence I say that all things in Gods worship must have a warrant out of Gods word , must be commanded . It 's not enough that it is not forbidden . I beseech you observe it it is not enough that a thing is not forbidden , and what hurt is there in it ? But it must be commanded I confesse in matters that are Civil and naturall , there this may be enough : If it be but according to the rules of prudence , and not forbidden in the word we may make use of this in Civill and naturall things . But now when we come to matters of Religion , and the Worshipp of God ; we mu●● either have a command , or somewhat out of Gods Word by some Consequence drawn from some Command wherein God manifests his will either a direct command , or by comparing one thing with another , or drawing consequences plainly from the Words . Wee must have a warrant for the Worship of God. One would have thought that these Preists offering Incense to the true God , what hurt was there in taking other Fire ? But there was no Command for it , and therefore it was not accepted . It 's true there are somethings in the Worship of God that are Naturall and Civil helpes , and there we need not have any Command : As for instance ; when we come to Worship God , the Congregation meets , they must have a convenient place to keep the Ayre and weather from them : now this is but a naturall help , and so far as I Use the place of worship as a naturall help , I need have no Command . But if I will put any thing in a Place beyond what it hath in it's owne nature , There I must look for a Command . For if I account one place more Holy then another : or to thinke that God should accept of worship in one place rather then in another : This is to raise it above what it is in its owne Nature . So that when any Creature is raised in a Religious way , above what it hath in it by Nature if I have not Scripture to warrant mee I am therein Superstitious . It is a very usefull rule for to help you : If any Creature that you make any use of in a way of Religion beyond what it hath in its owne Nature , If you have not some warrant from the Word of God ( whatsoever specious shew there may be in it ) it is Superstition . As now for the place , there was a place that was Holy , but then it had an Institution from God. And so for garments to use those that are decent the light of reason is enough : but if I wil put any thing upon them beyond what there is in them in their owne nature , as heretofore in a Surplis ; what , had that any more decencie in its owne nature , but only mans Institution ? Now when man shall put a Relgious respect upon a thing , by vertue of his owne Institution when he hath not a warrant from God : Here 's Superstion , wee must al be willing worshippers , but not Will worshippers ; We must come freely to worship God ; but we must not worship God according to our own wils , and therefore what ever we do in the Worship of God if we have not a warrant for it , when this is said , Who requireth this at your hands ? It will stop our mouths another day . In Matthew 15. 9. In vain do they worship me teaching for Doctrine the commandments of men . In vain : it is a vain thing to Worship God when there is nothing but a commandment of man for this Worship . If you would Worship God , you must have a Commandment of God for the Worship : And in Isa . 29. 13. there is a place to the same purpose , that shews how the Lord is offended with any man that shall teach his fear by their own precepts , Wherefore the Lord said , For asmuch as this people draw neer me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear towards me is taught by the precepts of men : Mark it : Now if this be so , the Lord have mercy upon us in this thing . You have cause to be humbled every one of you , I believe , in some degree or other , this Congregation very much , and most Congregations that have had the fear of God taught them by the precepts of men : How many things have there been in the Worship of God that you can shew no warrant in the Word for ? A great many things meerly mans inventions , however they are now cast out , because Authority came in and cast them out , and so you submit to it ; but that 's not enough for you to submit to it because Authority would have it so : but you ought to be humbled before God for all you Will-worship , for all your yeildings to any thing in the Worship of God , that was taught by the precepts of men ; You see how severe God was to Nadab and Abihu for but taking other fire then that which God had appointed to offer up Incense , though there was no direct commandment against it . If the Lord hath spared you , and not manifested any displeasure upon you , you have cause to acknowledge Gods mercy , and to be humbled for all your false Worship ; certainly God doth expect it from this Land to be humbled for their Will-worship , or otherwise they few among thornes : All the Reformation that is among us , if there be not an humiliation before for our false Worship : 't is not enough that we set up now the true Worship of God , but we must be humbled for our false Worship . And that 's the first Note ; That in the Worship of God there must be nothing but what God commands . The Second Note is , In the matters of Worship God stands upon little things : Such things as seem to be very small and little to us , yet God stands much upon them in the matter of Worship . For there is nothing wherein the Prerogative of God doth more appear then in Worship : as Princes , they stand much upon their Prerogatives , now God hath written the Law of natural Worship in our hearts , as that we should love God , fear God , tru● in God , and pray to God : this God hath written in our hearts : but there are other things in the Worship of God that are not written in our hearts , that only depend upon the Will of God revealed in his Word , which were no duties except they were revelead in his Word . And these are of such a nature as we can see no reason for but only this , because God will have them . As now , there are many kind of Ceremonies to manifest honour to Princes that there is no reason for them at all , but meerly because it is a Civil Institution so appointed : so God would have some waies for the honouring of him that the creature should not see into the reason of them , but meerly the will of God to have them so , now God stands much upon little things , though men would think it a little matter whether this fire or that fire , and will not this burn as well as that ? But God stands upon it : And so for the Ark , when Vzza did but touch the Ark when it was ready to fall , we would think it no great matter ; but one touch of the Ark cost him his life . There is not any one minnum in the Worship of God , but God stands mightily upon it : In the matter of the Sabbath , that 's his Worship , for a poor man to gather a few sticks , what great matter is it ? but God stand upon it . And so when the men of Beth-shemesh did but look into the Ark , it cost the lives of fifty thousand threescore and ten men . If it be a matter of a holy thing that concerns his Worship , he would not have it abused in any thing . Let us learn to make conscience of little things in the Worship of God , and not to think , O how nice such are , and how precise and nice in such small things ! Thou doest not understand the nature of Divine Worship if so be thou art not nice about it ; God is nice and stands upon little things in the matter of his Worship . Another Note is this ; That there are no priviledges or dignities of men that can secure them from Gods stroke . First Moses the man of God , he was their Uncle ; Aaron that great instrument of Gods glory , he was their Father : They were men that were newly consecrated to the Priests office they were renowned , men that God put much glory upon ; yet if they will venture but to offend God in this little thing , Gods wrath breaks out upon them and kills them presently . Let us take heed then of venturing , and do not think that any services that we have done heretofore can bear us out ; If the greatest cannot be bore out with all their Priviledges , how dare we poor wormes venture upon the displeasure of God ? Thou that art a worthlesse creature of no use at all in the world , darest thou provoke this God , when as the Lord is so angry against men that are of great use and service , to let out his wrath upon them suddenly ? If you should see a Prince not spare his Favorite , or his Nobles that are about him , but upon one offence that we think is but a little offence , that the Princes anger should be so much against them as to cost them their lives ; what cause is there for poor people to tremble then when they have done that which may incur the anger of their Prince ? You see all outward priviledges and greatnesse will not excuse from the stroke of Gods Justice , it should not excuse from the stroke of mans justice : It 's true , among men poor people they go to it if they offend , but if great men offend they escape ; but it is not so with God , for Nadab and Abihu were great and renowned men . The Fourth Note is , That the more the dignity of men is , the more is their danger if they look not to it : And this Note I gather from hence , That Nadab and Abihu were the two eldest sons of Aaron , and we find in the Scripture that Eleazer , and [ thamer that were the two other sons of Aaron , they escaped and were not thus consumed . Why ? Because the two elder sons had the dignity and priviledge to come and offer the incense , and having greater dignity then the younger , and not being carefull to behave themselves as they ought to do , the Lord smote them , and the younger they escaped . And so many times those that are in a meaner condition they escape , when those that are in a higher condition they are struck . Let men that are in higher conditions then others look to themselves , for their danger is greater : And you that are in a meaner condition , envy not those that are higher , for you may be more safe in that mean condition which you are in , then they in theirs . The Fifth Note is this , That the beginnings of things of high concernment , do meet sometimes with great difficulties and interruptions . This Note I gather from hence , That Nadab and Abihu were struck at the very beginning of their Preisthood : as now , suppose there were a new office erected in a Common-Wealth that concern'd the Publick good of the Kingdom , and in the very first erecting of the office there falls out some hideous accident that rung throughout the whole Kingdom , as if God from Heaven had done some thing against them in that office . As now , suppose that the first time the Judges should come at the Bench , that God should strike them from Heaven dead at the very Bench , it would be a mighty matter to darken the glory and honour of that office . So one would think that it should have been a mighty matter to have darkned the glory and the honour of the Preisthood alwayes : But God stands not upon that many times the beginnings of great things are darkned by sad accidents , and therefore let not us be offended though we see some sad accidents to fall out at the beginning of great things , for though accidents fall out sadly at first , yet God may prosper it afterwards as he did the Priesthood . The Sixth Note is , That those that enter into publick places , and especially such places as concern the Worship of God , they had need have the fear of God much upon them when they first enter into those places . Now this were a very good point if I were to Preach to an Auditory of Ministers . You see Nadab and Abihu upon their first consecration the Lord smote them for this little miscarriage as we would think , and that 's a Sixth Note which especially concerns Ministers and therefore I passe it over . The Seaventh Note that we have , and that 's very usefull for us all , God would have us all to pick out his mind from dark expressions in his Word . Though he doth not expresse his will fully , and in expresse terms ; yet if there be any thing in his word whereby we may come to gather the mind of God , God expects that we should gather his mind out of his Word , and if we do not it 's at our own perill . The mind of God about this strange fire that these offered , you will say , They were to pick it out : How could they have known that it was Gods mind that they should not offer any fire but that on the Altar ? They should have reasoned thus with themselves , What hath God let sue come down from Feaven upon the Altar , and hath he commanded that that should be preserved on the Altar for his service ? Surely , this must be Gods mind then that we should make use of this fire rather then any other fire : God expects that they should have reasoned thus , but because they did not pick out Gods mind by reasoning after this manner , therefore the hand of God came out upon them . They offended , and it may be it was through ignorance , but it was at their perill , if they were ignorant of the mind of God when it might be known , though it were but darkly revealed , and were to be pickt out from several places compared together , it was at their perill . It is a point that we have a great deal of need of , for this is the vain heart of man , That if there be any thing that God would have that is not suitable to his own ends , he will stand wrangling against it , and cavelling at it ; How doth it appear ( will he say ) can you bring expresse Scripture for it ? Bring me expresse Scripture in words for to prove it and then I will believe it , and so stands out till you bring so many words of Scripture that forbids such a thing , or commands such a duty . Now my brethren if you be of this temper , That you will forbear nothing , nor set upon any thing but what you have directly express words of Scripture for , you may run at your own perill into wofull dangers , into wofull sins : know that God hath so revealed a great part of his mind as it is only to be known by gathering one thing from another , and by comparing one thing with another . And God expects this from you , That if upon examination of Scripture that one thing appear more likely to be his mind and will then another ; you are bound to go that way that is more likely . I told you before , That in matters of Worship we must have warrant from the Word ; but it doth not follow , That we must have a direct expresse warrant in every thing : As it is many times in some kind of picture , the great art it is in the cast of the looks ; you cannot say it 's in the drawing of this line , or the other line , but altogether ; it is the cast of the looks that causes the beauty of the picture : So in the Scripture , you cannot say that this one line , or the other line , take it single that proves it , but let them be laid all together and there will be a kind of aspect of Gods mind , that we may see that this is the mind of God rather then the other , and we are bound to go that way . Now so far Nadab & Abihu might have seen , that they should rather have taken fire off the Altar then any other fire , But they presum'd because they had not expresse Word , and you see it was at their perill . O take heed of standing out , and wrangling against what is required because you have not expresse words : the Lord hath laid things so , and especially in the New Testament , for the ordering of the Church in the New Testament as you have not expresse command for abundance of things , but sometimes an example in some things , and sometimes not a cleer example neither ; but compare one thing with another , and that which seems to be neerest the mind of God , that should be bond enough to us , to tye us to go according to what the mind of God seems most probable to be in the Scripture ; and an humble teachable heart will soon be convinced when another man will not . We find it cleerly , That such things as are most suitable to mens own ends , a little matter will serve the turn to perswade men to it , though one might argue against it : I could easily shew it , but that I think it not so convenient in Pulpits to meddle with such things as those are . Those things I say which are suitable to mens own ends and wayes , them they will close withall : but other things that do crosse the flesh , that are most opposite to loo senesse and would bring men most under the government of Christ , those things men stand out against , and they must have cleer and expresse words expresse and cleer warrant out of the word in so many termes , or otherwise by no means they will not so much as yeild to it : That 's a point that if God would but settle it upon our hearts might be of very great use ; A gracious heart will see the truth through a very little crevis : But it is marvelous to consider what a do there is to convince a man before he is humbled of some part of Gods will ; and how easie it is to convince a man after he is humbled . The Eighth Note is this , That s●nners may meet with some judgements of God that were never threatned in his Word . God did never threaten before hand and say , Whosoever offers strange fire , I will consume them with fire from heaven ; But they meet with a judgement that was not threatned : Consider of this , it may be when we come and speak out of the word and shew you plainly how God doth threaten such and such fins , you are afraid then ; but know if thou venturest upon wayes of sin , thou mayest meet with dreadfull judgements executed that never yet were threatned : Besides all those judgements that are threatned in the Book of God thou mayest meet with judgements unheard of unexpected : As God hath Mercies beyond what he hath expresly revealed in his Word , for never was it heard since the beginning of the world what God hath laid up for them that love him : So God hath judgements beyond what is in his Word , Sometimes when the Ministers of God do open the threatnings that are in Gods Word , you think that they are terrible : But know that God in the treasury of his judgments hath more dreadfull things then yet ever hath bin revealed in his Word and therefore learn to tremble not only at what is revealed in Gods Word against thy sin , but tremble at what there is in that infinite Justice , Power , and Wisdome of God to find out and execute upon sinners ; for thou that art a sinner , and especially if thou beest a bold and presumptuous sinner , thou mayest I say expect to meet with whatsoever evill an infinite wisdome is able to devise , and that an infinite power is able to bring upon thee that thou art capable of : Thou committest such and such a sin , perhaps thou doest not know of any particular judgement that is threatned against it : but think thus , I that do provoke God by my sins , what may I look for ? 'T is more then I know to the contrary but that whatsoever the infinite wisdom of God is able to find out , and what misery so ever I am capable of , that the Lord may bring upon me . Consider of this and take heed of sin . The Ninth Observation is this , That God is very quick with some in the wayes of his judgements . It may be he may spare others for a long time , but concerning thee he may say , Thou shalt not offend twice . If thou wilt venture the first act , God may strike thee with death , he did so here with Nadab and Abihu , for they were but newly consecrated , so I find it by Interpreters , That they were to be in consecration for seven dayes , and this was the first day that they came to their place , and in the very first act that they did , God did siute them . 〈◊〉 tremble , the Lord is quick towards some , he is patient towards others , but do not thou presume because he is patient to others , he may take thee in the very first act of thy sin , and be quick with thee . The Tenth Note is this , That the holinesse of a duty will never bear a man out in the miscarriages of a duty . This was a holy duty , they were the true Preists of God , they came to offer Incense to the true God. It was right incense that they offered , there was but this one miscarriage , They had not the same fire that God would have ; now this miscarriage God comes upon them for , and all the good there was in the Duty it would not bear them out . Consider of this you that performe many holy duties , take heed of giving way to your selves in any miscarriage , for do not think , that because your duties are very good and holy , that by doing thereof you may venture upon mixture ; take heed of mixing any evill , any miscarriage in a holy thing , though you have performed a thousand holy duties , yet it will not bear you out in the miscarriage of them . The Eleaventh Note is this , That the Lord is very terrible out of his holy places . The Note is the same that you have in Psal . 68. 35. The Lord is 〈◊〉 out of his holy places : When we have to deal with God , who can stand before this holy God ? Our God is a consuming fire : The Lord manifests himself here most dreadfully to strike with fire these two Preists , as in Ezek 9. 6. Begin at my Sanctuary , saith God. God is terrible , terrible towards those that shall dare to approach into him , and yet are wicked or ungodly in their approaching he is terrible to those that are neer unto him , God would have us all to tremble at his presence . In the Twelfth place , Gods judgements are often very suitable to mens sins . Here they sinned by fire and they are consumed by fire . They offended by strange fire and God strikes them by a strange fire . The judgements of God are very suitable to the sins of men oftentimes . As here by fire , so another time we find it by water : Pharoah he sins by drowning the infants of the people of Israel in the waters , and God drowns him in the Sea. If you will be drowning by water you shall have water enough saith God : And so here , if you will be medling with strange fire , you shall have strange fire saith God God doth many times proportion judgments to sinners that his righteousnes might the more appear those very creatures in which we sin , many times God makes them or others of the same kind to be the executioners of his wrath . So it was with the Jewes , they would fell Christ for 30 pieces of silver , and they were sold 30 of them for a penny atterwards : And so the story of Adoni-hezek in the first of Judges , that was so cruell in such a way to cut off Thumbs and Toes of Kings , even so he was served in the like kind : and it 's ordinary for men that are of cruell fiery spirits , to meet with cruell fiery spirits too . And I would apply it in this particular , You that are stout Children to your Parents , if God lets you live you many times meet with the very same in your Children , and when you that are Parents meet with stubborn Children , you should reflect , Doth not God come righteously upon me ? And so you that are Servants , you are stout to your Masters , why afterwards when you come to have Servants they will be so to you ; and perhaps you were unfaithfull to your Governors , afterwards when you come to have Servants , it 's a thousand to one but they will be so to you . Now you should strike your hand upon your heart and say , It 's just with God that it should be so , and that he should come upon me in mine own kind . Another Note is this , They offered strange fire . Le ts take heed all of us , how we bring strange fire into Gods service . Bring strange fire into Gods service , What 's that ? I find divers writers speaking upon this , saith Am●●rose , Lusts , and covetousnesse are this strange fire . That which I would have you consider of it this , Above all strange fire take heed of the strange fire of Passion and Anger , and especially in the Worship of God and at any time when you find your hearts heated and fired with Anger when you are about to Worship God remember this scripture , Nadab and Abihu were consum'd by God , with fire from God for coming into Gods presence with strange fire : Now , O Lord , how often have ●● come into thy presence with strange fire ! Perhaps your hearts have bin burning hot with Passion when you have bin coming into Gods presence : You are to pray with fervency , for so the Scripture saith : we are indeed to be heat in Prayer by the Holy Gho●t in our hearts , but certainly not to come with the fire of Passion and Anger : Lift up your ha●ds without w●ath and doubting . If you have been Passionate and your hearts have been heat that way , be sure you get your hearts cold before you go to Prayer . And so when you come to hear the Word , if your hearts have been heat with Passion , be sure you get them cold before you come to hear the Word : Receive with meeknesse the ingrafted Word that may save your Souls . And so when you come to the Lords Supper , take heed of coming with Wrath and Malice , for then you come but to offer strange fire . It 's a speciall Consideration for Ministers that come to Preach , they should take heed of bringing strange fire into their Pulpits : that is , of venting their own Passions . That hath been ever a rule that I have been convinced of since I knew any thing of Preaching , That that man that is appointed to reveal Gods wrath , had need to conceal his own wrath that 's certainly a rule for all Preachers , for the Lord sends his Preachers to make known his wrath against mens sins , but now the more they make known his wrath , the more they should conceal their own ; and so by that means when they come in the openest way to manifest Gods wrath , the more their Preaching would be accepted . Now it 's true , a carnal heart would be ready to think , That when a Preacher speaks out of true zeal to God , he will be ready to say , That he hath aiming at himself : Take heed of that , I believe you have had but little occasion of such a temptation in this place : But however this I know , it is the duty of the Ministers of God to be sure to bring nothing but the fire of the Spirit of God , the fire that they have from the Altar ; their tongues being toucht with one of these coales , and not that they should come with their own Passions to further the Righteousnesse of God , no , the wrath of man doth not accomplish the Righteousnesse of God ; there are some other particulars which being laid down , we shall come to the 3 main points . SERMON II. LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . WEE began these words the last day , and shewed the scope of them , and opened the meaning of them , and spake of divers Notes of Observation that we gathered from this story of Nadab and Abihu , and of Gods dealing with them . From the general story of it , there were many Points of notable Observation that were drawn from thence : I le adde some few now , and so come to the main Doctrinal Point in the Text. A further Note of Observation is this , That many times even the dear Saints of God do meet with very sore and grievous afflictions in their Children . That the most eminent Saints of God are not freed from very grievous afflictions even in their Children ; It was one of the sorest afflictions that almost ever any Saint of God met withall in his Children ; this affliction of Aaron at this time , That two of his Sons , and ( as I told you the last day ) renowned men in Israel , newly consecrated to the Office of Priesthood , that the very first day they came to offer in their office , they were strucke before all the people with fire from heaven and consumed : Oh what a sad affliction was it to Aaron their Father when he saw his Sonnes in such a manner destroyed by God himself ! Consider of this you that have Children , and are ready to murmur and complain of every little affliction that is upon you in respect of your Children : If so be that your Children be but a little sick , or there be any miscarriage of them , you think it is a heavy hand of God ; But especially if God take away your Children by death , then you mourn and will not be comforted : Yea but though God have taken away your Children by death , yea perhaps it may be by a violent death , as being drowned , &c. yet they have not been strucken with fire from heaven by God , and they have not been of such publick use . These here were renowned men , and taken away in their very sin too , your Children which have gone upon their lawfull imployments and God hath taken away their lives ; there 's no such cause of murmuring here , but when God takes away Children in their sins , and in such a way as by fire from heaven ; thus God took away Aarons Children , and he was as dear to God as you are : And yet thus God deals with his Saints ; with Aaron in regard of his Children , and with his Elder Children and with two of them together . This example may be enough to still and quiet the hearts of men and women that are afflicted in respect of any calamity befals their Children . You see what a hand of God is against the very Children of Aaron . A further Note is this , That Gods judgements we see sometimes , though the effect of them be visible , yet they come in an invisible way . For you shall find if you read on in this story , That they were smote with fire from heaven , but it did not appear what fire , for it did not so much as consume their cloaths , nor their bodies , but went through and struck them dead , and no body could tell how . Gods judgements do come in a way that is invisible : if it had been in a visible flame of fire all would have seen it , and it would have burnt their cloaths , or their bodies : but you shall find in the 5 verse , That they were carried away from the Sanctuary in their cleaths , they were not burnt . Another Note is this , That though the lives of men be dear and precious to God , yet they are not so precious as his glory . The Glory of his Name is a thousand thousand times more dear unto God then the lives of thousand thousands of people ; the lives of Nadab and Abihu must go that God may be ●anctified : If it comes so in the way ( as I may so say ) he lives of men and the Sanctifying of Gods Name , the Glory of God must passe on , and mast have its course let the lives of men go which way they will. We think much to have the lives of men taken away ; but if we know 〈◊〉 Glory of God meant , and what infinite reason there is that God should be g●●ned , we would not think it much that the lives of never so many men should go for the Glory of God 〈◊〉 'T is mercy that our lives have not gone many times for Gods glory : How often might God have glorified himselfe in taking away our lives ? Wee have cause to blesse him , that our lives have been preserved so long as they have . Again Note , That the neerer any men are to God , the more they had need take heed that they glorifie him , for they must expect to be spared the lesse if they sin against him . Nadab and Abihu the Priests of God , and they came neer to God , yet by their transgression : though I told you We do not find in any place of Scripture directly in words that this fire is forbidden , but they should have gathered Gods mind by consequence , And therefore by the way I only Note , That we must not think to urge upon men in all things strict commands in very words , but if it be commanded so as we may draw it by any consequence , it 's a command , as now here for the Negative , they had not a Negative prohibition in words , yet they had it by Consequence ; So for the Affirmative , though we have not the affirmative in expresse words , yet if we may have it by consequence it is an affirmative as well as the negative , when we have it by consequence . But now the Note of Observation is , That the neerer any comes to God if they sin against him , they must not expect to be spared . Do not think that God will spare you the more because you are professors of Religion , or because you do often worship him : I suppose you that are acquainted with Scripture know that place in Amos 3. 2. You only have I known of all the families of the earth : therefore I will punish you for all your iniquities . Another Note is this , That when a judgement is exemplary , then we should have recourse to the Word of God , to see how God doth make his Word good in that judgement . So Moses doth , This is that which the Lord hath said . Do you see any remarkable hand of God in the execution of a judgement upon one , have recourse to Gods Word , and presently begin to think this , What is there in Gods Word against that sin that this man hath been guilty of ? If you see a judgement of God upon a Drunkard , remember the threats in the Word of God against drunkennesse , and so the judgements of God upon unclean Persons , swearers , Sabbath breakers , lyars , or any prophane and ungodly persons , have recourse to the judgements of God threatned in the Word against such ; and so likewise concerning Scorners and Opposers of Religion , remember what is said in the Word of God against such , and so learn to Sanctifie Gods Names . We might have mentioned some particular threats of God against particular sinners for the helping of you , that when you see exemplary judgements , to have recourse to the Word of God. But we let that passe . A further Note from this story is this , That the great honour that God intends to his Name , It is the making of his Name Holy. I will be Sanctified in them that draw nigh me , and before all the people I will be glorified . As if Moses should say in Gods name , Why , I must have glory from the people , and how ? By making my name appear to be holy , this is the glory that I stand upon above all other things that my Name may appear to be holy , that I may appear to be a holy God. I beseech you brethren consider of this , God stands upon nothing more then to appear to all the world to be a Holy God , there 's the glory of Gods Name in an eminent way , God doth not so much stand upon this , to appear to be a strong God , to appear to be a powerfull God , to be a God of patience , long-suffering , God doth not so much stand to be an Omniscient God , though these Attributes are dear to God , but that he may appear to be a Holy God : that he stands upon . Whatever glory of the Name of God , that God shall be content to have eclipsed in the world for a while , yet he is resolved he will have the Glory of his holinesse above all things : and therefore the Angels when they are celebrating the glory of God , they do not say Lord Almighty , Almighty , Almighty , or Lord Omniscient , Omniscient , Omniscient , but Holy , Holy , Holy. Those three together , the Holinesse of God , therein appears the glory of God above all : God stands upon it that he will appear to be a Holy God. Oh that those who professe themselves to be the Servants of God , that they would especially indeavour to hold forth Gods Holinesse ; you that are neer to God , you that hope you are Gods Children , and make profession of his Name , labour you to hold forth the glory of his Holinesse above all things , in your holy lives and conversations : for God stands upon this , To have his Name to be Sanctified I will he Sanctified saith God , and I will be Glorified , so he doth interpret the glory of his Name by being Santified . As if God should say , That 's the glory that I look for , That my Name may be extolled as Holy : And therefore the very first Petition that Christ teaches us to pray in the Lords prayer , it is , Hallowed be thy Name , which is all one with this , Sanctified be thy Name ; Oh let the Name of God appear to be holy in the World : that 's another Note , that these two are joyned together , I 'le be Sanctified in those that draw nigh me , and I will be Glorified before the people . Again observe , That it is the part of true friendship , to help friends in their distresses , and seek to comfort them from the Word . Though we our selves be in afflictions , yet we should seek to comfort our friends that are in greater afflictions , and to comfort them by the Word , for so did Moses : Moses comes to comfort Aaron and applies the Word , This is that which the Lord hath said , I will be Sanctified . Now mark , no question Moses was afflicted upon this heavy hand of God , for he was their Uncle ; but though it was heavy upon the Uncle , yet it was heavier upon the Father , and therefore though Moses was troubled , yet he knew that Aaron was more troubled , and therefore he goes to Aaron and seeks to comfort him , and he makes use of the Word in his comforting of him . Learn this then , to go and comfort your brethren , for Aaron was Moses brother ; go and comfort them in thier afflictions , and think not because that you have some afflictions upon you , that therefore you should not be a comfort to your brethren : their affliction is greather then yours , and when you come to comfort , them , come not in a meer carnal way and say , Brother you must be content , but you must come and apply somewhat of the Word of God to comfort them and say , This is that which the Lord hath spoke ; and to that end you should labour to be exercised in the Word of God , that so you may be able to go to your brethren and comfort them in any affliction ; for there is no particular affliction but there is some word of God that is suitable to that particular affliction , and those who are well exercised in the Word of God , they can apply some word to every affliction : And indeed this is an excelent friend , and such a friend is worth his weight in gold , that can come to another friend in any affliction and ever more hath some what of the Word of God to apply to that affliction . The Last Observation is this , That Aaron held his peace . From whence we may Note , That there is no such way to quiet a gracious heart under any afflictions in the World as that God will fetch out his honour by it . It is grievous to me , but God fetches out his glory and honour by it . The applying of the Word , and the consideration that God hath his way to fetch out his glory in our afflictions is the only way to quiet a gracious heart . All these Points might take up a great deal of time , but I will let them passe and come to the main Point of all , I will be Sanctified in all those that come nigh me . There are these Three Points in these words : 1 First , That in the Worship of God , men and women draw nigh to God. 2 Secondly , That we ought to Sanctifie Gods Name in drawing nigh to him . 3 Thirdly , That if we do not Sanctifie it , God will Sanctifie his own Name upon us . First , That in Worshipping of God , there is a drawing nigh to God. Quest . Why is not God in every place ? Answ . Yes certainly , we can never be in any place but we are nigh to God , God stands by us and looks upon us It is not only when you are Worshipping of God that you are nigh him , but when you sin against him : when thou art swearing prophaning his Name his Day , God stands & looks upon thee thou art nigh him : And it may be said or written upon every place , what was said of the City in the last words of the Prophecie of Ezek. 48. 35. The name of the City was Jeh●●ab-Shammah , that is , the Lord is there , the Lord ●ehovah he is there , he is present in this place : Oh that you would remember when you are in any place , that the name of that place is ●●chovah-Shammah , The Lord is there . In him we live , we move 〈…〉 being therefore we are alwaies nigh him yea but though we are alwaies nigh God in regard of that essentiall presence of his , yet there is a more peculiar and speciall drawing nigh to God in the duties of his Worship , and that the Scripture seems to hold forth unto you . First I le shew you how the Scripture holds it forth , and then in what respects the Creature may be said to draw nigh to God in holy duties of Worship ; for so it was here , they were coming to offer Incense . 1 That we do draw nigh to God in holy Duties , see Jam. 4. 8. Draw nigh to God ( so that you may be neerer God then you were ) that is , by holy Services , & holy Duties , & hence it is in Ps . 95. 2. Let us ( saith he ) come before his presence with thanksgiving , so that there is a more peculiar coming before Gods presence when we come to Worship him then at other times : And v. 6. O come let us Worship and how down , let us kneel before the Lord our maker . So in Psal . 100. 2. Let us come before his presence with singing , for that 's one part of the Worship of God. But the Scripture is plain , that there is a speciall coming before God when we are coming to Worship him , and in this respect the Servants of God in Psal . 148. 14. are said to be a people neer to God. It is a very remarkable expression and le ts forth much the honour of the Saints of God : There 's the commendation of the excellent estate of the Saints . He al 's 〈◊〉 the h●rn of his people , the praise of all his Saints even the children of Israel , a people neer unto him . The Saints of God , the Children of Israel , the Church of God are said to be a people neer to God ; Why neer him ? Because that they Worship God , they are much exercised in the Worship of God. This is one respect though there may be divers others mentioned , yet in respect of their coming so much before God in his Worship , therefore they are neer God. Quest . Neer him , Why , in what respects may a man be said to draw nigh to God when he Worships him ? Answ . To that I Answer , There are three respects in which a man when he is Worshipping of God may be said to draw nigh to God : 1 First , Because when we come to Worship God , we come to tender up that homage and service unto him , that is due from us as creatures to the infinite Creator that 's the very end of Worship . If you would know what it is to Worship God , it is this : You come to tender up that homage and respect that is due from the creature to the Creator . Now when a Subject comes to tender up his homage to his Prince , he comes towards him , when he doth it immediately : So we have none to tender it up by but Jesus Christ , and when we tender it up we must come our selves too , for Christ doth not take our service and tender it up to God and we be absent , but we must come with Christ , and Christ takes us by the hand and so tenders it up to the Father while we are in presence , so that we are said to come nigh to God in that respect , because of the immediate tendering up of that Worship of ours to God ; I call it immediate in respect of any creature : But in respect of Christ indeed he is a Mediator to do it , but yet he doth it in a spirituall way , and we have to do with none but God through Jesus Christ in the tendering up of our Worship to him : We may make use of an institution that God hath appointed , but we do not tender up our Worship to God through that creature , but in the use of that creature we do come to God , and our souls are to tender up that respect we owe to God immediately . Therefore in Levit. 21. 21. it is said of the Priests in their Sacrifices , when they were to come to Worship God , No man that hath a blemish of the seed of Aaron the Priest shall come nigh to offer the offerings of the Lord made by fire . So that when any come to offer any offerings of the Lord made by fire , it appeares he came nigh to God : he came to bring a present to God : therefore he comes nigh . So when we come to offer our spirituall Sacrifices unto God , we come nigh to God to offer , it 's the offering of a Sacrifice to God. And that 's the first thing , because the creature comes to bring a present to God , therefore he is said to draw nigh . And Secondly , the Soul is said to draw nigh to God in holy duties , because it doth present it's self before God in those ways through which God doth use to communicate his choice , precious , most excelent and glorious mercies to his people : I say , when we come to Worship God , we come to set our selves before God in those waies that God doth 〈◊〉 to communicate the choice , most excelent and glorious rich mercies that he hath to communicate to his creature . When we have to deal with creatures , as meat and drink , and our outward businesses we have to do with God in them ; but when we come to Worship God , we come to present our selves before him in those things that he doth use to let out himselfe though in a more speciall and glorious manner to the souls of his people . What 's the reason why heaven is said to be the presence of God , and why those that are in heaven are said to live with God ? There they behold the face of God and are before him in a speciall manner , therefore when Christ teacheth us to pray he teacheth us to look up to heaven and to say , Our Father which ●rt in heaven , &c. Now certainly the essentiall presence of God is on earth as truly and really as in heaven , and God is not so as to have one part in one place , and another in another , but All God is in every place , but the reason why God is said to be in heaven , it is because the Lord makes known himself there in a more glorious manner then in any other place , and therefore heaven is the presence of God in a more speciall way . Now then if the communication of God unto a creature be enough to make the presence of God more speciall if this be enough to make a creature to live with God , and to be before his face , because they are there where God doth most communicate himself , then certainly when we come to Worship God , we come to be neer God , and be with God because the duties of his Worship are those means that the Lord hath appointed for the letting out of himself in the glory of his goodnesse and mercy to his people : You may expect other manner of communication of Gods goodnesse through the duties of his Worship then in any other way : And that 's the Second respect wherein you may be said to draw nigh to God in holy duties . Thirdly , You may be said to draw nigh to God , because then we should ( and if we Worship God as we ought , we do ) act our faith and humility , and all the graces of the Spirit ; We do act them , as it were , upon God , when we come to Worship him : That 's required in every duty of Worship , that you should stir up the faculties of your souls , and all the graces of the Spirit of God , and you should act them upon God when you are Worshipping of him . T is not enough to come with grace when you come to Worship God , but there must be an acting of that grace upon God. And so we find in Scripture , that the acting of grace upon God , it is a drawing neer to him , therefore in Isa . 29. 13. the Lord complaines there , This people draws neer to me with their lips , but their hearts are far from me , as if God should say , Indeed they come and speak to me , and therefore they think they draw nigh to me , but I expect that their hearts should be acting upon me , that 's the meaning . And in Zeph. 3. 2. God complains there of his people that they did not draw neer to him as they should : And it appears plainly , it was from hence , that their graces did not act so upon God as they ought , She obeyed not the voice : she received not correction : she trusted not in the Lord : she drew not neer to her God. So that acting faith upon God is a drawing nigh to God , and so acting any grace upon God is a drawing nigh to God. Now when is there a time for the acting of our graces upon God so as when we come to worship God ? And therefore in Isa . 64. 7. the Lord complains there , That no man did stir up himself to take hold on him . When we come to Worship God we should stir up our selves to take hold of God. And thus you see in what respects the Soul may be said to draw nigh to God when it comes to worship him . Now for the Application of this point and it is in divers particulars . The First is this , Hence learn what you do when you come to Worship God , and consider of it every time you come to performe any act of Worship . Truly this one thing would be of marveilous use , and it would help forward to the next Point of Sanctifying of Gods Name . This you are all convinced of , That it is your duty to Worship God , when you pray you come to Worship God , when you come to hear his Word you come to Worship him , and when you receive the Sacrament you Worship him . Now if I should come from one end of the Congregation to the other , and ask every one of you this Question , It is your duty to Worship God , is it not ? Yes : that you will all be ready to answer . And what do you do when you Worship God ? I fear that this Second Question would gravell many . You will say , We must pray to God , and serve him , and hear his Word , and go to the Communion● yea , but what do your Souls do in this Work of Worshipping of God ? This should be the answer , and so you should think with your selves , and charge this upon your own hearts , I am now going to Worship God , either in Prayer , Word , or Sacraments , I am now going to tender up that homage that is due from a creature to the infinite Creator , so that I must so pray , as I must manifest that high respect that I owe to God as my Creator ; but that I shall speak to more afterward : only now remember this , That you do professe every time you go to Prayer , That you go to tender up that homage that you owe unto God and so every time you come to hear the Word , there is a profession that you come to tender up that respect and homage that you owe to the infinite God : And so likewise when you come to receive the Sacrament . Now when we come to offer a present to men , we know how we prepare , and with what suitable presence we desire to offer : but of that afterward when we come to speak of Sanctifying Gods Name . 2 Secondly , Remember , when I come to Worship God , I come to set my self before the Lord in those ways that God doth let out the choice of his mercies to his people in : I have many mercies from God in the enjoyment of the creature , but when I come to Worship him I expect the communication of his mercy in another way then through any creature in the World. The duties of his Worship are the chief chānels that God doth let out the choicest of his mercies to the hearts of his people through , and now I am going to Worship him , I am going to present my self before God. Indeed there is a little glimmering of the light of God through other creatures to me , but the glorious beames of the light of God is through the duties of his Worship . 3 And then Thirdly , I am now going to act my Soul upon God , so that if I have any abilities to close with God , to act my Soul upon him , it must be put forth now at this time ; I am indeed at all times to labour to injoy communion with God , when I see the creatures , the Sun and Moon and Stars to labour to lift up my heart to God , and when I see the glory of God in the Sea , and for my meat and drink I am to blesse God , and to acknowledge God in all ; but now when I come to Worship God , then all the strength of my Soul is to be acted upon God in a more speciall manner ; I must then above all labour to stir up whatsoever I have in my Soul to act upon God , this is now to Worship God. Secondly , If to Worship God , be to draw nigh to God , hence we see the reasons why guilty consciences have little mind to the duties of Gods Worship . When a man or woman hath given liberty to any licentious way & sinned against their consciences , if they have any light in their consciences , it is one of the tediousest things in the World to come to the duties of Gods Worship : they had rather do any thing then to come to holy dutys , as to Prayer and especially to secret prayer . A man or woman that hath an inlightened conscience , and is under the guilt of sin , the coming to God in holy duties , is a very grievous burden to them : Why ? Here 's the Reason , Because to Worship God is to draw nigh to God , and the guilt that is upon them hath made the presence of God terrible to them , and therefore they had rather go into their company & be merry , eat , drink , sport , or any thing rather then to come into Gods presence . We know how it was with Adam , when God appeared in the garden and called to him , he ran to hide himself ; Why ? Because he had guiltinesse upon him : Oh the evill that the guilt of sin brings upon the Soul , it makes the presence of God terrible ! The presence of God it should be more comfortable to us then our lives but our sin makes Gods presence grievous and terrible . A Child sometimes when it hath offended the Father and is conscious to its self of the offence that it hath given the Father , it had rather be in the Kitching among the Servants , then to come into the Hall or Parlour where the Father is , because it hath offended him : and so it is with a guilty conscience , when it is conscious to its self of some haunt of evil that it hath given it self unto , it hath no mind at all of coming into the presence of the Father , but hangs off . My Brethren , the very presence of God in the communion of his Saints is terrible to a guilty conscience , the very looking upon a godly man is terrible to a guilty conscience . When as thou hast bin abroad &c. bin loose &c. wicked in thy waies , I appeal to thy conscience , when thou comest into the presence of some holy gracious man or woman that lives close with God , doth it not daunt thee ? Now is the presence of God in the very faces of his Saints terrible to a guilty conscience ? How terrible is the presence of God in his Ordinances then ? Indeed those men and women whose consciences are not inlightened , but are ignorant and sottish , they can sin against God and go into his presence without any trouble ; you shall have men swear and be drunken over night and come to the Sacrament the next day , What 's the reason ? Because there is no light in their consciences , their consciences are in darknesse , they are besotted in their sin ; but I speak now of one who hath an inlightened conscience , the presence of God is terrible to such a one . A Third Use is this , Here is the Reason why Hypocrites do meet with such vengeance from God as they do : I confesse we shall meet with this more especially afterwards , only by the way take notice of it ; Hypocrites above all men may expect the severest judgements of God upon them , because they come so nigh God , for they come often to the duties of Gods Worship ; now they that will come so nigh Gods presence , and come with base and ungodly hearts , to cloak their villany , of all in the world they must expect to have the severe vengeance of God let out upon them ; they that stand nighest the bullet must expect to have the strength of it to be the more upon them ; so when the wrath of God proceeds out upon sinners , wicked men that stand nighest him they have the greatest strok of Gods wrath ; but of that more when I come to the Third Point , That God will be Sanctified in those that draw nigh him . The Fourth Use is this , If to Worship God be to draw nigh him , then to neglect Gods Worship is to depart from him , that must needs follow , and this is a dreadfull thing , it is the sentence that shall be at the last day of judgement , Depart from me . Thou now art willing to depart from God , Oh consider of this you that neglect Worship , the Worship of God in your families , and in your closets , and in the congregation , in the communion of the Saints , thou hast little minded or regarded the Worship of God it may be all thy daies , what hast thou been doing all this while ? thou hast been departing from God all this while , & when thy conscience shall be but inlightened and awakened to see how far thou art from God , how terrible will it be to thee ? Remember this you that have no mind to the duties of the Worship of God but love the Commission of sin , you neglect Gods Worship , you were wont to Worship him in a constant way in your closets and families , but now you grow more loose , and so you grow more dead every day then other , you go off from God more and more . Surely there can be no good to neglect Gods Worship . And those that are loth to Worship God because they cannot Worship him as they ought , from this Point it appears plainly , That there can be no good gotten by neglecting Gods Worship , for it is departing from God , whatsoever plea there may be by any temptation to neglect Gods Worship , certainly there is danger in it , and therefore never listen to any such temptation as shall draw your hearts from the duties of Gods Worship . There are a Generation of wantons in these times that make little matter of continuing the duties of Gods Worship , they were wont constantly to worship God , and to attend upon the Word , but now it is nothing to them , and they are even ready to thank God for it that they make not such conscience as they were wont to do in the duties of the Worship of God : It may be they will say , That heretofore some slavish terror did carry them on in the duties of Gods Worship more then the understanding of the freenesse of the grace of God would admit of : But shall the understanding of the freedom of the grace of God carry thee on lesse then thy slavish terrour did ? Oh blind and wanton spirit that knowest not the waies of God , nor the freenesse of the grace of God , nor the riches of it ! Oh what a dishonour art thou to Jesus Christ and to the freenesse of his grace , that now canst go up and down from day to day and never Worship God! Did Jesus Christ come into the world to that end for to cause thee to depart more from God ? 'T is plain out of the Word , That the duties of Gods Worship are those duties whereby the Soul comes to draw nigh to God : And I beseech you brethren observe these men , whither there be that holinesse in their lives , that spiritualnesse as there was wont to be ; no , you shall find them by degrees to grow loose , yea run sometimes into grose sins , grow many times to lying and deceiving , and to drunkenesse and company keeping ; yea to worse things by degrees : Perhaps they are at first ready to say , Is thy Servant a dead Dog that I should do this ? But by departing from God they grow dead to holy duties : We find it by experience , That the professors of Religion have not that holinesse , heavenlinesse , spiritualnesse , as they were wont to have in former times . And no marveile , for now they keep not so nigh to God as they were wont . You that are Sea-men and Travelours , sometimes you are neer the Sunne , and then you are hot but the further off the Sunne you go , you grow to be colder and colder : And so those that neglect the Worship of God , they go from the warm Sun , they go from the light of Gods countenance and from the presence of God and so they grow cold and chill , and by degrees they grow to prophanesse , and it is to be feared that many of them will grow to meer Athisme . Another Use is this , A Use of Exhortation , that we would be incouraged to Worship God , and to be much in the Worship of God. In Heb. 10. 22. Let us draw neer ( saith the Text ) Who would not draw neer to God ? Oh what a good thing is it to be in the presence of God! Is not the Lord the fountain of thy life ? Is it not a sweet thing to be in his presence ? We think it a sweet thing to be in the presence of godly men ; Oh ' that we might alwaies live with such men , and be nigh them ! That Martyr Doctor Taylor rejoyced in this , That ever he came into Prison to be acquainted with that Angel of God holy Master Bradford , and as I remember some among the heathens that profest they would rather be in prison with Ca●o then be in the greatest glory with some other : It is a blessed thing to be in the presence of God , to be with him that is the God of our lives , and the fountain of all good ; let us draw nigh to God often , let us know that it is a mercy that we may draw nigh to God ; wee might have been banished from the presence of the Lord long e're this time . This is that that the happinesse of the glorious Church is set out by in Rev. 22. 4. They shall see his face and his name shall be in their foreheads . This is the Priviledge of the Church . And that it is such a blessing to draw nigh to God you may see it by that in Eph. 2. 18. For through him we both have an accesse by one spirit unto the Father . Through him ] Through Christ we have accesse by one Spirit unto the Father , and now ( saith he ) Ye that were strangers and forreiners , are made fellow Citizens with the Saints , and of the houshold of God : and vers . 13. But now by Christ Jesus ye who sometimes were a far off are made nigh by the blood of Christ , and you have accesse through Christ : So our coming nigh to God is such a priviledge as cost the bloud of Christ ; and will not you improve it ? You were far off in your naturall condition , but now you are nigh through his bloud ; Lay but this text warm to your hearts this morning , That I that was far off am made nigh by the bloud of Christ , made nigh to God , it will be a means for ever to draw your hearts to all those waies whereby you may draw neerest to God. And by drawing nigh to God often , you will come to increate your graces abundantly : your graces how will they act the presence of God will draw forth the acts of grace as the presence of the fire draws forth our heat , so the presence of God will draw forth our graces . And by this means we come to live most holy lives . We read of Moses , he was upon the mountain forty daies with God , and when he came down his face did so shine , that the people were not able to bear it ; what 's the reason ? it was from hence , because he was so nigh to God : would you have your faces to shine in a holy conversation before men ? converse much with God , be often with God , be nigh to him , and that will make you shine as lights in the middest of a crooked and perverse generation . We find it so with some that converse much with God , there is a shine upon their very countenances . And further it is a speciall signe of our adoption to love to be nigh to God. What should a Child love most but to be in the presence of his Father ? Would you know whither you have received the Spirit of adoption yea or no ? I can hardly give you any one signe so clear as this , for to love to go into Gods presence , as David said , I was glad when they said , Come and let us go up unto the House of the Lord. You shall have many that love to be in Gods presence , so as they think on it over-night , and long for the time while it comes ; I never am better then when I am with God , me thinks when I get into Gods presence , either in Prayer or any duty of Gods Worship , I find my heart warmed and quickned , &c. They are ready to say with Peter , Master , it is good being here . And that 's another thing , It is that which will put us in mind of the life of heaven , it is the only thing in heaven to be in the presence of God. Why , the more thou art nigh God in the Duties of Worship , the more thou art in heaven , and doest not thou pray , That the will of God may be done in Earth as in Heaven ? Now the Saints and Angels are alwaies before God Worshipping of him ; then be as much as thou canst in the presence of God , If thou wouldest be in heaven , be there : Many of the Saints they find it so , It is not so with carnall hearts , they are weary presently , when they are in Prayer , or hearing the Word , it is not so to them : yea , that 's because thou hast not the presence of God , as in Mal. 1. what wearinesse is there ? thou canst be a gaming till one or two a clock at night , and though thou shouldest lose thy supper , or the work of thy family , it is not tedious to thee to be exercised in those things that pleaseth the flesh ; but when thou comest to Worship God , how quickly art thou tir'd now what wilt thou do in heaven where there is nothing else done to all eternity but Worshipping of God ? And then it must needs be delightful to God that thou shouldest come nigh him : There is nothing in the world more pleasant to God then to have his Saints come into his presence . What doth a Father more delight in then to have his Children about him ? never did any Father or Mother love to have their Children by them , so as God loves to have his Children come nigh him , and be often with him . And the truth is , one great reason that God suffers you to fall into afflictions so much is that you may come running to him : How doth the Child come running to the Father or Mother when it is afraid ? why , the Lord is willing to permit men to do you wrong that you may run to him , that he might have more of your presence : Thou that art such a poor creature , yet thou hearest this day that there is nothing in the world that God takes more pleasure in ( next to the presence of his own Son Jesus Christ , and his Saints and Angles that he hath with him in heaven ) then to have his Saints come nigh him , to have them alwaies to be under his wing . And then by coming often into Gods presence in his worship there will grow a sweet and blested familiarity between God and thy soul , for thou wilt be speaking to God , and God will be speaking to thee too : We know many times that dear friends who are very neerly linkt together , yet if they be long absent one from another there grows a strangenesse , and so by degrees their friendship is deaded ; but now when they are together every day , and there is an intercourse of love and friendship , then their friendship is kept active and quick , but now if they be absent long ; Indeed if they be absent in another Country when they cannot come together , that they are sure it is not through any neglect , then it will not damp their friendship ; but when they are neer and come not one to another , then they think it is out of neglect & so they grow strange . So it is with the Soul , if there were no possibility of a coming into Gods presence , then it would not hinder the sweetnes of the love of God to us . But now when we have those duties of Worship wherein we may draw nigh to God , if we neglect them our familiarity with God will quickly be lost , Acquaint thy self with God and be at peace . God is willing to be acquainted with his Servants ; the Lord loves to be familiar with the poorest of his Saints , and wilt not thou maintain that sweet familiarity with God ? These two benefits will follow upon thy familiarity with God. First , Those that are most familiar with God they are most potent with God ; As now a strnger cannot prevaile in any Petition so as a familiar friend can : Thus my brethren , when strangers come into Gods presence , God doth not so much regard them ; but when his familiars come into his presence , the Saints of God that keep close with him in constant communion and converse in the duties of his Worship , God doth take them as his familiar friends , and they will prevaile much with God. Secondly , By this means the terror of death will be taken away , there is no such way to take off the terror of the thoughts of death as by keeping familiarity with God , death then is joyfull to those that converse with him . That Reverend Divine that is now with God ( Doctor Preston ) when he was to die he had this speech , I shall but change my place , I shall not change my company ; whereas its otherwise if thou growest estranged from God , when death comes it will look with a terrible face , for then thou hast to deale with God , thou art then to go into the presence of the infinite dreadfull God , into whose presence thou never hadst any mind to go before , but saith death , I must now carry thee into the presence of God. As thy Body returns to the dust so thy Soul must return to God that gave it ; that is , to receive its eternall doome , &c. But now saith a Saint , what must my body return to dust and my Soul to God that gave it ? it is he which I have bin with every day , and can say as he said , My Soul go forth , go forth , why art thou unwilling to go forth to him that thou hast conversed with all thy daies ? And then what safety is there in being neer to God , especially in these dangerous times ? In the time wherein we live it is safe to be neer God ; in Psal . 22. 11. Be not far from me , for trouble is neer , saith David : Lord , trouble is neer me be not thou far from me ; It 's a blessed thing to have God neer is when trouble is neer us , trouble is neer many of you , perhaps there 's not a spans breadth between death and us , what a blessed thing is it then to have God to be neer us ? when the poor Chickin sees the Kite come neer it to seize upon it , and is like to be surprized , if the Hen be neer , it runs to the Hen , and the Hen covers it and keeps it safe ; so it should be with us , for so Christ saith of Jerusalem , How often would I have gathered thee as a Hen gathereth her Chickins ? There are a company of Kites abroad in the world , and we are poor shiftlesse creatures ; now how happy are we then if we can run under the shaddow of Gods wing ? there is a kind of shaddow in the presence of God in the injoyment of the creature ; but the shadow of God that we have in his Worship that is as the shadow of his wing . There is the shadow of a Tree , and that may help from some kind of troubles but there 's another manner of shadow under the shadow of the wing of the Hen , because that nourishes the Chickin : The men of the world they have the shadow of the Tree , as it were , Gods generall providence which is over all creatures ; but the Saints of God that draw nigh to God they have the shadow of Gods wing , like the shadow of the Hens wing to the Chickin , which doth comfort it and safeguard it ; let us by the duties of Worship thus draw nigh to God , and keep nigh unto him . SERMON III. LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . I WILL onely adde one particular more to what we said the last day and then proceed . If in the duties of Worship we are nigh to God , then hence appears the great honour that God puts upon his Servants that do Worship him Certainly the Worshippers of God have great honour put upon them because the Lord vouchsafes them to draw nigh unto him , they are such as are precious and honourable in his eies . I will not inlarge my self in this , only give you three Scriptures that shew the great honour and respect that God puts upon those that he doth admit to come and Worship him . The first Scripture is in Deut. 4. 17. There Moses speaking of the People of Israel ; and the great respect that God shewed to them more then others ; for saith he , What nation is there so great , who hath God so nigh unto them , as the Lord our God is in all things that we call upon him for ? What Nation is there so great as you are ? ( So great ) How doth it appear that the Nation of Israel is a greater Nation then other Nations are ? how ? That hath God so nigh unto them in all things that they call upon him for : herein any man or woman , or nation , may be said to be great , that is , greatly honoured by the Lord God , in that they have the Lord nigh to them and they are nigh to him , here 's the greatnesse of a nation ; you would think that if one would describe the greatnesse of a nation , it should be in their great wealth , their great trading and traffique that they have and the fertile place that they live in ; no , this is not the greatnesse of a nation , But what nation is there so great that hath the Lord God so nigh to them ? There 's the greatnesse of a nation , and so a spirituall heart would account greatesse to consist in having God to be nigh unto it . The Second Scripture is in Numb . 16. 9. There we have Moses speaking unto the Sons of Korah rebuking them for their sin , and he brings this aggravation to them of the greatnes of their sin , saith he , Seemeth it but a small thing unto you that the God of Israel hath separated you from the congregation of Israel to bring you neer to himself ? That is , That you should come to Worship him , is this a small thing to you ? is not this honour enough ? As if Moses should have said , Why do you contend for any more honour , the Lord hath separated you to bring you neer to himsef ? Object . This you will say was spoken to the Priests ? Answ . But it may be said of every gracious Soul , for every Beleever Christ hath made a King , Priest , and Prophet unto himself ; now there is no Beleever but Jesus Christ hath separated him or her from the rest of the world to be neer unto God. This is the dignity that God hath put upon thee that thou art separated by his grace to be one neer to him , whereas others of the world they depart from him , continually depart more and more from him ; but I say the Lord by his grace hath set thee a part for himself , as he saith in Psal . 4. 3. The Lord hath set apart him that is godly for himself : Thou art separated from the world , to what end ? It is that thou mightest be neer to him , this is thy priviledge , and thou shouldest account it thy great honour : thou hast not that honour and respect in the world as others have , but thou art one of Gods separated ones that thou art neer to him . A Third scripture is in Psal . 33. 28. There you may see how the Prophet David did highly esteeme of that great honour that the Lord did put upon him in this , in being neer to God : But it is good for me to draw neer to God. Mark how he speaks , But it is good for me : Why ? For loe , they that are far from thee shall perish : thou hast desiroyed all them that go a whoring from thee . As if he should say , There are some that did seeme to be neer unto thee heretofore , that were as the wife to the husband , but they are gone a whoring from thee ; base Hypocrites , base Apostates , they are gone a whoring from thee , their hearts being carnall they did not find that contentment and satisfaction in thy Worship as thy Saints do , and therefore they are gone a whoring from thee , but it is good for me to draw neer to thee : It is an excellent Scripture , do you see any young ones , or others that were very forward not many years agoe , and would speak of good things , and seem to rejoyce in the word , but now they are gone a whoring , they are departed from God and his wayes , and the pleasures of the flesh hath taken their hearts ? Thou wilt destroy them ( saith David ) that go a whoring from thee . So thou shouldest think with thy self ; Oh miserable is the condition of those who once were forward in the profession of Religion and now are gone a whoring from God , but it 's good for me to draw neer to God , they are gone from thee , and thou wilt destroy them , but it is good for me to draw neer to thee ; I blesse my self in drawing neer to thee the Lord , and blesse the time that ever I did draw neer to thee , and that ever I knew those waies wherein in my soul hath drawn neer to God. Such a Worship God aright , and do delight in the worship of God they are such as have a great honour put upon them , they do draw nigh to God ; And thus we have finished the First Point . The Second Point is that will hold us some time , and that is , The Sanctifying Gods Name in our drawing neer to God. When we Worship God we draw nigh to him , but let us take heed how we draw nigh , Heb. 10. 12. Let us draw neer with a true heart . Looke to thy feet when thou comest into the house of God , Eccle. 5. 1. Now for the Sanctifying of Gods Name in drawing nigh to him we shall indeavour to open it ; 1 First in shewing you wherein the Sanctification of Gods name consists , or what we should do that we might Sanctifie the Name of God in drawing nigh to him . 2 The Reason why God will have his name to be Sanctified in those that do draw nigh to him . How we should sanctifie the name of God in drawing nigh to him , it is under these two heads : First , There must be a due preparation unto the Worship of God that we exercise our selves in at any time . Secondly , A right behaviour of our souls in it : in these two things consists the Sanctifying of Gods Name in his worship . Now under these two heads all that I shall speak about the opening of the Sanctifying of Gods Name will be contain'd . At this time I shall only speak of the First : The due preparation of the Soul unto the duties of Gods Worship ; Therein consists a speciall part of the Sanctifying of Gods Name in drawing nigh to him . And that it is so , we find it in Scripture , That preparation for worship it is called the Sanctifying of our selves ; and by finding this in Scripture it hinted me upon this head , to speake of the preparation unto worship in our Sanctifying Gods Name , because I find in Scripture that the Sanctifying our selves for worship , and the preparation of our selves for worship are all one : I 'le give you these two texts ; In 1 Sam. 16. 5. you shall find there , that Samuel when he was sent by God to Anoint David in Bethlem , the text saith , I am come to Sacrifice unto the Lord , Sanctifie your selves and come with me to the Sacrifice , Do you come peaceably say they ? Yes ; what then ? Sanctifie your selves and come with me to the Sacrifice : That 's all one , as if he should have said , Prepare your selves and come with me to the Sacrifice : and so in Job . 1. 5. there you shall find that the holy man Joh when his sons had been feasting , he was some what afraid least there should be some miscarriage , and that they had sinned against God in their feasting ; as it is very hard to give liberty to please the flesh and not to sin , not to transgresse bounds ; therefore Job though he did not hear of any notorious abuse of their feasting , yet he was afraid least they should sin , he knew how dangerous it was to have so much satisfaction to the flesh and not to transgresse bounds , therefore it is said he sent to his sons and sanctified them . It was so ( saith the text ) when the daies of the feasting were gone about , that Job sent and Sanctified them : that Job sent unto them to prepare them to offer Sacrifice , to prepare them for the Worship of God : So that the Scripture holds forth this then , that to prepare for worship it is , to Sanctifie for Worship , and so it is one speciall thing that is required in our sanctifying of God , in our drawing nigh to God , to make a due preparation for his holy worship . Now for the orderly handling of things ; 1. First , I shal shew you , That we must prepare for the worship of God. 2 Secondly , I shall shew you , Wherein this preparation for the Worship of God doth consist . 3 Thirdly , The excellencie that there is in this , or what great good there is in preparation for Gods Worship . 4. Fourthly , I shall Answer a case of Conscience or two . 5. Fiftly , I will shew you what is the behaviour of the Soul in Sanctifying Gods Name . 6 Sixthly , The Reasons why God will be Sanctified in the duties of his Worship . First , That there must be preparation to the Worship of God. For First , that God that we come to Worship , is a great and glorious God , and we having to deal with such an infinite , glorious , dreadfull Majesty , it is fit that we should make preparation when we come nigh unto him : therefore in Exod. 19. 10. when God came among the people to give them his Law , he did require that they should be Sanctified to day and tomorrow , and that they should wash their cloaths and be ready against the third day , for the third day the Lord would come down upon mount Sinai in the sight of all the people . God did not so much stand upon their cloaths , but it was to signifie an inward washing . Now my brethren , if when God came to give the Law they were so to prepare , then certainly when we are to come to Worship God in the way of the Gospel , we are to prepare as well as they , because God is coming . For that that is observable is , why they were for two dayes together to make such preparation , the argument is because of the presence of God ; The Lord said to Moses , Go and Sanctifie the people to day and to morrow , and let them wash their cloaths and be ready against the third day , Why ? for the Lord will come down in the sight of all the people upon mount Sinai : The Lord will come down the third day and therefore let them be Sanctified . So when thou goest to Worship God , thou expectest or shouldest expect that God will come to thee , and that thy heart shall be drawn to God , and therefore thou shouldest make some preparation ( For the time of preparation we shall speak to afterward when we come to the cases of Conscience about preparation for Worship . ) And so in 1 Chr. 22. 5. 14. David makes preparation for the house of God because it was the house of God that he had to build , though he could not do it himself in his own time , yet being the house of God what great preparation was made by David ? The morral of which is this That the house of God being a Type of the Church and the worship of God , as well as of Christ ; it shewes that there should be much preparation when we have to deal with God in his Ordinances . Secondly , As God is great that we draw nigh to , so the duties of Gods worship are great duties , they are the greatest things that doth concern us in this world , and it is a sign of a very carnall heart to slight the duties of Gods Worship , to make account of them as little matters : Carnall hearts ordinarily the things that concern their businesses in the world they think great matters ; Oh I may not neglect that , I may not neglect that , I may not neglect such a businesse , or I may not neglect to visit or gratifie such a friend but now for the worship of God it is good indeed , but whither it be done or not it is no great matter , therefore they can put off prayer ; if they have any businesse the time of prayer must pay for it ; they can put off that upon any slight occasion , they do not account the duties of Gods worship great matters ; My brethren I beseech you learn this lesson this morning , to account the duties of Gods worship great matters , they are the greatest things that do concerne you here in this world ; for they are the homage that you tender up to the high God , as you heard , and those things wherein God communicats himself in his choise Mercies , now being such great matters there is cause that we should prepare . For that one thing of prayer , saith Luther , It is a great work , and a difficult work , and therefore there had need be preparation for it : Businesse of great consequence we make preparation for , indeed if a businesse be a slight businesse we can fall upon it on a sudden , you make not preparation to go in a Boat in the Thames , but to go a voyage you make great preparation . Now if men and women would but understand the duties of Gods worship to be great , they would see a necessity to make a preparation ; Many men for want of preparation to duties they lose a great part of the time , when they come to performe a duty of Worship in prayer they spend half the time that is convenient to be spent in prayer before they begin to pray ; and so in hearing the word , they are a long time before they can settle themselves to attend to the word , or in any other kind of Worship ; I say a great deal of time in the worship is spent ordinarily before we can get our hearts to close with the worship ; now that is a sore and a great evill to lose any part of the time of worship : Christians , I beseech you account highly of the time of your worship , you have bin so long time at prayer , yea but how much of it hath been lost because you have not prepared before hand for it ? perhaps you kneel'd upon your knees , but you were a long time before you could get your hearts warm at your work , why you should have been warm before you had come : It is so oftentimes with many men , when they meet together and there is no preparation for their businesse , they come together and they are a long time before they can buckle to the businesse that they came about , because there was no preparation , but if there be preparation made , that every man knows before hand what his work is , they can fall to it , and they can dispatch as much in one hour as others do in two or three ; but of that we shall speak more afterwards . Thirdly , There must be preparation because our hearts are naturally , exceedingly unprepared for every good work , we are all naturally even reprobate to every good work , the duties of Gods Worship are high and Spirituall , and holy things , but by nature our hearts grovell in the dirt , and we are carnal , sensual , drossie , dead , slight , sottish , and vain , altogether unfit to come into the presence of God : Oh that we were but apprehensive and senfible of the unfitnesse of our hearts to come into Gods presence ! Perhaps because thou knowest not God thou canst rush into his presence without any more adoe , but if thou knowest thy self , and God , thou couldest not but see thy self altogether unfit for his presence , and so as to wonder that the Lord should not spurn thee out of his presence every time thou comest unto him , there had need then be preparation because we are so unfit to come into his presence . Fourthly , There had need be preparation because of the great hinderances of the Worship of God. This businesse and the other businesse would hinder ; the intanglements , they would hinder ; the temptations of the Devill , they would hinder ; sometimes the indisposition of our bodies doth mightily hinder ; and the stirrings of the passions of our minds they hinder : if there be any businesse fals out amisle in the family , and any thing go but crosse , how are we put off the hinges & made unfit for holy duties ! There had need be preparation therefore because there are so many hinderances in the way , many of you will complain that you are much hindered , but do you do what you can to make preparation before hand ? Do the hinderances that you complain of put you on to be so much the more carefull to make due preparation for holy duties . Fiftly , We find that the heathens themselves by the light of nature when they did but worship their Idol gods , they would make some preparation , such as was suitable to those gods that the worshipped , therefore they would wash their flesh and purge themselves , but though their preparation was but very poor , yet they taught us thus much , That they were convinst in their consciences that when God was to be Worshipped , people should be prepared . The Sixt & last reason hath a great deal in it , which I beseech you consider of ; we find that the Scripture doth make the uprightnes of the heart much to consist in preparation for worship ; and doth make the falsenesse of the heart to consist in this , that men do not prepare . Perhaps you have not so much thought of this , but yet it is of excellent use unto you . We shall find the Scripture doth make the very uprightnesse of the heart to consist in the preparation for duty ; and the falsenesse of a mans heart to consist in this , that he makes not conscience to prepare his heart for God and his worship . And this I will shew unto you very plainly and cleerly , take these two examples . The first of Rehoboam , and the second of Jehoshaphat , one a wicked man whose heart was false , and the other a godly man whose heart was right with God. The falsenesse of the heart of the one is in 2 Chron. 12. 14. there you have what Gods thoughts of Rehoboam were in the verses before : but now he brings the reason of his sentence upon him , and saith the text , he did evill because he prepared not his heart to seek the Lord ; there were many good things that Rehoboam did ; I might shew you some things ; as how he did obey the Prophet of God when he was seeking to avenge himselfe upon those that did rend themselves from his obedience : the Lord did but send his Prophet , and though he had an army ready to revenge himselfe upon those that in a way of Rebellion did rend themselves from under his government , & he obeyed the word of the Lord but for al that he did evil in the fight of the Lord God look'd upon him as a man that had no uprightnes in him , why ? for he did not prepare his heart to seek the Lord , saith God , I look upon all Rehoboam did as nothing ; I look upon his waies as evil and himself as a wicked man , Why ? Because he did not prepare his heart to seek the Lord if his hart had bin upright with me he would have prepared his heart to seek me . I beseech you now lay this text to your hearts do you prepare your hearts to seek God ? when you go to prayer can you say that you take paines in preparing your hearts for it ? and in hearing the word , and so likewise for receiving the Sacrament . Now for Jehoshaphat a godly man in 2 Chron. 19. 3. there you may see what the Lord saith of Jehoshaphat that was godly . Neverthelesse , there are good things found in thee , in that thou hast taken away the greves out of the land , and hast prepared thine heart to seek God. Jehoshaphat was found guilty in joyning himself to wicked men too much , the Prophet comes and saith to him , Wouldest thou help the ungodly , and love them that hate the Lord ? therefore is wrath upon thee from before the Lord. Jehoshaphat here we see was very faulty in joyning with those that were wicked , and is rebuked by the Prophet from the Lord ; What wilt thou joyne with the wicked ? the wrath of God is upon thee : Well , but for all that , ( I beseech you observe it ) That at that time when the Lord is most displeased against Jehoshaphat , and sends his Prophet in his name to pronounce this , that the wrath of God is out against him ; yet for all this , God cannot but take notice of this , that he had an upright heart , though he failed in that particular , yet there is some good found in thee , in that thou hast prepared thy heart to seek God. Indeed through some sudden temptations thou art drawn aside in this particular act ; Yea , but it hath been thy care to prepare thy heart to seek me , and in that regard I do look upon thee as having an upright heart : And thus you see how much the Scripture puts upon the preparation of the heart to seek God. And so in 1 Sam. 7. 3. you shall find that the Scripture makes the uprightnesse of the heart to consist in this , And Samuel spake unto all the house of Israel saying , If ye do returne unto the Lord with all your hearts , what then ? why then , put away the strange gods , and Ashtaroth from among you , and prepare your hearts unto the Lord , and serve him only : As if Samuel should say , If you will return indeed to the Lord , if indeed your hearts be upright according to what you seeme to professe in turning to God , why then prepare your hearts to seek the Lord. You do not in truth turne to God except you make conscience to prepare your hearts : Therefore you that yet never knew what it was to make conscience to prepare your hearts for holy duties , know that you have not turned with all your heart unto the Lord , there hath not been the true turning of your hearts unto the Lord. Thus now you see there is much lies upon preparation to the duties of Gods worship : Well , you will say , seeing there lies so much in it , I pray open it wherein it doth consist . To that I Answer , It consists in these five things , which I shall but briefly name . First , In the possessing the heart with the right apprehension of that God before whom we come to tender our duties ; Then do we make conscience to prepare our hearts , when we labour upon our going to worship God , to get our hearts before hand possessed with right apprehensions of the Majesty of that God that we are going to Worship , and of the greatnesse , and weight of the duty that we are setting about the nature of it , the manner how it is to be performed , the rule by which we are to be guided , the end that we are to aime at : Meditation is a good preparation to holy duties . And these are the generall heads of our meditation for our preparation to duty . Viz. What God He is we have to deal with meditate of God in his Attributes and then meditate of the weight of our duties , and the nature of them and the rule of them , and the end of them ; get your hearts possessed with meditations of this nature , and in this as a speciall thing doth consist your preparation to holy dutie , and that 's the first thing . 2 The Second thing wherein the preparation to a duty consists , it is in this , In the taking off of the heart from every sinfull way , the indeavour at least , If there be iniquity in thine hand or heart labour to put it out : When thou are come into Gods presence , do not bring into the presence of God the love of any sin in thine heart , but labour to put it from thy heart : In 2 Chron. 29. 5. We find there what is required to preparation the Text saith , Hezekiah said unto them , Hear me , ye Levits , sanctifie now your selves , and sanctifie the house of the Lord God of your fathers , and carry forth the filthinesse out of the holy place : that is sanctifying a thing to carry forth the filthinesse out of that thing that we would sanctifie so the Sanctifying of our hearts it is by carrying forth the filthinesse out of our hearts , so as to be fit for a duty . And in Job . 11. 13 , 14. If thou prepare thine heart , and siretch out thine hand towards him : What then ? If iniquity he in thine hand , put it far away , and let not wickednessed well in thy tabernacles : These Two must be together . 3 A Third thing is this , The Preparation of the heart it is the disintangling of the heart from the world , and from all occasions and businesses in the world . I am to worship God , but how is my heart insnared and intangled in this and the other businesse ? Now when I come to worship God I must lay aside all , for there 's the preparation of the heart , the separating of it for such a work , for that 's the nature of Sanctification , the separating of a thing from a common use I am to worship God , now I must labour to separate my heart from a common use : At other times God gives me liberty to let out my heart to common uses ; but now when I come to worship him , I must separate my heart from all common uses , that my heart may be wholly for God. I remember it is said in the story of Cieil which was Lord treasurer , that when he went to read , he would lay his gown off and say , Lie there Lord Cieil : So when we go to duty , we should say , Lie by world : ( and by laying aside the world I mean , laying aside of all houshold affairs , or affairs in trading , &c. ) I must be as one that hath nothing to do in the world for that time : It is true , the time cannot be said to be holy for this , as the time of the Sabbath day is holy . You will say , Why may not any time be said to be holy that I spend in holy duties ? No , that is not enough to make time holy , for the time that God makes holy , it is not holy because of the duties that I perform in it , but the duties that I perform then are more acceptable because they are done in such a time , and so that makes a place holy , not because it is appointed for holy duties and uses , but because it is so appointed by God , and the performing a duty in that place is more acceptable to God then in another place : But now though we cannot make our time holy in that second sense , yet in the first , it is time set apart for a holy use , and in that regard it is holy , and so we should look upon it as not to have our outward businesse to devour that time that is holy in that regard , as Nehemiah When Tobiah and Sanballat sent to him to come and confer with them ; No , saith he , I cannot go for the work is great that I have to do : So we must not intangle our selves to meddle with other things when we are to come to worship God , for our work is great . The Fourth thing for Preparation is , To Watch and to Pray : We should watch over our hearts least they be made unfit for duties . So we should prepare for Prayer all day long in this sense , that is , we should watch over our hearts that they bee not let out so far as to hinder us in prayer when we come to do it . I remember that Tertullian saith , That the Christians did so sup as if that they were to pray , so when thou art in company thou shouldest watch unto Prayer ; Oh that you did so , you cannot but be conscious to your selves that oftentimes when you have bin in company your hearts have been put out of tune and frame , that you have been no way fit for prayer ; when you come home your house and family finds it so ; you that take such delight in company and fitting up late , I appeale to your consciences whither you can come home and find your selves fit either in your family or closet to go and open your hearts to God. This is one Note by the way wherby you may come to know whither you have been immoderate in company at any time ; God gives not men liberty to be busie in any outward occasions in the world so as to unfit them for his service . preparation consists in that , in watching over your hearts , that you may not be unfitted for any holy duty when God cals you to it , but that you may be ready even to every good work . The Fift is this , Preparation consists in the readinesse of the faculties of the soul and the graces of the spirit of God , presently to act upon the setting upon a holy duty . When a man or woman shall find the faculties of their soul and the graces that are in them , to be ready to act as soon as ever they fall upon duty , just as you see a company of Ringers when they have made all preparation for the raising of the bels , then in an instant when they begin to pull , all the bels go in that tune that according to their skil they set them in . And so it should be with our hearts , the faculties of our souls and graces , though now we are not upon duty , yet we should be so ready that as it were upon a pull , all the faculties of our souls and graces of Gods Spirit should work in a melodious way ; There are those that keep their hearts so prepared as at the very first moment that they set about the duty of Worship , all faculties and graces begin to act and to stir and are working towards God , as a fire , when all the matter is ready laid , presently it comes to be kindled and flame out ; and thus it should be with our hearts : So that now you see wherein preparation of our hearts to duty consist● . The next thing is the Excellency of the preparation ; and that may be in way of Application to you to make you to be in love with Preparation for holy duties . There is abundance of good in it . First , By this meanes we come to make every duty of worship easie to us , things are difficult when we come upon them unprepared , If you have a friend come to dinner or supper to you , and should come suddenly , and you have nothing prepared there would be a great deal of stir in the house , but it you have every thing prepared , it would be carried on in an easie way ; and the reason why people e●mplaine so much of difficulty in duty , it is because their hearts are not prepared . Indeed we have naturally many things to keep us off from God but now when the heart is prepared for a holy duty , it goes off as easie to God even into the infinite ocean of All mercy and goodnesse , as a ship goes off to be lansht when you have made preparation for it and the heart can go with a holy boldne e to God when you have made preparation for holy duties . In Job 11. the place which I quoted before for the work of preparation , do but consider a verse or two further , and you shall find what abundance of good there comes upon the keeping of the heart prepared in things that are good . Vers 13. If thou prepare th●ne heart , &c. And then Vers . 15. Then shalt thou life up thy face without spot , yea , thou shalt be steadf●st and shalt not fear : When the heart is prepared for that that is good , when it comes into the presence of God it is able to lift up its self without fear , in a steadfast comfortable way , and this will quit the cost of any labour . 2 Secondly , if the heart be prepared , it will do a great deal in a little time In 2 Chron. 29. 36 it is said , That Hezekiah rejoyced , and all the people , that God had prepared the people for the thing was done suddenly . The thing came off freely and suddenly when as that they were prepared : Hezekiah rejoiced and ble●ed God for such a mercy as this was it is a great mercy to have the hearts of people prepared unto a good work . And so in 2 Chr. 27. 6. the text saith , Joth●m became mighty because he prepared his waie● before the Lord his God. Joth●m , he grew mighty by this , and so certainly the way to grow to be very strong and mighty , to be able to do a great deal in a little time , it is to make preparation , there may be as much work done in one hour ●● , as in ten times to much time when the heart is not prepared for it . In Ezra 7. 10. you shall find that the reason is given why Ezra had such good successe in his journy , it was because he had prepared his heart . Make preparation for holy duties and you shall have success in holy duties There is a notable Scripture for that in Psal 10 17 where the holy Ghost saith , that God prepares the heart and what then ? when God doth prepare the heart , he doth then cause his eare to hear . There was never a prayer made wherin the heart was prepared for it but that praier was heard , they go both together , Lord thou wilt prepare their heart , and thou wilt cause thine eare to hear : it God hath once prepared thy heart , thou wilt be sure to be heard then : Is it not worth a world for to know ones self to be accepted of God in every duty of Wo-ship that we tender up to him ? this one Scripture Psal 10. 17. will shew it . Oh the excellency that there is in Preparation to duty ! There is one thing more that is very observable , and that is this , Where the heart is prepared to duties , there the Lord will passe by weaknesses and imperfections in duties . When thou comest to perform holy duties thou art troubled , will the Lord have regard to such a duty as this is ? thou mayest have certain assurance that the Lord will have regard if thou canst make this point good to thine own soul , that it was thy care to make preparation for this duty canst thou say , Lord I have indeavoured and done what I could to fit my heart for duty , but O Lord , I find when I am at it , wonderful distractions , much deadnesse and vanity , what shall I do ? Why canst thou make good the former and appeal to God that indeed it was thy care to make preparation ? I 'le give thee one cripture then for the quieting of thy heart in this : That the weaknesse of the duty shall be pardoned and past by , where there is care to prepare before hand the ●cripture is in 2 Chron. 30● 18 , 19. But Hezekiah prayed for them saying , The good Lord pardon every one , what every one ? every o●e that prepareth h●● heart to seek the Lord God of his fathers , though he be not cl●aused according to the purifie ●tion of the Sanctuary As if he should say , Oh Lord , there are many things amisse in this people , they are not in many regards purif●ed according to the order that thou hast set , but Lord , if thou doest but see any heart prepared to seek thee , though the● fail in such particulars , Lord heal them and pardon them : and did God hearken to his prayer ? Mark the following words , And the Lord hearkned to Hezekiah and hea●ed the people . Nay saith God , I will not stand so much upon the purification of the Sanctuary if they have prepared their hearts to seek me . Take this Scripture , know it 's written for thine instruction , and thou mayest make use of it to thine own soul this day , if thou canst appeale to God that thou art carefull to prepare thy heart , though thou shouldest not have that purenesse of thy heart as thou doest desire , the Lord will pardon thee and hea● thee , make conscience of Preparation to holy duties . Again furthe , by being carefull to make Preparation for duties , within some little time thou wilt bring thy heart to such a frame as it will alwaies he ready for duty without much adoe ; Indeed at first it is somewhat hard . You will say , Are we bound to spend sometime every time we go to prayer before hand , or every time we come to the Word ? That should have been one of the Cases of Conscience , but I cannot come to Answer that , but this we may say , Be carefull to prepare for duties , you that are young beginners , or you that have made profession a longer time , but yet have not had the weight of this duty upon your spirits ; now be carefull for a while to prepare for every duty of Gods Worship , that God calls you to , and I say within a little time thou mayest bring thy heart into such a temper as thou mayest be ready at all times to performe holy duties : because you shall be able to come to that temper and frame that the Apostle exhorts to , Pray continually , for indeed so it should be with us , we should be alwaies prepared either for Prayer ; hearing the Word , or receiving Sacraments . Now because Sacraments are so rare , those that have any inlightened conscience they think they dare not but prepare for Sacraments , but you should be alwaies in a preparation for the receiving of the Sacraments , as the Primitive Christians did . And thos that have been acquainted with this Point that I am upon , of preparing for duties , they have come to such a frame of Spirit , as that there is not so much time required of them as of others , for they are in a constant fitnesse , so that there is no instant of time in the whole day but if God cals them to Prayer they could presently fall down upon their knees and pray so as to Sanctifie Gods name in Prayer , that were an excellent temper indeed if you could find it so , that you walk so spiritually and holily before God as there could be never a quarter of an hour from morning to night , nor from the beginning of the week to the end , but if you were cald to pray , or to receive the Sacrament , you had your heart fitted , that you could come into Gods presence with a prepared heart , and were able to Sanctifie Gods Name in the duty . Acquaint your selves with this work of Preparation , and so you may have hearts ●itted to come into Gods presence at any time . SARMON IV. LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . WEE proceed now to what remaines . There are onely for the perfecting of this point two Cases of conscience to be resolved : And then we are to proceed to other things . The first is , whither we ought at all times to set apart some time for preparation to every duty of Gods Worship ? Secondly suppose we do not find our hearts prepared as we do desire ; whither it were better to leave off the duty then performe it ? For the first of these , Viz. Whether we are alwaies bound to set some time apart for preparation to the duty that we are to performe . The answer to that is this ; we must distinguish of persons ; There are som that are exercised in the way of godlinesse , and do keep their hearts close with God in the waies of holinesse ; now for them it may be supposed that through their exercise in the waies of godlinesse , and keeping of their hearts constant with God in communion with him walking with God closely , that they are at all times prepared to every good work , and 〈◊〉 fulfil that command of the Apostle , pray continually , that is , in the disposition of their hearts , they are fit to pray at any time , there is no day in the week , nor no hour in the day but they ( if God call them to it ) could fal down to solemn ●raier . And indeed this is an exellent condition and a good evidence of the hearts walking close with God that there is no time but they are fit to pray , and fit for any Ordinance , yea to recive the Sacrament of the Lords upper . It is posible to keep the heart so close to God , as to be fit for praier , and for the hearing of the Word , and for receiving of the Sacrament every day , or any hour in the day but this needs a very close walking with God and communion with God and the truth is this is very rare ; most men let out their hearts so much to other things , as their consciences cannot but tel them , that if God call them to praier at such a time in the day , they are altogether unfit for it : If they were called to receive , the Sacrament , their consciences would fly in their faces and tel them , they are unfit for it but it is not so with those that walke close with God , though they be in the world . You will say if a man have businesse in the world how can this be ? Yes though they have bu●●ne●e in the world , yet they carry the heavenlinesse of their hearts along with them ; our conversation is in heaven saith the Apostle Phil. 3. Now the word that is translated our conversation , it is a word that signifies our City converse ; our trading is in heaven when we go to the City or the Exchange , or about any businesse ; yet our trading is alwaies in Heaven . But now there are other sorts of people that had need at all times to look to their hearts in way of preparation . As , First , those that first set upon the duties of Religion : young beginners , that begin at first to set their faces towards Heaven , to worship God they had need look to their hearts they should spend some time in Preparation when they come to holy duties , and the truth is , when the conscience of a man or woman is at first inlightened , and awakened , they will be very carefull in preparing to holy duties , the fear of God it is mighty upon their Spirits at first , and it should not be lesse afterwards the constancy of Gods fear should bring their hearts to such a holy temper as to make them fit for holy duties alwaies . Secondly , Those men and women that at any time shall sin against conscience , shall commit such sins as shall in a kind even lay wast Conscience , shall break their peace between God and their Souls ; they had need spend some time in preparation for holy duties , they cannot come into the presence of God to enjoy communion with God , but they had need before hand be very serious in the examination of their hearts , and to endeavour the working of their hearts into mourning for their sinne , and to labour to possesse their Souls with the presence of God even before they come . These two sorts of people , such as have not been acquainted with the waies of godlinesse , or such as have broken their peace with God by some evill carriage of theirs towards God in some vile way , I say it is required of them to bee more solemne in the worke of Preparation . 2 But now for the second case which indeed is the main ; Suppose when we come to duties , and begin to examine our hearts , and begin to bethink our selves whether we be prepared yea or no to holy duties , and we do not find our hearts prepared according to that that we do desire , whether then we may let the duty go for that time , and forbear the performance of it , as suppose Prayer , or receiving the Sacrament , or coming to the Word or any other holy duty ? And the reason of this doubt is , because when any man or woman is consciencious , they think with themselves that they must Sanctifie Gods Name in holy duties , now if they cannot find their hearts in a f●t disposition to Sanctifie the name of God in holy duties , they are ready to think thus , Were it not better to neglect this duty and lay it aside for the present , will God accept of a duty when I performe it , and am not fit for it ? Therefore for the Answer to this , because it is a temptation that sometimes carnal hearts have , and they are ready to take this temptation , and willing to neglect the duty upon such a thought as this , that they are not prepared : And the truth is , they are more glad to let the duty fall , then they are sorry for want of the preparation of their hearts for the duty . I beseech you consider of this , whether you have not found it so , that sometimes when you have not been fit to performe a holy duty , there hath not been a more secret willingnesse of the heart to let the duty go , then a sorrow of the heart because you are not it for the duty . This is a very evil sign that the heart is very much distempered . Those that are godly indeed when they find not their hearts prepar'd for the duty it is the trouble of their souls , it is that that goes neer to their hearts , when they think with themselves that they are now like to lose a duty of the worship of God , they are now like to lose their communion with God in a holy duty , they even look upon themselves in an evill case in regard of this ; and it makes them watchfull for time to come to take heed of those things that have put them in such an unpreparation as they find their hearts to be in at this time : Now if it be so with thee it is a good sign that thy heart may be upright with God though through infirmity it comes at such a time to be unprepared for the duty . But yet suppose I find I am not prepared , I am greiv'd and troubled at it , ( for that must be premised ) whether were I better to leave the duty for this time then to fall upon it in such an unpreparation as this is ? Now for the Answer to this Question . 1 First , That which I would Answer to it is this , The omission of a duty , or the laying of a duty aside , will never fit the Soul for a duty afterwards it is no way to make thy soul more fit afterwards because thou hast laid it aside now for the present ; do but observe your own hearts that way , and you will find this by experience : Such a time you have been busie in the world , and occasions have hindered you so as your heart is out of temper and frame for a duty , you lay it aside , now are you more fit the next day ? If you do neglect duty in the morning upon any businesse , are you fitter to perform duty at night because of it ? you will not find it to be so : the forbearing a duty now will not make the Soul fitter for a duty afterwards ; therefore is no wisdome to forbear a duty for want of preparation , because the forbearance will never help to further preparation , but will make the Soul more unfit for duty . It is an excellent speech that I read that Luther hath concerning himself , I have learned this by experience , that the oftener I do omit duty , the oftener do I make my self the more unfit for duty , and cause I have to abhorre my self . It is not the deferring that makes thee the more fit . 2 Therefore consider that this is but a temptation , and that is the Second thing that I would propound to those that shall omit a duty because they are not prepared , That this is but a Temptation to keep thee from it , to tell thee that thou art not prepared : and if thou shalt forbear it because thou art not prepared , in this thing thou doest gratifie the Devil , and the Devil hath what he would have , and so would be incouraged to tempt thee another time because he hath now what he would have in causing thee to forbear the duty ; First , he laboureth to unfit thee for it , and then he tempts thee to forbear it because thou art unfit , this is the subtilty of the Devil . From whence is it that thou art unfit but from the temptation of the Devil ? And I and Luther again , that was a man that had as much converse with God as any in his daies , and a man that had as much to draw his heart away , as many temptations , and as many businesses as any , for indeed the great Cause of Christ in all the Christian world in a great measure under God lay upon his shoulders , and yet saith he , If any one think that prayer must be defer'd till the Soul be purified from impure cogitations , he doth no other then help the Devil who is powerfull enough ; he thinks to be wise in deferring the duty because he is not fit , and he hath many ill thoughts and troubles in his Spirit , he doth nothing else saith Luther , but gratifie the Devil that is strong enough without this . Oh let us take heed of gratifying the Devil in his temptations , therefore remember it is a temptation for thee to omit a duty meerly because thou art not prepared for the duty . 3 In the Third place , that which I would Answer to this Question is this , If any one performe a duty of Worship in that sincerity and strength that he is able to do it , though he be not prepared as he ought , yet it is better to do it then to neglect it . It is true , some do performe a duty in a meer formall way , and to satisfie their consciences , or to cloak and cover their sins and the like : perhaps they may so performe it as it might be better to be unperformed then to performe it as they do , but if you do indeavour to the uttermost of your strength to do it , though you be not prepared as you do desire , yet it is better to do it then to omit the doing of it , and you will find it so , for one duty doth prepare for another . Though it be not done as I desire it should be done , yet the doing of it as well as I can at this time will help me to do it better at another time , that is certain as one sin doth prepare the heart for another sin , so one duty prepares the heart for another , as now , suppose a man commits a sinne , and he hath a conscience that is inlightened that doth hinder him from committing his sin with that full strength that he would do it many a man hath a mind to sin but through the inlightening of his conscience he cannot sinne with that delight as he would , because his conscience flies in his face and doth interrupt him , but yet for all this through the strength of his corruption he will break through to that sin : now though at first they cannot commit that sin with that delight and freedome as they do at other times yet if their corruptions be so strong as to break through the light of their consciences , the next time they come to the committing of that sin they will commit it with more freedome and ease a great deal . This is evident by experience , there is none of you but if you well observe your hearts you will find this , A Temptation comes to a sin , now you cannot do it with so much freedom as you would , but yet you break through it , you will find that the next time you will commit it with more freedom , and so one sin will prepare for another , and it may be you have some trouble of Conscience at first , but the next time you will have lesse trouble , till at length you can commit it freely without any trouble of Conscience at all . As it is in sinne , so it is in godlinesse many times in some degree at the first you have a motion to a holy duty , but through the stirrings of your corruptions you are not fit for it , now do you but break through that difficulty , and the next time you will be more fit , and the next time after that you will be more fit , and so still more and more fit as it is in sin , If a man when he hath some trouble of conscience would but listen to his conscience and would not commit that sin , his conscience would grow stronger upon him , and strengthen him against that sin , so if any man or woman listens to the temptation to deferre duty and put it off because they are not prepared , why after that the corruption will grow more strong , therefore set upon the duty , and the performance of one duty will prepare for another . 4 In the Fourth place , while men and women are strugling with their souls and the corruption of their hearts , and do not fall upon seeking God , they by their very strugling to prepare themselves many times , do insnare themselves : It may be thou hast thoughts of Athisme or other wickednesse , the very strugling with those thoughts may insnare thy heart ; now the better way were to fall upon prayer , and to cry to God to help thee again them , for while thou art strugling and striving with those thoughts thou art striving with the corruption of thy heart and with the Devil all alone , but now when thou fallest to the duty thou callest in the help of God and of Jesus Christ , and that is a great deal better , while thou art musing , plodding , & troubling thy heart that way , I say thou art strugling alone but now when thou fallest upon the duty then thou callest in help from God and so thou art more able to the performance of the duty then thou wert before . And therefore it is the best way to fall upon a duty though thou canst not find thy heart prepared as thou doest desire the very falling upon it will fit thee for it . And thus much for the Answer unto those two Cases of Conscience . Now then we are to proceed further in the opening of the Sanctifying of Gods Name in holy duties . Thus much for the preparation of the heart . But when the heart comes to it in what manner should the duty be performed so as the name of God may be sanctified in the duty or what is the behaviour of the Soul in the ●anctifying of Gods Name when it is in the very act of the duty ? To that ● Answer . First in generall thus , When the Soul labours to performe duties so as God may have such glory from the duty as is fit for a God to have in some measure : then do I Sanctifie Gods name . You will say this is a very hard thing to performe a duty so as that we should give God the glory that is fit for a God to have : Certainly this is not done by every manner of performance of a duty of Worship : yet you shall hear this opened to you , and I hope you shall have it made very plaine before you . First therefore I shall shew you , that when we are to perform a duty of worship , we should set our selves to glorifie God as a God , that is to do it in that manner that God may have that glory that is fit for a God to have . As now in the duty of Praise Psa . 66. 2. make his praise glorious , that is , do it so as you may lift up His Name in it , and that God may be glorious in your praise . And Rom. 1. 21. there the Apostle speaking of the Heathens ; he doth rebuke them ; For what ? It was for this , because that when they knew God , they glorified him not as God , neither were thankfull● now this is spoken especially of the worship of God : for he saith afterwards ver . 23. that they changed the glory of the incorruptible God , into an image made like to corruptible man &c. So that it 's spoken of the worship of God ; that they glorified not God as God. That is then to sanctifie Gods Name , to glorifie God as God : and therefore our Saviovr in the 4. of John when he spake to the woman of Samaria , he tels her that God is a Spirit , and must be worshipped in spirit and truth , that is we must labour to suite , our worship to what there is in God ; that our worship may be proportionable in some measure even to the nature of God himselfe ; And therefore God being a Spirit , his worship must be a Divine worship . I have read of some of the Heathens that did worship the Sun for a God , and they would offer to the Sunne somwhat sutable ; therefore because they did so admire at the swiftness of the motion of the Sunne , they would not offer a snaile to the sunne , but a flying horse , a horse with wings ; now a horse is one of the swiftest creatures , and the strongest creature to continue in motion for a long time together ; and they added wings to the horse , and they thought that sutable to be a sacrifice for the Sunne . So when we come to worship God , that is , to sanctifie his Name , we must behave our selves so as to give him the glory that is fit for a God to have . As now in those three particulars which I opened to you when I shewed you wherein wee draw nigh to God. This was one , I tould you that when we come to worship God , we come to tender up some present to God , now then we must tender up such a present as is sutable to Gods excellencie . If a man should come to a poor man to give a present , If it were not worth twelve pence , yet it may be taken well ; but if you were to tender up a present to a Prince , a Monarch , an Emperour , then you must tender a present that is fit for the qualitie of the person . Therefore Mal 1. 8. When the Lord rebukes them for their Sacrifices that they were such poore things : Go saith God and tender up this to your governour and see whether he wil accept of it or no. So certainly that which may be accepted of by a mean man , would be accounted a scorne , if you should tender it up to a Prince or an Emperour . Now when we are to worship God we must consider that we are to tender up our service to God , who is the great King of Kings , and Lord of Lords . But you wil say , is it possible for any creature when it comes to tender up it's worship to God , to tender up that which is fit for a God to have ? This may rather be a discouragement unto prayer or any other duty of worship , then an incouragement . To that I Answer thus , though we be very poore and mean , yet it doth not hinder but we may tender up that to God which God wil acknowledge to be suitable to his infinite excelencie , as First , if we tender up to God all that we have . Though we be never so poore and mean , yet if God hath the strength of our soules , God accepts it . For we are to know that God doth not stand in need of what we have , or of what we do ; but that we might shew our respect to him : Therefore if we give all that we have God accepts it . As a child if it puts forth all it's strength that it hath to do a busines which the father bids him , whether the busines be done or no , the father looks upon it and accepts it as sutable to the childs strength ; and it shewes the respect that the child hath to his father . And as it is storied of an Emperour that when a poore man had nothing to offer him but a little water that he had taken up with his hand , he haveing nothing else the Emperour accepts of it . So that 's that which God looks for , that the Creature should lift him above all . If therfore when thou comest to worship God , God hath more of thy heart then ever any creature in the world had , God accepts of that , and that you must look unto ; Can you say so , when you go to Worship God , Lord it is true there is much weakness in my spirit , but thou that knowest al things knowest , that thou hast more of my heart then ever any Creature in the World had . This is sutable to God : God will account this ( in the Covenant of grace ) to be a present sutable to himself . As in the Law , when they offered to the building of the Temple , every one could not offer gold and silver and precious stones , but some came and offered Badgers-skins , and some women did spin and offered Coats-hair to the building of the Temple , and so God accepted of that being the most they could do . 2 In the Second place , When we do not only offer unto God the most we can , but when we adde to this the grief of our Souls that we can do no more , when the Soul shall strive to the uttermost it can , and when it hath done all , saith , I am an unprofitable Servant , Oh that I could do more ! This is suitable to God. 3 Thirdly , The people of God though they be weak , yet the weakest Servant of God is able to offer up to God somewhat that is suitable to the infinite Majesty of God , upon this Third Ground , because that there is a kind of impression of Gods infinitnes in those services that a gracious heart doth tender unto God , and therefore suitable unto God. You will say , God is an Infinite Glorious God ? Be it so ; He is Infinite that 's certain but the duty of Worship that a gracious heart tenders unto God , it hath an impression of Gods infinitnesse upon it . How is that ? If that can be made out , then indeed we may be incouraged to worship God. Thus , That that a gracious heart tenders up to God hath an impression of his Infinitnesse in this regard , because as God hath no limits of his Being , so a gracious heart when it comes to worship God will not propound any limits or bounds , but in the desires of it would fain be inlarged infinitly if it could . If it were possible for a creature to be inlarged to God infinitly it would be . Here lies I conceive the maine difference betweene the most glorious Hypocrite in the world , and one that hath true Grace , yea that hath but the least degree of Grace : The most glorious Hypocrite in the world , who it may be for the outward act doth more then one that hath true Grace , yet such a one doth limit himself , he doth great things , but he doth it so , as he limits himself , that is , so much as may serve for such and such ends of his , so much as may serve his turn , either to satisfie his Conscience , or to get credit and esteeme , to be accounted eminent in such a way , so much he doth do , but his duty is alwaies limited within such bounds and if he could conceive that he might go to heaven , and that he might have as much credit and honor , and as much peace of conscience with doing lesse , he would do lesse . But now one that hath Grace , though but little though but the least dram of Grace , he goes farther : Indeed saith he , though through the little Grace that I have , I cannot do what another can do , yet this doth so inlarge my heart , that I would have no bounds set in what I do for God , but I would have it inlarged to the uttermost Latitude , if it were possible beyond what ever yet was done for God in the world ; and the more I do , the more I do desire to do . That 's now a kind of infinitnes that there is in the heart where Grace comes : I say , Grace inlarges the heart to a kind of infinitnesse that the more it doth , the more it would do : there is no Hypocrite but will have his periods , he will rise thus , and thus , and thus high ; ordinarily you shall find that if he lives in some company there he is high , but if he lives in other company , there he is lower ; Now there is nothing doth limit a gracious heart , but to all Eternity it would work and work more and more for God. Here now is a Worship that is some way suitable to the infinite excellencie that there is in God : Here 's a kind of proportion ( as I may so speak ) even between the creature and God himself in this thing , but it is the grace of God in the creature , here is the Image of God indeed , because grace doth so inlarge the heart even to an infinitnesse as it were for God. And thus you see in the generall what it is to Sanctifie Gods Name , to tender up to God that which is some way suitable to the glory of the infinite God. 2 You know there was a Second thing , viz. That then I do Sanctifie Gods Name when I come so to worship God as my heart works , and follows after God as a God , so as it doth beseem the soul of a Creature to follow the infinite Creator , and to work after the infinite Creator : So David in Psal . 63. 5. My Soul followeth hard after thee , O God , and ( mark it 's a very sweet Scripture ) thy right hand upholdeth me . Those whose hearts follow hard after the Lord , they have the right hand of God upholding of them : It is a mighty encouragement to put forth the heart to the uttermost , because when thou doest so the right hand of God upholds thee : so that thy heart must follow after God more then it followed after any creature . 3 When I come to draw nigh to God , I come to present my self for the Cōmunication of the choicest of his Mercies , so then I Sanctifie Gods Name when I labour to prepare and open my heart for God as for the choicest Mercies that God hath to bestow upon his Creature . When there is such a temper of heart that my conscience tels me it is suitable to that that is fit for a Soul to have that expects to receive the choicest Mercies from God : but that we spake too more in the opening of our drawing nigh to God Now we are to come more particularly to this , to open the Sanctifying of Gods Name . 1 First , In what particulars the behaviour of the heart may be discovered to be suitable to God in respect of Gods greatnesse and glory . 2 Secondly , What the behaviour of the heart should be as suitable to the severall Attributes of God. It will cost us some time to open the particular things in the behaviour of the heart as in reference to the Greatnesse and Majestie of God , considered more generally ; as in Psal . 48. 1. Great is the Lord , and greatly to be praised . And so in Mal. 1. 14. Cursed be the deceiver which hath in his f●ock a male , and voweth , and sacrificeth unto the Lord a corrupt thing . Why ? for I am a great King saith the Lord , and therefore cursed is he that doth not offer a Sacrifice suitable to my Greatnesse ? And in 2 Chron 2. 5. we find that Solomon when he was preparing for the Temple , he would build a great Temple , why ? because God was a great God that he would build it too : So that the Worship of God must be some great thing because the Lord is a great God , and it must be suitable to his greatnesse . Now if you ask me in what particulars doth the behaviour of the Soul consist that is very suitable to the greatnesse of God in the generall ? there are many things in this : 1 The First is , You must be carefull to bring a Sanctified heart . You cannot tender up a worship suitable to his greatnesse except you bring a Sanctified heart with you , there must be holinesse in the heart : Under the Law you know , if any one came to offer a Sacrifice in his uncleannesse , he must be cut off : and so it must be here , we must look to it that we offer not to God in our uncleannesse : Wash you , and make you clean . in Isa . 1. and then come let us reason together : There is no comming to God without washing and making clean : in Psal 93. 5. Holinesse becometh thine house O Lord for ever : Holinesse becometh the presence of God for ever , we must look to get a Sanctified heart . Sanctification consists in those two parts , Mortification , and Vivification : there must be a mortifying of the lusts of the heart : We read in the Law , that every Sacrifice was to be salted with Salt ; that did signifie the mortification of our hearts when we come to offer up our selves as a Sacrifice to God the Salt did eat out the raw humors , and kept the flesh from putrifying ; so doth the Grace of God in mortifying our Lusts : In Heb 9. 14. you have a notable scripture for the clen●ng of our hearts when we come to offer any service to God , How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God , purge your Consciences from dead works to serve the living God : So that you cannot serve the living God untill your consciences be purged from dead works : And how comes your consciences to be purged from dead works ? It is through the blood of Christ , who through the eternall Spirit offered himself without spot to God , he must purge your consciences . So that here 's the way of Sanctifying Gods Name by applying of Jesus Christ who was offered to God without spot that our consciences might be purged from dead works , that we might be purged from that naturall filthinesse and uncleannesse in which we all were ; for the whole world doth lie in filth , as a carrion doth lie in his slyme . Now if we would worship God so as to Sanctifie him , we must apply Christ to our Souls , and get our consciences purged from dead works , and to have the Spirit of Christ in us to quicken up our hearts in the waies of holinesse ; to have the image of esus Chri●●in us , whereby we may be holy according to our proportion even as he himself is holy , this is the Sanctifying of the heart There must be an habituall Sanctification and an actuall Sanctification of the heart : An Habituall , that is that the heart must be changed through the work of Regeneration there must be a Regeneration in the heart , there must be Divine principles of the Graces of the Spirit of God in the heart . But you will say , May not an unregenerate man Pray ? To that I Answer ; It is true , it is his duty to pray , Poure forth thy wrath upon the Heathen , and upon the families that call not upon thy Name : But it 's as true , that they cannot Sanctifie Gods Name in doing of it : But if we would Sanctifie Gods Name in it there must be an Habitual holinesse in the heart , for every thing doth act according to its principles , in nature it is so ; and so doth the heart when it comes to Worship God , it doth act according to the principles that it hath . And then there must not only be Habitual Sanctification , but Actual Sanctification likewise , as in Exod. 19. 10 , 11. there you see what a doe there was to fit them for the hearing of the Law , because God was to come among them : God is to come among us , and we are to come to God when we are to performe holy duties ; therefore it is not enough to have Grace , but there must be an improving of Grace , there must be an acting of Grace not only when you come to receive the Sacrament , to think that then there must be an acting of Grace but every time you pray and hear there must be an acting of Grace ; A purging out of your corruptions and acting of Grace . So that one cannot Sanctifie Gods Name in holy duties unlesse he come thus far , to be able to say , Lord , thou that knowest all things , knowest , there is nothing that thou doest reveale to be contrary to thy will , but my heart is against it , that 's the least ; thou canst not have any peace of conscience in drawing nigh to God , untill thou come thus far , to have thy heart to work thus against sin , and to be set upon every good that God reveals to be his mind . You know when a man of quallity comes to your house what a deale of stir there is , not onely in sweeping , but in making all things as clean and tite and shining as possibly can be : Thus it should be when thou comest to God. And the Reason why there must be this Sanctifying of the heart is . 1 First , Because the Lord doth first accept of the person before he doth accept o● the Action : Men indeed do accept of the persons of men because they do good actions but God accepts of the actions of men because their persons are good If indeed we see a man do good , then we love him and accept of the person of the man , but God first will accept of the person before the Action : As the Lord accepted of Abe● first , and then he accepted his offering : So you must look to that , to have your persons first accepted of God before any duty can be accepted : You think though you be wicked and sinfull , yet if you amend your life God will accept of you , you go that way to work ; but certainly that is the wrong way ; you must first look after meanes of acceptation of your persons , which is through the Righteousnesse of Jesus Christ , and through the Sanctification of his Spirit , whereby you come to have his Image and life , and so are accepted , and then all that proceeds from you comes to be accepted . There is not any action which comes from you that comes to be accepted to eternall life , untill your persons be accepted before God , and therefore there must be a Sanctifying of the heart before there can be a Sanctifying the Name of God in the duties of his Worship : Therefore when you come to performe any duties of Gods Worship you should co●●der this , Is my heart Sanctified ? I must Sanctifie Gods Name , and how can I do that , except my heart be Sanctified ? 2 Secondly , Our hearts must be Sanctified because the Lord doth look more to the principle from whence a thing comes , then at the thing it self . As indeed were our hearts right as they should then all the good things that come to us , we would not so much regard what the things are , that we do injoy from God , as what the principle is from whence they come , that is , Whether what we do injoy from God is from the love of God in Jesus Christ or no ? Whether it be from the generall Bounty and Patience of God , or from the speciall ●oue of God in Jesus Christ ? ●ur hearts would regard that mo●● if we were Spirituall : now then look as a godly man is not satisfied with injoying any good thing from God except he knows it comes from a principle of love to him ●esus Christ ; So God is not pleased with any thing that comes from us , except he knows that it comes from a principle of Love , Grace , and Holinesse in our hearts . 3 Thirdly , According as the heart is , so will the Service be ; Certainly if the heart be unclean the duty will be unclean ; perhaps the words may be fine and brave , but if there be an unclean heart , the duty will be unclean : As it is with a man that hath the Plague , suppose he makes a brave Oration , yet his breath is infectious : so it is in our Services with God : If so be that our hearts within us have the plague , then certainly the breath that comes from us , all our duties will be unclean , and therefore that is the first thing that we are to look for in the Sanctifying Gods Name in holy duties : Look to have thy heart Sanctified , and consider from what principle it comes t is for want of this that thousands of our duties are cast aside and God never doth regard them : But this is the first Particular , there is many more to speak of . SERMON V. LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . WEE proceed . The next thing therefore for the behaviour of the Soul in the Sanctifying Gods Name in Worship is this , When we come to Worship God , if we would Sanctifie Gods Name , we must have high thoughts of God ; we must look upon God as he is upon his Throne , in Ma●estie , and in Glory as in Isa 6. 1 , 2. you shall find that the Prophet saw the Lord upon his Throne : It is an excellent thing when all who come to Worship God , every time they come to Worship him , have their eyes darted up to heaven and behold the Lord God sitting in his Glory upon his Throne : So you shall find in Rev. 4. the 24 Elders that Worshipped God , they saw him upon his Throne in his Glory and so they Worshipped him they Worshipped God to purpose indeed when they saw the Lord in that Majestie as he was ; we should at all times have high thoughts of God : take heed of having low thoughts and apprehensions of the Infinite Majestie of God at any time , but especially when thou art to Worship the great God , then look upon the Lord in that infinite distance that there is between him and thy self , yea that infinite distance that there is between him and all Creatures in the world , look upon the Lord as lifted up in Glory , not only above all Creatures , but above all excellencies that all Angels and men , in heaven and earth are able to imagine : Look upon the Lord as having all excellencies in himself , joyned in one , and that immutably ; look upon him as the fountain of all excellencie , good , and glory that all Creatures in the world have . And look upon the ●ord every time thou comest to Worship him , as that God whom Angels do adore and before whom the Devils are forced to tremble : behold him in this his Glory and this will help thee to sanctifie his Name when thou comest to him . The great Reason why people come and Worship God in a slight way ; it is because that they do not see God in his glory , 't is a great Mercy for God to give unto us a sight of himself , a sight of his glory here in this world while we are Worshiping of him , this would keep our eyes and our thoughts from wandring , if we had a sight of the glory of God , and had high thoughts of God. What 's the reason why we wander so as we do ? but meerly because we see not God as now suppose you were in your house , and looking after every feather that were flying up and down if you should hear that the ●ing were come into the ●oom , or any great person , it would compose your spirits because you have ●igh thoughts of such as or those that are above you : So let us look upon God as in his excellencie , and his glory , and have high thoughts of him , and this is that whereby we are to Sanctifie Gods Name when we come before him in holy duties , And that is the Second thing : First a Sanctified heart and then high thoughts of God. 3. A Third thing is , High-ends , Raised-ends in the Worshipping of God : Prov. 15. 24. The way of life is above to the wife : it is on high in this respect , when he Worships God his heart is lifted up on high : there is a holy raising of the heart which is well pleasing to God : Our hearts should be on high in regard of the high ends that we aime at in holy duties : Lift up thy prayer saith Hezekiah to the Prophet in another case : so I may say lift up thy Soul when thou comest to Worship God in regard of the high ends that we aimest at : when we are Worshipping God we should have our hearts above al creatures , and above ourselves . Let not our hearts then be groveling upon the ground , mingled with base and drossie things , when we come to Worship the Lord indeed it is fit that we should have our hearts low ( as we shall shew hereafter ) in regard of humility , but not low in regard of any basenesse of Spirit to mix with any base and low ends : Now there are low and base ends in Worshipping of God , As. First , We must take heed we do not subject the Worship of God unto our lusts , that is a cursed thing , thou art far from Sanctifying Gods Name in Worshipping of him that shalt subject his Worship to thy base Lusts , this is an abominable and a cursed thing indeed : You will say , Who doth thus ? who is the man or where is he that will do this subject the Worship of God to his base lusts ! To that I Answer , Whosoever doth make use of any duty of Worship , as Prayer , Hearing the Word , or what ever it be , to cloak any kind of wickednesse , whosoever is conscious to himself of any kind of secret wickednesse , and yet shall think to cover it by the performance of duties , and shall reason in this manner , who will think me to be guilty of such a vile thing , when I pray so as I do , and am so carefull to hear the Word ? and I hope I shall cover some wickednesse this way : If there be any in this place whose conscience tels them that they subiect the Worship of God to such a base end as this is the Lord rebuke them this day , and speak to their hearts , If I knew any , I would set mine eyes upon them and say as the Apostle to Simon Magus , I perceive that thou art in the gall of bitternes●e and in the bond of iniquity ; and as he said to him that did seek to draw the Deputy from the Faith , O thou child of the Devil , and full of all subtilty , to damne and undo thy self eternally , that seekest to cloak any wicked way by any duty of Gods Worship ; Is it a great evill for a man or woman to make use of any of Gods creatures to be serviceable to their lusts as meat and drink &c. What a damnable thing is it then to make use of any duty of Gods Worship sometimes extraordinary worship , as Fasting and Prayer , to be a cloak to cover their wickednesse ! Thou art so far from Sanctifying Gods Name , that thou pollutest Gods Name : thou doest what in thee lies for to cast even dirt in the face of God himself that doest so . The Second Base end , is to subject the duties of Gods Worship to the praise of men , as to performe duties of Gods Worship for the esteem of men , and because we shall be well thought of ; take heed of this you young ones , and others , you would fain be e●eem'd well of by those that you live withall : It is a desireable thing to have a good esteem from those that are godly : but take heed that you do not subject the duties of Gods Worship to this . Indeed it may be an incouragement to you , as David saith , I sal . 52. 9. This is good before thy Saints : David did incourage himself to praise God , because it was good before Gods Saints ; and I confesse it may be an incouragement because holy duties are good before Gods Saints : but take heed that this be not thy highest end that thou aimest at , and that which carries thee on in the work , meerly to get the praise of men , and that they shall think that thou hast good gifts and parts , and therefore thou art inlarged in that regard take heed of that , know that now thou doest not Worship God , but thou Worshippest men , thou doest make the praise of men to be thy God , for whatsoever thou doest lift up in the highest place , that 's thy God , whatsoever it be : therefore if thou liftest up the praise of men and makest that thy end , thou makest that thy God , and so thou art a worshipper of men , but not a worshipper of God Thirdly , Take heed of making Self thy end there are some that are not so base & low in their hearts , as to make the praise of men their end , but they aime and look at themselves , that is , they aime at their own peace , and satisfying their own Consciences in the performance of duties ; now though it 's true , when we performe duties of Gods Worship , we may expect to receive some good to our selves , and we may be incouraged to the duties by the expectation of good to our selves ; yet we must look higher , we must look at the honour and praise of God , that the name of the blessed God may be honoured : Now I am going to Prayer , Oh that I may pray so as I may lift up Gods Name : I am going to Hear , Oh that I may hear so , as God may be honored by my hearing : t is this that carries me on to hearing the Word , and makes me rise readily and to go forth chearfully : I hope that God may have some honour by my hearing this day , & God knows that this is the thing that I aim at I do not come for company nor to be seen of men , neither do I come meerly to satisfie mine own Conscience : Others go and hear such Truths of God as do good to their Souls , and if I should neglect them meerly for mine own ease , my Conscience would not let me be quiet howsoever there are many whose Consciences will be quiet enough ; though they lose am opportunity in the Worship of God ; but yet there are others whose Consciences cannot do so their Consciences would tell them when they are lying and turning themselves upon their beds , how do you know but that God had some thing to speak to thy heart this morning , that may never be spoken to thy heart at any other time ? therefore they cannot be at quiet except they attend upon God in the duties of his Worship : but still this is not enough meerly to satisfie Conscience ; thy main end it must be that thou mayest this day know some part of the mind of God , that God may speak to thy heart , that so thou mayest be fitted to honour the Name of God that thou mayest be inabled to live to his honor the week following so much the better . As in this manner thy thoughts should be , Lord , I find a drossie carnall heart , I am busie in the world in the week time , and I find that my heart is fullied and defiled with the businesse of the World , and intangled but lord , thou hast appointed thy Sabbath , and Word , to be a means to Sanctifie my heart , and to clense it ; Oh Lord , communicate thy grace to my Soul through thy Ordinances upon this day , that so I may be inabled the week following the better to live to thine honour , Lord , I come into thy presence to that end , that I might know some part of thy Will , and that I might get thy Spirit to be conveyed through this Word of thine into my heart : this should be thy end when ever thou comest and not only Self . I will give you two or three Scriptures to shew that God regards little any duties where self is the highe● end ; the First is in Hos . 7. 14. They howled upon their beds , ( saith the Text there , ) but they cryed not to me : The Lord there did acknowledge that they were very much affected in their Prayers , but what was it ? it was but a howling upon their beds : and how so : it was because only they did cry for themselves , They have not cryed unto me ( saith the Lord ) with their heart , when they howled upon their beds : It was but meerly for Corn , and Wine , and Cyle , but not unto me , they aim'd at themselves and not at me : And in Amos 5. 22. there the Lord professes that he did reject the fat of their peace offerings : Though ye offer me saith he ) bur●●t offerings and your meat offerings I will not accept them , neither will I re●ard the peace offering of your fat beasts . They were carefull to offer their fattest beasts in their peace offerings , and will not God regard them ? It was in their peace offerings that they offered their fat beasts , and there they were to eate a grat part of it themselves : Indeed the burnt offering was wholly offered unto God , God had all that , but the peace-offering , those that did offer it , they did eat a great part of it themselves : now they were very carefull in those offerings that they should partake of themselves to offer fat beasts ; you do not see that the Holy Ghost takes any notice of fat beasts in their burnt-offerings . Now the Note from hence is this , That in those things where men are interested themselves , they will be very carefull to have the best things . But now the Lord rejected the fat beasts of their peace-offerings : saith God , you were very carefull to offer fat beasts in your peace-offerings where you may feed your selves , but for those offerings wherein I have all , there you are not so carefull , and therefore I regard them not . The Third Scripture is in Zach. 7. 5. there they did keep many daies in seeking of God , ( it is an observable Scripture for these times , ) Speak unto all the people of the land , and to the Priests saying , When ye fasted and mourned in the fifth and seventh month , even those seventy years , did ye at all fast unto me ? even unto me ? Mark the phrase you fasted in the fifth and seventh month , and for seventy years together , but saith the Lord , Did you at all fast unto me ? and then mark how it is doubled , To me ? even unto me ? Noting that when we fast or pray , or do any thing in the Worship of God , we should be sure to aime at God more then our selves , that God may not say of us another day , Do you do it to me , even to me ? You may ask me this Question , How may I know that I am acted by self ends in holy duties ? for it is a hard thing for one to know ones own heart , when one is acted by principles of 〈◊〉 , and when we aime at God in holy duties . Now for that I will give you these notes to try whither you be acted from your selves or no. The First is this , If a man loves holy duties ( though he finde no present good comes in by them ) because they are such things as God requirs , and therefore though I get nothing by them , yet this is enough to carry me on , and to carry me on readily and willingly in the worship of God : those that can delight in Gods worship , even at that time , though they find nothing coming into themselves . But now when we find not that coming in that we do desire , we begin to be weary of worship ; and say , Why have we fasted , and thou seest it not ? This is an Argument that thou art acted by Self rather then by God. Secondly , To know whether we be acted by self ends , or rather by high ends for God : Those men that can rejoyce in others that are able to honour God in holy duties more then themselves , they may have a good evidence to their own Souls , that when they worship God , they are acted by higher ends then self , but now , such as are streightned themselves , and when they see others more inlarged in the worship of God , they rather envy them , are greiv'd and troubled ; know that Self is a great ingredient in those duties that thou doest performe : if thy heart were raised high to God , though thou canst not thy self be inlarged in holy duties , yet thy soul would be glad that any others are , though I have a wretched and vile heart of my own , yet blessed be God that there are any others that can worship God better then I can . Thirdly , A man that is acted by self in holy duties , he regards holy duties but little , save in time of extremity , in time of fear , or of sicknesse , or in dangers . But now , one that hath high ends in holy duties , makes the duties of Gods worship to be the joy of his soul in the middest of his prosperity , and that is an evident sign that thou art not acted by self ends but by higher ends Canst thou in the middest of thy abundance say , Lord , thou givest me all conveniencies in this world and all outward things that I want but Lord this is that which is the ●oy of my Soul , this is that which makes my life comfortable , even communion with thy self , in the duties of thy worship , that I have free accesse unto the Throne of thy Grace to worship thee the Lord , and there meet with thee when I am in the performance of holy duties . O Lord , thou that knowest all things , knowest that this is the ●hing that makes my life comfortable ; It is not that I have a Table furnished with variety of dishes , and that I can have liberty of time to go into company , and spend according as I please but Lord those incomes of thy Spirit that I do find in the duties of thy worship those are the things that makes my life ble●●ed indeed unto me ? Such a man as is able thus to appeale to God , surely when he worships God , he is acted by high-ends , and not by self ends : And that is the Third thing that is necessary for Sanctifying of Gods Name in holy duties , thou mu●● have a Sanctified heart , high thoughts of God , and high ends . In the Fourth place , There must be much reverence , and much fear when thou comest into the presence of God to worship him thou doest not glorifie God as God , except thou doest come into his presence with much fear & reverence of his great Name ; Fear in worshipping of God it is so necessary , that many times in Scripture we ●●nd that ●he very worship of God is called The fe●● of God , they are put both for one , I might give you divers Scriptures for it and hence it was that the Name of God was called the fear of Isaac , Jacob did swear by The fear of his father Isaac , because Isaac being a great worshipper of God , kept his constant times to worship God , and worshipped him in such a constant way , as except David and Daniel , we do not find mention of the constancy of any in the worshipping of God as we do of Isaacs ; for it is said , that he walked but into the fields in the evening as he was wont to do , to Meditate , and to Pray ; and therefore God is called , The fear of Isaac . In Psal . 89. 7. is a notable Scripture for this drawing nigh to God with fear : God is greatly to be feared in the assembly of the Saints , and to be had in reverence of all them that are about him : God is to be had in reverence of all them that are about him , but in the assembly of his Saints he is greatly to be feared , he is daunting ●errible ( so the words are ) in the assembly of the Saints . When thou comest nigh to God , thou hadst need have thy heart possest with much fear . So in Psal . 2. 11. the Kings and Princes of the earth are cald upon to 〈◊〉 the Lord with fear : Let them be never so great , yet when they come into Gods presence , they must serve him with fear : And so in Psal . 5. 7. In thy fear will I worship toward thy holy Temple . Now this fear of God , it must not be a servile fear , But a ●liall and reverentiall fear ; For my brethren , there may be a great deal of savish fear , where God is not honoured ; there may be fear from some terrible apprehensions of God , which ●er is not owned by God to this grace of fear : He give you Two notable Scriptures for that , in Deut. 5. 23 , 24 compared with the 29. It came to passe ( saith the text vers . 23. ) when ye heard the voice out of the middes● of the darknes●e , for the mountain did burn with fire , that ye came neer unto me , even all the heads of your tribes , and your elders , And ye said , Behold the Lord our God hath shewed us his glory and his greatnesse , and we have heard his voice out of the middest of the fire : we have seen this day , that God doth talk with man , and he liveth , now therefore why should we die ? for this great fire will consume us : If we hear the voice of the Lord our God any more , then we shall die . See with what a terrour they were struck at the apprehension of Gods appearance ; you would think surely these men did fear God much , but mark in vers . 29. O that there were such a heart in them that they would fear me . Why , did they not fear the Lord ? Were they not struck with such fear that they thought they should die ? they saw his presence so terrible that they were afraid they should die and yet , O that there were such a heart in them that they would fear me ! So that it appears by this , that one may be struck with much terrour in the apprehension of Gods presence , and yet have no true fear of the Name of God : So some of you it may be in time of thunder or danger , are filled with terrour ; but yet may it not be said presently after , O that there were the fear of God in the heart of this man or woman , this youth or maid : They are terrified sometimes , but yet there is not a filiall and reverential fear of God in them . And I find in 1 King. 19. ( where you have the story of Gods appearing in that most terrible manner unto the Prophet Elijah by Fire , by thunder , and in a mighty Wind ) the Prophet was not so struck with fear of Gods presence when he did appear in the mighty wind or earthquake or fire , as when God did appear in the small still voice , therefore in vers 13. it is said , And it was so when Elijah heard it : that is , the soft voice , after the fire and earthquake , and the mighty wind ) that he wrapped his face in his mantle and went out and stood in the entring in of the Cave , and behold there came a voice unto him and said , What doest thou here Elijah ? Then his heart was more struck with fear where was most of Gods presence , ( though it was in a soft voice ) then when the fire and earthquake did appear : It is a good sign of a gracious fear when the soul can be struck with more fear from the word , and from the sight of God in injoying of communion with him in his Worship , then when God appears in the most terrible way of his works ; or when there is terrour in a mans conscience through fear of hell , when God appears as though he would send him down presently to hell , though God expects to be feared then , but when the Soul in injoying communion with God in holy duties , and the more communion he hath with God , the more is he struck with reverence and the fear of God , this is a sign of Sanctified fear , and then doth the heart Sanctifie the Name of God indeed when it is so possessed with fear in the duties of worship . Now this fear of God should be indeed in the Soul , and expressed outwardly when you are in the assembly , by such reverent carriage in prayer , as if a heathen should come in he may see Gods Name Sanctified , and may say , How great is this God that this people do worship ! And in your Families , a reverant carriage , not lying all a long in prayer , upon the elbows sleeping , but carrying your selves so that if a heathen should come into your families , they may say , O how great is this God that this people do worship ! And likewise this fear it must be an abiding fear , not only at that instant when you are worshipping of God , or speaking of any of Gods Titles and Names , but a fear that must abide upon your hearts after duty is over ; that is , after you are come out from your Closets one may perceive the fear of God upon you , and so walking all the day long in the fear of God , as it becomes those that have been solemnly setting themselves to worship him : Now this fear and reverence is contrary to the slightnesse , vanity , the boldnesse and presumptuousnesse that there is in the hearts of men and women when they are Worshipping of God. Fifthly , The duties of Gods worship must be full of strength , for they are not suitable to God else , because God is a God infinite in power and glory himself , therefore God cannot indure vain Worshipping . In Isa . 1. 13. I hate vain oblations : Vanity of Spirit in Worshipping of God is very hatefull to God , it doth defile the Name of God. God is dishonoured by the vanity of mens Spirits . Now this strength is Three fold : 1 First , The strength of Intention . 2 Secondly , The strength of Affection . 3 Thirdly , The strength of all the Faculties of the Soul , and the strength of Body too , as much as we are able should be put forth in the Worshipping of God. 1 First the strength of Intention . We must intend our work as if it were for our lives : If ever we were seriously Intentive or Attentive about any thing , it must be when we are worshipping of the Name of God. When you are coming to Pray , be Intent about it . You shall see some when they are going in the street when they have much intention about their businesse , their friends meet them , and they never mind them ; one may perceive as they are going , that they are mightily intent about their businesse . My Brethren , look upon every duty of worship as a great thing which you must be intent in your thoughts about , and not give way to the wandring of your thoughts . I have read of one Martyr , that when he was to die , and the fire a kindling , saith an Officer , What will not you speak when you see the fire kindling ? saith he , I am speaking to God : that is , he was praying , and he minded not at all what they were doing . O what little things do take our thoughts away from holy duties ! When every toye , every feather , every light matter cals them off ; Is this to Sanctifie Gods Name ? Would not we account it a dishonourable thing , if we were talking to one about serious businesse , and when we are talking , every one that comes by he should be looking after them , and turning aside to talk with them ? If a Superiour be talking with you , he doth expect that you should mind what he saith . But when God is speaking to you , and you are speaking to God , every vain thought that comes by , you are turning aside too : as if it were a greater thing to talk to vain thoughts and temptations , then to the great & glorious God. Therfore now that is the very time that the Devil chuses for to bring temptations when we are in holy duties , for the Devil knows then he doth two works at once : he doth disturb us in our duties and call off our hearts to that that is wicked , and doth aggravate our sin exceedingly . It may be thou wilt not dare to commit that sin that the temptation doth turn thy thoughts upon , yea but the Devil hath spoyled the duty by it . The Lord doth expect that there should be strength of Intention when thou art upon the duty : and there is no time to parlie with temptations now , what ever thoughts come in . The truth is , though they be good thoughts that should come into thy mind , and that time that thou art Praying , yet if they be not pertinent to the duty thou must cast them away as the temptation of the Devil . You will say , Can any thing that is good come from the Devil ? Certainly that that is materially good , and coming unseasonably , may be from the Devil ; the Devil may take advantage by what is in it self materially good , and bring in that in an unseasonable time , and so he may turn it to evil : As now when thou art hearing the Word , it may be the Devil thinks he cannot prevaile to cause thee to have thy heart running about uncleannesse ; yea , but saith the Devil , If I can inject good thoughts , I will put into their minds some place of Scripture that is no way pertinent to this , only to divert them : The Devil gets much by this ; therefore look to it , and know that God expects the strength of thy Spirit in duty : that is , strong intention ; thou art a worshipping of God , and therefore thou hadest need be intent about what thou art a doing . Indeed some-times before you are aware , evil thoughts will come into your minds as when a man is keeping of a door , and there is a croud of people without that would come in , perhaps the man doth open the door for some Gentleman that he hears is at the door , but when he opens it for one that is to come in , forty others wil crowd in : and so it is many times with the Soul , that when it opens the door for some good thought , a great many evill thoughts will crowd in : those people might come in if they would stay their time , but they should not now come in . So about worldly businesses that are not in themselves unlawfull , if they will stay the time they may come in ; but they must be bar'd out now at this time . There is required strength of Intention . 2 Secondly strength of Affection is required also : That is , the affections must work mightily after God striving with God in prayer : If ever thou hadest a heart inflam'd in any thing , it should be when thou art praying or attending upon the Word ; as the Heathens that worshipped the Sun sometimes I have told you that they would not have a Snail , but a f●ying Horse , they would offer that that was swift so when we come to the living God , we must have living affections , our affections boyling ; and that will be the way to cure vain thoughts ; as the flies will not come to the hony if it be boyling hot , but when it is cold : So if the heart be boyling hot , and the affections a working , it will keep out vain thoughts and temptations : It is a sign of the breath of life when it is warm , but artificiall breath you know it is cold ; as now , the breath that comes out of the body that is warm , but the breath that comes out of a pair of bellowes that is cold : So the breath of many people in prayer , it is discovered to be but artificiall breath , because it is so cold but if there were spirituall life then it would be warm . There must be strength of Affection . 3 Thirdly , There must be likewise the strength of all the Faculties : We should stir up what ever we are or have , or can do to work in prayer , then the bent of mind , and conscience , and will , and affection ; yea , and the body should be put to it too , and those that worship God to purpose , they spend their bodies in nothing so much as in the worshipping of God. It will be a sad thing another day when this shall be charged upon many , Thou hast spent the strength of thy body upon lusts , but when didest thou spend any strength of thy body about any holy duty ? What a riddle is this to most people , to tell them of spending the strength of their bodies in prayer , or hearing of the word , or Sanctifying a Sabbath ; they think the Sabbath is a time of rest , I confesse it is a time of rest from an outward labour , but it is a time of spending strength in a spirituall way ; and those that shall worship God aright on the Sabbath , will find it a spending of a great deal of strength , and blessed is that strength that is spent in the worship of God rather then in the waies of sin , as most spend their strength : If God gives thee a heart to spend thy strength in his worship , thou mayest think thus , Lord , thou mightest have left me to have spent my strength in sin , how much better is it spent in the worshipping of thy Name ? There is one notable Scripture in Jer. 8. 2. that shewes how much strength the Idolaters put forth in the worshipping of their Idol , they would not do it in a slight and vain way , but their hearts were much in that false worship , saith the text , And they shall spread them before the Sun , and the Moon , and all the host of Heaven , ( mark now ) whom they have loved , and whom they have served , and after whom they have walked , and when they have sought , and whom they have worshipped : All these are put together in reference to their Idols ; Oh that it could be said so of us in reference to God , when we come to worship him , whom we have loved , and whom we have served , and after whom we have walked , and whom we have sought , and whom we have worshipped ; there is all these severall expressions to shew the strength of their spirits in following after their Idols : And that is the Fift thing in our Sanctifying of Gods Name . 6 The Sixth is , If thou wilt Sanctifie Gods Name in Worship , there must be an humble frame of Spirit , worship him with much humility of Soul : Abraham did fall upon the ground before the Lord , and dust and ashes ( saith he ) hath begun to speak unto thee ; yea , we read of Jesus Christ groveling upon the earth , and the Angels they cover their faces in the presence of God , and so should we be humble when we come before the Lord : there is nothing more abases the Soul of man , then the sight of God ; and the great reason of the pride of all mens hearts , is because they never knew God : If thou didest but see God , thy heart must needs be abased ; and when doth the Soul see God if not when it comes to worship him ? In Job 42. I have heard of thee by the hearing of the eare , but now my eye seeth thee , wherefore I abhorre my self , and repent in dust and ashes . Now this humility must be in the sense of our own meanness and basenesse . Ps . 34. 6. This poor man cryed to God : They are poor Souls that come into Gods presence that Sanctifie Gods Name most ; even those Souls that do apprehend and are senseable of their own basenesse and meannesse before God. This poor man cryed to God : we use to say , Give that poor man some what . It doth affect the heart of God when he sees much poverty of Spirit : when we come before him we must be senseable of our Infinite dependance upon God. Come as the woman of Canaan , O Lord , even doggs do receive c●ums , and though I be a dogg , yet let me receive crums ; here is humility of Spirit . Now this humility of Spirit appears in these things . 1 First admiring Gods goodness that we do live at this time , and that we have liberty to come before him : we might have been past praying and worshipping of God : think thus , What a Mercy is it that we are not banished out of Gods presence that the Lord hath not spurnd us out of his sight as filth , and cast us out as an everlasting abhorring , while others have bin praying we might have bin yelling under the wrath of the eternal God : Come with this apprehension of thy self , and adorre Gods goodnesse , that thou art alive to pray , and alive to heare Gods word . And that it is not only a duty , but a rich priviledge and mercy that God will admit of thee to come into his presence . Againe , it is the goodnesse of God , that he will vouchsafe to look upon the things that are done in heaven , then if the Lord doth humble himself to behold the things that are done in heaven , then how doth the Lord humble himself to behold me a poor vile cative as I am in my self : and yet that God should not only behold me before him , but invite me to come into his presence ; What mercy and goodnesse is this ! 2 Our hearts must be taken off from the thoughts and apprehensions of all excellencies in our selves ; we must not come in the pride of our hearts , because we have abilities more then others , what do all thy parts commend thee to God ; thou hast ability in expressing of thy self in Prayer : why do thy parts commend thee to God ? What ever is natural in any of our duties is nothing to God , only that which is from his own Spirit , and therefore thou shouldest come in thine own thoughts as vile as if thou hadest no parts and abilities at all . Lay aside all such apprehensions of thy self , for the truth is , some poor broken hearted sinner that can but sigh out a few groans to God , and is not able to speak two or three sentences together in a right language , but only breath out his Soul to God , may be a thousand thousand times more acceptable to God then thou that art able to make great Orations when thou comest before him . 3 Thou must come without any righteousnesse of thy own , thou must never come into Gods presence , but as a poor worm ; and if there be any difference that is made between thee and others in outward respects , it is nothing to thee : when thou art in the presence of God , thou art as a base vile worm , though though beest a Prince or Emperour . 4 Thy heart must be taken off from what thou doest : If thou hast any abilities of grace yet thy heart must be taken off there , there may be pride not only from ones parts , but it may be God hath given me inlargements in Prayer , the Devil will come in and seek to puffe up thy heart even because of this But thy heart must be taken off there , and thou must deny thy self in all , when thou hast done the best service of all , yet thou must conclude , thou art an unprofitable servant , when thou hast prayed the best , yet rise with shame , and take heed of having thy heart puft up even through the assistance of the graces of the Spirit of God in holy duties . 5 Lastly , Thou must come with a humble resignation of thy self to God , to be content to wait upon God as long as he pleases , to wai● upon God in regard of the time , and of the measure , and of the manner of the Communication of himself , in regard of the meanes by which he will please to communicate himself , wait upon him ; Let me have mercy though at the last hour . This now is an humble heart in Prayer ; and when we come with such a poverty of Spirit as this is , we may expect that the Lord will accept of us , Give this poore man some what , will God say : This poore man cryed and the Lord heard him . In the Seventh place , we must bring that which is Gods own in Sanctifying Gods Name . I spake to this before in the point of Preparation , Viz. That in Gods Worship we must give him his own . I will only mention it here in the Sanctifying of Gods Name in two regards : 1 First , To give God his owne , for the matter of it . 2 Secondly , To give God his owne , that is , what comes from the work of his owne Spirit , or else we do not Sanctifie Gods Name . I will give you one text further about the matter of it , in Exod. 39. if you read the Chapter , you shall find that there is ten times said , that they did as God had commanded Moses : And then in the close of the Chapter , when they had done as God had commanded in his Worship ; the text saith , Moses blessed them . That people is a blessed people that do observe the Worship of God as God hath commanded them . But the main thing is , all that we do it must be acted by the Spirit of God ; it is not enough to have true silver and gold , but it must have the right stamp or else it cannot go for current coyn . And so it is not enough that the things we offer to God in his worship be Gods owne , be what we have warrant for out of Gods Word , but it must have the stamp of the Spirit of God. In the Worship of God there be Two Questions that he will ask ; First , Who required this at your hands ? But then if you can Answer thus , Thou O Lord , did'st require it : It is well , but then God hath another Question , Whose Image and Superscription is this ? If thou canst not give an Answer to that , it will be rejected too : Thou must be acted by Divine principles , in all that thou doest , there must be the stamp of the Spirit upon that which is tendered to God else it is nothing . To open this Point fully will ask some time . First , Therefore I will shew you how we may know when our duties are acted by our naturall parts rather then by the Spirit of God. Secondly how we may know whether our duties be acted by naturall Conscience rather then by the Spirit of God. 1 First , If thou art acted by naturall parts , they will not change thy heart : Men that do performe duties by the strength of naturall parts , they may be as large as others , and speak to the edification of others , but those duties do never change their hearts ; now if thou beest acted by the Spirit of God , thou wilt be changed into the very Image of his Spirit . 2 Secondly , If men are acted by naturall parts , they will not carry them through difficulties and discouragements , but now the Spirit of God if thou hast acted by him , though thou doest meet with never such difficulties & discouragements , thou wilt be carried through them all . 3 Thou mayest know it by this , wherein doest thou account the excellency of a duty to consist , either in thy self or others ? Thou performest a duty , now it may be thy parts do act very lively , and to thy credit , and yet thy conscience tels thee that thy heart was streightned : Now canst thou rise up with joy because thou hast thy ends ? At another time perhaps thy heart is more troubled , and broken : But thou doest not expresse thy self so much , then thou art discouraged . And when thou seest another performe a duty , if thou seest but any failing in their expressions , thou pitchest upon that , and lookest upon it as a poor thing : thou art not able to see an excellency in holy duties , except there be an excellency of naturall parts ; but those that have the Spirit of God , they can find the Spirit of God acting in others , though they have not such naturall parts . 4 Those that are acted by their naturall parts , in secret they are lesse inlarged , then they are before others a great deal . Their parts act much before others , but what is there between God and their own Souls ? 5 They that be so acted will not be very constant , you shall have young ones , that begin to look towards Religion , their parts are a little fresh , and they are mightily inlarged in holy duties , and the thing is good for them to make use of their parts ; but how ordinary is it , that after a few years they are deader and duller then they were before , and have lesse mind to the duties of Gods Worship then they had formerly ? Were this the Spirit of God , you would find as much savour and relish in them afterwards , as there was at that time . Secondly for naturall Consciences which sometimes puts men upon acting of duties , and indeed is better then meerly naturall parts . 1 If it be only naturall Conscience , it puts upon duties , but gives no strength to do them : but when the Spirit of God puts thee upon a duty , it gives thee some strength to performe it , some strength whereby thou gettest some communion with God. 2 If it be naturall Conscience it puts upon the duty , but makes not the heart glad of the duty , and to love the duty ; but if it be the Spirit of God , it makes thee to delight in it , and to love it . 3 Thirdly , If it be naturall Conscience , thou doest not by that increase thy communion with God , thou doest thy duties as in a round , but now when the Spirit of God puts thee upon holy duties , it is not a task done , but thou findest more and more increase in Communion with God ; thy heart more raised to God , and more closing with the Lord , and so still more and more in the course of thy life : I had a little converse with God at first when God began to acquaint my Soul with his waies , but through his mercy now I find more communion with him , and so thou canst blesse thy self in God , in that converse that thou hast in communion with him , thou wouldest not lose that Communion thou hast with God in holy duties for all the world ; others have their companions that they have their communion withall , much good may do them , but the Lord hath shewen me another manner of communion which my Soul can have with himself , in which it hath sweet satisfaction . And thus you have had Seven particulars for the Sanctifying of the Name of God in holy duties . SERMON VI. LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . 4 AGAINE , as Naturall Conscience doth give no strength to do the duty , so it makes not the duty to be strong to the Soul ; that is thus , there 's no strength got by the duty , they are not by one duty prepared for another , But the way of the Lord is strength to the upright , that is , when a gracious heart is in the way of Gods worship , it finds the very duty of the worship of God to be strength to it , and so it fits it for another duty . 5 Further , A Naturall Conscience limits its self , and is bounded ; that is , so much as will serve the turn for its owne peace and quiet , so much it will do and no more : But when one is acted by the Spirit of God , one is inlarged without any limits at all , not bounded to ones own peace , for the more peace a gracious heart hath in duty , the more it is inlarged in duty : Now a Naturall Conscience , that puts to duty , and will act you when you want peace , when you are in trouble and fear , but when you are not in trouble and fear , then it puts not on the heart to performance of duty : but the Spirit of God puts on the Soule to duty , when there is most peace and comfort . 6 A little will serve the turn to satisfie a naturall conscience , so be it they performe the duty it is enough ; but one that is acted by the Spirit of God in duty , must meet with much of God or else he is not satisfied ; he goes mourning in the day time if he hath not met with much of God in the morning in the performance of duty . Thus you see there 's much difference between the Actings of naturall parts and conscience in duty , and the acting of the Spirit of God. There be only now Two things more for the Sanctifying of Gods Name in duty , and then we are to come to shew how we should Sanctifie Gods Name in duty in reference to the severall Attributes of God. But First for those Two Heads further . 8 The Eight thing is this , When you come to performe holy duties , if you would Sanctifie Gods Name ; you must consecrate your selves to God ; there must be a resignation of soul and body , estate , and liberty , name , and all you are , have , or can do unto God : This is to Sanctifie Gods Name , the consecration of your selves to God. And the professing of this in the performance of duty , when you are to pray , were a very good thing , actually to professe your selves to be Gods , to professe that you do give up all that you are , have , or can do to God : Lord , I am thy servant , take all Faculties of Soul and Members of body , and improve all , lay out all , to thine own praise , to the uttermost , to bring glory to thy great name . If every time you came to God in prayer you did this , this were to Sanctifie your selves to God : I spake before of a Sanctified heart , but now this is in a profession of your selves to God ; do it secretly at least in your own thoughts ; if you do not every time expresse it in words , yet in your own thoughts do it ; devote your selves to God every day : Of admirable use it would be if every day when men and women worship God , either in their closets or families , they did professedly devote and consecrate themselves to God ; and so likewise , every time they came to hear the Word , or to receive Sacraments , God would account his name to be Sanctified in such a work as this is . 9 Lastly , That that must make all up , and without which all the other is nothing ; it is , that you must tender up all your worship in the name of Jesus Christ ; let a man or woman worship God never so well , yet when they have done all , if they do not tender it up in the Name of Jesus Christ , God will not account his Name to be Sanctified ; thou must by Faith look upon Jesus Christ as the glorious Mediator that is come into the world , by whom thou hast accesse unto the Father : And act thy Faith upon Christ , and give up thy duties into his hand , as the hand of a Mediator to be tender'd up to the Father by him ; though thou hast laboured what thou canst to performe duty as well as thou art able , yet thou must not think to tender it up by thine own hand unto God ; but thou must tender it up to the Father by the hand of Jesus Christ the Mediator , and so thou shalt Sanctifie the Name of God in holy duties . We read in Levit. 16. 13. that when Aaron was to tender up the Incense , he was to put the Incense on the fire before the Lord , that the cloud of the Incense may cover the Mercy Seat that is upon the testimony , that he die not : Mark , it is as much as his life is worth , whether he doth it , or doth it not : Now Incense it is in the NEW TESTAMENT called Prayer , and so in the OLD TESTAMENT too , it was a kind of emblem of Prayer : The offering up of our Prayers is the offering up of Incense to God , and the Mercy Seat it was a Type of Jesus Christ . Now the Incense should cover the Mercy Seat ; so our prayers must go up to Jesus Christ , must be upon him , and so must be accepted by the Father . And as we read in Judg. 13. 20. when Manoah offered a Sacrifice , the text saith , that the Angel of the Lord ascended in the flame : This Angel of God here was Jesus Christ , as we might easily from this Scripture make it out , and he ascends up in the flame from the Altar , Now though we do not offer such kind of Sacrifices with Fire and Incense as they did in the time of the Law , yet when we are offering up of our Incense there must be a flame of Fervency and Zeal : But that is not enough , together with the fame of the Altar , the Angel of God Jesus Christ the great Angel of the New Covenant ( for Angel signifies nothing but messenger ) the great Messenger that is come into the world , about that great Errand of his , to reconcile the world to himself ; he must ascend up in the flame , and so God will account his Name to be Sanctified , the name of God is not Sanctified but through Jesus Christ . The Acting of our Faith upon Christ as mediator is a speciall ingredient to the Sanctifying of Gods Name in holy duties ; as you know the Scripture saith , that the Altar doth Sanctifie the gift offered upon the Altar , Jesus Christ is the Altar upon whom all our Spirituall Sacrifices are to be offered , and this Altar doth Sanctifie the gift that is offered upon it , let never so great a gift be offered upon any other Altar , it was not accounted holy nor accepted ; so let men by their naturall strength , or power that they have , offer up the most glorious and speciousest Service to God. It is not accepted unlesse it be offered up upon the Altar Jesus Christ , we have an Altar now , ( not the Communion Table ) but Jesus Christ himself is our Altar upon whom we are to offer all our Sacrifices , and this Altar must Sanctifie the gift ; we can never have our gift sanctified , no nor Gods name sanctified in this gift except it be offered upon this Altar , and our Faith acted upon Jesus Christ . People little think of this , but of other things , viz. That when we worship God , we should worship him with fear , and reverence , and with humility , and with strength of Intention , such kind of things every one that hath any inlightening of conscience will think of at sometime or other ; but people do least think of this , which is the greatest ingredient of all that is required in the Sanctifying of Gods Name in holy duties : that is , to come and tender up all to the Father in the Name of Jesus Christ : How many men and women that have been professors of Religion 20 or 30 years , and yet not acquainted with this great mysterie of godlinesse , to tender up all to God in the name of his Son. This is that that upon divers occasions I have spoken unto , and am willing upon every occasion as I meet with it to speak of , because it is a principall part of the great mysterie of the Gospel , without which all our duties are rejected of God and cast away . Now then put all these Nine things together and see by them what we ought to do that we may Sanctifie the Name of God in holy duties . But there is something further to be spoken that may help you to Sanctifie Gods Name in holy duties , and that is , severall , workings of heart , suitable to the severall Attributes of God , for that is to Sanctifie Gods Name , to have the duty to be such as is some way suitable to such a God as we are now worshipping . Now then let us consider what the Scripture saith of God , and then let us see what suitable dispositions we should have in us unto those things that the Scripture saith of God : 1 First , You know the Scripture saith , that God is a Spirit , in Joh. 4. 24. Then presently Christ saith , That he that worships him , must worship him in Spirit ; that is , there must be a suitablenesse in our worship to what God is : Is God a Spirit ? then all that worship him , must worship him in Spirit and Truth : that is thus , When I am to go to worship God , I must consider of him , as he is an infinite and glorious Spirit ; well then , surely bodily worship is not sufficient for me : Though I do kneel down in prayer , or do come and present my body to hear the Word , or my body to receive the Sacrament , this is not to worship God as a Spirit : If indeed that our God were as the Heathens , that were corporeall , then it were another matter , then bodily worship would serve the turne , but God being a Spirit , he must have Spirituall worship , therefore my soul and all that is within me , magnifie his name : saith David , my Soul magnifie his name , not my lips only , but my Soul : The Apostle in 1 Tim. 4. 8. saith , that bodily exercise profits little ; it is no great matter for the body , God looks but very little at bodily exercise ; but it is godlinesse that is profitable , it is the work of the Spirit ; when we come to pray , we must pray in the Spirit ; that is , we must pray with our Souls , we must poure forth our souls before God , and when we come to hear , our hearts must not go after our coveteousnesse , we must set our hearts to what we hear , we must hear with our hearts as well as with our ears , our Souls must be at work in hearing of the word , when you hear it is not enough for you to come and sit in a Pew , and have the sound of a mans voice in your eares , but your Souls must be at work : And so when you come to receive the Sacrament , your Souls must feed upon Jesus Christ : Bodily worship without Soul-worship is nothing , but Soul-worship may be accepted without bodily worship ; therefore it is the Soul that God doth principally look at in holy duties : If you be not able to worship God in your bodies , you may worship him in your Souls , and God regards that Bodily exercise in holy duties is little worth , some what it may be worth , I confesse sometime bodily exercise may further the soul , as a reverend carriage of the body and the like , but it is nothing in comparison , the great work is the work of the Soul , for God is a Spirit and must be worshipped in Spirit . And God is said to be a Spirit not only in that he is not of so thick a capitall substance , but it notes the simplicity of God , he is without any composition , whatsoever is in God is God himself , he is absolutely one , there are not divers things in God ; now then , those that come to worship him , must worship him in Spirit and in Truth : that is , there must not be a heart and a heart , there must not be a compounded heart , but you must bring simple hearts before God , without any composition of drofte in your selves , and of any kind of falsenesse , but in the simplicity of your hearts you must come to worship God , and thus you shall worship him with such worship as is some way suitable to him as he is a Spirit . 2 Further consider God as he is an eternall God , what suitable disposition doth this require of me when I am to look upon God as an eternall being ; it requires this only , That therefore thy heart must be taken off from all temporal good things , and set upon that eternall good , thou maiest indeed desire these outward good things but in order to thy eternal good . Then further , Thou art worshipping an eternal God : hence then whatsoever sin thou doest confesse although committed 20. or 40. years ago , thou must look upon it as if it were now presently committed , and be humbled as much before the Lord as if it were now committed at this present , you will say , Why so ? Because God is an Eternal God ? Yes : For if I understand Gods Eternity , I know that there is no succession in Gods being : therefore the sins that I committed in my youth , if I come to confesse them , they are before God as if they were now a doing in regard of time ; and therefore I must ( as much as I can ) look so upon them , and be humbled for them as if they were sins lately committed . Many people are troubled for their sins the very day after they commit them , but a little time wears off their trouble ; but if you did consider that you had to deal with an eternal God , then you would look upon your sins though a long time since committed as if they were now done . Likewise there will be this required from the consideration of Gods Eternity , you must come with such a disposition of heart as not to think much , though what you desired be defered and not granted in your time when you would have it . For if there be no time that alters with God , but a thousand years are with God as one day , then that that we account long before it s done , it is nothing with God ; and therefore we must have our hearts so work towards God as towards an Eternall God , as one with whom there is no alteration of time at all , with whom there is no succession of time . If we come to a man and seek any thing of him , if he doth not answer us presently , we will think that he will forget it , and other things will come into his mind : but when we come to worship God , we must look upon him as an Eternall being , and that time alters nothing with him : Thus understanding God in a right way will much help us in his worship , and so to Sanctifie his Name . We cannot Sanctifie Gods Name , without knowing his Name , without having serious thoughts about his Name ; and getting our hearts to work accordingly . 3 Thirdly , Look upon God when you come to worship him in his incomprehensible being ; that is , as a God that fils all places , his being is as reall in the room that we are praying in , the place that we are meeting in as it is in heaven . Now then when we come to worship him , we must consider that that infinite glorious being stands before us , looks upon us , is at our elbow ; and therefore especially when you worship in Secret consider this , it is good to consider it when you are with others , but especially I say , consider it when you are in Secret , and know that when you are most private , you have one that looks on you , and takes notice of you , who is more then if you had ten hundred thousand witnesses standing by you , and looking upon you : For it is the Lord that stands by you , and sees your behaviour , sees what you do in your worshipping of him ; take heed therefore that there be nothing done by you that is unbeseeming the presence of such a God as the Lord is : Suppose that some of you were praying , and there were some godly able Minister stood neer you , it would be some meanes to stir up your hearts to mind what you did ; but now the Lord he is not in the next room only , but in the same room , and stands by you : Let there be nothing done therefore unbeseeming the presence of that infinite holy God that stands by you : and hold this Truth forth , The Lord is present with me , I acknowledge it , and I owne it , and therefore I carry my self thus , and all because I would witnesse to Angels and men , that I do acknowledge that the Lord is present with me in this duty . 4 Fourthly , Consider God is an unchangable God , immutable . That is another Attribute of God , he is unchangeable . First , Therefore our hearts must be taken off from these mutable things , and set upon God as that unchangable good . Secondly , We must be humbled for our ●icklenesse , and unconstantnesse ; there is no shadow of change in God , and there is no shadow of con●tancy in us . Thirdly , When we come into the presence of a God who is unchangable , then we should look upon God as being the same now that ever he was heretofore he hath as much displeasure against sin now as ever he had , and that God that hath done such great things for his Church in former times , is the same God to do good to his people as ever he was , and make use of this ; When you read the Word , and there find how God hath made himself appear to be glorious for his people ; and now every time I am to Worship God , I should think that I am to deal with God that is the same that ever he was , as mercifull , and gracious , and just , and powerfull as ever he was , and so my heart is to worke towards him . 5 Fiftly , When I am to Worship God , I am to look upon him as the living God , as that God that hath life in himself , and gives life unto his creatures . Then what suitable behaviour doth become me ? I must come before his presence with fear ; It is a fearfull thing to fall into his hands that is the living God ; that hath my life under his feet , he hath the absolute dispose of my present and eternall condition , he gave me my life , he hath preserved my life , and so may take it away when he pleases , and bring death , eternall death unto me . These things may marveilously help your meditation when you are to come before him , you who are barren in your meditations , go over the Attributes of God thus , and consider what you may be able to draw from thence . God he is the living God : What behaviour then doth beseeme me towards this living God ? Oh let me be afraid least my Soul depart from the living God. Let me bring a living Service to him , I must not bring a dead heart ; let me take heed how I come before the living God with a dead heart , and with a dead service , to sacrifice that that is dead before it comes , it s like a carrion that lies dead in the ditch . Oh let us be humbled for our dead hearts , and dead sacrifices ; it is a living God that I am Worshipping , & therfore I must pray , Lord , turn away mine eyes from beholding vanity , and quicken my heart in thy Law. Ps . 1. 19. 37. Remember when thou comest to worship , that thou come with a quickned heart , for thou hast to deal with the living God : A man or Woman that is of an active spirit , cannot iudure a dull and heavie servant in the family ; but the Lord is a pure act , and nothing else but act , and therefore he doth expect that all his people should have quick active and lively spirits . 6 When you come to Worship God ; you are to look upon him as Almighty . And so are 1 To Feare his great power when you come before him And 2 , Then you are not to be discouraged by any difficulties . I come to seek for some great thing , and I come to seek to a great God , that hath all power in heaven and earth , and infinitly more power then there is in all creatures in heaven and earth ; I am praying to a God that can create peace , create help : My condition cannot be so desperate , but this infinite Almighty God is able to help me Let me make him the object of my Faith as he is so infinitly Almighty : What a full object of Faith is this God that hath all power in him ? Let me therefore come to him as a strong tower ; run to the name of God as a strong tower , that can help in all streights whatsoever . There would be much drawing forth of our Faith ; if we could present tht Lord before us as an infinite Almighty God : when we see outward helps and meanes neer at hand , then we can beleive that we may have some succour from him , but when all outward helps and meanes fail then we are discouraged ; we do not sanctifie Gods name , but we rather take this name of God in vain , when as our hearts are discouraged with any difficulties ; now the Lord expects that all his children that come to worship him , should worship him as the Almighty God , and so have their hearts working towards him ; there would be mighty workings of Spirit towards God , if we saw him by the eye of Faith as well as reason . 7 Looke upon God as an Omniscient God , as a God infinitly understanding all things . Now what doth this call for ? First if God be a God of infinite understanding , then let not me bring a blind sacrifice to God , then let not me bring an ignorant heart to God ; this is the excellency of an understanding Creature to know the rule and end of its own Actions ; now thou comest to worship an infinite God , of infinite understanding , then know the rule of what you do , and know the end of what you do , and come with understanding into his presence Secondly , If he be so understanding , come with a free open heart , to open whatsoever is in thine heart to God ; take heed of keeping any secret resolutions in thine own heart , God knows thee , and can tell how to find thee out ; God knows all that is in thine heart before ; all the secret basenesse that is in thine heart the Lord doth understand it , the Lords eye is a peircing eye , he sees through and through thy heart . It s a vaine thing for thee to come and conceale any thing before him . You will say , If God understand a mans heart , what need he come and confesse ? Yes , he requires it it as thy duty that thou shouldest come and open all before him : In spight of thy heart thou canst not cover any thing from the Lords eyes ; but the Lord will see whether thou beest willing of thy self that he should understand all : God doth not require us to come and confesse our sins , that so he might know that which he knew not before , but for this end , That there might be a testimony , that thou art willing that he should know all that is in thy heart ; therefore now when thou comest to worship him , ransack every corner of thy heart and confesse all before the Lord , and give glory to his name , as that God that is an All-seeing God , that knows all the windings and turnings of thy heart : Now meditate of these things that be presented to thee , and it will be a mighty means to help thee to Sanctifie his Name . 8 God is a God of infinite Wisdome , therefore when we come to worship God , let us be ashamed of our folly : When thou comest to have to deal with God , look upon him as a God of infinite wisedome , and I say be thou ashamed of thy folly then , and do thou exercise the grace of wisdom too when thou comest to God ; that is , by propounding right ends ( of which we spake before ) That is one part of wisdome to have right ends , and right meanes towards those ends , so that the meditation of the wisdome of God when we come to worship him will further us to Sanctifie his Name . And further ; This is to Santifie Gods Wisdome , when thou comest into Gods presence , in thy greatest streights , deny thy own wisdome , come with a resolution to be guided by the wisdome of God , in this manner , Lord , I know not how to order my steps , there is much folly and vanity in my heart , but thou art a God of infinite wisdome , I come to thee for direction , and I professe here , I am willing to give up my whole Soul to be guided by thy wisdome . If every time we come to worship God we came thus , Oh Lord whatsoever our thoughts have been heretofore , yet if thou shalt but reveale thy mind to us , we will hearken to thee , Lord , we beleeve that thy wisdome it is thy self , and therefore we professe to give up our selves to thy Wisdome . Now this is to Sanctifie the Name of God. 9 Consider the holinesse of God : God is a God infinitly pure from all sin , and therefore when we come to worship God , we must be ashamed of our unholinesse , as the Prophet in Isa 6. when he heard the Seraphins cry , Holy , holy , holy is the Lord of hosts , he fals down and saith , Wee is me for I am undone , because I am a man of unclean lips . And is God a holy God ? Then let me take heed when I come before him , that I bring not with me a love to any sin for the Lord hates it , and let me take heed that I do not cast dirt in the very face of Gods holinesse , but give up my Soul to be rul'd wholly by him : And labour that there may be a suitablenesse between the holinesse of thy heart and of the infinite God. Now this is to Sanctifie Gods Name , when the consideration of this Attribute of God hath such effect upon my heart , that I labour upon this to come with a suitable heart before God. 10 When thou comest before God , Consider that thou comest to a mercifull God : And what should this work ? First , It should make me come joyfully into his presence , as a God that is willing to do good to his poor Creatures that are in misery . Secondly , It should make me to come with a heart senseable of the need of this mercy ; O Lord , I have had my heart let out to other vain things heretofore , but now Lord , thy mercy it is that my Soul comes for , as that wherein my chief and only good consists . Thirdly , It should make me come with expectation of great things from God ; do not come unto God as unto an empty Vine , but as unto a full Vine , and the more thy Faith is raised to expect great things from God , the more acceptable art thou to God : Certainly the higher any ones faith is raised when they come into his presence , to expect the greatest things the more acceptable ; It is otherwise with God then men , if you come to men to begge a little thing , you may be welcome , but if you come to ask a great matter , they will look a skew upon you : but the truth is , the greater the things are that we come to God for , the more welcome are we into Gods presence and those that are acquainted with God they know it , and therefore they come the more fully . When they come to ask Jesus Christ himself and his Spirit that is more worth then ten thousand worlds they come with more freedom of Spirit then when they come to ask their healths and the like . Fourthly , It will be likewise another means of Sanctifying this Attribute of God when thou comest to him : If thou doest come with a mercifull heart towards thy brethren . Take heed whensoever you come to worship God , that you come not with a rugged and cruell heart towards any of your brethren ; therefore you find that Christ laies this upon you in teaching how to pray ; you must say , Forgive us our trespasses as we forgive our brethren that trespasse against us ; And you find it repeated again , If you forgive , then your heavenly Father will forgive , and not otherwise . As if Christ should say , When you come to begge mercy be sure you bring mercifull hearts . Fifthly , It is a good way to Sanctifie the Name of God in this Attribute , for the Soul to be solicitous with it self : What is that that will hinder me from the mercy of God , and let me avoid it ? It is otherwise , a taking of the name of God in vain , for me to come to professe what need I have of Gods mercy , and yet for al that , never regard to avoid those things that may hinder the work of his grace upon me . 11 Consider the Justice of God , ( that is another Attribute ) Consider that thou hast to deal with an Infinite , Righteous , and Just God : Do not think that if thou beest a beleever , that thou hast nothing to do with the Justice of God , for certainly thou art to Sanctifie the Justice of God. Now you will say , How should a beleever Sanctifie the Justice of God ? Thus ; First , He should be apprehensive senseable how by sin he hath put himself under Justice , and deserved the stroke of Justice to be upon him to eternity ; he should consider what he is in himself : It is true , that Jesus Christ hath come between a beleeving Soul and the justice of the Father , and hath taken the stroke of justice upon himself : yea but though he hath done it , it doth not hinder but that thou shouldest be apprehensive of what thou hast deserved thy self . Secondly , Here is a speciall thing in the Sanctifying of the justice of God : When we come before him , we should consider that we have to deal with an infinite just God , and therefore not to dare to come but through a mediator : Here you have the reason why we must tender up all in the name of Christ , because when we are to come before God , we are to Sanctifie the name of his justice : For thee to think thus , I have sinned , and God is mercifull ; and I will go and pray to him that he might be mercifull , and there 's an end . Is this all ? Oh no , God requires the Sanctifying of his Justice , and there is nothing that doth Sanctifie his Justice so much as this , That when a poor creature sees the infinite distance that sin hath made between that infinite God and it , it sees that through sin , it hath made its self liable to justice ; and when it sees that there is an absolute necessity that infinite justice must have satisfaction , and thinks the sinner , If it comes to me that I must satisfie the justice of God I am never able to do it , but there is a mediator , and therefore I 'le fly to him , and by Faith tender up to the Father all the merits of his Son as a full satisfaction to his infinite justice : When thou comest thus before the Lord , thou Sanctifie● his Name indeed . Many think that when they come to pray , they should look upon Gods Grace , and Mercy , and not upon his Justice ; but thou must look upon both . Another Attribute it is Gods Faithfulnesse : Consider thou hast to deal with a God of Infinite Truth , and Faithfulnesse , and therefore look upon him as an object of thy Faith to rest upon . And likewise thou must bring a faithful heart suitable some way to this faithfulnesse of God that is , a heart faithfull with him , to keep within the Covenant that thou hast entered into and to performe all the Vows that thou makest with God ; Remember thou hast to deal with a faithfull God , and as the Lord delights to manifest his Righteousnesse to poor Creatures that seek his face , so this God doth expect that thou should ● be faithful in all the Covenants that thou doest make with him , and this is to Sanctifie Gods Name . Now then put all these Attributes of God together and there you have his Glory , the infinitnesse of his Glory . The shine and lustre of all the Attributes together is Gods Glory . I have then to deal with a glorious God , and let me labour to perform such services as may have a spirituall glory upon them , that some image of the divine lustre that there is in God may be upon my services ; and let me look for glorious things seeing I have to deal with such a glorious God. You will say , Here is a great deal of doe in serving of God , how much is here that we must do ? I appeal to any gracious heart , what canst thou want of any of these , or what wouldest thou want ? Doest thou say , Here 's a great deal ? Can there be too much to make thee happy ? These things are not only thy duty , but thy happinesse glory and excellency consists in them : If any one should bring you a great many Jewels and Pearls , would you say , Here 's a great deal adoe ? Oh no , the more the merrier . So say I , this one meditation would take off the thoughts of a great deal , for in al these my happinesse consists , and the more I have of these , the more shall I injoy of God , the more happy shall I be both here and for ever . Now I had thought to have given you some Reasons why the Name of God must be Sanctified ; only I beseech you by all that hath been said go away with this thought , what little cause is there that any of us should rest upon any of our duties ; If this be required of us thus to Sanctifie the name of God in duty , I say we have little cause any of us to rest in any duties that we performe . There are many poor creatures that have no other Saviours to rest upon but their Prayers , and coming to Church , and taking the Communion ; Now if in all these the Lord expects that thou shouldest thus Sanctifie his Name : Thou hast little cause to rest upon any thing that thou hast done , thou hast cause rather to go alone and mourne for taking the Name of God in vain in the duties of his worship : Rest not in any of your performances ; labour to performe duties as well as you can , but when you have done , know that you are unprofitable servants after all , and renounce all as in the point of Justification , and rest upon something else , otherwise you are undone for ever . SERMON VII . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . WEE are coming now to the conclusion of this great Argument of Sanctifying Gods Name in holy duties for the generall . God expects that we should all in our drawings neer to him in the duties of worship , Sanctifie his Name . Now we are to consider of divers reasons why God will be Sanctified in all the duties of his worship . 1 The First Reason is this , It is the very nature of God to Will himself the last end , and all other things to work suitable to the lifting up of himself as the last end : I say it is as essentiall to him as any thing , for him to will himself as the highest end , and that all things should work so as to be suitable vnto that Glory of his for the furtherance of it : God should cease to be God , if so be he should not will himself asthe highest end , and so will that all things that have any being should some way or other work for himself : This is the very nature of God. It is that which I conceive the very nature of Gods holinsse consists in , the willing himself as the last end , and so to work all things as is suitable unto his own infinit excellencie . Now as this is Gods holinesse , so it is the holinesse that God requires in his Creatures ( that are capeable of holinesse ) that they should will him as the last end , and all things suitable to that infinit excellencie of his . Now if this be the nature of God , and this be his holinesse , then certainly it must needs be a necessarie duty in all those that would have communion with God and would honour God , to will as God himself doth will , that is that all things should work suitable to the infinite excellencie of God , that God may attain the glory of his infinit excellencie , and this makes it to be a necessary duty that when we come to worship him we should Sainct●fie his name : So that the first reason is taken from the very nature of God , it is the very being of God that all things should work to himself , and in such a suitable way as to lift up his excellencie and glory . 2 Secondly , We must Sanctifie God in the duties of his Worship , because it is the speciall glory that God hath in the world to be actively honoured ; for his passive glory , that is , to be glorified in a passive way , that he hath in hell , but the speciall glory that God would have it is that he might be glorified actively : Now there is no such way of glorifying the Name of God actively as by worshipping of him in a holy manner , and therefore God stands much upon this , That when we come to worship him we sanctifie his Name ; For saith God , If I be not sanctified in my worship , what active glory have I in the world ? It is the speciall active glory that God hath in the world , the Sanctifying of his Name in the duties of his worship . 3 Thirdly , That which we have intimated before , That the duties of Gods worship are the most precious things , the special conveyances of the choice mercies that he intends to bestow on his Saints , and therefore though he loses his glory in any thing else , he would not lose it in that wherein he doth especially convey his mercy and goodnesse to his people . But that we spake too in shewing how we draw nigh to God in holy duties and it may well come in here again as an Argument why we should sanctifie Gods name . 4 A Fourth Reason is this , Because there is no way for us to be fitted for the receiving of Mercy from God through those duties of worship , but by our Sanctifying of Gods name ; when thou comest at any time to worship God , what wouldest thou have ? there is some communion that thou wouldest injoy with God , now there is no way to make thee a fit subject of Mercy , or capable of the injoyment of Communion with God , but by such a behaviour of Soul as this is that hath been spoken of , to , Sanctifie the Name of God : thou wouldest be loath to lose those duties of worship that thou doest performe , therefore it is required of thee to sanctifie his Name lest thou doest lose all , for 't is this that makes thee the only capable subject of what good is to be had there . 5 We must Sanctifie Gods Name in holy duties , because otherwise we should certainly never hold out in duties , but vanish and come to nothing ; now God would be worshipped so by his creatures , as to be constantly worshipped , he would have those that do worship him , to worship him alwaies , to worship him for ever , and he would have this worship that we perform to him , but to be the beginning of that eternall worship that he shall have from us in heaven . And so the Saints do Worship God now , the worship which they performe , it is but as the beginning of that worship that hereafter in heaven they shall tender up to God , though there may be some difference in it , as there our prayers will be turned into praises , and it will not be in such outward Ordinances as now we worship God in there will be no Preaching , nor Sacraments : yet notwithstanding the Soul-worship that is now , will be in effect the same as it shall be in heaven . God would have us so to worship him , as to continue to worship him : Now I say , unlesse his Name be Sanctified in our worshipping of him we will certainly fall off ; and the truth is , this is the very ground of all Apostacie in Hypocrites ; Some that have been very forward in the worshipping of God when they were young ones , and afterwards they have fallen off , they were wont constantly in their families , and in secret in their chambers to be worshipping of God , and they accounted it the very joy of their lives for the present to be worshipping of God ; but it is not so with them now as it was yea they are fallen off it may be from their very profession of Religion , and turned lose : And now to be in vain company , to drink , or play , is better to them then any service or worship of God , they prize more to be in company with their sports then to hear a Sermon , or to be in Communion with the people of God in Prayer : Heretofore they would not have changed one short time of private communion with God , for the injoyment of a great deal of pleasures and content in the world ; but now it is otherwise with them . How comes it to passe that these are Apostatised thus from God ? Surely here is the ground of it , That they did not Sanctifie Gods name in holy duties , at the most it was but a work of conscience that put them upon them , and they had but some flashes , there was no reall sanctification of their hearts whereby they did sanctifie the name of God in holy duties , and upon this it is that they have left off . This I dare say , That there was never any soul that did know what it was to sanctifie Gods Name in worship , that ever was weary of worshipping God. It may be some of you may say , We have heard that there is much required in Sanctifying Gods Name in duties , and that is the only way to weary the Soul , and to make it fall off ; Oh no ( as we said the last day there is not any one thing that hath been opened for the Sanctifying of Gods name in duties that any gracious heart can tell how to misse , and the more we do Sanctifie his Name , the more we shall be in love with worship . For it is from hence that those that Sanctifie Gods name in worship will hold out , because they will find the sweetnesse of worship , they will meet with God in holy duties , and so they come to be incouraged in worship , but as for others who do worship God in a formall way , their worship will prove to be tedious to them , for they performe the duties , but do not find God in the duties in that Spirituall way as the Saints do ; If they think they meet with God , it is but an imagination rather then any reall meeting with him ; they do not find the influence of God in their souls in holy duties , so as those do that sanctifie Gods name in holy duties ; here then you see the Reasons why we are to Sanctifie Gods name in holy duties . Now then for the Application of all this . 1 If all this which you have heard be required of us for the Sanctifying of Gods Name : Hence we see how little cause we have to rest upon any duty of worship that we do performe , certainly the duties of worship that we performe are no such things as are fit to be rested upon for life and for salvation and yet for the most part there is scarce any thing that people have to rest upon , or to tender up to God for acceptation to eternall life but only their prayers , and their coming to hear , and receiving of the Communion , and such duties that they perform ; this is all they have to tender up for life and for salvation perhaps they may sometimes speak of Christ , but the truth is that which their hearts rest upon for acceptation to eternall life is this . And is it but this ? It is a weak prop , a rotten reed that thou hast to rest upon ; Let the duties of worship be performed never so well ; Suppose we did sanctifie Gods Name to the uttermost that is possible for any creature to do in this world , yet such duties are not to be rested upon : Abraham , Isaac , and Jacob , and the Apostles , the most holy men that ever did perform duties in the most holy manner , yet wo to them if they have nothing to rest upon but their duties ; consider therefore of this , that what thou must rest upon for acceptation to eternall life , it must be that that must have so much worth in it , as must satisfie for all thy sins that formerly thou hast committed ; yea and for all the sins that ever thou shalt commit . Now I appeal unto any ones conscience , is that which thou performest , is prayer , or receiving the Sacrament , or hearing of the word , such a work as in thy conscience thou canst think , it hath so much worth in it , as to satisfie God for all the sins that ever thou didest or shalt commit ? I am perswaded if people that have rested upon duties heretofore , would but seriously have this thought in their minds , That I must rest upon nothing for my acceptation for life and Salvation , but that that must have such worth in it , as to satisfie God for all my sins that ever have been committed , or shall be committed ; this would take them off for ever from resting in duties . Yea , and it must be such as must be the object of the infinite holinesse of God to take content in , Surely the duties that we performe are no such duties to rest upon : the truth is , If we would seriously consider what they are , as they come from us , we would even abhor our selves in dust and ashes , and account of them as the Prophet speaks of his own righteousnesse as menstruous cloaths , they are such as if God should deal with us , as justly he may do , he might cast them and us to the dogges , for they are ( as the Prophet saith ) torne and rent Sacrifices ; now if a man in the time of the Law should bring to the Lord a sacrifice that was all torne and rent before he brought it , would such a sacrifice have been accepted ? All the duties we performe as they come from us they are snch ; we read in Exod. 22. 31. concerning such things as were torne and rent , that they should cast them to the dogges . Ye shall be holy men unto we ( saith he verse ult ) neither shall ye eate any flesh that is ●orne of beasts in the field , ye shall cast it to the dogs , because ye are holy men unto me : Must the people of Israel manifest their holinesse in this , That they must eate nothing torne by beasts , but cast it unto dogs ? Or was the holinesse of the people of Israel such as God required them , that they must eate nothing that was torne by beasts ? What then is the holinesse of the infinite God ? our services that we performe are of themselves such as are torne by our beastly lusts many times : how many are there that bring sacrifices to God that are as a carrion that swine have been tearing before hand , and yet these are the Sacrifices that they bring to God , and not only think that God should accept of them , but they do rest upon them for their acceptation to eternall life . How infinitly are these people mistaken● how little do they know of God , or of the way of acceptation to eternall life ! That is the First Use . 2 Secondly , If all this be required for the Sanctifying of Gods Name in duties , That we cannot performe the duties of Worship without this behaviour of Soul ; hence we see that the work of Religion is a hard and difficult work to flesh & bloud . A main work of Religion is the work of worshipping of God , for indeed those that are not religious and godly , they never worship God to any purpose : then we come to worship God when we begin to be religious and godly . Now it must needs be a busie work to be a religious and a godly man , because there is so much required in the sanctifying of Gods name in holy duties : many people think it a very easie matter to worship God , and the worship that they tender up to God is an easie matter , there is little in it . If it were nothing else to worship God but meerly to go and say a few prayers , and come and hear a Sermon , and take a peice of Bread and Wine , then it were the easiest matter in the world to come and worship God ; but there is more required in the duties of Gods worship then thou hast been acquainted with ; there is a power of godlinesse in it . That Text of Scripture is a very famous one that shewes the difficulty that there is in the Worship of God , and how men are mistaken in thinking it such an easie and slight matter to worship God : It is in Josh . 24. 16. 19. where Joshua doth call upon the people to worship God , and they came off presently , and said , They would worship him ( so you shall find them professe , verse 16. ) But mark what the Text saith in verse 19. And Joshua said unto the people , Ye cannot serve the Lord , for he is an holy God , he is a jealous God , and he will not forgive your transgressions and your sins , As if he should say , You think it is nothing to serve the Lord , and that it is an easie matter to serve him , you think to put off God with any thing : Alas you cannot serve the Lord , for he is a holy God , and a jealous God and you must have other manner of hearts then yet you have , and you must understand his worship in another manner then yet you do , the Lord will be Sanctified in those that draw nigh him , and therfore untill you understand God , and his waies and worship , you cannot serve the Lord. Know that the work of Religon is a very hard and difficult work , for it requireth all this , and therfore the Soule had need be very diligent and laborious that would come to worship God in a right way . 3 Thirdly , hence is a use of humiliation to us all , even to the best of us ; oh how little , how little hath the best of us all Sanctified the name of God! how far have we all come short of the Sanctifying of Gods name in holy duties ! And when we look abroad in the world and see what poor service God hath generally from the Men and women of the earth , it should make our hearts bleed within us . Where almost is the man or woman that according to that text in Isa . Stirs up himself to take hold on God. And I verily beleeve that in the opening of this point of Sanctifying the name of God in holy duties , that I have bin in the bosoms of as many as in the opening of any point whatsoever ; and as many may have cause to lay their hands upon their hearts and say , Certainly I have come short of what is required here , and have not bin acquainted with this way , this mysterie of godlines in Sanctifying Gods name in holy duties as I ought to be : O be humbled for this , for all the uncleannesie of your hearts in the performance of duties In Exod 27 4 , 5. you read , that at the Altar where the ●acrifices we●e to be offered , the Lord required that there should be a grate made . Thou shalt make for it ( meaning the Altar ) a grate of net-work of brasse , and upon the net shalt thou make four brasen rings in the four corners thereof , and thou shalt put it under the compasse of the Altar beneath , that the net may be even to the middest of the Altar . There was as it were a grate for the ashes of the Altar to go through , as you have grates in your fires to make them burn cleer , and for the ashes to fal down , so the Lord would have such a grate for the ashes of the Altar to fall down : We had need of such a grate . Oh the ashes , and dirt , and filth , that there is in our services when we come to offer and tender them up to God! So that we have cause I say to be humbled for holy offerings . There be many godly people that through Gods mercy are able to keep from grosse sins , they do not find it any great matter to keep from company , swearing , drinking , uncleannesse , lying or wronging of others , and such kind of sins as those are , so that they see not such need of humiliation in this regard , unlesse it be for that their natures are as corrupt as any , though they break not forth into those actuall grosse sins , but the maine work of the humiliation of those that are godly , it is to be humbled for their thoughts , for the mispending of time , and for not sanctifying of Gods name in holy dnties , those are the maine things that are the subject of the humiliation of the Saints , beside the body of sin and death that they carry about with them . And it would be a good sign that thy heart hath some tendernesse in it when thou makest these to be the matter of thy humiliation : Carnall people little are troubled for these , if they fall into such sins , as their Consciences do fly in their faces , then they are troubled and humbled . But for such things as these are they are seldome humbled : To be humbled for thy holy offerings is a good sign of a gracious heart . We read of the Cherubims that they had six wings , and with two of their wings the text saith they covered their faces , so my brethren we had need have wings as it were to cover our best duties they had wings , and with two they covered their legs , and with two their faces : We had need , not only of a covering for our lower parts and meanner duties , but a covering of our holy duties , to cover our faces our best duties of all , the most heavenly duties we perform had need be purged by the bloud of Christ . In Levit. 16. 14. 16. we read of their holy things , that there was need of purging of them by bloud ; and so it should be in our holy duties : Let us be humbled for our best performance that ever we performed in our lives : The best had need be so , but then as for others that have made little or no conscience of Sanctifying of Gods name , how had they need be humbled ? Thou hast something more to repent of then thou thoughtest of ; for the truth is , those that have not made conscience of Sanctifying of Gods Name in holy duties , they never in all their lives did any service for the honour of God , thou hast lived perhaps 30. or 40. it may be 60. years or more , and didest never yet honour God in any one thing that ever thou didest in all thy life . You will say , God forbid : Have not I prayed , and heard the word much , and received the Communion often , and yet have I never honoured God ? If thou hast not bin aquainted with this mysterie of godlinesse in Sanctifying his name in these things , This is said from God to thee this morning , That thou hast never done any one action to the honour of God : Thou hadest need begin presently for thy time is not long , and wilt thou go out of this world and the name of God never to be honoured by thee ? Yea and further , Thou hast lost all thy duties , all the time hath bin lost that thou hast been in performance of duties , now it is an ill thing to idle away time in the things of the World : When a man hath an opportunity for to gain in the world , If so be he loses his time and neglects it , we account it a very sad thing to him , but now to lose our trading time for heaven ( for the times of the worshipping of God are our trading times for heaven ) that 's sad indeed : And yet thou that makest not conscience of Sanctifying the Name of God in holy duties , all the time thou hast spent is lost . And yet further , You that have been false in the performance of duties , and hypocrites , not only all your pains and labour is quite lost ( for if that were all it might be well with you ) but you have aggravated your sins by your holy duties . Those duties that others have injoyed communion with God in , and furthered their eternall life by , thou hast aggravated thy sins by them , yet it was thy duty to do them : but I say , by not sanctifying of Gods Name , thou hast aggravated thy sins so much the more . As those that are godly , they work out their salvation , even in their naturall actions they sanctifie Gods Name , in eating and drinking , and following their businesse ; they performe those actions in such a holy manner , as they honour God in them , and further their eternall peace ; but as they in their naturall and civill actions work out their salvation ; so thou in the very religious actions doest work out thy damnation : Certainly wicked men that are not acquainted with this work of godlinesse to sanctifie Gods name in holy duties , they work out their damnation even in the performance of them . You will say , Then they had better not do them . Yes , they are bound to do them ; but they are bound to do them in a right manner , as sometimes I have given you this instance , and it is a ful and a cleer one , to shew that men are bound to performe holy duties and not to leave them undone , and yet they may further their own damnation while they are doing of them : As for example , If so be that a Prince should appoint a man to come into his presence such a day to Petition for his life , which he hath forfeited by the Law , if he do not come he may be a dead man : But now if this man be drunk on that day , and come drunk into the Kings presence , he may be a dead man too , for presuming to come drunk before him ; so wicked and ungodly men , whether they worship or worship not , they are in danger to perish : But of this more when we come to shew that God will be Sanctified . In the Fourth place here is a use of Exhortation , that seeing we have this truth thus presented to us and opened before us ; O that we had hearts to apply our selves now to it with all our might , to seek to sanctifie the name of God when we draw nigh to him . The Lord hath shewen thee what it is that he requires of thee ; make conscience of it for time to come , thou doest not know what blessed Communion thou maiest have with God if thou doest make conscience of this , the truth is , If you have not been acquainted with this , you have not been acquainted with the way of a Christian in his injoyment of Communion with God , thou doest not know what the comfort of a Christian life meanes ; do but make tryall of this for time to come , and thou wilt find more comfort in the waies of godlinesse , and more thriving in them in one quarter of a year then thou hast done before in seaven years , one Christian that keeps close to God in holy duties and sanctifies the name of God in them , I say finds more comfort with God , and growes on in godlinesse more in one quarter of a year , then the other doth in seven years that goes on in an ordinary , dull , and formall way in the performance of the duties of Worship : Some there are in our time that cry out of duties , and what need we trouble our selves so much ? those that know not how to sanctifie Gods name they think lightly of them ; but now do you apply your selves fully as you are able to this that I am speaking of , and you will find yourselves to be as it were in another world , you will be able to say , Well , I have not yet understood what it was to injoy communion with God in Prayer , in Word , and in Sacraments before , this will make your faces shine in your conversations if you would do it ; and now to that end that you may do it , there are these two or three things that I would propound to you . 1 In the First place , Learn to know God more with whom you have to do , and present those things that you have heard before you in your meditations , when as you are to come to God in Prayer , or in any other duty , and when you are worshipping of God , remember that you have to do with God and none else . You are every time you come to performe holy duties to be as a man or woman separated from all things . Valerius Maximus tels a story of a young noble man that attended upon Alexander while he was sacrificing , this noble man held his Censer for Incense , and in the holding of it , there fell a coal upon his flesh and burnt it so as the very scent of it was in the nostrils of all that were about him , and because he would not disturb Alexander in his service , he resolutely did not stir to put of the fire from him ; but holds still his Censer : If heathens made such adoe in their sacrificing to their Idoll gods , that they would mind it so as no disturbance must be made what ever they induted : What care should we have then of our selves when we come to worship the high God ? And so Josephus he reports of the Preists that were sacrificing in the Temple when Pampey brake in to them with armed men , and though they might have fled and saved their lives , yet they would not leave off their sacrificing but were slain by the souldiers . They did so mind it as a matter of great consequence : Oh that we could mind the duties of Gods worship as matters of great moment , that so we might learn to Sanctifie the name of God in the performance of them more then ever we have done . 2 When thou comest to worship , take heed thou doest not come in thine own strength . For there is more required in sanctifying the name of God then thy strength is able to carry thee on in , and therefore act thy Faith upon Jesus Christ every time thou comest to worship God , not only as I said before , to tender up thy services in his name , but act thy faith upon Christ to give thee strength to do what thou hast to do . & what strength thou hast received from Christ be sure to stir it up many godly men & women have more strength then they know of themselves ; & if they would but stir up that strength that they have received , they might Sanctifie the Name of God a great deal more then they do . Therfore remember that text before mentioned , None stirs up himself to take hold on God : Quicken up thy heart , and rouze up thy Spirit when thou art to worship God. 3 When ever thou art worshipping of God , do not satisfie thy self meerly in the duty done , but consider , do I sanctifie Gods Name in the duty ? every time thou worshipest him , examine thy heart whether thou doest it yea or no. And if thou findest that thou hast not attained in some comfortable measure to this that hath been presented to thee● let the shame and the sorrow for that abide upon thy Spirit untill the next time thou comest to worship God ; at such a time I have been worshipping of God , and God knows I have been stirring up my heart in some measure● but I find my heart dead , wandering sluggish , and dull I say , when thou findest thou canst not do it according to what is required in any comfortable measure : Let the shame and sorrow of heart for it abide upon thee till the next time thou comest to worship God , and that will mightily help thee : Thou art now praying , and thou canst not now get up thy heart to what is required ; The next time thou comest to prayer , come in the shame and sorrow of thy heart for the want of sanctifying Gods name the last time ; And so for hearing of the Word , or receiving the Sacraments . And this will further thee mightily for the Sanctifying the Name of God in holy duties . But now that all may be sealed up unto you , and so that we may close the point , know that God will be sanctified in those that ●● draw nigh to him● And there are these Two things in the Point ; First , If we do not sanctifie Gods Name , God will sanctifie his Name in a way of justice . Secondly , If we do Sanctifie his Name , then he will sanctifie his Name in a way of mercy towards us . For the First , God will manifest that he is displeased with such duties that thou doest performe , he will manifest it one way or other that he is a holy God , and he doth not accept of such unholy things as thou doest tender up to him ; for the truth is , if God should accept of such unholy things from men , God may be said to be like unto themselves . As a man if he doth entertain any as his familiar friend that is naught and wicked , it is his disgrace and dishonour ; a man may sometimes imploy in some businesse those that are naught and wicked , and it may be no disgrace to him , but if he doth entertain one in his house that is wicked , it is a dishonour to him : So God may imploy the most wicked men in the world in some outward services , but if he should accept of them in his Worship , it would be a dishonour to God , and therefore God that he might sanctifie his own Name , he will manifest his displeasure at one time or other against such duties of worship you that performe worship in a formall manner , and with unclean vile hearts ; I say , it stands upon the honour of God if he will manifest himself a holy God , he must manifest some displeasure against that way of thy worshipping of him : This one meditation one would think , should mightily sink into the heart of any man that hath an inlightened conscience , to think thus , It stands upon the holinesse of God , And he cannot appear to be a holy God except he doth some way or other appear to be against me in such duties that I tender up unto him . Now you will say , How doth God appear , that he doth not accept of them ? He will appear in these three things : 1 First by blasting those that do worship him thus in a formall way : It shall at First be secret , but afterwards it will appear more apparantly , and we see it by experience , that such as have bin professors of Religion , and worship God in hypocris●e , and in formality , they have been blasted in their parts and common gifts . The judgement of God upon Nadab and Abihu that did not sanctifie Gods Name it was secret at first : It struck them dead , and though by fire , yet if you read the story you shall find that their cloathes were not burnt , and yet they were burnt in their bodies : So the Lord some times doth blast men inwardly in their Spirits , in their Souls , in their Parts , in their common Gifts ●he blasts them I say inwardly though it doth not appear outwardly , yet at length it will appear before men that they are blasted : and in these times of the Gospel the Lord doth come with spirituall judgments rather then with outward temporall judgements . In the time of the Law , those that did not sanctifie the Name of God in holy duties , the Lord did appear by some externall and visible way upon their bodies ; but now in the time of the Gospel there God comes with more spirituall judgements upon mens Souls , and those are the most terrible judgements : We have a notable Scripture for this in Isa . 29. 13. How God doth blast those that do not sanctifie his name in holy duties . Wherefore the Lord said , For asmuch as this People draw neer me with their mouth , and with their lips do honour me , but have removed their heart far from me , and their fear towards me is taught by the precepts of men : Mark what follows : Therefore behold I will proceed to do a marvelous work amongst this people , even a marvelous work and a wonder : for the wisdome of their wise men shall perish , and the understanding of their prudent men shall be hid . What do they come and draw neer me with their lips and their hearts are far from me , and do they worship me in a formall way ? I le take away the wisdom from the wise , and the understanding from the prudent : And that is the reason why so many great scholars are blasted in their very parts , because they would worship God according to the precepts of men , in a formall way ; and so all hypocrites and formall worshippers the Lord doth blast them in one way or other , the judgements of God upon the spirits of men were sometimes in the time of the Law ; But in the times of the Gospel there we find generally the judgements of God to be more spirituall upon the hearts and consciences of men ; we find it by experience God doth discover that he doth not accept of such as those are ; and therefore when you see any that have made profession of Religion , that had excellent Parts at first , many common Gifts , and now are as we say , no body ; Remember this Text , That God will be sanctified in those that come nigh me . Secondly the Lord doth manifest that he will be Sanctified in those that draw nigh him , by awakeing their consciences many times upon their sick beds and death beds , the Lord doth force them to give glory to him , and there to acknowledge that they did not worship God in uprightnesse but in Formality . And now they are in horrour of conscience and cry out in the anguish of their soules upon the apprehension of the dreadfull wrath of God that is upon them : Take heed for the Lords sake of this thing , when you are performing of the duties of worship , do not rest in the outward duties for they will never comfort you upon your sick and death beds , you may perhaps put off your consciences a little for the present , but when you come upon your sick beds there will be no comfort unto you , and then you will be forced to say , well all this while I have but taken the name of God in vain , and now God hath rejected me and all my services and you will then speak to those that come about your beds side , and bid them take warning by you , take heed that when you worship God you worship him to purpose , I have spent time in prayer , and hearing but for want of this I find I have no comfort at all , but the Lord appeares to be terrible to my soule , and comes out against me as an enemy I say now Gods name is Sanctified ; what ever becomes of thee , he will force glory from thee one way or other , and it may be even here in this time of thy life , but however , at the great day , when the secrets of all hearts must be disclosed before men and Angels , then the Lord will apeare to be a holy God by rejecting all such services that thou didest tender unto him , and it will then be a great part of the work of the day of Judgment for God to be Sanctified in those that did worship him ; by declaring before men and Angels , how he did reject such formal and hypocritical worship that they did tender up unto him , Oh that God would strik this upon your hearts , that it may abide upon you every time you come to worship him , to think thus , let me look to it to Sanctifie his name now , for I hear that God will Sanctifie it himselfe if I do not do it . But then on the other side if so be that thou makest Conscience of Sanctifying Gods name in duties , then he will Sanctifie his name in a way of Mercy ; that is , he will manifest how he doth accept of the least degree of holines though there be much mixture : God hath a way to take a way the mixture by the bloud of his Son , and then to accept of any holinesse he sees in thee , he will Sanctifie his name by meeting with thee , and revealing his glory to thee when thou art worshiping of him : There is an excellent scripture for this , Exod : 29. 43. There I will meet with the Children of Israel and the Tabernacle shall be sanctified by my glory . Thou that hast a gratious heart and art worshiping of God in Sincerity , thou art as a Tabernacle of God , and God hath his service and worship from thee , thou art as the Temple of God , and there will I meet with thee ( saith God ) and I will Sanctifie my Tabernacle by my glory . God will Sanctifie thy heart by his glory if thou doest Sanctifie his name . Further ; thou shalt it may be not alwaies have such glorious comforts , the full beames of the Sun rising upon thee , but at one time or other the Lord will break in upon thee and manifest his glory to thee , and its like if thou hast not such full comforts now , yet upon thy sick bed , though God doth not then alwaies manifest himself fully , for somtimes the disease may be a hinderance , yet it is ordinary that those that in their constant way did Sanctifie Gods name in holy duties they do lie comfortably upon their sicke beds , and a glorious entrance is made for them into the everlasting kingdom of our Lord and Saviour Jesus Christ . And then againe all things are Sanctified unto them : as on the other side , those that do not Sannctifie Gods name all things are cursed to them , if thou doest not make Conscience of Sanctifying Gods name in duties , God cares not to Sanctifie any thing for thy good : But now , those that make conscience of Sanctifying Gods name in holy duties , the Lord takes care , that all things shall be Sanctified for their good , for the furtherance of their eternal good . And how ever it be here , yet hereafter at the great day of judgment it will be a part of the glory of God to manifest before men and Angels how he did accept of those holy services that thou didest tender up to him ; when hypocrites shall be cast away and abhorr'd , and thou who hadest an upright sincere heart shalt be owned before God , and before men and Angels at that great day ; and God shall say , well , it is a part of the glory of my holinesse to make it appeare , that I have accepted of these holy things , that these my poore servants have tendered up to me . And this now is of marveilous use for the comforting of a gracious heart ; those duties that thou doest now think thou hast lost , and there will nothing come of them , thou shalt certainly hear of them another day , God will make it appear , there is nothing that he stands more upon then the glory of his holinesse , and it is the glory of his holinesse that is thy strength in this thing and that makes it certain to thee that there must be a manifestation of thy acceptance ; and therefore take these truthes into thy heart about Sanctifying the name of God. You have had only the point in generall opened to you Oh that the Spirit of God would bring things unto your remembrance . SERMON VIII . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . WEE have as you may remember , Preached many SERMONS upon that point of Sanctifying the Name of God in the duties of his Worship : We have spoken unto the point in the generall , the last day we finished it : I do not intend to look back to any thing that was said , but we are to proceed to shew how the Name of God should be Sanctified in the particular duties of his Worship Now the Duties of Gods Worship are especially these three ; 1 The Hearing of the Word . 2 Receiving of the Sacrament . 3 And Prayer . Other things come under Worship , but yet these are the three chei● duties of Worship and I intend to speak to all these Three and to shew how we should Sanctifie the Name of God in drawing nigh unto him , in the Word , Sacrament , and Prayer . We might choose severall Texts for all these , but they fall full within the generall and therefore it shall be sufficient , for to ground the Sanctifying of Gods Name in these duties of worship upon this Text ; I OF SANCTIFYING THE NAME OF GOD IN THE HEARING OF THE WORD . That which we are to speak to this morning it is the Sanctifying of the Name of God in the Hearing of his Word● If you would have the ground of what we are to say concerning this in a particular Scripture , you may have it in Luk. 8. 18. take heed therefore how you hear : It is not enough to come to hear the word , that is good , and no question but God is pleased with the willingnesse of people to come to hear his word , but you must not rest barely in hearing , but take heed how you hear . Now this is a point of great consequence and I hope it may do good to help to make many Sermons to be profitable to you , & the point I hope is seasonable & will be very suitable unto you : For those that come to hear so soon in a morning , and are willing even in hard weather to come out of their beds , they give some good testimony that they do desire to honour God in their hearing , and to get good by their hearing ; and it is pity that labour and pains should be bestowed and no profit but hurt rather got by it , which God forbid : Therefore now I am to speak to a point that may help you so to hear , as may recompence all your labour and pains in hearing . In preaching to those that come to hear , that so they may get good and benefit by it ; there is a great deal more incouragement then to such as come in a formall way because they use to come ; therefore this Point being a great point ; I shall open it some what largely , and shall cast it into this Method : First , I shall shew you that the hearing of Gods word is a part of the Worship of God , for otherwise I could not ground it upon any text . Secondly , I shall shew you how we are to sanctifie Gods Name in the hearing of his word , either in regard of preparation unto it , or our behaviour in the hearing of the Word . Thirdly , Why it is that God will be Sanctified in this ordinance of his . Fourthly , How God will Sanctifie himself in such that do not sanctifie his name in the hearing of his Word . Fifthly , How God will Sanctifie his Name in waies of mercy to those that are carefull to Sanctifie his Name in the hearing of the Word . These are the Five Principall things that concern this Argument For the First , That the hearing of Gods word it is a part of Gods Worship . You heard in the opening of the worship of God in the generall what it was , I told you it was a tendering up of the creatures homage to God , a testimony of the respect that the creature did owe to God ; now if that be the nature of Worship , certainly the hearing of Gods word it is a part of the worship of God : for in the hearing of Gods word we 1 First do professe our dependance upon God for the knowing of his mind and the way to eternall life : Every time we come to hear the word , if we know what we do , we do thus much , we do professe that we do depend upon the Lord God for the knowing of his mind , and the way and rule to eternall life ; we do as much as if we should say , Lord , of our selves we neither know thee , nor the way & means how we should come to be saved , and therefore that we might testifie our dependance upon thee for this thing , we here present ourselves before thee , now this is a Testimony of the high respect wee owe to God. 2 Secondly , The hearing of Gods Word is a part of his worship , because in it we come to wait upon God in the way of an Ordinance , to have that good conveyed to us by way of an Ordinance beyond what the thing is able in it self to do , and therefore 't is worship . I wait upon God when I am hearing the word if I know what I do ) to have some spiritual good conveyed to me beyond what there is in the meanes it self , this makes it worship . When I am busied in natural and civil actions , there I must professe that these things can do me no good without God , but I do not wait upon God in an ordinance for the conveyance of naturall good beyond what God hath put into the creature ; t is his blessing with it , that God in the ordinary course of his providence doth convey such naturall or civill good in the use of those creatures . But now , when I come to hear his word , I here come to wait upon God in the way of an Ordinance for the conveyance of some spirituall good that this Ordinance hath not in its self , take it materially , but meerly as it hath an institution in it , and is appointed by God for the conveyance of such and such things . God doth appoint meat to nourish me , and together with his appointment he hath given a natural power to meat to nourish my body that in an ordinary course of providence is enough for the nourishment of my body ; but now when I come to hear the word , I must look upon that not only as a thing appointed to work upon my soul , and to save my soul by not as a thing that hath any efficacy put into it in a naturall way as the other hath ; it s not the nature of the thing that carries such a power in it , but it is the institution of God , and the Ordinance of God in it ; Now then , when I come to wait upon God in an ordinance for the spirituall good that is beyond the vertue of any creature to convey to me , certainly I worship God , that is a speciall part of worship to wait upon God in this way ; Therefore in these two respects the hearing of Gods word it is a part of the Worship of God , and I beseech you remember these two things every time you come to hear . I come now to give a testimony that I am not able to understand God and the way to eternall life of my self , but I do depend upon God for the knowledge of it . And here I come to wait upon God for the conveyance of that good to my soul that is not in the power of any creature to convey : Now I worship when I do these . But further ( you shall find it more plain when we come to open how we should sanctifie Gods Name in the hearing of his word ) This is divine service , as much as any service can be performed . Heretofore our Prelates and those kind of men , made all the Worship of God to be in their Divine Service ( as they call it ) which was of their own inventions , and made light of the preaching or hearing of the Word , but the Word is a great part of that divine service that God requires of us in his Worship , and in it you do tender up your homage to God ; You therefore must not only when you come to hear , think , I come to get something , I come to understand more then I did , and to hear such a mans parts , and the like , but remember you come to tender up your homage to God , to sit at Gods feet and there to professe your subjection to him : That is one end of your coming to hear sermons Now then you will say , What should be done in the hearing Gods Word , so as Gods Name may be Sanctified ? For that as we opened in the generall , that in the duties of Gods Worship there must be preparation , and then an answerable behaviour of the soul . So here there must first ●e a preparation of the soul to this work , and then an answerable behaviour of the soul in it . 1 There must be a preparation of the Soul , so as when you come to hear , you may with all readinesse receive the Word ; the soul must be made ready , in Act. 17. 11. there it is said , These were more noble then those of Thessalonica , in that they received the Word with all readinesse of mind : The word is , with all A●aerity , as well as readinesse : their minds were in a fit preparation to receive the word : and the text saith , They were more noble : The word that 's translated more noble , it signifie Better bred , for I do not take this scripture , as if it were meant only of men that were Earls or Lords , that did thus receive the Word with readinesse , but they were of a more noble disposition , They were well bred men , so the Greek word signifies . A man some times preaching to a company of rude people that never had any good breeding , they will behave themselves rudely , they slight the word , and like the Swine , regard Acorns rather then Pearls : And the word is seldome so profitable to a company of rude people that have no breeding at all ; but now there is more hopes to Preach to men that have breeding : Men that are exercised in Arts and Sciences , and have some understanding , and so some ingenuity in them , they will hearken to reason . Now there is a great deal of spiritual reason in the word , there is a great deal to convince men that are but rationall men ; let a man be but a rationall man and willing to attend to the word , I say there is a great deal of reason to convince him in it , and it is a sign of good breeding , of men of ingenuity to be willing to hear the Word , Who are those in a parish that so disregard the word as not to hear it , but the ruder sort ? There are many I confesse that are men of parts perhaps the word doth not prevaile with their hearts to convert them ; yet if they have any good breeding at all , if the Word be preached in a convincing way , so that they see there is pains taken , and preached as the word of God to them , they will vouch safe their presence at least : but the rude multitude that know nothing at all , they had rather be in Ale-houses drinking and swilling they never care to hear the word , as in such a place as this there are very few of your miserable poor people that come to hear the Word● What place is there fuller of miserable poor people then this place is and yet what a poor appearance is thereof such people at the hearing of the Word ? But now those that have any ingenuity in them at all , or any breeding ( for so the word is ) they will receive the word with readinesse : But this breeding here spoken of , was a little higher then naturall breeding ; They were spiritually noble , & so they had a readiness in their hearts in receiving the word . Now this readinesse of heart in receiving the Word consists in these particulars : First , When you come to hear the Word , if you would Sanctifie Gods Name , you must possesse your souls with what it is that you are going to hear , That what you are to hear is the Word of God , That it is not the speaking of a man that you are going to attend upon : but that you are now going to attend upon God , and to hear the word of the eternall God. Possesse your souls with this ; you will never sanctifie Gods Name else in the hearing of his Word ; therefore you find that the Apostle writing to the Thessalonians , he gives them the reason why the word did them so much good as it did : It was because they did hear it as the word of God 1 Thess . 2. 13. For this cause also ( saith he ) thank we God without ceasing , because when ye received the word of God , which ye heard of us , ye received it not as the word of men , but ( as it is in truth ) the word of God , which effectually worketh also in you that beleeve , Mark , so it came effectually to work , because they received it as the word of God ; many times you will say , Come , let us go hear such a man preach ; Oh no , let us go hear Christ preach , for as it doth concern the Ministers of God that they preach not themselves , but that Christ should preach in them : So it concerns you that hear , not to come to hear this man or that man , but to come to hear Jesus Christ . We as the Ambassadors of Christ do beseech you , saith the Apostle . 2 Possesse your hearts likewise with this consideration , that I come to heare the word as an ordinance appointed by God to convey spiritual good to my soule , and this is a very usefull consideration , and especially it concernes men of understanding and parts for the helping of them to heare . For men that are of understanding and parts , when they come to heare this temptation is ready to come upon them , that except they hear some new thing that they did not understand before wherefore should they come ? I am able to understand as much in such a point as can be said : And when I have come and heard many times , I have heard but that I knew before , and upon that they think there is no use of coming to hear : Now this is a great mistake , when you come to hear the word , you do not come alwaies to hear what you did not know , it may be sometimes God may dart in some thing that you did not think of before , or so fully understand , but suppose it be not so , you are to come to it as an ordinance of God for the conveyance of spirituall good to your soules . You will say . Cannot we sit at home and read a Sermon ? But hath God appointed that the great ordinance for the converting and the edifying of soules in the way to eternal life ? True , there is some use of it , but the great ordinance is the preaching of the word , faith comes by hearing , the Scripture saith , and never by reading , So that though when you come to hear , you do not hear that which you heard not before , yet you come to attend upon this ordinance for the conveyance of some Spirituall good that it may be hath not bin conveyed before , or in a further degree then it hath bin conveyed before , And so you should come to hear the word with your hearts possest with that meditation , that it is the word of God , and the great ordinance that God hath appointed for the conveyance of Spiritual good . So that I come now in obedience to God , and in this do I testifie my respect to God , that I will attend upon this ordinance of his for the conveyance of Spirituall good to me , and although I may think that this or the other means may do the deed as well , yet because God hath appointed this to be his ordinance , therefore in obedience to him I will attend upon this means rather then upon other means , as you know Naaman he thought the other waters would have bin as good as the waters of Jordan to have heal'd him , but if God will appoint him the waters of Jordan that they should heal him rather then other waters he must wash there ; No question but other waters had as much naturall vertue in them as they had , but because the waters of Jordan were the ordinance that God for that time had appointed to cure his Leprosie withall , he must come and wash in those waters rather then in any other , So because preaching of the word is the great ordinance that God hath appointed for to convay himselfe by , therefore he doth require that thou shouldest shew thy respect to him , so far as to attend upon him in this ordinance . 2 The Second thing that is to be done in way of preparation , it is to plow up the fallow ground of your hearts , and not to sowe amongst thornes , as you have it in Jer. 4. 3. and so in Ho● 10. The word of God you know is compared to seed in that parable of Christ in Mar. 13. And an Auditory is compared to the ground , I suppose you are al aquainted with that parable of the sower , that it is to set out the ministry of the word , and what fruit it hath upon the hearts of men , a congregation is like the field , and a minister preaching is like the sower that sows the seed in the field : He knows not which truth whether that or the other will prosper , the seed being sowed in some part of the ground it is lost , and in another part it grows ; so in one ●ew the seed of the word is lost , and in another ●ew it grows up : But now if people that are compared to the ground would so hear the word as Gods name may be sanctified in it , their hearts must be plowed ●as if one should sow seed upon green soil , sow it in the fields upon green grasse , what would become of it ? The ground must first be plowed for the preparation of the seed But you will say , what is the meaning of the plowing of our hearts for the preparation of the word ? The meaning is nothing else but this The work of humiliation , the humbling of the soul before the Lord when it doth come to hear Gods word . Humble it in these two regards . First be humbled for your ignorance that you know so little of Gods mind as you do . Secondly be humbled for all the sinfulnesse of your hearts , be senceable of the sinfulnesse and wretchednesse of your hearts and the miserable condition that you are in , if you can get your hearts broken with the sence of your sin and misery , and come so to hear the word , it is very like the word may be of mighty use , and Gods name may be very much Sanctified in your hearing of the word . You will say , Must we plow up our hearts before we come to hear ? It must be the word that must plow us , the word is the plow , and so the Ministers of God are compared to plowmen in the word , he that puts his hand to the plow and looks back is not fit for the Kingdom of heaven . It is true , it cannot be expected that the heart should be throughly plowed as it ought but by the word , therefore at the first coming to hear there is not hope that men will Sanctifie Gods name till the word gets in to plow them , and so by geting at one time into their hearts they come to be prepared for hearing at another time . And yet some what may be done before by that natural knowledg that men have they may come to know themselves to be sinners , and come to understand themselves to be very weak and ignorant by some knowledg that they may have by the works of God , and by conferrence with others , and by reading and the like , and so they may in some measure come to have their hearts to be humbled . And it is good to make use of these to humble the heart , but now , You that have heard the word often , and yet have not Sanctified Gods name , there be truths that you have heard heretofore , that if you had made use of in private to have , plowed up your hearts , they would have prepared your hearts for the next time in hearing of the word , If therefore you would hear the word with a great deal more profit then formerly , your hearts must be plowed by humiliation . 2 Secondly , the heart must be plowed by labouring to get out those thorns that are in the heart , those lusts that grow deep in the heart as thorns grow in the ground : labour to pluck them out , that is , when thou comest to hear the word get thy heart into that frame , as to be willing to professe against every known sin that thou hast found in thy heart , labour to find out those lusts that are in thy heart and then professe against them , that thou art willing to have them to be rooted out of thy heart , if men and women would but do thus when they come to hear , that God might see this in them , that they have before they come profest against every known sin , This would be an excellent thing indeed . 3 Again in the third place which will follow from hence , When thou comest to hear the word , come with a Resolution to yeeld to what ever God shall reveal to be his mind , I am now going to hear thy word oh Lord , to wait upon thee , to know what thou hast to say to me : And thou that art the searcher of the secrets of all hearts , Thou knowest that I go with such a resolution to yeeld up my self to every truth of thine , How would the name of God be Sanctified if you did thus come to hear the word . If you did come with such a resolution , Job . 32. 34. That which I know not teach th●u me , and if I have done iniquity , I will do no more . In Isa . 2. 3. you have a prophesie of the Centils how they should come to the word , And many people shall go and say , Comeye , and let us go up to the mountain of the Lord to the house of the God of Jacob , and he will teach us of his waies , and we will walk in his paths : Here is a blessed disposition when you come to hear the word , Some of you come together in streets and lanes , and over the fields , when you come together , and meet one with another as you walk over the fields , make use of this text , Oh that this prophesie might be fulfilled in your coming over the fields every Lords day morning and at other times , that you would say one to another , or when you call one upon another to go to hear , Come let us go up to the house of the Lord and he will teach us of his waies and we will walk in his paths . We are resolved that whatever the Lord shall teach us to be his waies we will submit unto it . This is a due preparation of the heart for the Sanctifying of Gods name in the hearing of his word . 4 When you come to hear the word come with longing desires after the word , come with an appetite to it . As in 1 Pet. 2. 2. As new born babes desire the sincear milk of the word that you may grow thereby . Do it as new born babes , Now you know little babes they do not desire milk to play withall but only to nourish them : Children of three or four yeers old , they may desire milk to play with but new born babes never care for it but when they are hungry to nourish them , And so it is true , many come to hear the word to play with it , But now you should come to hear the word as new born babes , with a hungring desire after the word that your Souls may be nourished thereby . That were excellent if every Lords day , and at other daies you did come as hungry to the word as ever you went to your dinner or supper , The word of God should be to you more then your appointed food , And then you are like to grow by it and to Sanctifie Gods name in it . 5 Pray before hand , that God would open thine eyes , and open thine heart , and accompany his word , thus did David , Open mine eyes O Lord , that I may understand the wonders of thy Law. And you know what is said of Lydia , The Lord opened her heart to attend to the word that was spoken : Now seeing it is an Ordinance thou doest expect more good from , then what it self of its own nature is able to convey ; thou hadest need to Pray , Lord I go to such an Ordinance of thine , and I know there is no effi●acy in its self , it is not able to reach to such effects as I expect that is , to have my heart spoken too , and quickned , and to have mine eyes opened , but O Lord open mine eyes and open mine heart Lord my heart naturally is lockt up against thy Word , there are such wards in my heart , that except thou a●t pleased to put in a key that may fit my heart , it will never open ; Man he is not able to know my heart , and therefore he cannot fit a key to answer every ward , to resolve every doubt , to silence every objection but Lord thou canst do it : Do thou Lord therefore fit thy word this day that may meet with my heart Lord , I have gone often to thy Word , and the key hath stuck in it and it hath not opened ; but Lord , if thou wouldest but fit it and turn it with thine own hand , my heart would open . Oh come with such a praying heart to the Word , and thereby shalt thou sanctifie the Name of God in hearing his Word , this is to come to the Word , as to the Word of God , you must not come to the hearing of the Word as to hear a speech or an oration , but come in such a preparation as this is , and so I say God will be glorified , and you will be profited The next thing is , what should be the behaviour of the Soul in the Sanctifying Gods Name in the Word when it is come , Now to that there are these particulars : 1 First there must be a carefull attention unto the Word , you must set your hearts unto it , as Moses in Deut. 32. 46 he said unto the people . Set your hearts unto all the words which I testifie among you this day , which you shall command your Children to observe to do , for it is not a vain thing for you , because it is your life . Set your hearts to it , for it is not a vain thing , it is your life ; when you come to hear the word give diligent attention to what you hear . In Act. 3. 6. it is said , The people with one accord gave heed unto those things which Philip spake . They gate heed , The word is used often in Scripture , sometimes it is used for to beware of a thing , Beware of the leven of the Pharisees , Beware of them ; as a man when he sees an enemy and is aware of him , he is very diligent to observe how to avoid him ; So there should be as much diligence to get good by the Word , as one would be diligent to avoid any danger whatsoever , And the word signifies sometimes to give such heed as a Disciple gives unto his Master , so they gave heed to the Word . So in Prov. 2. 1 , 2. My Son , if thou wilt receive my words and hide my commandments with thee , so that thou incline thine eare unto wisdome : We must diligently attend , and not to suffer our eyes & our thoughts to be wandring , but diligently attend to what is said : My Brethren , there is all things that may challenge attention in the Word . What would make you to attend to any thing ? First if he that speaks were much above you If it were a great Prince , or Lord that spake to you , then you would attend Now , though it is true , it is but a man , that it may be , is inferiour to most of you , that speaks , yet know in him it is the Lord of heaven and earth that speaks to you : And so you know what Christ saith , He that heareth you heareth me : So though you would not attend in respect of the Messenger so much , yet as it is the Son of God that is speaking to you , it may challenge your attention . This day if you should hear a voice out of the clouds from heaven speaking to you , would you not then listen ? the truth is , we should listen as much to the voice of God in the Ministery of his Word , as if so be that the Lord should spake out of the clouds to us . And I will give you a Scripture for that , that the voice of God in his Word should be as much regarded of you , as if God should speak from heaven to you by an audible voice out of the clouds . In 2 Pet. 1. 18 , 19. This voice which came from heaven we heard , when we were with him in the holy ●ount . But mark , in vers . 19. We have also a mere sure Word of Prophesie whereunto ye do well that ye take heed . Mark ; We heard a voice from heaven , saith Peter , yea but we have a more sure word of Prophesie whereunto ye do well that ye take heed . There was a voice from heaven spake , you will say , If we had heard that voice , we would have given heed to that , saith the Apostle , You have a more sure word of Prophesie : Now prophesie in Scripture is taken for preaching , Dispise not Prophesie : As if the Holy Ghost should say , You must have regard to the word of Prophesie as you would have regard to any voice from heaven : Suppose an Angel should come and speak to you , would not you attend to him ? then whatsoever thoughts you had , they would be taken off , for there is an Angel that is come down from heaven to speak : Now mark what is said in Heb. 1. 1. God who at sundry times , and in divers manners spake in times past to the Fathers by the Prophets , hath in these last daies spoken unto us by his Son , whom he hath appointed heir of all things , by whom also he made the worlds . And then in vers . 3. he describes his Son , And being made so much better then the Angels , as he hath by inheritance obtained a more excellent name then they : If a Prophet should come and speak , that is not so much as if the Son of God comes ; no nor as if an Angel should come , for Jesus Christ hath obtained a more excellent name then the Angels , and it is Christ that is in the Ministry of his Word , He that heareth you heareth me . 2 Secondly , That which would cause attention , is the greatnes of the matter propounded : It is true , if a man should speak of some flight and vain things , there need not so much attention . My Brethren , the matters in the Word are the great things of God , it is the voice of God , the great Mysteries of godlinesse , those deep things that the Angels themselves desire to pry into ; Yea the Angels themselves by the Churches they come to have the knowledge of the Mysteries of God. I make no question but in the Ministery of the Word among the Churches the Angels they attend and come to some knowledge in the Mysteries of godlinesse ; for so the Scripture saith , That they have it by the Churches , there the greatest things of Gods will , the greatest Counsels of God that were kept hid from all eternity , are opened to you in the Ministry of the Word : We do not come to tell you tales , and the conceits of men , but to open the great counsels of God , wherein the depth of the wisdome of God comes to be revealed to the children of men , and therefore this cals for attention . 3 Thirdly , Suppose they be great things , yet if they do not so much concern us , there is no such great reason of attention , therefore in the Third place , That which we speak , it is your life ; it is that concerns your Souls and eternall estates : Your Souls and everlasting estates do lie upon the Ministery of the Word , if that be made effectuall to you , you are sav'd : if that be not made effectuall to you , you are damn'd and undone for ever . If we should come to tell you of something whereby you might get some good bargain , or of a way how to get great riches , I make no question but you would rise though it were a cold or rainy morning : But know when you are called to hear the Word you are called to hear that which may do you good for ever , that for which you may blesse God for to all eternity with the Angels and Saints in the highest heavens . If they be such things of so great concernment , then there had need be a great attention : You know what Christ said to Martha when she was troubled about his entertainment L●●k 10. 41. Martha Martha , thou art carefull and troubled al●o t●m●ry things , but one thing is needfull , and Mary hath 〈◊〉 that good part which shall not be taken away from her . What did Mary choose ? It was this , That she did diligently attend upon Jesus Christ to hear the word from his own mouth , when Martha was busied in the house to provide for his entertainment but it is a better thing to attend upon the word then to entertain Christ in your houses : You that are of loving dispositions , that if a good Minister shall come to your houses , or a good Christian , that you see but the Image of Christ in your hearts spring within you , and you will do any thing to entertain them : Well , but what if Jesus Christ should come , if you knew that such a man that came within your doors were the Son of God , how would you bestir your selves to entertain him ? But know , it is a more acceptable service to Jesus Christ to attend upon his word then to provide for him in your houses And there is great reason to , that we should be diligent in drawing nigh to the word , and give eare unto it ; because you find that the Lord doth expresse himself in the Scripture , how he gives eare to us when we speak to him . God is said to incline his eare , sometimes to open his eare , sometimes to bow his eare , sometimes to cause his eare to hear , and divers such expressions there are to that purpose . Now if God when we that are poor wretches speak to him , shall bow his eare bend his eare open his eare , cause his eare to hear , much more should we when we come to attend upon him . 2 Secondly as there must be attending to the word of God , so there must be an opening of the heart to receive what God speaks to you , it is true , it is the work of God to open the heart , but God works upon men as upon rationall creaturs and he makes you to be active in opening your hearts , so that when you have any truth come to be revealed , you should open your understandings , your conscience , and will , and affections , Oh Lord thy truth which thou art presenting here to my Soul at this time let it come in , let me receive it , as the expression is in Prov. 2 1. My Son , if thou wilt receive my words and then in v. 10. When wisdom entereth into thy heart : The words of wisdom the words of God , they must enter into the heart , get in ; it may be they get into thy eare , but that 's not enough , they must get into thy heart , in Joh 8. 37. There Christ complains that his word had no place in them , that 's a sad thing when the word of God shall have no place in the heart . If a temptation to sin comes , that hath a place in the heart , but when the Word comes that hath no place in the heart ; I say , it is a very sad thing that we can find no room for the Word ; we should get room for the Word , Open ye gates , Stand open ye everlasting doors , that the King of Glory may come in : Know that when you come to hear the Word , the Lord is knocking at the doors of your hearts ; have not you felt it sometimes ? Open , O open the doors , let all be opened to receive the Word into your hearts . That is the Second thing for the behaviour of the Soul in hearing . 3 The third thing is the carefull applying of the word , so in Pro. 2. 2. There must be an applying of the heart to the word , and an applying of the word unto the heart . All action is by an application of the thing that doth act unto the subject , there must be an application of the word to thy soul , as now , suppose thou comest to hear the word , and thou hearest of some sin , that it may be thou knowest thou art guilty of , take the word and lay it to thy heart and say , The Lord hath met with my soul this day , the Lord hath spoken to me , to the end that I might be humbled for this sin , and the other sin that my Conscience tels me I am guilty of , So , doth the Lord put thee upon a duty that concerns thee ? acknowledge this , the Lord hath spoken to me this day and put me upon the reformation of my family , and the reformation of my own heart . Is there a word presented ? apply that , and let not the trouble of thy heart cause thee to cast off that word that God hath spoken to thee ; The application of the word to the heart it is of marvelons use , and it concerns not only Ministers in general to lay before people the doctrine of the Gospel but to aply it , And know that it concerns you as well as Ministrs to apply it ; And not only when they come to that that is called use , but all the way in the opening of the word , it concerns you all to apply it to your own souls , and to consider how doth it concern me in particular ? My brethren there is no such way to honour God , or get good to your owne souls , as the application of the word unto your selves . As a man that is asleep if there be annoise made it will not awake him so soon , but come and call him by his name ( and say John , or Thomas , ) and that will awake him sooner then a greater noise will ; So , when the word makes a noise when it is delivered only in the general , men take little notice of it , but when the word comes particularly to the souls of men , and doth as it were call them by name , this awakens them ; now God many times doth speak to your hearts but you should apply it , you know the word is compared to meat , and it must be applyed to the body , Then do we worship God in a right way when as we take notice of Gods word as concerning us in particular , as that notable Scripture that you have in 1 Cor. 14. 25. Where there comes a poor man into the Church of God , and hears Prophesying , hears the word opened , and the text saith He is convinced of all , he is judged of all , and then in vers . 25 , Thus are the secrets of his heart manifest and so falling down on his face he worships God and reports that God is in you of a truth , that is , when the word comes and meets with his Soul in particular , that he finds himself to be aim'd at by the word , then he worships God , and saith that God certainly is in them , here 's the reason now that when you come to hear the word you do not worship God because you apply it not to your selves , you are ready to say , This was well spoken to such a one , and it concerns such a one , but how doth it concern thy soul in particular ? Sometimes the Lord doth even force men and women to apply it whether they will or no , for that they think the Minister speaks to them in particular , and that no body was spoken too in the Congregation but themselves ; This is a Mercy when the Lord doth it unto you ; but it is a greater Mercy when the Lord gives you a heart to apply it to your selves , and although it may trouble you a little for the present , yet be willing to apply it , and account it a great Mercy from the Lord , That the Lord will be pleased to speak in particular to your Souls . 4 Fourthly , We must mix Faith with the Word , or otherwise it will do us but little good ; Apply it and then beleeve it . In Heb. 4. 2. it is said , that The word preached did not profit them , not being mixed with Faith in them that heard it . Wherefore there must be a mixture of Faith , to beleeve the word that the Lord brings unto you . Now concerning that I le but propound these few particulars ; You will say , Must we beleeve every thing that is spoken ? sometimes there are some things spoken that we cannot tell how to beleeve ? I do not mean so , to beleeve every thing meerly being spoken , for you must take heed what you hear , as well as how you hear ; but do thus much at least . 1 In the First place , whatsoever comes in the name of God to you , ( except you know certainly it is not according to the written Word ) you owe so much respect to it , as to examine it , at least to try it whether it be so or no , as it is said of those Welbred men that I spake of , that they did examine whether things were so or no. Do not cast off any thing presently that comes in the Name of God : Now any thing that hath the broad Seal upon it , you must not disobey : You will say , It may be counterfeit : but do not disobey it till you be sure it be counterfeit . Oh that men would give but this respect to all things that they hear , never to cast them off till they have examined and tryed whether they be so or no. 2 Secondly , Do but grant this respect to the Word that is spoken to you , as to think thus , What if all that I hear spoken against my fin , which laies open the dangerous condition that my soul is in , prove to be true , what a case were I in then ? This hath been the beginning of the conversion of many Souls , the having but such a thought as this , It may be things are not so terrible as I hear , but what if they do prove so ? then I am undone for ever . Dare I venture my Soul and my eternal estate upon hopes that these things are not so bad as I hear ? I beleeve if you would put your selves to it , you would think it a bold adventure , and the comfort that any of you have grounded upon this , meerly hoping that things are not so bad as you hear ; it is a cursed comfort that hath no sure bottome : Grant that respect therefore to the word . 3 Thirdly consider this , It may be I do not see cleerly that these things are so which are delivered , I do not see enough to beleeve them now , but what if I were now dying ? What if I were now going to receive the sentence of my eternall doome ; would I not then beleeve these things ? Would I not then think what I hear out of the word to be true ? It is an easie matter for men to reject the word while they have their healths , and prosperity . But if you were to die , and upon your sick and death bed if you saw the infinite ocean of eternity before you , what would you say then ? were the word true yea or no ? would you give beleif unto the suggestions of the Devill then ? We find it by experience , That men that could easily cast off the word in their healths , yet when they have come to ly upon their sick bed , and death bed , they found the word true : Beleeve it now as well as then . 4 Consider , If thou doest not beleeve , what a case art thou in ? Am I worse then the Devils themselves ? The Scripture tels me , That the Devils beleeve and tremble ; Why Lord do I come to hear Sermons , and am I more hard to beleeve then the very devils themselves ? They do beleeve that word that I cast off , and they tremble at it , but my Soul is not at all stirred , as if there were no reallity in such things that have been spoken to me . There be other things which may further help us towards beleeving of the word of God , but these shall suffice : And certainly my brethren till we come to this to beleeve the word though we should sit under it many years , it will do us little good , and we shall never Sanctifie the Name of God in the hearing of it . SERMON IX . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . THE next thing for the right behaviour of the Soul for Sanctifying Gods Name is this , We must receive the Word with meeknesse of Spirit , that you have in Jam. 1. 21. Wherefore lay apart all filthinesse , and superfluity of naughtiness , and receive with meekness the ingrafted word which is able to save your souls . Receive with meekness ; The former part of this Scripture I confesse concerns some what that was before , about the preparation of the Soul , and we shall perhaps afterwards in the Application come to open the former part of this vers . Lay apart all filthiness & superfluity of naughtiness : But only now we quote the place for this , Receive with meekness the ingrafted word which is able to save your souls . Let there be a quietnesse in your Spirits in attending upon the word , no hurring ; There is a twofold distemper of passion in many people that is a great hinderance to the profit of the Word , and Sanctifying Gods Name in hearing it . 1 The First is a distemper of Passion in those that have some trouble of conscience in them , they are troubled for their fin , and their Spirits are in a discontented froward humour because they have not that comfort that they do desire , and therefore the Word of God when it comes to be preached to them , if it doth not every way suit with their hearts , and if they do not find present comfort by it , their Spirits are in a distemper and frowardnesse , and cast it off ; and if at any time there be never such comfortable things spoken in the word , yet there is an anger in their spirits because they are not able to apply the Word to themselves , and they think , This doth not concern me : now there should be meeknesse of Spirit in those that are in trouble of conscience above all ; they should quietly attend upon the Word , and wait for the time that God will speak peace to their consciences : And if I cannot find the Word suitable to me at this time , yet I may at another time : let me atend with meeknes , let me receive everything with meeknesse the Word is above me , and if ever I have good , it must be by the word at last . It doeth much concern those that are in trouble of Conscience to have meeke Spirits . 2 There is another distemper in others and that is worse ; that is , Such as when they find the word come neer unto them , relating those sins that their consciences tels them they are guilty of , their hearts rise against God , and his Word , and Ministers too : Because it would pluck away some beloved corruption , because it rebukes them for some haunt of evill , some distemper of heart that they have been or are guilty of , it puts a shame upon them , and therefore their hearts do rise against it . It is a dreadfull thing to have the heart rise against the Word . As we read of that froward Prince Jehoiakim in the Prophesie of Jeremiah , that when the Roll was read in his hearing , sitting in the winter time by a great fire , he tooke a penknife and cut it a pieces and threw it into the fire in anger ; and I have read that the Jewes kept a Fast every year to mourne for that great sin , & yet this Jehoiakim was the Son of Josiah whose heart did melt at the hearing of the Word , he had an humble and a meek heart when the Law was read , and yet see what a different Spirit Jehoiakim had either from his Father or grand-Father . It is a great dishonour to the name of God for men to give liberty to their Passions to rise against the Word ; take heed of Passion either while you are hearing the Word , or after the Word , as many of you when you are discontented with what is said . When you come in company , what a fury are many men in upon the hearing of some things in the word that comes close to their hearts ; Remember when you are a hearing of the Word that it is that which is above you , and it is not fit for one that is an inferiour to shew himself Passionate in the presence of a Superiour : It is true , the Ministers they may be in as low a condition as you , and in a lower ; but the word they speak , it is above all the Princes and Monarchs upon the face of the earth ; and it is fit therefore we having to deal with God that we should behave our selves in a meeke disposition . 6 The next thing for the Sanctifying Gods name in the hearing of the word is this , we must hear it with a trembling heart , with fear as well as meeknesse , and for that you have that famous Scripture in Isa . 66. begining . Thus saith the Lord , the Heaven is my Throne , and the Earth is my footstool wher is the house that ye build unto me , and where is the place of my rest ? For all those things hath my hand made , and all those things have been saith the Lord , but to this man will I look , even to him that is poor , and of a contrite spirit and trembleth at my word . this is a most admirable Scripture . Marke how God lifts up himself in his glory , so great a God as the Heaven is my Throne , and the Earth is my footstool where is that house that ye will build unto me ? but then may a poor Soul say , how shall I be able to stand before this God that is so glorious ? Saith God , be not discouraged Poor Soul who doest tremble at my word , for I look to you ; And then this is a further thing observable that God hath a regard to that soul that trembles at his word , rather then to any that should build the most sumptuous buildings in the world for him , for saith God here , the Heaven is my Throne , and the Earth is my footstool , where is the house that ye build unto me and where is the place of my rest ? they have built a glorious Temple to God , but what do I regard that saith God ? I regard one that trembls at my word more then that great house that you have built unto me , it is a notable Scripture to shew what a high respect God hath to one that trembles at his word , he regards them more then this glorious Temple , that was built unto him , If you were able to build such a place as this was for the service of God , you would think it a great matter , it is not so much regarded as if you could bring a trembling heart to Gods word , that 's a special thing wherein the Sanctifying of the name of God consists , when we come to see the dreadfull authority that there is in the word of God , when we are able to see more glory of God in his word then in all the works of God besides , for there is more of his glory in the word then there is in the whole Creation of Heaven and Earth , take the Sun , and Moon and Stars , you that are Marriners you have seen much of the glory of God abroad that one would think might strik terrour into all your hearts , but know that there is more of the dreadfulnesse of Gods name in his word then in all his works ; In Psal . 138. 2. Thou hast magnified thy word above all thy name , the word it is magnified above all the name of God whatsoever , and it is a very good sign of a Spirituall inlightened Soul that can see the name of God more magnified in his word then in all his works besides ; I appeal unto your consciences in this thing , have you ever seen the name of God to be more magnified in his word then in all his works ? I may with very good confidence affirm this that there is no godly Soul upon the face of the earth , that hath the weakest degree of grace but hath seen more of the glory of God revealed in his word , then he hath seen in all the works of God besides , and his heart hath been more taken with it , It requires therefore a trembling frame of heart when we hear it . And then further when this is considered that the word is that that bindeth the Soul over either to life or death , mens eternal estates are to be cast by the world , certainly then it requires a trembling heart to hear that by which the eternal estate of man is to be cast , we do not Sanctifie Gods name when we come to hear the word , except we come with trembling hearts , and they are the most likely of all men and women to understand the mind of God , as for such as come with conceited spirits that they understand as much before they come , and think their reach of wit or capacity is beyond the capacity of any that shall open the word unto them ( yet that were not so much if it did but only rest upon the man and not reflect upon the word it self ) Now these that are rich in their own thoughts and understandings are sent empty away , but those that come with trembling hearts to the word , they are the men that are like to understand Gods Counsels revealed in his word . In Ezra 10. 2 , 3. Shechaniah the Son of Iehiel one of the Sons of Elam answerd & said unto Ezra , we have transgressed against our God & have taken strange wives &c. Yet now there is hope in Israel concerning this thing , now therefore let us make a covenant with our God according to the counsel of my lord and of those that tremble at the Commandment of our God ; so that those that tremble at Gods word are such as are fitest to counsel , they understand most of Gods mind ; and that 's another particular of the behaviour of the Soul in Sanctifiying Gods name in hearing his word . 7 The next is an humble subjection to the word that we hear , our hearts must bow to it , must lie under the word that we hear , it is a very remarkable Scripture that we have in 2 Chron. 36. 12. There it is said concerning a great King Zedekiah , He did that which was evil in the sight of the Lord , his God , and humbled not himself before Jeremiah the prophet , speaking from the mouth of the Lord● It it a very strange expression as any we have in the book of God , that Zedekiah a great King should be charged with this as a great sin that he did not humble himself , humble himself before whom you will say ? we are bound to humble our selves before God , but here it is that he did not humble himself before Jeremiah the prophet ; Why before the prophet ? Because he spake from the mouth of the Lord. If it be any messenger that speaks from the mouth of the Lord , God expects that we should humble our selves , so that if any truth comes to be delivered unto you , the Lord expects that you should fal down and yeeld obedience to it , whatsoever your thoughts , your judgments , your opinions have heretofore been , if there come any thing in the word agianst it you must submit your judgments , submit your very consciences , you must submit your wills , whatsoever your hearts have been set upon , though it hath been never so contentfull to your spirits before , yet now submit , and yeeld though it go never so crosse unto your minds , your wils , your ends , yet all must be submitted , and laid down flat before the word , so as to be willing to deny your selves of any thing in the world . When a man or woman can say thus , Lord it is true , I confesse before I heard thy word opened in the evidence and demonstration of the spirit unto me , I was of such a mind , and my heart went after such and such contentments , and I though it was impossible that ever my heart should be taken from them , but Oh Lord thou hast been pleased plainly to shew to me by the opening of thy word in the evidence of thy spirit , what thy mind is ; Now whatsoever becomes of my name , of my comforts , of my contentments in this world , Lord here I cast down all before thee , I submit unto thy word ; this is a gracious frame . Now is the name of God extoll'd , and lifted up in hearing of the word , the name of God is Sanctified in such a work of spirit as this is . I have read of a Germain Divine writing to Oecolampadius another famous German Divine , he hath this expression , Oh let the word of God come , & though we had 600. necks we would al submit them unto the word of God saith he . So it should be the temper of such as hear the word and desire to Sanctifie Gods name in it , let the word of God come this morning , let God speak and we will submit had we 600. necks , we will submit all we are , or have , to this word of the Lord , it is the word of God , that we are willing should triumph over us : To have a congregation to lie down under the word of God that is preached to them is a most excellent thing , and Gods name is much Sanctified , we do not brethren desire you should lie under us , we are not only willing , but we are very desirous that you would examin what we speak to you , whether it be according to the word of God or no. But look to it , that if we do speak to you that which is the word from the mouth of the Lord , know then that God expects that you should submit your estates , your souls , your bodies , all that you are and have to this word , and that is another particular in the Sanctifying of the name of God in hearing the word ; there must be an humble submission of the soul unto it . 8 Another particular wherein the behaviour of the Soul for the Sanctifying of Gods name consists is this , The word it must be received with love , and with joy , it is not enough for you to be convinct of the authority of it , and to think thus , well I must yeeld to it , this is the word of God and if I do not yeeld to it I must expect the plagues and judgements of God to follow it that is not enough , but you must yeeld to it with love , and with joy , except you receive the word with love and with joy it is not Sanctified ; you do not Sanctifie Gods Name , nor is it sanctified unto you . You must receive the word not only as the true word of the Lord , but as the good word of the Lord. In Thessalon . 2. 10. we find it to be the cause of mens being given over to a spirit of delution , Because they received not the word of God in Love : It is spoken of Antichrist , that at his coming he shall come with all deceivablenesse , and he shall prevail with them that perish , who are they ? They that receive not the love of the truth that they might be saved . It is not enough my Brethren to receive the truth that we might be saved ; but we mnst receive the love of the truth if ever we would be saved ; Good is the word of the Lord to my soul . And we must receive it with joy too as well as with love ; Prov. 2. 10. When wisdome entereth into thy heart , and knowledge is pleasant unto thy Soul : Then discretion shall preserve thee , understanding shall keep thee , &c. That is a great matter , when the word reveals some truth to thy understanding , and thou canst so receive it as it should be pleasant to thy soul , that thy soul rejoyces in it ; it is a good word , it is that that doth me good at the heart , when a people can hear the word , and the word coming neer unto them , they can say , This word doth me good at the heart , it is pleasant to my soul , that is excellent . In Act. 2. 41. the godly are described , those that did receive the word so as to sanctifie Gods Name in it ; by this , that they gladly received the word and were baptized , and the same day there were added unto them about three thousand souls . There were three thousand in one day that did gladly receive the word ; What an auditory had Peter at this time ? Then the word it did them good , when they gladly received it . Quest . But it may be said , We read in Matt. 13. of the stony ground , the hearers that were not good and did not profit by the word so as to be saved , yet they received the word with joy . And Herod it is said of him , That he heard John Baptist gladly : It seems then that it is not enough to receive it with gladnesse ? Answ . To that I Answer First , There must be that that Hypocrites may have , if there be want of that , we cannot Sanctifie Gods Name . But you will say , We must go further or else Gods Name is not sanctified : That I confesse ; Therefore when I speak of gladnesse and joy , know that I mean another kind of joy then the stony ground had ; and so certainly the pleasantnesse that is spoken of in Prov. which I mentioned before ; And the gladnesse that the three thousand did receive the Word withall is different from the gladnesse of the stony ground . If you ask me wherein it differs ? I would Answer it differs thus , The gladnesse of an Hypocrite in receiving Gods Word , it ariseth either from the novelty of it , because it is a new thing , and he gets new notions that he had not before , or else he is joyful from some other carnal excellencies that he finds going together with the word , some esteem or honour that he shall get by it , some selvishnesse there is that makes his heart to be glad , for there is a great deal of natural and carnal excellency that goes along many times with the word . But now this gladnesse that is spoken of in the Acts and in the Proverbs , it is the gladnesse that ariseth from the apprehension of the spirituall excellencies that there are in the word , as that it is that word that reveals God and Christ to my soul ; that word that comes neerest to my soul to the mortifying of my Lusts , and the sanctifying of my heart : This is that which makes me rejoyce in the word , the holinesse and the spirituall excellencie that I see to be in the word : Thy word is pure ( saith David ) and therefore doth thy servant love it and rejoyce in it . This no Hypocrite can say ; I see the Image of God in his Word , I see the very glasse of Gods holinesse in his word , I feel that in the word that may bring my Soul to God , wherein my soul injoyes communion with God and Jesus Christ , and it is this that glads my soul . If we receive the word with joy thus , we shall come to Sanctifie the Name of God in the hearing of it ; And that is the Eight particular . 9 The Ninth Particular is this , If we would Sanctifie the Name of God in his word , we must receive the Word into honest hearts . This you have in Luk. 8. 15. in the Parable of the Sower ; you shall find there that there are divers grounds that do receive the seed ; and by those divers grounds are meant divers sorts of hearers : There is First the high-way ground , that is , such as hear the word and never regard what they hear , and as soon as ever they go out of the Congregation the seed of the Word is quite gone and is as if they had not heard at all . And then there is the stony ground , and the thorny ground , that is , those that hear with joy ( as was spoken of before ) but the cares of the world choak the seed of the word ; as soon as ever they are gone , they are upon their worldly businesse , and their thoughts and hearts runs that way . But then there is the good ground , that is , Those that receive the seed of the Word into a good and honest heart , a good and an honest heart they are both joyned together . By a good heart is meant a heart that hath not malice in it , a heart that doeth desire to empty it self of every thing that is against the Word , and which is not suitable to the spiritualnesse of the Word : A heart I say that entertaines nothing in it that any way makes against the word : A good heart is a heart which ( as the Apostle saith in Jam. 1. 21. and that place may very well come in here to be opened ) is clensed from all filthinesse and superfluity of naughtinesse . The word that is there translated filthinesse it signifies Excrements ; that which is unclean , that which comes from the body , such is the sinfulnesse of your hearts ; you come to hear the word , if it be with evil hearts you mingle that very filthinesse which is as vile before God as excrements are : And superfluity of naughtinesse ; by that I take is meant , as if the holy Ghost should say , Do not think it enough for to purge away filthinesse , that is notorious stinking evils , abominable sins , that you do not come with such filthy vile hearts , but whatsoever there is in your heart that is any way against the work of Grace , it is a superfluity of naughtinesse , all kind of evill thoughts , and evill affections that are more then needs . Look into your hearts and affections , and see whatsoever you find there that is more then ought to be , runing out unto any thing that they should not , labour to purge out that saith he , do not satisfie yourselves in any kind of evill whatsoever : It may be you are clensed from the notorious evils of the World ; but if there remaines any naughtinesse , any kind of drossinesse in your hearts that is not grace , it is to be purged out , for it is a superfluity : So then that is a good heart that entertaines no kind of evill in it . It may be there is some evill , but it doth desire to purge out not only that that is filthy , nastie , and abominable ; but if there be any thing that should not be there , a good heart is against it . And that is a good heart that is willing to receive any thing that God reveals ; As we use to say , Such a man is a good man , that is , you can propound nothing to him that is fit to be done but he is willing to hearken to you . A good man he hath no kind of evill ends in him , no evill designes at all , but he is willing to hearken to every thing that is good : So a good heart whatsoever is good he is ready to entertain , if it be a good thing his heart is sutable to it , and runs presently unto it ; having a good heart , it doth presently close with the good word of the Lord. But what is meant by an honest heart ? By honesty of heart , certainly there is more meant then such a one that we call an honest man , that is , a man that is honest in his dealings between man and man ; there is many a man that is accounted a very honest man in the world but hath not an honest heart : I beseech you observe it , That man that hath an honest heart to God , is one that receives the seed of the word , so as he goes beyond the high-way ground , the stony ground , or the thorny ground , he goes beyond those three sort of professors ; he is one that hath an eminency in profession of Religion beyond those three : now the world accounts many honest men that do not go beyond any of those three ; yea the world doth ordinarily account any of those three to be honest men , as the high-way ground : Are there not many honest men in the world , that regard not the word of God at all , but only come to hear a Sermon , and as soon as they have done , as it came in at one eare , so it goes out at the other ? I fear there are some men and women that are accounted honest men and women in the world that can hardly give an account of any one Sermon they have heard in all their lives : hardly I say , but the word which they heard is presently taken away from them , and yet these are accounted honest men in the world : But this is not the honest heart the Scripture speaks of . And many there are that goe further then these , that come to hear the word with joy , and yet they have not this honest heart : Yea they may hear the word so as to bring forth a Blade , and yet not have this honest heart . By this honest heart I take therefore to be meant this , A heart that deals squarely and truly with God , behaving it self in a beseeming manner sutable to that authority and excellency that there is in the Word of God. As now for example : 1 First , Amongst men he is accounted an honest man that deals squarely and truly with men in all actions ; such a man you will say is an honest man , as honest a man as ever broke bread ; that is , one that will deal squarely with men , not only in one thing , but turn him to any thing , and you shall find a proportion between one action and another : So this is an honest heart , not one that only will be forward for God in some one action wherein he may injoy himself as well as God ; but one that deals squarely with God , let God put him upon duty , upon any service , God shall find him still to be the same man : Put him upon an easie service ( as many will imbrace that ) or put him upon a difficult service , it is all one if it be the mind of God ; you shall find him square in every thing , though he be put upon that which he is like to suffer very much in , yet he goes on according to his principles . An honest heart is one that hath received gracious principles , and accordingly he acteth , all the world cannot take him off from his principles of godlinesse that the Lord hath put into his heart . 2 Secondly , An honest man is one that provides things honest before men , that doth all things in a seemly way in all those relations that he hath unto others , that we account honesty : So when a mans behaviour towards the word is such as doth beseem the word of that God with whom he hath to deal , That look what excellency , what glory , there is in the word of God , such a sutable behaviour there is in the heart of a man to it , this is an honest heart . So that there are those two things , when a man is square with God in one thing as wel as another , and when there is a sutablenesse in the behaviour of the Soul to what excellency there is in the word , when the heart of man will not abuse the word at all , but behaves its self honestly , according unto the gravity , holinesse , and weight that there is in the word . And thus now with such a good and honest heart we are to receive the word if we will Sanctifie Gods Name in it . 10 A tenth particular is this , If we will Sanctifie Gods name in the word we must hide the word in our hearts , we must not only heart the word but keep it , preserve it , and then do we declare that we account the word of God to be worth something indeed ; For what is it to Sanctifie God ( as we have opened before in the general ) but such a behaviour towards him as may testifie the excellency of the name of God , so the behaviour of the Soul in hearing the word must be such as may give a testimony to the excellency of the word and manifest the high esteem I have of it . Now if I received a thing that is of great value , if I slight it , and let any body take it from me I do not give a testimony to the excellency of that thing , but if I take it and lock it up , and so keep it under lock and key I do thereby give a testimony of the esteem that I have of the excellency of that thing , so now , When I come to hear the word , and meet with truths that have gotten into my Soul I close with them , and am resolved within my heart as I am hearing of them , well this truth I will keep through Gods grace , this concerns me , and I will make much of it , and although I forget other things , yet I hope I shall remember this to Sanctifie Gods name in hearing of the word , In Isa . 42. 23. Hear ( saith the holy Ghost there ) for the time to come ? When we come to the word we must not only hearken for the present , as many of us while we are hearing , our hearts are stirr'd for the present , Oh that we could but have that affection of heart alwaies as we have when we are hearing of the word , how many of you have said when you have been hearing such a sermon , Oh then me thought I could have gone through fire and water for God ? I but mark it , you must hear for afterwards . And in Psa . 119. 11. There the prophet David profest that he did hide the word in his heart , the word was sweet unto him , Thy word saith he have I hid in my heart that I might not sin against thee . You that come and hear those truths upon the Lords day if you would hide them thus in your hearts and keep them all the week , they would help you against the many temptations that you meet withall , you go abroad on the week daies into company , and there you meet with a temptation and it overcomes you , and you complain , Alas I am weak , I have met with a temptation and it hath foyld me ? But had you hid the word that you heard on the Lords day in your heart , it would have kept you from the strength of your temptation that it should not have overcome you , those that are truly godly they have a care to hide the word in their hearts , when they hear it , they think , this word shall help me against such and such sins which I am prone to by nature , and when a temptation comes to that sin I hope I shall have use of the word that I have heard this day ; As now suppose you hear a word against passion , then you should hide that word in your hearts against that time that temptation comes to passion , And you hear a word against sensuallity and abuse of the creatures you should hide that word , against that temptation cometh , And you hear a word against unrighteousnesse and unjust dealings , when a temptation comes to that sin you should hide that word against that time , So you hear a word that speaks of obedience to parents , and servants duties to governors , now you should hide that word in your hearts against that time , I have hid thy word in my heart that I might not sin against thee . You say that you would fain withstand and not be overcome with temptations ? why here is the way , hide the word within thee that thou mayest not sin against him ; And so in Pro. 2. 1. you have a Scripture to the same purpose , about hiding the commandements within us . And then in 1 Joh. 2. 14. I write unto you young men because you are strong , and the word of God abideth in you and ye have overcome the wicked one . I have written to you young men , you are youug , you have strong natures , and so strength of nature for God , But how comes this to passe ? You are strong and the word of God abideth in you ; here is an excellent Scripture for all young men , you have your memories fresh , and if you will exercise your memories about any thing it should be in the word of God , it is a comely and an excellent thing to see young ones to have the word of God abiding in them , that if you come to them , not only a week but a month after they have heard the word they are able to give you an account of it : I am verily perswaded that there are many young ones in this place , that are able to give you old ones , If you ask them , an account of what it is to Sanctifie Gods name in the duties of worship and why ? because the word of God abideth in them , It is the honour of young men to have the word of God to abide in them , and hereby they overcome the wicked one . And on the other side many young people that do come to hear the word , it may be they are drawn to it by others , or it may be they love to have a walk in the morning , but the word of God abideth not in them , and therefore when the wicked one comes with temptations the week after they are overcome by him , but those that have the word of God abiding in them they overcome the wicked one . And so in Job . 8. 31. you have a very remarkable Scripture for this purpose of keeping the word after we have heard it . Then said Jesus to those which beleeved on him , if you continue in my word then are you my Disciples indeed . I beseech you observe it , It is said that the Jewes did beleeve in Christ , and yet saith Christ If ye continue in my word then are you my Disciples , why , were they not the Disciples of Christ that did beleeve in him ? By this beleeving therefore we must understand some kind of general notion that they had of Christ , they began to think that Christ might be the true Messias , some kind of imperfect beleeving they had , but they were not throughly brought off , now saith Christ , If you continue in my word , you are my Disciples . As if he should say , Do not you think it enough that you come to hear me , and that you are taken by what I say ; you must continue in my word , and then you are my Disciples : Christ will not own that man or woman to be his Disciple that doth not continue in his word . O that you would consider of this , you that satisfie your selves in having some flashes of your affections when you are hearing the word , but do not think that you are the Disciples of Christ because of them , In Tit. 1. 9. Holding fast the faithfull word as you have been taught , that is the thing you should labour for , to hold fast the faithful word , hold it fast , that it may not be taken from you , and so you shall come to Sanctifie the name of God in the hearing of his word . 11 The last that I shall speak to is this , If thou wouldest Sanctifie the Name of God in hearing his word , turn it into practice , or otherwise the Name of God is blasphemed , or at least is taken in vain by thee if thou doest not turn what thou hearest into practice : So you have it in Jam. 1. 22. He that is not a forgetfull hearer but a doer of the word , this man ( saith he ) shall be blessed in his deed . And vers . 22. Be ye doers of the word , and not hearers only deceiving your own selves . The word here that is translated Deceiving your own selves , it s a word taken from Logicians , and signifies to make a false Sylogisme . A man that hears the Word and doth not do it , he doth as it were reason thus , Those that do come to Church ( as we use to say ) those surely are Religious people , but I come to Sermons and therefore I am Religious : Now this is a false reasoning , and thou doest but cozen thy self . Be not a hearer only , but a doer of the word , that thou maiest not deceive thine own soul . So in Rom. 2. 3. Thinkest thou this O man that judgest them that do such things , & doest the same , that thou shalt escape the judgement of God ? As if he should say , You have the word , and you are able to judge thereby what you hear , but yet still you are wicked in your lives ; this is dispising of the riches of the goodnesse of God towards you . And in Phillipians 2. 16. you have a remarkable text where the holy Ghost saith of the Philipians , That he would have them hold forth the word of Life . It were a most excellent thing if it might be said of this Congregation , that as they come diligently to hear , and are willing to take pains to get out of their beds so earely in the mornings , so all the week after they hold forth the word of God. You that are servants it may be your masters are naught , and the families naught from whence you come : now when you go home , though it may be they will not let you repeate the Sermon , yet you are to hold forth the Sermon in your practice and conversation : How is the Name of God glorified when we hold forth his word ! this is to let , not only your light shine , but the light of the word shine before men that they may behold it and glorifie your Father which is in heaven . So that now put all these Eleaven Particulars together , and then you have made good that expression we find in Act. 13. 48. That the word of God was glorified . And to the same purpose we have another expression in 2 Thess . 3. 1. Finally , brethren , Pray for us , that the word of the Lord may have free course , and be glorified even as it is with you . This is the commendation of a people , that they do glorifie the word of God : I beseech you brethren , in the Name of Jesus Christ this morning that you that are hearers of the Word would glorifie the Word , and glorifie the Name of God in the word ; Oh that not one of you would be a disgrace or shame to the word of God ; this is the charge that God this morning laies upon you , as ever you expect to receive any good from the word , or to look upon the face of God with comfort whose word this is : do not be a shame to his Word , and to the Ministers of his word . Put all these things together , I say , and learn to make conscience of Sanctifying Gods Name in hearing the Word , that so there may be none of you that may give any just occasion to others to say , Is this to hear Sermons ? Do you get nothing else but this by hearing Sermons ? If you should open the mouths of men to say so of you , the Word of God as much as lies in you would be disgraced by you ; you should rather think thus , It were better for me that I should die , and that I were under the ground and rotting there , then that the Word of God should ever be disgraced by me : Let me hold forth the glory of the Word , the Word is that that hath done good to my soul ; the Word is that that I would not for ten thousand worlds but have heard it , and shall I disgrace this Word ? shall I give any occasion that this word of the Lord should be spoken ill of by reason of me ? O God forbid . Therefore if you regard not your selves and your own honour , yet regard the honour of the Word ; If ever you have got any good by the Word you should go away with this resolution , Well , I will labour all the daies of my life to honour this Word of God that I have got so much good by : If this were but the resolution of every one of your hearts this morning , it would be a blessed mornings work . SERMON X. LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . NOW follow the Reasons why God stands so much upon it that he will have his Name Sanctified in this Ordinance of Hearing his Word . 1 First , It is because there is so much of God in his Word , and therefore we should Sanctifie Gods Name . If it were possible there could be sin in heaven , that sin would be greater then sin committed here ; therefore the sin of the Angels when they were in Gods presence in a more especial manner was the greater : The name of God being in any thing , the greater will be the evill if we do not sanctifie Gods Name in it ; now there is very much of God in his word , more of God there , then in all his works of Creation and Providence . In Ps . 138. 2. Thou hast magnified thy word above all thy name : There being therefore so much of God in his word , we must Sanctifie the Name of God in it . 2 Secondly , God hath appointed his Word to be the great Ordinance to convey the special mercies that he intends for the good of his people . That we spake to before in the generall , in shewing how the duties of Gods Worship are as a channel for the conveyance of speciall good to the Saints : But none more then the Word , that 's the Ordinance to convey the First Grace to those that belong to Gods election . The Sacrament is for frengthning , and therefore there is rather more in the Word then in the Sacrament , and yet every one thinks in conscience that he is bound to come carefully to the Sacrament , and to look to Sanctifie Gods Name there . It is an easier matter to convince men and women , that they are bound to Sanctifie the name of God when they come to receive the holy Communion , then for the hearing of the Word : they think not so much of that , but certainly the Word is appointed to be an Ordinance . of conveying more blessing then the Sacrament , because it is appointed to convey the first Grace , and to convey strength of Grace as well as the Sacrament : Now being appointed to convey such great things to the souls of the elect , both the first grace and strengthning of grace , and comfort , and assistance thereof , the Lord expects to have his Name Sanctified in it . 3 Thirdly , The Name of God must be sanctified in the Word , because the word is very quick and lively , it works men or women to life or death , to salvation or damnation . In Heb. 4. 12. The word of God is quick and powerfull , and sharper then any two edged sword , peircing even to the dividing asunder of soul and spirit , &c. It is very quick of opperation the text saith ; that is , when God hath to deal with men by his word , he will not stand dallying and trifling with them , but he is very quick with them , either to bring their souls to life , or to cast them away . The time of mens ignorance God winks at , but now he cals all men to repent . Let them look to it now , God did forbear in the time of ignorance , but he will not forbear so when the word comes , Now is the Ax laid to the root of the tree : And when was that ? When John Baptist came to preach repentance because the kingdom of heaven is at hand . Though the tree were barren before , and did not bring forth good fruit , yet it might stand still and not be cut down ; but when the powerfull ministration of the Word comes , then the Ax is laid to the root of the Tree ; either now come in and be saved , or resist the word and perish : And therfore that is very observable when Christ sends out his Disciples to preach , in Mark 16. 15 , 16. saith he , Go ye into all the world and preach the Gospel to every creature , and he that beleeveth and is Baptized shall be saved ; but he that beleeveth not shall be damned . As if he should say , There shall be quick work made with them , go and preach , & those that belong to my election shall be brought in to beleeve and be saved , and the others shall be damned : As if God should say , If they will come in and imbrace the Gospel they shall be saved , If they will not , they shall be damned , and there is an end of them : So that I say , we have need to look to it that we sanctifie the Name of God in his Word upon these Three Grounds . Because there is so much of God in his word . Because he hath appointed it to convey the greatest Mercies to his Saints . And because God is very quick in his Word , one way or other . We shall now proceed to the Application of this Point : And , First by way of reprehension to all those that do not Sanctifie Gods name in hearing the word , and herein we shall shew their fearful condition , and how God will Sanctifie his name upon them in waies of judgement , and then when we come to the use of exhortation , to exhort you to Sanctifie the name of God , there we shall shew you likewise how God will Sanctifie his name in waies of mercy upon those that do Sanctifie him in waies of obedience in hearing of his word . 1 For the first : Certainly if that be to Sanctifie the name of God that we have spoken of ; Gods name is but very little Sanctified by people that do come to hear his word , and we have no cause to wonder that there is so little good got by the word , because there are so few that make conscience to Sanctifie Gods name in hearing it ; Some there are that are so far from Sanctifying Gods name in it , as they altogether neglect it , and make it a matter of nothing whither they come to hear it or no : Saith Christ in Joh. 8. 47. He that is of God heareth my word , ye therefore hear them not because ye are not of God. Certainly he that hath the knowledge of God and any interest in God , and that belongs unto him , nothing is more sweet to him then the hearing of his word , but because ye are not of God ( saith Christ ) therefore you hear not his word . Those men and women that have no interest in God , but live without God in this world , they regard not to hear his word . O how many have we that belong to this place that do so ! How many live without God in the world , and do declare to all the world that they are not of God ? they have no part nor portion in God in that they hear not his word . Some there are that come to hear it , but they come to hear it as a meer matter of indifferency , in a meer formall and customary way , or for companies sake , or to give content to others : These are poor and low ends , thou shouldest come to hear the word as expecting God should speak to thy Soul for the furtherance of thy eternal good , but your consciences may tell you what vain and wandring hearts you have , when you come to hear it . The eies of the fool ( saith Solomon ) are in all the corners of the earth , up and down wandring , little minding that you are come to hear God himself speak to you in the Ministry of man. And if so be that it be minded , yet ordinarily the hearts of men do put off the word , and if it come any thing neer to them they think to shift it from themselves to others . We have a notable Scripture in Heb. 12. 25. for such men as shift off Gods word when it comes many times very neer to them : See that ye refuse not him that speaketh : for if they escaped not who refused him that spake on earth , much more shall not we escape , if we turn away from him which speaketh from heaven : See that ye refuse not him that speaks the word , see that you do not put him off : And that that is the signification of it : If you compare it with Luke , 12. 18. you shall find that there is the same word used , where speaking of those that were invited to the supper , it is said , They all with one consent began to make excuse , they began to shift it off , that is the same word : O take heed of this that when you are hearing the word and Christ comes and speaks to your hearts , and you begin to think that it may concern you , and your consciences begin to stir , take heed that you do not shift him off , take heed that you do not put away the word from you by any kind of pretence whatsoever . It may be you will say , If I were certain it were the word of God , and that God spake to me , God forbid but that I should submit unto it . But though it may be the hearts of men are not so notoriously rebellious as to resolve to sin against the word , which they will acknowledge to be the word of God , yet this is the deceit of the heart , when the heart hath no mind to obey , it will shift off the word , and have pretences , and put offs , O take heed that you do not shift oft him that speaks from heaven by making any kind of excuse whatsoever , but when thou hearest , if the word of God come to thy conscience , do not listen to vain reasonings that are against it . Others there are that cannot tell how to shift off the word but it will come upon them when they are hearing , it may be they are a little stirr'd , but it is presently gone , so that they are far from houlding the word , far from keeping it in their hearts . Oh how many of you have been stirr'd when you have been hearing the word , and how happy had it been for you if you had hid those words in your heart that the Lord hath spoken to you in the Ministry of it . If you had but the Invitations of the Spirit now that sometimes you have had , how happy were it for you ? But it is with many in hearing the word , just as with you Marriners when you are to go aboard , your friends come with you , take their leaves of you , and then you see them stand upon the shore a while , but when you sail a little further your friends are out of sight , and then you see only the shore , you sayl on a little further , and then you see only the houses , you sayl a little further and then you see only the steeples and such high places , and you sayl yet a little further and then you see nothing but the Ocean : So it is in hearing the word ; It may be when you go home there are some things fresh in your minds , but on the munday morning you have lost some , but then there are some others that do yet present themselves before you , and then you loose more and more until you have lost the sight of all : all truthes are gone , you see no more of the word , as if you had never heard it ; this is not to Sanctifie Gods name , you should treasure up the word as the most rich treasure that may be . Another sort to be rebuked are those , who are so far from falling down before the Lord to receive the word with meeknesse , as they can blesse themselves in their wicked waies , notwithstanding the word comes and meets with them . I only name this because of that notable Scripture we have , In Deut. 29 , 18 , 19. saith Moses there to them , Take heed , lest there should be among you a root that beareth gall and wormwood , ( what 's that root that beareth gall and wormwood ? ) And it come to passe when he heareth the words of this curse , that he blesse himself in his heart , saying , I shall have peace , though I walk in the imagination of my heart , &c. Take heed there be not among you a root that beareth gall and wormwood ; This is a bitter root in mens hearts , when they can hear the word of God , and have their hearts rise aganst it , and think with themselves that there is no such matter , these are but meer words , but meer wind , let the Minister say what he will , and talk as long as he will , I will go on in my way , I shall do well enough , that which he saith it is but his opinion , I say when men can blesse themselves thus in their way , and when there are such tumultuous and rebellious thoughts rising in their hearts , this is a root of gall and wormwood , and take heed of it , it will bring forth bitter fruit one day . But I should quickly be prevented if I should lanch into this argument , to reprove the several waies of sinning against God in the hearing of his word . And therefore I leave those and come to shew what a fearful thing it is for men and women not to Sanctifie the name of God in the hearing of his word , that so you may see that God will have his name Sanctified upon them . And they are these ; 1 In the first place , You that do not Sanctifie Gods name in hearing his word in those waies that have been opened to you , first you loose the greatest and happiest opportunity of good that ever creatures had , for an outward opportunity : indeed when God moves by his Spirit if that be neglected , that opportunity is more then meerly hearing the word , but otherwise except it be at such a time when God adds his Spirit together with his word ; I say you that are cast by the providence of God in such a place where the word of the Gospel is preached to you , applied and urged upon you , if you Sanctifie not the name of God , to hear as you ought and to profit by it , I say you lose the greatest opportunity for good that is in the world ? Oh what hast thou lost that hast lived many yeers under the Ministry of the Gospel , and yet hast not been acquainted with this mystery of godliness in sanctifying Gods name in the word . There are many thousand souls that are and shall be blessing God to all eternity for what of God they have met with all in the word , but thou hast fifteen under it stupid as a block , dead and barren , and no good hath been done ; Wherefore is there a prize in the hand of a fool , and he hath no heart to get wisedome ? this will lie upon thee heavy one day , the losse of such an opportunity , and that is the first . 2 In the Second place , know that this word that is appointed by God for the conveyance of so much mercy to his elect , it will prove to be the greatest aggravation of thy sin that can be : This is the condemnation that light is come into the world and men love darknesse rather then light : This is [ The ] condemnation . If so be that light had not come among you , then the condemnation had not been so great your sin had not bin so great , & your punishment had not bin so great . In Mat. 10. 14 , 15. where speaking of those that did injoy the word , and yet did not sanctifie Gods Name in it . Whosoever shall not receive you ( saith Christ to his Disciples ) nor hear your words , when ye depart out of that house or City , shake off the dust of your feet ; Verely I say unto you , it shall be more tolerable for the land of Sodom and Gomorah in the day of judgement then for that City . It is a most dreadfull Scripture ; their very dust must be shaken off in token of indignation , and it shall be more easie for the Land of Sodom and Gomorah in the day of judgment , then for that place : You would be very loth to be in a worse condition then Sodom and Gomorah that was consumed by fire from heaven , And now suffer the vengeance of eternall fire , Jude 7. Certainly they shall not be so deep in judgments as those that live under the Ministry of the word and sanctifie not the Name of God in it . Your sin is of a deeper dye , then the sin of the Heathens , yea and in some respects then the sin of the Devils , they never had the word of the Gospel sent to be preached to them and therefore this will aggravate your sin not only beyond heathens but beyond devils . Look to it then , that Gods Name be Sanctified in the hearing of his Word . 3. Thirdly , Know that so much as the word is rejected , Jesus Christ is rejected : Luk. 10. 16. He that despiseth you despiseth me , and he that despiseth me despiseth him that sent me . It is Christ himself that is rejected when the word is rejected , thou hast not to do with man so much as with Jesus Christ in the hearing of the word : And the power of Jesus Christ is to be put forth either to do the good by the word , or to avenge thy neglect of the word : Therefore in Matt. 28. 18 , 19. when Christ sends forth his Disciples to preach , he makes this preface , All power is given unto me in heaven and earth , go ye therefore and teach : As if he should say , I having received all power in heaven and earth , through the power I received I send you to preach , and I 'le be with you to the end of the world : that is , All power in heaven and earth shall go along with you to assist your Ministry , either for the good of those that shall imbrace it , or for the Misery of those that shall reject it ; So that whosoever stands out against the Ministry of the Word , stands out against all the power in heaven and earth that is given to Christ : Do not think that thou doest resist a poor weak mortall man , but thou doest resist all the power in heaven and earth . And is not this a dreadfull thing then , to be guilty of not sanctifying of Gods Name ? 4 Fourthly , It is an Argument of extreame hardnesse of heart not to be wrought upon by the word . Luk. 16. 31. If they hear not Moses and the Prophets , neither will they be perswaded though one rose from the dead , saith Abraham . Certainly that man or woman that shall not be wrought upon by the word so as to Sanctifie Gods Name in it , I say to such , If one should rise from the dead they would not have their hearts wrought upon , and therefore much lesse are they like to be wrought upon by afflictions . It may be some of you think when you are upon your sick beds then you will repent ; no surely , if this that is the great Ordinance to bring men to God shall not work upon you so as God shall be honoured in it ; you cannot expect that sicknesse and affliction should do it , no if one should come from the dead to tell you of all the miseries that were there , certainly if the word work not upon you , that will not do it . But you will say , One would think that there should be more power to work upon the heart : truly no , because that is not such an Ordinance appointed by God for working such great works upon the hearts and consciences of men , as the word is : It is true , the word is but a weak thing in it self , but here lies the strength , that it is an Ordinance of God appointed for to work upon the hearts of men therefore if this work not upon you to give God glory in the hearing it ; there is no other means is like to do it . 5 Fiftly , When the word works not upon men , it is a dreadful sign of Reprobation If our Gospel be hid ( saith the Apostle in 2 Cor. 4. 3. ) it is hid to those that are lost . It is a dreadfull Argument that here is a lost creature , one that God intends no good to . One the Lord works upon , perhaps he lets passe another , one in a family and not in another . Now where it is so that the word worketh not , I say , there is no such dreadfull brand of Reprobation as this is . It is true , we cannot give any certain sign of Reprobation ; therefore I cannot say of any man , he hath now such a mark upon him as doth evidently prove that he is a Reprobate ; we cannot tell that , because we know not what God may do afterwards , but we may say this , That it is as dreadfull a sign as any . There are not any more dreadfull signs then these two . First , For a man to be suffered to prosper in a sinful course ; For God to let men go on and have their hearts desire satisfied in an ungodly way . And then Secondly , For the Lord to leave them to themselves , so as the Ministry of the word shall not work upon them , that they shall be by Gods providence so disposed of , as to live under a faithfull and powerful Ministry , and that it should not work upon them : These are the two blackest signs of Reprobation : and therefore it is a most dreadfull thing to sit under the Ministry of the word and not to sanctifie Gods Name in it . 6 In the next place , Surely there can be nothing Sanctified to thee who doest not sanctifie Gods Name in his word . The Scripture saith , That every thing is sanctified by the Word and Prayer . And how canst thou expect that the word should sanctifie any thing to thee , seeing that thou doest not make conscience of Sanctifying Gods name in the word ? The godly think thus , 'T is the word that must Sanctifie all things to my Soul , and I had need then sanctifie Gods name in that from which I expect the sanctified use of all blessings . You therefore that can fit under it , and make not conscience of sanctifying Gods name in it , I say you cannot expect no sanctified use of any thing that you have in this world . 7 Such as do not sanctifie Gods name in the word , are very nigh to a curse : There is a notable Scripture for this in Heb. 6. 7 , 8. where the Apostle compares the word to the rain that fals upon the ground , For the earth that drinketh in the rain that cometh oft upon it , and bringeth forth herbs meet for them by whom it is dressed , receiveth blessing from God : But ( saith he ) that which beareth thorns and briers , is rejected and is nigh unto cursing , whose end is to be burned . The meaning is this plainly . The rain here is the word , and the good hearers they are like the ground that receive the rain and bring forth fruit , and receive a blessing : But now ill hearers that do not sanctifie Gods name in his word , they are like ground that receive the rain as much as the other , hear as many Sermons as the other , but they bring forth nothing but thorns and briers ; and mark what a dreadfull expression is against them ; First , It is rejected . Secondly , It is nigh to cursing . Thirdly , Whose end is 〈◊〉 burned . Thou rejectest the word , doest thou ? The Lord rejecteth thy Soul. If thou hast no need of the word , the word hath no need of thee it is a dreadfull thing to be rejected of God. And then , thou art nigh unto cursing : It may be the Lord may for the time withdraw himself from the Soul , and manifest that it is as it were rejected ; but yet the Soul hath not the curse of God upon it , to say , Well , let this Soul perish for ever : but some there are that are under an actual curse , and saith God , Well , my Word shall never do good to this ●oul , such a one hath sate under it thus long , and hath rejected it , my word shall never do good to him : Like as in Luk. 14. where those that made excuses when they were bidden to the Supper , the text saith at length , That the Master of the feast was angry , ( which was God himself that invited them by the Gospel to partake of his Son ; and when men would not come in but make excuses , and refused the offer of the Gospel , ) Verily ( saith he ) none of those men that were bidden shall taste of my Supper . They shall never partake of any good of the Gospel . This is a dreadfull curse . Now the Lord deliver you from having this curse pronounced against you , but yet I beseech you tremble at this Scripture in the Hebrews , They are nigh to cursing . Who knows how nigh some soul in this place may be to this curse , for God to say , This soul hath been often invited , and yet hath made excuses and put off all , he shall never taste of my Supper , of the good things in Jesus Christ , the word that hath been so rejected shall never do them good more ; you had better never been born then to have this curse actually upon you . Oh fear and tremble lest your condition be such as to be nigh to cursing : Who knows what a day , a week may bring forth ? It may be the Lord may spare and be willing to passe by the neglect of former Sermons ; but who knows what the next actuall rebellion against the Lord in his word may do to bring the curse upon thee ? And then if so , the next part of the verse will prove to be thy portion , Whose end is to be burned . Oh! It is a dreadfull thing to sin against the Word : God stands much upon it . 8 Eightly , Know that if Gods name be not Sanctified in it , the end that God hath appointed it for , will be turned quite contrary to thee ; The proper end that God hath appointed his word for , it is to save souls , but now , where Gods name is not Sanctified it is turned quite contrary , so the Apostle in 2 Cor. 2. 16. To the one we are the savour of death unto death , and to the other the savour of life unto life : It is a dreadful thing that the good word of God in which there is such treasures of Gods mercy , wherein the counsels of God , concerning mans eternal estates comes to be revealed , that this should prove to be the favour of death unto death , unto any soul , that is , to have such an efficacy in it , as to kill them by the very scent of it as it were ; As some things have such a poyson in them , as the very scent is enough to poyson one . So saith the Apostle , to some our word hath that efficacy being turned quite to the contrary end some souls are sav'd , and are and shal be blessing God to al eternity for the word , and thy soul is dam'd by the word , so as thou wilt hereafter curse the time that ever thou camest to hear it : That will be a dreadful thing that the same word that others shall be blessing of God eternally in heaven for ; that thou shalt be cursing eternally in hell for , it will be turned to the quite contrary end , If it works not in the right way it will work the other , the truth is , it hardens mens hearts if it brings them not to God ; there is nothing that doth harden the hearts of men more then the Ministry of the word : yet by accident , not by its self , there is no men in the world have such hard hearts as those that are wicked under the Ministry of the word ; It is not only an argument that their hearts are hard , but they are hardened by it : That in Isa . 6. 9. 10. is remarkable for this , and the rather because I find it so often quoted by Christ , I think it is quoted three or four times in the Gospel , And he said go and tell this people , hear ye indeed , but understand not , and see ye indeed but perceive not ; Make the heart of this people fat , and make their eares heavy , and shut their eyes , lest they see with their eyes , and hear with their eares , and understand with their heart , and convert and be healed . This is a strange Scripture , what must a Prophet go to them , to make their hearts fat , and to shut their eyes , why , the word is appointed to open mens eyes , but here the Prophet is sent to shut their eyes that they might not be converted , this is dreadful , this is for the punishment of some former neglect of the word of God sent unto this people , above all Judgements you should be afraid of this ; It is not so much that a fire should be upon your houses , as that God should make his word to be a means to harden your hearts . In Ezek. 14. we have a dreadful expression to this purpose by the Prophet there , where the Lord saith , that the people did come to inquire of him , with setting up their Idols in their hearts , but saith God , I will answer them according to their Idoll . If men come to the Ministry of the word with their beloved sins , and resolve that they will not part with them , the Lord many times in his just judgment suffers some things in the word to be accidentally a means to harden them in that sin of theirs , I will answer them according to their Idoll , those men are in a dreadful estate whose hearts come to be hardened by the word . 9 Ninthly , If thou doest not Sanctifie Gods name in the hearing of the word , what comfort canst thou ever have by the word in the day of thy affliction ? certainly when the day of thy affliction comes , then there is nothing can comfort thee but the word . Vnlesse thy law had been my delight ( saith David ) I should then have perished in mine affliction , but thou having been exercised in the word so much and Gods name not Sanctifed , thou must not expect to have thy soul comforted in the day of thy affliction . No marvail then though the word hath been applied again and again to your hearts , and nothing would stick : I remember it was an expression of one in a great deal of terror of conscience many came to apply comfortable Scriptures to him , and he himself for a while did take those Scriptures and lay them upon his heart to passifie his troubled conscience , but a little before he dyed , he cries out with a most fearful terror , there is a fair plaister made but it will 〈◊〉 on , it will not stick on , so dyed despairing ; so there is in the word such a plaister as may help a wounded and troubled conscience , but 〈◊〉 thou expect that hast not Sanctified Gods name in thy life time that it shall stick upon thy soul in the day of thy affliction ? never expect it , for the Lord hath said otherwise , Prov. 1. Because when I cryed and call'd ye would not hear , you shall cry and call and I will not hear ; The Lord in his word cries to thee , Oh thou sinful soul who art going on in the waies of sin and eternal destruction , Return , return , that is the way that will bring thee to eternal miseries , but here is the way that will bring thee to life and eternal salvation : Thus the Lord cries and cals to day to day , and thou stoppest thy eare , Oh how just is it with God to stop his eare from thy crying and calling in the day of thy affliction . 10 Further , Know that thou that doest not Sanctifie the name of God in his word , that all the word of God will be made good one day upon thee , God hath his time to magnifie his Law and to make it honorable Isa . 42. 21. You sight Gods Law , you slight his word , and despise it , but God will magnifie it and make it honorable , there is not any sentence that thou hast heard in the word , but it shall be made good , whatsoever becomes of thy soul , Thou thinkest that God is a merciful God & he will not damn thee ; but though God be merciful & hath regard to his creatures , yet the Lord hath ten thousand times more regard to his word then to all the souls of men and women in the world , and God will stand to make that good , he will not have such regard to that wretched vile sinful soul of thine as not to honour his word , he will honour his word whatsoever becomes of thee , and all that thou hast heard and rejected shall be made good upon thee one day . 11 Again the word that thou doest reject and sin against , it shall be the word that shall judge thee , Joh. 12. 48. Look to it as well as you will : this book of God out of which we preach , and those truths that we delivered to you from this word , they must be called over again at the great day to judge your souls by , the sentence of every one of your eternall estates must be tryed out of this book : Oh look upon it as the word that must judge your Souls at the last day , and then you will see it a dreadfull thing not to sanctifie Gods Name in it . And then when the word doth judge you , you shall obey it whether you will or no. Now the word convinces you and you will not obey it ; but when God comes to judge you by the word , then you shall obey it : Then when God comes to read that sentence out of the word , Go ye cursed into everlasting fire : then I say you shall be forced to obey it . 12 Lastly , There is yet one thing more ( which should have been mentioned before ) which is very remarkable ; That those men which do not sanctifie Gods Name in his word , they will be blasted , even here while they live their parts and common gifts that they yet have will be blasted , wither , and come to nothing . We find it ordinarily , that many that are young , had very good beginnings , and very good parts , that were very hopefull , and would speak very favourly where they came , afterwards beginning by degrees to neglect the Word , the Lord hath blasted them , their gifts have withered , the common gifts of the Spirit have been taken from them . I will give you one Text for that in Luk. 8. 18. Take heed therefore how ye hear . ( It is an Exhortation that follows upon the parable of the Sower that went out to sow ) because it is so that when the word is sowen as seed , there is so little of it doth prosper , and most hearers do not Sanctifie Gods name in it , therefore look to your selves : Why ? For whosoever hath , to him shall be given ; and whosoever hath not , from him shall be taken even that which he seemeth to have . You had need look to your selves how you hear , for the truth is , all depends upon it under God , have you got any common gifts of the Spirit of God , or any abilities to do any service for God ? do not be proud of them , neither be jolly , nor think that you are able to do better then others , and that those are but ordinary things that the Minister speaks , and you are gotten into a higher forme . Look to your selves , take heed you come not to the word with a proud Spirit , be not offended at the plainnesse of the word , take heed how you hear ; for if you do not , that that you seem to have shall be taken from you saith Christ : You seem to have excellent gifts yea you seem to have grace too , but take heed how you hear for all this , whatsoever parts you have got , though you be highly esteemed in the company where you come , and you are able to do things more then others , yet I say , Take heed how you hear , for otherwise that that you have will be taken away from you : have have we not seen this in our own experience ? and it is apparent that they began to be withered and to be blasted by neglecting of the Word . And therefore I beseech you look to this , that you do Sanctifie the name of God in his word , and let your hearts bow unto it as unto the Ordinance of God , and waite upon it in the Ministry of it , lest you wither and be blasted and come to nothing . And thus I have shewen the great evill of not Sanctifying Gods Name , and how God will be Sanctified . I shall be very brief in the Use of Exhortation . Oh that the Lord by this would cause some thing to stick upon your hearts , that what hath been preached in this point may be made usefull for many Sermons afterwards ! that it might be said of you in this place as it was said of them in Act. 13. 48. When the Gentiles heard this they were glad and glorified the word of the Lord , and as many as were ordained to eternall life beleeved ! Oh that God would make every one of you to be a means to glorifie the word of God! That should be our care that the word of God may be glorified by us ; we come to hear the word , but take heed that the word of God be not dishonoured by us , In 2 Thess . 3. 1. Finally Brethren pray for us that the word of the Lord may have free course , and be glorified , even as it is with you ; Oh that we were able to say so ! and yet through Gods mercy in some degree we hope we can say so and I could heartily pray that the word of God might be glorified in all places as it hath been with many of you ; but yet go on in this , and labour every one of you that it may be more glorified , that you may manifest the power of the word in your conversations , that all that do behold you may glorifie the word and say , Oh what hath the Lord wrought in such a place , in such families , families that were wretched , vild , carnal , and liv'd without God in the world , Prophane , Swearers , foul-mouth'd , Unclean ; Now since they have attended upon the word , how hath it wrought upon them ! what a change is there in such men and women ! That the carnal husband may say , since such time as my wife hath attended upon the word I have seen a Beauty in her conversation , shee is more holy , more gentle , and meek ; and so my servant , more submissive and faithful , and so my children more obedient then before ; Oh that the word may be thus glorified ! Take heed I beseech you that the word be not blasphemed by any of you : In Tit. 2. 5. there the Apostle gives divers exhortations , and among others to wives , and to servants : To be 〈◊〉 chast● keepers at home , good , obedient to their own husbands , that the 〈◊〉 God be not blasphemed , you must perform your duties unto your husbands , and why ? that so the word of God be not blasphemed , that is , that neither your husbands , nor any of your friends may blasphem the word , and say , what , do you get this by going to sermons ? Oh it should peirce your hearts when as your consciences tell you that you have given cause whereby the word of God should be blasphemed : and so he exhorts servants and others , and all in the strength of this argument , that the word of God be not blasphemed : you get up early in a morning to hear the word , that 's good , but take heed you give no occasion that the word be blasphemed : Now , I shall shew what an excellent thing it is so to Sanctifie Gods name in the hearing of his word , as to honour it , and how God will Sanctifie his owne name in mercy to you . 1 First , All the good in the word is thine if thou doest Sanctifie Gods name . There is aboundance of good in this word that we preach , it is the word of the Gospel , and to have all the good in that to be thine , that must needs be an excellent thing ; you will say , some times I read and hear such things in the word that if I were but sure that these things were my portion how happy should I be ? Here 's one sign by which thou mayest be assured that they are all thy portion : Is it thy unfained care to Sanctifie Gods name in the hearing of his word ? Oh peace be to thee , all the good in the word is thine : And here we might fall into a comendation of the word of the Gospel , and if I should give way to that a great deal of time would quickly be gone , I will only give you one Scripture for your encouragement to Sanctifie Gods name in the hearing of his word by way of comendation of it . It is Rom. 10. 5. ( a place I am afraid you have not had the sweetnesse of it for the want of understanding it ) It is quoted out of Deut. For Moses describeth the Righteousness which is of the Law , that the man which doth those things shall live by them . But the Righteousness which is of faith speaketh on this wise ; Say not in thine heart who shall ascend into heaven , that is , to bring Christ down from above , or who shall descend into the deep , that is , to bring Christ again from the dead ? But what saith it ? the word is nigh thee , even in thy mouth and in thy heart , that is the word of faith which we preach . The text hath some difficulty and yet exceeding sweet to us to know it ; I confesse if the Apostle Paull had not quoted this place out of Deut. and thus interpreted it , who could ever have thought in reading of Deut. that by the one had been ment the word of the Law , and by the other the word of the Gospel , therefore the meaning is this , here is a comparison between the word of the Law , and the word of the Gospel , Concerning the word of the Law , there is two things wherein that comes short of the word of the Gospel . First , It is not so nigh thee . Secondly , It is not so certain to assure thy Soul what shall become of thee to all eternity : The word of the Law saith who shall ascend into heaven , &c. But the word of the Gospel is nigh thee even in thy mouth and in thy heart : You will say , Why is not the word of the Law as nigh one as the word of the Gospel ? I Answer , The word of the Law you hear it in your eares , but it is not written in the heart as the word of the Gospel is : The Law cannot work savingly upon the heart of a man to bring salvation : those that are meerly Legall they can hear the duties that are required , but that word hath no power to write in their hearts what they do hear : But now when you come to hear the word of the Gospel , that is nigh you , even in your very hearts as well as in your eares , God speaks in it , and it comes into your hearts and there it works efficaciously , which the Law cannot . The Law is but as a dead Letter in comparison of the word of the Gospel . If you come meerly to hear the Law preached , and not in an Evangellicall way , you may hear it a hundred times and it will never be written in your hearts , But when you come to hear the Gospel in an Evangellicall way , that will come to be written in your hearts : So that the word of the Gospel is nigh you : But what is the meaning of the other , Say not , who shall ascend up into heaven , & c ? The meaning is this , As if the Apostle should say , The truth is , while you have no other but the righteousnesse of the Law , you are at an infinit uncertainty about your eternal estates . The Law saith , Do and live : but you can never know when you have done enough so as to be certain that you are well for eternity . That saith , Who shall ascend into heaven to know the mind of God concerning me ? whether he will accept of me , and of that obedience and worship that I tender up to him ? Who shall go down into the deep ? Who shall go down to Hell to know there , whether that place be prepared for him or not ? It is a phrase that only expresseth an uncertainty that one cannot be satisfied about his eternall estate , except he could go to heaven and there see and read Gods book and so discover Gods mind concerning him ; or go down to hell , and so know whether that place be appointed for him or not except I can do one of these , I can not certainly tell , ( meerly by the Law ) whether I shall go to heaven or hell . As you that are Merchants and dealers abroad , you are at a great deal of uncertainty what shall become of your estates . Indeed if I could send one over to the Indies to tell me how my Ship prospered , then I could be at a certainty , then I should hear whether I were a rich man yea or no , but except I could do such a thing I am at an uncertainty : Such is the expression here . As if a poor soul should say , I would fain be saved , and loth to perish eternally ; But all the while the soul remains under the Law , it remains in an uncertain condition ; but now saith he , The Word of the Gospel is nigh thee even in thine heart ; And that is the Word that we preach , that saith , Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Jesus , and shalt beleeve in thine heart that God hath raised him from the dead , thou shalt be saved . As if he should say , This word of the Gospel that is come into thine heart doth assure thy soul of thy eternall estate , so that though thou canst not go up to heaven , nor go down to hell , yet thou hast that in thine heart , that doth as it were assure thee that thou shalt be eternally saved , as if thou wert able to go up to the highest heavens and fetch newes from thence . Oh now the good word of the Gospel how should we prize it , and keep it in our hearts ? for that 's in our hearts that wil assure us of our salvation to all eternity , & of Gods eternal purpose to do the good in heaven . You would account it a great happines if there could be any art to send abroad to the Straits or to other place , to know how things fare with you : but now if thou hast the word of the Gospel within thee , if that prevails in thy Soul , thou hast alwaies got something in thy heart that will tel thee how things are with thee in heaven , and what shall become of thee for all eternity . Oh who would not sanctifie the Name of God in hearing of his word , seeing it is such a blessed word wherein the Gospel is opened with more clearnesse then it hath been to many of our fore-fathers . 2 It is a certain evidence of your election , in Thess . 1. 3 , 4 , 5. Remembring without ceasing your work of Faith , and labour of love , and patience of hope in our Lord Jesus Christ , in the sight of God and our Father ; Knowing Brethren , beloved , your election of God. Why ? For our Gospel came not to you in word only , but also in power , and in the holy Ghost , and in much assurance . And know this excellency there is in sanctifying Gods name in hearing the word , I beseech you mark it , that it is a more blessed thing , then if you did bear Jesus Christ in your wombes ; You that are women , would not you have accounted it a great happines if Christ had been borne in your wombes ? Now if thou comest to the hearing of the word , and sanctifiest Gods name in it , thou art in a better condition , and hast a greater blessing upon thee , then if thou hadest borne Jesus Christ in thy womb . In Luk. 11. 27. 28. And it came to passe as he spake these things , that a certain woman of the company lift up her voice and said unto him , Blessed is the womb that bare thee , and the paps which thou hast sucked . Seeing Christ and what gracious things came from him , she spake so ; But he said , Yea , rather blessed are they that hear the word of God & keep it . That is , Labour to sanctifie my name , ( as hath been opened in the particulars ) rather is that women blessed that do so , then the woman that bare Christ : Me thinks this one scripture should be such a scripture for women , to cause them to sanctifie Gods name in hearing of the word , instead of a hundred scriptures ; certainly thou maiest be so blessed , if thou wilt beleeve the word that comes from Christs mouth . 3 Do you sanctifie the name of God in the Word , that wil sanctifie you , by that your souls come to be sanctified , & it wil comfort you in the day of your affliction , & it will save you at last . 4 You that do sanctifie Gods name in the hearing of his Word , you will be the glory of the Ministers of God at the great day of judgement . You will be an honour to them , before the Lord , and his Saints , and Angels . In Phil. 2. 16. Holding forth ( saith the text ) the word of life . This is the duty of all the hearers of the word that they must hold forth the word of life ; when you go home , you must hold forth the power of the word you hear , well what will become of that ? That I may rejoyce in the day of Christ , that I have not runne in vain , neither laboured in vain ; Let that be one motive among the rest , saith the Apostle , this will be such a glory to me , that I in the day of Jesus Christ shall rejoyce that I have not laboured in vain , I shall blesse God for all my studies and care , and all the pains that ever I have taken , and ventring my self for this People , I shall blesse God in the day of Jesus Christ . Would it not be a comfortable thing to you , that all the Ministers of God that come to preach the word faithfully to you , If at the day of Jesus Christ you should hear them blessing God that ever he did send them to preach the Gospel in such a place , and you should hear them saying , Oh Lord , it may be had I been sent to another place I should have spent all my strength in vain , but through thy mercy I was sent to a teachable people that were ready to imbrace thy word , Oh this is my crown and glory . Would it not do good to any whose hearts are faithful to think this , that their holding forth the word of life will not only be a glory to God , which is the cheif , but it will be a glory to the Ministers , to recompence all their labours , that you shall not only be saved your selves in the day of Jesus Christ , but you shall adde to the glory of his faithful Ministers likewise when they do appear before Christ ? 5 I shall adde one particular more , There is a time coming when God shall magnifie his word before men and Angels : In I●● . 22. 21. He will magnifie his Law and make it honorable , What a joy shal it be to thee when the Lord before men and Angels shall come to magnifie his word , and make it honorable , for thee then to think ; This is the word that spoke to my heart at such and such a time , this is that word that I did reverence , that I did obey , that I did love , that I made to be the joy of my heart , this word the Lord now doth magnifie and make to be honorable ? This will be comfortable to thy Soul. The Eleventh SERMON . The Eleventh SERMON . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . THE last day we finished the point of Sanctification of the name of God in the hearing of his Word ; and now wee will proceed to the Sanctification of the name of God in receiving the Sacrament ; that 's the next duty of worship . Now first for the word Sacrament , I confesse wee have not that word in all the Scripture , as neither have we the word Trinitie , and divers other words that Ministers make use of , to set forth the Mysteries of Religion by , but yet it is usefull to consider the meaning why Ministers in the Church have given this name , unto those signes and seals that the Church receives ; Sacrament , is to hallow a thing , or to dedicate , because in the Sacraments there are outward things , that are made holy , for holy and spirituall ends . Secondly , wee our selves do as it were hallow , or dedicate our selves unto God in the use of these Ordinances ; that 's one reason from whence it hath the name . Or otherwise as some will have it Sacramentum , because it is to be received Sacramente with a holy mind , and therefore cald the Sacrament . The Churches have used it a long time ; in Tertullians time ( which was above fourteen hundred years agoe ) he was the first that we find used this word , and most that would open the word unto us , say , that especially it was taken from the practise of Souldiers , who when they came and listed themselves , bound themselves in a solemne oath to be faithful to their Captaine , and to the Cause that they did undertake ; and the oath , they were wont to call Sacramentum , A Sacrament . Now in regard that Christians when they come to this Ordinance , they come to seale a Covenant with God , and though they doe not formally and explicitely take an oath , yet they bind themselves in a holy Covenant , which hath the strength even of an oath in it ; ( For a solemne Promise to the high God hath the strength of an oath in it ) and from thence they were cald by these names , Sacraments : but that for the word , that you may understand it . But the word the Scripture useth to set out this Sacrament , by that now I am speaking of , is the Communion of the body and bloud of Christ ; so you have it in 1 Cor. 10. 6. The Cup of blessing which we blesse , is it not the Communion of the bloud of Christ ? The bread which we break , is it not the Communion of the body of Christ ? I say we are now treating about this point , how wee are to sanctifie the name of God in that which the Scripture cals the Communion of the body and bloud of Christ ; And now for the opening of that . First , We must know that this is a part of the Worship of God , and we draw nigh to God in this , or otherwise it will not come up to our point . And then wee shall shew that God is to be sanctifyed in this duty of worship . And then thirdly how . First , Wee doe in this draw nigh to God ; We worship God ; For when we are comming to receive these holy Signes and Seals , we come to present our selves before God ; and we have to deal with God himselfe in a service that hee himselfe requires of us , in a holy , in a divine service : wee come to present our selves to God for blessing , for Communication of some higher good unto us , then possibly those Creatures that we have to deale with , are able of themselves to convey to us , come for a higher good then to tast a peece of bread , or to drink a draught of wine , we come I say to present our selves to God ; that wee might have Communion with him , and that we might have the blessin of the Covenant of grace conveyed unto us through these things ; now certainly this is a drawing nigh to God ; for to present our selves , for the Conveyance of the blessing of the Covenant of grace through these Creatures , yea , that we might have Communion with God himselfe in them , this is drawing nigh to him , when we come to his Table ; therefore we draw nigh to God ; had not God instituted and appointed these Creatures , Bread and Wine and the actions about them to be the meanes of Conveyance of blessing unto us , it had been Will-worship for us to have expected any further presence of God in such Creatures , then there is in the nature of them . It is true , God is present with every Creature , when we eat and drinke at our Tables God is present there ; but we cannot be said to draw nigh to God , and worship God there ; for we there looke for no further presence of God with us in them , to convey further good then the Lord hath put into the nature of those things : onely when godly people take them , and receive them as blessings sanctified by the word , they take them as the blessings of God that come out of love to them . But now when we come to receive that which is cald the Communion , there we expect things that are beyond the nature of these Creatures to convey that that is by an institution of God set apart for supernatural uses and ends , not to convey in any naturall way such and such things but in a supernaturall way , through the institution of God , and so it comes to bee worship . Had we not I say a command for this , it were superstition and Idolatry for us to make use of such Creatures for such ends . If any man in the world should have appointed a peece of Bread , or a draougth of wine to have signified and , sealed the body and blood of Christ it hath been superstition in any , and Wil-worship , and sinfull and abominable to you ; but we are to look upon God setting apart these Creatures for such holy and solemne ends , and , therefore when we come to be exercised in them , we come to worship God ; and wee come likewise to tendes up our homage to God when wee come to attend upon him in such Ordinances as these are to tender up that homage that is 〈◊〉 poor Creatures unto 〈◊〉 as infinite and glorious God , and the 〈◊〉 we draw nigh to 〈◊〉 in these . Secondly , Wee must sanctifie Gods name in drawing nigh to him : whatsoever we doe , whether we eat or drinke we must do all to the glory of God ; Now if in our common eating and drinking we must do all to the glory of God , then certainly in this spirituall eating and drinking there must be some special thing done for the glory of God in this . 1. Because there is so much of God in it , for here there is a presenting before us the great yea the greatest mysteries of salvation , and the deep Counsels of God concerning eternall life , are presented before us in these outward Elements of the bread and wine , and the action thereof ; now when we come to eat and to drinke those things that are appointed to set forth the greatest mysteries of salvation , and the deepest of the Councels of God concerning mans eternall good , wherein especially God will glorifie himselfe ; we had need there sanctifie the name of God , for the things are very great and glorious that are presented unto us . 2. This Ordinance of the Lords Supper , or the Communion it is an Ordinance that Christ hath left to his Church , out of the abundance of his love , and therefore you shall find if you read the institution of it , in the 25. of Matth. that the same night wherein Christ was betrayed , he took bread and brake it ; though Christ was to die the next day , and to encounter with the wrath of God , yea that very night he was to be in an agonie , and to sweat drops of water and blood , and the next day to die and to have these Tryals of wrath poured upon him , so as to put him to cry out my God my God why hast thou forsaken me : Yet he busies his thoughts that very night to institute this Supper ; surely it must be a great Ordinance , and there is a great deale of the love of Christ in it . Christ saw that his Church had need of it , that he should that night when he was betrayed have his thoughts busied about such a thing as this is . One would thinke at that time , that he had enough to take up his thoughts concerning himselfe , being to encounter with the Law , and with the wrath of God for mans sinne ; but for all that great worke Christ had to encounter with , yet his thoughts are bulied about this great Ordinance of the institution of the Supper , and therefore there was great love in it , Christ saw that it was a matter of great moment ; now if it is so , than there is great cause why we should sanctifie Gods name in such an Ordinance as this is , and not to account it as a common and ordinary thing . 3. We must sanctifie Gods name in this ; because it is the Sacrament of our Communion with Christ ; wherein we come to have such a neer union and communion with him as to eath's flesh and to drinke his blood , and to sit at his table . We come to have Communion with Christ even in all our Sences ; now Christ comming so fully to us , that cals upon us to sanctifie his name when we come before him . 4. In this the Covenant of grace is sealed , the Covenant of grace comes to be sealed in both the parts of it ; now when wee come to have to deale with God in the way of the Covenant of grace , both to have the Seale on his part , and the Seale on ours , surely this must needs call for a sanctifyed use of such a thing as is so holy as this is . And that 's the first reason why we are to sanctifie Gods name in this , because if we be in ordinary eating and drinking we must doe it , then in this , wherein there is so much of God , wherein the Mysteries of Godlinesse are set before us , wherein there is so much of the love of Christ , wherein we are to have close Communion with Jesus Christ , and wherein the Covenant of grace comes to be sealed on both sides : there had need therefore be a sanctifying of Gods name in the use of it . Secondly , Consider this ; that there is no duty in all the book of God that I know of , that is urged with more strength and severity then this is ; as that place in 1 Cor. 11. sheweth where you have required of every one that comes to receive the Bread and Wine in the Lords Supper , That they should examine themselves and so eate , and you have the most dreadfull expressions against those that doe not doe it , that I know are mentioned against the neglect of any duty in all the Book of God ; there the holy-Ghost saith , that whosoever eats and drinks unworthily , First , he is guilty of the body and bloud of Christ , and then Secondly , he eats and drinks his owne damnation ; These two expressions have as much dreadfulnesse in them as can be Imagined , and we doe not find an exhortation to a duty backt with two such severe expressions , in case we should neglect our duty , as this exhortation . What if wee doe not sanctifie Gods name in this duty ? wee come to be guilty of the body and bloud of Christ . Bloud-guiltinesse is a terrible thing ; you know David cries out , Lord deliver me from Bloud-guiltinesse ; to have but the bloud of an ordinary man to lie upon one , to shed the bloud of the vildest Rogue that lives , in a murderous way , it would lie upon the Conscience and be very terrible ; it is impossible that such a man can be quiet all his dayes though he hath never such a seared Conscience . A Heathen could not be at quiet , if he hath the guilt of bloud lie upon him ; but to be guilty of the bloud of Christ , whose bloud is ten thousand thousand times more worth then the bloud of all the men that ever lived upon the face of the earth , must needs be a most dreadfull thing ; It is a fearefull expression ; guilty of the body and bloud of Christ , that is , he offers such an indignity to the body and bloud of Christ , as the Lord will charge him of being guilty of it , guilty of abusing of the body and bloud of Jesus Christ . And then he doth eat and drinke his owne damnation ; but wee shall speake more to that , when wee come to shew how God will sanctifie his name in those that doe not sanctifie it here in this holy Ordinance . I will not therefore spend further time in those Scriptures , for I bring them only now to shew that there is a necessity of it , that we do sanctifie the name of God in this Ordinance . Thirdly , there is nothing that strikes more upon a mans conscience ; wee find it by experience ; even upon wicked mens consciences , and especially upon such as begin to be enlightned in the holinesse of this Ordinance , God hath put much honour upon it ; I confesse some men may use it superstitiously though it be an Ordinance of Christ , yet God hath put a great deale of honour upon this Ordinance , that men that are very wicked otherwise , yet their Consciences tell them that when they come to this Ordinance then they must be good , then they must not sinne , but have good thoughts , and good prayers at that time . And many times they dare not come , if their consciences tell them that they live in some sin . I knew one my selfe once that was to be executed , and he had never received this Ordinance in all his life , though about fourty yeares of Age , And being askt the reason why , he confest he lived in some sin that hee was loth to leave , and therefore would never come to that Ordinance all his life , though herein the Devill gull'd and deceived him ; but I mention it to shew what a power there is in the consciences of men about this Ordinance ; this ordinarily is one of the first things that strikes upon the soules of men , when they come to have their Consciences awakened , Oh how have I prophaned the name of God in the Ordinance of the holy communion and have not sanctified his name in it . That God should be sanctified in this Ordinance , that 's cleer enough . But now the great work is ( which is the third thing that I promised to shew ) how wee should sanctifie Gods name in this Ordinance . Certainly the name of God hath bin much taken in vain , there hath been a great deale of pollution in the use of this Ordinance , and in mens Spirits when they have been exercising themselves in such an holy Ordinance as this is ; therefore I will open this to you , and shall not be very large in it , only to shew you the maine and principall things that may serve for the direction of us , that the name of God may not be so taken in vaine and dishonored as heretofore , and I shall cast what I intend to speak of into these particulars . 1 That whosoever was to pertake of this must be holy himself ; none can sanctifie God , but he must have a sanctified heart himselfe . Secondly , this Ordinance it must be received in a holy Communion ; There must be a Communion of Saints for this Ordinance ; and it cannot be received anywhere else but in a Communion of Saints . Thirdly , The holy disposition of soule particularly , or the qualifications of soule that are required for the sanctifying of Gods name in this Ordinance . Fourthly , the manner of the explicite goings out of the soule , that there are to bee at that very time of receiving . Fifthly , The keeping of the institution of Christ in our receiving . These things are required for the sanctifying of the name of God in this Ordinance . For the first , Those that come must bee holy themselves . This is an Ordinance not appointed for conversion , to make holy ; others that are not converted may come to the word , because the word it is appointed to worke conversion ; t is appointed to worke Grace , to worke the first grace , Faith comes by hearing ; but we doe not find in all the Scripture that this is appointed for conversion , but it supposes conversion ; none are to come to receive this Sacrament but men and women that before are converted by the word ; the word first therefore is to be preached to men for their conversion ; and then this is an Ordinance appointed for to seale them ; therefore in the Primitive times they let all come to hearing of the word , and then when the Sermon was done , there was an Officer stept up and cried holy things for holy men , and then all others were to goe out , and therefore it was called missa ( though the Papists did corrupt it and so called it the masse afterwards , by mixing their own inventions in stead of the Supper of the Lord , but it had that name at first ) I say this holy Communion was calld by the name of missa , because that all others were sent away , and only such as were of the Church , and accounted godly staid ; holy things to holy men . And this must needs be so , because that the nature of it being the Seal of the Covenant of grace requires it ; it must be supposed that all that come hither must be in Covenant with God , they must be such as have been brought to submit to the Condition of the Covenant . Now the Condition of the Covenant of grace is , Beleeve and be saved ; it is therefore appointed for beleevers ; And as the nature of it being a Seal supposeth a Covenant , so none can have this Covenant sealed to them , but those that doe first submit to it , and are brought into Covenant ; when you make an Indenture , and put to the Seale , certainly the Seale belongs only to those that have their names in the Indenture : Now t is true though mens names are not mentioned in the word , yet the condition is to those that are brought in to beleeve in Jesus Christ ; saith God I come now to seale all my mercies in Christ to their soules . We abuse God if we come to take the Seal to a blanke , it is to make this Ordinance a ridiculous thing ; therefore there must be some transactions between God and your souls before you come to the Seale ; if a man should say to you come set to your seale to such a thing , and there were never any kind of transactions between this man and you before , you would account it ridiculous ; after there hath been agreements between you , you use then to seale . So it must be here ; I would appeal to many of your Consciences that have come to the Lords Supper , what transactions have there been between God and your soules ? canst thou say the Lord was pleased to reveale himselfe to mee ; to make known to mee my wretched condition , and the way of grace and salvation , and shewed me that upon my comming in to receive his Son , he would be mercifull to me and pardon my sins ; and I have found the Spirit of God working my heart to Jesus Christ , the Lord from heaven speaking to me , and I sending an Answer to heaven againe , how willing my soule was to accept of the Covenant , which the Lord hath made with poor Creatures in the word of his Gospell ? canst thou say this in the uprightnesse of thy heart ? if not , know that this Seale belongs not to thee : untill the Lord hath by his word subdued thy heart to this agreement first with him . Secondly , This Ordinance , it is the Ordinance of spiritual nourishment , of eating the flesh of Christ and drinking his bloud in a spirituall way . Now it must needs suppose that first there must be life before there can be any nourishment received in . If it be appointed to nourish and increase grace , then surely there must be grace before ; what nourishment can a dead child take ? the very first thing that is to be done is nourishment here , The word hath power to convey life and then to nourish , but we read of no such thing here , but that which is to be done here is presently to feed , to eat , and to drinke , that 's the end of the Sacrament ; therefore it must be supposed that thou must have spiritual life , there must come no dead Soule to this Ordinance , but those who are quickned by the Spirit of Jesus Christ , they must come for nourishment . Thirdly , the act here required doth note that only those that are holy and godly can receive this Sacrament ; we are required by the Apostle to examine our selves . To examine our selves of what ? it must be of our godlinesse , examine what worke of God hath been upon the soule , how God hath brought the soule to himselfe , and what Graces of the Spirit of God are there , And how we have been brought into Covenant with God now if only those can receive worthily , and are to come that first examine themselves , then certainly such only as are godly are to come , for they only can performe those acts that are required . Fourthly , It s a Sacrament of Communion with God , and Communion with the Saints ; now what Communion hath Light and Darknesse ? or what fellowship hath Christ with Belial , If it be a Sacrament of Communion , of coming to the Table of God will God have his enemies to come to his Table ? you will invite no enemies to your Tables , but your children and friends , so they must be the children of God and the friends of God , these that are reconciled to God in the bloud of his Son , and those that are his children that must sit at his Table , therefore they must be holy . Now this may suffice for that first thing , that this is not an Ordinance for all sorts of people , but such as have submitted to the condition of the Covenant before . Such as have grace , and abilitie to examine themselves of their graces , and such as are children and reconciled to God , and so are fit to sit at the Table of God , and to enjoy Communion with him and with his Son , and with the Saints ; for we are one body sacramentally when we come to this holy Ordinance ; all others therefore certainly are to be kept from this Sacrament but such . 2 The second thing will make it out more fully , and that is , it is not enough that wee be holy our selves ; ( and so all ignorant , prophane and scandalous , yea all that are meerly civil , that can not make out any work of Godlinesse upon their hearts in bringing them to Christ , are excluded . ) But 1 It is to be done in a holy Communion , and is cleer out of that place in 1 Cor. 10. 16 , 17. The Cup of blessing which wee blesse , is it not the Communion of the blood of Christ ? the bread which wee break , is it not the Communion of the body of Christ ? and then saith the Apostle in the 17. verse , for we being many are one bread and one body ; therefore all that come to receive the Sacrament , they must so come as they must be one body , one spiritual Corporation ; this very consideration , that those with whom we receive the Sacrament are one body with us , it hath a great deale in it , for the helping of us to sanctifie Gods Name ; this Ordinance I say , it is to be received only in a holy Communion ; one Christian cannot receive the Sacrament alone ; there must be a Communion wheresoever it is to be administered ; it is not enough there is one Godly man there , but there must be a Communion of Saints , and in that communion it is to be received . Quest . You will say , must it be received in a communion of Saints ? what if wicked men doe come there ? will that hinder us from sanctifying Gods name in partaking of the Sacrament with them ? doe not wee finde in Scripture that the Church had alwayes wicked men among them ? there are alwayes tares growing up with the wheat : If you read even in the Corinthians , you shall find that there were some in that Church that were wicked , yea and its thought that Judas himselfe did receive the Sacrament too ; therefore what if wicked men be there , doth that hinder ? Answ . I answer , first it is true , that in the Church of God there have been wicked men , and is like there will be wicked men to the end of the World ; but yet wheresoever there is a right communion of Saints , there ought to be the power of Christ exercised to cast out those wicked men , or at least to withdraw from them . This is the Law of Christ , that if there be any that have communion with you , if any of them doe appear to be wicked , you are bound in conscience to goe and tell them ; if they do not reforme , you are bound to take two or three , and if they doe not yet reforme , then you are bound to tell the Church , to tell the Assembly of the Saints when they meet together ; for so the word Church doth signifie , and wee find in the 1 Cor. 5. chap. that when there was an incestuous person to bee cast out , it was done in the presence of the congregation : Thus farre you are bound to doe , otherwise you cannot say that it is nothing to you if wicked men bee there , for you have not discharged your conscience , and so you come to be defiled , and you doe not sanctifie Gods Name in this Ordinance , because you have not done to the uttermost of your duty for the casting out of those wicked men . And marke in 2 Cor. 5. 7. there the Apostle writing to the Church , bids them that they should purge out the old leven , Know yee not saith he , that a little leven leveneth the whole lump ? the Apostle doth not speak there of sin , but of the wicked incestuous person , saith he , you must look to it that this man be purged out from you , or otherwise you are all levened by it , that is , the whole Church would be levened by it , if there were not care taken to purge out that one man. You will say , shall we be the worse for one wicked mans coming ? no , if we be no way faulty of it , then we cannot be said to be worse and it cannot leven us ; but now when it is our duty to purge him out and we doe not doe it , as in all communion of Saints there is a duty , and there is not any one but may do something towards it ; thus far every communicant in every communion of Saints must goe ; if there be a wicked man there , if you come to know it , and doe not goe thus far as I have spoken , you art defiled by him , you are not defiled by the meer presence of wicked men , ( for that 's a meer deceit and gall that some would put upon men that differ from them otherwise ; ) but thus now you are defiled by their presence , if you doe not doe your duty , and the uttermost that you are able to purge them out ; yea , then the whole congregation is defiled , if they doe not doe their duty ; now this is the duty of every one in the congregation , to tell their brother , or to take two or three , and after that to tell the Church , and so come to professe against them , or if the Church will not doe their duty as they ought , yet then to free their own soules , as to professe , here is one that is so and so guilty , and may be proved thus and thus , and so for my part I to free my own soule professe that this man or woman ought nor to have communion here ; and thus you come to free your own soules , and when you have done thus , though wicked men be there you may there eate and drink and not be defiled by their presence , for you cannot be said properly to eate with them now , not to have communion with them , no more than if a dog should come and skip upon the Table , and take a peece of bread ; you cannot have communion with him because he takes it , no more have you with those wicked men when once you have dealt so far with them , you for your selves professe against them that you for your own particular cannot have cōmunion with them herein ; this is not to eat with them : The Apostle in 1 Cor. 5. latter end , he doth there require , in the 11. v. that If any man that is called a Brother be a fornicator , or covetous , or an Idolater , or a Raylor , or a Drunkard , or an Extortioner , with such a one no not to eate ; for what have I to doe to judge them also that are without ? that is , the Heathens , and those that were in no communion with them , I have nothing to do to judge them ; but doe not yee judge them that are within ? When wee have so far freed our selves as professing against their sin , then we cannot be said to have communion with them , and then wee do withdraw from those that walk disorderly , when wee doe our duty thus far . 1 Thess . 3. 14. If any man obey not our word by this Epistle , note that man , and have no company with him , that hee may be ashamed ; and in the sixt verse of that Chapter hee commands them in the name of our Lord Jesus Christ that they should withdraw themselves from every Brother that walked disorderly . So that till we do our duty we come to be defiled ; but now , if we do our duty , then it is not the mixture of a Congregation that is enough to hinder any from receiving the Sacrament there : and this will tend much to satisfie men about the receiving in mixt congregations where any are cast into them and are actuall Members there . But now on the other side , if we be in a place where either this Congregation will not take upon them any such power to cast out unworthy ones , or are not convinc'd of this power , then there is no rule that Christ hath set , that we must be forced all our dayes to continue to be in such a congregation as denies one of the Ordinances of Jesus Christ ; if so be there be any such that are wicked , and we do first what we can to have them cast out , and we waite with patience in such a congregation for to have them cast out , and yet we see that either the congregation doth not understand that they have any such power , or doe deny such a power that they have , and so upon that all people are left in a mixt way , I say then there is no rule in all the Book of God that should force men to continue to bee members of such a communion where they cannot enjoy one Ordinance of Jesus Christ , which is the Ordinance of Separating the pretious from the vile , the Ordinance of casting out the wicked and ungodly . It were a very diseased body and in danger quickly of the losse of life , to take in every thing into it , and to have no expulsive faculty to purge any thing out again ; so a congregation that is altogether without such an Ordinance as that is of expelling such as are wicked and ungodly ; I say , I find no Scripture that doth force people , and require them as bound in conscience to continue there where they may not enjoy all the Ordinances of Jesus Christ , and the right understanding of what I say now , will help us to answer all those Scriptures that are brought . As if it be that of Judas , first it is hard to make it out cleer whether it were the Lords Supper that he received yea or no : but suppose it be granted that he did , yet I make no question but such as Judas was , that shall continue to make such an outward profession as he did , and could not be discovered in the Church-way , but that we may receive with such as are close hypocrites . You will say Jesus Christ knew him to be faulty , and he told John that lay in his bosome what he was ; but though he knew him as he was God , yet he deals with him in his Ministeriall way , and he had appointed before that none were to be cast out but were to be dealt withall in such a Ministeriall way ; so that it is not enough though I knew by Revelation from God that such a man were an hypocrite ; suppose God should reveale from heaven to me that such a man were an hypocrite , I think I might communicate with him still , when he doth not so farre discover himself that I can by witnesses prove his evill ; therefore though men be wicked , yet it doth not defile the communion where they are if there hath been that way used that Christ hath appointed for to be observed in his Church . And when that is done then I am to withdraw from him , and to professe against communion with him , so that its enough to answer the case . We read likewise that there were divers wicked men among the Corinthians , and of Tares that grew in the Wheat . It 's true , there were wicked men among them , but they were enjoyned by the Apostle to cast out those wicked men , and if they did not do it , it was their sin , and they were defiled by it . And for Tares that were among the Wheat , take it that this is meant concerning the Church , suppose it were ( and yet Christ saith plainly that the field is the World , and 't is the godly and the wicked living together in the World , and so I find many interpreters take it ; but howsoeuer take it that it is meant of the Church-communion ; yet thus far is clear that it was through the fault of the officers that there should be any Tares among the Wheat ; for so the text saith plainly that while the servants slept there did Tares spring up ; therefore there should have been none . Secondly , they were not such Tares as would spoyle the Wheat , but as Jerom saith in those countries the Tares did grow much like Wheat all the while it was in the blade , so that they were hardly to be distinguished , though some that were of more understanding were able to discern them from the Wheat ; therefore though such as do grow up like unto the Wheat may be suffered , and yet in this case only , that is , in case that it will prejudice the Wheat , that is , when they are so close to the Wheat as there will be danger by plucking them up to pluck up the Wheat too , then they must be let alone ; Mark , first it was through the negligence of the officers ; they should have been kept out . Secondly , if they do get in , yet while they grow so close to the Wheat as there will be danger that when you pluck out them , to pluck out the wheat too , only in that case it must be forborne ; but this gives no liberty that therefore all sorts may be let into the Church , and there should be no kind of Ordinance to cast out those that are venomous weeds that will do hurt and mischiefe . But if you understand it ( as many do ) concerning the World , then the meaning is thus , the Preaching of the Gospell that comes to a place , and ther 's only good seed sown , and is a means of the conversion of many , but together with the conversion of some , there are others that do heare the Gospel Preached , and the truth is , they being mingled among the hearers of the Word , in stead of bringing forth good fruit according to the Gospel , they bring forth the Tares ; now saith the servant , Lord , how comes it to passe that we preach such excellent truths in this place , and yet there are so many wicked men that bring forth such wicked fruit ? Lord , is it thy mind that we should be wholly separated from them and have nothing to do with them , that there should be a full separation while we live in this world ? no saith Christ , not so ; for then the truth is , if all godly men should wholly withdraw from wicked men , and beleeve that they may not live among them , they could not live in the world . if you did beleeve it were your duty not so much as to live near a wicked man , nor to have any thing to do in any kind of converse with him , there would be no Wheat growing in this field of the world here ; and therefore you must be content , when you live where the Preaching of the Gospel is , and the seed brings forth good fruit in some , and in others it brings forth Tares , you must not be offended by this , that here in this world God doth not by some visible stroke of judgement come and strike them dead , or that God doth not take some course that there should be a full separation here , but that they might live together till the day of judgement ; here I say you shall not have such a full separation ; so that you see it carries a very faire sense to take the field to be the world , and the kingdome of Heaven there to be the Preaching of the Gospel in any place , and so we must bee content while we live in this world to bee where wicked and ungodly men are . But it doth not follow from this place that we are to have converse in the closest communion , in Church-communion with wicked men , to be made one body by eating the same bread , and drinking the same wine ; it holds not forth such close communion as this is ; so that ther 's little strength can be taken from that place , but still it holds that wheresoever there is the Sacrament of the Lords Supper , there must be a holy communion of Saints . Object . The Scripture only saith let us examine our selves . Answ . I grant for the benefit to mine own soule , I must look to examine my selfe more especially ; but now for another I am but onely so farre bound to looke to him as to keepe my selfe clean ; it is true I am not bound to goe and pry into his life and all his waies , so as to force him to give an account of things that are secret , but I am bound to keep a watch , and if any thing be done that offends me , then I am bound to goe to him according to the former Rule of Christ , and if he appears to be wicked , then I am bound to see him purged from the Congregation ; for take but that other text in 1 Cor. 5. 6. know you not that a little leaven leaveneth the whole lump ? If I doe not do so much as concerns my duty , then I am defiled by it . So as that you must not thinke that it is nothing to you how many wicked men come to the Lords Table , and that it belongs only to the Ministers and they are to look to it ; the truth is that every one in his place is to look to it , and every one may be defiled if hee doth not performe this duty that God requires of him ; do not say what have I to doe with my Brother ; am I my Brothers keeper ? it was the speech of Cain ; if thou beest of the same body , you are to have a care of your Brother ; doe not yee judge those that are within ? there is some kind of judgement that every one may passe upon such as do joyne with them in the same Body ; surely it concernes me much ; what shall I do in such an action as to joyne with them to eat bread , whereby I must professe that I doe beleeve my selfe to be of the same body , that this drunkard is of , that this Whoremaster is of , that this swearer is of ? whenever you receive the Communion with any company , you doe professe your selves to be of the same body with that Company ; only in this case , If I have discovered any , and can particularly professe against anyone , then I doe not professe my selfe to be of the same body with him ; but now when I come in an ordinary way , and I know such to be wicked , vile , and prophane , and I professe nothing against them , nor take any course at all , I doe then by partaking with them , professe my selfe to be of the same body that they are of . Thou doest as it were openly declare , Lord , here we come and professe that we are all of the body of Jesus Christ ; now when thou knowest such and such as are notoriously wicked and profane , and dost nothing in the world to helpe to purge them out , dost not thou thinke that Gods name is taken in vaine ? is not Gods name prophaned here ? therefore it concerns us very much to look unto it , that it be a holy communion that we receive the Bread and Wine in ; I beseech you therefore understands things aright that I have spoken of ; I have laboured to satisfie men that there is a way that we may partake of the Sacrament though wicked men be mixt with us : But this is that that is required of you for doing your duty , to keep your selves clean that you may not be accessory any way to any wicked mans comming to partake of this holy mystery of the Body and Blood of Christ , there are divers things further about this , and the speciall thing I thought of was to shew you the holy qualifications that there ought to be ; but this I conceived to be necessary , and I should not have had peace in mine own conscience as being faithfull to you in what I am speaking , of sanctifying the Name of God in this Ordinance , if I should not have mentioned this that I have spoken unto you , and there 's an error on both sides , that I desire to meet withall ; either those that come hand over head , and think it concerns them not at all with whom they come to the Sacrament , but to look to their own hearts : and there 's an error on the other side , that if they do what they can to keep them away , and yet if they should be suffered to come , they may not come to partake of those things , now it is very usefull for us to know what wee should doe in this case . SERMON XII . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . I Shall adde something to one particular that I had the last day , concerning peoples withdrawing from such a Congregation where they could not receive all the Ordinances of Jesus Christ . As now , if I were in a Church where I could have but a piece of the Sacrament , suppose they dealt with me as the Papists doe with the people , that is , they will give them the bread and not the wine , Certainly I were not bound to stay with them then , but I were bound to goe where I might have the whole Sacrament . So if a Church will give me some one Ordinance and not another , I confesse so long as there is hope that I may enjoy it , and that they are in a way for injoyment , I thinke there should be a great forbearance to a Church as well as to a particular person ; as I must not withdraw from a particular man , where there is hope still of his reformation , and that there may come good of my forbearance , so towards a Church much more ; but I say , if I cannot enjoy , neither doth there appeare any hope of the injoyment of all Ordinances , certainly it were but a cruelty to force men to stay there , when as otherwhere they may enjoy all Ordinances for the good of their souls . And this cannot be Schisme thus to do ; as now is this Schisme ? suppose a man were in a place and joyned in such a Communion , for his outward benefit he may remove his dwelling from one place to another , if he can have better trading in another place ; then certainly if he may have more Ordinances for the edification of his soule , he may as well remove from one to another , as he may remove if his trading bee betterin one place then another . Christ would have all his people look to the edification of their soules ; and should I account that Schisme ? when a man or woman meerly out of tendernesse and a desire to enjoy Jesus Christ in all his Ordinances for the benefit of their soules , they find such want to their soules of all Ordinances , that though they may have some in one place , yet if they cannot have all , their soules doe not so thrive ; now if this be all the end why they remove that they might have more edification to their soules injoying the Ordinances of Christ more fully , God forbid that this should ever be accounted such a sin , that the Scripture is to brand ; no thats Schisme when there is a violent rending out of malice , for the want of love ; for as Apostafie is a rending from the head , So Schisme from the Body , that is , when it is out of an evill Spirit , from envie , or from malice , from want of love , or from any base sinister ends , and upon no just Ground ; but now when it is meerly out of love to Jesus Christ , that I might have more edification to my soule , and still I retain love to the Saints that are there as they are in a Communion , and so farre as they have any thing good among them , I hold Communion with them in that ; onely I desire in humility , and in meekenesse that I may be in such a place , where my soule may be most edified , where I may enjoy all those Ordinances that Christ hath appointed for his Church , certainly , that soule that can give this account to Iesus Christ for going from one place to another , will be freed by Iesus Christ from such a sinne , as this that the world cals Schisme ; but the truth is , this word is in mens mouthes that understand not what it means , and the devill alwayes will have some word or other cast upon them that are good ; for hee hath heretofore gained much by it , so still he makes account to gaine much by words , and Termes , and therefore men should take heed of words and Termes that they do not understand , and examine seriously what the meaning of these words , and what is held forth in those words ; and thus much for that point , that it must be in a holy Communion ; wherever there is the receiving of the Lords Supper , it must be received in a holy Communion . Now wee are to proceed to that which is the maine thing , and that is , What are the holy qualifications or dispositions of the soule , together with the actings fit in the receiving of the Lords Supper , what is required in the soule , for the sanctifying of the name of God in this holy Sacrament ; there are many things required . As first , there is required knowledge ; I must know what I doe when I come to receive this holy Sacrament ; knowledge applyed to the worke that I am about ; when some of you have come to receive this Sacrament , if God should have spoken from heaven and have said thus to you , what are you doing now , what do you go for , what account had you been able to have given unto him , you must understand what you doe when you come thither . First you must bee able to give this account to God , Lord , I am now going to have represented to me in a visible and sensible way the greatest mysteries of godlinesse , those great and deep Councels of thy will concerning my eternall estate , those great things that the Angels desire to pry into , that shall be the matter of eternall praises of Angels and Saints in the highest heavens , that they may be set before my view ; Lord , when I have come to thy word , I have had in mine eares sounding the great mysteries of godlinesse , the great things of the Covenant of grace , and now I goe to see them represented before mine eyes in that Ordinance of thine that thou hast appointed . Yea Lord , I am now going to receive the Seales of the blessed Covenant of thine , the second Covenant , the new Covenant , the Seales of the Testimony and will of thine ; I am going to have confirmed to my soule thine everlasting Love in Jesus Christ . Yea Lord , I am going to that Ordinance wherein I expect to have Communion with thy selfe , and the communication of thy cheife mercies to my soule in Jesus Christ . I am going to feast with thee , to feed upon the body and bloud of Jesus Christ . Yea I am now going to set to the Seale of the Covenant on my part , to renew my Covenant with thee , I am going to have Communion with thy Saints , to have the bond of Communion with all thy people to be confirmed to me , that there might be a stronger bond of union and love between me and thy Saints then ever ; these are the ends that I go for , this is the work that I am now going about , thus you must come in understanding ; you must come with understanding , you must know what you are going about ; this is that which the Apostle speaks of , when he speaks of the discerning the Lords Body ; he rebukes the Corinthians for their sin , and shews them that they were guilty of the body and bloud of Christ , because they did not discerne the Lords body , they lookt only upon the outward elements , but did not discerne what there was of Christ there , they did not understand the institution of Christ ; they did not see how Christ was under those elements , both represented , and exhibited unto them , that 's the first thing , there must be knowledge and understanding . And now for the knowledge and understanding of the nature of the Sacrament ; there need be knowledge in other points of Religion , for we can never come to understand the nature of this Sacrament , without knowing God , and knowing our selves , knowing in what estate we were by nature , knowing our Fall , knowing the way of Redemption , knowing Jesus Christ what he was , and what he hath done for the making of an Atonement , the necessity of Jesus Christ , and what the way of the Covenant is that God hath appointed to bring mens soules to eternall life by . The maine points of Religion must be known , but especially that that concernes the nature of a Sacrament . Now this knowledge likewise must be actuall , not meerly habituall knowledge , but there must be a stirring up of this knowledge , that is , by meditation , I must be meditating , have actuall thoughts and meditations of what I doe know ; that ought to be the work of a Christian in comming to receive the Sacrament , to quicken up his knowledge , to have a renewed work of his knowledge by actuall thoughts and meditations of the maine points of Religion , and especially of the nature and the end of this holy institution , that is the first thing . Secondly , As wee must come understandingly , without which wee cannot sanctifie Gods name , so we must come with hearts sutable to the work that wee are about , that is , because the great thing that is here , is the breaking of Christs body , and the pouring forth his bloud . A sutable disposition to this is brokennesse of heart , sence of our sinne , of that dreadfull breach that sin hath made between God and the soul ; our sin should be upon our hearts so as to break them ; But this brokennesse must be evangelicall ; it must be through the applying of the blood of Christ unto my soule ; I must come to be sensible of my sin ; but especially be sensible of it by what I see in the holy Sacrament , that must make me sensible of my sinne : There are a great many things to make me sensible of my sin : The consideration of the great God that thou hast sinned against , and the Curse of the Law that 's due to thee , the wrath of God that is incensed against thee for thy sin , and those eternall flames that are prepared for sinners , those everlasting burnings . But now those are not the things that will break the heart in an evangelicall way , in a gracious way ; the maine thing by which the soule must come to break its heart , must be the beholding of the evil of sin in the red glasse of the blood of Jesus Christ , the beholding him broken ; and truely there is nothing in the world , that hath that power to break the heart for sin , as the beholding of that which is to be beheld in the holy Sacrament ; and that heart is a hard heart that can see what is there to be seen , and not break in the apprehension of sin ; when I here see what my sinne cost , what a price was made for my soule , when I see the hatred of God against sinne , and the justice of God in not sparing his Sonne , but in breaking his Sonne for my sinne , and in shedding the blood of his Sonne for my sinnes , I see here that the making of my peace which God did cost more then ten thousand worlds is worth ; I see that by my sin such a breach was made between God and my soule , that all the Angels in heaven , and men in the world could never make up this breach ; only the Sonne of God , hee that was God and man , that was thus broken by the burden of the wrath of his Father , for my sins , could do this . The truth is , when wee come to this holy Communion , we are to look upon Christ as if we saw him hanging upon the Crosse ; suppose thou hadst lived at the time when Christ was crucifyed , and hadst understood as much concerning the death of Christ as now thou doest , and what Christ was , if so bee that thou shouldest have beheld him in the Garden , and there sweating drops of water and blood , and lie groveling upon the ground , crying if it be possible let this cup passe from me : and shouldest have followed him to the crosse , and their have seen his hands and feet nailed , and his side pierced , and the bloud trickling downe , and have heard him crying out my God , my God , why hast thou forsaken mee , would not such a sight as this is , have broken thy heart for thy sinne ; the truth is there is more , I won't say only so much , but I say there is more in this Sacrament to breake the heart for sin then such a sight as that . You will say if you should have Christ to be crucified again before your eyes , if you should see the body of Christ hanging upon the Crosse , and there behold him crucified , and hearing of him cry out , my God , my God , why hast thou forsaken me , you would think if your hearts did not break for sin then , that they were desperately hard ; know every time that thou hast come to receive the Sacrament , thou hast come to see such a fight , and it is as great an aggravation of the hardnesse of thy heart if it hath not broken at this sight , as it would be if it should not break at that fight ; We read in Gal. 3. 1. of Pauls speaking of the preaching of the Gospel , he saith that Christ was crucified before those that did hear the word ; and , foolish Galatians , who hath bewitched you , that you should not obey the truth , before whose eyes Jesus Christ hath been evidently set forth , crucified among you ? hee doth not meane that Christ was crucified in Galatia , but that where the word was preached he was evidently set forth , and crucified among them ; but now my brethren , the crucifying of Christ in the word , is not such a reall , evident , and sensible setting forth of Christ crucified , as when he is set forth in this Sacrament , and t is that which works with more efficacie to break the heart , then that other sight ; and the reason that I give is this . Because you doe never find that God did set that apart as an Ordinance , an institution appointed to that end that they should come to look upon that for the breaking of their hearts ; there was indeed a naturalnesse in it , that if they did behold Christ , it might break their hearts , but it was not such an Ordinance , it was not a Sacrament as this is ; now this being in a sacramentall way in the use of an Ordinance appointed by Iesus Christ to set forth his sufferings , and all the riches of the Covenant of grace to the soule , there may be expected here a further blessing then in the other , though its true , the other might worke mightily upon the heart ; but yet this being a great Ordinance of Christ in the church , a great institution of Iesus Christ , for the setting out of his sufferings , it hath a more special blessing that goes along with it ; every Ordinance hath a promise , and a more speciall blessing then any other thing that is not an Ordinance . So when you come here to behold Christ crucified before you , you cannot see Christ naturally crucified as upon the Crosse : but you have Christ crucified before you in the way of a Sacrament , in the way of a solemne institution of Iesus Christ , that hath a speciall Blessing which goes along with it ; therefore if the heart be not broken here , there is an aggravation of the hardnesse of the heart as great as if we should behold Iesus Christ upon the Crosse and our hearts not broken there ; and indeed this is a special reason why those are said to be guilty of the body and bloud of Christ that receive unworthily ; as if a man had been then alive , and had been before the Crosse , and there have seen how the blood of Iesus Christ was shed for sinne , and should not have been affected with it , but should have acounted it as a common thing ; this man in some regard might have been said to be guilty of his death ; that is , to have joyned and consented with those that did crucifie him ; for if a man sees another commit a sin , if he bee not affected with that sinne , and it does not stirre his heart , he may come to be partaker of his Sinne ; so those that shall come to see Jesus Christ crucifyed , and have not their hearts at all stir'd with the crucifying of Christ , they are in some regard truly said to be guilty of the body and blood of Iesus Christ ; and that 's the second thing , brokennesse of Spirit is suitable to the light of a broken Christ . 3. The third thing that is here to be done in the sanctifying of Gods name , is the purging and cleansing of the heart from sinne ; an actuall cleansing and purging the heart from sinne there ought to be . The Iews in their Passeover were to cast out all leaven , and those that write of the custome of the Jews , say that they were wont to doe three things in the casting out of their Leven . 1. They made diligent search for Leaven ; they lighted Candles to look into every Corner least there should be any bit of Leaven left in the house . 2. When they found it they cast it out . 3. They used an execration , they did curse themselves if they should willingly keepe any Leaven in the house . So my brethren , when we come to partake of this holy Ordinance , there should be a diligent inquisition for sin , for Sin in Scripture is compared to Leaven ; thou shouldest make a diligent search what sin there is in thy heart , in any of the faculties of thy soule , what sinne there is in thy thoughts , in thy Conscience , in thy understanding , in thy will , in any of thy affections , what sinne there hath been in thy life , what family sins , what personall sins . Thou shouldest make a diligent search to see whither there be not some Leaven , some evill in thy heart ; and what ever sin thou shalt come to find out in thy heart , there must be a casting of it out ; that is , thy soule must be set against it to oppose it with all thy might ; whatever beloved sin , whatever gainefull sin , whatsoever become of thee , thy soule must renounce that sinne of thine ; yea and in a kind of execration of thy selfe ; that 's thus , Lord , as ever I expect to receive any good by this body and blood of Christ , that I come now to receive , so Lord , here I professe against every sin that I have found out in my heart ; I desire to find out all , and professe against all , and renounce all , and would doe to the uttermost that I am able for delivering of my soule fully , from every knowne or beloved sin ; oh that there might not be any remaining in my heart ; this must be the disposition of the soule comming hither , and it must needs be thus or else we cannot sanctifie Gods name , because there is nothing more sutable then this disposition unto the receiving of the Sacrament ; for we come here to professe that we doe acknowledge that sinne did cost so much as it did , that it cost the blood of the Sonne of God ; now this cannot chuse but cause the heart to renounce sinne ; If indeed I doe beleeve that sinne hath cost the bloud of Christ , that it cost him so deare as it did , that it did trouble Heaven and earth , that there must be such a mighty wonderfull way of satisfaction to God for my sinne committed against him , certainly sinne hath a dreadfull evill in it ; oh , let me never have to doe with such sin that was the cause of such sufferings to my Saviour , that did shed his blood . If so be that thou sawest a knife that had cut the throat of thy dearest child , would not thy heart rise against that knife ? suppose you come to a Table , and there is a knife laid at your Trencher , and it was told you , this is the knife that cut the throat of your childe , or Father , if you could use that knife as another knife , would not any one say , there was but little love to your Father or child ? So when there is a temptation comes to any sin , this is the knife that cut the throat of Christ , that pierct his sides , that was the cause of all his sufferings , that made Christ to be a curse ; now wilt not thou look upon that as a cursed thing , that made Christ to be a curse ; oh with what detestation would a man or woman fling away such a knife ! and with the like detestation it is required that thou shouldest renounce sin , for that was the cause of the death of Christ ; I remember it is reported of Anthony when Caesar was slaine , he comes to stir up the people against those that had slaine Caesar , and he takes the cloathes that were bloudy and holds them forth to the people , and saith , here is the bloud of your Emperour , and upon that the people were inraged against those that had slaine him , and went and pulld down their houses upon them ; so when thou comest to this Sacrament , thou seest the bloud of Christ gushing out , and for thy sin , if ever thy sin be pardoned ; either thy soule must be eternally damn'd for thy sin , or else thy sin cost the gushing out of the Blood of Christ ; now when thou seest this ; this should cause a holy rage in thy soule against sin that caused this , surely the putting away sin , the risings of the heart against sin must needs be a disposition sutable to such an Ordinance as this is . And that 's the third thing required in the sanctifying of Gods name in this Ordinance , the purging out of sin , and rising of the heart against it . 4. The fourth thing that is to be done for the sanctifying of Gods name here , it is the hungering and thirsting of the soule after Jesus Christ ; whosoever coms hither , he comes to a feast , and the Lord expects that all his guests should come with stomacks unto this feast , come with hungring and longing for Jesus Christ ; this should be the disposition of the soule , oh that my soule might injoy Communion with Jesus Christ ; now , this is the end that I am come for ; oh , the Lord : that knows the workings of my heart , knowes that this is the great desire of my soule , that I might enjoy Communion with Jesus Christ ; oh that I might have more of Christ , that I might meet with Christ , that I might have some further manifestation with Jesus Christ , that I might have my soule further united to the Lord Christ , and so have further influence of Christ to my soule ; I come with thirsting after the Lord Christ knowing my infinite need of him , and the infinite excellency that there is in Jesus Christ ; my soule doth famish and perish for ever without Christ ; but in the injoyment of Christ there is a fulnesse for the satisfying of my soule ; that I have had of Christ sometimes in the word , and sometimes in prayer , that hath been sweet unto me , but I expect a further Communion of Christ here , for this is the grand Ordinance for Communion with Jesus Christ ; in deed the word in this respect it is beyond this Ordinance , that is , it is not only for the increase of grace , but for the begetting ; this is only for the increase of grace and not appointed for the begetting ; now in that respect the Word is above the Sacrament ; but now this Sacrament is a more full Ordinance for Communion with Jesus Christ , this is the Communion of the body of Jesus Christ , and of his bloud , and therefore there ought to be hungring and thirsting desires of the soule after Jesus Christ , therefore you must take heed you doe not come with your Stomacks full of trash , as children when they can get Plums and Peares and fill their stomacks with them , when they come to your Tables , though there be never so much wholsome diet , they have no mind at all to it ; so it is with men of the world , they fill their hearts with the trash of this world , and with sensuall delights , and hence it is that when they come to such a great Ordinance to enjoy Communion with Jesus Christ , that then they feele no want at all of Christ , only they come and take a little peece of bread and a draught of wine , but for any strong pausing desires to meet with Jesus Christ there in the Ordinance , to come so as they know not how to live without Christ , even as a man that is an hungred cannot live without his meat and drinke , and so for the soule to have such a disposition after Christ , this is a rare thing ; but know that Gods name is not sanctifyed , unlesse thou doest come in such a way unto this holy Sacrament ; that 's the fourth thing , hungry and thirsty desires after Christ , from a deepe sence of the need of him , and the apprehension of the Excellencie in him . 5. In the fift place , there must be an exercise of Faith for the sanctifying of Gods name here ; Faith , that is both the hand and the mouth for the taking of this spirituall meat , and spirituall drink ; when thou comest to the Feast of the Lord , Faith first is the eye , and then the hand and mouth ; it is the eye of the soul to give a reall sight of what there is here , you are not able to discerne the body of the Lord but by the eye of Faith ; if thou comest only with bodily eyes to look upon what is here , thou seest nothing but a little bread and wine ; But now where the eye of Faith is , there is a reall appearance of Jesus Christ to the soule , as if Christ were bodily present , and we need not have the bread turned into his body ; for Faith can see the body of Christ through the bread , and the body of Christ gushing in the wine . And it is a mighty thing to have Christ and such spirituall things made reall and not to be a fansie . If one look upon the fire that is painted , one cannot heat ones selfe in cold weather with that , but fire that is really burning upon the hearth ; so those that come to receive the Sacrament , and not come with Faith , that have only the eye of their bodies , they only see as it were a painted Christ , they doe not see Christ really : his body and bloud and those great Mysteries of the Gospel are not presented as reall things to their soules ; and hence it is that they go away and get nothing ; but now when the soule comes with the eye of Faith , the soule sees the wonderfull things of God , it is the most glorious sight in the world ; all the glory of God in the heavens and earth is not like this sight of Jesus Christ and the mysteries of the Gospell that do appeare to the eye of faith ; therefore you may by this know whether you have come with faith or no to the Sacrament ; whether you have seen the most glorious sight that ever your eyes did behold , alas , with our naturall eyes , we behold a Minister comming with a peece of bread and a little wine : but when the eye of faith is opened , then wee behold the glorious things of the Gospell ; many times when you come to hear the word , your hearts burne within you , as they that went to Emaus ; but when you are breaking bread , the eye of faith that must look upon Jesus Christ ; and in this sence , those that have pierced Christ must look upon him ; that Scripture is fulfilled in Zach. 12. latter end , they shall look on him whom they have pierced by their sins , and then mourne and lament ; this eye of faith will cause mourning and lamenting for sinne . And then as faith is the eye to make what is here reall , so faith is the hand to take it ; when you come to a feast , you must have something to take the meat to you ; so saith Christ he brake bread and gave it to his Disciples ; saying , take eat this , take it ; how shall we take it ? by reaching out of the hand ; if you sanctifie Gods name in this Ordinance , as you reach out your hand to take the bread and wine , so there must be an actuall reaching out of the soule by faith , putting forth an act of faith to receive Jesus Christ unto the soule , to apply the Lord Jesus Christ to thy soule with all his merits and good things that he hath purchased ; when the Minister doth give out that Ordinance , you should look upon God the Father giving out his Sonne , as if this were your condition . I am now in the presence of the eternall Father , who now doth actually give out his Sonne to my soule , and saith soule , here receive anew , this day my Sonne with all that he hath purchased for thy good ; now then the soule acts upon this , and by stirring up an act of faith , comes and closes with this gift of the Father , and casts its selfe upon Jesus Christ , and saith as it were Amen to what the Father gives , oh Lord , here I come and imbrace thy Sonne as my life , as my Saviour as the fountaine of all my good , in whom I expect all the good I am like to have either here or to all eternity ; so that there must be a stirring up of the act of faith in an actuall taking of Christ , if thou beest a beleever ; canst thou remember what thou didst , when first thou didst take Jesus Christ ? when the Lord in the preaching of his word did reveale Jesus Christ to thy soule , what didst thou then oh soule ? how did thy soule work in closing with Christ ; as thy soule did then in closing with Christ , so it must now renew the work , there must be a renewall of the worke at that time . So that when you come to the Sacrament , you must not thinke that it is then a time to listen to doubts , feares , and scruples ; no , but it is a time that God cals for the exercise of faith , the casting of the soule upon Christ , and his merits for life and for salvation , or else the name of God is not sanctified as it ought ; thou doest not sanctifie Gods name , when thou art busying thy foule in doubts and scruples in thy receiving of the Sacrament . And then faith is as the mouth ; when thou commest to eat and drinke , how canst thou if thou hast not a mouth ? thou hast a bodily month to take in bread and wine ; but know that without faith thy soule cannot take in Christ ; faith is as it were the mouth ; that is , by the act of faith the soule doth open it selfe for Jesus Christ , and not only opens it selfe , but takes in Christ to the soule , and makes Christ and the soule as one , as our bread and wine is made one with our body , so faith takes in Christ , and makes him as one with thee , and turnes Christ into the nourishment of thy foule , and thou and Christ by faith are made as truly one , as the bread and wine that is put into thy body , is made one with thy body . This is the worke of faith , without which wee cannot sanctifie the name of God. Sixthly , there must be spirituall joy ; that must be exercised here ; for it is a feast ; here we come to sit with Christ at his Table , wee come as children to our Fathers Table , and to sit there with Jesus Christ our elder Brother ; now as a Father doth not love to have his child set in a sullen and dogged way at his Table , or to be crying , but he would have the child set in comfort , and with a holy cheerfulnesse with a holy freedome of Spirit ; not in a sullen way , but as a child in the presence of his Father , and not as a Servant with the Master . Object . You told us before that there should be brokennesse of Spirit and sence of our sin . Answ . That may be and joy ; we rejoyce with trembling ; therefore that brokennesse of Spirit that I meant , must not bee slavish horrour and feare , but a kindly melting of the soule from the aprehension of the love of God unto it in Jesus Christ , that was willing to be at so great cost to purchase the pardon of sin : such a gracious mourning as may stand with joy , and the truth is that that sorrow for sin in the Sacrament that is not mixt with joy , is a sorrow that doth not sanctifie Gods name ; godly sorrow and evangelicall joy may stand together very well . And therefore know that this is not the time ; neither to give liberty to have your hearts sinke ; no , there must be no sinking sorrow of heart , but such a sorrow of heart as in the midst of it , you may be able to look upon God as a reconciled Father to you , and have a cheerfulnesse of Spirit as in the midst of it , you must look upon your selves as Gods guest , to be merry at his Table ; now this is a great mystery of godlinesse , that there should be at the same time , the sight of Christ crucified , and yet at the same time a spirituall cheerfulnesse in the assurance of the love of God in Iesus Christ . I say it is a Mystery and only those that are Beleevers are able to understand this mystery , how to have their hearts break , and yet how to rejoyce at the same time in that unspeakeable love of God that is here presented unto them in this Sacrament . Seventhly , In the next place there must be thankefulnesse ; therefore it is called the Eucharist , and in one of the Evangelists where it is said , Christ blest the bread , in another it is said , Christ gave thanks ; Christ when he instituted this Sacrament , hee gave thanks ; he gave thanks ; for what ? he gave thanks to God the Father , that he was pleased to send him into the world to die for poor soules ; now shall Iesus Christ give thanks unto God the Father for that that did cost him his life ? yea saith Christ I see that here is a way to save soules ; and let it cost me my life if it will , yet I blesse thee O Father , if soules may come to be sav'd though it cost me my life . Christ rejoyced in his Spirit in thanking his Father for this ; then how should our hearts be inlarged with thankefulnesse when we come to this that the Ancients were wont to call the Eucharist , that is a thanksgiving ? we are to give God thankes for every mercy , you will not eate your owne bread without giving of thankes ; but when wee come to have this bread , this bread of life , here is matter of thankefulnesse , here is matter of inlargement of soule ; thou that hast the deadest and dullest soule , and straightest Spirit , yet when thou comest hither and understandest what thou doest , here thou canst not but see matter for the inlargement of thy heart , and wish that thou hadst ten thousand thousand times more strength to expresse the praises of the Lord ; here is a thing that must be the subject of the Hallelujahs and doxologies , that Angels and Saints must for ever sound out in the highest heavens ; dost thou know what the Lord presents to thee here ? it is more then if the Lord should say , I will make ten thousand worlds for the sake of this creature , and give all these worlds to him , thou wouldest thinke that thou wert bound to blesse him then ; only when God in the Bread and wine , reaches out to thee the body & bloud of his Sonne , here is more matter of praise , then if ten thousand thousand worlds were given to thee , and therefore God expects that thou shouldest say to thy soule , my soul praise thou the Lord , and all that is within me praise his holy name ; blesse the Lord O my soule , and forget not all his benefits ; who forgiveth all thine iniquities , who healeth all thy diseases ; O poor soule , here is the foundation of all mercies ; dost thou praise God for justification , for sanctification ? here is a glorious application of the mercy of God to the soules of sinners , and therefore if ever thou wert thankfull , be thankefull here . The Sabbath my Brethren , that is appointed to be the set constant day of thankesgiving for the great mercies of God in Christ , and there are other dayes for nationall mercies ; now a speciall work of the Lords day is the celebration of this holy Sacrament , and the Christians in former times were wont to do it every Lords day , because that 's the day appointed by God for to be the day of thankesgiving for that great mercy , the Lord Jesus Christ : and that 's the reason why the Sabbath was changed ; the last day of the week was the Iewish Sabbath , and that was to celebrate the memoriall of the Creation of the world ; and the first day now , it is to be the day of thanksgiving for all the work of God in mans redemption . Eightly , A further thing is this , if you would sanctifie Gods name , you must be willing to renew your Covenant , that 's the end of it ; there must be an actuall renewing of your Covenant with God , that 's thus , I come to receive this bread and this wine , and this is to be as the Seale of the Covenant on Gods part ; now this will be emplyed in the nature of the thing , that if I take the Seales of Gods Covenant , that I must be willing to set to my Seale too , to renew the Covenant that God calls me to ; now know , all men and women that are sav'd , they are sav'd by the vertue of the Covenant of grace ; and there God on his part promises and makes a Covenant , that hee will bestow his Son , life and salvation through him ; and thou must likewise come in on thy part , and beleeve on his Son and repent , which is the Tenour of the Gospel ; now every time thou comest to receive this Sacrament , thou commest to renew this Covenant ; As if thou shouldest say , Lord , thou hast been pleased to make a Covenant of grace ; as the first Covenant was broken , and all men were cast by that Covenant , now thou hast made a Covenant of grace , and callest thy servants whom thou intendest to save that they should renew their Covenant with thee in this Sacrament of thine ; Lord here I come ; and Lord here I renew it and set to my seale , to promise and Covenant with thee , that as ever I expect to receive any good from Christ , so Lord here I will be thine , I will give up my selfe for ever to thee ; as thou hast given me the Body and bloud of Christ for my salvation , so Lord , here I consecrate my body and bloud to thee , the last drop of my heart blood shall be given up to thee , and so my strength and estate , and name , and whatever I am or have shall be thine . Have you done thus when you have come to receive the Sacrament ? have you actually renewed your Covenant with God ? you that have taken the body of Christ , have you given up your body to Christ ? what 's the reason then that you sinne so much with your bodies ? that you abuse your body with uncleannesse ? and drunkennesse ? and other wickednesse afterwards ? oh you prophane the name of God ; and the very body and blood of Christ in this , except thou givest up thy body and soule to God in way of Covenant . Ninthly , In the last place for the sanctifying of Gods name , there is required a renewing of Love ; the comming with lovely dispositions and the renewing of the grace of love , not only towards God , but towards our Brethren ; for it is the feast of the Lord and it is an act of Communion ; Communion , not only with Christ , but with his Churches ; with his Saints ; and as I have told you that there is a profession of our selves to be of the same body with Jesus Christ , then the Lord requires that his children should not fall out that come to his Table , but that there should be love and peace ; there 's a mighty bond upon thee when thou commest to the Sacrament ; and therefore , first , all heart burnings , and heart grudges , must bee laid aside ; and Secondly you must come with a willingnesse to be reconciled one to another , willingnesse to passe by all infirmities in thy Brethren ; here I have the Seale of Gods willingnesse to passe by all my sins , and therefore I must bee willing to passe by all infirmities in my Brethren ; I must now cast out all ill wishes towards others ; and come with a desire of all good unto them ; and with a heart ready to embrace any opportunity to do any good ; thou doest lye unto God except thou commest with such a heart as this is ; Lord thou knowest that I am willing to take all opportunities to doe good to those , that I now doe communicate with , for it is the nearest Communion that possibly can be in this world , betweene one Creature and another , and this is the reason why there should bee that Ordinance of Christ set up everywhere , to cast out those that are unworthy , because it is the greatest union and Communion that possibly can be , for it is the Sacrament and Communion of the same body ; they are the same members of Christ now if thou doest not thinke such a one to be a member of Christ , why doest not thou what thou canst to have him cast out ? but so long as thou hast done nothing in private to him , or in telling the Church , thou doest owne him to be a member of Iesus Christ ; if thou doest so , take heed how thy heart be estranged from him , take heed how thou behavest thy selfe to them ; take heed how thou livest in a jarring way , and a contentious way with them , and holdest them off at staves end , or walking at a distance from them , though they be never so poor and mean , know that thou doest prophane this holy Ordinance every time thou commest to it when thou commest with such a heart as this is ; if thou dost not find this renewed love , Lord , there began to be a strangenesse between me , and those that have communicated with me , but Lord thou art pleased to vouchsafe us to come once more to this Ordinance , and Lord here we do professe that this Ordinance shall unite our hearts together more then ever they were ; I will study to doe what good possibly I can to my brother ; that is we joyne here to the feast of the Lord with comfort , so we may live together in peace and love as it becomes the Saints of God , and the members of the Body of Iesus Christ ; oh how farre are people from any such worke of God as this is ; the Lord expects that this should be in you every time you come to the holy Communion ; here hath been nine particulars now mentioned , for the sanctifying of the name of God when wee come to partake of the Sacrament ; but oh Lord what cause have we to lay our hands upon our hearts ● for if this be to sanctifie thy name then it hath been a riddle , a mystery to us ; certainly my brethren these things are the truths of God that I have delivered , and so farre as you have been wanting , in any of these , know so farre you have taken Gods name in vaine , in this holy Ordinance , you have not been worthy receivers of this Sacrament , you have cause to look back to your former waies , and spend much humilation for your sin herein , and not to be so greedy of it as some are ; they must have the Communion , but I put it to your Consciences , have you repented you for the profaning of Gods name , and that 's that that we should further have spoken of ; that God will be sanctified ; that 's thus , if we doe not sanctifie Gods name , it will quite turne to the contrary ; it is the proper end of the Sacrament , to seale up our salvation ; but if wee sanctifie not Gods name , it will seale up our condemnation ; if it hath not been thy endeavour to sanctifie the name of God , so many times as thou hast received the Sacrament , so many seales hast thou upon thee for the sealing up of thy condemnation ; many mens or womens condemnations are sealed with three or foure hundred seales it may be . But yet for thy comfort , while thou art alive , it is possible that thse Seales may be broken open ; as wee read in the Revelations that John saw the Book that had seven seals upon it , and none could be found that was able to open it ; at length the Lamb that was slaine he was found worthy to open the Book ; So I say , thy condemnation is sealed up with many seales , and there is no Creature that is able to cancel these seales , only the Lamb , Iesus Christ , yea that Christ whose blood thou hast shed , and been guilty of , only he is worthy ; and he is willing to open these seales ; for as it was with those that did crucifie Christ , yet they were sav'd by the same blood that they had shed , as in Acts 2. so though thou hast been guilty of shedding the blood of Christ againe and againe by thy prophane coming to the Sacrament , yet know , seeing there is life in thee , and the day of grace is continued , it is possible that thy soul may be sav'd by that blood that thou hast crucified ; O how many are cut off , that have thus prophan'd the name of God in this Sacrament , and never came to understand this danger ! they are cut of and now are undone for ever ; why blesse God that thou art alive to heare more about this Sacrament , and how Gods name should be sanctifyed ; that thou art alive , and hast time to repent thee of this great evill , of profaning the name of God in this holy Sacrament . SERMON XIII . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . THere is one thing more about the sanctifying the name of God in the Sacrament which cleerly concernes us : and that is , To keep to the institution of the Sacrament ; for this is such a worship of God , as depends meerly upon institution ; that is , upon a positive Law , upon the will of God ; there are some duties of worship which are naturall , that we may know by the light of nature they are due to God : but the Sacrament is a duty of worship that is onely by institution ; and if God had not revealed it , we had not been bound to it ; therefore in these duties of institution , God stands very punctuall upon them ; we must be very exact , neither to erre on the right hand nor the left ; to make any alteration in the points of institution ; Now therefore for the institution of this Sacrament we find it in divers of the Evangelist ; in Matth. 26. 26. there you shall find that Christ and his Disciples they eat the Sacrament together ; and this was the way of it ; they were together sitting at the same Table ; so it is called the Table of the Lord sometimes in Scripture ; therefore that 's the first thing that is according to the institution , that those that doe communicate must come to the Table as neer as they can ; as many as can set about it , and all to come as neer as they can , and the reason is , because that otherwise you will not be able to attain the end why God would have you come to receive ; the end is to remember the death of Christ ; now except you be able to see the sight , to see what is done , to have your eye as well as your eare exercised , you do not fully accomplish the end that is appointed ; for this is a Sacrament , that doth present to our eyes the death of Christ , and the great mysteries of salvation , and therefore it is according to the institution , that every Communicant must be where hee may behold what is done , he must be where he may see the breaking of the bread , and the powring forth of the wine ; certainly it hath been a disorderly way therefore for people to set up and downe in their pews everywhere in the Congregation ; and for the Minister to goe up and downe after them ; so that they could see nothing , nor scarce hear any thing ; it is much for the attaining to the end of the institution for all Communicants to look upon the breaking of the bread , and the pouring forth of the wine in the Sacrament ; and therefore all should come together ; and there as many as can sit at his Table , or those that cannot , neer to it ; and the rather because this is not only from the example of Christ , that he did so , though that 's somwhat ; but because it hath a spirituall significancie in it , and that 's the reason that it should be done ; we find in Luke 22. 26. the institution of the Sacrament ; now marke upon their comming and being with Christ , at the Table , saith Christ in the 29. and 30. verses , and I appoint unto you a Kingdome as my father hath appointed unto mee , that you may eat and drinke at my Table in my Kingdome , and sit on Thrones judging the twelve tribes of Israel ; he spake it upon that occasion of the Disciples sitting with him at the Table ; when they did eat bread , and when they tooke the Cup ; upon that occasion Christ spoke to his Disciples , and said I appoint to you a Kingdome , and so sit on Thrones judging at my Table in my Kingdome , and so sit on Thrones judging the twelve Tribes of Israel ; as if Christ should say , you can sit with mee at my Table here ; and know that this sitting with me at my Table it is but as it were a praeludium , a foresignification of the Communion that you shall have with me in my Kingdome : you shall have that familiar Communion with me when I come unto my Kingdome , there to sit as it were with mee , to joyne with me in my Kingdome judging the twelve Tribes of Israel : even as you doe now in that holy fellowship joyne with me in sitting at my Table ; this is the meaning of Christ , so that the Gesture in the Sacrament is not a meer indifferent thing ; heretofore it hath been thought unreasonable to contend for what Gesture wee should use . Now that that hath been the Institution of Christ , and hath a spirituall significancie in it , is not indifferent ; for not only the eating the bread and drinking the wine is significative , but the gesture whereby we have fellowship with Jesus Christ here , to signifie that fellowship we shall have with him in the Kingdome of Heaven ; so that the people of God were depriv'd of a great deale of comfort , and of one speciall benefit of this holy Sacrament , whereas they might not receive it fitting ; whereas Christ saith that your sitting with me here is a signification of your sitting with me when I come into the Kingdome of heaven ; some say they must kneele because they may receive it with more reverence ; certainly were it a thing as some say indifferent , it were another matter ; but for to say it is not reverence to sit , in that they accuse Christ himselfe for want of reverence , as if he would appoint a way , or would have his Disciples use any such way as were not reverent ; saith Christ I intend by your very gesture to have this signified unto you , that though you be poore wretched wormes , yet even such is my love to you , as you shall sit with me when I come to my Kingdome , and judge the twelve Tribes of Israel ; and every time you come to my Table , and there sit at it , or about it , then you should be put in mind that there is a time , that though you be poore unworthy creatures , worthy to be among the dogges , yet the mercy of God is such unto us , as he hath appointed us to have a familiar fellowship with the Lord Jesus Christ when we come in his Kingdome to sit with him , and even to judge the twelve tribes of Israel , yea to judge the whole world ; for so saith the Scripture , shall not the Saints judge the world ? now this hinders spirituall meditation and comfort , that the Saints have ; therefore we are to look to the institution and to follow it ; that 's the first thing in setting with Christ at his Table . The second thing in the institution is , that the Bread being taken by the Minister is to be blessed , broken , and then to bee given ; Christ took it , and blessed it , and brake it , and gave it : and the people they are to look upon all this : to look upon the Ministers taking , blessing , breaking , and giving ; and then the cup by its selfe , wee find Christ in Matth. 26. 27. hee first blest the bread , and then he blest the cup distinctly by its selfe saying , this is my blood of the New Testament which is shed for many , for the remission of sinnes ; and you shall observe that the text saith he drank it , and said , drink yee all of it ; so that this is not according to the institution for a Minister to goe up and downe , and to give it into every mans hand ; certainly this was not so from the beginning ; this is a way of mans own devising ; for the bread and the cup to be given into every bodies hand by the Minister : Christ did but give it once , hee gave it to them all , and said , drink yee all of this , so it was done . Quest . But you will say , is it not better for it to be given into every ones hand ? Answ . No , because that the giving of it once for all , doth signifie more fully the fellowship and communion that they have together ; as at a Table it were a strange thing that every bit of meat must be given to every one particularly ; no , but the dishes must bee set before them and they must take it themselves : Indeed , if they be children you cut every peice of meat , and give it into their hands or mouths ; but that 's sutable to a fellowship at Table , and communion , to have the meat set before them , being blest , and then for all to partake of it . And besides this , giving it into every ones hand , certainly , it came to us from a Popish and superstitious conceit of the Papists ; for the Papists will give it into their mouths , because the people must not defile it with their hands . And it was to bring more reverence to the Sacrament ; now there 's a great deale of danger , for to bring in mens devices for to cause more reverence ; we are to look to the Ordinance of Christ , hee gave it once , and said , drink yee of it , in General to them all ; and so the Ministers should do . And besides there is this in it more , and one would wonder that Ministers should give it in particular and not in generall to the Church : for by this meanes Ministers might abundantly ease themselves of a great deale of charge and guilt ; for upon this ground it will appeare , that a Minister , though as an eminent officer he is to look to his Congregation that they be fit , yet the truth is , it concernes the Church as well to look who comes there , and likewise the Minister I say , to look about him that he doth not say , The body of the Lord Jesus Christ was given to thee , when he knowes they are prophane and wicked ; it concerns the Minister to look that he doth not tell a lie ; but now when the Minister gives it generally to the Church , Take , eate , and Take drinke , he gives it particularly to no body ; Now then his charge is divided to the Church , and if there be any body that is unworthy , let the Church look to it as well as he : though he as an eminent Officer , it s more especially in particular his duty then any others ; heretofore the charge would lie much upon the Minister , but the Minister according to the institution , should give the Sacrament to no particular ; but in generall to the Church , and therefore if there were but any particular , that the Minister upon a particular knowledge did know to be naught , he might in great part discharge himselfe , as professing against this or that particular man ; for it is not in his power alone to keep any from the Sacrament , but if so be that he shall professe against such and such men , the Church must joyne with him to labour to keep them from the Sacrament , and that is the next thing for the institution , Christ gave it not into any particular mens hands ; but he gave it to all , saying , Drinke , and eat yee all of it . A third thing that is to be observed for the institution of this ; that all the while the Communicants are taking , eating , and drinking the bread and wine ; they should all of them that while have their thoughts exercised about the death of Jesus Christ ; for that 's the institution ; do this in remembrance of mee ; there should be no action intermingled , in the time of the receiving of the Sacrament ; nothing but minding the work that you are about , that is , to remember the death of Iesus Christ ; and to discerne the body of the Lord , not only when you take your selves the bread and wine ; but when you see the bread and wine , broken or powred forth , and you see others taking the bread and wine , all that while , you should be thinking of the death of Christ , and discerning the Lords body ; and consider what these outward elements do signifie , and that they doe seale the great benefit of the Covenant of grace ; therefore it is not according to the institution , to be singing of Psalmes in the mean time while the Sacrament is receiving and so to have your thoughts about other things : singing of Psalmes in its due time is a good thing ; but for you to doe it at that time when as the death of Christ is presented before you , and Christ calls you to look upon his body , and to thinke upon what he hath done and suffered ; this is no seasonable time of singing ; and if you read the institution , you shall find , that Christ , after all was done ( the text saith ) they sung an hymne ; so that according to the institution , it is after the action is done of eating and drinking , then for the Church to joyne together and sing a Psalme in the praise of God ; and then they must mind all the same thing together ; for that 's the thing to be done in the Sacrament ; that look what one doth all must mind together ; for when one part sings , and the other are waiting for the bread and wine , this is not sutable to the holy Table action , and that Communion that God requires of us ; though the things in themselves are both good that are doing ; yet when we are about this holy Ordinance , being it is an Ordinance for Communion , all are to be doing the same thing at the same time ; and so when all have done eating and drinking , then for all to joyne together in singing to the praise of God. Now it may be , this at first seems strange to many ; yet certainly observe this ; doe but keepe to the institution in the Sacrament , though you may thinke it a more mean way , yet you will find a greater beauty in this Ordinance , then ever you found in all your lives ; for the more wee keep to Christs institution and mingle nothing of our owne , the more glory , and beauty , and excellency doth appeare in the Ordinances of Iesus Christ ; but when any man shall mix any of his owne inventions , though he may do it to a good end , and think to adde to and put a greater lustre upon the Sacrament : the truth is , that which he thinks to be a greater lustre , reverence , or honour put upon it , it doth rather take off the lustre and glory of the Sacrament ; then are the institutions of Christ glorious when there is no mixture among them ; thus wee should sanctifie the name of God , in receiving this holy Sacrament ; you have had divers things propounded to you whereby you may come to know and easily to see that there hath been a great deale of dishonour done to this Sacrament , and the beauty and glory of it hath been darkened , and the sweet that the Saints might otherwise have received in plucking hath been exceedingly hindred . There is but one thing more that I shall propound to you , and that is the severall meditations that we should meditate on in receiving of the Sacrament ; the most concerning meditations are suggested in the holy Communion that are in any thing whatsoever , more concerning , more efficacious , more various meditations wee have suggested here then in any thing , and it is a great figne that men and women , do not discerne the Lords body if so be their meditations be barren at that time . I will therefore suggest some nine or ten meditations that that Ordinance of God may hold out very plainly , and familiarly to every Communicant , for the busying of their thoughts all the time that action is a doing . Meditation 1. As first , that the way of mans salvation it was by a Mediator , it is not only by Gods mercy , Gods saying that hee is offended by sin , but he will be content to passe it by ; no , but it is through a Mediator ; now this meditation is suggested thus , when I see the bread and wine , if I disceren what that signifyes it will hold forth this to me , that the way of mans salvation , it is not meerly from hence that God saith , well , I will pardon them , and no more , but there is required a great worke of God to make an aronement , between sinners and himselfe ; this Sacrament doth hold forth thus much unto us ; wherefore else have we bread and wine , but to signifie that the way of our rconciliation it must be through a Mediator ? Med. 2. The second Meditation is this , that this Mediator that stands between God and us , is verily and truely man ; hee hath taken our nature upon him ; the bread that puts us in mind of the body of Christ , and the wine of his bloud , and therefore we are to meditate of the humane nature of Iesus Christ ; and this is a meditation that hath abundance that might spring out of it ; what hath the Son of God taken our nature upon him ? hath hee body and bloud and humane nature upon him ? oh how hath God honoured humane nature ? then let me not abuse my body to lust , to wickednesse , seeing that Jesus Christ hath taken the body of man upon him , humane nature upon him , let me honour humane nature that is so neerly united to the divine nature ; that 's the second Meditation . Meditation . 3. Here 's presented unto us what this Mediator hath done for the reconciling of us unto God , that his body was broken ; he hath subjected himself to the breaking of his body , and to the pouring forth of his blood for the reconciling of us ; it is not meerly ( as before ) that God saith , I le pardon them ; but Christ undertaking to make peace between his Father and us , it cost him the breaking of his body , and the pouring forth of his blood ; this is a usefull Meditation ; Oh what should we be willing to suffer for Jesus Christ in our bodies , even to resist unto blood , seeing Christ hath been content to have his precious body broken , and his blood shed for us ! Meditation 4 Againe , a fourth Meditation is this , that here we come to see we have occasion of meditating of that the Scripture saith , that we are by the blood of God saved , it is the blood of God , they crucified the Lord of glory , that 's the Scripture phrase ; we should consider when we see the Wine poured out , and so put in mind of blood , whose blood and whose body is this ; It is no other but the body and blood of him that was truly God , the second Person in Trinity . This is the great Mystery of the Gospel , and this is very needfull for us to be thinking of when we see the body broken and the blood poured out : What will the breaking of the body and shedding of the blood of a meere creature be sufficient to make peace between God and Man ? surely no ; therefore you must meditate whose body this is , and whose blood this is , it is the body and blood of him that was God ; It s true , God hath no body nor no blood , but the same person that was God , had a body and blood ; that body and blood was united unto the divine nature in a hypostaticall union , and from thence it came to have an efficacie for to satisfie God , for to reconcile God and us together , this is the great mystery of godlinesse . Med. 5. Another Meditation is this , when you see Bread broken and Wine poured out , oh the infinite dreadfulnesse of the justice of God! how dreadful is the justice of God , that coming upon his own Son , and requiring satisfaction from him , that should thus break him and bruise him , that should have his blood , that should require such sufferings even from his Son ! dreadfull is Gods justice , the justice of God , it is to be feared and to be trembled at ; here we see what is required for the sinne of man , and nothing would be bated to Jesus Christ himself . Med. 6. Another Meditation is this , here I see presented to me what every soul that shall be saved cost ; whoever shall have his soul sav'd he hath it sav'd by a ransom , by a price paid that is more worth then ten thousand thousand worlds ; thou slightest thine owne soule ; but if it prove to be saved , it cost more then if thousands of worlds had been given for thee ; even the shedding of the blood of Christ , every drop of which was more precious then ten thousand worlds . Meditation 7. Again , from hence see what is the evill of sin , how great it is that hath made such a breach between God and my soule , that only such a way , and such a means must take away my sinne ; I must either have laine under the burden of my sinne eternally , or Jesus Christ that's God and man must suffer so much for it ; oh , what Meditations are these to take up the hearts of men ! Meditation 8. Behold the infinite love of God to mankind , and the love of Jesus Christ , that rather then God would see the children of men to perish eternally , he would send his Sonne to take our nature upon him , and thus to suffer such dreadfull things ; herein God shows his love ; it is not the love of God so much in giving you a good voyage , and prospering you outwardly in the world ; But , so God loved the world that he gave his only begotten Sonne ; And it pleased the Father to break his Sonne , and to poure out his blood , here is the love of God and of Jesus Christ ; oh , what a powerfull , mighty , drawing , efficacious Meditation should this be unto us ! Med. 9. Those that are beleevers they shall be nourished to eternall life , so that there is no feare that ever a beleever should quite fall off from God , and die in his sin ; Why ? Because the body and blood of Christ is given unto him for his spirituall nourishment : though a beleever be never so weak , yet seeing God hath appointed the body and blood of his Sonne for him to feed upon and to drink in a spirituall way , surely then the weakest in the world will be strengthned to goe through all the hazzards , and dangers that there are in the world ; t is this that strengthens beleevers to encounter with all kind of dangers , it s this that preserves the weakest grace in a beleever , namely the spirituall nourishment that God the Father hath appointed to them , even the feeding upon the body , and drinking the very blood of his Son ; this is meat indeed , and drinke indeeed that will nourish to eternall life . Med. 10. the last Meditation is this , when you come to this , seeing the bread broken , and the wine powred out , you have an occasion to meditate of the whole new Covenant , the Covenant of grace that God hath made with sinners ; for so the words of institution are , This is the Cup of the new Testament : the new Testament which is all one with the new Covenant , only different in this particular ; it containes the substance of the new Covenant , but calld Testament in this regard ; to shew that the Lord doth do all in the new Covenant , that is , he doth not only promise such and such mercies upon condition of our beleeving and repenting , but he doth work beleeving and repenting , and works grace , and therefore the same thing that is sometime cald a Covenant , is calld a Testament ; that is the will of God wherein the Lord doth bequeath his rich legacies to his Children , to those that shall be eternally saved , so that all the good things in the Covenant of grace they are bequeathed by way of Testament as well as Covenant , and this is a mighty comfortable meditation to the Saints ; for indeed when they look upon the way of the Gospell as in a way of Covenant , why then they thinke this , this requires somewhat of our parts to be done , and indeed God will keep Covenant on his part , but it may be we shall not keep Covenant on ours , and so we may faile at last ; but now when thou lookest upon all the good things in the Gospel dispensed in the way of a Testament , that is the will of God , the legacies that God doth bequeath to his servants , this is a mighty comfort to the soule , that all the precious things of the Gospel come to mee in the way of a Testament , and that 's the meaning of the new Testament , that is , the mercies of God in Christ comming now in the way of another administration , then they did before ; t is not only new in respect of the Covenant of workes that God made with Adam , but new in respect of the administration ; our forefathers , the Patriarchs , they had the same thing in substance , but administred in a darker way , and many differences there are ; but now when wee heare of the new Testament , there is presented unto us all the riches of the Covenant of grace in the way of a legacie and in the administration of it with cleernesse , and with a great deal of mercy and goodnesse of God , the terrour and harshnesse of the old administration being taken away . Now these are the meditations , by which wee should labour to sanctifie our hearts , when we are receiving of the Sacrament ; and in the working of these meditations upon our hearts ; wee shall come to sanctifie the name of God , when we are drawing nigh to him in that holy Ordinance of his ; thus for meditation . The next thing when wee are there , must be an actuating of these holy dispositions that before wee spoke of ; t is not enough for a Christian to bring grace to the Sacrament : but there must be a stirring of that grace at that time ; or otherwise the name of God is not sanctifyed in the receiving of the Sacrament , and above all graces the actuating of the grace of faith ; t is not enough that thou beest a beleever , but thy faith must act at that very instant , as thus . First , when thou hearest the Minister in the name of Christ say thus , this is the body of Iesus Christ which was given for you , take , eat , thou shouldest have thy faith so acting upon the mercy of God , in giving Iesus Christ , for the nourishment of thy foule to eternall life , as if thou didst heare a voice from heaven saying , here is the body of my Sonne given for thee particularly , take it and eat , apply it to thee , and so make Christ one with thee by faith , as the bread is made one with thy body when thou doest eat it . And then when thou commest to take hold of the bread , thou art to put forth an act of faith , faith being as the hand of the soule , and at that instant , when thou takest the bread and puttest it into thy mouth to eat , thou shouldest stirre up the act of faith afresh , laying more hold upon Jesus Christ ; look as once thou didst in thy first conversion , when Christ was presented to thee in the word or in any other way , there was an act of faith drawne forth whereby thy soule did cast it selfe , and roule it selfe upon Jesus Christ ; so shouldest thou renew it ; renew the same work of faith that thou didst find in thy very first conversion ; and thereby thou shalt come to have renewed comfort in the renewing of that act ; I might name thee other graces and dispositions ; how there should be a stirring and an acting of them ; onely remember I leave all this point with this note , that grace is not enough for partaking the Sacrament of the Lords supper , except there be an actuating , and a stirring up of that grace ; many Christians are carefull to prepare , and examine before whether they have grace or no ; but at that time when they come to receive , then there is not a lively working and stirring of that grace , and so they come to lose the comfort & benefit of that Ordinance . Thus much shal suffice for this point of sanctifying Gods name in receiving the holy Communion ; I shall now come to the last point , which is the sanctifying the name of God in prayer . Sanctifying the name of God in Prayer . NOw this argument might take us up many Sermons ; but upon occasion of the dayes of prayer and humiliation , I have preached divers Sermons about the point of prayer ; therefore I shall be breife , and only now reckon up together , and set before your view , the severall things that are to bee done for the sanctifying of the name of God in prayer . First , for prayer in that wee draw nigh to God , and its a duty of Gods worship , that I suppose all of you cannot but acknowledge ; and that it is a naturall duty of worship ; the other was instituted , but this is naturall ; its naturall for the creature to draw nigh to God in prayer , wherein the creature tenders up his homage to God , and manifests his profession of his dependance upon God for all good that he hath , and acknowledges God as the Author of all good , therefore this is worship , and its a great part of worship , prayer it is such a part of worship as sometimes in Scripture it s put for the whole worship of God , Hee that calls upon the name of God shall be sav'd , that is , hee that worships God aright , Jerem. 10. 25. and , Pour out thy wrath upon the Heathen that know thee not , and on the families that call not on thy name , that do not pray , that is , that do not worship thee ; there one part of worship is put for the whole , as being a principall part of the worship of God. Surely we must sanctifie Gods name in prayer , for it is that that sanctifies all things to us ; 1 Tim. 4. 5. every thing is sanctifyed by the word of God and prayer ; And if the argument of Christ was right , as no question but it was , that the Temple was greater then the gold upon the Temple , because the Temple did sanctifie the gold ; and the Altar was greater then the offering that was offered upon it , because it did sanctifie the offering ; then prayer must needs be a mighty great Ordinance ; a greater thing then any other ; because that it sanctifies all things . The word sanctifies the creatures ; but prayer sanctifies the very word unto our use ; and therefore when wee read the word we are to pray for a sanctified use of the word ; Prayer is a great Ordinance ; a great duty of worship that sanctifies all ; prayer hath a casting voice ( as I may say ) in all the great works of God in the world , the great affaires of the Kingdome of God , the Kingdome of his power , and the Kingdome of Christ , I say prayer hath a kind of a casting voice , and doth order under God the great things of the world , they are according to the prayers of the Saints , they bring down blessings upon the godly , they poure forth judgements on the wicked ; the prayers of the Saints , they are the vyalls that are poured forth in a speciall manner upon the heads of the wicked ; therefore Gods name is to bee sanctifyed in Prayer . It is to be sanctifyed first in preparation ; Psalme 10. 17. Thou wilt prepare their heart ; thou wilt cause thine ear to hear ; it is the Lord that prepareth the heart ; and then he causes his eare to hear ; and therefore in 1 Pet. 5. 7. we are there required to watch unto prayer ; men and women should keep a narrow watch over their hearts and minds , that they may not be hindred in their prayers , that they may be alwaies in a fit posture to pray ; watch unto prayer , it s that that would helpe us against many temptations to evill ; if I give way to such and such temptations it , will hinder my prayers ; I shall not have that freedome and inlargement in prayer as otherwise , if I give way to such and such things , therefore let me take heed of this , for it will hinder my prayers . As if the Apostle should say , this should be the care of Christians ; then they are like to sanctifie the name of God in prayer , if this be their great care that there is nothing in the world that shall hinder their prayers ; O let me take heed I doe nothing to hinder my prayers ; if I goe abroad into company , and am merry and jocond , and there game and drinke , and sport my selfe in company ; will not this hinder my prayers ? will not this hinder the spiritualnesse of my heart in Communion with God in prayer , when I come home at night ? I appeal to you , have you had that freedome in prayer , afterwards ? surely no , therefore watch unto prayer . Now for the preparation of the heart to prayer , wee must understand either , First , what is to be done in the course of ones life , or Secondly , What 's to be done just when one comes to prayer . For the first , the course of ones life : labour to keepe all things even and cleare between God and your soules ; that so you may not come with shakels , about your legs ; with guiltinesse ( I mean ) upon your consciences ; men that have given way to any base sinfull way , when they come to prayer , the guilt of their hearts doth even sink them ; but those that can keepe their peace with God in the course of their lives , they have other manner of freedome in prayer , then you that walke loosely and contract guiltinesse upon your Spirits . And then the second thing is to keep our hearts sensible of our continuall dependance upon God ; sensible how wee depend upon God , for whatsoever we are , whatsoever we have , whatsoever we do ; for the blessing of all is from God. The beames of the Sun do not so depend upon the Sun , as we upon God ; that if he doth but withdraw himselfe never so little from us , wee all sinke downe to nothing and perish for ever ; that soule that every day and houre is sensible of the infinite dependance it hath upon God for its present and eternall estate ; will be fit for prayer ; and that should be our care for to carry our selves , as any houre in the day , or minute in the houre , we might be fit to go to prayer ; & that 's one meaning of that place in the Thessalonians , pray continually ; not that every moment wee should be praying ; but that we should keepe our hearts in a praying frame ; some of you when you have let out your passions and are in a distemper , what will you goe to prayer now ? your conscience will tell you that you are not fit to go to prayer at that time , certainly if you be not fit to pray , you are not fit to live ; you are in an ill condition at any time if you be not fit to pray ; and there can be no excuse whatever that can be sufficient to plead for your selves why you should not be fit to pray at any time ; there is that continuall dependance upon God for all , and that need you have of the blessing of God for every thing , that there is reason you should bee in a fit condition for praying at all times ; but now when you come to prayer at the set time , then there should be a speciall preparation . First , you should prepare your selves by getting fresh and powerfull apprehensions of the glory of God , before whom you goe ; prepare by meditation about the glory of that infinite God that you are now addressing your selfe unto ; possesse yourselves with thoughts and meditations of the glory of the great God ; that 's the first . Secondly , labour to get your hearts sensible of what you go for . I am now going to God ; for what ? for pardon of sin , or for assurance of his love ; or for power against sin ; or for such and such mercies ; let me by meditation work my heart to be sensible of these things that I am going to God for , to set a due prior upon those mercies that I am praying for , and to get my heart affected with them . Thirdly , labour to get your hearts separated from the world , and from all things that are here below in the world ; and that should have been a third thing in the course of your lives , you should never let out you hearts to any creature , either to businesses or pleasures in the world so , but that you may have command of your hearts to call them when you will ; to call them in to God in prayer ; and then when you come to prayer there should be an actuall separation of your hearts from all things in the world ; dedicating yourselves to God for this time , as one that hath nothing to do with the world , nothing to do with any thing but this duty that now you are about ; this is the preparation of your hearts to prayer in the course of your lives . Now then for the prayer its selfe . First we must consider of the matter of prayer . And Secondly of the manner of it . First for the matter of it , we must look to it that it be according to Gods will 1 John. 5. 14. this is the confidence that wee have in him , that if wee ask any thing according to his will hee heareth us ; therefore for the matter we must be sure it must be good that we pray for ; it must bee for the glory of God ; for the good of our selves and the good of our Brethren . First , for the glory of God , that should be the cheife matter that we are to pray for ; so Christ when he teaches us to pray , he begins the very first petition , Matth. 6. 9 , 10. hallowed be thy name ; thy Kingdome come ; thy will be done ; first begin with the the glory of God , mind that in the cheife place , above all other things . God gives you leave to pray for outward things ; but first for the glory of God , minding that before your own benefit ; before the pardon of sin and your daily bread ; how few doe sanctifie Gods name in this ? people have little mind to pray , but when they are in outward afflictions , when they are upon their sick beds then they will pray ; or at sea in stormes then they will pray , then it seemes that the maine matter of your prayer is onely for your selves ; but how hath the matters of the glory of the great God , and the good of the Churches taken your hearts all this while ? how have your hearts been affected with this , that the name of God hath been so little sanctifyed in the world , and that the Kingdome of God hath not come , and that the will of God hath not been done , have these things taken up your hearts in prayer , the matters of the glory of God and the good of the Churches , though your selves have not any particular interest in them ? if these things did but take up your hearts in prayer , then , when you are at sea you would remember the cause of the Churches , as much as your selves ; the Church is as it were in the midst of the sea , tost up and downe and in a great storme ; now why do not you pray as earnestly for the Kingdome of Christ among his Churches , as for your selves when you are in a storme at sea ? yea and spirituall things should be the cheife matter of your prayer ; for they are the neerest to the glory of God ; though God hath his glory from other things , yet spirituall things are neerest the glory of God ; now in these dayes of prayer , many will come to pray , that they might be freed from danger , that they might have outward peace ; this is good ; but spirituall things are the cheife things ; and therefore the strength of your spirits should be thus powred forth to God ; O that I could get my heart to God , and the assurance of the love of God! O that I could get the shine of his face ! O that I could get power over such and such corruptions . And I beseech you observe this , that spirituall things may be prayed for absolutely ; but outward things must be prayed for conditionally . I may pray ( and never put any condition in at all ) that the Lord would pardon my sins , and help me against my corruptions , &c. But when I pray for the health of my body , I ought to pray , if this bee according to thy will , then restore mee to the health of my body , or the health of my husband , or the health of my wife ; but thou mayst pray , Lord convert the soule of my husband or the soule of my wife , without any condition at all ; when your estates at Sea are in danger , when you pray for them , you must make conditions , Lord , as thou seest best for me so do thou deale with me ; this shewes the excellencie that there is in spirituall things above outward things , surely spirituall things are more to be desired , for they are to be prayed for absolutely , and the other to be prayed for only conditionally ; that 's for the first . In the second place we are to pray for our own good , God doth give us leave so to doe ; only here comes in a question . Quest . Whether it be sinfull to pray for afflictions , as sometimes some will be ready to do . Answ . To that I answer , first , take it absolutely considered , we may not pray that God would afflict us , because affliction is in its selfe materially an evill thing , and a fruit of the curse , therefore we may not ( I say ) absolutely pray for it : but thus farre wee may pray for afflictions , disjunctively , conditionally , comparatively . Disjunctively thus , Lord , either grant unto me a sanctified use of such a mercy , or otherwise let me rather be without it ; let me have a sanctified use of my sicknesse , or otherwise let my sicknesse be continued to mee ; thus now you may pray for continuing in sicknesse . Or thus , conditionally , Lord , if thou seest that my heart be so vile and wretched that I will abuse ( through my corruption ) such and such mercies , Lord rather take them from mee , and let mee be without them ; if thou seest that there be no way to break this proud heart of mine , but such a way , Lord let that be thy way to break it , if thou seest it according to thy will as the fittest way . Then comparatively thus , Lord rather let mee have any affliction then sin , rather let me suffer losse of my estate then sin against thee , then depart from thee : any thing Lord rather then sin . Thus you may pray for afflictions , but not absolutely . You must not pray that God would send you afflictions absolutely , for you doe not know your hearts ; it may bee if afflictions should come , your hearts may be as stubborne under your afflictions as they are now ; for affliction hath no power in it selfe to do us any good . And then for the good of others , for Christ teaches us to pray , Our Father . There comes in here a rebuke of the wicked practice of divers in cursing , and then a question about it . It is a wicked thing to use curses ; but it s a most wicked thing to wish evill to others in a way of prayer ; yet how many doe so ? though it may be they doe not think it , they speak to God , and desire him to bring such and such evils upon their neighbours ; yea , sometimes parents , upon their children ; this is a wicked practise of men ; what , is it not wickednesse enough for thee to have any desire that there should any evill befall thy brother , but wilt thou dare to presume to call God to be an instrument of the execution of thy base sinfull wrath , that God must be a drudge as it were to thy wrath and to thy passion ? this is abominable wickednesse . Any of you that ever have been guilty of this sinne of cursing others , wives , children , servants , or friends the Lord rebuke you for this sin ; how far hast thou been from sanctifying Gods Name in prayer ? whereas , in stead of sanctifying the holy Name of God , thou hast called God to be a servant , and a drudge to thy passion , God must be cal'd to help the venting of thy passion : oh , remember this you that have been at sea , and have been angry , and things not going according to your mind , have fallen a cursing , and a wishing such and such evills might come upon those you are angry with ; that 's a kind of prayer , but it is a most fearfull taking the name of God in vaine in the highest degree , and certainly God will not hold him guiltlesse that shall so take his Name in vaine ; therefore be humbled for this sinne . Object . But you will say , do not wee read in the book of the Psalmes , where many times the Prophet David doth curse the enimies of God and wishes evill to come upon them . Answ . To that I answer , first , that the Prophets , and those that pen'd the Psalmes they had a prophetical spirit ; and those places that you read that are in way of cursing , they are rather propheticall predictions of evill then direfull imprecations , they are rather foretelling what shall be in a way of prophecie then wishing what should be . Secondly , if they be wishing what should be , then I answer , that those that were indued with such a propheticall spirit , they did know who were the implacable enemies of God , and who were not , as David prayed against Judas , so many hundred years before hee was borne ; by a propheticall spirit , he knew that he was the childe of perdition ; indeed if we could certainly know a man that were to be a cast-away eternally from God , it were another matter ; as the Church in the time of Julian , because of his Apostasie being so abominable , it was determined almost generally by them that he had committed the sinne against the holy Ghost , and upon that they curst him . Now I say , those that had an extraordinary spirit that did know who these were , they might do it ; but this is no example for us in an ordinary way to wish evill and curses upon others . But thus far wee may do with the enemies of the Church . First , we may curse them disjunctively , Lord , either take them out of the way , or keep them that they may not doe such mischiefe in the Church : or thus , conditionally , if thou seest Lord that they be implacable , thou knowest them , if so , let thy wrath and curse pursue them ; Lord thou seest what evill they are set upon , and therefore rather then they should attaine their mischievous designes , let thy wrath and curse persue them ; so we may do it , but not absolutely to curse any , though they should do us never so much wrong , we are called to blessing ; but now in zeale to God , take heed that we be not carried on in our own passion . But being sure it is in a zeale to God , we may wish the curses of God to pursue those that God knowes to be implacable ; this is but an appealing to God , and not at all fastning it upon any particular persons that wee know , but leaving it unto God for the execution of it , and so in a zeale to the glory of God , we may doe it , and we are warranted so to doe by the second Petition , Thy Kingdome come : for that petition that requires us to pray for the comming of the Kingdome of Jesus Christ , doth also require that we should pray against all meanes that hinder the comming of the Kingdome of Jesus Christ , so that every time that the Church prayes thy Kingdome come or any prayes thy Kingdome come , they doe as much as say , O Lord , do thou set thy selfe against all the enemies of thy Kingdome ; if they belong to thy election , Lord convert them , but otherwise Lord confound them . Now thus we see how we are to sanctifie the Name of God in prayer , in regard of the matter of the prayer ; but now for the manner of prayer . The most things I confesse are there . First , when we come to prayer , we must be sure to pray with understanding , 1 Cor. 14. 15. What is it then ? I will pray with the spirit , and will pray with understanding also , God doth not love the sacrifice of fooles ; we must not come babling to God in prayer to speak wee know not what , and to multiply words we know not wherefore , but God doth require that those that come to prayer , come with understanding , that they offer to God a rationall , a reasonable , an understanding sacrifice ; God is a Spirit , and he will be worshipped in spirit and in truth ; now as it belongs to all other duties of worship , so especially in prayer , to know what we doe when we pray , not to think to put off God with a meere empty sound ; that 's the first thing . The second thing in the manner of prayer , it is the giving up all the faculties of our soules in it ; I spake to that in the worship of God in generall , wee shall apply it now particularly to prayer , the giving up , not only out understandings , but wills , thoughts , affections , strength in prayer , in 2 Chron. 20. 3. it is said of Jehosaphat , that he set himselfe to seek the Lord , he did give his whole selfe to seeke the Lord ; we are to give our whole selfe , and not to divide in prayer . Now this were an argument that indeed might well take up a whole Sermon , in shewing the evill of the wandring of our spirits in prayer ; wee should take heed of the wandring of our spirits in hearing of the Word , and receiving the Sacraments , and so in prayer ; the people of God are much troubled with the wandring of their thoughts both in Word and Sacrament , and it is their great burthen , and should be so , but I never hear any more complainings of the wandring of their spirits then in the time of prayer , the people of God are much pestered in their spirits with this evill , it is very grievous unto them , and many of them goe under it as a grievous burthen all their dayes ; the chiefest burthen that is upon their spirits is their wandring in prayers ; so that if God should speak to them as he spake unto Solomon , and bade him aske what he should give him , I verily beleeve there are many in this Congregation , that have already good assurance of Gods love in Christ , if they had not that , that would be the maine thing that they would aske , but having attained that , if God would speak from heaven and say , what shall I give you for your selves , if he should aske you in the Generall , it may be you would aske something for the Churches ; but if it be for your selves , you would put up this petition , oh Lord that I may be delivered from a wandring spirit in holy duties , and especially in the duty of prayer , that I may thereby come to enjoy more holy communion with thy selfe then ever yet I enjoyed , and they would account this to be a greater mercy then if God should give them to be Kings or Queens over the whole World ; if God should put these two into the balance , either the whole world to possesse or otherwise to have more free hearts in comming to God in prayer , and to be delivered from that that hath so much hindred their communion with God in prayer , they would despise and scorne the world in comparison of such a mercy as this is : howsoever carnall hearts they think little of it , but those that are the servants of God they finde it to be very grievous to them ; but being the time is past , I shall reserve that to speak yet a little more largely for the helpe of those that are under the burthen of it . I 'le only speak one thing further now , and that shall be to those that are wicked and vile , that not only have vaine wandring thoughts in prayer , but even in the very duty of prayer many times have wicked and ungodly thoughts ; how horrible are they ? unclean thoughts , murderous thoughts it may bee , and most abominable . I confesse even those that are godly may sometimes have some blasphemous thoughts cast into them , for the devill is never more busie then at the time of prayer ; but they rather come from the devill then from the stream and corruption of their own hearts , which may be we may make out more cleerely afterward ; but now I speak to such as have most wicked abominable thoughts , rising from the stream and corruption of their hearts , such thoughts as their hearts doe close withall in prayer , and they can roule those thoughts about in their minds as a child will roule a piece of sugar in its mouth ; and this is the wickednesse of many men and womens hearts . Take but this one note with you , that all those dreadfull , vile , unclean , covetous thoughts of thine in prayer , they have been to God as if you had spoken them in words ; thoughts to God , are all one with him as words are to men ; for God is a spirit , and the spirit doth converse with God in thoughts , as well as men doe converse with men in words ; and what a wofull guiltines would have been upon you , had you spoken such vile and wicked things to men as some times hath been in your minds , even when you have been praying to God , how would the company have even spit in your faces , and kickt you from them ? none that have any face of godlinesse would have indured you in their company ; and yet here 's the evill of it , your hearts are not troubled , but you rise off your knees and away you go ; thou hast a cauterised conscience , a seared conscience , that canst entertain such vile thoughts at any time without having thy spirit afflicted , and going away with shame and confusion , as if the greatest evill had befalne thee ; therefore take heed of this . SERMON XIIII . LEVITICUS . 10. 3. I will be Sanctified in them that come nigh me . WEE are first to sanctifie Gods Name in regard of the matter of our prayers . And Secondly , in regard of the manner . For the first , we made an end of it the last day , and came unto the manner , and there were two things mentioned . First , that wee must pray with understanding . Secondly , wee must give up our selves to prayer . Now in the close of the exercise wee had occasion to fall upon that Argument about the wandring of our thoughts in prayer , and by that we come to take Gods name in vaine , in stead of Sanctifying of his Name ; God expects that we should have our thoughts , and wills , and affections , our whole soules acting upon him in the duty of prayer , or ese we doe not pray to God as unto a God ; vaine thoughts in prayer do pick up the sacrifice like the birds that Abraham drove away from the Sacrifice , that they should not peck it . Wicked lusts in mens hearts are like swine to take the meat and all to hale it in the dirt , so their prayers are filthy and dirty with their lusts ; but those that are otherwise godly , yet by their vaine thoughts the beauty and excellencie of their prayers is taken away ; as wine and beer that have the spirits of them gone , so the life and spirit of our duties are gone by our vaine thoughts , and therefore vaine thoughts do dead the heart very much . So saith David in the 119. Turne away mine eyes from beholding vanity , and quicken mee in thy Law : while our eyes look upon vanity , there will be no quicknesse in our hearts in any service that we tender up to God ; now many of Gods people have experience of the evill of this , and they groan under the burden of this , and as I said the last time , if so be that the Lord should speak from heaven to them and aske them what they would have , they having already the assurance of his love in Christ , they would aske the deliverance from a vain spirit in the performance of holy duties , Bring no vaine Oblations saith God in Isa . 1. 13. Oh what vain oblations doe wee bring by the vanity of our thoughts in prayer ! t is true , the best of all will have vaine thoughts sometimes ; but yet , as one compares the vaine thoughts of men in prayer , like unto a spaniel that goes out with a man , he walks perhaps but halfe a mile , but the spannel will be running up and down , this way and that way , and if all the space of ground which the spaniel hath gone over should be measured , it may be while you are walking halfe a mile , the spaniel fetching compasses here and there would be halfe a dozen miles , so our fancies are like a spaniel which will have fetches about this way and that way , in a thousand vaine thoughts ; but thus now it is with a godly man ; as a spaniel though running from his master , yet if he give him a call , he is able to call him to him presently ; and it were well if it were so with us , though our fancies be wild yet if we were able to call in our fancies and to have them at command it were well with us : And I find it very much that those that are new commers they complaine much of the vanity of their thoughts , they were wont to pray before , and they never had such vaine thoughts as now they have ; the reason why there is so much vanity of thoughts , or at least so much taken notice of , It is first because there is but a little grace in the midst of a great deale of corruption in young converts , like a spark of fire in the middest of a great deale of ashes ; now if there lies a heap of ashes and nothing else , ●ou do not stirre them ; but if there be ashes and some fire , then you will stir them and be blowing those sparkes to kindle another fire by . Now when you come to make any motion , then the ashes will fly about , whereas before they lay still ; so it is here ; before God wrought upon thy heart , there was nothing else but ashes upon thy soule , and then they lay still , but now God hath kindled some sparks of grace in thy heart , and God is blowing them up to a greater heat , and is bringing of them to a flame ; upon this motion that is in thy heart , aud the stirring to kindle those sparks further in thy heart , it is that the ashes of thy corruptions do as it were fly about thine eares , and that there is such stirrings of corruption more then there was before , 't is not because there is more corruption then there was formerly , but before there being nothing else but corruption it lay still , and now because there is something else , therefore it is that corruption doth so stirre ; and besides you know a man that was wont to keep lewd company , if God turne him that he will keep that company no more , at first he shall be more troubled with them then he was before ; and they will keep oftener knocking at his doore , and labouring to get him to them againe ; so 't is here , when the soule , vanity and lusts were as friends together there was no disturbance , and taking notice of any thing then , but now when the soule is casting out those sinfull distempers , and will have no more of them , they for the present will be more importunate , active and stiring then they were before . And besides , the Lord doth this to humble thy heart the more , that thereby thou maiest come to see the great corruption that was in thy soule before ; the working of thy corruptions will discover much evill in thy heart , that thou didest not think was there before ; when the corruptions of men and women lie still , they think there is no such thing in their soules , as your civill men , what 's the reason that they blesse themselves and think they are in a good condition , it s because their corruptions lie still in them and doe not stirre , they cannot beleeve what abundance of wickednesse there is in their hearts , if God should open the wickednesse that there is in the hearts of men naturally , and so all unregenerate men they would thinke you speak strange riddles , whereas they blesse themselves ; they blesse God ; they know no such thing in their hearts ; not yes there are such things , only they are not stird , but they lie quiet as mudde in the bottome of a pond , there it is , yet you cannot see it till it be stird ; at first conversion I say the Lord suffers thy corruption thus to stir , that hee may discover to thee what an evill heart thou hast , what abundance of sin there is in thy heart , and therefore your young converts , they look upon themselves more loathsome and vile then ever they thought they had been . And besides the Devil sees it a vaine thing to tempt a young convert to any grosse act of sin ; when conscience hath life and power in it , he● shall never prevaile that way ; but now hee thinks he may prevail to disturbe them with vaine thoughts , and therefore he layes his strength most that way ; therefore let not such be discouraged , that find their Spirits anoyed and pestered with them , if they make them to be the burden of their Soules ; notwithstanding much vanity of thoughts , the Lord wil accept of any desire that they have to sanctifie his name in holy dutyes , and I shall give you these three or four rules to helpe you against these wandering and vaine thoughts in holy dutyes , and especially in prayer . First , when thou goest to prayer , account it to be a great worke ; set a high price upon thy prayer ; not as having any excellencie in it as it comes from thee ; but set a high price upon it as a great Ordinance of God , wherein there is Communion with God to be enjoyed , and the influence of the grace of God to be conveyed through it ; so set a high price upon prayer , at every time thou art going to prayer ; Lord , I am now setting upon a worke that is of very great consequence , and much lies upon it , and I would account it to be a sore and a great evill to me , if I should lose but this prayer : this would bee a speciall meanes to compose thy Spirit ; and to keep thee from wandering , as Nehemiah , in Nehem. 6. 3. a place that I have sometimes quoted upon such an occasion , when the enemies of Nehemiah that would hinder the building of the Temple , sent to him that they might talke together , no saith hee ; I am doing a great worke so that I cannot come downe ; so when the Devill and the vanity of thine owne heart , would send to thee to parly , and talke as it were with thee , give an Answer , I cannot stand parlying with these things ; the worke that I am about is a great worke ; there are very few people that do account the worke of prayer a great worke ; if thou didst , it would helpe thee much against the vanity of thy thoughts . Secondly , Every time thou goest to prayer , thou that art most troubled with such vaine thoughts , renew thy resolutions against them ; I have been troubled with vain thoughts heretofore , and am afraid , if I looke not to it , that I shall lose this prayer also ; and therefore O Lord , here I renew my resolutions to set against them in this prayer with all my might ; it is very much that may be done by strong resolutions , and especially if thy strong resolutions be renewed resolutions ; for an old resolution begins to grow weak ; a man that hath resolved upon a thing a great while agoe , it hath little power ever him ; but now when a man hath resolved upon a thing but this morning , and just at the time when he is going about it , now hee doth resolve upon it , and set himselfe upon it , and doth resolve through the grace of God , that whatsoever difficultie he meets with all , whatsoever it cost him , that he will goe through this worke , I say that resolutions renewed have a great deale of power ; and you cannot imagine what a great deale of power the renewing of resolution against vaine thoughts will have , if they were renewed every time thou goest to prayer , untill thou gettest power over thy thoughts , do but make tryall of this ; thou hast lost 〈◊〉 prayer by vaine thoughts ; and thou hast been troubled for 〈◊〉 , and yet they come againe ; do but try for this weeke ; as I remember I said in the point of passion and anger , that we should resolve with our selves , well , whatsoever fals out this morning , I am resolved I will beare it ; so bethink thy selfe how many prayers thou hast lost by vaine thoughts ; and now 〈◊〉 thy resolutions , and Covenant with God , that for this prayer , I will 〈◊〉 my selfe against them , whatsoever paines I take , I will be sure yet withall to look up to Gods grace to assist one , I will be sure this prayer to keep my heart close to what I am about ; & perhaps that will helpe you a little ; but yet some vain thoughts will come for all that ; then the next night renew them again ; and the next morning renew them again ; and that till thou commest to a habit of keeping thy heart close to the duty , though now thou feelest thy heart so wild , that thou thinkest it is impossible to bring it into order , but certainly by such a means , thy heart will be brought into order . Thirdly , Be sure to set the presence of God before you in prayer , have a reall light of the infinite greatnesse , Majestie , and glory of that you present your selves unto , when you are are calling upon him ; if so be that thou canst have a reall fight of God in his glory , it wil keep thy heart close to the duty , as if a man be wandring with his eyes , and looking after every feather , if the King or some great person come into the Room , all his thoughts would be about the King , or the great person that were comming in : so if you would present the Lord in his glory and greatnesse , excellencie , majestie , and power , before you , and what a dreadfull God he is in himselfe , and yet what a mercifull God hee is to us in his Sonne : this would mightily compose our hearts , certainly men and women that are so wandring in their prayers ; it is because their eyes are not open to look upon God in his glory , they are as it were dreaming and do not apprehend that God stands and looks upon them , and observes them , and that God takes notice of every wandring thought that comes from them ; they doe not consider that God doth converse with the thoughts of men , as well as men do with the words of men ; that 's a third rule . Fourthly , Take heed thou beest not deceived ; because that those thoughts thou hast in prayer , doe not appeare to be very evill in themselves . This is a great deceit and hinder many in the sanctifying of Gods name in prayer ; there is sometimes damed in some vain thoughts ; now because the thought hath no great evill in it selfe , therefore they thinke they may play with it ; and their hearts close with it , and so 〈◊〉 along with it as the fish doth with the bait ; if the Devill casts in a thought of blasphemie , that makes thee quake and shake ; but if thy thoughts have no 〈◊〉 evill in them , but they are slight things ; matters of no moment one way or other , upon that thy heart begins to be dandling , and playing with them ; therefore remember this rule , that in the time of prayer , whatsoever thoughts be in thy mind that doe not concerne the present duty , they are sinfull before God , though the thoughts for the matter of them be never so good , yet thou art to abandon them as sinfull at that time . Therefore never be deceived with this , that the thoughts are not very sinfull , that 's another rule . In the last place observe this rule , if ever God hath helped thee at any time in prayer , that thy heart hath been kept close to a duty , and thou hast had Communion with him , blesse God for that , blesse God for that helpe ; t is a rule of very great use for us to get further assistance from God in any thing , if so bee our hearts be inlarged to blesse God for any assistance wee have had heretofore ; and the reason why we gaine and prosper so little in our Christian course , it is because we do not take notice of what God hath done for us , to give God glory for mercyes formerly received , and therefore God takes little or no delight in comming in with further mercyes to us ; as if you had a young nursery of trees , and they began to thrive very well , but there comes a company of Caterpillars and spoiles almost all the young Trees that are set , only two or three are kept from the Caterpillars ; a man goes into his orchard , and looks upon his Trees , and this is spoild , and that is spoiled ; but he sees two or three and these flourish fairly , and these are full of buds , and are like to come to something , and he rejoyces mightily in those , because they are sav'd when so many others are spoil'd ; and so doe thou view thy prayers , and consider how many hath been spoiled as it were by these Caterpillars ; for I compare wandring vaine thoughts in prayer unto Caterpillars that are upon the trees ; and we see that if stormy rainy weather comes the Caterpillars will fall ; and one would thinke that these blustering stormes and the hand of God that hath been out against us , should have clensed our thoughts and soules from these Caterpillars that have been upon our dutyes , but many duties have been spoiled ; yet thou maist say , that through Gods mercy such a Morning in my closet , the Lord hath preserved a prayer to himselfe , and I have gotten power over this vaine heart of mine , blesse God for this , and so the Spirit of God will be more ready to come in and help thee another time ; but thus much shall suffice to speak to this , that 's the second thing , we must give up our selves wholly to this duty . The third thing for the sanctifying of Gods name in prayer is this , there must be the breathings of the Spirit of God , otherwise Gods name is not sanctifyed ; that in Rom. 8. 26. is cleere for this , likewise the Spirit also helpeth our infirmities , for we know not what we should pray for as we ought , but the Spirit it selfe maketh intercession for us with groanings which cannot be uttered ; if any of you should say how can wee sanctifie Gods name , we are poore and weak , we can doe little ? marke , it is said here , that the Spirit helpeth our infirmities to pray , and the word is exceeding emphaticall in the originall ; in your books t is but meerly helping our infirmities , but the meaning of the word is , in these two things , the Spirit helpes ; that is , look how a man that is taking up a heavy peece of Timber at one end , he alone cannot get it up , but there comes another and takes it up at the other end and so helps him ; The word signifies such a kind of helping , as when a man takes a thing at the other end , or on the other side , one standing the one way , and the other standing the other way , or one taking up one end , and the other the other end , that is the meaning of it ; he helpes our infirmities , the poore foule is pulling and tugging with its own heart , and finds his heart heavy and dull , like a logge in a ditch , and have not many of you found your hearts so ? but now then when you are tugging with your hearts , and would faine lift up your hearts to God in prayer , there comes the Spirit of God at the other end , and takes the heaviest end of the burden and helpes you to lift it up ; if a child were at one end of the logge , and that were but light , and the other end very heavy , if one come and take up the heaviest end , a little strength will serve for the lighter end ; so the Spirit comes and takes up the heavier end in duty , and so helps our infirmities ; helpes together , and then the other word is The Spirit ; that is together with the acting of the graces of the Spirit in our hearts , you must not say so ; alasse , what can I doe ? it must be the Spirit of God that must doe all ; it is true , hee doth all . First , he gives converting and habituall grace , and assisting and actuating grace ; but now when the Spirit hath wrought grace so as to convert the heart , and hath given habituall grace in thy heart , why then when the Spirit comes to assist it , doth expect that thou shouldest stirre up all the gifts and graces of the Spirit , and the very strength of thy body ; the Spirit of God expects that thou shouldest act to the uttermost thou art able , what power hath been given thee by God , and when thou art in acting , then the Spirit comes and helpes together with us ; noting that we are to put forth what strength we have , and thus Gods name will be sanctified , when as wee putting forth the graces of the Spirit in us , then the Spirit comes and helpes ; and what comes from us now , comes from the breathings of the holy-Spirit in us , and then God who knowes the meaning of the Spirit , will know now the meaning of our sighs and groanes ; therefore when thou art going to prayer , thou art to eye the Spirit of God ; thou art by the eye of faith to looke upon the Spirit of God , and to cast thy soule upon the assistance of the Spirit of God , thou art to looke upon the holy-Ghost , as appointed by the Father and the Son to that office , to bee a helper to his poore servants in the duties of worship , and especially in that great duty of prayer ; now upon the reading of this text , and having it thus opened , this is one good helpe for thee in prayer ; read this text , and then exercise thy faith upon it ; Lord hast thou not said that thy Spirit helpes our infirmities , when we know not what to pray for , nor how to pray for any thing as we ought ? but the Spirit will come , now Lord make good this word of thine to my soule at this time , and let mee have the breathings of the Spirit of God in me ; alasse the breaths of men , if it come from gifts and parts , I know thou wilt never regard it , except there be the breathings of the holy-Ghost in mee in prayer ; now , if you would know whether the Spirit of God doth come in or no , you may know it by this ; the Spirit of God carries unto God , and it makes the prayer sweet and delightfull , so much of the Spirit of God as is there , it comes to the soule in the duty , and it leaves a savour behind it ; a gratious savour is alwaies left behind , when the Spirit of God comes to breath ; O the breath of the Spirit of God is a sweet breath , and it makes prayers sweet ; it never comes into the Soule but after it hath done any worke it came for , it leaves a sweet sent , after that , the soule finds a sweetnesse in that prayer ; now many of you have been in the morning at prayer , but I appeal to you ; what sweet savour of the Spirit of God is left behind ? certainly if the Spirit hath been there it is like civil that is put into a little box , though you should take out the civit , yet there will be a sweet savour left behind ; so though the Spirit of God , in respect of the present assistance , withdraws it self , yet it leaves a sweet savour behind . The fourth thing is , purity of heart ; pure heart and hands , in Heb. 10. 22. Rev. 5. 8. having every one of them harpes , and golden vials full of odours which are the prayers of Saints ; mark , the prayers of the Saints are odours in golden vials , the golden vials I may compare to the heart ; the hearts of the Saints must be as golden vials , and then their prayers will be as odours ; in 1 Tim. 2. 8. the holy-Ghost giving directions how wee should pray , it is with this qualification , I will therefore that men pray every where lifting up holy hands without wrath and doubting ; the outward conversation must be pure , and the heart pure ; in Job 22. 26. marke what 's said concerning that holy man ; there 's a promise made to him for the lifting up of his face to God , putting away iniquitie from his Tabernacle , that by putting away evill from our Tabernacles , and so from our hearts , we may be able to lift up our hearts with joy to goe ; and that 's the fift thing , purity of heart and hands . The sixt thing is , in truth , when we come to call upon God , we must call upon him in truth , Psal . 145. 18. the Lord is nigh unto all , to all that call upon him in truth ; you will say what is the meaning of that ? to that I answer ; First , there must be inward dispositions answerable to the expressions ; as for instance , when I come to expresse the greatnesse of the majestie of God , then I must have an inward disposition sutable to this expression , I must have a feare and reverence of the infinite majestie of God. Secondly , When I come to confesse my sin , to judge my selfe for my sin , there must be an inward disposition sutable to such a confession ; O how many men and women will come and speak great things against themselves for their sins , and judge themselves for their sins , and yet there is no such disposition in their hearts sutable to their words ; you shall have some in praying with others , they will be a meanes to break the hearts of others , they will so follow their sin ; and take such shame and confusion upon themselves for their sin , and yet God knows their hearts not stird all this while ; and then they will call upon God for pardon of sin , and for power against their sin , and yet God knowes that their hearts do close with their sin , and are loath to part with their sin in the mean time , this is falsenesse of heart ; when the inward disposition is not answerable to outward expressions ; I beseech you my brethren consider of the prayers you have made , and especially you that pray much with others , look what expressions you have made , and see whether there be answerable dispositions to the expressions you have made , and how that the Lord doth remember every expression that you have made . Thirdly , wee must call upon God in truth ; that is , conscionably to performe the ingagements of prayer , prayer puts an ingagement upon the heart ; now those that call upon him in truth are conscionable to performe the ingagements ; as now , do I pray for any good thing , I am ingaged to endeavour in the use of all meanes for the attaining of the good thing ? when you confesse a sin , why , you are ingaged by that meanes to endeavour all your might against that sin ; and when you pray for my grace , you are ingaged to make use of all means you can for the attaining of that grace ; and then besides , in prayer there is much profession unto God of our sincerity and uprightnesse , and of our willingnesse to be at his dispose , performe these ingagements that thou makest to God in prayer ; if God should present to us all our professions that we have made to him in prayer , and tell us how we have come short of them , it would make us be in shame and confusion in our owne thoughts . Another thing in prayer must be faith ; pray without doubting as in the former Scripture , the prayer of faith prevailes much ; James 1. 6 , 7. a man that wavereth and doubteth must not thinke to obtaine any thing of God. But I should have opened what that faith is that wee should have in prayer , wee must have faith to beleeve that the thing that we doe pleaseth God , and faith in Gods promises , and faith in Gods providence , this should be exercised in the time of our prayers ; And therefore after we have done , to goe away beleeving , as Hannah in 1 Sam. 1. 18. wee read of her , that after shee had been praying she went away , and lookt no more sad ; the text faith , noting that after wee have been powring forth our soules to God , wee should beleeve and exercise faith and not go in as drooping a way as ever we did . Object . You will say , yea , if wee knew certainly that God will hear us . Answ . The way to be assured that God will hear you , is by casting your selves upon God , how can you know that he will hear , but by resting upon him ? I have been with God , and I have been doing the duty of a poore creature , and for the successe I leave it to God , and therefore it must bee with faith . But I have so many sins mixt with my prayers , how can I beleeve ? You have an excellent Scripture for that to helpe a soule , to exercise faith in prayer , notwithstanding there hath been many infirmities ; in Psal . 65. 2 , 3. O thou that hearest prayers , unto thee all flesh shall come ; Thou hearest prayers , but I have a great many sins that hinders ; no , marke , what though iniquity prevailes against me , as for our transgressions , thou shalt purge them away ? O make use of this Scripture , though you remember not other things ; yet you that have dejected hearts and are afraid that God will not hear your prayers , see what the text saith , Thou hearest prayer Lord , but will not my sins hinder ? no saith David , iniquity prevailes against me , as for our transgressions thou shalt purge them away ; exercise faith in this ; and know that God doth not heare prayer because thou art not sinfull , because of thy worthinesse , but meerly for his free grace . Another holy disposition in prayer should be this ; the soul should come with a holy freedome , with the Spirit of adoption to God , crying Abba Father ; if thou comest to God meerly as to a Judge , though its true , those that doe not know that God loves them , yet are bound as Creatures to pray , but thou canst never sanctifie the name of God , till thou hast a child-like Spirit , the Spirit of adoption ; the Lord loves to have his Children come with freedome of Spirit to himselfe in prayer , to come as children , and not to come with dejected countenances , and discouraged hearts ; but come freely to open thy heart to God , as any child would open his heart to a gracious and loving Father . Another disposition is fervencie in prayer ; the effectuall fervent prayer of a righteous man availeth much , and that will be a meanes to help against vain thoughts too , as when the honey is scalding hot then the flyes will not come to it ; if thy heart were as it were scalding hot in prayer thou wouldest not have such vain thoughts . Next there must be constancie in prayer ; in 1 Thess . 5. 17. by that I mean this never to give over untill we have that wee pray for , or something else in lieu of it ; it may be thou hast prayed and nothing is come of it ; be not discouraged , thou hast to deal with a great God , and therefore pray again and again , and again , and pray with this resolution , well , let God doe with mee what he will , I will as long as I live call upon him , and if God shall cast mee away yet he shall cast me away calling upon him , as the poore woman of Canaan when Christ call'd her dogge , and discouraged her , yet still she would pray ; I but dogges may have crums , that heart is in an ill condition that is discouraged in prayer , because it doth not get what it would , and therefore to thinke with themselves I had as good not pray at all , take heed of any such thoughts . Againe , if you would pray to God indeed , so as to sanctifie his name in prayer , there should be humility in your hearts so as to be sensible of your own unworthinesse ; I spake somwhat about being sensible of the distance between God and us , when I spake about sanctifying of Gods name in general . The last that I shall speak of is this , when you have done all , this all , these qualifications will not sanctifie Gods name , except all be tendred up in the name of Jesus Christ , and in the power of his merits ; let a man or woman pray with as much fervencie , zeale , constancie , purity , in truth and sincerity ; yet except hee puts up all in the name of Christ , I say hee cannot be accepted ; our spirituall offerings must be tendered up in his name ; but I have Preached much about that , but now put all that hath been said together , and this it is to pray . That is , when as I pray understandingly : when I give my self to prayer : when there are the breathings of the holy Ghost in my prayer : when there is purity of heart like a golden viall : together with sincerity , when it is in truth of heart , when it is in faith , when it comes from a spirituall Adoption , when it s in fervencie , when in constancie , reverence , humility , and all put up in the name of Jesus Christ ; now a man prayes , as it is said of Saul , behold hee prayeth ; so I may say of those that are instructed in this Art , behold they pray ; you see now that prayer is more then to read in a book , more then to say a few words ; yee see it is a very hard thing to pray , a work of great difficultie , and no marvell though we have lost so many of our prayers as we have done ; we must not charge prayer and God with it , but look to our selves ( I mean not charge the Ordinance of prayer ) but the vilenesse of our carriage in our prayers ; and let us for time to come know what a Christian life meanes , it is said of Christ in Luke 9. 29. that as hee was praying the fashion of his countenance was changed . Oh that 's an excellent thing , that when wee have been in our closets at prayer , to come away with our faces shining ; my Brethren could we but pray in such a manner as this is , the very fashion of our countenances would be changed , as Moses when he came from the presence of God upon the Mount , or as Christ that had the fashion of his countenance changed . Prayer , it is the sweet ease of ones spirit , it s the help at a dead lift , it s the great Ordinance of our Communion with God in this world ; and therefore let us learne this Art of sanctifying Gods name in Prayer . I shall conclude all in this , you have heard the mystery of the sanctifying the name of God in worshipping God ; now I beseech you , you that have been a long time in the school of Christ , as it were Apprentices to Christ to learn Christianity ; be ashamed that you have understood so little of this art in Sanctifying the name of God in prayer ; It is an art and a mystery that you must be instructed in , and you are not Christians till you are instructed in this , as in an art and mystery : And that man and woman that shall be instructed truly in this art and mystery in Sanctifying Gods name now in the worshiping of him , such a man and woman shall be to all eternity Sanctifying the name of God in praysing of him . There is a time coming when all the Saints must be in the presence of God , and be alwaies praising of him , and they shall then Sanctifie Gods name for ever ; let us now learn this art of Sanctifying Gods name in praying , that we may eternally Sanctifie his name in praising of him . FINIS . ERRATA . PAge 94. line 9. for capitall , read corporeall . Pag. 182. l. 25. for world , r. word . Pag. 226. l. 36. f. come , r. we come . Pag. 247. l. 3. f. which , r. with . Pag. 251. l. 21. f. with , r of . Pag. 252. l. 34. f. body , r. blood . Pag. 259. l. 20. f. is , r. as , Pag. 263. l. 9. f. whereas , r. when . Pag. 267. l. 3. f. plucking , r. partaking . FINIS . AN EXACT ALPHABETICAL TABLE OF ALL THE PRINCIPAL TRUTHS IN THE FOREGOING SERMONS . A Absolutly . SPirituall things to be prayed for absolutly 277 Accept , Acceptation Acceptation of our persons the means of it 69 God accepts not the duties of wicked men 116 The services of the Saints accepted 120 Act , Actuall , Action , see Grace . Actuall sanctification 68 The Lord accepts the person before the action 69 God is a pure act and requires actuall service 97 Adoption . Sign of adoption to desire to be oft in Gods presence 36 We must pray in the spirit of adoption 294 Affections . Affections the strength of them required in Gods worship 82 Aggravation . Aggravation of sin to neglect due hearing the word 200 Afflictions , see Honour . They that sanctifie not God in hearing the word , can have no comfort from it in afflictions 206 Whether it be lawfull to pray for afflictions 277 Afflictions in themselves materially evill 278 All All that we have must be given to God 63 All things sanctified to the godly 119 Altar . Christ is the Altar upon which 〈◊〉 offer all our sacrifices 92 Angel. Angel what it signifieth 91 Angels the aggravation of their sin 195 Anger . Anger not to be brought into Gods service 19 Apply . We must apply the word in hearing it . 175 Apostacie , see Schisme . Apostacie the ground of it , 206 Assurance . The Gospel gives assurance of salvation 212 Attention . Attention must be given in hearing of the word 171 B Beginners . Beginners in Religion to be carefull of preparation 56 Beleeving . Beleeving the condition of the Covenant of Grace 232 Birds . Wandring thoughts in prayer as the birds to Abrahams sacrifice 283 Blast God blasts those men that sanctifie him not in worship 117 God will blast those that neglect his word 208 Blesse . Many blesse themselves in evill wayes 198 To blesse God for helping us against wandring thoughts in prayer 289 Blind Blind sacrifice not to be offered to God 98 Bloud A fearfull thing to be guilty of Christs bloud 230 Breathing , see Spirit Broken , see Heart What kind of broken heart is required in receiving the Lords Supper 255 Christs Body broken for us 268 C Children Gods Saints may meet with afflictions in their Children 20 Ground of contentment in afflictions upon our Children 21 Church Church what it signifieth 235 Church defiled by wicked men uncastout 236 Civill , see Worship Christ All worship must be tendered in the Name of Christ 91 All must be tendered in Christ because of Gods justice 101 They that reject the word , reject Christ 201 All our prayers must be tendered in the Name of Christ 296 Command Nothing must be tendered to God in worship but what he hath Commanded 8 No expresse Command for many things in the New Testament 15 Comfort , see Word Communion Communion with God not increased by the duties done with naturall conscience 88 The Sacrament the Ordinance of our Communion with Christ 229 The Sacrament must be received in a holy Communion 234 How far the presence of wicked men hinder this Communion 235 No close Church Communion with wicked men 240 More Communion with Christ in the Sacrament then in the word 251 Confession Ground of confession to God 98 Conscience Sinners against conscience need great preparation to duties 57 Duties acted by naturall Conscience 88 Naturall Conscience limits it self in duties 89 Trouble of Conscience should make men meekly hear the word 180 Consciences of wicked men troubled about the Sacrament 230 Constant Men acted by naturall parts are not constant in duties 88 There must be constancy in our prayers 295 Contrary The word will be made good on the contrary , to those that abuse it 205 Conversion Conversion not wrought by the Sacrament 232 Covenant In the Sacrament we make a solemn Covenant 226 Covenant of Grace sealed in the Sacrament 229 Those that receive the Sacrament must be in the Covenant of Grace 232 Condition of that Covenant , ibid Renewing of Covenant in the Sacrament . 257 Crucified Christ crucified in the Sacrament 248 Curse They that neglect the word , are nigh to a curse 203 Cursing of others , sinfull 278 How farre we may curse the enemies of the Church 280 D Danger , see Dignity . Dark , see Mind Dead , Death . Fear of death taken away , how 38 Wee must not bring dead services and hearts to the living God 97 Consciences of carnall men opened upon their death bed 118 Death of Christ to be meditated on in the Sacrament 165 Dear , see Glory . Delight . God delights in our drawing nigh to him 37 Depart To neglect GODS Worship , is to depart from him , 33 Dependance . We should continually be sensible of our dependance on God , 274 Desire . We must hear the word with a desire after it 170 Devill Devill gratified by omission of duties 59 Vnseasonable motions though materially good come from the Devill 82 Wandering thoughts in prayer suggested by the Devill , 286 Difficulty . Naturall parts in performance of duties will not carry thorow difficulties 87 Not to be discouraged in difficultes considering Gods power 97 The work of Religion difficult , 109 Dignity , see Prerogative . The more dignity the more danger 12 Dishonour . It were a dishonour to God to accept the services of wicked men 116 Disposition Inward disposition in prayer 292 Divine , see Service . Doubt . The time of receiving the Sacrament no time for doubting 254 We must pray without doubting 293 Duty . The holinesse of a duty will not bear men out in their miscarriage in it 17 Omission of duty will not fit for duty 58. 113 The doing of one duty prepares for another 60 Duties not to be rested on 103. 107. 115 To be humbled for our best duties 111 All duties of carnall worshippers lost 112 Sin of Hypocrites aggravated by holy duties ibid E Easie . Preparation makes duties easie 52 Election . Evidence of election 213 End , see Extremity . Our ends must be high in the worship of God 72 Base ends of men in Gods worship ibid To have right ends apart of wisdom 99 It is the nature of God to will himself the last end 104 Engagement . Engagements of prayer to be performed 293 Envie , see Mean. Eternity . Eternity of God how to be considered in our worship 94 Excellency . Thoughts of our own excellency to be cast off in our worship 85 Exemplary . Exemplary judgements should make us look into the word how God makes it good 23 Extremity . Men that regard duties only in extremity make themselves their end . 77 Examination Examination required in partaking of the Sacrament , 233 Eye Faith as an eye to see Christ in the Sacrament 252 F Faith , Faithfulnesse . Faithfulnesse of God , what it should teach us 102 Faith must be mixed in hearing the word 177 Faith exercised in receiving the Sacrament 252 Faith how to act it in the Sacrament 271 We must pray in Faith 293 Faculties All the faculties of the Soul to be given up in Prayer , 281 Familiarity , see Potent Drawing nigh to God breeds familiarity 37 Benefit of familiarity with God 38 Falling away Falling away the ground of it 34 Fear , see Publick What fear we must have in Gods worship 78 In fear naturall Conscience puts in to duty 89 Fervency Fervency required in prayer , 295 Fire Fire from Heaven Two fold , 2 Fire that slew Aarons Sons what 3 Strange fire what 19 Folly To be ashamed of our follie when we come to GOD , 99 Follow The Soul is to follow after God as a God 65 Free , see Grace Friend , see Word Friends , who are the best 25 G Gesture Gesture in the Sacrament not meerly indifferent 262 Guilty , see Bloud Guilty consciences flee the worship of God , why 31 Guilt to be removed when we come to pray 274 God Duties must be performed to God as a God 62 When duties are offered to God as a God 63 The word to be heard as the word of God 166 We are reconciled by the blood of that person that is God 268 Good Good heart what 187 The word will be made good on the abusers of it 207 We are to pray for our own good 277 Gospel Gospel the tenour of it 257 Glory Glory of God dear to him 7 Glory of God dearer to him then the lives of men 22 Glory of God is the lustre of all his attributes together 102 The active Glory of God is the especiall honour he hath 105 Glory of God in his word the greatest 182 Why God will be glorified in them that hear the word 209 Those that will obey the word will be the Glory of the Ministers 214 We should have apprehensions of Gods Glory in prayer 275 The Glory of God is the chiefe thing we should pray for 276 Spirituall things nearest the Glory of God 277 Grace Grace to be acted especially in Gods worship 29 Grace the freenesse of it should make us more diligent in the worship of God 34 Graces increased by drawing nigh to God 35 Graces to be acted and stirred up in the Sacrament 271 We must act our own Graces in prayer together with the spirit 291 See Covenant . Great A people are great that have God nigh them 40 We should prepare to Gods worship because he is great 43 The duties of Gods worship are great 44 How to sanctifie Gods name in respect of his greatnesse 67 Great things to be expected from God 100 We must hear the word with attention because of the greatnesse of him that sends it 172 We must be attentive because the matters delivered are great 173 H Habituall Habituall sanctification 68 Harden Nothing doth harden the heart more then the word by accident 205 Hand Faith is a Hand to take Christ in the Sacrament 253 The Cup in the Sacrament not to be delivered into every particular hand 264 Heart Our hearts naturally unprepared for duty 46 The heart in preparation to be taken from every sinfull way 49 As the heart is so are the duties 70 The heart is not changed by the acting of naturall parts 87 Good heart what 187 The word of the Law not in the heart 211 A broken heart required in receiving the Sacrament 246 Hearing Of sanctifying Gods Name in hearing the word 161 Hearing the word a part of Gods worship 162 How to know that God hears our prayers 294 Heathen . Heathens attend to worship their Idolls 46 Heaven Being oft in Gods presence minds us of heaven 36 The worship of God here the beginning of that in heaven 106 Hide We must hide the word in our hearts 189 Highest What we lift highest in our worship that is our God 74 See Thoughts , Ends. Hindrance Hindrances to Gods worship many 46 Holy , Holinesse . Holinesse the greatest honour of Gods Name 23 Holinesse of God to be held forth by his servants 24 Drawing nigh to God makes us holy 36 Time , and Place said to be holy , how 50 God infinitly holy 99 Those that receive the Lords Supper must be holy 232 Honest . We must receive the word into honest hearts 186 Honest heart what 188 Honest amongst men who 189 Honour . To quiet the heart in affliction is to know that God will have honour by it 25 Humble , Humbled , Humility . Humility of Spirit requisite in the worship of God 84 To be humbled for not sanctifying the Name of GOD aright Humiliation in preparing to hear the word 168 Wandring thoughts in prayer suffered by God to humble us 285 Humility required in our prayers 295 See Worship . Hungring There must be hungring after Christ in the Sacrament 251 I Incense Incense what it signifieth 91 Incomprehensible Incomprehensiblenesse of God what it should teach us in our worship 95 Infinite There is an impression of Gods infinitnesse upon the duties of his servants 64 Infirmities Infirmities of others to be passed by of those that receive the Sacrament 258 Infirmities how helped by the spirit 290 Institution Institution of the Sacrament to be kept close to 261 Intention Strength of intention required in the worship of God 81 Joy The mercy of God should make us come to him with joy 100 The word to be received with joy 184 Difference in the joy of hypocrites and true Christians 186 Spirituall joy required in receiving the Sacraments 255 A broken spirit may consist with spiritual joy ibid Judge , Judgement . Sinners may meet with judgements 〈…〉 in the word 10 God is quick with same in the way way of his judgements 17 Judgements many times sutable to the sins 18 Gods judgements many times invisible 21 The word of God shall judge those that abuse it 207 Justice Justice of God seen in the death of Christ 268 K Knowledge Knowledge required in receiving the Lords Supper 244 Knowledge in other points necessary to them that receive the Sacrament 245 Knowledge actuall required in receivers 246 L Leaven Leaven how cast out by the Jewes 249 Life , Living . Gods goodness in sparing our lives to worship him 84 That God is a living God , what it should teach us 96 The things delivered in the word concern our lives 174 Beleevers nourished to eternall life 269 Limitted . The duties of Gods Children not limitted 65 Little. In matters of worship God stands upon little things 11 Lose . The ground why we lose so many prayers 296 Love. Naturall conscience makes not the heart love a duty 88 The word must be received with love 184 The Sacrament ordained by Christ out of love 228 Love to be renewed in the receiving the Sacrament 258 The infinite love of God seen in the death of Christ 269 Lust . The worship of God not to be subjected to our lusts 72 Who they be that subject it to their lusts 73 M Man. The Mediator between God and man is man 276 Mean. Mean men not to envy great ones why 13 Mediator The way of mans salvation is by a Mediator 267 Meditation Meditation in preparing the heart to holy duties 49 Meditations in the receiving the Sacrament 267 Meeknesse The word must be received with meeknesse 179 Mercy , Mercifull . God is mercifull 100 Mercy of God should teach us to be mercifull to others 101 The duties of worship the way to convey Gods choice Mercies 105 The word a means to convey speciall Mercies 195 Mercie-Seat . Mercie-Seat a Type of Christ 91 Mind . We should pick out Gods mind from dark expressions 14 We come to know the mind of God when we come to hear the word 163 Mysterie . The greatest Mysteries of Salvation presented in the Sacrament 228. 255. Mixture . Mixture of mans inventions with Gods Ordinances unlawfull , 266 Mortification . Mortification requisite to the sanctifying Gods name 67 Mouth Faith , the mouth of the soul to receive Christ 254 N Name . No way to enjoy mercies but by sanctifying Gods Name 105 See Sanctifie . Nature , Naturall . Some duties of worship are naturall 261 Christ bath honoured humane nature by taking it 267 Neer , Nigh . God wil be sanctified in those that come neer him 6 Those that are neerest God should be most carefull 22 In worshipping God we draw nigh to him 26 In what respects we draw nigh to God in worship 27 The word of the Gospel nigh 211 See Grace , Delight , Adoption Neglect . Severall sorts that neglect to sanctifie Gods Name in heating the word 197 Nourishment . The Lords Supper an Ordinance for Spirituall nourishment , 233 Beleevers are nourished to eternall life 269 O Omniscient . What we should learn that God is Omniscient 98 Opening Ground of opening the heart to God 98 The heart must be opened to hear the word 175 Opportunity The happiest opportunity to sanctifie Gods Name is in hearing his word 200 Ordinance An Ordinance of God what 163 The word an Ordinance of God to convey good to us 166 Men are not to be forced to Congregations where any of Christs Ordinances are wanting , 237 The Lords Supper the great Ordinance appointed to set forth Christ sufferings 348 Own We must bring to God in his service that which is his own , 86 P Parts How to know when men are acted by naturall parts in Gods worship 87 Passion Passion hinders the right hearing of the word 179 Wicked men in passion rise against God 180 Peace-Offering Difference between Peace-Offerings and Burnt-Offerings 75 Person God accepts the person before he accepts the offering 69 Place The Lord is very terrible out of his holy places 18 God in his essentiall presence in every place 26 See Holy. Plowing Plowing of the fallow ground of the heart , what 168 Men may do somewhat toward the plowing of their hearts 169 See Word . Potent Familiarity with God makes us potent with him 38 Prayer Prayer a great duty that needs preparation 45 Prayer required in preparation to duties 50 Vnregenerate men cannot sanctifie GODS Name in prayer , 68 We should pray before we hear the word 171 Of sanctifying the Name of God in prayer 272 Prayer put for the whole worship of God 273 See Preparation , Wandring . Praise Gods worship must not be subjected to the praise of men , 73 Preparation Preparation of the soul in the duties of Gods worship 42 Preparation and sanctification all one 43 Preparation to Gods worship why ibid Preparation , 5 things wherein it consists 48 Preparation , the excellency of it , in severall things 52 Those that walk closely with God are in continuall preparation 56 Preparation , a speciall duty of young beginners ibid Good men greived for want of preparation 58 Where there is sincerity , duties should be done though there want preparation 59 Preparation required in hearing the word 165 Preparation to be made to prayer 273 See Prayer , Great , &c. Prerogative Gods Prerogative appears most in his worship 11 No Prerogative can secure from Gods stroke 12 Presence Presence of God even in the godly , terrible to wicked men 32 Presence of godly men comfortable 35 To set Gods presence before us in prayer 288 See Guilty . Present When we worship God we tender a present to him 63 Sin committed long since to be looked on as present 94 Principle God looks more at the principle of the duty then at the duty , 69 Good men looke at the principle of the things they enjoy from God 70 Prize To prize those mercies we beg in prayer 275 Prayer to bee highly priz'd , 286 Promise Every Ordinance of Christ hath a speciall promise 248 Publick Those that are in publick place have especially need of the fear of God 13 Pure We must lift up pure hands in prayer 292 Q Questions Two questions God will ask his worshippers 87 Quick God is quick in way of judgement with some 17 The word of God is quick in working 196 Quiet The best way to quiet the heart in affliction 25 R Ready What will make the heart ready for duty 54 Readinesse to hear the word , wherein it consists 166 Reading Reading not to be preferr'd before hearing 167 Reprobation Not to sanctifie Gods Name in hearing the word a sign of Reprobation 202 Two fearfull signs of Reprobation 203 Resign In Gods worship we must resign all to God 90 Resolution We must hear the word with resolution to yeild to it 170 resolution against wandring thoughts in prayer 287 S Sabbath Sabbath , see Strength Sacrament . Sacrament , the meaning of the word 225 Sacrament a part of Gods worship 226 We must sanctifie Gods name in receiving the Sacrament , 228 Vnworthy receiving the Sacrament severely threatned 229 How we sanctifie Gods Name in receiving the Sacrament , 291 Whether Judas received the Sacrament of the Lords Supper , 238 Safety Safety wherein it consists 38 Salt Salt of the Sacrifice what it signifieth 67 Sanctifie Sanctifie , what it signifieth 5 Gods name Sanctified two waies ibid Gods name to be Sanctified when we draw nigh to him 42 How Gods Name is Sanctified in drawing nigh to him ibid How duties must be performed that Gods name may be Sanctified 62 The heart must be Sanctified in regard of Gods greatnesse 67 Sanctification the parts of it , ibid Sanctification of the heart double 68 Sanctifying of Gods Name the only way to fit us for mercies , 105 Exhortation to Sanctifie Gods Name 113 Nothing Sanctified to them that do not Sanctifie God in his word 203 See Sacrament . Satisfied Naturall Consciences is satisfied with a little duty 90 See Sin Schisme No Schisme to depart from a Church that hath not al Christs Ordinances 243 Schisme , what ibid Difference between Schisme and Apostacie ibid Secret. Men acted by naturall parts are not enlarged in secret 88 See The Sacrament so to be delivered as all may see what is done , 262 Self Self not to be our end in our duties 74 Where self is the highest end God regards not the duties 75 Service Hearing the word is Divine Service 164 Shadow Shadow of Gods wing what 39 Shift Of those that shift off the word closely applyed 199 Silence Silence , what 7 Sin The committing of one sin prepares for another 60 No salvation without satisfying for sin 108 The heart must be purged from sin to receive the Sacrament 249 Motives in the Sacrament to abhor sin 250 Sin , the great evill of it 269 Singing Singing Psalmes in the time of the Sacrament unfit 265 Singing after the Sacrament requisite 266 Sitting Sitting at the Sacrament the fittest gesture 263 Soul The price of the salvation of a Soul 269 Spirit , Spirituall . We must be acted by the Spirit in our worship 87 God must be worshipped in Spirit 93 Spirituall things may be absolutly prayed for 277 How to know when the Spirit helps our prayers 291 See Glory , Sweet . Strange , see Fire . Strength Strength required in Gods worship 80 Strength required to spend the Sabbath 83 Naturall conscience gives not Strength to duty 88 We must not come to duties in our own Strength 115 Strugling Strugling alone against corruption oft times en snares us 61 Subjection Subjection required in hearing the word 182 Sufferings The Sufferings of Christ chiefly represented in the Sacrament 246 Ground of suffering for Christ , 268 Superstition Superstition what 9 Sutable , see Judgement Sweet Breathings of the Spirit sweet , 292 T Table Those that come to the Sacrament should come neer the table , 261 Tares Tares what meant by them 238 Temptation Time of temptation the time of worship 81 We must hide the word in our hearts against temtation , 191 Terrible , see Place . Thankfulnesse Thankfulnesse required in receiving the Sacrament 255 Motives , to thankfulnesse 256 Time Preparation makes us do much in a little time 52 See Holy. Thornes Thornes must be plucked out of the heart when we hear the word 169 Thoughts In the worshipping of God we must have high thoughts of God 71 Wicked men have many times wicked thoughts in prayer , 282 Thoughts are to God as words are to men ibid See Wandring . Tremble We should tremble at hearing the word 181 Truth We must pray in truth 292 Truth what meant by it ibid V Vain Where wicked men are willingly admitted to the sacrament Gods name is taken in vain 241 Unchangeable God is unchangeable 96 Understanding We must pray with understanding 280 Uncertainty The righteousnes of the law leaves at uncertainty 212 W Wait We must wait Gods leasure in regard of time 86 Ground of waiting from Gods eternity 95 Wandring Wādring thoughts in prayer 281 Directions against wandring thoughts in prayer 286 All wandring thoughts in prayer sinfull 288 See Birds , Humble , Devil , &c. Warrant , see Command . Watching Watching required in preparation to duty 50 Weaknesse God passeth by weaknes where the heart is prepared to duty 53 Weary A man that makes himself his end will be weary of duty 76 Wicked Wicked men are to be cast out or with drawn from in the sacrament 235 Every man in the congregation to look to the ca●ing out of wicked men 241 Ground of excluding wicked men 258 Will Willing We must he willing not will worshippers 10 Things in Gods worship depend only upon his will 11 God requires that we will as he willeth 104 Our prayers must be according to Gods will 276 Wisdom Wisdom of God , what to learn from it 99 Wisdom of God to be our guid ib. Womb Those that sanctifie Gods name in hearing the word , it is a greater blessing then to bear him in their womb 213 Word To comfort afflicted friends from Gods word 24 The heart must be plowed by the word 196 The word must be glorified 194 Word what should make us esteem it 186 Word hath much of God in it 195 The word a means to convey speciall merices ibid. The word wherein the strength of it lies 202 All the good in the word for whom 210 The devil gets advantag by fastening il words upon the good 244 The word in what respect above the Sacrament 251 The word sanctified by prayr 273 Worship Difference between civil things & Gods Worship 9 Natural helps in Gods worship ibid We should be humbled for false worship 11 Worship of God what 27 Worship of God the means to convey his choice mercies 28 To heed what we do in worship 32 Exhortation to be much in the worship of God 34 Hearing the word a Part of Gods worship 162 What makes hearing the word a worship 163 Prayer put for the whole worship of God 273 See Command , Little , &c. World In preparation the heart must be taken from the world 49 In Prayer the heart must be taken from the world 275 Wrath Preachers that reveal Gods wrath should conceal their own 19 FINIS . THE CONTENTS OF THE SEVERALL ENSUING SERMONS . SERMON I THE occasion of the Words page 1 The words opened 5 Observation 1 There must be nothing in Gods worship but what he hath commanded . 8 Observation 2 God stands upon little things in matters of his worship 11 Observ . 3 No priviledge can secure from Gods stroak 12 Observ . 4 The more dignity , the more danger Ibid Observ . 5 The beginnings of great matters meet with difficulties 13 Observ . 6 Those that enter into publick places have need of the fear of God ibid Observ . 7 We should pick out Gods meaning from dark expressions in his word 14 Observ . 8 Sinners may meet with judgements never threatned in the word 16 Observ . 9 God is very quick with some in the way of judgement 17 Observ . 10 The holinesse of a duty will not bear a man out in his miscariage in it ibid Observ . 11 The Lord is terrible out of his holy places 18 Observ . 12 Gods judgements are oft sutable to mens sins ibid Observ . 13 We should take heed of bringing strange fire to Gods service 19 SERMON II Observ . 14 Gods saints many times meet with afflictions in their children 20 Observ 15 Gods judgments many ●nes come in an invisible way 21 Observa 16. Gods glory more precious to him then mens lives 22 Observ . 17 The neerer any are to God the more carefull they should be to glorifie him ibid Observ . 18 When judgements are exemplarie we should look to the word how God makes it good 23 Observ . 19 The great honour of Gods Name in the making it holy ibid Observ . 20 True friendship to comfort friends in distresse from the word 24 Observ . 21 The way to quiet the heart in affliction is to think God will have honour by it 25 Doct. 1 In worshipping God we draw nigh to him 26 In what respect we are said to draw nigh God in worship 27 Use 1 To take heed what we do when we worship God 30 Use 2 Why guilty consciences fly from the worship of God 31 Use 3 Why Hypocrites meet with such severe judgments 32 Use 4 To neglect Gods worship is to depart from him 33 Use 5 Exhortation to be much in Gods worship 34 SERMON III Use 6 The honour of Gods servants to draw nigh him 39 Doct. 2 We must sanctifie Gods Name in drawing nigh to him 42 First in preparation to his Worship ibid 1 Because he is a great God 43 2 The duties of Gods worship are great 44 3 Our hearts are naturally unprepared 46 4 The hinderances of Gods worship are many ibid 5 The Heathen prepared to worship their Idolls ibid 6 Preparation shewes sincerity of heart 47 5 Things wherein preparation consists 48 1 A right apprehension of God 49 2 Taking the heart from finfull waies ibid 3 Taking off the heart from the world ibid 4 In watching and prayer 50 5 In acting the Faculties and Graces 51 4 Things of the excellency of Preparation 52 1 It will make duties easie ibid 2 Wee shall do much in a little time ibid 3 The Lord will passe by weaknesse in duties 53 4 It will make the heart alway ready for duty 45 SERMON IV Cases of Conscience . 1 Whether we be alway bound to set some time apart for preparation to duties 55 2 Whether being not prepared the duty may be omitted 57 Answered in 4 particulars . 1 The omission of duty will not fit the Soul for duty 58 2 It is but a temptation to keep from duty 59 3 If the duty be done in sincerity , though there be not due preparation it is better then to omit it ibid 4 While people struggle with their corruptions , and seek not God , they fall into snares 61 In what manner duties are to be performed that Gods Name may be sanctified ibid 1 We must performe them so that we may glorifie God as a God 62 Which is done , 1 When we offer all we have 63 2 When we greive that we can do no more 64 3 There is an impression of Gods infinitnesse on the duties of his Saints ibid 2 When the Soul follows after God as a God 66 3 When the Soul comes expecting the choicest mercies of God ibid How the heart must behave it self to sanctifie Gods Name in respect of his greatnesse and glory ibid 1 It must be a sanctified heart 67 1 Because the Lord accepts the person before he accepts the action 69 2 God looks more at the principle of the duty then at the duty ibid 3 According as the heart is , so will the duty be 70 SERMON V 2 In sanctifying Gods Name in worship we must have high thoughts of God 71 3 We must have high ends in worshipping God 72 Several base low ends in worshipping of God 1. In subjecting his worship to our lusts ibid 2 Subjecting his worship to the praise of men 73 3 Making Self our end in his worship 74 which we do 1 When we are weary of duties if we find not that we desire 76 2 When men are streightned in Worship , and envy others that are enlarged 77 3 When men regard holy duties onely in times of extremity ibid 4 There must be reverence and fear in Gods worship 78 5 There must be strength in the duties of Gods worship 80 Strength of Intention 81 Affection 82 Faculties 83 6 There must be a humble frame of Spirit 84. Which consists 1 In admiring Gods goodnesse that we are alive to come before him ibid 2 To have no thought of any excellency in our selves , 85 3 To come without our own righteousnesse ibid 4 To take off our hearts from all abilities of grace ibid 5 To wait Gods leasure in regard of the time 86 7 In Sanctifying Gods Name we must bring that which is his own ibid 1 The matter must be that which he hath commanded ibid 2 We must be acted by the spirit 87 When duties are acted by naturall parts , and not the spirit of God 1 If they change not the heart ibid 2 If they carry not through difficulties ibid 3 When men rejoyce in acting their parts ibid 4 When there is little enlargment in secret 88 5 When there is not constancy in duty ibid Duties acted by naturall Conscience 1 It gives no strength to do them ibid 2 The heart loves not the duty ibid 3 It doth not increase communion with God ibid SERMON VI 4 It makes not a duty strong to the soul 89 5 It limits it selfe in dutie ibid 6 It is satisfied with little 90 8 In the sanctifying Gods Name in Worship , there must be a resignation of all to God ibid 9 All Worship must be tendered in the Name of Jesus Christ 91 How to Sanctifie Gods Name in reference to his Attributes 1 God is a Spirit , and to be worshipped in Spirit 93 2 God is Eternall , and how to worship him in that consideration 94 3 God is incomprehensible , and therfore seeth us in every place 95 4 God is unchangeable , what that should teach us in our worship 96 5 God is a living God , and what we should learn thence ibid 6 God is Almighty , what that should teach us in our worship 97 7 God is Omniscient , and what that should teach us 98 8 God is a God of Wisdom , and what that should teach us 99 9 God is Holy , and what that should teach us in our worship ibid 10 God is Mercifull , and what that should teach us 100 11 God is just , and what that should teach us 101 12 God is Faithfull , and what we should learn thence 102 SERMON VII Reasons why God will be sanctified in all the duties of his Worship 1 God doth will himself the last End 104 2 The especiall glory God hath in the world is to be actively honoured 105 3 The duties of worship are the means to convey Gods choicest mercies ibid 4 We are not fitted to receive mercies , but by sanctifying Gods Name ibid 5 Else we shall not hold out in duty 106 Application . 1 We have no cause to rest on our duties 107 2 The work of Religion is hard to flesh and blood 109 3 We should be humbled that we have no more sanctified Gods Name 110 4 Exhortation to sanctifie Gods Name 113 1 To consider we have to deal with God in worship 114 2 Not to come in our owne strength 115 3 Not to be satisfied with the duty done ibid 5 God is displeased with the duties of wicked men 116 1 God blasts such men 117 2 God opens their eyes on their death bed to see what they have done 118 6 Those that sanctifie Gods name he will sanctifie it in a way of mercy 119 SERMON VIII Of sanctifying Gods name in hearing of the word 161 Hearing the word is a part of Gods worship 162 1 We professe our dependance upon God for the knowing of his mind 163 2 In hearing we wait on God in the way of an Ordinance ibid In hearing the word 1 There must be preparation 165 Which is 1 To hear the word as the word of God 166 2 To hear the word as Gods Ordinance for our good ibid 2 To plow up the fallow ground of the heart , and what is meant by it 168 3 Resolution to yeild to all truths delivered 170 4 A desire after the word ibid 5 Prayer before we hear the word 171 The behaviour of the Soul in hearing the word 1 Carefull attention to it ibid Means to help attention ibid 2 An opening of the heart to receive it 175 3 Carefull applying of the word ibid 4 It must be mixed with Faith 177 How the word is to be mixed with Faith ibid SERMON IX 5 The word must be received with meeknesse 179 6 It must be heard with a trembling heart 181 7 With humble subjection to the word 182 8 It must be received with love and joy 184 9 It must be received into an honest heart 186 10 We must hide the word in our hearts 189 11 We must turne the word into practice 192 SERMON X Why God will be glorified in them that hear the word 195 1 Because there is so much of God in it ibid 2 God hath appointed it to convey speciall mercies ibid 3 It is quick and lively in working 169 Use 1 Reproof of severall sorts of men concerning the word neglected 197 The fearfull estate of those that do not sanctifie God in his word 200 1 They lose the choicest opportunity ibid 2 The word will be a great aggravation of sin ibid 3 They that reject the word , reject Christ 201 4 It is an argument of hardnesse of heart 202 5 It is a sad sign of Reprobation ibid 6 To such there can be nothing sanctified 203 7 They are nigh to a curse ibid 8 It will turn to their damnation 205 9 It will not comfort them in afflictions 206 10 God will make his word good upon them 207 11 The word shall judge them ibid 12 God will blast them that sanctifie not his name in his word 208 Use 2 Exhortatio to glorifie the word of God 209 God will sanctifie his Name in mercy upon those that sanctifie it in hearing the word 210 1 All the good in the word is theirs ibid 2 It is a certain evidence of their election 213 3 God will sanctifie them by the word 214 4 They will be the glory of the Ministers at the day of Christ ibid 5 It will rejoyce them hereafter when God shall magnifie his word 215 SERMON XI . Of Sanctifying the Name of God in receiving the Sacrament 225 1 Receiving the Sacrament is a part of Gods worship 226 2 Gods Name must be sanctified in our receiving the sacrament 228 1 Because there are presented the greatest Mysteries of salvation ibid 2 It is an Ordinance that Christ hath left out of his love ibid 3 It is the Sacrament of our Communion with Christ 229 4 The Covenant of Grace is sealed in it ibid 2 No duty is urged with more strength and severity ibid 3 Nothing striks more upon mens Consciences 230 How many are to Sanctifie Gods Name in the Sacrament 231 1 Those that receive it must be holy 232 1 Because it is the seal of the Covenant ibid 2 It is an Ordinance of spirituall nourishment 233 3 Because we are required to examine our selves ibid 4 It is a Sacrament of Communion with God and the Saints 234 2 It must be received in a holy Communion ibid Wicked men not to be admitted to this Communion 235 SERMON XII Addition to the former conerning holy Communion 242 The qualifications in the Soul to fit it for receiving the Lords Supper 244 1 Knowledge ibid 2 A broken heart 246 3 Actuall purging the heart from sin 249 4 Hungring , and thirsting after Jesus Christ 251 5 Exercise of Faith 252 6 Exercise of Spirituall joy 255 7 Thankfulnesse ibid 8 Renewing of Covenant 257 9 Renewing of love towards God and our brethren 258 SERMON XIII We must keep to the institution in the Sacrament 261 1 For the gesture 262 2 Delivering it to all in generall and not into every particular mans hand 264 3 That the Communicants be all the while exercised in their thoughts about the death of Christ 265 Mediations in receiving the Sacrament 267 1 That the way of mans salvation it is through a Mediator ibid 2 This Mediator between God and man is true man ibid 3 That his body was broken and his blood shed for us 268 4 It was the body and blood of that person that is God that reconciles us ibid 5 To consider the dreadfulnesss of Gods justice ibid 6 The price of saving a Soul 269 7 The greatness of the evill of sin ibid 8 The infinite love of God to mankind ibid 9 That beleevers shall be nourished to eternall life ibid 10 To meditate upon the Covenant of grace to beleevers 270 Holy disposition to be actuated in receiving the Sacrament 271 Of Sanctifying the name of God in Prayer . 272 What preparation we are to make to Prayer 274 1 Concerning the matter of Prayer 276 2 Concerning the manner of prayer 280 Concerning wandring thoughts in Prayer 281 SERMON XIV A further enlargement concerning wandring thoughts in Prayer 283 5 Rules to help against wandring thoughts 286 1 Set a high price upon the duties of Prayer ibid 2 To renew resolutions against wandring thoughts 287 3 To set the presence of God before us 288 4 To account all wandring thoughts evill ibid 5 To bless God if at any time he did help us against them , 289 3 For sanctifying Gods name in Prayer , there must be the breathings of the spirit 290 4 There must be pure hearts and hands 292 5 We must call upon God in truth ibid What it is to call upon God in truth ibid 6 We must pray in faith 293 7 In the spirit of adoption 294 8 We must pray with constancy 295 9 We must pray in humility ibid 10 We must tender up al our prayers in the name of Christ 296 Conclusion of all 297 FINIS . Notes, typically marginal, from the original text Notes for div A77988-e260 1 Observ . 2 Observ . Observ . Observ . 5 Observ . 6 Observ . 7 Observ . 8 Observ . 9 Observ . 10 Obser . 11 Obser . 12 Obser . 13 Obser . Stepney , Nov. 16. 1645. 14 Obser . 15 Obser . 16 Obser . 17 Obser . 18 Obser . 19 Obser . 20 Obser . 21 Obser . That we draw nigh to God in Holy Duties . What it is to worship God. The Second respect wherein the Soule is said to draw nigh to God in holy duties . Applic. 1 Applic. 2 Applic. 3 Applic. 4 Applic. 5 By drawing nigh to God often we incre●se 〈◊〉 gr●●ts . We come to live holy lives A special signe of our adoption . We come to be put in mind of the life of heaven Our drawing nigh to God delightfull to him , By coming into Gods presence there is a blessed familiarity betweē God and the soul . Our familarity with God makes us to be potent with him . By our communion with God the terror of death wil be taken away . Safety in being neer to God. Stepney , Nov. 30. 1645. Applic. 6 Great honour God puts upon his servants . Doct. 2. Reason 1 Reason 2 Reason 3 Reason 4 Reason 5 Reason 6 Stepney Decem. 7. 1645. Stepney Dec. 14 1645. Stepney , Dec. 21 1645. Stepney , Janu. 4. 1645. Stepney , Janu. 11 1645. Stepney , Janu. 25. 1645. Stepney Febr. 1. 1645. 
A12167	----	Bovvels opened, or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule Delivered in divers sermons on the fourth fifth and sixt chapters of the Canticles. By that reverend and faithfull minister of the Word, Doctor Sibs, late preacher unto the honourable societie of Grayes Inne, and Master of Katharine Hall in Cambridge. Being in part finished by his owne pen in his life time, and the rest of them perused and corrected by those whom he intrusted with the publishing of his works. Sibbes, Richard, 1577-1635. 1639 Approx. 873 KB of XML-encoded text transcribed from 293 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-05 (EEBO-TCP Phase 1). A12167 STC 22476 ESTC S117273 99852488 99852488 17813 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A12167) Transcribed from: (Early English Books Online ; image set 17813) Images scanned from microfilm: (Early English books, 1475-1640 ; 1081:11) Bovvels opened, or, A discovery of the neere and deere love, union and communion betwixt Christ and the Church, and consequently betwixt Him and every beleeving soule Delivered in divers sermons on the fourth fifth and sixt chapters of the Canticles. By that reverend and faithfull minister of the Word, Doctor Sibs, late preacher unto the honourable societie of Grayes Inne, and Master of Katharine Hall in Cambridge. Being in part finished by his owne pen in his life time, and the rest of them perused and corrected by those whom he intrusted with the publishing of his works. Sibbes, Richard, 1577-1635. Goodwin, Thomas, 1600-1680. Nye, Philip, 1596?-1672. [22], 116, 116-126, [1], 127-181, [1], 182-205, 205-240, 240-251, 253-269, [1], 270-286, 286-299, [1], 300-313, 313-495, [25] p. : port. (metal cut) Printed by G[eorge] M[iller] for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell, London : MDCXXXIX. [1639] Editors' dedication signed: Thomas Goodwin, Philippus Nye. Printer's name from STC. Includes index. The title page is probably a cancel. Variant: cancellandum (?) title page has: .. Cambridge. Published by his owne permission and helpe before his death, and now finished by T.G. and P.N. 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Sermons, English -- 17th century. 2002-11 TCP Assigned for keying and markup 2003-01 Aptara Keyed and coded from ProQuest page images 2003-02 Olivia Bottum Sampled and proofread 2003-02 Olivia Bottum Text and markup reviewed and edited 2003-04 pfs Batch review (QC) and XML conversion BOWELS OPENED , OR , A DISCOVERY OF THE Neere and deere Love , Vnion and Communion betwixt Christ and the Church , and consequently betwixt Him and every beleeving soule . Delivered in divers Sermons on the Fourth Fifth and Sixt Chapters of the CANTICLES . By that Reverend and Faithfull Minister of the Word , DOCTOR SIBS , late Preacher unto the Honourable Societie of Grayes Inne , and Master of Katharine Hall in Cambridge . Being in part finished by his owne pen in his life time , and the rest of them perused and corrected by those whom he intrusted with the publishing of his works . CANT . 4. 10. Thou hast ravished my heart , my Sister , my Spouse : thou hast ravished my heart with one of thine eyes , and with one chaine of thy necke . LONDON . Printed by G. M. for George Edwards in the Old Baily in Greene-Arbour at the signe of the Angell , MDCXXXIX . HONORATISSIMO DOMINO , DOMINO EDVARDO VICE-COMITI MANDEVILLE QVEM , VT VERAE NOBILITATIS DELICIAS CANDORIS NIVEM , IN RES CHRISTI , ET ALIORVM COMMODA EFFVSISSIMVM SUSPICIMUS , COLIMUS ; VNAQVE CONCIONES HAS IN CANTICA POSTHVMAS IN AMORIS GRATIAM QVO AVTHOREM IPSE COMPLEXUS EST NOSTRAEQVE IN DNEM ILLIVS MERITISSIMAE OBSERVANTI●E TESTIMONIVM D. D. THOMAS GOODWIN . PHILIPPVS NYE . both to the understanding of that dark and mo●t divine Scrip ure , and also to kindle in the heart all heavenly affections unto Iesus Christ. It is well knowne how backward I am , and ever have been to cumber the Pr●sse , but yet ● would not be guilty in depriving the deare children of God of the spirituall and sweet consolations , which are heere very plentifully offered unto them . An the whole frame of all these Sermons , is carried with such Wisdome , Gravity , Piety , Iudgment and Experience , that it commends it self unto all that are godly wise : and I doubt not but that they shall finde their temptations answered , their fainting spirits revived , their understandings inlightned , and their graces confirmed , so as they shall have cause to praise God for the worthy Authors godly and painfull labours . And thus desiring the Father of all mercies , and the God of all comfort , to blesse this work to the consolation & edification of those that seek his favour and desire to feare his holy Nam● , ●rest Thine in Iesus Christ I. Dod. A Table of the chiefe heads and Contents of the following Sermons in this Booke . THE Introduction , pag. 1. There is the same regard of the whole Church and of every particular member , in regard of the chiefest priviledges and graces that accompany Salvation , pag. 5. All creatures stand in obedience to Christ , pag. 7. The courses that Christ takes with his Church may seeme contrary , but by a wise ordering all agree in the wholesome issue , pag. 8. In what respects the Spirit of God is compared to wind , pa. 9. In what respects we need the blowing of the Spirit , pag. 12. In what respects the Church is compared to a Garden , pag. 13. Christians should walke as men of a fevered condition from the world , pag. 16. Christians planted in Gods Garden should bee fruitfull , pag. 17. God cares for and protecteth his Church , pag. 13. We need not onely grace to put life into us at the first , but likewise grace to quicken and draw foorth that life we have , pag. 19. It is not enough to be good our selves but our goodnesse must flow out , pag. 20 , Where once God begins he goes on , and adds inc●uragement to incouragement , to mantaine new setters up in Religion , pa. 21. Wheresoever grace is truely begun there is still a further desire of Christs presence , pag. 22. Why the Church is so earnest in desiring the presence of Christ , pag. 22. A gratious heart is privy to its owne grace when it is in a right temper : and so farre as it is privy , is bold with Christ in a sweet and reverend manner , p. 24. It is the duty and disposition of the Church of Christ to please her husband , p. 25. The Church gives all to Christ , pag. 26. Comfort in the wants and blemishes of our performances , pag. ●7 . The resolution of the whole fift Chapter of Canticles , pag. 28. The order of Gods hearing his Church , pag. 31. God makes us good , stirrs up holy desires in us , and then answers the desires of his Spirit in us , pag. 31. Why G●d heares our Prayers , pa. 32. Cases wherein one is unfit to pray , pag. 35. How to know when God heares our Prayers , pag. 37. Christ vouchsafes his gratious presence to his children upon their desire of it , pag. 38. The Church is carried from desire to desire after the presence of Christ , pag. ●9 . How to know that Christ is present in us , page 40. Where Christ is present , there Heaven is in some degree , pag. 41. Having Christs presence we need feare nothing , p. 42. Christ is our Brother , pag. 44. The Churches royall descent , pag. 46. The Church is the Spouse of Christ. pag. 47. Resemblances betwixt the temporall and spiritual marriage , pag. 48. The comfort of Christ being our husband , page 50. Christians being the Spouse of Christ should labour for chaste judgements and affections , pag. 51. Our affections are as their objects , pag 51. How to know whether we be espoused to Christ or not , pag. 52. Incouragement and direction to those who are not yet in Christ , pag. 53. God accepts of the graces of his children and delights in them , pag. 55. Incouragement to be much in holy duties , pag , 57. Our care must be to preserve our selves in a good estate free from the guilt of any sinne , pag. 58. Christ when he comes to a soule comes not empty , pag. 59. Exhortation to have communion with Christ , pa. 60. We ought to rejoyce in the comforts and graces of others , and of our selves , pag. 61. There is a mutuall feas●ing betwixt Christ and his Church , pag. 67. Resemblances betwixt corporall feasts and the feast Christ maketh us of himselfe , pag. 68. What we should bring with us to the feast Christ makes us , pag. 73. The meanes to procure an appetite to Christ , p. 74. All kinds and degrees of friendship meet in Christ towards his Church , pag. 79. All the requisits to make up true friendship are found in Christ , pag. 79. Friendship of Christ is sweet and constant , p. 81. The state of the Church and every Christian is subject to spirituall alterations , pag. 82. Where corruption is not thorowly purged and a carefull watch kept over the soule , there after a recovery wil follow a more dangerous distemper , pa. 83. It is the disposition of Gods chil●ren to be ingenious in opening their state to God , pag. 84. A gratious soule is abased for lesser d●fects , p. 86. What meant by the sleepe of the Church , pag. 88. The resemblances betweene bodily and spirituall sleep in their causes , effects , and dang●rs , pag. 88. Security and sleepinesse of the Church in Constantines time , pag. 93. 〈◊〉 ●udgements of best men cannot alwaies bee sa●ely r●l●ed on , pag. 94. 〈◊〉 of the Church in these latter ages , p. 95. 〈◊〉 of a sleepy estate , pag 96. Motives against sleepines , pag. 99. A Christian may know how it is with himselfe , though he be mixed with flesh and Spirit , pag. 106. We should as well acknowledge that which is good , as that which is evill in our hearts , pag. 10● . The good that the Church retained in her sleepy condition , pag. 108. Gods children never totally fall from grace , p. 111. A Christian is what his heart and inward man is , pag. 14. Difference betweene a Christian and an Hypocrite , pag 115. A waking state is a blessed state , pag 116. Meanes how to preserve our soules in a waking condition in drowsy times , pag. 116. Christians must especially be watchfull in the use of liberty and such things 〈◊〉 in themselves are lawfull , pag. 124. The excellency of a wak●ng Christian , pag. 125. True Christians are discerned by a spirituall taste in hearing Gods Word , pag. 130. Papists objection , How shall we know that the Word is the Word of God , answered , pag. 132. Why so many Apostatize , pag. 133. A Christian is sensible of all blessed helps he hath to salvation , pag. 134. The difference betweene the sleepe of a Christian and dead sleepe of naturall men , pag. 134. Christ still desires a further and further communion with his Church , pag. 1●6 . The cause of Christs strangenesse to us is in our selves , pag. 137. Christ takes not advantage from the sinnes of the Church to leave them altogether , but makes further and further love to them , pag. 138. How Christ is said to kn●cke at our hearts , p 140. Why Christ knocks when he hath power to open to himselfe , pag. 147. The heart of a Christian is the house and Temple of God , pag. 149. How Christ can come into the soule , pag. 150. How we may know whether Christ dwells in our hearts , pag. 151. We are to cherish all the good conceits we can of Christ , pag. 152. The woefull estate of those who entertaine not Christ knocking at the doore of their hearts , page 153. That Christ hath used all kinds of knocking 's to this nation , pag. 155. Considerations enforcing us to entertaine Christ , pag. 157. That Christs knocking is especially by the Ministery of the Word , pag. 160. There are none in the Church but have been allured at some time or other to come in , pag. 162. Incouragement to pray for the Church , pag. 164. Christ hath never enough of his Church till hee hath it in Heaven , pag. 165. The sufferings of Christ in himselfe and Ministers , pag. 167. Christs patience to us should make us patient under Gods corrections , and in our dealing with others , p. 169. The Church of God is Christs Sister and Spouse , pag. 1●0 . The grounds of Christs speciall love to his Church and children , p●g 172. No saving love out of the Church , pag. 174. Properties of Christs love to his Church , pag. 175. Whether Christ cannot see matter of weaknes and sinnefulnesse in his Church , pag. 175. How to know Christ loves us in a peculiar manner , p●g . 178 Reproofe of those who love not Gods children , p. 180. Why Christ calls his Church his love , pag. 183. An argument to prove the stability of the Saints and the soules immortality , pag. 186. How trasc●ndent majesty and infinite love dwelt together in Christ , p●g . 186. Why the Holy Ghost appeared in the shape of a Dove at Christs Baptisme , pag. 188. Church why compared to a Dove , pag. 189. Properties of a Dove resembled to the Church , p. 189 What defence Gods Church hath when it is persecuted , p. 194. That Gods Church hath alwayes a refuge in God in the worst times , pag. 195. How the Church is said to be undefiled , pag. 196. How Christs righteousnes not being in the Church may yet be said to be the Churches , pag. 197. How we being sinners may yet be said to be undefiled , pag. 198. Christs love to us should make us love him again , pag. 20● Direction how affl●cted in conscience are to judge of themselves , pag. 204. Christians are not to wrong themselves with false judging of their estates , pag. 206. It is not an easie thing to bring the soule and Christ together into ●eare fellowship , pag. 209. False reasons , excuses , and pretences hinder communion with Christ , pag. ●10 . Excuses of the flesh to hinder our communion with Christ , answered , pag. 211. Excuses of worldlings to hinder their communion with Christ , answered , pag. 213. Causes of the false pretences and excuses which hinder many from holy duties , pag. 216. Helps to keep us from putting off and delaying holy duties by false reasons and excuses , p. 222. That Christ doth use sometimes to leave his Church and children , p. 245. Ends why Christ leaves his children , p. 246. Christians wanting comfort are not to be censured p. 2●0 . We are to prepare for desertion , p. 251. The cause of Christs with drawing comfort from us rests in our selves , p. 251. Christ never altogether leaves the Church , page 254. Christs grace is the cause of our grace , page 255. We finde experience of the grace of Christ especially when we stirre up our selves to endeavour , p. 256. Gods graces are sweet , p. 257. Outward meanes without the Spirit of Christ are ineffectuall , p. 259. Christ alwayes leaves some grace before he offers to depart , p. 260. Sinnes of omission bring griefe and shame , p. 264. Christ hath our affections in his government , pa. 266. Christ is wonderfull in his Saints and in his goodnesse towards them , p. 268. Truth of affection will discover it selfe in outward expressions , p. 271. The Word of Christ though for the present it bee not effectuall , yet afterwards it will be , page 273. Christ so leaves his children sometimes that their hearts faile them for want of his presence , page 274 Causes of the fainting of Christian soules , page 275. The difference betweene the true child of God and others , p. 277. Christ is many times present with the Church when she finds and feels it not , p. 281. How we are to judge of our selves in a dead estate , pag. 283. We should depend upon Christ when he seemes absent from us , pag. 283. How to know God heares our prayers , pag. 28● . Directions how to carry our selves when we pray without successe or in any state of desertion , pa. 288. It is no easie thing to be a sound Christian , pag. 292. Governours of the Church and state compared to Watchmen , pa. 293. Reasons why God useth Watchmen , pag. ●9● . How the Church was wounded by the Watchmen , p●g . 295. How the Churches vaile is taken away , pag 295. Why the Watchmen are the wounders of the Church , pag. 296. We are not to thinke the worse of any for the disgraces of the time , pag 298. True grace growes up with difficulties , pag. 303. If we find not comfort in one means we must have recourse to another , pag. 30● . Resemblances betweene Hierusalem and the Church , pag. 305. How to know we are daughters of Hierusalem , pa. 306. We are to desire the prayers of ot●ers , pag. 309. ●ove● sicke what it is , pag. 3●0 . How to know we are sicke of love to Christ , p. 31● . How is the Church said to be the fairest among woemen , pag. 322. In what respects the Church cals her selfe black , p. 324. There is a wondrous force in the examples of Christians to stirre up one another , p. 328. The excellent use of holy conference , p. 331. Christians should be ●n●uisitive , p. 334. Whence comes the Churches fairenesse under such seeming foulenesse and disgrace , page 339. How we are to judge of Gods people under seeming disgraces , page 340. Christians are to improove the gifts of others by Questions , pag. 342. Our endeavours must be to make Religion lovely , 343. There is no envy in spirituall things , pag. 344. Christ is a most beautifull person , pa. 34● . Christ as he is beautifull and good , so he is beyond all comparison good , page 348. Christ onely was King , Priest , and Prophet , pag. 350. Christs transcendent excellencies serve to draw those that are not yet in Christ unto him and to comfort those that are in Christ , p. 357. The desperate f●lly of most men who choose base transitory things and refuse Christ , p. 358. Christians ought to make Christ the rule of their choise in other things , p. 363. Meanes to enable us rightly to value Christ and highly to esteeme of him , page 364. There is somewhat of God in every creature , page 372. Why the Church is so exact in particularising her Beloved , pag. 374. Why Christ is set out by an head of gold , p. 378. Christians should be suteable to Christ their head , pag. 379. Why Christ is said to have Doves eyes , pag. 381. The manifestation of Christ to his children by his Spirit in any of his ordinances is a sweet and delightfull manifestation , p. 384. Christs doctrine is sweet and sound , pag. 388. All Christs actions are precious , pag. 389. The best discovery of our state in grace is by our affection to the Word of Christ , pag. 392. Christ every way considered is altogether lovely , p. 396. Christ in his lowest abasements for us was most lovely , pag. 397. We are to rest upon Christs obedience and righteousnesse , pag. 398. Our best affections ought to be set upon Christ , p. 399. How to know whether we love Christ , pag. 401. Meanes whereby we may be enabled to love and highly esteeme of Christ , pag. 40● . Ends why the Church in generall and particular sets foorth the excellencies of Christ , pag. 413. Grace though it be never so small at the first yet it is growing still , pag. 422. Vsually God works with the meanes , pag. 424. How to be happy instruments to convert others , p. 426. That which most stirs up holy affections to search after Christ , is the large explications of his excellencies , pag. 428. In what respects Christians are compared to Lillies , pag. 432. Comfort to Gods people against all their ill censures and wants , pag. 434. Christ will not be long absent from his Church , p. 438. We are to waite and never to give ●ver seeking of Christ , pag. 439. There mus● be union of persons to Christ before there can be communion with him , pag. 443. From the union of our persons to Christ comes communion of all other things , pag. 444. What these words imply , I am my Beloveds and my Beloved is m●ne , pag. 446. Causes why God absents himselfe from his children , pag 45● . Wh●n usually Christ returnes after desertion , pa. 452. How Christ comes to be ours , pag. 454. The riches of a Christian that has Christ to be his portion , pag. 4●4 . Christians having Christ for their portion should be content●d with their outward condition what soever it is , pag. 455. Why sometimes we want outward things being in Christ , pag 456. How we are Christs Beloved , pag 457. Sufferings of the Church are to conforme her to Christ her Husband , pag 459. The sweetest communion with Christ is under the greatest crosses , pag. 460. Our giving our selves to Christ is a sure evidence that we are Christs , p. 461. How 〈◊〉 answer Satan when he tempts us to sin or despaire , pag 463. Reasons why Christ must be given to us before we can give our selv●s to him , pa. 466. D●rection how to be enabled to say , ● am my Beloveds and my B●lo●ed is mine , pag. 472. The excellency of a Christian walking in divine light above ●ther men , page 478. Exhortation and incouragement for those who are not yet in Christ to come in , pag. 478. Those who have given themselves up to Christ ought not to b● discouraged for their infirmities , pa. 4●0 . We must labour to comprehend the love of Christ to us which will enable us to suffer willingly and cheerefully , pag. 481. Christ feeds his Church and people in fat pas●ures , pag. 482. Christ feeds as well as breeds , pag. 485. Reasons of the necessity of our continuall feeding in Christianity , 486. Christ feeds his people plentifully and sweetly , p. 487. Happinesse of these times wherein there is such plenty of spirituall food , pag. 488. The sweetnes of our lives is not lost by becomming religious . pag. 489. How to get hungry appetites to the Sacrament , pa. 494. SERMON I. CANT . V. I. I am come into my Garden , my Sister , my Spouse , I have eaten my honey-combe with my honey : I have drunke my wine with my milke ; eat O friends , Drinke , yea drinke abundantly , O Beloved ! OTher bookes of Salomon lie more obvious and open to common understanding ; but , as none entered into the Holy of Holies , but the High Priest , so none can enter into the mystery of this Song of Songs , but such as have more neare Communion with Christ. Songs , and specially Mariage-Songs , serve to expresse mens owne Ioyes , and others praises . So , this Booke containes The Mutuall Ioyes , and Mutuall Praises betwixt Christ and his Church . And as Christ and his Church , are the greatest persons that partake of humane nature , so whatsoever is excellent in the whole world , is borrowed to set out the excellencies of these two great Lovers . It is called Salomons Song , who next unto Christ , was the greatest Sonne of wisdome that ever the Church bred : whose understanding , as it was large as the sand of the Sea , so his Affections , especially that of Love , was as large : as we may see by his many wives , and by the delight he sought to take in whatsoever nature could afford . Which affection of Love in him misplaced , had beene his undoing , but that he was one beloved of God ; who by his Spirit raised his soule to lovely Objects of a higher Nature . Here in this argument there is no danger for the deepest wit , or the largest affection ( yea of a Salomon ) to over-reach : for the knowledge of the love of Christ to his Church , is above all knowledge , The Angels themselves may admire it , though they cannot comprehend it . It may well therefore be called the Song of Salomon ; The most excellent Song , of a man of the highest conceit , and deepest apprehension , and of the highest matters , The Intercourse betwixt Christ the Highest Lord of Lords , and his best beloved contracted Spouse . There are diverse things in this Song , that a corrupt heart ( unto which all things are defiled ) may take offence ; But , To the pure all things are pure . Such a sinfull abuse of this Heavenly Booke is farre from the intention of the Holy Ghost in it , which is by stouping low to us , to take advantage to raise us higher unto him ; that by taking advantage of the sweetest passage of our life , ( Mariage ) and the most delightfull affection ( Love ) in the sweetest manner of Expression ( by a Song ) he might carrie up the Soule to things of a Heavenly Nature . We see in Summer , that one heat weakens another : and a great light being neare a little one , drawes away and obscures the flame of the other : so it is when the affections are taken up higher to their fit Object , they die unto all earthly things , whilst that heavenly flame consumes and wasts all base affections and earthly desires . Amongst other wayes of Mortification , there be two remarkable , 1. By imbittering all earthly things unto us , whereby the Affections are deaded to them . 2. By shewing more noble , excellent , and fit Objects . That the soule issuing more largely and strongly into them , may be diverted ; and so by degrees die unto other things . The holy Spirit hath chosen this way in this Song ; by elevating and raising our affections and love , to take it off from other things , that so it might runne in its right Channell . It is pitie that a sweet streame should not rather run into a Garden , than into a puddle : what a shame is it , that man having in him such excellent affections as Love , Ioy , Delight , should cleave to dirty base things that are worse than himselfe , so becomming debased like them ? Therefore the Spirit of God , our of mercy and pitie to man , would raise up his affections , by taking comparison from earthly things leading to higher matters , that onely deserve Love , Ioy , Delight , and Admiration . Let Gods stouping to us , occasion our rising up unto him ; for , here the greatest things , The Mystery of Mysteries , the Communion betwixt Christs and his Church , is set out in the familiar comparison of a Marriage : that so we might the better see it in the glasse of a comparison , which we cannot so directly conceive of , as we may see the sun in water , whose beames we cannot so directly looke upon : Onely our care must be , not to looke so much on the colours , as the Picture : and not so much on the Picture , as on the Person it selfe represented : that we looke not so much to the resemblance , as to the Person resembled . Some would have Salomon by a Spirit of Prophecie , to take a view here of all the time , from his Age to the second coming of Christ : and in this Song , as in an abridgement , to set downe the severall Passages and Periods of the Church , in severall ages , as containing diverse things which are more correspondent to one age of the Church than another . But howsoever this Song may containe ( we deny not ) A story of the Church in severall ages : yet this hinders not , but that most passages of it agrees to the Spirituall estate of the Church in every age : as most Interpreters have thought . In this Song there is 1. A strong desire of the Church of nearer Communion with Christ : and then 2. Some declining againe in affection . 3. After this we have Her recovery and regaining againe of Love : after which 4. The Church fals againe into a declining of Affection , whereupon followes a further strangenesse of Christ to her , than before : which continues , untill 5. That the Church perceiving of Christs constant affection unto her , notwithstanding her unkind dealing , recovers and cleaves faster to Christ , than ever before . Chap. 3. These passages agree to the Experience of the best Christians in the state of their owne lives . This Observation must carrie strength through this whole Song , That , there is the same regard of the whole Church , & of every particular member in regard of the chiefest Priviledges and Graces that accompany salvation . There is the same reason of every drop of water , as of the whole Ocean all is water ; and of every sparke of fire , as of the whole Element of fire , all is fire : of those Homogeneall bodies , as we cal them , there is the same respect of the part and of the whole . And therefore as the whole Church is the Spouse of Christ , so is every particular Christian : and as the whole Church desires still nearer Communion with Christ , so doth every particular member . But to come to the words . I am come into my Garden , &c. This Chapter is not so well broken and divided from the former as it might have beene ; for , it were better and more consequent , that the last Verse of the former Chapter were added to the beginning of this . CANT . IV. XVI . Awake , O North-wind , and come thou South , blow upon my Garden , that the Spices thereof may flow out ; let my Beloved come into his Garden , and eat his pleasant fruits . And therefore , by reason of connexion of this Chapter with the former Verse , we will first speake somwhat of it briefly , onely to make way for that which followes . The words containe 1. A turning of Christs speech to the winds to blow upon his Garden : with the End , why ? That the Spices there of may flow out . 2. We have an invitation of Christ by the Church , to come into his Garden , with the End , To eat his pleasant fruits . It may be a Question , whether this Command be the words of Christ , or , the desire of his Spouse . The words are spoken by Christ , because he cals it ( My Garden ) and the Church after , invites him to eat of ( His ) pleasant fruits , not of ( Hers ) yet the words may be likewise , an answer , to a former secret desire of the Church ; whereof the order is this . The Church being sensible of some deadnesse of Spirit ; secretly desires some further quickening . Christ then answers those desires , by commanding the winds to blow upon her . For , ordinarily Christ first stirres up desires , and then , answers the desires of his owne Spirit , by further increase , as here . Awake , thou North-wind , and come thou South , and blow upon my Garden , &c. For the first Point named , we see here , that Christ sends forth his Spirit , with Command to all meanes , under the name of North and South wind , to further the fruitfulnesse of his Church . The wind is natures fanne , what winds are to the Garden , that the Spirit of Christ , in the use of meanes , is to the soule . From Comparison fetcht from Christs commanding the winds ; We may in generall observe , That , All Creatures stand in obedience to Christ , as ready at a word , whensoever he speakes to them . They are all as it were asleepe untill he awakes them . He can call for the wind out of his treasures when he pleases , he holds them in his fist . Which may comfort all those that are Christs , that they are under one that hath all creatures at his becke under him , to do them service , and at his checke to do them no harme . This drew the Disciples in admiration to say , What manner of man is this , that even the winds and the seas obey him ? And cannot the same power still the winds and waves of the Churches and States , and cause a sodaine clame , if ( as the Disciples ) we awake him with our Prayers . Secondly , we see here , that Christ speakes to winds contrary one to another , both in regard of the coasts from whence they blow , and in their quality : but both agree in this , that both are necessary for the Garden : where we see , That , The courses that Christ takes , and the meanes that he uses with his Church , may seeme contrary , but by a wi●e ordering all agree in the wholsome issue . A prosperous and an afflicted condition are contrary , a mild and a sharpe course may seeme to crosse one another . Yet , sweetly they agree in this , that as the Church needeth both , so Christ uses both for the Churches good . The North is a nipping wind , and the South a cherishing wind , therefore the South-wind is the welcomer and sweeter after the North-wind hath blowne . But howsoever , all things are ours , Paul , Apollos , Cephas , things present and to come , life , death , &c. all things work together for good to us , being in Christ. Hence it is that the manifold wisdome of Chirst maketh use of such variety of conditions , and hence it is that the Spirit of Christ is mild in some mens Ministeries , and sharpe in others . Nay , in the very same Minister , as the state of the soule they have to deale with all requires . Sometimes againe , the people of God need purging and sometimes refreshing , whereupon the Spirit of God caries it selfes utably to both conditions , and the Spirit in the godly themselves drawes good out of every condition , sure they are that all winds blow them good , and were it not for their good , no winds should blow upon them . But in regard that these times of ours , by long peace and plenty , grow cold , heavy , and secure , we need therefore all kinds of winds to blow upon us , and all little enough . Time was when we were more quicke and lively , but now the heat of our spirits are abated ; we must therefore take heed of it , and quicken those things that are ready to die , or els in stead of the North and South-wind , God will send an East-wind that shall dri● up all , as it is , Hos. 13. 15. Againe , if Christ can raise or lay , bind up or let loose all kind of winds at his pleasure , then if meanes be wanting or fruitlesse ; It is he that sayes to the clouds , drop not ; and to the winds , blow not . Therefore , we must acknowledge him in want or plenty of meanes . The Spirit of Christ in the use of meanes is a free agent , sometimes blowes strongly , somtimes more mildly , somtimes not at all , no creature hath these winds in a bag at command , and theresore it is wisdome to y●eld to the gales of the Spirit , though in some other things ( as Salomon observes ) it may hinder to observe the winds , yet here it is necessary and profitable to observe the winds of the Spirit . Now for the cleare understanding of what we are to speak of , let us first observe 1. Why the Spirit of God in the use of the meanes is compared to wind . And then , 2. Why the Church is c●mpared to a Garden : which shall be handled in the proper place . But first for the wind . 1 The wind bloweth where it lis●●th , as it is Iob. 3. 8. So the Spirit of God blowes freely , and openeth the heart of some , and powreth grace plentifully in them . 2 The wind ( especially the North-wind ) hath a cleansing force ; so the Spirit of God purgeth our hearts from dead works to serve the living God ; making us partakers of the divine nature , 2 Pet. 1. 3 The wind disperseth and Scattereth clouds , and makes a serenity in the ayre . So doth the Spirit disperse such clouds as corruption and Satan raise up in the soule , that we may clearely see the face of God in Iesus Christ. 4 The wind hath a cooling and a tempering quality , and tempers the distemper of nature : as in some hot countries there be yearely Anniversarie winds which blow at certaine times in Summer , tempering the heat . So the Spirit of God allayeth the unnaturall heats of the soule in fierie Tentations , and bringeth it into a good temper . 5 The wind being subtill searcheth into every corner and ●ranie . So the Spirit likewise is of a searching nature , and discerneth betwixt the joynts and the marrow , betwixt the flesh and the Spirit , &c. searching those hidden corruptions , that nature could never have found out . 6 The wind hath a cherishing and a fructifying force . So the Spirit is a quickening and a cherishing Spirit , and maketh the heart which is as a barren wildernesse , to be fruitfull . 7 The wind hath a conveying power of sweet smells in the ayre , to carry them from one to another . So the Spirit in the Word conveyeth the seeds of Grace and comfort from one to another , it drawes out what sweetnesse is in the spirits of men , and makes them fragrant and delightfull to others . 8 The wind againe beares downe all before it , beats downe houses , and trees like the Cedars in Lebanon , turnes them up by the roots , and layes all flat . So the Spirit is mighty in operation , there is no standing before it : It brings down mountaines , and every high thing that exalts it selfe , and layes them levell : nay , the Roman and those other mighty Empires could not stand before it . For these respects and the like the blowing of the Spirit is compared to wind . For which end Christ here commands the winds to Blow upon his Garden . [ To blow , &c. ] See here the order , linking and concatination of things one under another , to the prospering of a poore flower or plant in a Garden ; not onely soyle is needfull , but ayre and wind also , and the influence of Heaven : and God commanding all , as here , the winds to Blow upon his Garden . To this end as a wonderfull mercy to his people , it is said Hos. 2. 22. And it shall come to passe in that day , I will heare saith the Lord , I will heare the Heavens , and they shall heare the earth , and the earth shall heare the corne , the wine , and the oyle ; and they shall heare Iezreel . As the Creatures are from God , so the order and dependance of creatures one from another : to teach us , not onely what to pray for , but also what to pray fitly for . Not onely to pray for the deaw of heaven , but also for seasonable and cherishing winds . It is not the soyle , but the season that makes fruitfull ; and that from seasonable winds and influences . So , In spirituall things there is a Chaine of Causes and Effects ; Prayer comes from Faith , Rom. 10. 14. Faith from the Hearing of the Word , Hearing from a Preacher ; by whom God by his Spirit blowes upon the heart : and a Preacher from Gods sending . If the God of Nature should but hinder and take away one linke of natures chaine , the whole frame would be disturbed . Well , That which Christ commands here , is for the winds to Blow upon his Garden . And we need blowing , our spirits will be becalmed els , and stand at a stay , and Satan will be sure by himselfe and such as are his bellowes , to blow up the seeds of sinfull lusts in us . For , there are two spirits in the Church , the one alwayes blowing against the other . Therefore , the best had need to be stirred up , otherwise with Moses , their hands will be ready to fall down , and abate in their affection . Therefore we need Blowing , 1. In regard of our naturall inhability . 2. In regard of our dulnesse and heavines cleaving to nature occasionally . 3. In regard of contrary winds from without , Sathan hath his bellows filled with his spirit , hinders the work of grace all they can , so that we need not onely Christs blowing , but also his stopping other contrary winds , that they blow not , Rev. 7. 1. 4. In regard of the estate and condition of the new convenant , wherein all beginning , growth , and ending , is from Grace , and nothing but Grace . 5. Because old Grace , without a fresh supply , will not hold against new crosses and tentations . Therefore when Christ drawes let us run after him , when he blowes , let us open unto him , It may be the last blast that ever we shall have from him . And let us set upon Duties with this Incouragement , that Christ will blow upon us , not onely to prevent us , but also to maintaine his owne Graces in us . But O! where is this stirring up of our selves , and one another upon these grounds ? But , Why is the Church compared to a Garden ? Christ herein takes all manner of termes to expresse himselfe and the state of the Church , as it is to him , to shew us that wheresoever we are , we may have occasion of heavenly thoughts , to raise up our thoughts to higher matters . His Church is his Temple , when we are in the Temple , it is a field when we are there ; A Garden , if we walke in a Garden : It is also a Spouse and a Sister ; &c. But more particularly the Church is resembled to a Garden , 1. Because a Garden is taken out of the common wast ground , to be appropriated to a more particular use ; so the Church of Christ is taken out of the wildernesse of this wast world , to a particular use . It is in respect of the rest , as Goshen to Egypt , wherein light was , when all else was in darknesse . And indeed wherein doth the Church differ from other grounds , but that Christ hath taken it in ? It is the same soyle as other grounds are ; but , he dresseth and fits it to beare spices and herbes . 2. In a garden nothing comes up naturally of it selfe , but as it is planted and set ; so nothing is good in the heart , but as it is planted and set by the heavenly Husbandman . We need not sow the wildernes , for the seeds of weeds prosper naturally , the earth is a mother to weeds , but a stepmother to herbs . So weeds & passions grow too rank naturally , but nothing growes in the Church of it self , but as it is set by the hand of Christ , who is the Author , Dresser , and Pruner of this Garden . Againe , In a Garden nothing uses to be planted but what is usefull and delightfull , so there is no grace in the heart of a Christian , but it usefull ( as occasion serves ) both to God and man. Further , In a garden there are variety of flowers and spices ; especially in those hot Countries ; so in a Christian , there is somewhat of every grace : as some cannot heare of a curious flower , but they will have it in their Garden , so a Christicannot heare of any Grace ; but he labours to obtaine it , they labour for graces for all seasons , and occasions . They have for Prosperity , temperance and sobriety ; for Adversity , patience and hope to sustaine them . For those that are above them , they have Respect and Obedience ; and for those under them , sutable usage in all conditions of Christianity . For the Spirit of God in them is a seminary of spirituall good things ; as in the corruption of nature , before the Spirit of God came to us , there was the seminary of all ill weeds in us , so when there is a new quality and new principles put in us , there with comes the seeds of all graces . Againe , of all other Places , we most delight in our Gardens to walk there and take our pleasure , and take care thereof , for fencing , weeding , watering , and planting . So Christs chiefe care and delight is for his Church : he walks in the midst of the seven golden Candlestickes : and if he defend and protect States , it is that they may be a harbour to his Church . And then againe , as in Gardens there had wont to have Fountaines and streames which run through their Gardens : as Paradise had foure streames which ran through it . So the Church is Christs Paradise , and his Spirit is a spring in the midst of it , to refresh the soules of his upon all their faintings , and so the soule of a Christian becomes as a watered Garden . So also , Their Fountaines were sealed up ; so the joyes of the Church and particular Christians , are as it were sealed up ; A stranger ( it is said ) shall not meddle with this joy of the Church . Lastly , A garden stands alwayes in need of weeding and dressing ; continuall labour and cost must be bestowed upon it ; sometimes planting , pruning and weeding , &c. So in the Church and hearts of Christians , Christ hath alwayes somewhat to do , we would els soone be over-growne and turne wild : In all which , and the like respects , Christ calleth upon the winds to blow upon his Garden . If then the Church be a severed portion , then , We should walke as men of a severed condition from the world , not as men of the world , but as Christians , to make good that we are so , by feeling the graces of Gods Spirit in some comfortable measure , that so Christ may have somthing in us , that he may delight to dwell with us , so to be subject to his pruning and dressing . For , It is so far from being an ill signe , that Christ is at cost with us , in following us with afflictions , that it is rather a sure signe of his love . For , the care of this blessed Husbandman is to prune us so , as to make us fruitfull . Men care not for heath and wildernesse whereupon they bestow no cost . So when God prunes us by crosses and afflictions , and sowes good seed in us , it is a signe , he meanes to dwell with us , and delight in us . And then also , we should not strive so much for common liberties of the world that common people delight in , but for peculiar graces , that God may delight in us as his Garden . And then , let us learne hence , not to despise any nation or person , seeing God can take out of the wast wildernesse whom he will , and make the Desart an Eden . Againe , let us blesse God for our selves , that our lot hath fallen into such a pleasant place , to be planted in the Church the place of Gods delight . And this also should move us , to be fruitfull , for men will indure a fruitlesse tree in the wast wildernesse , but in their garden who will indure it ? Dignity should mind us of duty . It is strange to be fruitlesse and barren in this place that we live in , being watered with the deaw of Heaven , under the sweet influence of the meanes . This fruitlesse estate being often watered from heaven , how fearefully is it threatned by the Holy Ghost ? that it is neare unto cursing and burning . For in this case , visible Churches , if they prosper not , God will remove the hedge , and lay them wast , having a Garden elswhere . Sometimes Gods plants prosper better in Babylon , than in Iudea . It is to be feared God may complaine of us , as he doth of his people , Ier. 2. 21. I have planted thee a noble vine , how art thou then come to be degenerated ? If in this case we regard iniquity in our heart , the Lord will not regard the best thing that comes from us , as our prayers , Heb. 12. 18. Heb. 13. We must then learne of himselfe , how and wherein to please him , obedience from a broken heart is the best sacrifice . Marke in Scriptures what he abhors , what he delights in : we use to say of our friends , would God I knew how to please them : Christ teacheth us , that without faith it is impossible to please him . Let us then strive and labour to be fruitfull in our Places and Callings : for it is the greatest honour in this world , for God to dignifie us with such a condition , as to make us fruitfull . We must not bring forth fruit to our selves , as GOD complaines of Ephraim . Honour , Riches , and the like , are but secondary things , arbitrary at Gods pleasure to cast in : but , to have an active heart fruitfull from this ground , that God hath planted us for this purpose , that we may doe good to mankind , this is an excellent consideration not to pro●ane our calling . The blessed man is said to be , a tree planted by the water side , that brings forth fruit in due season ; but it is not every fruit : not that fruit which Moses complaines of , Deut. 32. 32. The wine of Dragons , and the Gall of Alpes : but good fruit , as Iohn speakes : Every tree that bringeth not forth good fruit , is hewen downe , and cast into the fire . Lastly , in that the Church is called Christs Garden , this may strengthen our faith in Gods care and protection . The Church may seeme to lie open to all incursions , but it hath an invisible hedge about it , a wall without it , and a well within it . God himselfe is a wall of fire about it , and his Spirit a well of living waters running through it to refresh and comfort it . As it was said of Canaan , so it may be said of the Church ; The eye of the Lord is upon it all the yeare long , and he waters it continually . From which especiall care of Gods over it , this is a good plea for us to God , I am thine , save me , I am a plant of thine owne setting , nothing is in me but what is thine , therefore cherish what is thine . So , for the whole Church the plea is good ; the Church is thine , fence it , water it , defend it , keep the wild bore out of it . Therefore the enemies thereof shall one day know what it is to make a breach upon Gods vineyard . In the meane time , let us labour to keep our hearts as a Garden , that nothing that defileth may enter . In which respects the Church is compared to a Garden , upon which Christ commands the North and South-wind ( all the meanes of Grace ) to blow . But to what end must these winds blow upon the Garden ? That the Spices thereof may flow out . The End of this blowing is you see , That the Spices thereof may flow out ; good things in us lie dead and bound up , unlesse the Spirit let them out . We ebb and flow , open and shut , as the Spirit blowes upon us ; without blowing , no flowing . There were gracious good things in the Church , but they wanted blowing up and further spreading , whence we may observe , That , We need not onely grace to put life into us at the first , but likewise grace to quicken and draw forth that grace that we have . This is the difference betwixt mans blowing and the Spirits ; man when he blowes ( if grace be not there before ) spends all his labour upon a dead coale , which he cannot make take fire . But the Spirit first kindles a holy fire , and then increases the flame . Christ had in the use of meanes wrought on the Church before , and now further promoteth his owne worke . We must first take in , and then send out ; first be cisternes to containe ; and then , conduits to convey . The wind first blowes , and then the Spices of the Church flow out ; we are first sweet in our selves , and then sweet to others . Whence we see further , That , It is not enough to be good in our selves , but our goodnesse must slow out : that is , grow more strong , usefull to continue and streame forth for the good of others . We must labour to be ( as was said of Iohn ) burning and shining Christians : for Christ is not like a boxe of oyntment shut up and not opened , but like that boxe of oyntment that Mary powred out , which perfumes all the whole house with the sweetnesse thereof . For , the Spirit is herein like wind : it carries the sweet ●avour of grace to others . A Christian so soone as he finds any rooting in God , is of a spreading disposition , and makes the places he lives in the better for him . The whole body is the better for every good member ; as we see in Onesimus . The meanest persons when they become good , are usefull and profitable ; of briers become flowers , the very naming of a good man casts a sweet favour as presenting some grace to the heart of the hearer . For , then we have what we have to purpose ; when others have occasion to blesse God for us , for conveying comfort to them by us . And for our furtherance herein , therefore , the winds are called upon to awake and blow upon Christs Garden , That the Spices thereof may flow out . Hence we see also , That , Where once God begins , he goes on , and delights to add incouragement to incouragement , to maintaine new setters up in Religion : and doth not onely give them a stocke of grace at the beginning , but also helpes them to trade ; He is not onely Alpha , but Omega unto them : The Beginning and the Ending . He doth not onely plant graces , but also watereth and cherisheth them ; where the Spirit of Christs , it is an incouraging Spirit . For , not onely it infuseth grace , but also stirres sit up , that we may be ready prepared for every good worke , otherwise , we cannot do that which we are able to do , the Spirit must bring all into exercise , els , the habits of grace will lie asleep ; we need a present Spirit to do every good : not only the power to will , but the will it selfe : and not onely the will , but the deed is from the Spirit . Which should stirre us up to go to Christ , that he may stirre up his owne graces in us , that they may flow out . Let us labour then in our selves to be full of goodnesse , that so we may be fitted to do good to all : as God is good and does good to all , so must we strive to be as like him as may be . In which case for others sakes , we must pray , that God would make the winds to blow out f●lly upon us , That our spices may flow out for their good . For a Christian in his right temper thinks , that he hath nothing good to purpose , but that which does good to others . Thus farre of Christs Command to the North and South-wind to awake and blow upon , his Garden , That the spices thereof may flow out . In the next place we have 2. Christs Invitation by the Church to come into his Garden . With the End thereof , To eat his pleasant Fruits . Which words shew , The Churches further desire sire of Christs presence to delight in the graces of his owne Spirit in her . She invites him to come and take delight in the Graces of his owne Spirit . And she cals him Beloved , because all her love is , or should be imparted and spent on Christ , who gave himselfe to a cursed death for her . Our love should run in strength no oterr way , therefore the Church cals Christ her Beloved . Christ was there before , but she desires a further presence of him ; whence we may observe , That , Wheresoever grace is truely begun and stirred up , there is still a further desire of Christs presence , and approaching daily more and more neare to the soule , the Church thinkes him never neare enough to her , untill shee bee in heaven with him . The true Spouse and the Bride alwayes ( unlesse in desertion and temptation ) cryeth , Come Lord Iesus , Come quickly . Now these degrees of Christs approaches to the soul untill his Second Comming are that he may manifest himselfe more and more in defending , comforting and inabling his Church with Grace ▪ every further manifestation of his presence , is a further Comming . But why is the Church thus earnest ? First , because grace helps to see our need of Christ , and so helps us to prize him the more ; which high esteeme breeds an hungring earneste desire after him , and a desire of further likenesse and sutablenesse to him . Secondly , because the Church well knowes , that when Christ comes to the soule , he comes not alone , but with his Spirit , and his Spirit with abundance of peace and comfort . This shee knowes what need she hath of his Presence , that without him there is no comfortable living . For , wheresoever he is , he makes the soule a kind of Heaven , and all conditions of life comfortable . Hence we may see that those that do not desire the presence of Christ in his Ordinances , are ( it is to be feared ) such as the wind of the Holy Ghost never blew upon . There are some of such a disposition , as they cannot indure the presence of Christ : such as Antichrist and his limms , whom the presence of Christ in his Ordinances blasts and consumes . Such are not onely profane and wordly persons , but proud hypocrites who glory in something of their owne , and therefore their hearts rise against Christ and his Ordinances , as laying open and shaming their emptinesse and carnalnesse . The Spirit in the Spouse is alwayes saying to Christ , come . It hath never enough of him , he was now in a sort present ; But the Church ( after it is once blowen upon ) is not satisfied without further presence . It is from the Spirit , that we desire more of the Spirit , and from the presence of Christ , that we desire a further Presence and Communion with Him. Now The end and Reason why Christ is desired by the Church to come into his Garden , Is , To eat his pleasant fruits . ] that is , to give him contentment . And is it not fit that Christ should eat fruit of his owne vine , have comfort of his owne Garden , to tast of his owne fruits ? The onely delight Christ hath in the world , is in his Garden : and that he might take the more delight in it , he makes it fruitfull , and those fruits are precious fruits , as growing from plants set by his owne hand , relishing of his owne Spirit , and so fitted for his tast . Now the Church knowing what fitted Christs tast best , and knowing the fruits of grace in her heart : desireth that Christ would delight in his own graces in her , and kindly accept of what she presented him with . Whence we see , That , A gracious heart is privy to its owne grace and sincerity , when it is in a right temper : and so farre as it is privy , is bold with Christ in a sweet 〈◊〉 reverend manner . So much sincerity , so much confidence , If our heart condemne us not of unsincerity , we may in a reverend manner speake boldly to Christ : It is not fit there should be strangenesse betwixt Christ and his Spouse ; neither indeed will there be , when Christ hath blowen upon her , and when she is on the growing hand . But marke the Order . First , Christ blowes , and then the Church sayes , Come : Christ begins in love , then love drawes love ; Christ drawes the Church , and she runs after him ▪ The fire of love melts more than the fire of affliction . Againe , we may see here in the Church a carefulnesse to please Christ ; as it is the duty , so it is the disposition of the Church of Christ to please her Husband . The Reason is , First , our happinesse stands in his contentment , and all cannot but be well in that house , where the husband and the wife delight in , and make much of each other . A●d againe , after that the Church hath denied her selfe and the vanities of the world , entring into a way and course of mortification , whom els hath she to give her selfe to , or receive contentment from . Our manner is to study to please men whom we hope to rise by , being carefull that all we do may be well taken of them : as for Christ , we put him off with any thing : If he likes it , so it is ; if not , it is the best that he is like to have . O let us take the Apostles counsell , Coloss. 1. 1. To labour to walk worthy of the Lord , &c. unto all well-pleasing , increasing in knowledge , and fruitfulnesse in every good worke . And this knowledge must not onely be a generall wisdome in knowing truths , but a speciall understanding of his good will to us , and our speciall duties againe to him ▪ Againe , that we may please Christ the better , labour to be cleansed from that which is offensive to him : let the spring be cleane . Therefore the Psalmist desiring that the words of his mouth and the meditations of his heart might be acceptable before God , first begs cleansing from his secret sinnes . And still we must remember that he himselfe must worke in us , whatsoever is well-pleasing in his sight , that so we may be perfect in every good thing to do his will , having grace whereby we may serve him acceptably . And one prevailing argument with him is , that we desire to be such as he may take delight in , The upright are his delight . It cannot but please him when we desire grace , for this end that we may please him . If we study to please men in whom there is but little good ; should we not much more study to please Christ the fountaine of goodnesse ? Labour therefore to be spirituall , for to be carnally minded is death , and those that are in the flesh cannot please God. The Church desires Christ to come into his Garden , to eat his pleasant fruits . Where we see , The Church gives all to Christ : The Garden is his , the Fruit his , the pleasantuesse and preciousnesse of the Fruit is his . And as the fruits please him , so the humble acknowledgement that they come from him , doth exceedingly please him . It is enough for us to have the comfort , let him have the glory . It came from a good Spirit in David , when he said , Of thine owne Lord I give thee , &c. God accounts the works and fruits that comes from us to be ours , because the judgement and resolution of will , whereby we do them is ours . This he doth to incourage us , but because the grace whereby we judge and will aright comes from God , it is our duty to ascribe whatsoever is good in us , or comes from us , unto him : so God shall lose no praise , and we lose no incouragement . The imperfections in well-doing are onely ours , and those Christ will pardon , as knowing how to beare with the infirmities of his Spouse , being the weaker vessell . This therefore should cheere up our spirits , in the wants and blemishes of our performances . They are notwithstanding , precious fruits in Christs acceptance , so that we desire to please him above all things , and to have nearer communion with him : fruitfulness unto pleasingnes may stand with imperfections , so that we be sensible of them , and ashamed for them . Although the fruit be little , yet it is precious , there is a blessing in it . Imperfections help us against tentations to pride , not to be matter of discouragement , which Satan aimes at . And as Christ commands the North and South-wind to blow for cherishing , so Satan labours to stirre up an East pinching wind , to take either from indeavour , or to make us heartlesse in indeavour . Why should we think basely of that which Christ thinks precious ? Why should we thinke that offensive which he counts as incense ? We must not give false witnesse of the work of grace in our hearts , but blesse God that he will work any thing in such polluted hearts as ours . What though as they come from us they have a relish of the old man , seeing he takes them from us , and perfumes them with his own sweet odors , to presents them unto God. He is our High Priest which makes all acceptable , both Persons , Prayers , and Performances , sprinkling them all with his blood . To conclude this Point , let it be our study to be in such a condition wherein we may please Christ ; and whereas we are daily prone to offend him , let us daily renew our covenant with Him , and in him : and fetch incouragements of well-doing from this , that what we do , is not onely well-pleasing unto him , but rewarded of him . And to this end desire him , that he would give command to North and South , to all sort of meanes , to be effectuall , for making us more fruitfull , that he may delight in us as his pleasant Gardens ; and then what is in the world , that we need much care for , or feare ? Now upon the Churches Invitation for Christ to come into his Garden , followes His gracious Answer unto the Churches Desire , in the first Verse of this fift Chapter . CANT . V. I. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey , I have drunk my wine with my milke ; eat O friends , drinke , yea drinke abundantly , O beloved . Which words containe in them An answer to the Desire of the Church , in the latter part of the Verse formerly handled : Awake thou North-wind , and comes thou South , &c. Then Vers. 2. is set forth The secure estate of the Church at this time , I sleepe , but my heart waketh , in setting downe whereof the Holy Ghost here by Salomon shewes likewise The loving Intercourse betwixt Christ and the Church one with another . Now Christ upon the secure estate and condition of the Church desires her , To open unto him , Ver. 2. Which desire and waiting of Christs is put off and sleighted with poore and slender excuses , Verse 3. I have put off my coat , how shall I put it on , &c. The successe of which excuses is , that Christ seems to go away from her ( and indeed to her sight and sense departs ) Ver. 6. I opened to my Beloved , but my Beloved had withdrawen himselfe , &c. whereupon she layes about her , is restlesse , and inquires after Christ from the watchmen , who misuse , wound her , and take away her veile from her , Vers ▪ 7. Another Intercourse in this Chapter here is , That the Church for all this gives not over searching after Christ : But askes the Daughters of Ierusalem , what was become of her Beloved , Vere 8. and withall , in a few words , but full of large expression , she relates her case unto them ; That she was sicke of love : and so chargeth them to tell her beloved ; if they find him . Where upon a Question moved by them , touching her Beloved , Ver. 9. What is thy Beloved more than another Beloved ? She takes occasion ( being full of love ) which is glad of all occasions to speak of the Beloved , to burst forth into his Praises , by many elegant Expressions , Vers. 10 , 11 , 12 , &c. 1. In generall ; setting him at a large distance , beyond comparison from all others , to be The chiefest of ten thousand , Vers. 10. 2. In particulars , Ver ▪ 11 , &c. His head is as most fine gold , &c. The Issue whereof was ; That , The Daughters of Ierusalem become likewise inamoured ▪ with him , Chap. 6. 1. and thereupon enquire also after him : Whether is thy Beloved gone , O thou fairest among women , &c. Unto which demand the Church makes Answer , Chap. 6. 2. and so Ver. 3 of that Chapter , makes a confident triumphant close unto all these grand passages fore-named . I am my Beloveds and my Beloved is mine , &c. all which will better appeare in the Particulars themselves . The first thing then which offereth it selfe to our consideration , is , Christs Answer to the Churches Invitation , Chap. 4. 16. I am come into my Garden , my Sister , my Spouse , I have gathered my myrrhe with my spice ; I have eaten my honey-combe with my honey ; I have drunke my wine with my milke ; Eat O friends , drink , yea drink abundantly O beloved . In which Verse we have , 1. Christs Answer to the Churches Petition ; [ I am come into my Garden . ] 2. A Compellation , or Description of the Church , [ My Sister , my Spouse . ] 3. Christs acceptation of what he had gotten there , [ I have gathered my myrrhe with my spice , I have eaten my honey-combe with my honey . ] 4. There is , An Invitation of all Christs friends to a magnifique abundant feast , [ Eat O friends , drinke , yea drink abundantly , O beloved . ] For the first then , in that Christ makes such a reall Answer unto the Churchs Invitation , I am come into my Garden , &c. We see , That Christ comes into his Garden : 'T is much that he that hath heaven to delight in , will delight to dwell among the sons of sinfull men : but this he doth for us , and so takes notice of the Churches Petition . Let my Beloved come into his Garden , and eat his pleasant fruit . The right speech of the Church that gives all to Christ , who when she hath made such a petition , heares it . The Order is this . First of all , God makes his Church lovely , planteth good things therein , and then stirs up in her good desires : both fitnesse to pray from an inward gracious disposition : and holy desires : after which , Christ hearing the voice of his own Spirit in her , and regarding his owne preparations , he answers them graciously . Whence , in the first place we may observe , That , God makes us good , stirres up holy desires in us , and then answers the desires of his holy Spirit in us . A notable place for this we have Psal. 10. 17. which shewes how God first prepares the heart to pray , and then heares these desires of the soule stirred up by his owne Spirit , Lord , thou hast heard the desires of the humble , none are fit to pray but the humble , such as discerne their owne wants : Thou wilt prepare their hearts , thou wilt make thine eare to heare . So Rom. 8. 26. It is said , Likewise the Spirit also helpeth our infirmities ; for , we know not what we should pray for as we ought : but the Spirit it selfe maketh intercession for us , with groanings which cannot be uttered . Thus the Spirit not onely stirs up our heart to pray : but also prepares our hearts unto it Especially this is necessary for us , when our thoughts are confused with trouble , grief , and Passions , not knowing what to pray . In this case the Spirit dictates the words of praier , or els , in a confusion of thoughts summes up all in a volie of sighs and unexpressible groanes . Thus it is true , that our hearts can neither be lifted up to Prayer , nor rightly prepared for it , in any frame fitting , but by Gods owne Spirit . Nothing is accepted of God toward heaven and happines , but that which is spirituall : all saving and sanctifying good comes from above . Therefore God must prepare the heart , stirre up holy desires , dictate prayer : must do all in all , being our Alpha and Omega . Now , God heares our Prayers , First , Because the Materialls of these holy desires are good in themselves , and from the Person from whence they come , his beloved Spouse , as it is Cant. 2. 14. where Christ desiring to heare the voice of his Church , saith , Let me see thy Countenance , and let me heare thy voice ; for sweet is thy voice , and thy countenance is comely . Thus the voice of the Spouse is sweet , because it is stirred up by his owne Spirit , which burnes the Incense , and whence all comes which is savingly good . This offering up of our prayers in the name of Christ , is that which with his sweet odors perfumes all our Sacrifices and Prayers ; because being in the Covenant of Grace , God respects whatsoever comes from us , as we do the desires of our neare friends . And then againe , God heares our Prayers , Because he lookes upon us as we are in election , and choice of God the Father , who hath given us to him . Not onely as in the neare bond of marriage , husband and wife , but also as he hath given us to Christ : which is his plea unto the Father , Ioh. 17. 6. Thine they were , thou gavest them me , &c. The desires of the Church please him , because they are stirred up by his Spirit , and proceed from her that is his : whose voice he delights to heare , and the prayers of others for his Church are accepted , because they are for her that is his Beloved . To confirme this further , see Isa. 58. 9. Thou then shalt cry , and the Lord shall answer ; thou shalt call , and presently he shall say , Here I am , &c. so as soone as Daniel had ended that excellent prayer , the Angell telleth him , At the beginning of thy supplications the decree came forth , &c. So because he knowes what to put into our hearts , he knowes our desires and thoughts . And therefore accepts of our prayers and heares us ; because he loves the voice of his owne Spirit in us . So it is said , He fulfils the desires of them that feare him ; and he is neare to all that call upon him , to all that call upon him in truth . And our Saviour he saith ; Ask and ye shall receive , &c. So we have it , 1 Ioh. 5. 14. And we know if we ask any thing according to his will , he heareth us . Let it therefore be a singular comfort to us , that in all wants , so in that of friends , when we have none to go to , yet we have God to whom we may freely powre out our hearts , there being no place in the world that can restraine us from his presence , or his Spirit from us , he can heare us and help us in all places . What a blessed estate is this ? None can hinder us from driving this trade with Christ in heaven . And let us make another use of it likewise , to be a meanes to stirre up our hearts , to make use of our priviledges . What a prerogative is it for a favourite to have the Eare of his Prince , him we account happy : surely he is much more happy , that hath Gods ●are , ●im to be his Father in the covenant of grace : Him reconciled , upon all occasions to powre out his heart before Him , who is mercifull and faithfull , wise and most able to helpe us . Why are we discouraged therefore ; and why are we cast downe , when we have such a powerfull and such a gracious God to go to in all our extremities ? He that can pray can never be much uncomfortable . So likewise , it should stirre us up to keep our peace with God , that so we may alwayes have accesse unto him , and communion with him . What a pitifull case is it to lose other comforts , and therewith also to be in such a state , that we cannot go to God with any boldnesse ? It is the greatest losse of all , when we have lost the spirit of Prayer . For , if we lose other things , we may recover them by Prayer . But when we have lost this boldnesse to go to God , and are afraid to look him in the face ( as malefactors the Iudge ) this is a wofull estate . Now there are diverse cases wherein the soule is not in a state fit for Prayer . As that first , Psal. 66. 18. If I regard iniquity in my heart , the Lord will not regard my Prayer . If a man hath a naughty heart , that purposeth to live in any sinne against God , he takes him for an enemy , and therefore will not regard his Prayer . Therefore we must come with a resolute purpose , to break off all sinfull courses , and to give up our selves to the guidance of Gods Spirit . And this will be a forcible Reason to move us thereunto , because so long as we live in any knowne sinne unrepented of : God neither regards us nor our prayers . What a fearfull estate is this , that when we have such need of Gods favour in all estates ; in sicknesse , the houre of death , and in spirituall temptation , to be in such a condition , as that we dare not go to God ? Though our lives be civill , yet if we have false hearts that feed themselves with evill imaginations , and with a purpose of sinning ( though we act it not ) the Lord will not regard the prayers of such a one , they are abominable ( The very sacrifice of the wicked is abominable ) Another case is , when we will not forgive others . We know it is directly set downe in the Lords Prayer . Forgive us our trespasses , as we forgive them that trespasse against us , and there is further added Vers. 15. If you forgive not men their trespasses , neither will your heavenly Father forgive you . If our hearts tell us we have no disposition to pardon , be at peace and agreement , then we do but take Gods Name in vaine , when we ask him to forgive our sinnes , and we continue in envy and malice . In this case God will not regard our prayers , as it is said ; I care not for your Prayers , or for any service you performe to me : why ? For your hands are full of blood : you are un●mercifull , of a cruell fierce disposition , which cannot appeare before God rightly , nor humble it selfe in Prayer . If it doth ; it s owne bloudy and cruell disposition wil be objected against the Prayers , which are not mingled with faith and love , but with wrath and bitternesse . Shall I look for mercy that have no mercifull heart my selfe ? Can I hope to find that of God , that others cannot find from me ? An unbroken disposition which counts Pride an ornament , that is cruell and fierce , it cannot go to God in Prayer . For , whosoever would prevaile with God in prayer , must be humble : for our supplications must come from a loving peaceable disposition , where there is a resolution against all sinne . Neither is it sufficient to avoid grudging and malice against these , but we must looke that others have not cause to grudge against us , as it is commanded . Matth. 5. 23. If thou bring thy gift to the altar , and there remembrest that thy Brother hath ought against thee : leave there thy gift before the altar , and go thy way , first be reconciled to thy Brother : and then come and offer thy gift . So that if wee doe not seeke reconciliation with men unto whom we have done wrong , God will not bee reconciled to us , nor accept any service from us . If then we would have our Prayers , and our Persons accepted , or respected , let us make conscience of that which hath beene said , and not loose such a blessed priviledge as this is , that God may regard our prayers . But here may be asked . How shall I know whether God regard my prayers or not ? First , When he grants the thing prayed for , or inlargeth our hearts to pray still . It is a greater gift then the thing it selfe we beg , to have a spirit of prayer with a heart inlarged . For , as long as the heart is inlarged to prayer , it is a signe , that God hath a speciall regard of us ; and will grant our petition in the best and fittest time . When hee answers us in a better and higher kind , as Paul when he prayed for the taking away of the Prick of the flesh ; had promises of sufficient grace . When againe , He gives us inward peace , though he gives not the thing : as Phil. 4. 7. In nothing bee carefull , but in all things let your requests be made to God , with prayer and thankesgiving . But sometime he doth not answer our requests . It is true he doth not , but the peace of God which passeth al under standing guards our hearts & minds in the knowledge & love of God. So though he answers not our prayers in particular ; yet he vouchsafes inward peace unto us ; assuring us that it shall goe well with us , though not in that particular wee beg . And thus in not hearing their prayers , yet they have their hearts desire , when Gods will is made known . Is not this sufficient for a Christian , either to have the thing , or to have inward peace , with assurance that it shall go better with them , then if they had it : with a spirit inlarged to pray , till they have the thing prayed for ? If any of these be ; God respects our prayers . Againe , In that Christ is thus ready to come unto his Garden upon the Churches Invitation , we may further observe ; That Christ vouchsafes his gracious Presence to his Children , upon their desire of it . The point is cleere , from the beginning of the world , the Church hath had the presence of Christ alway . For , either he hath beene present in Sacrifices , or in some other things , signes of his presence , as in the Bush , or some more glorious manifestation of his presence , the Arke , and in the Cloude , and Pillar of fire , and after that more gloriously in the Temple : he hath ever beene present with his Church in some signe or evidence of his presence , he delighted to be with the children of men . Sometimes before that , sometimes hee assumed a body and afterward laid it downe againe untill hee came indeed to take our nature upon him never to leave it againe . But , heere is meant , a spirituall presence most of all ; which the Church in some sort ever had : now desires , and he offers : as being a God hearing prayer . And to instance in one place for all to see how ready Christ hath alwaies beene to shew his presence to the Church upon their desire . What else is the burden of the 107. Psalme ; but a repetition of Gods readinesse to shew his presence in the Church , upon their seeking unto him , and unfained desire of it : notwithstanding all their manifold provocations of him to anger : which is well summed up , Psal. 106. 43. Many times did he deliver them , but they provoked him with their counsell , and were brought low for their iniquity . Neverthelesse , hee regarded their affliction when he heard their crie . It doth not content the Church , to have a kinde of spirituall presence of Christ ; but , It is carried from desire to desire , till the whole desire be accomplished . For , as their are graduall presences of Christ , so their are sutable desires in the Church which rise by degrees . Christ was present 1 by his gracious Spirit . And then 2 more gratiously present in his Incarnation , the sweetest time that ever the Church had from the beginning of the world untill then . It being the desire of nations : for the discription of those who lived before his comming , is from , the waiting for the consolation of Israel , that is , for the first comming of Christ. And then there is a third and more glorious presence of Christ , that all of us wait for , whereby we are described to be such , as waite for the comming of Christ : for the soule of a Christian is never satisfied untill it injoy the highest desire of Christs presence , which the Church knew well enough must follow in time . Therefore she especially desires this spirituall presence , in a larger and fuller measure , which shee in some measure already had . So then , Christ is graciously present in his Church , by his holy Spirit . I will be with you ( saith he ) unto the end of the world . It is his promise , when I am gone my selfe ; I will not leave you comfortlesse , but leave with you my Vicar-Generall ; ( the Holy Spirit the Comforter ) who shall be alway with you . But How shall we know that Christ is present in us ? To know this we shall not need to pull him from heaven , we may know it in the Word and Sacraments and in the Communion of Saints ; for , these are the conveyances whereby he manifests himself , together with the work of his own gratious Spirit in us : for , as we need not take the Sunne from Heaven to know whether or not it be up , or be day : which may be knowne by the light , heate , & fruitfullnes of the creature , and as in the Spring , we need not looke to the Heaven to see whether the Sunne be come neere us or not ; for looking on the Earth we may see all greene , fresh , lively strong and vigorous . So it is with the presence of Christ , we may know he is present , by that light which is in the soule , convincing us of better courses to be taken , of a spirituall life , to know heavenly things , and the difference of them from earthly and to set a price upon them . When there is together with light , a heate above nature . The affections are kindled to love the belt things , and to joy in them . And when together with heate , there is strength and vigor , to carrie us to spirituall duties , framing us to a holy communion with God , and one with another . And likewise when there is every way cheerefullnes and inlargement of spirit ; as it is with the creature when the Sunne approacheth . For these causes , the Church desires Christ , that she may have more light , life , heate , vigor , strength , and that she may be more cheerefull and fruitfull in duties . The soule when it is once made spirituall , doth still desire , a further and further presence of Christ , to be made better and better . What a comfort is this to Christians , that they have the presence of Christ so farre forth , as shall make them happie , and as the earth will afford . Nothing but Heaven ( or rather Christ in Heaven ) it selfe , will content the child of God. In the meane time his presence in the Congregation , makes their soules ( as it were ) Heaven . If the Kings presence , who carries the Court with him , makes all places where he is a Court. So Christ he carries a kinde of Heaven with him , whersoever he is , his presence hath with it , life , light , comfort , strength & all . For one beame of his countenance , will scatter all the cloudes of griefe whatsoever . It is no matter where we be , so Christ be with us . If with the 3 Children in a fiery furnace ; it is no matter , if a fourth be there also . So , if Christ be with us , the flames nor nothing shall hurt us . If in a dungeon as Paul and Sylas were , if Christs presence be there , by his spirit to inlarge our soules ; all is comfortable whatsoever . It changeth the nature of all things , sweetneth every thing , besides that sweetnesse which it brings unto the soule , by the presence of the spirit , as we see in the Acts , when they had received the Holy Ghost more abundantly , they cared not what they suffered ; regarded not whipping , nay were glad that they were accounted worthy to suffer anything for Christ. Whence came this fortitude ? from the presence of Christ , and the Comforter which he had formerly promised ? So , let us have the spirit of Christ that comes from him ; then it is no matter what our condition be in the world : upon this ground let us feare nothing that shall befall us in Gods cause , whatsoever it is . We shall have a spirit of prayer at the worst . God never takes away the spirit of Supplication from his children , but leaves them that , untill at length he possesse them fully of their desires . In all Christs delaies , let us looke unto the Cause ; and to our Carriage therein : Renew our Repentance , that we may be in a fit state to go to God , and God to come to us . Desire him to fit us for prayer and holy communion with him , that we may never doubt of his presence . THE SECOND SERMON . CANT . V. I. I am come into my Garden , my Sister , my Spouse : I have gathered my Myrre with my Spice , I have gathered my hony-combe with my honey , I have drunk my wine with my milke : eate O friends , drinke , yea drinke abundantly , O Beloved ! THIS Song is a mirror of Christs love , a discovery of which wee have in part in this verse . Wherein Christ accepts of the invitation of the Church , and comes into his Garden : and he entertaines her with the termes of Sister and Spouse . Herein observe the description of the Church , and the sweet Compellation , [ My Sister , my Spouse . ] Where there is both Affinity and Consanguinity , all the bonds that may tye us to Chri●t and Christ to us . 1. His Sister , by Bloud . 2. His Spouse , by Mariage . Christ is our Brother , and the Church and every particular true member thereof is his Sister . I go faith Christ , To my Father and to your Father , to my God and to your God. Go ( saith he ) and tell my Brethren this was after his resurrection , his advancement did not change his disposition . Go tell my brethren that left me so unkindly , goe tell Peter that was most unkinde of all , and most cast ●owne with the sence of it . Hee became our Brother by Incarnation : For , all our union is from the first union of two natures in one person Christ became bone of our bone , and fl●sh of our flesh ; to make us spiritually bone of his bone , and flesh of his flesh . Therefore let us labour to be like to him , who for that purpose became like to us Immanuell God with us , that we might be like him , and and partake of the divine Nature . Whom should we rather desire to be like then one so great so gracious so loving ? Againe , Christ was not ashamed to call us Brethren , nor abhorred the Virgins wombe , to be shut up in those dark cells and streites : but tooke our base nature , when it was at the worst , and not only our nature , but our miserable condition and cur●e 〈◊〉 unto us . Was not he ashamed of us , and shall we be ashamed to owne him and his cause ? Against this Cowardize it is a thunderbolt , which our Saviour Christ pronounceth . He that is ashamed of me before men , him will I be ashamed of b●fore my Father , and all the holy Angels . It argues a base disposition , either for frowne or favour to desert a good cause in evill times . Againe , It is a point of comfort to know that we have a Brother , who is a favourite in Heaven , who though he abased himselfe for us , is yet Lord over all . Unlesse he had beene our Brother , he could not have beene our husband , for Husband and Wife should be of one nature . That he might marie us , therefore he came , and tooke our nature , so to be fitted to fulfill the worke of our Redemption . But now he is in Heaven , set downe at the right hand of God : the true Ioseph , the high Steward of Heaven , he hath all power committed unto him , hee rules all . What a comfort is this to a poore soule that hath no friends in the world , that yet he hath a friend in Heaven , that will owne him for his Brother , in , and through whom he may goe to the Throne of Grace boldly and powre out his soule . What a comfort was it to Iosephs brethren that their brother was the second person in the kingdome ? Againe , It should be a Motive to have good Christians in high estimation , and to take heed how we wrong them , for their Brother will take their part . Saul Saul why persecutest thou me ? ●aith the head in Heaven , when his members were troden on upon earrh . It is more to wrong a Christian , then the world takes it for ; for Christ takes it as done to himselfe . Absolom was a man wicked , and unnaturall , yet hee could not endure the wrong that was done to his sister Thamar . Iacobs sonnes tooke it as a high indignity , that their sister should be so abused . Hath Christ no affections now he is in Heaven , to her that is so neere him as the Church is ? howsoever he suffer men to tiranize over her for a while , yet it will appeare ere long , that he will take the Churches part , for , he is her Brother . My Sister , my Spouse . The Church is the Daughter of a King , begotten of God , the Sister , and Spouse of a King , because she is the Sister , and Spouse of Christ , and the Mother of all that are spirituall Kings ; the Church of Christ is every way Royall . Therefore , we are Kings , because we are Christians . Hence the Holy Ghost doth add heere to Sister , Spouse : indeed taking the advantage of such Relations as are most comfortable to set out the excellent , and transcendent Relation , that is betweene Christ , and his Church , all other are not what they are termed so much as glasses to see better things . Riches , Beautie , Mariage , Nobility , &c. are scarce worthy of their names ; these are but Titles , and empty things , though our base nature make great matters of them , yet the reality and substance of all these are in Heavenly things . True Riches , are the heavenly Graces , true Nobility is to be borne of God , to be the Sister and Spouse of Christ , True pleasures are those of the Spirit , which endure for ever , and will stand by us , when all outward comforts will vanish . That mysticall union and sweet communion is set downe with such variety of expressions , to shew , that whatsoever is scattered in the Creature severally , is in Him intirely . He is both a friend , and a Brother , a Head , and a Husband to us , therefore hee takes the names of all , whence we may observe further , That The Church is the Spouse of Christ. It springs out of him , even as Eve taken out of Adams Rib ; ( so the Spouse of Christ ) was taken out of his side ( when it was pierced ) the Church rose out of his Bloud , and Death ; for he Redeemed it , by satisfying divine justice : we being in such a Condition , that Christ must Redeeme us , before he could wed us . First , he must be incarnate in our Nature , before he could be a fit husband ; and then , because we were in Bondage and Captivity , we must be Redeemed before hee could marrie us : hee purchased his Church with his owne bloud . Christ hath right to us , he bought us dearely . Againe , another foundation of this Marriage betweene Christ and us , is Consent ; he workes us by his Spirit to yeeld to him , there must be consent on our part , which is not in us by nature , but wrought by his spirit , &c. We yeeld to take him upon his owne tearmes ; that is , that we shall leave our fathers house , all our former carnall acquaintance , when he hath wrought our consent , then the marriage betweene him and us is strooke up . Some few resemblances will make the consideration of this the more comfortable . 1. The Husband takes his wife under his owne name , she loosing her owne name is called by his . So we are called Christians of Christ. 2. The Wife is taken with all her debt , and made partaker of the honours , and Riches of her Husband . Whatsoever hee hath is hers , and he stands answerable for all her debts , so it is heere , we have not only the name of Christ upon us , but we partake his honours , and are Kings , Priests , and Heires with him . Whatsoever he hath , he hath taken us into the fellowship of it ; so that his Riches , are ours , and likewise , whatsoever is ours , that is ill , he hath taken it upon him , even the wrath due to us , for hee came betweene that and us , when he was made sinne , and a curse for us ; so There is a blessed change betweene Christ and us ; his honours and Riches are ours ; We have nothing to bestow on him , but our Beggery , sinnes , and miseries , which he tooke upon him . Those that bring together these two different parties , are the friends of the Bride ; that is , the Ministers , as it is Iohn 3. 23. They are the paranymphi the friends of the Bride , that learne of Christ what to report to his Spouse , and so they wooe for Christ ; and open the Riches , Beauty , honour , and all that is lovely in him , which is indeed the especiall duty of Ministers , to lay open his unsearchable Riches , that the Church may know what a Husband she is like to have , if she cleave to him , and what an one she leaves , if she forsake him . It was well said in the Counsell of Basil out of Bernard , Nemo committit sponsam suam Vicario ; nemo enim Ecclesiae sponsus est ; None commits his wife to a Vicar , for none is the husband of the Church . To be Husband of the Church is one of the incommunicable titles of Christ , yet usurped by the Pope . Innocent the third was the first that wronged Christs bed by challenging the title of Sponsus , Husband of the Church . Bernard forbids his scholler Eugenius this title , Epist. 237. ad Eugenium . It is enough for Ministers to be friends of the Bride . Let us yeeld him to be Husband of the Church that hath given himselfe to sanctifie it with washing of water and blood , Ephes. 5. 26. we are a wife of blood to him . In this sweet Conjunction we must know , that by nature , we are cleane otherwaises then Spouses for what was Salomons wife Pharoahs daughter ? a Heathen , till shee came to be Salomons Spouse . And as we reade in Moses the strange woman must have her haire cut off , and her nayles pared , before she should be taken into the Church , there must bee an alteration ; so before the Church ( which is not Hesthenish , but indeed Hellish by nature , and led by the spirit of the world ) be fit to be the Spouse of Christ , there must be an alteration and a change of nature ; Christ must alter , renew , Purge , and fit us for himselfe , the Apostle saith , Ephes. 5. 16 , it was the end of his death , not onely to take us to Heaven , but to sanctifie us on Earth , and prepare us that we might be fit Spouses for himselfe . Let us oft thinke of this nearenesse betweene Christ and us ( if we have once given our names to him ) and not be discouraged for any sinne , or unworthinesse in us . Who sues a wife for debt , when she is married ? Therefore answer all accusations Thus ; Goe to Christ ; if you have any thing to say to me , go to my husband ; God is just , but he will not have his ●ustice twice satisfied , seeing whatsoever is due thereunto , is satisfied by Christ our Husband ? What a comfort is this to a distressed Conscience ; if sinne cannot dismay us , which is the ill of ills and cause of all evill , what other ill can dismay us ? He that exhorts us to beare with the infirmities one of another , and hath enjoyned the husband to beare with the wife ( as the weaker vessell ) will not he beare with his Church ( as the weaker vessell ) performing the duty of an husband in all our infirmities ? Againe , His desire is to make her better , and not to cast her away for that which is amisse . And for Outward ills , they are but to refine , and make us more conformable to Christ our Husband , to fit us for heaven , the same way that he went. They have a blessing in them all , for he takes away all that is hurtfull , he pitties , and keepes us as the apple of his eye . Therefore , let us often thinke of this , since he hath vouchsafed to take us so neere to himselfe . Let us not loose the comfort that this meditation will yeeld us . We love for goodnesse , beauty , riches , but Christ loves us to make us so , and then loves us because we are so in all estates whatsoever . And if Christ be so neere us , Let us labour for chast judgements , that we doe not defile them with errours , seeing the whole soule is espoused to Christ , Truth is the Spouse of our understandings it is not left to us to be wanton in opinions to take up what conceipt we will of things , so we ought to have chast affections not cleaving to base things , it hath beene oft times seene , that one husband hath had many wives , but never from the beginning of the world , that one wife hath had many husbands . God promiseth to betroth his Church to him in righteousnes & faithfullness , that is , as he will be faithfull to her , so she shall by his grace be faithfull to him , faithfullnes shall be mutuall , the Church shall not be false to Christ ; so there is no Christian ●oule must think to have many husbands ; for Christ in this case is a jealous husband . Take heed therfore of spirituall harlotrie of heart , for our affections are for Christ , and cannot be better bestowed . In other things we loose our love , & the things loved ; but heer we loose not our love , but this is a perfecting love , which drawes us to love that which is better , then our selves . We are , as we affect , our affections are , as their Objects be , if they be set upon better things , then our selves , they are bettered by it , they are never rightly bestowed , but when they are set upon Christ ; and upon other things as they answer , and stand with the love of Christ. For , the prime love , when it is rightly bestowed , it orders , and regulates all other loves whatsoever . No man knowes how to use earthly things , but a Christian , that hath first pitched his love on Christ , then seeing all things in him , and in all them a beame of that love of his , intending happinesse to him , so he knowes how to use every thing in order . Therefore let us keepe our Communion with Christ , and esteeme nothing more , then his love , because he esteemes nothing more then ours . But how shall we know , whether we be espoused to Christ , or not ? Our hearts can tell us , whether we yeeld consent to him , or not . In particular , whether wee have received him , as he will be received , as a right Husband , that is , Whether we receive him to be ruled by him , to make him our Head. For the wife , when shee yeelds to be married , therewith also surrenders up her owne will to be ruled by her husband ; so farre she hath denied her owne will , she hath no will of her owne . Christ hath wisedome enough for us , and himselfe too , whose wisedome , and will must be ours ; To be led by divine Truths so farre , as they are discovered unto us , and to submit our selves thereunto , is a signe of a gratious heart , that is married to Christ. Againe , a willingnesse to follow Christ in all conditions as he is discovered in the Word . To suffer Christ to have the soveraignty in our affections , above all other things and persons in the world . This is the right disposition of a true Spouse . For as it was at the first institution , there must be a leaving of Father , and Mother , and all , to cleave to the husband : so heere , when any thing and Christ cannot stand together , or else we shall never have the comfort of this sweete Name . Many men will be glad to owne Christ to be great by him , ( but as S Austin complaines in his his time ) Christ Iesus is not loved for Iesus his owne sake , but for other things , that he brings with him , peace , plenty , &c. as farre as it stands with these contentments ; if Christ and the world part once , it will be knowne which we followed . In times of peace this is hardly discerned . If he will pay mens debts , so as they may have the credit and glory of the name to be called Christians , if hee will redeeme them from the danger of sinne , all is well ; but onely such have the comfort of this Communion , as love him for himselfe . Let us not so much trouble our selves about signes as be carefull to doe our duty to Christ , and then will Christ discover his love cleerely unto us . Now , they that are not brought so neere to this happy condition by Christ , may yet have this incouragement , there is yet place of grace for them , let them therefore consider but these three things . 1. The excellency of Christ , and of the state of the Church , when it is so neare him . 2. The necessity of this to be so neare him . 3. That there is hope of it . There is in Christ whatsoever may commend a Husband , birth , comelinesse , riches , friends , wisdome , authority , &c. The Excellencie of this condition to be one with Christ , is that all things are ours . For he is the King , and the Church the Queene of all , all things are serviceable to us , it is a wond●ro●s nearenesse to be nearer to Christ , hen the Angels , who are not his body , but servants that atend upon the Church : the Bride is nearer to him , then the Angels , for , he is the Head , and Husband thereof , and not of the Angels . What an excellent condition is this for poore flesh and bloud , ( that creeps up and downe the earth here despised . ) But especially , If we consider the Necessity of it , we are all indebted for more then we are worth ; to divine justice we owe a debt of obedience , and in want of that we owe a debt of punishment and we cannot answer one for a thousand . What will become of us if we have not a husband to discharge all our debts but to bee imprisoned for ever ? A person that is a stranger to Christ though he were an Achitophel for his braine , a Iudas for his Profession , a Saul for his place . Yet if his sinnes be set before him he will be swallowed up of despaire , fearing to be shut up eternally under Gods wrath ; therefore if nothing else move , yet let necessity compell us to take Christ. Consider not onely how sutable and how necessary he is unto us , but what hope there is to have him , when as he sueth to us by his messengers , and woeth us when as we should rather seeke to him , and with other messengers sendeth a privy messenger , his Holy Spirit to incline our hearts ; let us therefore as we love our soules , suffer our selves to be won . But more of this in another place . The next Branch is 3. Christs Acceptation , I have gathered my Myrrh with my Spice , &c. So that together with Christs presence , here is a Gratious acceptation of the provision of the Church , with a delight in it ; and withall , a bringing of more with Him. The Church had a double desire , 1 That Christ would come to accept of what shee had for him of his owne Grace , which he had wrought in her soule . And 2 shee was also verily perswaded , that he would not come empty handed , only to accept of what was there , but also would bring abundance of Grace and comfort with him . Therefore , shee desires , Acceptation and Increase : both which desires He answers . He comes to his Garden , shewes his acceptation , and withall he brings more . I have gathered my Myrrh with my Spice , I have eaten my honey-combe with my honey : I have drunke my wine with my milke , &c. Whence we observe , That God accepts of the Graces of his Children , and delights in them . First , Because they are the fruits that come from his Children , his Spouse , his friend , love of the person wins acceptance of that which is presented from the person . What comes from love is lovingly taken . They are the Graces of his Spirit . If we have any thing , that is good all comes from the spirit , which is first in Christ our Husband , and then in us . As the Oyntment was first powred on Aarons head , and then ran downe upon his rich Garments : so all comes from Christ to us . Saint Paul calls the wife the Glory of her Husband , because ( as in a glasse ) she resembleth the Graces of her husband , who may see his owne Graces in her , so it is with Christ and the Church ; face answereth to face ( as Salomon ●aith in another case ) Christ sees his owne face , beauty , glory in his Church , she reflects his Beames , he lookes in love upon her , and alwaies with his lookes conveyes Grace , and comfort ; and the Church doth reflect backe againe his Grace ; Therefore Christ loves but the reflection of his owne Graces in his Children , and therefore accepts them . 3. His kindnesse is such as he takes all in good part , Christ is love and kindnesse it selfe . Why doth he give unto her the name of Spouse , and Sister but that he would be kinde , and loving , and that we should conceave so of him ? We see then the Graces of Christ accepting of us and what we do in his strength . Both we our selves are sacrifices , and what we offer is a sacrifice acceptable to God thorough him that offered himself as a sacrifice of sweet smelling savour , from which God smells a savour of rest . God accepts of Christ first & then of us , and what comes from us in him . We may bouldly pray as Psal. 20. 3. Lord remember all our offerings and accept all our sacrifices . The blessed Apostle Saint Paul doth will us , to offer up our selves a holy and acceptable Sacrifice to God , when we are once in Christ. In the Old Testament we have divers manifestations of this acceptation . He accepted the Sacrifice of Abel ( as it is thought ) by fire from Heaven ; and so Eliahs sacrifice , and Salomons by fire . So in the New Testament , he shewed his acceptation of the Disciples meeting together , by a mighty wind and then filling them with the Holy Ghost . But now the declaration of the acceptation of our Persons , Graces , and Sacrifice , that we offer to him , is most in peace of conscience and joy in the Holy Ghost , and from a holy fire of love kindled by the spirit whereby our sacrifices are burned . In the incense of prayer how many sweet spices are burned together by this fire of faith working by love , as humility , and patience in submitting to Gods will , hope of a gratious answer , holinesse , love to others , &c. If so be , that God accepts the performances and Graces ( especially the Prayers of his Children ) Let it be an Argument to incourage us , to bee much in all holy duties . It would dead the heart of any man , to performe service , where it should not be accepted , and the eye turned aside , not vouchsafing a gratious looke upon it ; this would be a killing of all comfortable endeavours . But when all that is good is accepted , and what is amisse is pardoned , when a broken desire , a cup of cold water shall not goe unrespected nay unrewarded , what can we desire more ? It is infidelity which is dishonorable to God and uncomfortable to our selves that makes us so barren and cold in duties . Onely let our care be to approve our hearts unto Christ. When our hearts are right , wee cannot , but thinke comfortably of Christ. Those that have offended some great Persons , are afraid ▪ when they heare from them , because they thinke , they are in a state displeasing to them ; So a soule , that is under the guilt of any sinne , is so farre from thinking that God accepts of it , that it lookes to heare nothing from him , but some message of anger , and displeasure . But one that preserves acquaintance , due distance , and respect to a great person , heares from him with comfort before he breakes open a letter , or sees any thing , he supposes it comes from a friend , one that loves him . So as we would desire to heare nothing but good newes from Heaven , and acceptation of all that we doe , let us be carefull to preserve our selves in a good estate , or else our soules will tremble upon any discovery of Gods wrath . The guilty conscience argues , what can God shew to me , being such a wretch . The heart of such an one cannot but misgive , as where peace is made it will speake comfort . It is said of Daniel , that he was a man of Gods desires ; and of Saint Iohn , that Christ so loved him , that he leaned on his breast . Every one cannot bee a Daniel , nor one that leanes on Christs bosome , there are degrees of favour , and love : but there is no child of God , but he is beloved and accepted of him in some degree , but something of this before in the former Chapter . I have gathered my Myrrh with my Spice ; I have eaten my honey-combe with my honey , &c. That is , I have taken Contentment in thy Graces together with acceptation , there is a delight , and God not onely accepts , but he delights in ●he Graces of his Children . All my delight ( saith David ) is in those that are excellent , but this is not all , Christ comes with an inlargement of what hee findes . Christ comes , and comes not empty ; whensoever he comes , but with abundance of Grace . If Saint Paul ( who was but Christs instrument ) could tell the Romanes , I hope to come to you in abundance of Grace and comfort , because he was a blessed instrument to convey good from Christ to the people of God , as a Conduit-pipe ? How much more shall Christ himselfe , where he is present , come with Graces and comfort ? Those that have communion with Christ therefore , have a comfortable communion , being sure to have it inlarge● , for To him that hath shall be given . It is not onely true of his last comming ( when hee shall come to judge the quicke and the dead ) I come , and my reward is with me ; but also of all his intermediate commings , that are betweene , when he comes to the soule , he comes not onely to accept what is there , but still with his reward with him , the increase of Grace , to recompence all that is good with the increase thereof . This made his presence so desired in the Gospell with those that had gracious hearts ; They knew all was the better for Christ , the company the better , for he never left any house , or table where he was , but there was an increase of comfort , and of Grace . And as it was in his Personall , so it is in his Spirituall presence , he never comes ▪ but he increases Grace and Comfort . Therefore , let us be stirred up to have communion with Christ ( by this motive ) that thus w●e shal have an increase of a further measure of grace . Let us labour to be such , as Christ may delight in , for our Graces are Honey and Spices to him , and where he tasts sweetnesse , he will bring more with him . To him that overcommeth , he promiseth the hidden Mannah ; they had Mannah before , but he meanes they shall have more abundant communion with me , who am the hidden Mannah . There is abundance in him to be had , as the soule is capable of abundance . Therefore we may most fruitfully and comfortably be conversant in holy exercises , and communion with Christ , because our soules are fit to be inlarged more and more , till they have their fullnesse in heaven , and still there is more Grace and Comfort to be had in Christ , the more we have to deale with him . But to come to shew what is meant by Honey and Wine , &c. not to take uncertaine grounds from these words , but that which may be a foundation for us to build comfort and instruction on ; we will not shew in particular what is meant by Wine and Honey , for that is not intended by the Holy Ghost ; but shew in generall how acceptable the Graces of the Spirit of Christ are to him , that they feed him , and delight him , as hony and hony doe us , because in the covenant of grace , he filleth us by his Spirit of grace , to have comfort in us as we have in him . For , except there be a mutuall joy in one another , there is not communion . Therefore Christ furnisheth his Church with so much Grace , as is necessary for a state of absence heere , that may fit her for communion with him for ever in heaven . As Isaack sent Rebe●●ah before the marriage Iewells , and ornaments to weare , that she might be more lovely when they met . So our blessed Saviour he sends to his Spouse from heaven , Iewells , and ornaments ( that is ) Graces wherewith adorned , he may delight in her more and more till the mariage be fulfilled . Therefore in this Booke , the Church is brought in delighting in Christ , and he in the Church . Thy love ( saith the Church to him ) is sweeter then wine . Christ saith to the Church againe , Thy love is sweeter then wine . Whatsoever Christ saith to the Church , the Church saith backe againe to Christ , and he backe againe to the Church ; so there is a mutuall contentment , and joy one in another . Eate O friends , Drinke , &c. Heere is an Invitation ; when he comes stored with more Grace , and comfort , he stirs them up ; both the Church , others , and all that beare good will to his People that they would delight in the Graces , and comforts of his Church . Whence observe , That We ought to rejoyce in the Comforts and Graces of others , ●nd of our selves . He stirreth up the Church heere as well as others , for he speakes to all , both to the Church , and the friends of it , he had need to stirre her up to injoy the comfort of her owne Grace ; for They are two distinct benefits , to have Grace ; and to know that wee have it , though one spirit worke both . The spirit workes Grace , and shewes us the things that God hath given us , yet sometimes it doth the one , and not the other . In the time of desertion , and of Temptation we have Grace , but we know it not ; right to comfort , but we feele it not . There is no comfort of a secret unknowne treasure : but so it is with the Church , she doth not alwaies take notice of her owne Graces , and the right she hath to Comfort . We have need to have Christs spirit to helpe us to know what good is in us . And indeed a Christian should not onely examine his heart for the evill that is in him , to be humbled , but what good there is , that he may joy and be thankfull . And since Christ accepts the very first fruits , the earnest , and delights in them , we should know what hee delights in , that we may go boldly to him , considering , that it is not of our selves , but of Christ , whatsoever is gratiously good . Therefore wee ought to know our owne Graces , for Christ , when he will have us comfortable indeed , will discover to us what Cause we have to rejoyce , and shew us , what is the worke of his owne Spirit , and our right to all comfort . And so , for others , we should not onely joy in our selves , and in our owne Condition , and Lot , but also in the happy condition of every good Christian. There is joy in heaven at the conversion of one sinner . God the Father joyes to have a new So●ne . God the Sonne to see the fruit of his owne Redemption , that one is pulled out of the state of damnation . And God the Holy Ghost , that he hath a new Temple to dwell in . The Angels , that they have a new charge to looke to , that they had not before , to joyne with them to praise God , so there is joy in heaven , the Father , Sonne , and Holy Ghost with the Angels joy at it : And all True hearted Christians joy in the graces one of another . For God , Christ , and the Holy Ghost have glory by it , and the Church hath 2 comfort by the increase of a Saint . The prayer of a Christian adds new strength to the Church : what a happy condition is it when Gods glory , the Churches comfort and strength , and our owne joy meet together ? So that we should all take notice of the Grace of God in others . We ought to take notice of the workes of God in creation and providence ; when we see plants , starres , and such like , or else we dishonour God. What then should we doe for his gifts and Graces in his children , that are above these in dignity , should we not take notice of what is gratiously good , and praise-God for it ? Thus they did for Pauls conversion , They glorified God ; for when they saw , that Paul of a Woolfe , was become not only a sheep , but a Shepheard and leader of Gods flocke , they glorified God. So the beleeving Iewes , when the Gentiles were converted they glorified God , that he had taken the Gentiles to be his Garden , and People . When Paul and others had planted the Gospell , and God gave the increase , the godly Iewes rejoyced at that good . So we that are Gentiles should rejoyce , to heare of the conversion of the Iewes , and pray for it , for , then there will be a generall joy when that is . Want of joy shewes want of grace . There is not a surer Character of a Satanicall , and Cainish disposition , then to looke on the Graces of Gods children with a malignant eye : as Caine , who hated his Brother , because his workes were better then his . Those that deprave the Graces of God in others , and cloud them with disgraces , that they may not shine , and will not have the sweet ointment of their good names to spread , but cast dead flies into it , shew that they are of his disposition that is the accuser of the Brethren , it is a signe of the child of the divel , all that have Grace in them , are of Christs and of the Angels disposition , They joy at the Conversion , and growth of any Christians : Here such as they are stiled friends and Beloved , and indeed none but friends and beloved can love as Christ loves , and delight as Christ delights . THE THIRD SERMON . CANT . V. 1 , 2. I am come into my Garden , my Sister , my Spouse : I have gathered my Myrre with my Spice , I have eaten my hony-combe with my honey , I have drunk my wine with my milke : eate O friends , drinke , yea , drinke abundantly , O Beloved ! I sleepe , but my heart waketh , &c. IT hath beene shewed how Christ and the Church were feasting together . Shee entreated his company to come into his Garden and eat his pleasant fruits : He according to her desire , was come , and not onely feasted on the Churches provision , but also brought more with him . Christ taking walks in his Garden ( that is , his Church , and every particular soule , which is as a sweet Paradise for him to delight in ) is much refreshed : and in wi●nesse of acceptance brings increase . What greater incouragement can we wish , then that we being by nature as the earth , since the fall accursed ; should be the soile of Christs delight , planted and watered by him , and that what we yeeld , should be so well taken of him . We are under so gracious a covenant , that all our services are accepted : not onely our hony , but hony-combe , not onely our wine , but our milke , our weake services as well as our strong : because the spirit which we have from him sweetneth all . As in Nature there is one common influence from heaven , but yet variety of flowers , Violets , Roses , Gill●flowers , Spices , all sweet in their severall kind with a different kind of sweetnesse : so all graces have their beginning from the common influence of Christs spirit , though they differ one from another , and are all accepted of the Father of lights from whence they come . Christ wonders at his owne grace , O woman great is thy faith , and Cant. 3. 6. Who is this that commeth out of the wildernesse like pillars of smoake , perfumed with myrrh and frankincense , with all powders of the Merchant ? Let not the weakest of all others be discouraged ; Christ lookes not to what he brings so much as out of what store ; that which is least in quantity , may be most in proportion , as the Widowes mite was more in acceptance then richer offerings . A paire of turtle doves was accepted in the Law , and those that brought but goats haire to the building of the Tabernacle . The particulars here specified that Christ took delight in , and inviteth others to a further degree of delight in , are Myrrhe and Spice , hony and hony-combe , milke Which shew , 1. The Sweetnesse 2. The variety 3. The use of grace and Spirituall cōfort . Myrrhe and Spices , I refresh the spirits , and 2 preserve from putrefaction : which are therefore used in embalming . If the soule be not embalmed with grace , it is a noisome carrion soule , and as it is in it selfe , so whatsoever commeth from it is abominable . Milke and hony nourish and strengthen , and Wine increaseth spirits ; and thereupon incourageth , and allayeth sorrow and cares . Give wine to him that is ready to die . The sence of the love of Christ is sweeter then wine , it banisheth feares and sorrow and care . From this mutuall delight betweene Christ and his Spouse we observe next that , There is a mutuall feasting betwixt Christ and his Church , The Church bringeth what she hath of his Spirit , and Christ comes with more plenty . For there being so neere a covenant betweene him and us , we are by his grace to performe all offices on our part , we invite him , and he inviteth us . There is not the meanest Christian in whom there is not somewhat to welcome Christ withall , but Christs sends his provision before , and comes ( as we say ) to his owne cost ; he sends a spirit of faith , a spirit of love , a spirit of obedience . Some are content to invite others but are loth to goe to others , as if it were against state : they would have wherewith to entertaine Christ , but are unwilling to be beholding to Christ. 2. Some are content to have benefit by Christ , as his righteousnesse to cover them , &c. but they desire not grace to entertaine Christ : but a heart truly gracious desireth both to delight in Christ , and that Christ may delight in it ; it desireth grace together with mercy , holinesse with happinesse . Christ could not delight in his love to us , if we by his grace had not a love planted in our hearts to him . But to come to speake of this Feast . We see it pleaseth Christ to vaile heavenly matters with comparisons fetcht from earthly things that so he may enter into our soules the better by our sences . Christ maketh us a feast , a marriage feast , a marriage feast with the Kings sonne , of all feasts the most magnificent . A feast first in regard of the choise rarities we have in Christ. We have the best and the best of the best . Fat things and the marrow of fatnesse , wine , and wine on the lees , refined that preserveth the strength . The comfor●s wee have from Christ , are the best comforts , the peace , the best peace , the priviledges the highest priviledges . His flesh crucified for us , to satisfie divine justice , is meate indeed , his blood shed for us , is drinke indeed , that is the best , the only meate and drinke to refresh our soules : because these feed our soules , and that to eternall life . The love of God the Father in giving Christs to death , and Christs love in giving himselfe together with full contentment to divine justice : this gift it is that the soule especially feeds on , what could Christ give better then himselfe to feed on , he thought nothing els worthy for the soule to feed on , and this it daily feeds on , as daily guilt riseth from the breakings out of the remainder of corruption . Other dainties are from this , from hence we have the Spirit , and graces of the Spirit . If he giveth himselfe will he not give all things with himselfe ? As Christ maketh a feast of choise things for his elect and choise Spouse , so there is variety as in a feast . Christ is made to us of God , Wisedome , Righteousnesse , Sanctification , and Redemption , that we should not be too much cast downe with thought of our owne folly , guilt , unholinesse and misery . There is that in Christ which answereth to all our wants , and an all sufficiency for all degrees of happinesse . Therefore he hath termes from whatsoever is glorious , and comfortable in heaven and earth . Christ is all marrow all sweetnes ; all the severall graces , and comforts we have , and the severall promises whereby they are made over and conveyed unto us , are but Christ dished out in severall manners , as the need of every Christian shall require . Christ himselfe is the Occan , issuing into severall streames , to refresh the city of God. We can be in no condition , but we have a promise to feed on , and all promises are yea and Amen made to us in Christ and performed to us for Christ. Therefore as we have in Christ a feast for variety , so for sufficiency of all good . No man goeth hungry from a feast . It was never heard for any to famish at a feast . In Christ there is not onely abundance , but redundance , a diffusive and a spreading goodnesse . As in breasts to give milke , in clouds to drop downe showers , in the sun to send forth beames : as Christ is full of grace and truth , so he fully dischargeth all his offices . There is an overflowing of all that is good for our good . He that could multiply bread for the body , he can multiply grace for our soule . If he giveth life , he giveth it in abundance . If he giveth water of life , he giveth rivers , not small streames . If he giveth peace and joy , he giveth it in abundance , his scope is to fill up our joy to the full . As he is able , so is he willing to doe for us farre more abundantly then we are able to thinke or speake . Where Christ is present he bringeth plenty with him . If wine be wanting at the first , he will rather turne water into wine , then there should be a faile . In a feast there is variety of friendly company : so heere friends are stirred up to refresh themselves with us . We have the blessed Trinity , the Angells and all our fellow members in Christ to come with us . There is no envie in spirituall things , wherein whatsoever the one hath the other hath not the lesse . In a feast because it is intended for rejoycing there is musicke , and what musicke like to the sweete harmony betweene God reconciled in Christ and the soule , and betweene the soule and it selfe in inward peace and joy of the Holy Ghost , shedding the love of Christ in the soule . We doe not onely joy but glory under hope of glory , and in afflictions , and in God now as ours , in whom now by Christ we have an interest . When we come sorrowfull to this feast , we depart chearfull . This as Davids harpe stills all passions and distempers of spirit . The founder and master of the feast is Christ himselfe , and withall is both guest and and banquet and all . All graces and comforts are the fruits of his Spirit , and he alone that infused the soule , can satisfie the soule , he that is above the conscience can onely quiet the conscience , he is that wisdome that sends forth maides , his Ministers to invite to his feast . It is he that cheereth up his guests as here . Those that invited others brought oin●ment and powred it out upon them , to shew their welcome , and to cheere them up : as may appeare by our Saviours speech to the Pharisee that invited him . So we have from Christ both the oyle of grace and oyle of gladnesse , he creates the fruits of the lips to be peace , speaking that peace and joy to the heart that others do to the eare . He raiseth Pastors according to his owne heart , to feed his sheepe . The vessels wherein Christ conveyeth his dainties are , the ministery of the Word and Sacraments , by the Word and Sacraments we come to enjoy Christ , and his comforts and graces , and by this feast of grace we come at length to the feast of feasts , that feast of glory , when we shall be satisfied with the image of God , and enjoy fullnesse of pleasures for ●vermore , and which adds to the fullnesse we shall fully know that it shall be a never interrupted joy . We see then that we cannot please Christ better then in shewing our selves welcome by cheerefull taking part of his rich provision It is an honour to his bounty to fall too , and it is the temper of spirit that a Christian aimes at , to rejoyce alwaies in the Lord , and that from injoying our priviledges in him . We are not bidden to mourne alwaies , but to rejoyce alwaies , and that upon good advisement , rejoyce and I say againe ( saith Saint Paul ) rejoyce . Indeed we have causes of mourning , but it is that the seed of joy should be sowne in mourning , and we can never be in so forlorne a condition , wherein if we understand Christ and our selves we have not cause of joy . In me ( saith Christ ) yee shall have peace . The world will feed us with bread of affliction . If the world can helpe it we shall have sorrow enough , and Christ knowes that well enough , and stirres us up to a cheerefull feeding on that he hath procured for us . He hath both will and skill and power and authority to feed us to everlasting life ; for the Father sent him forth and sealed him to that purpose . All the springs of our joy are from him . Our duty is to accept of Christs inviting of us , what will we doe for him if we will not feast with him , we will not suffer with him , if we will not feast with him , we will not suffer with him , if we will not joy with him and in him . Happy are they that come , though compelled by crosses and other sharp waies . If we rudely and churlishly refuse his feast heere , we are like never to taste of his feast hereafter . Nothing provokes so deepely as kindnesse despised . It was the cause of the Iewes rejection . How shall we escape , not if we persecute , but if we doe but neglect so great salvation . That which we should labour to bring with us , is a taste of these dainties , & an appetite to them . The soule hath a taste of its owne , and as all creatures that have life , have a tast to relish and distinguish of that which is good for them , from that which is offensive : so wheresoever spirituall life is , there is likewise a taste sutable to the sweet relish that is in spirituall things . God should loose the glory of many excellent creatures , if there were not severall sences to discerne of severall goodnesse in them : so if there were not a taste in the soule we could never delight in God , and his rich goodnesse in Christ. Tast is the most necessary sence for the preservation of the creature , because there is nearest application in taste , and that we should not be deceived in taste , we heare , see and smell before , and if these sences give a good report of the object , then we taste of it and digest it and turne it into fit nourishment : so the spirit of man after judgement of the fitnesse of what is presented , tasts of it , delights in it , and is nourished by it . Ther● is an attractive drawing power in the soule whereby every member sucks that out of the food that is convenient for it : so the soule drawes out what is well digested by judgement , and makes it its owne for severall uses . The chiefe thing that Christ requireth is a good stomacke to these dainties . The meanes to procure an appetite . We are first to be sensible of spirituall wants and misery . The Passeover Lamb was eaten with sower herbes : so Christ crucified relisheth best to a soule affected with bitternesse of sin : whilst men are rich in their owne conceipt , they goe empty away ; the duties and performances they trust too , are but husks , windy empty chaffe ; swelling is not kinde nourishment . That which hinders the sharpnesse of the stomacke are , could defluxions , that dull and flat the edge of it . So upon plodding upon the world , cold distillations drop upon the soule , and take away the savour and desire of heavenly things . These things fill not . There is both a vanity of emptinesse , and a vanity of short continuance in them . Why should we lay out our money , spend our time , our wits , our endeavour so much about them ; this makes so many starvelings in Religion . Besides there be other noysome affections to be purged , as 1 Pet. 2. 1. which breed a distaste and disaffection to spirituall things ; as malice and guile , &c. How can Christ be sweete to that soule unto which revenge is sweete . Exercise quickens appetite . Those that ex●ercise themselves unto godlinesse , see a need of spirituall strength to maintaine dutie . A dull formalist keepes his round , and is many yeares after where he was before , sees no need of further growth or strength . A Christian life managed as it should be indeed , as it hath much going out , so it must have much comming in , it will not els be kept up . Those that have a journey to goe will refresh themselves for afterward , least they faint by the way . Company likewise of such as labour for that blessed food that endureth to life eternull provoketh to fall too as the rest doe , especially if they be equall or goe beyond us in parts : for we will reason with our selves , have not I as much need as they , if these things be good for them then they are good for me ? Thus Saint Paul foretelleth that the example of the Gentiles should provoke the Iewes to come in , and taste of the Banquet Christ hath provided for both . Especially this should stirre us up earnestly to take our part in that Christ hath provided ; because we know not how soone the table may be taken away : when men see the dishes in removing , though before they have discoursed away much time of their supper , yet then they will fall fresh to it . We know not how long wisdome will be inviting of us , it will be our wisdome to take our time , least we put off so long , as wisedome her selfe laughs at our destruction , and a famine be sent , of all famines the most miserable ; a famine of the Word , and then we may pine away eternally without comfort . Christ will not alwaies stand inviting of us , if we will none of his cheere , others will , and shall , when we shall starve . Let this draw us on that we see heere Christs hearty and free wellcome , the gracious looke that we are like to have from him . He counts it an honour since he hath made such rich provision , for us to take part , and for our part shew our unwillingnesse , that such free kindnesse should be refused . We cannot honour his bounty more then to feed liberally of that he liberally sets before us . We are glad to perceive our friends upon invitation to thinke themselves wellcome . Let us open our mouth wide since Christ is so ready to fill it , we are not streightned in his love but in our owne hearts . The widdowes oyle failed not till her vessels failed . We are bidden to delight in the Lord , and in whom should we delight , but where all fullnesse is to be had to delight in ? Our spirits are not so large as those blessed comforts are which we are called to the injoyment of . If the capacity of our soules were a thousand times larger , yet there is so large a sea of comfort in Christ , as they are not able to comprehend it , a taste of these good things breed joy unspeakable , and peace that passeth understanding ; what will the fullnesse doe ? This taste we feele in the ordinances will bring us to that fullnesse hereafter . O let us keepe our appetites for these things which are so delightfull , so sutable to the soule . How great is that goodnesse which he both layes up for hereafter , and layes out for his , even here in this life . In some ages of the Church the feasts that Christ hath made have beene more solemne and sumptuous then in other , thereafter as Christ hath been more or lesse cleerely and generally manifested . At Christs first comming there was a greater feast then before : because the riches of Gods love in Christ were then layd open , and the pale of the Church was i●larged by the comming in of the Gentiles : so will there be a royall feast , when the Iewes shall be converted . Blessed then shall those be that shall be called to the supper of the Lamb. Suppers are in the end of the day , and this supper shall be furnisht towards the end of the world . But then will be the true magnificent supper , when all that belong to Gods election shall meet together , and feed upon that heavenly Manna for ever : then there will be nothing but marrow it selfe , and wine without all dregs ; in all our contentments heere there is some mixture of the contrary ; then nothing but pure quintessence . In the meane time he lets fall some Manna in this our wildernesse , he lets us relish that now ; it will not putrifie as the other Manna did , but indure and make us endure for ever . It s the true bread of life . Marke how Christ drawes his Spouse on to drinke , and drinke abundantly : there is no danger of taking too much : where the spring is infinite , we can never draw these wells drie , never sucke these breasts of consolation too much , and the more strong and cheerefull we are , the better service we shall performe , and the more accepted : delight is as sugar , sweete in it selfe , and it sweetens all things els . The joy of the Lord is our strength . Duties come of more gracefully , and religion is made more lovely in the eyes of all , when it comes forth in strength and cheerefullnesse , Christ house-keeping is credited hereby . In our Fathers house is plenty enough . When the Martyrs had drunke largely of this wine , it made them forget friends , riches , honours , life it selfe : the joy stirred up by it , carried them through all torments . If any be hindered by conceipt of unworthinesse , if affected deepely with it , let them consider what kinde of men were compelled to the banquet , the blinde , the lame . See a lively picture of Gods mercy in the example of the Prodigall , he feares sharp chiding , and the Father provides a rich banquet , he goeth to his Father , but the Father runs to meete him . Did Christ ever turne back any that came unto him , if they came out of a true sence of their wants ? Eate O friends . Christ out of the largenesse of his affections multiplieth new titles and compellations [ Beloved and friends ] Christ provides a banquet , and invites his friends not his enemies . Those good things that neither eye hath seene , nor care hath heard , that are above our conceipt to apprehend , these are provided for those that love him , not that hate him : he mingles an other cup for them , a cup of wrath , and they are to drinke up the very dregs of it . Friendship is the sweetnesse , intimatenesse and strength of love . In our friends our love dwells and rests it selfe . Conjugall friendship is the sweetest friendship . All the kinds and degrees of friendship meete in Christ towards his Spouse : it is the friendship of a husband , of a brother , and if there be any relation in the world wherein friendship is , all is too little to expresse the love of Christ. In friendship there is mutuall consent , an union of judgement and affections , there is a mutuall sympathy in the good and ill one of another , as if there were one soule in two bodies : there be mutuall friends and mutuall enemies . Doe I not hate them ( saith David ) that hate thee . There is mutuall love of one another for their owne sakes ; in flattery men love themselves most ; in semblance love others but all is in reflection to themselves . There is liberty which is the life of friendship , there is a free intercourse betweene friends , a free opening of secrets : so heere Christ openeth his secrets to us , and we to him , we acquaint him with the most hidden thoughts of our hearts , and we lay open all our cares and desires before him : thus Abraham was called Gods friend , and the Disciples Christs friends . It is the office of the Spirit to reveale the secrets of Christ heart to us , concerning our owne salvation ; he doth not reveale himselfe to the world . In friendship there is mutuall solace and comfort one in another . Christ delighteth himselfe in his love to his Church , and his Church delighteth her selfe in her love to Christ. Christs delight was to be with the sonnes of men , and ours is to be with him . In friendship there is a mutuall honour and respect one of another ; but here is some difference in this friendship , for though Christ calls us friends , and therein in some sort brings himselfe downe to us , yet we must remember that this is a friendship of unequalls : Christs honouring of us is his putting honour upon us : our honouring of him , is the giving him the honour due to his name . This friendship must be maintained by due respect on our parts . As he is our friend , so he is our King , and knowes how to correct us if we forget our distance . If he heere seeme to use us hardly , it is that he may use us the more kindly after : he suffers much for us , therefore we may well allow him the liberty of seasonable correcting of us . He that inspireth friendship into others , will undoubtedly keepe the lawes of friendship himselfe , will count our enemies his enemies . The enemies of the Church shall one day know that the Church is not friendlesse . And as his friendship is sweet , so constant in all conditions ; he useth not his friends as we do flowers , regard them onely when they are fresh : but he breeds that in us , that may make us such as he may still delight in us ; if other friends faile ( as friends may faile ) yet this friend will never faile us : if we be not ashamed of him , he will never be ashamed of us . How comfortable would our life be , if we could draw out the comfort that this title of friend affordeth : It is a comfortable , a fruitfull , an eternall friendship . I sleepe , but my heart waketh . Here the Church expresseth a changeable passage of her spirituall condition after she had recovered her selfe out of a former desertion ; expressed in the beginning of the third Chapter and enjoyed a comfortable intercourse with Christ ; now she falleth into a deeper desertion and temptation , from the remainder of corruption getting strength . The Church now falleth asleepe , then was awake in the night and sought her beloved , here is no present awaking , no seeking , there no misusage by the watchmen as here , there she findeth him more speedily , here she fals sick with love before Christ discovereth himself . Before we come to the words , observe in generall , That the state of the Church and every Christian is subject to spirituall alternations . The Church is alwaies beloved , a spouse , a friend ; but in this one state there falleth out variety of changes . No creature subject to so many changes as man ; from a state of innocency he fell into a state of corruption , from that he by grace is restored to a state of grace , and from grace to glory , where his condition shall be as Christs now is , and as heaven the place is , altogether unchangeable . And in that state of grace how many intercourses be there , the foundation of Gods love to us , and grace in us alwaies remaining the same , once beloved , for ever beloved . We see here after a feast the Church falleth asleepe , see it in Abraham , sometimes strong in faith , sometimes fearefull . David sometimes standing , sometimes falling , sometimes recovering himselfe and standing faster , sometimes triumphing , the Lord is the light of my countenance , whom shall I feare ; sometimes againe , I shall one day fall by the hands of Saul , in the very same Psalme he begins with Rebuke me not in thy wrath , and ends with Away ye wicked . Elias , though zealous , yet after flies for his life . So Iob , Peter , somtimes resolute and valiant , otherwhile sinks for feare . The ground is by reason of variety of outward occurrences working upon the diversity of principles in us nature and grace , both nature and grace are alwaies active in us in some degree , when corruption gets strength , then we find a sicke state creeping upon us , and lose our former frame . It 's with the soule as with the body , in a certaine period of time it gathereth ill humours which breake out into aguish distempers at length : so the reliques of a spirituall disease not carried away , will ripen and gather to a head . This should teach us when we are well to study to keepe an even course , and to watch over the first stirrings : and likewise if we see some unevennesse in our wayes , not to censure our selves or others over harshly . Exact evennesse is to be striven after here , but to be enjoyed in another world . 2. We see by comparing the state of the Church here with the state of it in the third Chapter , that where corruption is not thorowly purged , and a carefull watch kept over the soule , there after a recovery will follow a more dangerous distemper , corruption will not onely strive for life , but for rule . If there had beene a thorow reformation in the Church after her former trouble , and a thorow closing with Christ , she would not thus have fallen into a more dangerous condition . We see David in his later times fals to numbring of the people ; and Samson after he had done great services for the Church , at length shamefully betrayes his strength ; and he that had ruled others , submits to be ruled by a base strumpet . Ionas for not thorough repenting for his running from his calling , falls after to quarrell with God himselfe . It is the best therefore to deale thorowly with our hearts , els fl●sh unsubdued will owe us a greater shame , and we shall dishonour our owne beginnings . Yet this is the comfort , that this will occasion deeper humility ; and hatred of sin in those that are Gods , and a faster cleaving to God than ever before , as we see in the Church here : afterwards grace will have the better at last . 3. We may observe the ingenuity of the Church in laying open her owne state . It is the disposition of Gods people to be ingenuous in opening their state to God , as in David , Nehemiah , Ezra , &c. The reason is thus . 1. By a free and full confession we give God the honour of his wisdome in knowing of our owne condition secret and open , we give him the honour of mercy that will not take advantage against us , the honour of power and authority over us , if he should shew his strength against us . We yeeld unto him the glory of all his chiefe prerogatives , whereupon Ioshua mooveth Achan to a free confession , My sonne , give glory to God. 2. We shame Satan , who first takes away shame of sinning , and then takes away shame for sinne , he tempts us not to be ashamed to do that we are ashamed to confesse ; so we by silence keepe Satans counsell against our owne soules . If we accuse our selves , we put him out of office , who is the accuser of the brethren . 3. We prevent likewise malicious imputations from the world , Austin answered roundly and well when he was upbraided with the sinnes of his former age : what , thou ( saith he ) findest fault with , I have condemned in my selfe before . 4. This ingenuous dealing easeth the soule , giving vent to the griefe of it : whiles the arrowes head stickes in the wound , it will not heale : Sin unconfessed is like a broken peece of rusty iron in the body , it must be gotten out , els it will by rankling and festring cause more danger . It is like poyson in the stomach , if it be not presently cast up , it will infect the whole body . Is it not better to take shame to our selves now , than to be shamed hereafter before Angels , Divels and Men ? How carefull is God of us , by this private way to prevent future shame ? 5. This faithfull dealing with our selves is oft a meanes of present delivery out of any trouble . David in the 32 Psalme 4. was in a great distemper both of body and spirit ; his moysture was turned into the drought of summer . It is thought he made this Psalme betweene the time of his sinne and his pardon . What course taketh he ? I said ( saith he ) that is , I resolved to confesse my sinne , and thou forgavest the iniquity of my sinne . Upon a free and full , a faithfull , and ingenuous confession , without all guile of spirit , he found ease presently both in soule and body . The cause of Gods severe dealing with us is that we should deale severely with our selves , the best triall of Religion in us is by those actions whereby we reflect on our selves by judging and condemning of our selves : for this argueth a spirit without guile . Sin and shifting came into the world together . The subtilty of proud nature , especially in eminency , is such , that sinnes may passe for vertues ; because sinne and Satan are alike in this , they cannot indure to appeare in their owne colour and habit ; and so those that oppose it shall be accounted opposers of good . This guile of spirit hath no blessednesse belonging to it , take heed of it . 4. Marke further one signe of a gracious soule , to be abased for lesser defects , sleepinesse and indisposition to good . One would thinke drowsinesse were no such great matter ; O but the Church had such sweet acquaintance with Christ , that every little indisposition that hindered any degree of communion was grievous to her . You shall have a Iudas , a Saul , an enormious offender confesse great falls that gripe his conscience ; all shall be cast up , that the conscience being disburdened may feele a little ease : but how few have you humbled for dulnesse of spirit , want of love , of zeale , and cheerfulnesse in duty : This accompanied with strife against it , argues a good spirit indeed . A carnall man is not more humbled for grosse sinnes , than a gracious Christian for wants in good actions , when it is not with him as it hath been , and as he would . The reason is , where there is a cleare and heavenly light , there lesser mo●es are discernable : and spirituall life is sensible of any obstruction and hinderance . This goeth in the world for unnecessary nicety : the world straineth not at these gnats : But those , upon whose hearts the Sun of righteousnesse hath shined , have both a cleare sight and a tender heart . To come to the words ; [ I sleep ] The Church fetcheth a comparison from the body to expresse the state of the soule . It is one use of our body to helpe us in spirituall expressions . Whilst the soule dwelleth in the body , it dependeth much in the conceiving of things upon the phantasie , and the phantasie upon the senses . We come to conceive of spirituall sleep by sleep of the body , which we are well enough acquainted with . The Church , as she consists of a double principle , flesh and spirit mingled together in all parts , as darknesse and light in the twilight and dawning of the day , so here she expresseth her condition in regard of either part , so farre as she was carnall , she slept , so farre as she was spirituall , she was awake . In this mixt condition the flesh for the present prevailed , yet so as the spirit had its working , she slept , but her heart waked . The words containe a confession , I sleep , and a correction , but my heart waketh . She hath a double aspect , one to the ill , her sleeping : the other to her good , her heart in some degree awaked . The Spirit of God is a discerning spirit , it discovereth what is flesh and what is spirit . So that we must not conceive this sleep to be that dead sleep all men are in by nature , nor to be that judiciall sleepe , that spirit of slumber which is a further degree of that naturall sleep to which God giveth up some as a seale of their desperate condition , but here is meant that sleepe that ariseth out of the remainder of corruption unsubdued , and now is here in the Church prevailing over the better part . Flesh and Spirit have both their intercourse in us as Moses and Amalek had , unlesse we stand upon our guard , the flesh will get the upper ground , as we see here . The best are no further safe than they are watchfull . For the cleare understanding of this observe some correspondency in the resemblance , wherein too much curiosity is lothsome and postill-like , and calleth the mind too much from the kernell to the shell . Bodily and spirituall sleepe resemble each the other in the causes , in the effects , and in the dangerous issue . The sleepe of the body commeth from the obstruction and binding up of the senses by vapours which arise out of the stomacke : So there be spirituall fumes of worldly cares and desires that obstruct the senses of the soule : therefore our blessed Saviour counts it a spirituall surfetting , when the soule is oppressed with care about the world ; lusts bring the soule a bed : Prosperity is a strong vapour , if it overcome not the braine , yet it weakeneth it , as strong waters do . See it in Salomon himselfe . The Disciples fell asleepe in the garden when they were oppressed with heavinesse and sorrow , which passions will have the like effect upon the soule . Sleep ariseth oft from wearinesse , and want of spirit , so there is a spirituall wearinesse arising from discouragements and too much expence of the strength of the soule upon other matters , upon impertinencies that concerne not the best state of the soule . Some are brought asleepe by musicke , so many by flattering inticements and insinuations of others joyning with their owne flattering deceiptfull heart , are cast into a spirituall sleepe . Sleepe ariseth from want of exercise , when there is a cessation from spirituall exercise about the proper object of it , there followeth a spirituall sleepe . Exercise keeps waking . Sleepe ariseth oft from cold diseases , as Lethargies ; from cold grosse humours ; cold , earthly , grosse affections about the things here below , benumne the soule , and bring it into a heavy , drowsie , sleepy temper . Sometimes sleepe is caused by some kind of poyson , especially the poyson of Aspes which kils in sleeping ; and do not sinfull delights do the like to the soule : insensible evils are the most dangerous evils . Otherwhile slothfull yawning company dispose to sleepe , there is no more ordinary cause of spirituall sleepe , than conversing with spirituall sluggards , that count it a high point of wisdome not to be forward in religion . These formall proud persons , as they are cold themselves , so they labour to cast water upon the heat of others . Nay those that are otherwise good , if declining in their first love , will incline others to a fellowship in the fame secure temper , least they should be upbraided by the vigilancy of others . They are alike in the effects . Men disposed to be asleep desire to be alone . Those likewise that are disposed to take a spirituall nap , will avoid company , especially of such as would awake them . They will hardly indure rowzing meanes . Men will draw the curtains and shut out light , when they meane to compose themselves to rest . So when men favour themselves in some wayes not allowable , they are afraid to be disquieted by the light ; light both discovereth , awaketh , and stirres up to working : And men when they are loth to do what they know , are loth to know what they should do . They that sleepe in the night . Asa , otherwise a good King , shut up ●he Prophet in prisoa for doing his duty : Much of the anger that men beare against the word laid open to them is because it will not suffer them to sleepe quietly in their sinnes . Such as will suffer them to live quietly in their sinnes ; they are the quiet and honest men . There cannot be a worse signe than when men will not indure wholsome words , it is a signe they are in an ill league with that they should above all wage warre against . In sleepe phantasie ruleth , and dreames in phantasie ; men in sleep dreame of false good , and forget true danger . Many cherish golden dreames , dreame of meat , and when they awake , their soule is empty . Vaine hopes are the dreames of waking men , as vaine dreams are all the waking of sleeping and carnall men , whose life is but a dreame . In sleep there is no exercise of senses or motion : as then men are not sensible of good or ill , they move neither to good or ill : Motion followeth sensiblenesse : what good we are not sensible of , we move not unto : Hence sleep is of kin to death , for the time depriving us of the use of all senses ; and a secure professour in appearance differs little from a dead professour ; both of them are unactive in good ; and what they do they do it without delight , in an uncomly and unacceptable manner , unbeseeming the state of a Christian. It is all one to have no senses , and not to use them ; we may say of men in this sleepy temper , as the Scripture speaks of idols , they have eyes and see not , eares and heare not , &c ▪ So likewise they are alike in danger , in sleep the preciousest thing men carry about them is taken away without resistance : and they are ready to let loose what they held fast before ; were it never so rich a jewel . And it is so in spirituall sleepines ; men suffer the profession of the truth to be wrung from them without much with-standing , and with letting fall their watch , let fall likewise , if not their grace , yet the exercise of their graces , and are in danger to be robbed of all . There is no danger but a man in sleepe is faire for , and exposed unto : Sisera was slaine asleep , and Ishbosheth at noone day , and there is no temptation , no sinne , no judgement , but a secure drowzy Christian is open for ; which is the ground of so oft inforcing watchfulnesse by the Spirit of God in the Scriptures . As spirituall deadnesse of spirit is a cause of other sinne , so likewise it is a punishment of them ; God powreth a spirit of dead sleepe upon men , and closeth up their eyes , till some heavy judgement falleth upon them , and how many carnall men never awake in this world , till they awake in hell ! No wonder therefore that Satan labours to cast men into a dead sleep all that he can , and deludes them with dreames of a false good , that their estate is good , and like so to continue , that to morrow shall be as to day , that no danger is neare , though Gods wrath hangeth over their head , ready to be revealed frō heaven Thus we see how the resemblance holds . Some apply this to Constantines time about three hundred yeares after Christ , when the Church upon peace and plenty grew secure , and suffered Ecclesia●ticall abuses to creepe in . Religion begat plenty , and the daughter devoured the mother . This made the Writers of the Ecclesiasticall Stories to qu●stion , whether the Church hath more hurt by open persecution , or peace , when one Christian unde●mineth , and rageth against another . Humane inventions were so multiplied , that not long after in Augustines time , he complained that the condition of the Iews was more tolerable than theirs , for though the Iews were under burdens , yet they were such as were imposed by God himselfe , and not humane presumptions . But Gerson many hundred yeares after increaseth his complaint . If ( O Augustine ) thou saidst thus in thy time , what wouldest thou have said if thou hadst lived now , when men ( as a toy taketh them in the head ) will multiply burdens ? And he was not afraid to say , that the number of humane constitutions was such , that if they were observed in rigour , the greatest part of the Church would be damned . Thus whilst the husbandmen slept , the envious man Satan slept not , but few his tares . Thus Popery grew up by degrees , till it overspread the Church . Whilst the watchmen that should have kept others awake , fell asleep themselves . And thus we answer the Papists , whē they quarrell with us about the beginning of their errors . They ask of us when such and such an heresie began : we answer , that those that should have observed them , were asleep . Popery is a mystery that crept into the Church by degrees vnder glorious pretences . Their errours had modest beginnings . Worshipping of images arose from reserving the pictures of friends ; and after that were brought into the Church . Invocation of Saints arose from some of the Fathers figurative turning of their speech to some that were dead . Transubstantiation had rise from some transcendent unwary phrases of the Fathers . The Papacy it selfe from some titles of the Romish Church and Bishop . Nothing in Popery so grosse , but had some small beginnings , which being neglected by those that should have watched over the Church , grew at length unsufferable . No wonder if the Papists be cast into a dead sleep , they have drunk too deep of the whores cup. They that worship Images , are ( as the Scripture saith ) like unto them , they have eyes and see not , &c. They cannot discerne of their errours , though they be never so ridiculous and senslesse , as prayer in an unknowne tongue , and such like . And upon this state of the Church let us add this caution . If the best men be so prone to sleep , then we cannot safely at all times build upon their judgement . The Fathers of the Church were not alwaies awake . There be few of them , but in some things we may appeale from themselves sleeping , to themselves waking . The best having some darknesse left in their understandings , and some lusts unsubdued in their affections , may write and speak somtimes out of the worst part and principle that is in them , as well as out of the best , when they keepe not close to the rule . When our adversaries presse us with the authority of Fathers , we appeale to them where they speak advisedly and of purpose . When they were not awaked by heretiques , they speake somtimes unworthily , and give advantages to heretiques that followed . It is the manner of our adversaries to make the unwarrantable practice of the ancienter time a rule of their practice , and the doubtfull opinions of the ancients their owne grand tenets . Wherein in both they deale unsafely for themselves , and injuriously towards us , when we upon grounds in some things dissent , which liberty ( oft when they should not ) they will take to themselves . But howsoever this sleepy condition agreeth to the former times of the Church , yet I wish there were not cause to apply it to our selves , in this latter age of the Church , wherein many of the ancient heresies are revived ; and besides , the evils that accompany long peace , take hold of us , and will prevaile too farre if we do not rowze up our selves . The Church is in the common-wealth , and usually they flowrish and fall together . When there is a sleep of the Church , for the most part there is a sleep of the State. A civill sleep is , when in grounds of danger there is no apprehension of ●anger , and this sleep is a punishment of spirituall sleep , when with Ephraim a State hath gray haires and knoweth it not , when judgements abroad will not awake men . When noise and pinching will not awake , the sleep must needs be deep . The whole world almost is in combustion round about us , and many countries thought themselves as safe a little before their troubles , as we now think our selves . If feare of outward dangers will not awake , then spirituall dangers will not , as being more secret and not obvious to sense . No wonder then if few will believe our report of the fearefull condition of wicked men in the world to come . A man may be startled & awaked with outward dangers that is spi●itually fottish , but he that is carelesse of outward danger , will be regardlesse of what we say in spirituall dangers . The feare of danger may be the greater , when ( as it was amongst the Iewes ) those that should be watchfull themselves , & awake others , instead of awaking rock the cradle , & cry peace , peace , the temple of the Lord , the temple of the Lord , yet we must never forget to be mindfull with thankfulnesse for peace and the Gospell of peace which yet by Gods blessing we enjoy , alwaies suspecting the readinesse of nature to grow secure under the abundance of favours , and so to blesse our selves in that condition . 1. Now we know that sleep is creeping upon us , by comparing our present condition with our former , when we were in a more wakefull frame . When the graces of Gods Spirit were in exercise in us . If we differ from that we were , then all is not well . 2. Compare our selves againe with that state and frame that a Christian should bee in : for sometimes a Christian goes under an uncomfortable condition , all the daies of his life , so that hee is not fit to make himselfe his patterne . The true rule is , that description that is in the word of a waking and living Christian , what should a man be , take him at the best , the varying from that is a sleepie estate ; as for instance , A Christian should walke in the Comfort of the Holy Ghost , live and walke by faith , hee should depend upon God , and resist temptations . Faith should worke by love , and love to our selves should move us to honour our selves as members of Christ , to disdaine to defile our selves by sinne , our hope if it bee waking will purge us and make us sutable to the condition we hope for in Heaven , and the Company we hope to have fellowship with there . 3. Againe , look to the examples of others that are more gratious , I have as many incouragements to bee thankfull to God , and fruitfull , they enjoy no more meanes then I , and yet they abound in assurance , are comfortable in all conditions , J am downe in a little trouble , subject to passion , to barrennesse , and distrust , as if there were no promises of God made to sowing in righteousnesse , thus a man may discerne hee is a sleepe by comparing himselfe with others that are better then himselfe . 4. Againe , it 's evident that we are growing on to a sleepie condition by this , when wee finde a backwardnesse to spirituall duties , as to prayer , thankesgiving , and spirituall conference , it should bee the joy of a Christian , ( as it is his prerogative ) to come into the presence of Christ and to be inabled to doe that , that is above himselfe . When what is spirituall in a duty will not downe with us , it is a signe our soules are in a sleepie temper , there is not a proportion betweene the soule and the businesse in heavenly duties , whom doe we speake to but God , whom doe we heare speake in the Word but God , what should be the temper of those that speake to God , and heare him speake to them , it should be regardfull , reverent , observant , those that are watchfull to the eye of a Prince , what observance they shew , when they are to receive any thing from him or to put up any request to him , Offer this to thy King , saith the Lord by Malachy , when a man comes drowsily to God , to sacrifice , to heare , to pray , &c. offer this cariage to man , will hee take it at thy hands . Oh the mercy of our patient God , that will indure such services as we most frequently performe ! by this indisposednesse to duty more or lesse , may wee discover our sleepinesse . 5. When the soule begins to admire outward excellencies , when it awakes much to profits , pleasures , and honours , when men admire great men , rich men , great places , the strength and fat of the soule are consumed by feeding on these things , so that when it comes to spirituall things it must needs be faint and drowsie . By these and the like signes , let us labour to search the state of our soules . 1. And to 〈◊〉 us up the more , Consider the danger of a secure sleepie estate , there is no sin but a man is exposed unto in a secure estate , therefore the divell labours all hee can to cast men into this temper , which he must doe before he can make him fall into any grosse sinne , when hee is asleepe hee is in a fit frame for any ill action , he is in a temper fit for the divell to worke upon to bring into any dreame or error , to inflame the fancies and conceits with outward excellencies , the divell hath a faculty this way , to make outward things great that are nothing worth , and to make such sinnes little , as if we were awake would affright us ; hee workes strongest upon the fancie , when the soule is sleepie or a little drowsie . There is no man that comes to grosse sins suddenly , but hee falls by little and little , first to slumber , and from slumber to sleepe , and from sleepe to security , and to from one degree to another : it is the inlet to all sinnes , and the beginning of all danger , therefore the Lord takes a contrary course with his , when hee would preserve a state or person he plants in them first a spirit of faith to beleeve that there is such a danger , or such agood to bee apprehended , upon watching and going on in a course befitting that condition , and then faith ( if it bee a matter of threatning ) stirres up feare which maketh up care and diligence , this is Gods method , when hee intends the preservation of any . 2. A man in his sleepe is fit to loose all , a sleepie hand lets any thing goe with ease . A man hath grace and comfort , hee lets it goe in his spirituall sleepinesse , grace in a great measure , and the sense and comfort of it alltogether . A Christian hath alwaies the divine nature in him that workes in some degree , yet notwithstanding in regard of his present temper and feeling , he may be in such a case , that he shall differ nothing from a reprobate , nay hee may come to feele more then any ordinary wicked man feeles whiles he lives in the world ; as divers good Christians doe . And all this , through their carelesnesse , that they suffer themselves to bee robbed of first beginnings , by yeelding to delights , company and contentments ; feeding their conceits with carnall excellencies , so favouring corruptions , and flattering that that is naught in them , they loose the comfort of all that is good : who would doe this for the gaining of a little broken sleepe , I say broken sleepe , for the better a man is , the more unquietly shall he sleepe in such a state , he shall feele startlings and frights in the middest of his carnall delights if he belong to God. 3. Besides , God meets them with some crosses in this world , that they shall gaine nothing by it . There is none of Gods children , that ever gained by yeelding to any corruption , or drowsinesse ; though God saved their soules . It is alwaies true , a secure state is a sure forerunner of some great crosse , or of some great sinne . God cannot endure such a temper of soule , livelesse and unfeeling performances and sacrifices , to him that hath given us such incouragements ; It must needs be distastfull to God when we goe drowsily and heavily about His worke . Cursed is he that doth the worke of the Lord negligently , if it were to sheath his sword in the bowels of his enemy , to which man is exceedingly prone , yet if it bee not done with diligence and an eye to God , a man is cursed in it . 4. And it is an odious temper to God ; for doth not hee deserve cheerefull service at our hands ? hath he beene a wildernesse to us ? doth he not deserve the marrow of our soules ? doth not his greatnesse require it at our hands , that our sences bee all waking ? and doth not his mercy deserve , that our love should take all care , to serve him that is so gratious and good to us ? Is it not the fruit of our redemption to serve him without feare in holinesse and righteousnesse all the daies of our lives . 5. It is a state not onely odious to God , but irksome to our owne spirits , the Conscience is never fully at peace in a drowsie state or in drowsie performances . Likewise it is not gracefull to others , it breeds not love in them to good things , but dislike . Carnall men , let them see a Christian not carry himselfe waking as he should , though they bee a thousand times worse themselves , yet notwithstanding they think it should not be so , such a course doth not sute with so much knowledge and so much grace . Let a man consider , wherefore God hath given the powers of the soule and the graces of the Spirit , are they not given for exercise and to bee imployed about their proper objects ? a man is not a man , a Christian is not a Christian when he is not waking , he so farre degenerates from himselfe , as he yeelds unto any unbeseeming carriage ; wherefore hath God given us understanding , but to conceive the best things , wherfore have we Iudgement , but to judge aright betweene the things of Heaven and Earth , wherefore have we love planted in us , but to set it on lovely objects , wherefore faith , but to trust God over all , wherefore hatred , but to fly ill , wherefore have we affections , but for spirituall things ; when therefore our affections are dull , and loose their edge to these things , being quick onely to earthly things , what a temper is this , how doth a man answer his Creation , the state of a new Creature , wherefore are all graces planted in the soule , as faith and love , and hope and patience , but to be in exercise , and waking ; to have these and to let them sleepe and lie unexercised , so farre a Christian forgets himselfe , and is not himselfe , a Christian as a Christian , that is , in his right temper should bee in the act and exercise of what is good in him , upon all occasions , as we say of God , hee is a pure Act , because hee is allwaies in working , the Spirit of God is a pure act , in whom is no suffering but all action , about that that is fit for so glorious a nature ; So it is with the spirit of a man , that hath the Spirit of God , hee is in act , in exercise , in operation , as the Spirit is more or lesse in him , so he is more or lesse in operation , more or lesse fruitfull , what a world of good might Christians doe , if they were in a right temper , what a deale of ill might they escape and avoid that they lie in , if they would rouze up their soules to be as Christians should be , and as their soule and Conscience tells them , they ought and might be , did they rightly improve the meanes they have . THE FOVRTH SERMON . CANT . V. VER . II. I sleepe but my heart wakes , &c. THE words as it hath beene shewed containe a Confession , I sleepe , and a Correction , my heart waketh . The confession hath been handled , now something of the correction or exception . My heart waketh . The word heart you know includes the whole soule , for the understanding is the heart , an understanding heart . To lay things up in our hearts , there it is memorie , and to cleave in heart is to cleave in will. To rejoyce in heart , that is in the affection , so that all the powers of the soule , the Inward man , ( as Paul calleth it ) is the heart . I sleepe but my heart waketh . Indeed , the Church might have said , my heart sleepeth , but my heart waketh : for it is the same facultie , the same power of the soule , both in the state of Corruption , and of grace , in which the soule is , as in the twy-light , wee cannot say , this is light , and that is darkenesse , because there is such a mixture . In all the powers of the soule , there is something good , and something ill , something flesh , and something spirit . The heart was asleepe , and likewise was awake . I sleepe but my heart waketh ; you see here then first of all in this correction ; That a Christian hath two principles in him , that which is good , and that which is evill , whence issueth the weakenesse of his actions , and affections , They are all mixed , as are the principles from which they come forth , wee may observe further , that a Christian man may know how it is with himselfe , though he be mixed of flesh , and spirit , he hath a distinguishing knowledge and judgement whereby he knowes both the good , and evill in himselfe . In a dungeon where is nothing but darkenesse both on the eye that should see , and on that which should bee seene , he can see nothing : but where there is a supernaturall principle , where there is this mixture , there the light of the spirit searcheth the darke corners of the heart ; A man that hath the spirit knoweth both , he knoweth himselfe and his owne heart . The Spirit hath a light of its owne , even as Reason hath , how doth Reason know what it doth ; By a reflect act Inbred in the soule , shall a man that is naturall reflect upon his state , and know what hee knowes , what hee thinkes , what hee doth , and may not the soule that is raised to an higher estate know as much ? undoubtedly it may . Besides we have the Spirit of God , which is light , and selfe-evidencing , it shewes unto us , where it is , and what it is ▪ The worke of the Spirit may sometimes bee hindered , as in times of temptation , then I confesse a man may looke wholy upon corruption , and so mistake himselfe , in judging by that which hee sees present in himselfe , and not by the other principle which is concealed for a time from him . But a Christian , when he is not in such a temptation , he knowes his owne estate , and can distinguish betweene the principles in him of the flesh and spirit , grace and nature . Againe we see heere in , that the Church saith , but my heart waketh , that shee doth acknowledge there is good as well as evill ; As the Church is ingenious to confesse that which is amisse , I sleepe , so she is as true in confessing that which is good in her selfe ; but my heart waketh , which yeelds us another observation . Wee should as well acknowledge that which is good , as that which is evill in our hearts . Because wee must not beare false witnesse ( as not against others ) much lesse against our selves . Many helpe Satan the accuser and plead his cause against the Spirit their Comforter ; in refusing to see what God seeth in them . Wee must make conscience of this , to know the good as well as the evill , though it be never so little . To come in particular , what is that good the Church here confesseth , when shee saith , that her heart waketh ? Shee in her sleepie estate , first hath her judgement sound in that which is truth of persons , things , and courses . Christians are not so benighted when they sleepe , or given up to such a reprobate judgement , as that they discerne not differences : they can discerne that such are in a good way , and such are not ; that such meanes are good , and such are not ; a Christian oft times is forced to doe worke out of judgement , in case his affections are asleep or distracted , and such workes are approved of God , as they come from a right judgement and conviction , though the evill of them be chastised . But all is not in the judgement . The child of God asleep hath a working in the will , choosing the better part which he will cleave too , he hath a generall purpose to please God in all things , and no setled purpose in particular for to sleepe thus : answerable to his judgement therefore he chooseth the better part , and side , he ownes God , and his cause , even in evill times , cleaving in resolution of heart to the best wayes , though with weakenesse . Take David in his sleepie time betweene his repentance , and his foule sinne , if one should have asked him what he thought of the wayes of God , and of the contrary , he would have given you an answer out of sound judgement thus and thus , If you should have asked him what course he would have followed in his choice resolution , and purpose , hee would have answered savourly . Againe there remaineth affection answerable to their judgement , which though they finde , and feele it not for a time , it being perhaps scattered , yet there is a secret love to Christ , and to his cause , and side , joyned with joy in the well-fare of the Church and people of God , rejoycing in the prosperity of the righteous , with a secret greefe for the contiarie . The pulses will beate this way , and good affections will discover themselves , take him in his sleepie estate , the judgement is sound in the maine , the will , the affections , the joy , the delight , the sorrow , this is an evidence his heart is awake . The Conscience likewise is awake ; the heart is taken ofttimes for the conscience in Scripture , a good Conscience ( called a merry heart ) is a continuall seast ; Now the conscience of Gods children is never so sleepie , but it awaketh in some comfortable measure , though perhaps it may be deaded in a particular act , yet notwithstanding there is so much life in it , as upon speech , or cenference , &c. there will be an opening of it and a yeelding at the length to the strength 〈◊〉 spirituall reason , his conscience is not ●eared ; Dav●d was but a little rowsed by Nathan , yet you see how h● presently confessed ingeniously that he had sinned ; So when he had numbred the people , his conscience presently smote him , and when he resolved to kill Naball and all his familie , which was a wicked , and carnall passion , in which there was nothing but flesh , yet when he was stopped by the advise , and the discreet counsell of Abigall , we see how presently he yeelded . There is a kinde of perpetuall tendernesse of conscience in Gods people , all the difference is ; of more , or lesse . And ansvverable to these invvard povvers is the outvvard obedience of Gods children , in their sleepie estate , they goe on in a course of obedience , though deadly and coldly , and not vvith that glory that may give others good example , or yeeld themselves comfort , yet there is a course of good duties , his ordinarie vvay is good , hovvsoever he may step aside , his fits may be sleepie vvhen his estate is vvaking . We must distinguish betvveene a state and a fit , a man may have an Aguish fit in a sound body ; The state of a Christian is a vvaking state in the Invvard man , the by courses he falle●h into are but fits out of vvhich he recovers himselfe . Whence for use let us magnif●e the goodnesse of God , that vvill remaine by his Spirit , and let it stay to preserve life in such hearts as ours are , so prone to security , and sleepinesse , let it put us in mind of other like mercifull and gracious doings of our God for us : that he gave his Spirit to us when we had nothing good in us , when it met with nothing , but enmity , rebellion , and indisposednesse ; Nay consider how he debased himselfe and became man , in being united to our fraile flesh after an admirable neerenesse , and all out of mercy to save us . If so bee that Satan shall tempt us in such occasions , let us enter into our owne soules , and search the truth of Grace , our judgement , our wills , our constant course of obedience , and the inward principle whence it comes ; that we may be able to stand in the time of temptation . What upheld the Church , but this reflect act by the helpe of the Spirit , that shee was able to judge of the good , as well as of the ill , thus David ; The desires of our soule are towards thee , and though all this have befallen us , yet have we not forgotten thy Name , Psal. 44. 20. this will ●nable us to appeale to God as Peter , Lord thou knowest I love thee , it is an evidence of a good estate . My heart waketh . Gods children never totally fall from grace , though they sleepe yet their heart is awake . The prophet Esay speaking of the Church and children of God , Esa. 6. 13. saith , It shall be as a tree , as an oake whose substance is in them , when they cast their leaves . Though you see neither fruit , nor leaves , yet there is life in the root , The seed remaines in them , there is allway a seed remaining , it is an immotall seed that we are begotten by . Peter when he denied his Master , was like an Oake , that was weather-beaten , yet there was life still in the root . For questionlesse Peter loved Christ from his heart . Sometimes a Christian may be in such a poore case as the spirituall life runneth all to the heart , and the outward man is left destitute , as in warres , when the enemie hath conquered the field , the people runne into the Citie ; and if they be beaten out of the Citie they runne into the Castle : the grace of God sometimes failes in the outward action , in the field , when yet it retireth to the heart , in which fort it is impregnable , My heart waketh . When the outward man sleepes , and there are weake dull performances , and perhaps actions amisse too , yet notwithstanding the heart waketh ; As we see in a swoond or great scares , the blood spirits and life , though they leave the face and hands , &c. yet they are in the heart . It is said in the Scripture of Eutichus , his life is in him still , though hee seemed to be dead . As Christ said of Lazarus , So a man may say of a Christian , in his worst state , his life is in him still , he is not dead , but sleepes , his heart waketh . This is a sound Doctrine and comfortable , agreeable to Scripture , and the experience of Gods people , we must not loose it therefore : but make use of it against the time of temptation . There are some pulses that discover life in the sickest man , so are there some breathings and spirituall motions of heart , that will comfort in such times . These two never faile on Gods part , his love which is unchangiable , and his grace a fruit of his love ; And two on our part , the impression of that love , and the gracious worke of the new creature . Christ never dies ( saith the Apostle ) as hee never dies in himselfe ( after his Resurrection ) so he never dies in his Children , there is alwayes spirituall life . The heart waketh . This is a secret of Gods Sanctuarie , only belonging to Gods people , others have nothing to doe with it , They shall ever love God and God will ever love them . The Apostle , 1 Cor. 14. 8. saith , Love never failes . Guifts you know shall be abolished , because the manner of knowing we now use shall cease , we see through a glasse , &c. but love abideth . Doth our love to God abide for ever ; and doth not his love to us whence it commeth ? ours is but a reflection of Gods love . Let us comfort our selves therefore in this for the time to come , that in all the uncertainty of things in this life , wee have to day , and loose to morrow , as we see in Iob , there is somewhat a Saint may build on that is constant and unmoveable . I am the Lord I change not , therefore you sonnes of I acob are not consumed . God should deny himselfe ( as it were ) which hee cannot doe , and his owne constant Nature , if he should varie this way . A Christian is what his heart , and inward man is , It is a true speech of Divines God and nature beginne there . Art beginns with the face and outward lyniaments , as hypocrisie , outward painting , and expressions : But grace at the Center , and from thence goes to the Circumference ; And therefore the Church values her selfe here by the disposition , and temper of her heart . Thus I am for my outward carriage , &c. I sleepe , but my heart that waketh . Therefore let us enter into our consciences and soules for the tryall of our estates , how it is with our judgements , Doe we allow of the wayes of God , and of the Law of the inward man ? How is it with our affections , and bent to good things ? How with our hatred , our zeale ? Is it not more for outward things , then for inward ? Wee know what I●hu said to Ionadab , when he would have him into his Chariot , Is thine heart as mine , then come to mee ? So saith Christ , is thine heart as mine , then give me thy hand , but first God must have our hearts , and then our handes ; A man otherwise is but a ghost in Religion , which goes up and downe without a spirit of its owne , but a picture , that hath an outside , and is nothing within . Therefore especially , let us looke to our hearts , Oh that th●re were such an heart in this people ( saith God to Moses ) to feare 〈…〉 , for their good ; This is it , that Gods children desire , that their hearts may be aright se● . Wash thy heart O 〈◊〉 ( saith the Prophet ) from thy wickednesse , &c. Indeed all the outward man depends upon this ; Therefore Satan , if he can get this fort , he is safe , and so Satans vicar . It was a watch-word , that was in Gregorie . 13. his time , in Queene Elizabeths daies , My Sonne , give methy heart , dissemble , goe to Church , and doe what you will , but Da mihi cor , bee in heart a Papist , and goe where you will. God is not content with the heart alone , ( the Divell knowes if hee have the heart , he hath all , But God , as he made all , both soule , and body he will have all ) but yet in times of temptation , the chiefe triall is in the heart . And from hence , we may have a maine difference betweene one Christian and another . A sound Christian doth what he doth from the heart , he begins the workethere . What good he doth , he loves in his heart first , judgeth it to be good , and then he doth it . An Hypocrite doth that he doth outwardly , and allowes not inwardly of that good he doth ; hee would doe ill , and not good , if it were in his choice . The good that he doth is for by ends , for correspondence , or dependance upon others , or conformitie with the times , to cover his designes under formalitie of Religion , that he may not be know he outwardly , as he is inwardly , an Atheist , and an Hypocrite . So he hath false aymes , his heart is not directed to a right marke ; But it is otherwise with Gods child , Whatsoever good he doth , it is in his heart first , Whatsoever ill he abstaines from , he doth it from his heart , judging it to be naught : therefore he hates it , and will not doe it . Here is a maine difference of the Church from all others , It wakes in the heart , though the outward man sleepes . But other mens hearts sleepe , when they wake , as you know some men will walke and doe many things in their sleepe . An Hypocrite is such a kind of man , He walkes and goes up and downe , but his heart is asleepe , he knowes not what he doth , nor doth he the thing out of judgement , or love , but as one asleepe ( as it were ) he hath no inward affection unto the things he doth . A Christian is the contrary , his heart is awake , When hee is asleepe . Another difference from the wordes you may have thus . A Christian by the power of Gods Spirit in him , is sensible of the contrarieties in him , complaines , and is ashamed for the same : but an Hypocrite is not so , hee is not sensible of his sleepinesse , I sleepe ( saith the Church ) so much as the Church saith shee slept ; So much shee did not sleepe : for a man that is asleepe , cannot say he is asleepe , nor a dead man , that he is dead , So farre , as hee saith hee is asleepe , hee is awake . Now the Church confesseth that she was asleepe by that part , that was awake in her , other men doe not complaine , are not sensible of their sleepinesse , and slumbring , but compose themselves to slumber , and seeke darkenesse , which is a friend of sleepe , they would willingly bee ignorant , to keepe their Conscience dull , and dumbe as much as they can , that it may not upbraid them . This is the disposition of a Carnall man , he is not sensible of his estate as here the Church is . A waking state is a blessed state . The Church you see supports and comforts her selfe that she was waking in her inward man , that she was happy in that respect . How shall we do to keep & preserve our soules in this waking condition , especially in these drowsietimes ? 1. Propound unto them waking considerations , What causeth our sleepes , but want of matters of more serious observation ? None will sleepe when a thing is presented of excellency more then ordinary . To see and know and thinke of what a state we are now advanced unto in Christ , what we shall be ere long , yet the fearefull estate we should be in , if God leave us to our selues ? A state of astonishment , miserable and wretched , beyond speech , nay beyond conceit . Thus did the blessed soules in former times exercise their thoughts , raise and stirre them up by meditation , that so they might hold their soules in a high esteeme of the best things , and not suffer them to sleepe . We never fall to sleep in earthly and carnall delights , till the soule let its hould goe of the best things , and ceaseth to thinke of , and to wonder at them . What made Moses to fall from the delights of Egypt ? hee saw the basest things in Religion , were greater , then the greatest things in the Court , yea in the World. Hee esteemed the reproach of Christ better then the greatest treasures of Egypt . Make the heart thinke of the shortnesse , and vanity of this life , with the uncertainty of the time of our death ; and of what wondrous consequent it is to be in the state of Grace before we die . The uncertainty of the gales of Grace , that there may be a good houre , which if we passe , we may never have the like againe . As the Angell descended at a certaine houre into the poole of Bethesda , when those that entred not immediatly after , went away sicke as they came . So there are certaine good howers , which let us not neglect , this will help to keepe us waking . The Necessity of Grace , and then the free dispensing of it in Gods good time , and withall the terrour of the Lords day , Remembring ( saith St. Paul ) the terror of the Lord , I labour to stirre up all men , &c. Indeed it should make us stirre up our hearts , when we consider the terrour of the Lord , to thinke , that ere long , we shall be all drawn to an exact account , before a strict , precise Judge ; And shall our eyes then be sleeping and carelesse ? These and such like considerations out of spirituall wisdome we should propound to our selves , that so we might have waking soules , and preserve them in a right temper . The soule is as the object is that is presented to it , and as the certainty of the apprehension is of that object . It conduceth much therefore to the awakening of the soule to keepe faith awake . It 's not the greatnesse alone , but the presence of great things that stirres us ; now it is the nature of faith to make things powerfully present to the soule : for it sets things before us in the word of Iebovah , that made all things of nothing , and is Lord of his word , to give a being to whatsoever he hath spoken . Faith is an awakening Grace , keepe that awake , and it will keepe all other graces waking . When a man believes , that all these things shall be on fire ere long , that Heaven and Earth shall fall in peeces , that we shall be called to give an account ; before that time we may be taken away . Is it not a wonder we stand so long , when Cities , stone walls fall , and Kingdomes come to suddaine periods ? When faith apprehends , and setts this to the eye of the soule , it affects the same marvellously : Therfore let faith set before the soule some present thoughts according to its temper , sometimes terrible things to awaken it out of its dulnesse : Sometimes glorious things , Promises , and Mercies , to waken it out of its sadnesse , &c. When we are in a prosperous estate let faith make present all the sinnes and temptations that usually accompany such an estate , as Pride , security , selfe-applause and the like : if in adversitie , thinke also of what sinnes may beset us there , this will awaken up such graces in us , as are sutable to such an estate for the preventing of such sinnes and temptations , and so keepe our hea●●s in exercise to godlinesse : then which , nothing will more prevent sleeping . And withall , labour for abundance of the Spirit of God , for what makes men sleepie , and drowsie ? the want of spirits , wee are dull , and overloaden with grosse humours , whereby the strength sinkes and failes ? Christians should knovv , that there is a necessitie , if they vvill keepe themselves waking , to keepe themselves spirituall . Pray for the Spirit above all things , it is the life of our life , the soule of our soule . What is the bodie without the soule , or the soule without the Spirit of God , even a dead lump . And let us keepe our selves in such good vvaies , as vve may expect the presence of the Spirit to bee about us , vvhich vvill keepe us awake . Wee must keepe our selves in as much light as may be , for all sleepinesse comes vvith darkenes , let us keepe our soules in a perpetuall light , when any doubt or darke thought ariseth , upon yeelding thereunto comes a sleepie temper , sleepinesse in the affections ariseth from darkenesse of judgement , the more we labour to increase our knowledge , and the more the spirituall light and beames of it shine in at our windovves , the better it vvill be for us , and the more shall we be able to keepe avvake . What makes men in their corruptions to avoid the Ministery of the Word , or any thing that may avvake their consciences ? It is the desire they have to sleepe , they knovv , the more they knovv , the more they must practise , or else they must have a galled conscience . They see Religion vvill not stand vvith their ends , rich they must be , and great they vvill be , but if they suffer the light to grow upon them , that will tell them they must not rise , and be great , by these and such courses . A gracious heart vvill be desirous of spirituall knovvledge especially , and not care how neere the Word comes : because they ingeniously and freely desire to be spiritually better , they make all things in the world yeeld to the invvard man : they desire to knovv their ovvne corruptions and evills more and more , and therefore love the light as children of the light , and of the day . 1 Thess. 5. Sleepe is a worke of darkenesse , men therefore of darke and drovvsie hearts desire darkenesse for that very end that their consciences may sleepe . Labour to preserve the soule in the feare of God ; because feare is a waking affection , yea one of the vvakefullest ; For , Naturally we are more moved with dangers , then stirred with hopes : Therfore , that affection , that is most conversant about danger , is the most rowzing and waking affection . Preserve therfore the feare of God by all meanes . It is one character of a Christian , vvho , when he hath lost almost all Grace ( to his feeling ) yet the feare of God is alwayes left with him ; he feares sin , and the reward of it , and therfore God makes that awethe Bond of the Nevv Covenant . I will put my feare into their hearts , that they shall never depart from mee ▪ One Christian is better then another , by how much more he wakes , and feares more then another . Of all Christians , marke those are most gracious , spirituall and heavenly , that are the most awfull , and carefull of their speeches , courses , and demeanours : tender , even of offending God in little things . You shall not have light , & common oathes come from them , nor unsavoury speeches . Sometimes a good Christian may in a state of sleepinesse be faulty some way . But he grovves in the knovvledge of the greatnesse of God , and the experience of his ovvn infirmities , as he grovves in the sense of the love of God. He is affraid to loose that svveet Com●munion any way , or to grieve the Spirit of God : Therefore , alwaies as a ●an growes in grace , he growes in avvfulnesse , and in jealousie of his owne corruptions . Therefore let us preserve by all meanes this awefull affection , the feare of God ; Let us then often search the state of our own soules , our going backward or forward , how it is betweene God and our soules ; how fit we are to die , and to suffer ; how fit for the times that may befall us ? Let us examine the state of our own soules which will preserve us in a waking estate , especially examine our selves in regard of the sinnes of the place , and the times where vve live , of the sinnes of our ovvne inclination , hovv we stand affected and byased in all those respects , and see how jealous we are of dangers in this kind . Those that vvill keep vvaking soules , must consider the danger of the place vvhere they live , and the times ; vvhat sins raigne , vvhat sins such a companie as they converse vvith , are subject unto , and their own weakenesse to be led away with such temptations . This jealousie is a Branch of that feare , that vve spake of before , arising from the searching of our ovvn hearts , and dispositions . It is a notable meanes to keep us awake when we keepe our hearts in feare of such sins as either by calling , custome , company , or the time we live in ; or by our owne disposition we are most prone to . There is no Christian , but he hath some speciall sinne to vvhich he is more prone then to an other , one vvay or other , either by course of life , or complection , here novv is the care and vvatchfulnesse of a Christian spirit , that knowing by examination , and tryall of his ovvne heart , his vveakenesse , he doth especially fence against that , vvhich he is most inclined to ; and is able to speake most against that sinne of all others , and to bring the strongest arguments to dishearten others from practise of it . In the last place it is a thing of no small consequence , that vve keepe company vvith vvaking and faithfull Christians , such as neither sleepe themselves or do willingly suffer any to sleepe that are neere them . It is a report , and a true one of the sweating sicknesse , that they that vvere kept avvake by those that vvere vvith them escaped , but the sicknesse vvas deadly if they vvere suffered to sleepe . It is one of the best fruits of the Communion of Saints and of our spirituall good acquaintance to keepe one another avvake . It s an unpleasing vvorke on both sides . But vve shall one day cry out against all them that have pleased themselves and us , in rocking us asleepe , and thanke those that have pulled us with feare out of the fire , though against our vvills . Let us labour upon our owne hearts in the Conscionable use of all these meanes , in their severall times and seasons , that we may keepe our hearts waking , and the more earnest ought we to be from consideration of the present age and season in which we live . Certainly a drowsie temper is the most ordinary temper in the World. For would men suffer idle words , yea filthy and rotten talke to come from their mouths if they were awake ? Would a waking man runne into a pit ? or upon a swords point ? A man that is asleepe may doe any thing . What doe men meane when they feare not to lye , dissemble , and rush upon the pikes of Gods displeasure ? When they say one thing and doe another , are they not dead ? or take them at the best , are they not asleepe ? Were they awake , would they ever doe thus ? Will not a fowle that hath wings , avoyde the snare ? or will a beast runne into a pit when it sees it ? There is a snare laid in your Play-houses , gaming houses , Common houses that Gentlemen frequent that generally professe Religion , and take the Communion . If the eye of their soules were awake , would they runne into these snares , that their owne Consciences tells them are so ? If there be any goodnesse in their soules , it is wondrous sleepie ; There is no man ( even the best ) but may complaine something , that they are overtaken in the contagion of these infectious times , they catch drovvsie tempers ( as our Saviour saith ) of those latter times . For the abundance of iniquity , the love of many shall waxe cold . A chill temper , growes ever from the coldnesse of the times that we live in , wherin the best may complaine of coldnesse , but there is great difference . The life of many , we see , is a continuall sleepe . Let us especially watch over ourselves , in the use of liberty and such things as are in themselves lawfull . It is a blessed state , when a Christian carries himselfe so in his liberty , that his heart condemnes him not for the abuse of that which it alloweth and justly in a moderate use . Recreations are lawfull , who denies it ? To refresh a mans selfe , is not onely lawfull , but necessary . God knew it well enough : Therefore hath allott●d time for sleepe , and the like . But we must not turne Recreation into a Calling , to spend too much time in it . Where there is least feare , there is most danger alwaies . Now because in lawfull things there is least feare , we are there in most danger . It is true for the most part , Licit is perimus omnes , more men perish in the Church of God by the abuse of lawfull things , then by unlawfull , more by meate , then by poison ; Because every man takes heed of poison , beeing he knowes the venome of it , but how many men surfet , and dye by meate ? So many men , die by lawfull things , they eternally perish in the abuse of their liberties , more then in grosse sinnes . Therefore let us keepe awake , that we may carry our selves so in our liberties , that we condemne not our selves in the use of them . We will conclude this point with the Meditation of the Excellency of a waking Christian , when he is in his right temper , hee is an excellent person , fit for all assaies , he is then impregnable , Satan hath nothing to do with him , for he ( as it is said ) is then a wise man and hath his eyes in his head ; he knowes himselfe , his state , his enemies , and adversaries , the snares of Prosperitie , and Adversitie , and of all conditions , &c. Therefore , he being awake , is not overcome of the evill of any condition , and is ready for the good of any estate . He that hath a waking soule , he sees all the advantages of good , and all the snares that might draw him to ill . What a blessed estate is this ? In all things therefore watch : in all estates , in all times , and in all actions . There is a danger in every thing without watchfulnesse . There is a scorpion under every stone ( as the Proverbe is ) a snare under every blessing of God , and in every condition , which Satan useth as a weapon to hurt us . Adversitie to discourage us , Prosperitie to puffe us up . When , if a Christian hath not a waking soule , Sathan hath him in his snare ; In Prosperitie to bee proud , and secure ; In Adversitie to murmure , repine , bee dejected , and call Gods providence into question . When a Christian hath a heart , and grace to awake , then his Love , his Patience , his Faith is awake , as it should bee , hee is fit for all Conditions to doe good in them , and to take good by them . Let us therefore labour to preserve watchfull and waking hearts continually , that so we may be fit to live , to die , and to appeare before the judgement seate of God ; to doe what we should doe , and suffer what we should suffer , being squared for all estates whatsoever . The end of the Fourth Sermon . THE FIFT SERMON CANT . V. VER . II. It is the voice of my Beloved that knocketh , saying , Open to me my Sister , my Love , my Dove , my Vndefiled ; For my bead is filled with dew , and my locks with the dropps of the ●ight . HItherto by Gods assistance , we have heard largely both of the Churches sleeping , and Heart-waking , What this sleeping , and Heart-waking is ; How it comes , the tryalls of these opposite dispositions ; of the danger of sleeping , and excellency of Heartwaking ; and of the helpes , and meanes both to shunne the one , and preserve the other . Now the church having so freely and ingeniously confessed what shee could against her selfe , proceeds yet further to acquaint us with the particulars in her heart-waking disposition , Which were two-fold , shee heard and discerned the voice of her Beloved , who for all her sleepe , was her Beloved still , and more then that , she remembers all his sweete words and allurements , whereby hee pressed her to open unto him , Saying , open to me my love , my dove , my undefiled , which is set out , and amplified with a further mooving argument of those inconveniences Christ had suffered in his waiting for entertainement in her heart . For my head is filled with dew , and my locks with the dropps of the night . All which aggravates her offence , and his rare goodnesse , and patience towards miserable sinners , so to waite from time to time for admission into our wretched soules , that he may rule , and governe them by his holy Spirit . Therefore we had great need to shunne this sleepie distemper of soule , which for the present so lockes up the everlasting gates of our soule , that the King of glory cannot enter in ; and to strive for this blessed heart-waking disposition , which may helpe us at all times to see our dangers , and by Gods blessing recover us out of them , as heere the Church doth at length , though first smarting and well beaten by the watch-men , in a world of perplexities , ere she can recover the sence of her former union , and Communion with Christ. And surely , we find by experience , what a woefull thing it is for the soule , which hath once tasted how gracious the Lord is , to be long without a sence of Gods love , For when it lookes upon sinne as the cause of this seperation ; this is for the time , as so many deaths unto it . Therefore the Churches experience must be our warning-peece to take heed how we grieve the Spirit , and so fall into this spirituall sleepe : Wherein yet this is a good signe , that yet we are not in a desperate dead sleepe , when we can with her say , It is the voice of my Beloved that knocks , saying , open unto mee , &c. In which words you have , 1. The Churches acknowledgment of Christs voice . 2. Of his carriage towards her . 1. Her acknowledgment is set downe heere , It is the voice of my Beloved . 2. His caraiage , Hee knockes , &c. wherein 1. His Patience in suffering things unworthy and utterly unbeseeming for him . He doth not onely knocke , but he continues knocking , till his head was filled with dew , and his locks with the dropps of the night . 2. His friendly Commpellation , open to me my love , my dove , my undefiled . Loe here are sweet actions , sweete words , and all to melt the heart of the Spouse . First , the Churches acknowledgement is to be considered , Confessing , It is the voce of her Beloved . The first thing to be observed in this acknowledgement is , That the Church however sleepie and drowsie she was , yet notwithstanding her heart was so farre awake , as to know the voice of her husband . The point is this , That a Christian ●oule doth know and may discer●e the voice of Christ , yea and that even in a lazie , sleepie estate . But much more when in a good and lively frame . Gods Beleevers are Christs sheepe , Now my sheepe ( saith Christ ) heare my voice . It is the eare marke ( as it were ) of a Christian , one of the characters of the new man , To ●as●e words by the eare , ( as Iob saith ) he hath a spirituall taste , a discerning relish in his eare , because hee hath the Spirit of God , and therefore relisheth what is connaturall , and sutable to the Spirit . Now the voice of Christ without in the ministery , and the Spirit of Christ within in the heart are connaturall and sutable each to other . And surely so it is , That this is one way to discerne a true Christian from an other , even by a taste in hearing . For those that have a spirituall relish , they can heare with some delight things that are most spirituall . As the Heathen man said of a meadow , that some creatures come to eate one sort of herbs : others an other , all that which is fit for them ; Men , to walke therein for delight ; All for ends sutable to their nature . So in comming to heare the Word of God ; some come to observe the elegancy of words and phrases , some to catch advantage ( perhaps ) against the speaker , men of a divelish temper , and some to conforme themselves to the custome of the places they live in , or to satisfie the clamours of a troubled conscience , that will have some divine dutie performed , else it goes on with much vexaction . But every true Christian comes , and relisheth what is spirituall ; And when outward things can convey in similituds spirituall things aptly to the mind , he relisheth this not as elegant and pleasing his fancy so much , as for conveying the voyce of Christ unto his soule . So that a man may much be helpt to know his state in Grace , and what hee is by his eare : Itching eares usually are such as are led with lust , as the Apostle saith , and they must be clawed . They are sicke and nothing will downe with them , they quarrell with every thing that is wholesome ( as they did with Manna ) no sermons will please them , no bread is fine and vvhite enough . Whereas indeed , it is their ovvne distemper is in fault . As those that goe in a ship upon the Sea ; it is not the tossing , but the stomacke , that causeth a sicknesse , the choler within , and not the waves vvithout . So the disquiet of these men that nothing vvill dovvne vvith them , is from their ovvne distemper . If Christ himselfe vvere here a preaching , they vvould be sure to cavill at something , as then men did , when he preached in his ovvne person ; Because they labour of lusts , vvhich they resolve to feed and cherish . And againe , Observe it against our Adversaries : What say they ? Hovv shall vve knovv that the Word is the Word of God ? For this heretique saith thus , and this interprets it thus . This is the common Objection of the great Rabbies amongst them in their vvritings , hovv vve can knovv the Word to be Gods , considering there are such heresies in the Churches , and such contrariety of opinions concerning the Scriptures read in the Churches . Even thus to object and aske , is an argument , and testimonie , that these men have not the Spirit of Christ , for His sheepe know his voice ; vvho hovvsoever they cannot interpret all places of Scripture , yet they can discerne in the Scripture vvhat is sutable food for them , or in the unfolding of the Scriptures , in preaching , they can discerne agreeable food for them , having a facultie to reject that vvhich is not fit for nourishment , to let it goe . As there is in nature passages fit for concoction , and digestion , and for rejection ; so there is in the soule to vvorke out of the Word , even out of that vvhich is hard , yet vvholesome , vvhat is fit for the soule , and Spirit . If it be cast dovvne , it feeds upon the promises for direction , and consolation , and vvhat is not fit nourishment , that it rejects , that is , if it be of a contrary nature , heterogeniall . Therefore vve ansvver them thus : That Gods sheepe heare his voice , That his Word left in the Church ( vvhen it is unfolded ) his Spirit goes together with it , breeding a relish of the Word in the hearts of people , whereby they are able to taste and relish it , and it hath a supernaturall power and Majesty in it , which carries its owne evidence with it . How shall we know light to be light ? It carries evidence in it selfe , that it is light . How know we that the fire is hot ? because it carries evidence in it● selfe , that it is so . So if you aske , How we know the Word of God to be the Word of God ? it carries in it selfe inbred Arguments , and Characters , that the soule can say none but this Word can be the Word of God , it hath such a majesty and power to cast down , and raise up , and to comfort , and to direct with such power , and majestie , that it carries with it its owne evidence , and it is argument enough for it . And thus we answer them ; which they can answer no way , but by cavills . Gods sheepe heare the voice of Christ , He speakes , and the Church understands him , and a strangers voice they will not heare . Ioh. 10. 5. And indeed , this is the onely sure way of understanding the word to be of God from an inbred Principle of the majesty in the word , and a powerfull worke thereof on the soule it selfe , and an assent so grounded is that which makes a sound Christian. If we should aske what is the reason there be so many , that Apostatize , fall away , grow prophane , and are so unfruitfull under the Gospell ? notwithstanding they heare so much as they doe ; the answer is , their soules were never founded , and bottomed upon this , that it is the Word of God , and Divine truth , so as to be able to say , I have felt it by experience , that it is the voice of Christ. Therfore they so soone Apostatize , let Jesuites , or seducers set upon them , They were never perswaded from inbred Arguments , that the voice of Christ is the word of God : others from strictnesse grow prophane , because they were never convinced by the power and majesty of the truth in it selfe ; and then in the end they despaire notwithstanding all the promises , because they were never convinced of the truth of them , they cannot say Amen to all the promises . But the Church can say confidently upon sound experience , It is the voice of my Beloved , &c. Againe , Whereas the Church saith here , It is the voice of my Beloved , &c. and knowes this voice of her Beloved , we may note , That the Church of God , and every Christian takes notice of the meanes that God useth for their salvation . A Christian is sensible of all the blessed helpes he hath to salvation . To a dead heart , it is all one , whether they have meanes , or no meanes , but a Christian soule takes notice of all the meanes . It is the voice of my beloved that knocketh , it seeth Christ in all . And marke what the Church saith moreover It is the voice of my Beloved , shee acknowledgeth Christ to be beloved of her ; though shee were asleepe . So then here is a distinction , betweene the sleepe of a Christian , and the dead sleepe of another naturall man , The one when he sleepes , His heart doth not onely wake , but it is awake to discerne the voice of Christ , it can relish in reading what is spirituall and good , what is savourie , and what not . And likewise take a Christian at the worst , when hee is asleepe , he loves Christ , he will do nothing against him . I can doe nothing ( ●aith Paul ) against the truth , but for the truth ; hee will doe nothing against the cause of Religion , there is a new Nature in him , that hee cannot doe otherwise , he cannot but love , hee cannot sinne with a full purpose , nor speake against a good cause , because hee hath a new nature , that leads him another way , Christ is her Belovsds still though she sleepe . Take a Christian at the lowest , his heart yearnes after Christ. Acknowledging him to be his Beloved , There is a conjugall chastitie in the soule of a Christian , holding firme to the covenant and marriage betweene Christ and it , hee keepes that unviolable , though he may be untoward , sleepie , and drowsie , yet there is alwaies a conjugall spouse-like affection . It is the voice of my Beloved , &c. Now leaving the Churches notice of the voice of Christ , We come to Christs carriage towards her . 1. Hee knocketh , and then wee have , 2. His Patience in that Carriage . My head is filled with dew , and my lockes with the dropps of the night , &c. Here is Patience , and Mercie to indure this indignitie at the Churches hand , to stand at her courtesie to come in , besides 3. the Compellation , afterwards to be spoken of , The generall observation from Christs carriage , is this , That Christ still desires a further and further communion with his Church . Even as the true soule , that is touched with the Spirit desires neerer and neerer communion with Christ. So hee seekes neerer and neerer communion with his Spouse , by all sanctified meanes ; Christ hath never enough of the soule ; he would have them more and more open to him , our hearts are for Christ , who hath the heaven of heavens , and the soule of a believing Christian for himselfe to dwell in , he contents not himselfe to be in heaven alone , but he will have our hearts . Hee knocks heere , waites , speakes friendly and lovingly with such sweete wordes , My Love , my Dove , &c. We had a blessed Communion in the state of innocencie , and shall have a glorious communion in heaven , when the marriage shall be consummated ; but now the time of this life is but as the time of the contract , during which there are yet many mutuall passages of love betweene him and his Spouse , a desire of mutuall communion of either side . Christ desires further entertainement in his Churches heart and affection , that hee might lodge , and dwell there : And likewise there is the like desire in the Church , ( when shee is in a right temper , ) So that if any strangenesse bee betweene Christ , and any mans soule , that hath tasted how good the Lord is , let him not blame Christ for it , for he delights not in strangenesse ; Hee that knockes and stands knocking , while his locks are ●edewed with the dropps of the night ? Doth he delight in strangenesse , that makes all this Love to a Christians soule ? Certainely No. Therefore looke for the cause of his strangenesse at any time in thine owne selfe ; As , Whether we cast our selves imprudently into company , that are not fit to be consulted withall , in whom the Spirit is not , and who cannot doe us any good , or they cast themselves to us . Evill company is a great dampning , whereby a Christian looseth his comfort much , especially that intimate communion with God , whence wee may fall into security . Againe , Discontinuing of Religious exercises doth wonderfully cause Christ to withdraw himselfe ; He makes no more love to our soules , when we neglect the meanes , and discontinue holy exercises , and religious companie , when we stirre not up the graces of Gods Spirit ; being this way negligent , it is no wonder that Christ makes no more love to our soules , when we prize and value not the communion that should be betweene the soule , and Christ , as we should . Whom have I in heaven , but thee ? Thy loving kindnesse is better then life . ( saith the Psalmist ) when we prize not this , it is just with Christ to make himselfe strange . Where love is not valued , and esteemed , it is estranged , and for a while hides it selfe . So that these with other courses , and failings , we may finde to be the ground , and reason of the strangenesse betweene Christ and the soule , for certainely the cause is not in him : for we see here , he useth all meanes to be entertained by a Christian soule , he knockes . You knovv what he saies to the Church of Laodicea , Rev. 3. 20. Behold I stand at the doore , and knocke , So here , It is the voice of my Beloved that knocketh , therefore in such a case , search your ovvn hearts , vvhere if there be deadnesse , and disertion of Spirit ; lay the blame upon your selves , and enter into a search of your ovvn vvayes , and see vvhat may be the cause . Novv to come more particularly to Christs carriage here knocking at the heart of the sleepie Church ; We see , that Christ takes not the advantage , and forfeiture of the sinnes of his Church , to leave them altogether , but makes further and further love to them , though the Church be sleepie , Christ continues knocking . The Church of Laodicea vvas a luke-vvarme , proud , hypocriticall Church , yet Behold , ( saith Christ ) I stand at the doore and knocke , and it vvas such a Church as vvas vaineglorious , and conceited . I am rich and want nothing , when shee was poore , blind , and naked . And here he doth not onely stand knocking , but he vvith all suffereth indignities , the dew to fall upon him , which we shall speake more of hereafter . Christ therefore refuseth not vveake sinners , he that commands , that we should receive him that is weake in the faith , and not cast him off from our fellowship , and companie , vvill he reject him that is weake , and sleepie ? No , what Father will passe by , or neglect his Child for some failings , and weakenesses , Nature will move him to respect him as his Child . Now Christ is mercifull both by his office , and by his nature ; our nature he tooke upon him , that he might be a mercifull redeemer , And then as God also he is love , God is love , that is , whatsoever God shewes himselfe to his Church , he doth it in love , If hee be angry in correcting , it is out of love , if Mercifull , it is out of love , if he be Powerfull in defending his Church , and revenging himselfe on her Enemies , all is love , God is love ( saith Iohn ) that is , hee shewes himselfe onely in wayes , expressions and characters of love to his Church ; So Christ , as God , is all love to the Church . And we see the Scriptures also to set out God as love , both in his essence , and in his relations , 1. in Relations of love to his Church ; Hee is a Father , As a Father pittieth his childe , so the Lord pitties them that feare him , and 2. also in those sweete Attributes of love , which are his essence , as we see , Ex●d . 34. 6. When God describes himselfe to Moses after his desire to know him , in the former Chapter , Thou canst not see me and live ; yet he would make him know him , as was fit for him to bee knowne , Iehovah , Iehovah , Strong , Mercifull , Gratious , Longsuffering , &c. Thus God will be knowne in these Attributes of Consolation . So Christ as God , is all love , and mercie , Likewise Christ as man , hee was man for this end to be all love , and mercy , Take him in his office as Iesus to be a Saviour , he carrieth salvation in his wings , as it is Mal. 4. 2. both by Office , and by Nature . And here how excellently is the expression of Christs mercie , love , and patience set out ? He knockes , my Beloved knocketh , &c. saying , Hee knockes for further entrance ( as was shewed before ) some he had already , but he would have further , As you know we have divers roomes , and places in our houses ; There is the court , the hall , the parlour , and closset . The hall for common persons , the parlour for those of better fashion , the closset for a mans selfe , and those that are intimate friends ; So a Christian hath roome in his heart forworldly thoughts , but his closset , his inmost affections , are kept for his inmost friend Christ , who is not content with the hall , but will come into the very closset ▪ he knocks that we should open , and let him come into our hearts , into our more intimate affections , and love ▪ nothing will content him , but intimatenesse , for he deserves it , as we shall see , hee knockes for this end . But how doth he knocke ? Every kind of way ; It is taken from the fashion of men , in this kind ( God condescending to speake to us in our own language ) Sometimes you know There is a knocking or calling for entrance by voice , when a voice may serve , and then there needs no further knocking . Sometimes both by voice , and knocking , If voice will not serve , knocking comes after . So it is here , Christ doth knocke , and speake , useth a voice of his Word , and knocks by his workes , and both together sometimes , whether by workes of mercy or of judgement , he labours to enter into the soule , to raise the sleepie soule that way ; he beginns with mercy usually . 1. By mercies , All the creatures , and blessings of God carrie in them ( as it were ) a voice of God to the soule , that it would entertaine his love , There goes a voice of love with every blessing . And the love , the mercie , and the goodnesse of God in the creature , is better then the creature it selfe . As we say of gifts , The love of the giver is better then the gift it selfe . So the love of God in all his sweete benefits , is better then the thing it selfe , and so in that we have , There is a voice ( as it were ) entreating us to entertaine God , and Christ in all his mercies , yea every creature ( as one saith ) and benefit speakes as it were thus to us ; Wee serve thee , that thou maiest serve him , that made thee and us . There is a speech ( as it were ) in every favour , which mercies , if they cannot prevaile , then come corrections , which are the voice of God also , Heare the rodd , and him that smiteth ; but hath the rodd a voice ? Yes , for what doe corrections speak● , but amendment of the fault we are corrected for ? so we must heare the rodd , all corrections tend to this purpose , they are as knocking 's , that we should open to God and Christ. And because corrections of themselves will not amend us . God to this kind of knocking adds a voice , he teacheth , and corrects together , Happie is that man that thou correctest , and tea●hest out of thy Law , ( saith the Psalmist ) Correction without teaching is to little purpose , Therefore God adds instruction to correction . He opens the conscience , so that it tells us it is for this that you are corrected , and together with conscience , gives his Spirit to tell us , it is for this , or that you are corrected : you are too blame in this ; this you have done , that you should not have done ; So that Corrections are knocking 's , but then especially when they have instruction thus with them . They are messengers from God , both Blessings and Corrections , they will not away ( especially corrections ) till they have an answer , for they are sent of God , who will add seven times more ; and if the first be not answered , then he sends after them , hee will be sure to have an answer , either in our Conversion , or Confusion , when hee beginns once . Many other wayes he useth to knocke at our hearts . The examples of those we live among that are good , they call upon us , The patternes of their holy life . The examples of Gods justice upon others , are speeches to us , God knocks at our doore then , He intends our correction , when he visits another , when if we amend by that , he needes not take us in hand . But besides all this , there is a more neere knocking , that Christ useth to the Church , His ministeriall knocking , when he was here in the daies of his flesh , hee was a Preacher and Prophet himselfe , and now he is ascended into heaven , he hath given gifts to men , and men to the Church , whom he speakes by to the end of the world , they are Christs mouth , as wee said of the pen-men of holy Scripture ; they were but the hand to write , Christ was the head to indite . So in preaching and unfolding the Word , they are but Christs mouth and his voyce , ( as it is said of Iohn , ) Now he is in heaven , he speakes by them ; Hee that heareth you , heareth me , he that despiseth you despiseth mee . Christ is either received or rejected in his Ministers , as it is said of Noahs time , The Spirit of Christ preached in the daies of Noah to the soules now in prison , &c. Christ as God did preach before he was incarnate by Noah to the old world , which is now in prison , in hell , because they refused to heare Christ speake to them by Noah : Much more now after the daies of his flesh , that he is in heaven , he speakes , and preacheth to us , which if we regard not , we are like to be in prison , as those soules are now in prison for neglecting the preaching of Noah , 1 Pet. 3. 19. So the Ministers are Christs mouth , when they speake he speakes by them , and they are as Embassadours of Christ , ( whom they should imitate in mildnesse ) We therefore as Embassadours beseech and entreat you , as if Christ by us should speake to you ; so we entreat you to be reconciled unto God. And you know what heart-breaking wordes the Apostle useth in all his Epistles ( especially when he writes to Christians in a good sta●e ) as to the Philippians , If there be any bowells of mercy , if there be any consolation in Christ , then regard what I say , be of one mind . And among the Thessalonians , He was as a Nurse to them , So Christ speakes by them , and puts his owne affections into them , that as he is tender , and full of bowells himselfe , so he hath put the same bowells into those that are his true Ministers . Hee speakes by them , and they use all kind of meanes that Christ may be entertained into their hearts . They moove all stones ( as it were ) sometimes threatnings ; sometimes intreaties , sometimes they come as sonnes of thunder , sometimes with the still voice of sweete promises ; And because one man is not so fit as another for all varieties of conditions and Spirits , therefore God gives variety of gifts to his Ministers , that they may knocke at the heart of every man by their severall gifts . For some have more rouzing , some more insinuating gifts , some more lagall , some more evangelicall spirits , yet all for the Churches good . Iohn Baptist by a more thundering way of preaching , to make way for Christ to come , threatneth judgement . But Christ then he comes with a Blessed are the poore in Spirit , Blessed are they that hunger and thirst for Righteo●snesse , &c. All kind of meanes have beene used in the ministrie from the beginning of the world . And because of it selfe this ministry it is a dead letter , Therefore hee joynes that with the Word , which knockes at the heart together with the Word , not severed from it , but is the life of it , Oh the Spirit is the life , and soule of the Word , and when the inward vvord , or voyce of the Spirit , and the outward vvord or Ministry goe together , then Christ doth more effectually knocke , and stirre up the heart . Now this Spirit with sweete inspirations knockes , mooves the heart , lightens the understanding , quickens the dull affections , and stirrs them up to dutie , as it is , Isay. 30. 21. And thine eares shall heare a voice behind thee saying , This is the way , walke in it . The Spirit mooves us sweetly agreeable to our owne nature , it offers not violence to us ; But so as in Hosea . 11. 4. I drew them by the cordes of a man. That is , by reasons and motives befitting the nature of man , motives of love . So the Spirit together with the vvord , workes upon us , as we are men by rationall motives , setting good before us , If we will let Christ in to governe , and rule us ; and by the danger on the contrary , so mooving , and stirring up our affections , These be the cords of a man. And besides his Spirit , God hath planted in us a Conscience to call upon us , to be his Vicar , a little god in us to doe his office , to call upon us , direct us , checke , and condemne us , which in great mercy he hath placed in us . Thus we see what meanes Christ useth here ; His voice , Works , and Word , works of Mercie and of Correction , his Word together with his Spirit , and the Conscience , that he hath planted to be ( as it were ) a God in us , which together with his Spirit may moove us to dutie . This Austine speakes of when he saith , Deus in me , &c. God spake in mee oft , and I knew it not ; He meanes it of Conscience together with the Spirit , stirring up motives to leave his sinfull courses . God knocked in mee , and I considered it not . J cried , modò and modò , sine modo . I put of God , now I will , and now I will , but I had no moderation , I knew no limits . And whilst Christ thus knocketh , all the three Persons may be said to doe it . For as it is said else where , that God was and is in Christ reconciling the world , &c. For whatsoever Christ did , he did it as annoynted , and by office , And therefore God doth it in Christ , and by Christ , and so in some sort God died in his humane nature , when Christ died . So here the Father beseecheth , when Christ beseecheth , because hee beseecheth that is sent from him , and annoynted of the Father . And God the Father stoopes to us , when Christ stoopes , because he is sent of the Father , and doth all by his Fathers commaund , and commission . So besides his owne bowells , there is the Father and the Spirit with Christ , who doth all by his Spirit , and from his Father , from whom he hath commission . Therefore God the Father , Sonne , and Holy Ghost knock at the heart . Open to me , my love , my dove , my undefiled , but Christ especially by his Spirit , because it is his office . But some may object , Christ can open to himselfe , why doth he not take the key and open , and make way for himselfe ? Who will knocke , when he hath the key himselfe ? and who will knocke , when there is none within to open ? Christ can open to himselfe , and wee have no free will , nor power to open ? Bellarmine makes this Objection , and speakes very rudely , that he is an unwise man to knocke , where there is no man within to open ; and that if Christ knocke , and we cannot open , it is a delusion to exhort to open , and that therefore there must needs be free-will in us to open ? The Answer is ; First , Christ speakes to the Spouse here , and so many such exhortations are given to them that have the Spirit of God already , who could by the helpe thereof open . For good , and gracious men , are mooved first by the Spirit , and then they moove ; they are Moti moventes , and Acti Agentes . They are acted first by the Spirit , and then they doe act by it , not of themselves : as the inferiour Orbes moove not , but as they are mooved by the superiour . The Question is not of them in the state of Grace , but at their first Conversion , when especially we say that Christ speakes to them that hee meanes to convert , He knocks at their hearts , and opens together with his speech , Then there goes a power that they shall open , for his wordes are operative wordes ; as it was in the Creation , Let there be light , it was an operative word , and there was light . Let there bee such a Creature , it was an operative working word , and there was such a Creature presently ; So hee opens together with that word . With that invitation , and commaund there goes an almighty power to inable the soule to open ; Were it not a wise reason to say , When Christ called to Lazarus to come forth , that wee should reason hee had life to yeeld to Christ , when he bad him come forth ? no , he was rotten in his grave almost ; but with Christs speaking to Lazarus , there went an almightie power , that gave life to him , by which life he heard what Christ said , Arise Lazarus . So Christ by his Spirit cloaths his word in the Ministery , when he speakes to people with a mightie power : as the Minister speakes to the eare , Christ speaks , opens , and unlocks the heart at the same time , and gives it power to open , not from it selfe , but from Christ. Paul speakes to Lydias eare , Christ to her heart , and opened it , as the Text sayes , whereby shee believes , so Christ opens the heart ; But Why doth he thus worke ? Because hee will preserve Nature , and the principles thereof , and so he deales with us , working accordingly ; the manner of working of the reasonable creature , is to worke freely by a sweet inclination , not by violence . Therefore when he workes the worke of Conversion , hee doth it in a sweet manner , though it bee mightie for the E●ficaciousnes of it , he admonisheth us with intreatie , and perswasion , as if we did it our selves . But though the manner be thus sweet , yet with this manner there goeth an almighty power . Therefore hee doth it strongly as comming from himselfe , and sweetly , as the speaking is to us preserving our Nature , so the Action is from him , which hath an almightie power with it . As Holy Bernard saith Thou dealest sweetly with my soule in regard of my selfe , ( That is , thou workest upon me , as a man with the wordes of love , ) yet strongly in regard of thy selfe . For except he adde strength with sweetnesse , the worke will not follow ; but when there are both , an almightie worke is wrought in the soule of a Christian ; and so wrought , as the manner of mans working is preserved in a sweet and free manner , whilst he is changed from contrarie to contrarie ; And it is also with the greatest reason that can be , In that now he sees more reason to be good , then in the daies of darkenesse he did to be naught , God workes so sweetly . God speakes to us ●fter the manner of men , but he workes in us as the great God ; he speakes to us as a man in our owne language , sweetly ; but hee workes in us almightily , after a powerfull manner , as God ; so we must understand such phrases as these , I knocke , open to mee , my Love , my Dove , &c. wee may take further notice , That the heart of a Christian , is the House , and Temple of Christ. Hee hath but two houses to dwell in ; the Heavens , and the heart of an humble broken hearted sinner ; How can Christ come into the soule ? Hee comes into the heart by his Spirit , It is a speciall entertainement that hee lookes for : open thine eares that thou mayest heare my word : thy love , that thou● mayest love mee more : thy joy , that thou mayest delight in mee more : open thy whole soule that I may dwell in it . A Christian should bee Gods house , and a true Christian is the true Temple of God. Hee left the other two Temples therefore , but his owne body , and his Church he never leaves : for a house is for a man to solace himselfe in , and to rest in , and to lay up whatsoever is pretious to him . So with Christ , a man will repaire his howse , so Christ will repaire our soules , and make them better , and make them more holy , and spirituall , and every way fit for such a guest as he is . How shall we know whether Christ dwells in our hearts or not . Wee may know by the servants what Master dwells in an house , If Christ be in the soule there comes out of the house good speeches , and we watch the senses , so as there comes nothing into defile the soule , and disturbe Christ , and nothing goes out to offend God. When we heare men full of gratious sweet speeches , It is a signe Christ dwells there . If we heare the contrary , It shewes Christ dwells not there , for Christ would move the whole man to doe that which might edifie and comfort . Againe , where Christ comes , Assistance comes there . When Christ was borne , all Ierusalem was in an uproare , so when Christ is borne in the soule , there is an uproare , corruption armes it selfe against Grace , there is a combate betwixt flesh and Spirit , but Christ subdues the flesh by little and little . Gods image is stamped upon the soule where Christ is , and if we have opened unto the Lord of Glory , hee will make us glorious . Christ hath never enough of us , nor we have never enough of him , till we be in heaven , and therefore we pray , Thy Kingdome come , and till Christ comes in his Kingdome , hee desires his Kingdome should come to us , Open ( saith he ) Stupenda dignatio , &c. ( as he cries out ) it is a stupendious condescending , when hee that hath Heaven to hould him , Angells to attend him , those glorious creatures ; hee that hath the commaund of every Creature , that doe yeeld presently homage when he commaunds , the Froggs , and Lice , and all the Host of Heaven are ready to doe his vvill ! for him to condescend , and to intreate us to be good to our ovvne soules , and to beseech us to be reconciled to him , as if he had offended us , vvho have done the vvrong and not he , or as if that vve had povver , and riches to doe him good ; Heere Greatnesse beseecheth Meanesse , Riches Povertie , Alsufficiencie Want , and life in selfe , comes to dead drowsie soules . What a vvondrous condiscending is this ? Yet notvvithstanding , Christ vouchsafes to make the heart of a sinfull , sleepie man to be his House , his Temple . Hee knocks , and knocks heere , saying , Open to mee , &c. This is usefull many vvayes , as first , cherish all the good conceites vve can of Christ ; Time vvill come , that the Divell vvill set upon us vvith sharpe temptations , fierie darts , temptations to despaire , and present Christ amisse , as if Christ vvere not vvilling to receive us , vvhen as you see he knockes at our hearts to open to him , useth Mercies , and Iudgements , the Ministrie of his Spirit , and Conscience , and all ; Will not he then entertaine us , vvhen vvee come to him , that seekes this entertainement at our hands ? Certainely hee vvill ; Therefore let us labour to cherish good conceits of Christ. This is the finisher and beginning of the conversion of a poore sinfull soule , even to consider the infinite love , and condescending of Christ Jesus for the good of our soules ? Wee need not vvonder at this his vvillingnesse to receive us , vvhen vvee first knovv , that God became man , happinesse became miserie , and life it selfe , came to d●e , and to be a curse for us . Hee hath done the greater and vvill he not doe the lesse ? Therefore thinke not strange , that hee useth all these meanes , considering hovv love hev descended into the vvombe of the Virgin for us . Ephes. 4. 9. Novv such considerations as these being mixed vvith the Spirit and set on by him , are effectuall for the conversion of poore soules . Is there such love in God , to become man , and to be a Sutor to vvoe me for my love ? Surely thinks the soule then , he desires my Salvation , and Conversion ; And to vvhat kind of persons doth he come ? None can Object unvvorthinesse , I am poore ; hee comes to the poore . I am laden , and vvretched ? Come unto mee all yee that are weary , and laden . I have nothing ; Come and buy honey , milke , and wine , though you have nothing . He takes avvay all Objections . But I am stung vvith the sence of my sinnses ? Blessed are they that hunger and thirst , &c. But I am emptie of all ? Blessed are the poore in Spirit . You can object nothing , but it is taken avvay by the Holy Ghost , vvisely preventing all the Objections of a sinfull soule . This is the beginning of Conversion , these very conceits ; and when wee are converted , these thoughts entertained with admiration of Christs condescending , are effectuall to give Christ further entrance into the soule , vvhereby a more happie communion is vvrought still more and more betvveen Christ , and the soule of a Christian. Oh , but take heed that these make not any secure . For if vve give not entrance to Christ , all this vvill be a further aggravation of our Damnation . Hovv vvill this justifie the sentence upon us hereafter , vvhen Christ shall set us on the left hand , and say Depart from mee , for I invited you to come to me , I knocked at the doore of your hearts , and you would give me no entrance , Depart from us said you , therefore now Depart you from mee . What doe prophane persons in the Church ? but bid Christ depart from them , especially in the motions of his Spirit , they entertaine him in the outward roome , the braine ; they know a little of Christ , but in the heart , the secret roome , hee must not , come there to rule . Is it not equall , that hee should bid us , Depart yee cursed I know you not ? you would not give entrance to mee , I will not now to you ; as to the foolish Virgins he speakes , and Prov. 1. 28. Wisedome knockes , and hath no entrance , therefore in times of danger , they call upon Her , but shee rejoyceth at their destruction ; Where God magnifies his mercie in this kinde in sweete allurements , and inviting by Judgements , Mercies , Ministrie , and Spirit , hee will magnifie his Judgement after . Those that have neglected Heaven with the Prerogatives , and advantages in this kind , they shall be cast into Hell. Woe to thee Chorazin , &c. as you know in the Gospell . This is one thing that may humble us of this place and nation , that Christ hath no further entrance , nor better entertainement after so long knocking ? for the entertaining of his vvord , is the welcomming of himselfe , as it is , Colloss . 3. 16. Let the word of God dwell plentifully in you . And let Christ dwell in your hearts by faith . Ephes. 3. 17. Compare those places , let the word dwell plenteously in you by wisdome , and let Christ dwell in your hearts by faith . For then doth Christ dwell in the heart , when the truth dwells in us . Therefore what entertainement we give to his truth , wee give to himselfe . Now what meanes of knocking hath hee not used among us a long time ? For workes of all sorts ; he hath drawne us by the cords of a man , by all kind of favours . For Mercies , How many deliverances have we had ( No Nation the like , we are a Miracle of the Christian World , ) from forreigne invasion , and Domesticall conspiracies at home ? How many mercies doe we enjoy ? Abundance together with long peace , and plenty . Besides , if this would not doe , God hath added Corrections with all these , in every Eliment , in every manner , Infection in the aire , Judgements in inundations ; We have had remours of warres , &c. threatnings , shakings of the rod onely , but such as might have awaked us , And then he hath knocked at our hearts by the example of other Nations . By what hee hath done to them , he hath shewed us what he might justly have done to us , wee are no better then they . As for his Ministeriall knocking ; above threescore yeares wee have lived under the Ministerie of the Gospell , this Land hath beene Goshen , a land of light , when many other places are in darkenesse , especially wee that live in this Goshen , this place , and such like , where the light shines in a more abundant measure . Ministers have beene sent , and varietie of gifts , there hath beene piping , and mourning ( as Christ complaines in his time ) that they were like froward Children , that neither sweet piping , nor dolefull mourning would moove to be tractable to their fellowes they had Iohn who came mourning , and Christ comforting with blessing in his mouth , all kind of meanes have beene used . And for the Motions of his Spirit , who are there at this time , who thus live in the Church under the Ministerie , who cannot say that God thereby hath smote their hearts , those hard rockes againe and againe , and awaked their consciences , partly with corrections publike and personall , and partly with benefits : yet notwithstanding what little way is given to Christ ? Many are indifferent , and lukewarme either way , but rather incline to the worst . Let us then consider of it , The greater meanes , the greater judgement afterwards , if we be not won by them . Therefore let us labour to hould Christ , to entertaine him , let him have the best roome in our soules , to dwell in our hearts , let us give up the keyes to him , and desire him to rule our understandings , to know nothing but him , and what may stand with his truth , Not to yeeld to any errour , or corruption ; let us desire that hee would rule in our wills , and affections , sway all , give all to him ; for that is his meaning ; when hee saies , Open to mee , so that I may rule , as in mine owne house , as the husband rules in his familie , and a King in his Kingdome , hee will have all yeelded up to him , And hee comes to beate downe all whatsoever is exalted against him , and that is the reason men are so loath to open unto him . They know if they open to the Spirit of God , hee will turne them out of their fooles Paradice , and make them resolve upon other courses of life , which because they will not turne unto , they repell the sweet motions of the Spirit of Christ , and pull away his Graces , building bullwarkes against Christ , as lusts , strange imaginations , and resolutions . Let the Ministers say what they will , and the Spirit moove as he will , thus they live , and thus they will live . Let us take notice therefore of all the meanes that God useth to the state , and to us in particular , and every one labour to amend one . Every soule is the Temple , the House Christ should dwell in , let every soule therefore among us consider what meanes Christ useth to come into his soule to dwell with him , and to rule there . And what shall wee loose by it ? Doe wee entertaine Christ to our losse ? Doth hee come emptie ? Noe , he comes with all Grace , his Goodnesse is a Communicative , diffusive goodnesse ; Hee comes to spread his Treasures , to inrich the heart with all Grace and strength to beare all afflictions , to encounter all dangers , to bring peace of Conscience , and joy in the Holy Ghost ; hee comes ( indeed ) to mak our hearts ( as it were ) a heaven . Doe but consider this , hee comes not for his owne ends ; but to emptie his goodnesse into our hearts , as a breast that desires to emptie it selfe ; when it is full . Soe this fountaine , hath the fulnesse of a fountaine , which strives to emptie his goodnesse into our soules ; he comes out of love to us ; Let these considerations melt our hearts for our unkindnesse , that we suffer him to stand so long at the doore knocking , as it is said heere . If wee find not our suits answered so soone as we would ; Remember , we have made him also waite for us ; perhaps to humble us , and after that to incourage us , he will make us waite , for we have made him waite . Let us not give over , for certainely he that desires us to open , that he may powre out his Graces upon us , he will not reject us when we come to him , , If he answers us not at first , yet he will at last , Let us goe on , and waite , seeing there is no one duty pressed more in Scripture then this . And wee see it is equitie , Hee waites for us , it is good reason wee should waite for him , if we have not comfort presently , when wee desire it , let us attend upon Christ , as he hath attended upon us , for when he comes , hee comes with advantage ; so that when we waite , wee loose nothing thereby , but are gainers by it , encreasing our patience . The longer wee waite , hee comes with the more abundant Grace and comfort in the end , and shewes himselfe rich , and bountifull to them that waite upon him . The end of the fift Sermon . THE SIXT SERMON . CANT . V. II. It is the voice of my Beloved that knocketh , saying , open unto me , my love , my dove , my undefiled , &c. IN the first part of this verse , hath beene handled the Churches own condition which shee was in , after some blessed feelings that shee had of the love of Christ. Now in the next words the Church sets downe an acknowledgement of the carriage of Christ to her in this her sleepie condition . It is the voice of my Beloved that knocks , saying , Open to mee my Sister , my Love , my Dove , &c. She acknowledgeth Christs voice in her sleepie estate , and sets downe his carriage thus , how hee knockes , and then also speakes , Open to mee , And then sets downe what hee suffered for her , My head is filled with dew , and my locks with the dropps of the night . And that nothing might be wanting that might moove her heart to respect this his carriage towards her , he useth sweete titles , a loving compellation , Open to mee ( saith he , ) my Sister , my love , my dove , my undefiled , as so many cords of love to draw her , so here wants neither loving carriage , sweet words , nor patience ; It is the voice of my Beloved that knocketh . The Church as she takes notice of the voice of Christ , so shee doth also of the meanes he useth , and seeth his love in them all . It is the voice of my Beloved that knocketh , saying , open to mee , &c. Here is also an other distinguishing note of a sound Christian from an unsound , A sanctified spirit sees Christ in the meanes , this is , sayes the heart , the word of Christ , and this the , mercie of Christ to take such paines with my soule , to send his Ministers , to provide his ordinances , to give gifts to men , and men to the Church . It is the voice of my Beloved that knocketh . But wee must especially understand it of the Ministeriall voice , whereby Christ doth chiefly make way for himselfe into the heart , and that by all kind of wayes dispensed therein : as gifts of all so●ts , some rougher , some milder , all kind of Methods and wayes in the Ministery to make way for himselfe , First of all by the threatnings of the Law , and by terrours , as Iohn was sent before Christ , and as the storme , went before the still and calme voice , wherein God came to Elias , so he useth all kind of courses in the Ministery ; and Ministers by the direction of the Spirit turne themselves , as it were , into all shapes and fashions both of speech and Spirit to win people to God , in so much that God appeales to them , What could I have done more for my Church , that I have not done ? Therefore let us take notice of this voyce of Christ in the vvord , and not thinke as good Samuel thought , that Eli spake , when God spake ; let us thinke that God speakes to us in the Ministery , that Christ comes to woe us , and win us thereby . And wee Ministers are the friends of the Bridegroome , who are to heare what Christ saith and would have said to the Church , and we must pray to him , that he would teach us what to teach others . We are to procure the contract , and to perfect it till the marriage be in heaven , that is our worke . And you that are hearers if you doe not regard Christs sweete voyce in the Ministery , which God hath appointed for the governement of the world , know , that there is a voice that you cannot shake of . That peremptorie voice at the day of judgement , when he will say , Goe yee cursed into hell sire , &c. And that God who delights to be stiled a God hearing prayer , will not heare thee , but saith Such a one as turnes his care away from hearing the Law , his prayer is abominable . It is a dolefull t hing , that hee that made us , and allureth us in the Ministery , that followes us with all evidences of his love , and adds together with the Ministery many sweet motions of his Spirit , that he should delight in the destruction of his creatures , and not indure the sight of them , Depart away from me yee cursed into hell fire , &c. There are scarce any in the Church , but Christ hath allured at one time or other to come in , and in many he opens their understandings in a great measure , and knocks upon their hearts , that they ( as it were ) halfe open unto Christ , like Agrippa that said to Paul , Thou almost perswadest mee to be a Christian. So Herod did many things , and he heard gladly . They are halfe open , seeme to open , but are not effectually converted , but at last they see , that further yeelding will not stand with that which they resolve not to part with ; their lusts , their present condition that they make their God , and their heaven , whereupon they shutte the doore againe , when they have opened it a little to the motions of Gods Spirit , they dare give no further way , because they cannot learne the first lesson in Christs schoole , to denie themselves , and take up their crosse . This is an undoubted conclusion , our blessed Saviour giveth such meanes and motions of his Spirit to the vil●st persons in the Church , that their owne hea●ts tell them , they have more meanes and ●●ecter motions , then they yeeld to , a●d that the sentence of c●nd●mnation is not pronounced upon them for meerely not knowing of Christ , but upon some grounds of rebellion , in that they goe not so farre as they are provoked , and put on by the Spirit of God , they resist the holy Spirit . There can bee no resistance where there is not a going beyond the desire and will of him whom hee resisteth . A man doth not resist , when hee gives way as farre as he is mooved . There is no wicked man in the Church , that gives so much way as he is mooved and stirred to by the Spirit and word of God. Away then with these impudent , ungracious Objections about Gods Decree for matter of Election , let us make it sure , and for any ill conceits that may rise in our hearts about that other of reprobation let this dampe them all , that in the Church of God , hee offers unto the vilest wretch so much meanes with the motions of his Spirit , as he resisting , proves inexcusable , his owne rebellion therefore being the cause of his rejection . Let men cease from cavilling , God hath that in their owne breast , in the heart of every carnall man , which will speake for God against him , and stop his mouth that hee shall be silent , , and speechlesse at the day of judgement . Thus we see that Christ doth condescend so low as to account it almost a part of his happinesse to have our soules for a Temple to dwell in , to rule there . Therefore he makes all this earnest suit , with strong expressions what he suffereth . And since Christ beares this great and large affection to his poore Church , It may incourage us to pray heartily for the same , and to spread before God the state thereof . Why Lord ? it is that part of the world that is thy Sister , thy Love , thy Dove , thy undefiled : the Communion with whom thou livst above all the world besides . It is a strong argument to prevaile with God. Therefore let us commend the state of the Church at this time , or at any time with this confidence . Lord , it is the Church that thou lovest . They thought they prevailed much with Christ when thy laboured to bring him to Lazarus , saying , Lord , Hee whom thou lovest is sicke . So say wee , The Church whom thou lovest , that is thy only love , In whom thy love is concenterate ( as it were ) and gathered to abead , ( as though thou hadst no other love in the world but thy Church ) this thy love is in this state and condition . It is good to thinke of prevailing arguments , not to moove God so much , as our owne hearts , to strengthen our faith to prevaile with God , which is much , fortified with the confideration of Christs wonderous loving expression to his poore Church . Then , come to Christ , offer thy selfe , and he will meet thee . Are not two loving well-wishers well met ? When th●● offerest thy selfe to him , and hee seekes thy love , will hee reject thee when thou ●●mmest to him that seekes thy love , and seeketh it in this passionate , affectionate manner , as hee doth ? Therefore , be of good comfort . Hee is more willing to entertaine us then we are to come to him . And for those that have relapsed any kind of way , let them not be discouraged to returne againe to Christ ; the Church here was in a drowsie sleepie estate , and used him unkindly , yet he is so patient , that hee waites her leisure as it were and saith , Open to mee my Sister , my love , &c. Thomas was so untoward , that hee would not beleeve , Vnlesse hee did see the print of the na●es , &c. in Christs bodie . Yet Christ was so gratious as hee condescendeth to poore Thomas , so to Peter after hee was fallen , and to the Church after backsliding . Open to me my Sister , &c. Hence Observe further , That Christ hath never enough of his Church till he hath it in Heaven , where are indeed the kisses of the Spouse , and of Christ , In the meane while Open , Open still . Christ had the heart of the Spouse in some measure already , but yet there were some corners of the heart that were not so filled with Christ as they should be , hee was not so much in her understanding , will , joy , delight , and love , as hee would be : therefore , Open thy understanding more and more to imbrace me , and divine truths that are offered thee ; open thy love to solace me more and more . For God in Christ having condescended to the tearmes of friendsh●p nay to intimate tearmes of friendship in marriage with us . Therefore as the Church in her right temper , hath never enough of Christ , but desires further union , and communion still , It being the defcription of the people of God , that they love the appearance of Christ , as they loved his first appearance , and waited for the consolation of Israell ; so they love his second appearing , and are never quiet , till hee comes againe in the flesh , to consummate the marriage begun heere : so Christ also he is as desirous of them , yea they are his desires that breed their desires ; Open to mee my Sister , my love , my dove , &c. Againe his Love and pittie mooves him to desire further to come into us : Christ knowes what is in our hearts , if he bee not there , there is that , that should not bee there . What is in the braine where Christ is not ? a deale of worldly projects nothing worth . What is in our joy , if Christ bee not there ? worldly joy , which cleaves to things worse then it selfe . If a man were anatomized , and seene into , hee would be ashamed of himselfe , if hee did see himselfe , Christ therefore out of pittie to our soules , would not have the Divell there ; Christ knowes it is good for our soules to give way to him , therefore he useth all sweet allurements , Open to mee my Sister , my love , &c. Christ hath never his fill , till he close with the soule perfectly , so that nothing be in the soule above him , nothing equall to him , therfore Open , Open , still . Againe , He sets downe to moove the Church the more to open to him the inconveniences that hee indured , My head is filled with dew , &c. wherein hee shewes what he suffered , which sufferings are of two sorts . In himselfe . In his Ministers . In himselfe and in his owne blessed person , what did he endure ? what patience had hee in enduring the refractorie spirits of men when he was here ? how many indignities did he digest in his Desciples after their conversion ? Towards his latter end , his Head was not onely filled with the dropps , but his bodie filled with drops of bloud . Drops of bloud came from him , because of the anguish of his Spirit , and the sense of Gods wrath for our sinnes . Upon the Crosse , what did hee indure there ? that sense of Gods anger there was onely for our sinnes . My God my God , why hast thou forsaken mee ? What should wee speake of his going up and downe doing good , preaching in his owne person , setting whole nights apart for prayer ; And then for what hee suffers in his Minister ? there he knocks , and saith , Open in them . And how was hee used in the Apostles that were after him , and in the Ministers of the Church ever since , What have they indured ? for he put a spirit of patience upon them . And what indignities indured they in the Primitive Church , that were the publishers , of the Gospell , those sweet publishers thereof , drawing men to open to Christ , were killed for preaching . So cruell is the heart , that it offereth violence to them , that love them most , that love their soules . And what greater love , then the love of the soule ? yet this is the Satanicall temper and disposition of mens hearts , they hate those men most , that deale this way most truely and lovingly with them . It is not that the Gospell is such an hard message . It is the word of Reconciliation , and the word of life , but the heart hates it , because it would draw men from their present condition , and Therefore Condemnation is come into the world , in that men hate the light , because their workes are evill . Is there any thing truely and cordially hated but Grace ? and are any persons heartily and cordially hated in the world so much as the Promulgers and Publishers of Grace , and the Professours of it , because it upbraids most of all , and meddles with the corruptions of men , that are dearer to them then their owne soules . Now what patience is there in Christ to suffer himselfe in his messengers , and his children to be thus used ? Nor it is not strange to say that Christ stands thus in his Ministers , for 1 Pet. 3. 19. It is said , That Christ by his Spirit preached in the daies of Noah to the soules now in prison , Christ preached in Noahs time before he was Incarnate , much more doth he preach now : and as he was patient then to endure the old World , unto whom Noah preached a hundred and twenty yeares , so he is patient now in his Ministers to preach still by the same Spirit , Even to us still , and yet the enteatainement in many places is ( as Paul complaines , ) though the more I love you , yet she lesse I am beloved of you . Let these things moove us to be patient towards God and Christ , if we be corrected in any kind , considering that Christ is so patient towards us , and to waite upon him with patience . How long hath he waited for our conversion ? how long doth hee still waite for the through giving up of our soules to him ? Shall we thinke much then to waite a little while for him ? And let this Spirit of Christ strengthen us likewise in our dealing with others , as to beare with evill men , and as it is . 2 Tim. 2. 25 , 26. To waite if God will at any time give them repentance . Neither may we be so short spirited that if we have not an answer presently to give over . Wee should imitate Christ heere , never give over as long as God continues life with any advantage and opportunitie to doe good to any soule , waite , if God at any time will give them Grace . Open to mee my Sister , my love , &c. Let this aga●ne worke upon us , that our Saviour Christ here would thus set forth his love , and his patience in his love , in bearing with us thus under the resemblance of a silly suitor that comes afarre off and stands at the doore , and knocks , that Christ should stoope thus in seeking the good of our soules , Let this winn , and quicken our hearts with all readinesse , and thankfullnesse to receive him when hee comes to worke in our soules , considering , that Christ hath such a care of us by himselfe , his Ministers , and the motions of his Spirit , who joynes with his Ministrie ; let not us therefore be carelesse of our owne soules ; but let it moove our hearts to melt to him . The motives may be seene more in the particular compellations , Open to mee my Sister , my Love , &c. My Sister . This was spoken of before in the former verse . The Church of God is Christs Sister and Spouse , we are knit to him both by Consanguinitie , and by Affinitie . The neerest as●initie is Marriage : and the neerest Consanguinitie is Sister . So that there are all Bonds to knit us to Christ ; Whatsoever is strong in any bond , he knits us to him by it . Is there any love in an Husband , a Brother , a Mother , a Friend , in an Head to the members ? in any thing in the world ? Is there any love scattered in any relation , gather it all into one , and all that love , and a thousand times more then that , is in Christ in a more eminent manner , therefore he stiles himselfe in all these sweet relations , to shew that he hath the love of all , will a Sister shut out a Brother , when the Brother comes to visit her , and doe her all good ? is this unkindnesse even in Nature to looke strangely upon a man that is neere a kin , that comes and saith , Open to mee my Sister ? If the Sister should shut out the Brother , were it not most unnaturall ? And is it not monstrous in Grace ? when our Brother comes for our good , and in pittie to our soules to let him stand without doores ? Remember that Christ hath the same affections , to account us Brothers and Sisters now in Heaven , as he had when hee was upon the Earth , For after his resurrection ( saith he to his Disiciples ) I goe to my God , and to your God , to my Father , and to your Father ; hee calls himselfe our Brother , having one common Father in Heaven , and one Spirit , and one inheritance , &c , This is a sweet relation , Christ beeing our Brother , his heart cannot but melt towards us in any affliction . Ioseph dissembled a while out of politicke wisedome , but because hee had a Brothers heart to Benjamin , therefore at last hee could not hould , but melted into teares , though hee made his countenance , as though he had not regarded . So our Ioseph now in Heaven , may seeme to withdraw all tokens , and signes of Brotherly love from us , and not to owne us , but it is onely in shew , hee is our Brother still , his heart first or last , will melt towards his Bretheren to their wonderfull comfort . My Sister , &c. My Love. That word we had not yet . It is worthy also a little standing on ; for all these foure words bee ( as it were ) the attractive cords to draw the Spouse , not onely by shewing what hee had suffered , but by sweet titles , My Love , My Dove . What had Christ no love but his Spouse ? did his love goe out of his own heart to her ( as it were ? ) It is strange , yet true , Christs love is so great to his Church and Children , and so continuall to it , that his Church and People and every Chirstian soule is the seate of his love , That love in his owne breast beeing in them , they are his love , because hee himselfe is there , and one with them . Hee loves all his Creatures , they have all some beames of his goodnesse , Which hee must needes love , therefore hee loves them as creatures , and as they be more or lesse capable of a higher degree of goodnesse ; but for his Church and Children , they are his love indeed . But what is the ground of such love ? 1. Hee loves them at hee beholds them in his Fathers choise , as they are Elected of God , and given unto himselfe in Election : Thine they are thou gavest them mee ; Christ looking on us in Gods Election and choyce , loves us . 2. Againe , Hee loves us , because he sees his owne Graces in us , he loves what is his in us . Before we be actually his , he loves us with a love of good will , to wish all good to us ; But when we have any thing of his Spirit , that our natures are altered and changed , he loves us with a love of the intimatest friendship ; with the love of an Head , Husband , Friend , and what we can imagine ; hee loves his owne Image . Paul saith , That the Wife is the glorie of her Husband ; because what soever is in a good Husband , the Wife expresseth it by reflection . So the Church is the glory of Christ , shee reflects his excellencies , though in a weake measure , they shew forth his Vertues or prayses , as Peter speakes , thus hee sees his owne Image in her , and the Holy Ghost in his Church , hee loves her , and these in her : so as whether we regard the Father , or himselfe , or his Spirit , the Church is his Love. If we consider also what he hath done and suffered for her , wee may well say the Church is his love . Besides the former favours , ( not to speake of Election , hee choosed us before we were ) In time hee did choose us by actuall Election by which he called us : we had an existence , but we resisted , he called us when we resisted ; and then also he justified us , and cloathed us with his owne Righteousnesse , and after feedes us with his owne Bodie . As the soule is the most excellent thing in the world , so he hath provided for it the most excellent ornaments . Jt hath foode and ornaments proportionable . What love is this , that he should feede our soules with his owne Bodie , and cloathe us with his owne Righteousnesse . Hee loved mee ( saith Paule ) what was the effect of his love ? Hee gave himselfe for mee . Hee gave himselfe both that wee might have a Righteousnesse to cloathe us with in the sight of God , and he gave himselfe , that he might be the bread of life , My flesh is meate indeed , and my bloud is drinke indeed . The guiltie , the selfe accusing soule feedes upon Christ dying for its sinnes . Againe , Revel . 1. 6. you have his love set forth , Hee loved us , and how doth he witnesse it ? Hee hath washed us with his owne bloud , and hath made us Kings , and Priests , &c. the like you have , Ephes. 5. Hee loved us , and gave himselfe a swee●e Sacrifice to God for us . When this world is at an end , we shall see what his love is ; hee is not satisfied , till we be all in one place . What doth he pray for to his Father , Ioh. 17. 24. Father I will , that those whom thou hast given me be with me where I am , &c. runne through all the whole course of Salvation , Election , Vocation , Justification , Glorification , you shall see his love in all of them . But it were an infinite argument to follow , to shew the love of Christ , which is beyond all knowledge , and it is too large for us to know all the dimensions of it , to see the height , breadth , depth , and length of it , which wee should ever thinke speake and meditate of , because the soule is then in the most fit temper to serve , love , and glorifie God , when it is most apprehensive of his great love . This phrase imports diverse things , That there is not saving love to any out of the Church , which is his love . It is ( as it were ) confined in the Chruch , as if all the beames of his love met in that center , as we see when the beames of the Sunne meete in a glasse , they burne , because many are there united . So in the Church all his love doth meete . Then the Church is his love also , Because whatsoever shee hath or hopes for , is from his love , and is nothing but his love . The Church as it is a Chruch is nothing but the love of Christ. that there is a Church so endowed , so graced , so full of the hope of glorie , it is out of his love . And for the properties of it . It is a free love , a pr●venting love ; he loved us before ever we could love him ; he loved us when we resisted him , and were his enemies . It is a most tender love , as you have it Isa. 49. 15. C●n a mother forget her sucking child , if she should yet will not I forget thee ? thou art written on the palmes of my hands , &c. He hath us in his hart , in his eye , in his hand , in a mothers hart , and beyond it ; he hath a tender eye and a powerfull hand to maintaine his church . It is a most transcendent , and carefull love , all comparisons are under it . And it is a most intimate invinsible love , that nothing could quench it , as we se heere the Church droupeth , and had many infirmities , yet she is Christs love , so that the love of Christ is a kinde of love that is unconquerable , no water will ever quench it , no sinne of ours , no infirmitie ; So as it is very comfortable that the Church considered under infirmities is yet the love of Christ , I sleepe , but my hart waketh , yet Christ comes with my love , my dove , &c. But what cannot Christ see matter of weakenesse , sinfullnesse , hatred , and dislike in the Chruch ? Oh yes , to pitty , helpe , and heale it , but not at all to diminish his love , but to manifest it so much the more . His love is a tender love , sensible of all things wherewith we displease him , yet it is so invincible and unconquerable , that it overcomes all . Againe he sees ill indeed in us , but he sees in us some good of his owne also , which moves him more to love , then that that is ill in us , moves him to hate , for what he sees of ours , he sees with a purpose to vanquish , mortifie , and ea●e it out ; the Spirit is as fire to consume it , He is as water to wash it , but what he sees of his owne , he sees with a purpose to encrease it more and more , and to perfect it , therefore he says my Love , notwithstanding that the Church was a sleepe . This therefore serves greatly for our comfort , to search what good Christ by his Spirit hath wrought in our harts , what faith , what love , what sanctified judgement , what fire of ●oly affections to him , and to the best things , O let us value our selves by that that is good , that Christ hath in us . We are Christs love notwithstanding we are sleepie , if we be displeased with this our state , that as Christ dislikes it , so if we by the Spirit dislike i● , the matter is not what sinne we have in vs ; but how we are affected to it . Have we that ill in us , which is truly the griefe of our harts and soules , which as Christ dislikes , so we abhorre it , and would be purged , and ridd of it ; and it is the griefe of our harts and soules , that we cannot be better , and more lovely in Christs eye ? then let us not be discouraged . For Christ estemes of his Church highly , even as his very love , even at that time when she was sleepie . And may ●each us in time of temptation not to hearken to Sathan , who then moves us to looke altogether upon that which is naught in us , thereby to abate ●ur love to Christ and our apprehension of his to us ; for he knowes if we be sensible of the love of Christ to us , we shall love him againe . For love is a kinde of fire , an active quality , which will set us about glorifying God , and pulling downe Sathans kingdome ; As we say in nature ( fi●e doth all ) what worke almost can a man worke without fire , by which all instruments are made and heated &c. So grace doth all with love ; God first doth manifest to our soules his love to us in Christ , and quicken us by his Spirit , witnessing his love to us wherewith he warmes our harts , kindles and insta●●es them so with love , that we love him againe , which love hath a constraining sweet violence to put us upon all duties , to suffer , to do , to resist any thing . If a man be in love with Christ , what will be harsh to him in the world ? the divell knowes this well enough , therefore one of his maine engines , and temptations is to weaken our harts in the sence of Gods love and of Christs . Therefore let us be as wise for our soules as he is subtill , and politique against them ; as watchfull for ou● owne comfort , as he is to discomfort us , and make us despaire . Let us be wise ●o gather all the arguments of Christ love , that we can . But how shall we know that Christ loves us in this peculiar manner ? First , Search what course he takes and hath taken to draw thee neerer unto him ; he chastiseth every one that he loveth . Seasonable corrections sanctified is a signe of Christs love , when he will not suffer us to thrive in sinne , when we cannot speake nor doe amisse ; but either he lasheth us in our conscience for it , and by his Spirit checks us , or else stirrs up others , one thing or other to make us our of love with sinne . Againe , we may gather Christs love by this , if we have any love to divine things and can set a great price upon the best things , upon the word , because it is Christs word ; upon grace , prizing the image of Christ , and the new creature , when we can set an high value upon communion with Christ , the sence of his love in our hearts and all spirituall prerogatives , and excellencies above all things , this is an excellent argument of Christs love to us , Our love is but a reflection of his , and therefore if we have love to any thing that is good , we have it from him first . If a wall that is cold become hot , we say , the Sunne , of necess●ry must shine on it first , because it is nothing but cold stone of it selfe . So if our hearts , that are naturally cold be heated with the love of divine things , certainely we may say , Christ hath shined here first : for naturally our harts are of a cold temper , there is no such thing as spirituall love growing in our natures and harts . You have many poore soules helped with this , who cannot tell whether Christ love them or noe , but this helpes them a little , they can find undoubted arguments of their love to Christ , his Image and servants , and of relishing the word , though they find much corruption ; and this their love to divine things tells them by demonstrations from the effects , that Christ loves them , because there is no love to divine , and supernaturall things without the love of Christ first . And the graces in our hearts , they are love tokens given to the spouse . Common favours he gives , as Abraham gifts to his servants and others , but speciall gifts to his spouse , if therefore there be any grace , a tender and soft heart , a prizing of heavenly things , love to Gods people and truth , then we may comfortly conclude Christ loves us , not only because they are reflections of Gods love , but because they are iewels and ornaments that Christ onely bestowes upon his spouse , and not upon reprobates , such pretious iewells as these . By discovering his secrets to us , for that is an argument of love . Doth Christ by his Spirit discover the secret love the hath borne to us before all worlds ? doth he discover the breast of his father , and his owne heart to us ? this discovery of secret affections , of intire love sheweth our happiestate ; for that is one prerogative of freindship , and the cheefest discovery of secrets , when he gives us a particular right to truthes , as our owne , that we can goe challenge them , these are mine , these belong to me , these promises are mine , this discovery of the secret love of God , and of the interest we have in the promises , is a signe that Christ loves us , and that in a peculier manner we are his love . Let us be like our blessed Saviour , that where wee see any saving goodnesse in any let us love them : for should not our love meete with our Saviours love . Shall the Church of God be the love of Christ , and shall it be our hatred ? Shall a good christian be Chists love , and shall he be the object of my hatred and scorne ? can we imitate a better patterne ? O let us never thinke our estate to be good , excepet every child of God be our love as hee is Christs love . Can I love Christ , and cannot I love him in whom I see Christ ? It is a signe that I hate himselfe , when I hate his Image . It is to bee wondered at that the Divell hath prevailed with any so much , as to thinke they should be in a good estate , when they have hearts rising against the best people , and who as they grow in grace , so they grow in there dislike of them . Is heere the Spirit of Christ ? And let them likewise be here reproved , that are glad to see any Christian hault , slip , and goe awry . The best Christians in the world have that in part , which is wholly in another man ; he hath flesh in him . Shall we utterly distaste a Christian for that ? The Church was now in a sleepie condition , and yet notwithstanding Christ takes not the advantage of the weakenesse of the Church to casheere , and to hate her , but he pitties her the more , and takes a course to bring her againe into a good state and condition . Let us not therefore be glad at the infirmities and failings of any , that discover any true goodnesse in them ; it may be our owne case ere long , it casts them not out of Christs love , but they dwell in his love still , why should we then cast them out of our love and affections ? Let them be our love still , as they are the love of Christ , notwithstanding their infirmities . The end of the Sixt Sermon . THE SEVENTH SERMON . CANT . V. II. III. My Love , my Dove , my Vndefiled : for my head is filled with dew , and my locks with the dropps of the night . I have put of my coate , how shall I put it on ? I have washed my feet , how shall I defile them ? Hat the life of a Christian is a perpetuall conflicting , appeares evidently in this Booke , the passages whereof joyned with our owne expe●iences , s●●fici●ntly declare what combats , Tryalls , and temptations the Sa●●ts are subject unto after their new birth and change of life , now up , now downe , now full of good resolutions , now againe sluggish and slow not to be waked , nor brought forwards by the voice of Christ , as it was with the Church here , shee will not out of her sleepe to open unto Christ , though he call and knocke , and stand waiting for entrance . She is now desirous to pittie her selfe , and needs no Peter to stirre her up unto it , the flesh of it selfe is prone enough to draw backe , and make excuses to hinder the power of grace from its due operation in us . She is layed along ( as it were ) to rest her ; yet is not she so asleepe , but shee discernes the voice of Christ , but up and rise she will not Thus we may see the truth of that speech of our Saviour verified , That which is borne of the flesh is flesh , and that which is borne of the Spirit is Spirit . The flesh pulls her backe , the Spirit would raise her up to open to Christ , he in the meane while makes her inexcusable , and prepares her by his knocking , waiting and departing : as for a state of further Humiliation , so for an estate of further Exaltation . But how lovingly doth he speake to her ? Open unto me my Love , Hee calles her my Love , especially for two respects ; partly because his love was setled upon her , it was in his owne breast , but it rested not there , but seated it selfe upon , and in the heart of his spouse , so that shee became Christs love . Wee know the heart of a lover is more where it loves , then where it lives , ( as we use to speake ) and indeed , there is a kind of a going out ( as it were ) to the thing beloved with a heedlesnesse of all other things , where the affection is in any excesse , it carries the whole soule with it . But besides this , when Christ saith my love , he shews , that as his love goes , and plants , and seates it selfe in the Church , so it is united to that , and is not scattered to other objects . There are beames of Gods generall love scattered in the whole World , but this love , this exceeding love , is onely fastened upon the Church . And indeed there is no love comparable to this love of Christ , which is above the love of Woemen , of Father , or Mother , If we consider what course he takes to shew it ; For there could be nothing in the world so great to discover his love , as this gift , and gift of himselfe , And therefore hee gave himselfe ( the best thing in Heaven or in Earth ) withall to shew his love , The Father gave him , when he was God equall with his Father , he loved his Church , and gave himselfe for it ; how could he discover his love better , then to take our Nature to shew how he loved us ? how could he come neerer to us , then by beeing incarnate , so to be bone of our bone , and flesh of our flesh , and tooke our nature to shew how he loved it . Love drawes things neerer wheresoever it is ; It drew him out of Heaven to the Wombe of the Virgin , there to be incarnate , and after that , when he was borne not onely to be a man , but a miserable man , because we could not be his spouse unlesse he purchased us by his death . Wee must be his spouse by a satisfaction made to Divine Iustic● . God would not give us to him , but with salving his Iustice. What sweete love is it to heale us not by searing , or lancing , but by making a plaister of his owne bloud , which he shed for those that shed his in malice and hatred . What a wondrous love is it , that he should powre forth teares for those that shed his bloud , O Ierusalem , Ierusalem , &c. that he prayed for those that persecu●ed him ? and what wondrous love is it now that he sympathizeth with us in Heaven , accounting the harme that is done to the least member he hath , as done to himselfe ? S●●l S●●l why persecutest thou mee ? and that he should take us into one Body with himselfe , to make one Christ ? and he doth not content himselfe with any thing he can doe for us here , but his desire is that we may be one with him more and more , and be for ever with him in the heavens , as you have it in that excellent prayer . I●hn . 17. 24. Now this should stirre us up to be fully perswaded of his love , that loves us so much . Christs love in us , is as the loadstone to the Iro● , our hea●ts are heavy and downwards of themselves . We may especially know his love by this , that it drawes us upwards , and makes us heavenly minded , it makes us de●ir● further and further communion with him , still there is a magneticall attractive force in Christs love , wheresoever it is , it drawes the heart and affections after it . And we may know from hence one Argument to proove the stability of the Saints , and the immortality of the soule , because Christ calles the Church his love . The want of love againe ( where it is intire , and in any great measure ) is amiserie . Christ therefore should suffer , if those he hath planted his love upon , whom he loves truely , either should fall away for ever , or should not be immortall for ever . Christ will not loose his love ; and as it is an argument of persevering in Grace ; So is it of an everlasting beeing that this soule of ours hath , because it is capable of the love of Christ , seeing there is a sweete union , and communion betweene Christ and the soule . It should make Christ miserable ( as it were ) in Heaven , the place of happinesse , if there should not bee a meeting of him and his spouse , there must therefore be a meeting , which marriage is for ever , that both may be for ever happy one in an other . Let us often warme our hearts with the consideration hereof , because all our love is from this love of his . Oh the wonderfull love of God , that both such ●ranscendent Majesty , and such an infinite love should dwell together . ( We say ) Majesty and love never dwell together , because , Love is an 〈◊〉 of the soule to all services . But herein it is false , for here Majesty and L●ve dwell together in 〈◊〉 heart of one Christ , which Majesty hath stooped as low , as his Almightiy power could give leave . Nay it was an Almigity power , that hee could stoope so low and yet be God keeping his Majesty still . For God to become man , to hide his Majesty for a while , not to be know●e to be God , and to hide so farre in this nature , as to die forus . What an Almighty power was this , that could goe so low and yet preserve himself● God still , yet this we see in this our blessed Saviour , the greatest Majesty met with the greatest abasement that ever was , and all out of love to our poore soules . There was no stooping , no abasement that was ever so low as Christ was abased unto us , to want for a time even the comfort of the presence of his Father . There was an union of Grace , but the union of solace , and comfort , that he had from him was suspended for a time , out of love to us , for he had a right in his owne Person to be in Heaven presently . Now for him to live so long out of Heaven , and oft times , especially towards his suffering to be without that solace ( that he might be a sacrifice for our sinnes ) to have it suspended for a time , what a condescending was this ? It is said , Psal. 113. 6. that God stoopes To behold the things done here below . It is indeed a wondrous condescending , that God will looke upon things below ; but that hee would become man , and out of love to save us , suffer as he did here , this is wondrous humility to astonishment . We thinke humility is not a proper grace , becomming the Majesty of God ; so it is not indeed , but there is some resemblance of that grace in God , especially in Christ , that he should to reveale himselfe , vaile himselfe with flesh , and all out of love to us , The consideration of these things are wondrous effectuall , as to strengthen Faith , so to kindle Love. Let these be for a taste to direct our meditations herein . It followes . My Dove . We know when Christ was baptised , the Holy Ghost appeared in the shape of a Dove ( as a symbole of his presence , ) to discover thus much , That Christ should have the propertie and disposition of a Dove , And be meeke and gentle . For indeed he became man for that end to be a mercifull Saviour . Learne of me , for I am meeke and lowly . And I will not quench the smoaking flaxe , nor breake the bruised reede , &c. said he , and therefore the Spirit appeared upon him in the shape of a Dove . As likewise , To shew what his office should be ; for even as the Dove in Noahs Arke was sent out , and came home againe to the Arke with an Olive branch , to shew that the waters were abated : So Christ was to preach deliverance from the deluge of Gods anger , and to come with an Olive leafe of peace in his mouth , and reconciliation , to shew that Gods wrath was appeased . When he was borne , the Angels sung , Glory to God on high , on earth peace , and good will towards men : Now as Christ had the Spirit in the likenesse of a Dove , So all that are Christs , the spouse of Christ , have the disposition of Christ , that Spirit that framed him to be like a Dove , frames the Church to be a Dove , as the oyntment that was powred on Aarons head , it ran downe upon the lowest skirts of his garments . Now the Church is compared to a Dove ; partly , for the disposition that is and should be in the Church resembling that creature . And partly also , For that the Church is in a mournfull suffering cond●tion . 1. For the like disposition as is found in a dove . There is some good in all creatures , there is no creature but it hath a beame of Gods Majesty , of some Attribute , but some more then others . There is an Image of vertue even in the inferiour creatures . Wherefore the Scripture sends us to them for many vertues , as the sluggard to the Ant , and indeed we may see the true perfection of the first Creation , the state of it more in the creatures then in our selves , for there is no such degeneration in any creature as there is in man. Now that which in a Dove the Scripture aimes at , Wee should resemble a Dove in , is his meekenesse especially . The Church is meeke both to God and Man , not given to murmurings and revengement ; meeke , that is , I held my tongue without murmuring ( as it is in the Psalme ) I was dumbe , &c. which is a grace that Gods Spirit frames in the heart of the Church , and every particular Christian , even to be meeke towards God by an holy silence ; And likewise towards men to put on the Bowells of meekenesse , as we are exhorted , Collos. 3. 12. As the elect of God put on the Bowells of meekenesse , and compassion , &c. Hereby we shall shew our selves to be Christs , and to have the Spirit of Christ. And this grace disposeth us to a neerer communion with God then other graces : it is a grace , that God most delights in , and would have his spouse to be adorned with , as is shewed , 1. Pet. 3. 4. where the Apostle tells woemen , it is the best Jewell and ornament that they can weare , and is with God of great price . Moses we reade , was a mighty man in prayer ; and a speciall meanes to helpe and fit him thereunto , was because he was the meekest man on earth . And therefore , Zeph. 2. 1 , 2. Seeke the Lord seeke meekenesse . And it fitts a man for communion with God. For God resisteth the proud , and giveth grace to the meeke and humble . It is a grace that empties the soule of selfe conceit , to thinke a mans selfe unworthy of any thing , and so makes it capacious , low , and fit for God to fill with a larger measure of his Spirit ; it takes away the roughnesse and swelling of the soule , that keepes out God and grace , therefore in that grace wee must especially be like this meeke creature , which is no vindicative creature , that hath no way to revenge it selfe . Againe it is a simple creature without guile , it hath no way to defend it selfe , but onely by flight . There is a simplicity that is sinfull , when there is no mixture of wisdom in it . There is a simplicity , that is a pure simplicity , and so God is simple , which simplicity of God is the grou●d of many o●her attributes . For t●er●po● hee is Eternall , because there is nothing co●trarie in him , there is no mixture in him of any thing opposite , so th●t is a good simplicity in us , when there is no mixture of fraude , no duplicity in the soule ; A double hearted man is inconstant and unstable in all his wayes . Now simplicity as it is a vertue , so we must im●tate the Dove in it , for there is a sinnefull Dove-like sillynesse . For Hosea . 7. 11. Ephra●m is said there to be like a silly Dove without heart , they call t● Egipt , they goe to Assiria , There is a fatall simplicity usually going before destruction , when wee hate those that defend us , and account them enemies , and relie more upon them that are enemies indeed then upon friends . So it was with Ephraim before his destruction , he was a silly Dove without heart , he called to Egypt and went to Assyria ( false friends ) that were enemyes to the Church of God ; yet they trusted them more then God or the Prophets . Men have a world of tricks to unde●mine their friends , to ruine them , and to deserve ill of those that would with all their hearts deserve well of them , when yet in the meane time they can gratifie the enemy , please them and hold correspondencie with them , as heere Ephraim did . Ephraim is a silly Dove , &c. This therefore is not that which wee must aime at , but to be simple and children concerning evill , but not in ignorance and simplicitie that way . Againe , this creature is a faithfull creature , that is mainely here aimed at ; it is faithfull to the mate , So the Christian soule by the Spirit of God , it is made faithfull to Christ , it keepes the judgement chast , is not tainted with errors and sinnes , hee keepes his affections chast likewise , sets nothing in his heart above Christ , whom hath hee in Heaven but him , and what is there in Earth hee desires beside him . You know in the Revelation , the Spouse of Christ is brought in like a Virgin contracted , but the Romish Church like a whore . Therefore the Church of God must take heed of the Roman Church , for that is not a Dove , wee must be Virgins , who must keepe chast soules to Christ , as you have it Reve. 14. 4. Those that follow the Lamb , wheresoever hee goeth , they have not defiled themselves with woemen , the meaning is spirituall , namely that they have not defiled themselves with Idolatry and spirituall fornication : they have chast hearts to Christ. So in this respect they resemble the Dove ; These therefore that draw away from the love of religion to mixture , to be meretrices , and harlots in religion , they are not Christs doves , as farre as they yeeld to this , it is an argument that they have false hearts ; Christs Church is a Dove , she keepes close and inviolate to him . Againe , This creature is of a neate d●sposition , it will not lodge where it shall bee troubled with stench , and annoyed that way , and likewise feedes neately on pure graine , not upon carrion , as you see in the Arke , when the Raven was sent out it lights upon carrion , of which there was then plenty , and therefore never came into the Arke againe . But the Dove , when she went out would not light upon carrion , or dead things ; and so finding noe fit food came backe againe to the Arke . So the Christian soule in this respect is like a Dove , that will not feed upon worldly carrion , or sinnefull pleasures , but upon Christ and spirituall things . The soule of a carnall , and a naturall man useth to feed upon dust , earth and earthly things , when the soule of a true Christian , that hath the taste of Grace , feedes n●atly , it will not feed on that which is base and earthly , but upon heavenly and spirituall things . It is Gregaria avis , a bird that loves commu●ion and fellowship , as the Prophet speakes , Who are those that flocke to the windowes as Doves , for so they use to flocke to their houses by companies . So the children of God love the communion and fellowship one of another , and keep severed from the world , as soone as ever they are seperated from it ; delighting in all those of the same nature . Doves will consort with Doves , Christians with Christians and none els● , they can relish no other company , these and such like properties may profitably bee considered of the D●ve . The much standing ●pon these were to wrong the intendment of the Spirit of God ; to neglect them altogether , were as much . Therefore wee have touched upon some properties onely . Now For the sufferings of the Church it is like a Dove in this . The Dove is molested by all the Birds of prey , it being the common prey of all other ravenous birds . So the poore Church of God is persecuted and molested , Oh that I had wings like a Dove , &c ( saith holy David ) It is an old speech , and is for ever true , That Crowes and such escape better then Doves . The punishment that should light on Ravens oft times it lights on Doves , thus Gods Dove , Gods Church is used . But , What defence hath Gods poore Church ? why no defence . But First , flight , even as the Dove hath nothing but flight , it hath no tallents to wound , but it hath flight , so we are to fly to God as to our mountaine , fly to the Arke that God may take us in . The Church of God hath no other refuge but to be housed in God and Christ , he is our Arke . Secondly , and to mourne as Hezekiah saith of himselfe . Isay. ●8 . Hee mourned as a Dove , and chat●er●d like a Crane . The state of the Church of God is like the Turtles , to mourne in all afflictions , desertions , and molestations of wicked men , to mourne to God who heares the bemonings of his owne Spirit in them : and woe to all other birds , the birds of prey , when the Turtles doe mourne ( because of their cruelty ) it is a presage of ruine to them , when they force the Turtle to sorrow , and mourning . And then Thirdly , they have another refuge besides flight and mourning , which is to build high from v●rmin● that would otherwise molest them . Instinct teacheth them thus to escape their enemies by building high , and so to secure themselves . So there is in Gods childeren a gratious instinct put , an Antipathie to the enemies of it , which tends to their safetie , in that they mingle not themselves with them . And likewise , God breeds in them a familiaritie with himselfe , and stirrs them to build in him as on a rocke , to be safe in him . But you will object , If the Church of God bee his Dove , why is it so with it as it is , that God should suffer his love and his Dove , and his turtle thus ( as it were ) to bee preyed upon . Give not the soule of the Turtle to the beasts ( saith the Psalmist ) If the Church were Gods Dove he would esteeme more of it then hee doth , ●nd not suffer it to bee persecuted thus ? God never forsakes his Dove , but is an Arke for it to fly to , a Rocke for it to build on , The Dove hath alwayes a refuge in God and in Christ in the worst times ; You have a notable place for this . Psal. 68. 13. Though you have lyen among the po●s ( that is ) smeared , and sullied ; yet they shall bee as the wings of a Dove covered with silver and her feathers with yellow gold , when ●he almighty scattered Kings in it , it was white as the snow in Salmon . So though the Church of God lies among the pots a while all smeared , and soiled , and sullied with the ill usage of the world , yet as long as it keepes it selfe a Dove , unspotted of the filth of the world and sinne , though it bee smeared with the ill usage thereof , we see what God promiseth heere ; Yet shall they bee as the wings of a Dove covered with silver and her feathers with yellow gold . So God will bring forth his Dove with glory out of all these abasements at length . So much for the title of Dove . It followes My Vndefiled . Vndefiled is a high word to be applied to the Church of God here , for the Church groning under infirmities to be counted perfect and undefiled : but Christ who judgeth aright of his Church , and knowes best what she is ; Hee yet thus judgeth of her . But , How is that ? The Church is Vndefiled ( especially ) in that it is the Spouse of Christ and cloathed with the robes of his Righteousnesse . For there is an exchange so soone as ever we are united to Christ , our sinnes are upon him , and his Righteousnesse is made ours ; and therefore in Christ the Church is undefiled . Christ himselfe the second Person is the first lovely thing next the Father , and in Christ all things as they have relation to Him are loved , as they are in Him. Christs humane Nature is next loved to the second Person , it is Vnited , and is first pure , holy , and beloved , Then because the Church is Christ misticall , it is neere to him ( and in a manner ) as neere as that sacred Body of his , both making up one Christ mysticall , And so is amiable , and beloved even of God himselfe , who hath pure eyes : yet in this respect lookes upon the Church as Vndefiled . Christ and his Church are not to be considered as two , when we speake of this undefilednesse , but as one . And the Church having Christ with all that is Christs , they have the field , and the pearle in the field together , and Christ giving himselfe to the Church , he gives his Righteousnesse , his perfection , and holines , all is the Churches . But how can it be the Churches , when it is not in the Church , but in Christ ? It is safe for the Church that it is in Christ who is perfect , and Vndefiled ; for us to make us appeare so : and so it is in Christ the second Adam for our good : it is not in him as another person ; but it is in him , as the Churches Head , that make both one Christ. The hand and the foot see not ; but both hand and foot have benefit by the eye that sees for them . There is no member of the body understands , but the head does all for them . Put the case we have not absolute Righteousnesse , and undefilednesse in our owne Natures and persons inheering in us . Yet we have it in Christ that is one with us , who hath it for our good . It is ours ; For all the comfort , and good that we may have by it , and thereupon , The Church in Christ is undefiled : yea even then when it feeles its own defilements . And here ariseth that wondrous contradiction that is found in a beleevers apprehension . The nature of faith is to apprehend Righteousnesse , in the sence of sinne , Happinesse , in the sence of misery , and favour in the sence of displeasure And the ground of it is ; Because that at the same time , the soule may be in some measure defiled in it selfe , and yet notwithstanding be undefiled in her head and husband Christ. Hence the guilty soule , when it feeles corruption and sinne , yet notwithstanding doth see it selfe holy , and cleane in Christ the head , and so at once there is a conscience of sinne , and no more conscience of sinne , as the Apostle saith , Heb. 10. 2. when we believe in Christ , and are purged with his bloud , that is , there is no more guilt of sin binding over to eternall damnation , yet notwithstanding alwayes there is a conscience of sinne , for we are guilty of infirmities , And if we say we have no sinne we lie and deceive our selves . But , How can this be that there should be conscience of sinne , and no conscience of sinne , a sinner , and yet a perfect Saint and undefiled ? The Conscience knowes its owne imperfection , so it is defiled , and accuseth of sinne : And as it lookes to Christ so it sees it selfe pure , and purged from all sinne ; Here is the conquest , fight , and the victory of Faith in the deepest sence of sinne , pollution and defilement in our selves ; at the same time to see an absolute , and perfect Righteousnesse in Iesus Christ. Herein is even the triumph of Faith whereby it answers God. And Christ who sees our imperfections , ( but it is to purge and cleanse them away , not to damne us for them ; ) at the same time hee sees us in his owne love , cloathed with his Righteousnesse , as one with himselfe indowed with whatsoever he hath , his satisfaction and obedience being ours , as verily as any thing in the world is . Thus hee lookes on us , and thus faith lookes upon him too , and together with the sight , and sense of sinne , at the same time , it apprehends Righteousnesse , perfect Righteousnesse , and so is undefiled . This is the maine point in Religion , and the comfort of Christians to see their perfection in Christ Iesus , And to be lost in themselves ( as it were ) and to be onely found in him , not having their owne Righteousnesse , but the Righteousnesse of God in him . This is a mistery which none knowes but a beleeving soule ; none see corruption more , none see themselves freed more , they have an inward sight to see corruption , and an inward faith to see God takes not advantage at it . And surely there can be no greater honour to Christ then this , In the sence of sin , of wants , imperfections , staines , and blemishes , yet to wrap our selves in the righteousnesse of Christ God-man , and by faith beeing thus covered with that absolute Righteousnesse of Christ , with boldnesse to goe cloathed in the garments of this our elder Brother , to the throne of grace , This is an honour to Christ , to attribute so much to his Righteousnesse , That being cloathed therewith , we can boldly breake through the fire of Gods justice , and all those terrible attributes , when we see them all ( as it were ) satisfied fully in Christ. For Christ with his righteousnesse could goe through the justice of God , having satisfied it to the full for us . And we being cloathed with this his Righteousnesse and satisfaction may goe through too . But besides that there is another undefilednes in the Church , in respect to which she is called undefiled , that is , in pur●ty of disposition , tending to perfection . And God respects her according to her better part , and according to what hee will bring her in due time . For we are chosen un●o perfection , and to be holy in his fight , and perfectly holy , undefiled and pure , we are not chosen to weake beginnings . In choosing us , what did God ayme at ? Did hee ayme at these imperfect beginnings to rest there ? No , we were elected and chosen to perfection ; For as it is in this naturall life , God purposed that we should not onely have all the limbes of men , but grow from infancie to activenesse and perfection ; As God at first intended so much for our bodies , no question hee intends as much also for the soule , that we should not onely have the lineaments of Christianity , a sanctified judgement with affections in part renewed ; But hee hath chosen us to perfection by degrees . As the seed first lyes rotting in the ground , then growes to a stalke , and then to an eare ; So Gods wisedome shines here by bringing things by degrees to perfection , and undefilednesse . His Wisedome will have it thus , or else his Power might have it otherwise , because he will have us to live by Faith , to trust his mercy in Christ , and not to the undefilednesse that is begunne in us , but to admire that which wee have in Christ himselfe . And indeed it is the character of a judicious beleeving Christian soule , that he can set a price , and value the Righteousnesse of Christ out of himselfe , labouring , living and dying to appeare in that , and yet to comfort and sustaine himselfe during this Conflict and Sight betweene the flesh and the Spirit , that in time this inherent Grace shall be brought to perfection . And Christ hee lookes upon us as he meanes to perfect the worke of Grace in us by little and little , as he meanes to purge and cleanse us , as Ephes. 5. 26 , 27. The end of Redemption is , that he might purge his Church , and so never leave it , till he have made it a glorious Spouse in Heaven . He lookes upon us , as we shall be ere long , and therefore we are said , To be dead to sinne while we are but dying to it . And ( saith he ) You have cruc●fied the flesh with the affections , and lusts thereof , when we are but crucifying it ; but it is said so , Because it is as sure to be done , as if it were done already . As a man , when he is condemned , and going to his execution , he is a dead man ; So there is a sentence passed upon sinne and corruption , it shall be abolished and die . Therefore it is dead in sentence , and is dying in execution . It is done , They that are in Christ have crucified the flesh with the lusts thereof . It is as sure to faith as if it were done already . So wee are said to fit in heavenly places with Christ , wee are with him already . For Christ having taken us so neere in affection to himselfe , he will never leave us , till he have made us such , as hee may have full contentment in , which is in Heaven ; when the contract betweene him and us shall be fulfilled in consummation of the marriage . Thus faith lookes , and Christ lookes thus upon us . Which should comfort us in weakenesse , that God regards us not in our present imperfections , but as he means to make us ere long . In the meane time that hee may looke upon us in love , he lookes upon us in the obedience of his sonne , in whom whatsoever is good shall be perfected at the last . What should wee doe then , if Christ doth make his Church thus , his Love , his Dove , his Vndefiled , by making his love to meete in it as the center thereof , whereunto hee doth confine all his love ( as it were ) wee should confine our love to him againe , and have no love out of Christ , since hee hath no love out of us ; There should bee an everlasting mutu●ll shining , and reflection betweene him and the soule . Wee should laie open our soules to his love ; ( as indeed hee desires especially the communion of our affections , ) wee should reflect love to him againe . This perpetuall everlasting entercourse betweene Christ and his Spouse , is her maine happinesse heere , and her eternall happinesse in heaven ; In looking on him who hath done so much for us , hee shines on us , and wee looke backe againe upon him . Doth Christ love us so intimately● , and so invincibly , that no indignities nor sinne could overcome his love , which made , that hee endured that which hee hates most , to become sinne for us , nay the want of that , which was more to him , then all the world , the want of the sence of the favour of God for a time , My God my God , why hast thou forsaken me● ? Hath Christ thus infinitly loved us , and shall not wee backe againe make him our love ? In their degree the Saints of God have all done so . It was a good speech of Ignatius the Martyr , My love Christ was crucified . So a Christian should say , My love was crucified , my love dyed , my love is in heaven ; And for the things on earth I love them , as they have a beame of him in them , as they leade mee to him ; But he is my love , there my love is pitched , even upon him , this is the ground of these Scripture phrases , But our conversation is in heaven from whence wee looke for the Saviour , the Lord Iesus Christ , &c. and set your affections on the things that are above . Why ? Christ our love is there , the soule is more where it loves , then where its residence is . It dies ( as it were ) to other things , and lives in the thing it loves , therefore our thoughts and affections , our joy and delight should bee drawne up to Christ , for indeed his love hath such a magneticall attractive force , that where it is , it will draw up the heavie iron , the grosse soule , and make it heavenly , for there is a binding , a drawing force in this excellent affection of love . My love , my Dove , &c. There are all words of sweetnesse , he lobours to expresse all the affection hee can , for the conscience , is subject to upbraid and to claimour much , so that there must bee a great deale of perswasion to still the accusing conscience of a sinner , to set it downe , make it quiet , and perswade it of Gods love . Therefore hee useth all heavenly Rhetoricke to perswade and move the affections . In this that the Church is undefiled in Christ , Let us learne when afflicted in conscience not so much to judge of our selves by what we feele in our selves as by what faith suggests . In Christ therefore let us judge of our selves by what wee are as in him : Wee are poore in our selves , but have riches in him ; wee die in our selves in regard of this life , but wee have a life in him , an eternall l●fe , and wee are sinners in our selves , but wee have a Righteousnesse in him whereby wee are righteous in his sight . Wee are foolish , unskillfull , and ignorant in our selves , but hee is our wisdom in all whatsoever is amisse in us . Let us labour to see a full supplie of our wants made up in Christ , this is to glorifie God as much as if wee could fulfill the law perfectly . If wee were as undefiled as Adam was , wee could not glorifie God more , then when wee finde our selves , and our conscience guiltie of sinnes , yet thus by the Spirit of God to go out of our selves , and to see our selves in Christ , and thus to cast our selves on him , imbrace him , and take that guift of God given us , Christ offered to us , because God so commands , wee honour God more , then if wee had the obedience that Adam had at first before his fall . For now in the covenant of Grace , hee will bee glorified in his mercy , in his forgiving , forbearing , rich transcendent mercy , and in going beyond all our unworthinesse and sinnes , by shewing that there is a Righteousnesse provided for us , the Righteousnesse of God●man , whose obedience and satisfaction , is more then our disobedience , because it is the d●sobedience of man onely , but his Obed●ence and Righteousnesse is the Obedience , and Righteousnesse of God-man , so it satisfieth divine justice , and therefo●e ought to satisfie Conscience to the full , our faith must answer Christs carriage to us , we must therefore account our selves in him undefiled , because he accounts us so , not in our selves , but as we have a beeing in him , we are undefiled . Againe see here Christ accounts us ( even in regard of habituall grace ) undefiled , though we have for the present many corruptions . Let us therefore learne a lesson of moderation of so excellent a teacher ▪ let us not be ashamed to learne of our Saviour . What spirit shall wee thinke they have , that will unchurch Churches , because they have some defilement and unbrotherly bretheren , accounting them no Churches , no Bretheren , because they have some imperfections . Why hath not Christ a quarrell to the Church then ? is hee blind ? doth his love make him blind ? No , hee seeth corruption , but hee seeth better things , somewhat of his owne that makes him overlooke those imperfections , because they are such as hee meanes to mortifie , subdue , weare away , and to fire out by the power of his Spirit , which as fire shall wast all those corruptions in time . So it is with the Church ; put the case , she hath some corruptions , that it be not with her , as it should be , yet shee is a Church notwithstanding . The Church of Corinth ( we see ) Paul stiles them Saints , and Bretheren with all those sweet names , notwithstanding they had many corruptions among them . Wee have a company of malignant spirits worse then these a great deale , Atheisticall persons that have no Religion at all , who out of malice and envie watch for the halting of good Christians , who can see nothing but defilement in those that have any good in them , nothing but hypocrisie , mopishnesse , all that is naught , who if they can devise any blemish , put it upon them , whereas Christ sees a great deale of ill in the Church , but he sees it to pardon , subdue , and to pitty the Church for it , extolling and magnifying it's goodnesse . What spirits are those of , that watch to see imperfections in others , ( that their hearts tell them are better then they , ) that they may onely disgrace them by it : for goodnesse they will see none . And lik●wise , It should teach us not to wrong our selves with false judgement . Wee should have a double eye , one eye to see that which is amisse in us , our owne imperfections , thereby to carry our selves in a perpetuall humility : but an other eye of Faith , to see what we have in Christ , our perfection in him , so to account of our selves , and glory in this our best beeing , that in him wee have a glorious beeing , such an one whereby God esteemes us perfect , and undefiled in him onely . The one of which sights , should inforce us to the other , which is one end , why God in this world leaves corruption in his children . Oh , since I am thus undefiled shall I rest in my selfe ? Is there any harbour for me to rest in mine owne Righteousnesse ? O no , it drives a man out of all harbour ; Nay , I will rest in that Righteousnesse , which God hath wro●ght by Christ , who is God-Man , That will indure the sight of God , beeing cloathed with which , ● can indure the presence of God. So , this sight of our owne unworthinesse , and wants , should not be a ground of discourageme●●t , but a ground to drive us perfectly out of our selves , that by faith we might renew our title to that Righteousnesse , wherein is our especiall glory , Why should w● not judge of our selv●● as Christ doth ? Can we see more in our selves , then hee doth ? yet notwithstanding all he sees , hee accounts us as Vndefiled . Againe , ●ince hee accounts us undefiled , because hee meanes to make us so , and now lookes on us , as we shall be ▪ In all our ●oyles , and infirmities , let us comfort our selves , it shall not thus be alwayes with us . O , this 〈◊〉 of mine shall fall and fall still , and shall d●●ay as Sauls house , and the Spirit at the last shall conquer in all this . I am not chosen to this beginning , to this conflicting course of life : I am chosen to triumph , to perfection of Grace , this is my comfort . Thus we should comfort our selves , and set upon our enemies , and conflict in this hope of victory , I shall 〈◊〉 the 〈◊〉 of my selfe at the last . Jm●erfection should not discourage , but comfort us in this world ; wee are chosen to perfection ; L●t us still re●oyce in that we are chosen to Sanctification , which is a little begunne , being an earnest of other bl●ssings ; let us not rest in the pledge or in the earnest , but labour for a further pledge of more strength , and grace ; For 〈…〉 have the Spirit of Christ , will strive to be as much unspotted , and as heavenly as they can ; To fit themselves for that heavenly Condition as much as may bee ; when , because they canno● be in heaven , yet they will converse there , as much as they can ; and because they cannot be with such company altogether , they will be as much as may be , labouring as they 〈…〉 to be that which they shall be hereafter . Imperfection contents them not ; and therefo●re they pray still in the Lords prayer , Thy kingdome come . While there is any imperfection , their hearts are inlarged more and more , nothing contents them but perfection . And indeed God accounts us thus u●spotted for this end , because hee would incourage us , Where hee sees the will and indeavour hee gives the title of the thing desired . Verse . 3. I have put of my coate , how shall I put it on ? I have washed my feete , how shall I defile them ? Here is an ingenious confession made by the Church of her owne untowardnesse , notwithstanding all Christs heavenly Rhetorick and perswasion that hee did use ; yet shee drawes backe , and seemes to have reason so to doe . I have put my coate , how shall I put it on againe to let thee in , I have washed my feete , &c. It is a phrase taken from the custome of those hot countries , wherein they used to wash their feete . I have washed my feete , ●ow shall I defile them to rise and open the doore to thee ? There is a spirituall meaning herein , as if shee had said , I have some ease by this sleepie profession , some freedome from evill tongues , and some exemption , and immunity from some troubles I was in before . I was then perhaps too indiscreete , now wilt thou call me againe to those troubles , that I have wisely avoyded ? No , I have put of my coate , how shall I put it on ? I have washed my feete , how shall I defile them ? I affect this estate very well ; I am content to be as I am without further troubling of my selfe ; Thus the Church puts of Christ. This I take to be the meaning of the words , That which is observiable is this : That it is not an easie matter to bring the soule & Christ together into neere fellowship . We see here how the Church drawes back , for , the flesh moves either not to yeeld at all to duty , or to be cold , uncertaine , and unsetled therein . The flesh knowes that a neere communion with Christ cannot stand with favouring any corruption , & therfore the flesh will doe something , but not enough , it wil yeeld to something , but not to that that it should doe , to that communion and fellowship that we ought to have with Christ. To instance in some particulars , as a rule and measure to somewhat of which we should be . A Christian life should be nothing but a communion , and entercourse with Christ. A walking in the Spirit ; and to be spirituall , and to savour the things of the Spirit altogether , hee should studie to adorne his profession by a lively and cheerefull performance of dutie : And be exemplarie to others ; and should be in such a frame , as he should walke continually in the comforts of the Holy Ghost undismayed , and undaunted , And abound in the fruits of the Spirit , and doe all the good he can wheresoever hee comes , Hee should keepe himselfe unspotted of the world , goe against the streame , and be-continually in such a temper , as it should be the joy of his heart to be dissolved , and to be with Christ. One might go on thus in a world of particulars , which would be too long . If we could attaine to this excellency , it were an happy life , a Heaven upon Earth , this wee should ayme at . Will the flesh indure this , thinke you ? No , it will not ; Which you shall see more particularly in this next Observation , which is , That One way , whereby the unregenerate part in us hinders this communion with Christ , and the shining of a beleever in a christian course , Is by false pretences , reasons and excuses . I have washed my feete , I have put of my coate , &c. The flesh never wants excuses and pretences ( there was never any yet came to hell , but they had some seeming pretence for their comming thither ) to shift and shuf●●e off duties , there was never yet any carelesse sinnefull course but it had the flesh to justifie it with one reason or other ; and therefore it is good to understand the Sophysticall shifts of the flesh , and pretences and shewes which it hath , and as it is good to know the truth of God , and of Christ revealed in his word , so is it to know the falsenesse and deceitfullnesse of our owne hearts , they are both mysteries almost alike , hard to be knowne . Labour wee then more and more to know the falsehood of our owne disposition , and to know the truth of God , To give instance in a f●w p●rticulars . You s●e in the Church the difficulty of her comm●●●on with Christ comes from the idle pretences and excuses sh● hath . Every one hath his sev●●●ll pre●●xts , as his state and condition is . Wee thinke wee should be loosers , if wee give our selves to that degree of goodnesse which others doe , whereas God doth curse those blessings which men get with neglect of duty to him . If wee seeke first the Kingdome of Heaven , all other things that are good for us , shall be cast upon us . Thou shalt loose the favour of such a one ▪ Never care for that favour thou canst not keepe with Gods favour , the favour of man is a snare , take heed of that favour that snares thee , thou loosest their favour and company , but thou gainest the favour of Christ , and company of Angells . But they will raile on thee and reproach thee with thy old sinnes . Care not , God will doe thee good for that , as David said , when Shemai cursed him . But I shall loose my pleasure ? O but such pleasures end in death ; they are but pleasures of sinne for a season , and thou shalt not loose by the change , the wayes of wisdome are pleasant wayes , one day religiously spent in keeping of a good conscience , what a sweet farewell hath it ? Ioy is in the habitation of the Righteous . It becomes the Righteou● to be j●yfull . How ever outwardly it seemes yet there is a Paradise within . Many such objections the flesh makes , some take scandall at the prosperity of the wicked , and affliction of the Saints , and from hence take occasion to ro● in their dreggs of sin , but what saith Christ , Happy is the man who is not offended in m●e . As for the prosperity of the wicked , envy them not , they stand in slippery places , and flourish like a greene bay tree , but presently they vanish . Take no offence at them nor at the crosse , looke not at this , but at the ensuing comfort . Blessed are they that suffer for Righteousnesse sake , binde such words to your he●d as your crowne , Go● reserves the best comforts to the worst times , his people never find it otherwise . I but if I be thus precise , the times are so bad , I shall be alone . Complaine not of the times when thou makest them worse , thou shouldest make the times better , the worse the times are , the better be thou , for this is thy glory to be good in an evill generation . This was Lots glory . Paul tells what ill times they were , But saith hee , Our conversation is in Heaven , from whe●ce wee looke for a Saviour : What brings destruction on Gods people , but their joyning with the wicked . When they joyned with the children of men , then came the flood , these and the like pretences , keepe men altogether from goodnesse , or else from such a measure , as may bring honour to God and comfort to themselves . Or if men be great , why this is not honourable to do thus , as you know what Michall said to David , How glor●ous was the King of Israell this day ? like a foole , &c. To attend upon the word of God with reverence , to make conscience of Religion , O it stands not with greatnesse &c. But the Spirit of God answereth this in him , I will yet be more vile for God. It is a mans honour heere to stand for God , and for good things , and it is our honour , that God will honour us so much . Those likewise that are worldly have excuses also ; alas I must tend my calling , and they have Scripture for it to . He● that provides not for his family is worse then an Infidell , as if God had set up any callings to hinder the calling of Christianity , as if that were not the greatest calling , and the best part that will abide with us forever , as if it were not the part of a Christian to redeeme time from his calling to the duties of Christianity . I have no time ( saith the worldling ) what will you have mee to do ? why what time had David when hee meditated on the Law of God day and night ? hee was a King , the King is bound to study the Scriptures . And yet whose imployment is greater , then the imploiment of the cheife Magistrate ? And thus every one as their state and condition is , they have severall pretences and excuses . Those that are young , their excuse is , we have time enough for these things hereafter . Others as those that were negligent to build the second Temple , The time is not yet say they ; when as the uncertainty of this life of ours , the weightinesse of the businesse , the danger of the custome of sinne , the ingaging of our hearts deeper and deeper into the world , makes it a more difficult thing to be a Christian. It more and more darkens our understanding the more we sinne , and the more it estrangeth our affections from good things the more wee have run out in an evill course . Time is a speciall mercy , but then thou hast not time onely but the meanes , good company , and good motions , thou mayest never have such a gale againe , thy heart may be heardned through the deceitfulnesse of sinne . Againe , who would want the comforts of Religion for the present , ( as Austin saith ) I have wanted thy sweetenesse too long . What folly is it to want the sweetenesse and comfort of Religion so long as we may have it . Some others pretend , The uncomfortablenesse of Religion , I shall want my comforts , when as indeed there is no sound comfort without having our hearts in a perfect communion with Christ , walking with God , and breaking of from our evill courses . What is the reason of discomforts , unresolvednesse , and unsetlednesse ? when we know not where we are , whether we goe , or what our condition is , unsetlednesse breedes discomfort , and indeed there is no pleasure so much , as the pleasure that the serving of God hath with it . As the fire hath light and heate alwayes in it , so there is no holy action that we performe throughly , but as it hath an increase of strength , so there is an increase of comfort and joy annexed to it . There is a prese●t reward annexed to all things that are spiritually good : they carry with them present peace and joy , the conscience hath that present comfort , which consumes all discouragements whatsoever , as is alwayes found in the experience of that soule , that hath wonne so much of it selfe , as to breake through discouragements to the practise of holy duties . Beleevers have a joy and comfort , that others know not of : an hidden kind of Manna , and contentment . These , and a thousand such like discouragements men frame to themselves . My health will not serve : I shall indanger my life ; There is a Lyon in the way , ( saith the sluggard ) who with his excuses thinks himselfe wiser , then the wisest in the Citty ; There is none so wise as the sluggard ; for belly pollicie teacheth him a great many excuses , which he thinks will goe for wisedome ; because by them he thinks to sleepe in a whole skinne ; Hee is but a sluggard for all that , and though hee plead Yet a litle while , P●vertie , not onely outward , but spirituall poverty and barrennesse of soule will come upon him , as an armed man , and leave him destitute of grace and comfort , when he shall see at the last what an evill course of life hee hath led , that hee hath yeelded so much to his lazy flesh to be drawne away by discouragements from duties , that he was convinced were agreeable to the word . Now , what may bee the grounds and causes of these false Pre●●noes and Excuses , which hinder us from holy duties . There be many causes . First of all , one cause of this in us is this , Naturally so farre as we are not guided by a better spirit then our owne , we are inclined to much to the earthly present thi●gs of this life , because they are present , and pleasant ; and we are nuzled up in them , and whatsoever pulls us from them is unwellcome to us , this is one ground . Againe , Ioyne with this , that , Naturally since the fall , the soule of man having lost wisdome to guide it to that which is truly good , hath wit enough left to devise untoward shifts , to excuse that which is evill . In this fallen estate the former abilities to devise things throughly good , is turned to a matter of untoward wit joyned with shifting . God made man right but he hath sought out many inventions . Carnall witt , serves carnall will very well : and carnall lusts never want an advocate to plead for them , namely carnall reason . From the bent therefore of the soule to ill things , Pleasure , Ease , and Honour , ( such a condition as pleaseth the outward man since the fall ) the bent and weight of the soule goeth this way , together with wit : having lost the Image of God in holy wisdome , there is shifting . This is a ground also why delayes are joyned with shifts . Againe , there is another ground , that Corrupt Nature ( in this like the Divell and sinne ) which never appeare in their owne colours , sets a man on this way . Who would not hate the divell if he should appeare in his owne likenesse ? or sinne if it should appeare in his owne colours ? and therefore wit stretcheth it selfe to finde out shifts . For sayes the heart , unlesse there be some shifts and pretences to cover my shame , I shall be knowne to bee what J am indeed , which J would be loath were done : I would have the sweet , but not the shame of sinne , the credit of Religion , but not put my selfe to the cost which commeth with true Religion , to deny my selfe . Corrupt courses never appeare in their owne colours , they are like the Divell for this . And then againe , Naturally there is a great deale of Hypocrisie in us ; wee may doe duties to satisfie Conscience ( for somewhat must be done , ) to heare now and then , reade and come to prayer betwixt sleeping and waking ( yawning prayers ) when we can doe nothing else ; somewhat must be done , conscience else will cry out of us that we are Atheists , and shall be damned : some slubbering service must be done therefore . Yet notwithstanding herein is our hypocrisy , that we cannot bring our hearts to do it , as it should be done to purpose , for though it be true that there is much imperfection in the best actions , the best performances , yet this is hypocrisie when men doe not doe it as God may accept it , and as it may yeeld themselves comfort . The heart drawes backe : duties it will and must doe , but yet will not doe them as it shall have comfort by them . This is inbred in the heart naturally , conscience forceth to doe something , though the slesh and corruption pulls backe . This is the disposition of all men , till they have got the victory of their owne Atheisticall hearts . And then againe ▪ Another ground may bee this , a false conceit of God , and of Christ ; that they will take any thing at our hands , because wee love our selves , and thinke that wee doe very well , wee thinke that God is such a one as wee are , as it is Psal. 50. 21. Thou thoughtest that I was like unto thee , &c. that God will be put off with any thing , and any excuse will serve the turne . You have not a swearer , a filthy carelesse person , But hee thinkes God is mercifull , and Christ dyed for sinners : and I was provoked to it , &c. still hee thinkes to have some excuse for it , and that they will stand good with God. This Athe●sme is in us naturally , and when wee are palpably to blame in the judgment of others and our selves in our sober witts ▪ yet wee put more ignorance and carelesnesse on God then on our selves . Tush , God regards it not , it is the times , I would bee better : It is company whom I must yeeld unto &c. They thinke God will accept these things from them But one maine ground thereof is , The scandalls that wee meet withall in the world ; which ( indeed ) is a ground , because our owne false hearts are willing to catch at any thing . You see ( say they ) these men that make profession of Religion what they are ( and then the divell will thrust some Hypocrisie into the profssion of Religion ) and they judge all by one or too ( and will bee sure to doe it ) therein stands their ingenuity , and if they can see any infirmity in them that are incomparably better then themselves , Oh they are safe , heere is warrant enough to dislike Religion and all good courses ; because some doe so and so , as if the course of Religion were the worse for that . Thus they wrap themselves in those excuses , as men doe there hands to defend them from pricks . This is the vile poyson of our hearts that will bee naught , and yet notwithstanding will have reason to be so . The speech is , wicked●esse never wanted pr●texts : which as it is true of great wickednesse , much more is it of that which goes in the world for drowsie lukewarme profession , under which many sincke to Hell , before they are aware . They never want reason and pretexts to cover their sinne , there is a mint and forge of them in the soule , It can coyne them suddenly . Thus wee see our wits doe serve us excellently well , to lay blocks in our owne way to hinder us from Heaven ; we are dunces and dull to doe any thing that is spiritually good , whereof we are incapable . But if it be to lay blocks in our owne way to Heaven , to quarrell with God and his Ordinances , with the doctrine of salvation , with the instruments , teachers and those that leade us a better vvay , that our vvit vvill serve for . But to take a course to doe us good another day , to lay up comforts in vvhich vve might end and close up our dayes , there vve are backvvard , and have shift upon shift . This is added for the further explication of it : because of the necessity of the poi●t . For , except our hearts be discovered to us , we shall never know what Religion meanes , save to know so much as may through the winding , turning , shifting , and falshood of our owne Nature , bring us to hell : Wherein we are worse enemies to our selves then the Divell is , who could not hurt us , unlesse we did betray our selves . But hee hath factours in us to deale for him , our owne carnall wit and affection , they hould correspondencie with him , whence all the mischiefe that he doth us , is by that intercourse that our nature hath with Sathan , That is the Dalilah which betrayeth all the Sampsons ( sound vvorthy Christians in the vvorld ) to their spirituall enemies . The refore , vve can never be sufficiently instructed , vvhat a vile nature vve have so opposite to Religion , as farre as it is saving . Corrupt nature doth not oppose it so farre as it is slubbered over , but so farre as may bring us to that state vve should be in . vve● have no vvorse enemies then our ovvne hearts . Therefore let us vvatch over our selves continually , and use all blessed meanes appointed of God whereby vve may escape out of this dangerous sleepie disposition of soule , vvhich cost the Church so deare , as wee shall heare ( God vvilling ) hereafter . The end of the seventh Sermon . THE EIGHTH SERMON . CANT . V. III. I have put of my coate , how shall I put it on ? I have washed my feet , how shall I defile them ? WEE are now by Gods assistance to speake of the remedies against the lazie distempers we are prone unto in Spirituall things , where we left off the last day . What course should we take then to come forth from this distempered lasinesse , That wee may attaine a spirituall tast and relish of heavenly things , so as not to loath religious exercises : or delay and put them off with excuses . First of all , Resolve not to consult with flesh and blood in any thing ; For it alwayes counsells us for ease , as Peter cou●selled Christ , Master pitty thy selfe . So wee have a nature in us like unto Peter , spare , favour , pity thy selfe . Like Hevah , and Iobs w●fe , wee have a corrupt nature that is alwayes solliciting from God , and drawing us unto vanity . Take heed of cou●selling with flesh and blood ; for if men were in a citty invironed round about with enemies would they consult with them what they should doe for defence of the citty ? were it not a mad part ? and is it not a greater madnesse when Christians will consult with flesh and blood what they should do in duties of obedience , which will alwayes put us upon tearmes of ease , the favour of men , content and the like , which if a man yeeld to , hee shall never enter into heaven . Take heede therfore of consulting with our enemy , seeing Sathan hath all the correspondency hee hath by that enemy which wee harbour in our bossome . In which case the hurt hee doth us by his sophistry comes by our selves , wee betray our selves by our carnall reason , whereby Sathan mingleth himselfe with our imaginations and conceits . Let us therefore beware wee listen not to the counsell of flesh and blood , especially when the matter comes to suffering once , for there of all other things flesh and blood doth draw backe . ▪ Every one hath a Peter in himselfe , that saith , Spare thy selfe ; Thou art indiscreet to vent●re thy selfe ●pon this and that hazard . But where the judgment is convinced of the goodnesse of the cause , whether it bee Religion or Iustice , ●or the first or for the second table that matters not ; If the judgment be convinced of the thing ; then consult not with flesh and blood what●oever the suffering be . It is not necessary , that we should live in riches , honours , pleasures and estimation with the world . But it is necessary wee should live honest men , and good Christians . Therefore when flesh and blood objecteth in this kind , consult not with it . First , Because it is an enemy , and therefore is to be suspected and neglected ; Secondly , Because it is said , Flesh and Blood shall not inherit the kingdome of Heaven . And therefore we should practise that first lesson in Religion , Heavenly wisdome ; To ayde us wherein , Christ ( knowing what an enemy wee are to our selves in the wayes of God ) saith , Let a man deny himselfe , and take up his Crosse and follow mee , there is no following of Christ , considering that our flesh is so full of cavills and excuses , unlesse we practise that heavenly lesson of Christ , to denie our selves , our whole selfe , our wit and reason in the matters of God : our will and affections . Say nay to all the sluggishnesse of the flesh ; silence all presently , as soone as ever they discourage thee from holy wayes . Consider whence they come ? which is enough : from Gods and our enemie ; and the worst enemie wee have that lyeth in our owne bosome . And to inable us the better , marke what Paul saith , Wee are no more debtors to the flesh , &c. We owe nothing to it ; I owe not such obedience , such subjection to the flesh and carnall reason : I have renounced it long since . What am I abnoxious to a man unto whom I owe no service . Wee owe the flesh no service or obedience , what shall we yeeld to that which wee have long since renounced . And withall , In Spirituall courses , let us arme our selves with resolution : First , conclude Is it so or not so , let our judgements be convinced ; for , Resolution is a disposition arising from the will immediately , but it is of the will , by sound judgement convinced of the goodnesse of the thing , after which the will resolves . Get resolution from soundnesse of conviction , that such things are good , and that they are best for us , and best for us at this time , the sooner the better : that there is an absolute necessitie to have them , and that they are everlastingly good : O these considerations will put us on amaine to obtaine the same . It is our duty , and we shall sinne against God , against our Conscience , against the Spirit of God , and against others ( that take like liberty by our examples ) Jf we yeeld to our base lusts and suggestions in this kinde . And to helpe Resolution the more , let us have before our eyes , the examples of Gods worthies , who ( like unto Davids worthies , who brake through the Host of the Philistims for water ) Have in all ages broken through all discouragements , and made a conscience more to please God , to hould communion and fellowship with Christ , then to hold any correspondencie with the World , Looke to Blessed Paul , What doe yee vexing of me and breaking my heart ? I am ready not onely to goe to Ierusalem , but to die for Christs sake . And looke to Christ , how hee shakes of Peter , Get thee behind mee Sat●n , &c. Looke to Moses , how he shooke off all the solicitations of a Court ; Because hee had an eye to the recompence of the reward . Looke to Ioshua , I and mine house will serve the Lord. Let others of the world doe what they will : If others will goe to the Divell let them , for my selfe , I and my house , ( those that I have charge of ) will serve the Lord. This was a noble resolution which was in good Nehemiah , Shall such a man as I flie ? what shall J flie ? shall I doe this ; yeeld to this base discouragement ? shall J discourage others ( like those spies of Canaan ) by mine example ? Hence it is that Heb. 11. In that notable Chapter , That little booke of martyrs , after the catalogue of those worthies set downe there , that which we are exhorted and pointed to in the beginning of the next chapter , is unto the practise of the like vertues , In imitation having before us , such a Cloude of witnesses , wherewith beeing compassed , the exhortation is , Let us therefore shake off every thing that presseth downe , and the sinne that hangeth so fast on , &c. as the Cloude was a guide to them to Canaan out of Egypt ; so the Cloude of good examples , is as it were a light to goe before us to the heavenly Canaan . In this case above all , let us looke to Christ , Who is the author and finisher of our Faith. This will make us breake through discouragements and resolve indeed . What could hinder him ? his love is so fiery , that nothing could hinder him to come from Heaven to the Wombe of the Virgin , from thence to the Crosse , and so to the grave , to be abased lower then ever any creature was . His love to us so carried him through all discouragements and disgraces . Consider him , who endured such speaking against of sinners . The consideration of Christs love , and example will carry us through all discouragements whatsoever . And further , Let us be able by sound reasons to justifie the wayes of God , and 〈◊〉 answer cavills , to give account of what we doe to our selves and others , With reasons why wee sanctifie the Sabboth , have such Communion with God in Prayer , Neglect the fashions of the world , &c. To have reasons ready from Scripture , is an excellent thing , when we are able to justifie whatsoever we doe by the Word , against all the quarrells of our owne hearts and others . When we are led to doe things onely b● the example of others , or by respects , then we are oft times put to it on the suddaine by temptations : being not able to justifie what we doe . Let us labour therefore to doe things upon good grounds , and be able to justifie al● the waies of Religion , as they are easily justified , for nothing in this world stands with so much reason , as exactnesse in the waies of God , There is so much Reason for nothing in the world , as to be not onely Christians , but exact Christians , as Paul ●aith to Agrippa , would to God you were not almost , but altogether as I am , saving these bonds . To make conscience of all waies and courses , it stands with the most reason of the world , so to justifie Religion by reasons unanswerable , that may set downe corrupt nature , and stop the mouth of the divell himselfe : and herein let us propound found and strong Questions to our selves often ; are those things ( that I am mooved to do ) good ? or are they not ? If they be good , why doe I not doe them ? If they be bad , why doe I doe them at all ? If they be good , why doe I stick at them ? how doe I proove them to bee good ? have alway ready some Scripture , or reason from thence which is as good . The reasons of the word are most divinely strong , let them be ready against all Objections whatsoever , as against sleight oathes thinke of that of Christ , that we must give an account for all idle words : how much more for Atheisticall oathes : so against grosser sinnes learne reason ; a civill man , an Heathen would not doe thus . So also when the flesh mooveth us to any backwardnesse in religious courses , let us have some Scripture ready , or Reasons deducted from it . As , From the Dignity of our Profession , from the great Hopes we have to be glorious another day . And reason the matter , how doth this that I am mooved to suite with my Hopes and expectation to come ? how furthers it my journey homewards ? And consider this likewise ; That no excuse will serve the turne at the day of judgement , but such an one as ariseth from as invincible infirmity , or an unremoovable impediment . such an excuse taken from an invincible infirmity , may then serve the turne . As , when we cannot possibly doe a thing , from impediments that all the meanes in the world cannot remoove . As a poore man cannot be liberall , &c. Excuses also fetcht from impossible impediments , as from invincible weakenesse may availe , if a man have an infirme body , that he cannot doe that which another man can : these excuses , with a gratious God will serve the turne ; which are not so much excuses , as a just plea. But otherwise , our untoward excuses will not serve the turne . What hindered them in the Gospell who were invited to the Supper ? Excuses from Oxen , Wives , &c. Was it not lawfull to buy Oxen ? and was it not lawfull for the married to take content in a wife ? another had married a wife ; were not all these things lawfull ? very lawfull ; The Farme hurts not , if it hinder not , no● the Wife , Oxen nor any thing : but in this case when we regard these things more then the invitation to come to the feast of holy things , heere is the malice of the divel , which brings that dolefull message ; They shal never taste of my feast . There is such an infinite disproportion , betweene the good of Religion , Peace of Conscience , Ioy in the Holy Ghost here , and Heaven and Happinesse hereafter ; and betweene any thing in this world , that to alleadge any hinderance wherby we cannot keep a good conscience , and preserve assurance of salvation , is most extreame folly & Atheisme . I beleeve not a better life ( the disproportiō being so great betweene the state of this life and a better ) if I fetch excuses from the things of this life , to keepe me from Religion , the Feare of God , and working out my salvation with feare and trembling . These excuses will not serve the turne , not onely with God at the day of judgement : but also our owne consciences will tell us , that we are Hypocrites to make such or such a plea. Therefore when men become false , thereby to provide for wife or children , and take corrupt courses to keepe them from Religion , with pretext of their callings ( least they should loose one day in ●eaven ) this imployment cannot prosper , which sleights over duties under false pretences . O! they can toile for the pelfe of the world , but for matters of their soules , they turne off all shamefully , as if there were not a God to judge them , a Heaven to reward them , or a Hell to punish them . Will such excuses serve the turne ? O no , they cannot with conscience , much lesse with God the Judge who is greater then our conscience . This is another way to cut off these idle cavills , to consider that these excuses cannot serve the turne , neither to comfort conscience in this world , nor to uphold us in our plea at the day of judgement , Remember that . And then againe , Let us inure our selves to beare the yoake of Religion from our youth , which will make it easie afterwards . It were an excellent thing if those who are young ( in the prime of their yeares ) would inure themselves to the exercise of Religion , this would make it easie unto them ; to reade the Word of God , to open their spirits unto him in Prayer . It may please God hereby ( though they be negligent herein ) yet they may be called to Religion . But for an old man there is much worke to doe to reade , to get any thing into his braine , when his memory is pestered with other things , and corrupt nature in him is armed with a world of excuses , that might have beene prevented by a timely and seasonable training up in a course of Religion . Prophane young persons know not what they doe when they put off Religion . Have they excuses now , they will have many more hereafter , when Satan and corruption will be much stronger . O let them beare the yoake of Religion , that is enure themselves to duties that become Christians , which may facilitate and make it easie and pliable , that it may not bee harsh to our nature . If a man doe not heare , pray and reade , he can never have Faith , Grace , Knowledge , Mortification of corruption ( wherein Religion stands ) but because these lead to duties that are hard to nature , and harsh , it is wisedome to inure young ones thereto betimes , that having used themselves to these preparing duties , they may be the more fitted for the essentiall ones . That having things in the braine by reading and hearing , Grace may bee wrought in the heart , it being a more easie passage from the braine to the heart . When a man is converted it is an easie matter to bring it from the braine unto the heart , whereas a man that hath beene negligent in his youth , must then be instructed in the Principles of Religion . Therefore , it is a miserable case ( though men be never so politique in the world ) to have beene negligent herein till age . It breeds a great deale of difficulty to them ere they can come to be in such a state as a Christian should be in . Remember this therefore , to doe as Paul adviseth Timothie a young man , to exercise himselfe in Godliness● , it is a good thing for all that are young to exercise themselves to all duties of Religion , or else pretences will grow up with age , whereby they will be indisposed every day more then other . Experience shewes it generally , wee may beleeve it : if we will not , we shall finde it hereafter too true by woefull experience . And then againe , by little and little , not onely to be enured to the yoake of Religion , but likewise to endure difficulties , opposition and hardship ; as the Apostle stands upon it to Timothie , To indure hardship and afflictions from the beginning . If the thing be good and warra●●able , neglect the speeches of the world : what are the speeches of a company of men in the state of nature , in their miserable condition , to regard them so as not to endure hardship , in such things , of the goodnesse whereof we are convinced ? But in these daies men take up a delicate profession of Religion , men will be Religious , but they will suffer nothing , not a taunt or a scoffe , they will part with nothing , be at no losse ; suffer no crosse , be at no paines with Religion further then may stand with all earthly content of this world . This delicate profession ( if any thing among us ) threatneth the remooving of the Gospell , and blessed truths we enjoy , because we will not part with any pleasure now . How will they suffer afflictions for the Gospell ( if such times come ) that will not part with a vaine oath , a corrupt fashion of life , a superfluity , that wil not part with a rotten unsavourie discourse , which discovereth a rotten spirit and infecteth others . Heere is a profession of Religion indeed , that cannot have so much masterie of the corrupt heart , as to denie and overcome it selfe in things that are grossely ill . How will a man part with his blood and life , that will not part with things that hee should part withall , not onely with something to the poore and to good uses ; but to part with some sinfull course of life and wicked and ungodly lusts that fight against the soule , who will not endure , not so much as a checke , who rather then they will goe under that censure wherewith the world is pleased to disgrace Religion , they will live and die like Atheists . This extreame tendernesse in the matters of God and of salvation , is the cause why many eternally perish . Againe , to cut of all vaine excuses : let us oft have in thought of our heart , what wee should be and what we should all aime at , and how farre we come all short of it ; a Christian that hopes of good of his Religion , should live by faith , and depend upon God in the use of lawfull meanes . If he be as he should be , he ought to walke with God , keepe his watch with him , and doe nothing unbeseeming the eye of God. When his corruption drawes him to be carelesse , then hee is not as he should be , for in a right temper , he ought to be fitted to every good worke , ready for all opportunities of doing any thing that is good : because the time of this life is the feeds-time , the time of doing good , the time of reaping is in the world to come ; when therefore the heart is shut when any opportunitie is offered of doing good , he may conclude , certainely , I am cold and dull , pretend what I will , I am not as I should be . A Christian ought to abound in the worke of the Lord , especially having such abundance of incouragements as wee have . What a world of incouragements hath a Christian ? there are none to those of Religion , from the inward content that it brings heere at the houre of death , and in Glory hereafter . When we are drawne to bee scantie , niggardly , and base to things that are good , surely , this is not as it should be , pretend what we will to the contrary , this is a fault . A Christian should at all times be fit to yeeld and to render up his soule unto God , because our life is uncertaine . When therefore , we are mooved by corruption to live in a state that we cannot abide to die in , because we are under the guilt of some sinne : then certainely pretend what we will , our state is so farre naught , as farre as there is unfitnesse and unwillingnesse to die . Let us have in the eye of our soule therefore , what a Christian should bee , aime at it , and think that when we stop at a lower measure and pitch ; that ( pretend what wee will ) all is but from carnall wit and policie , the greatest enemie that Religion hath . We pray in the Lords Prayer , Thy Kingdome come , thy will bee done in earth as it is in Heaven , great desires , and which should be the desires of all our hearts . But herein we play the Hypocrites , whilst wee pray thus that the Kingdome of God may come , that Christ may rule in our hearts over lusts and desires : yet notwithstanding we pretend this and that excuse , whereby we may be led with this and that lust , we crosse our own prayers : yet it sheweth what pitch we should aspire to , To sanctifie the Lord in our hearts , to delight in him , and trust in him above all . When wee doe not this , wee fall short of our owne prayers . And when we cannot bring our hearts to suffer , and to doe what God would have us to do , but are led away with our owne wills , wee are not as wee should be ; our wills should be conformable to Christs in all things , It is our prayer , and therefore we should ayme at it . Now , when flesh and bloud sets up a pitch of Religion , I am well enough : and yet prais , Hollowed be thy Name ; Thy Kingdome come , Thy will be done , &c. Such a man is an hypocrite ; for his prayer leades him further and further still till he come to Heaven , where is all perfection : untill when , our life is a life of indeavour and progresse . Though we be never so perfect , yet Christ may more rule and set up his Kingdome yet more in the heart , and further bring our will to his in all things : when flesh and bloud sets up cavills against this , we play the hypocrites with God and crosse our selves . Therefore , Let us justifie a measure of Religion beyond our present pitch whatsoever it is , justifie it more and more still . Thinke wee are never as we should be till we be in Heaven ; and never blesse our selves , but thinke that wee should alwayes be on the growing hand , and whatsoever excuse comes to hinder us from zealousnesse and earnestnesse ( though it carry a shew of reason in the profession of Religion : ) account it to come from our corrupt hearts . Againe , Remember to doe all things to God , and not to man in our Callings both of Religion , and in our particular Callings , and then whatsoever discouragement there is from men , we should not be discouraged . Wee shall heare men continually complaine of others , that they are unthankfull persons , and why should we doe any thing for them . Why ? doe it to God , If it fall within our callings let us doe justice and shew mercy : God will accept , though men doe not . It cutts of many discouragements in duties ; It is best to have Gods reward . In this world it is good to meet with naughty unthankfull persons , because else we should meet with all our reward here . It is good to doe somewhat for Gods sake , and for Religion , let people be as unthankfull as they will : to say , I did it not to you , but to God. If a man regard the discouragement of the world , he shall never doe that which is good , people in the world are so unthankfull and regardlesse to those that wish them best , and that doe best to them . But if a man doe a thing to God , and doe it out of dutie and conscience , he may hould on , have hee never so many discouragements in the world , he shall loose nothing , all shall be rewarded , and is regarded . Likewise be sure to carry this in minde , That sinne is the greatest evill , and grace and goodnesse the best thing in the world . Therefore , there is no excuse for sinne , from any thing in the world , for it is the worst thing in the world , which staines the soule , and hinders it from comfort . And for grace and goodnesse in the inward man , it is the best thing in the world , therefore , purchase this , though with disadvantage . It is best to avoyde sinne , though with enduring evill ; yea to avoide the least sinne , by enduring the greatest evill . It is wisedome to doe good with disadvantage , when the disadvantage is bounded onely in this life , the thing that I doe , beeing a thing which furthers my reckning at the day of account . Therefore , have this alway in consideration , whatsoever I suffer in this world , I will not sinne , this will cut off a world of excuses . Therefore , let us labour to cut off all cavills , and to arme our selves . It is the Apostle Peters exhortation , as Davids worthies brake through the pikes to fetch him water from the well of Bethlehem : so all Christian worthies that looke to be Crowned , let them be armed inwardly with resolution for good things , take up resolutions that they will doe it . As Paul tells his scholler Timothie of his purpose . Thou knowest my purpose , and manner of living : This is the manner of a Christian life : that this , I will not breake for all the world . So , there is a purpose of living honestly , a manner of life , not by starts , now and then to speake a good word , and to doe a good deed . But there is a purpose and manner of life for it , he resolves alwayes for the best things . And to this end begg of God his Spirit , which is above all impediments . The more Spirit the more strength and courage against impediments . The more wee attend upon holy meanes , the more spirituall and heavenly light and life is set up in the soule . The more Spirituall wee are , the more we shall tread under foot all those things that stand us and Heaven . Let us therefore labour more and more for the Spirit , and then wee shall offer an holy violence unto good things ; as it was said of Iohn Baptists time , The Kingdome of God suffered v●a●eace , men were so eager of it , as that they surprized it as a Castle , by violence . There is no way to take Heaven but by offering , violence to discouragement , corrupt on and whatsoever stands in the way , The violent onely takes Heaven by force . Now when wee are spirituall , wee shall not pretend , That there is a lyo● in the way , that there are difficulties , as the sluggard doth , that thinks himselfe wiser then many men who can render a reason : but wee shall goe boldly and couragiously on ; and know that there are more incouragements for good , and stronger , then the world hath allurements to bee naught , which are but for the present life , But wee have inward ones , which will hould out in the hower of death and after . Therefore , goe on boldly and resolutely in good things , alwayes remembring to beg the Spirit of God , that may arme our Spirits with invincible courage . Now the Spirit of God brings Fa●th with it , which is a conquering victorious Grace over the world , and sees him that is invisible ▪ which brings love also which is strong as death : wherewith the soule being warmed , It constraineth us , to doe duties in spight of all impediments ; the Spirit of God will strengthen our hope also of Heaven , which stre●gthens us against all discouragements which stand in our way ; For this hope is on greater and better grounds then discouragements are : and hee that giveth us this hope , will inable us to possesse it . Therefore labour First , to have a cleare understanding of the things of God , and of the excellency of them , for light will cause heate : Why did the Kingdome of Heaven in Iohn Baptists time suffer violence ? why were men then so violent to cleave unto Christ ? because from that time the Gospell was more clearely manifested . And heavenly truths the more they are discovered and layd open ( there is such an excellency in them ) the more they worke upon the heart and affections . Therefore , The Kingdome of Heaven suffered violence And where are people more earnest after good things , then in these places where the Evangelicall Truths of God are layed open most , there they breake through all discouragements whatsoever . And so , Labour for Faith to believe those truths : which is the most victorious and conquering Grace , that will carry us through all discouragements whatsoever , because it will set greater things before us , then the discouragements are . Are wee affraid of men ? Faith it sets Hell before us . Are wee allured by the world ? It sets Heaven before us . It conquers the world with all the discouraging temptations thereof . Are the discouragements from impossibilities ? O , It is hard , I cannot doe it . I but ( saith Paul ) I am able to doe all things through Christ that strengthens mee . There is a kinde of omnipotency in Faith , O woeman bee it unto thee as thou wilt . Wee have abundance of strength in Christ , Faith is but an emptie hand that goes to Christ to draw from him what it hath need of ; In Christ I can doe all things . So , To have our hearts warmed with love to him ; this Grace of the Spirit will make us passe through all discouragements , for , it hath a constraining power : The love of Christ constraines us ( saith the Apostle ) If our hearts once bee warmed with the love of Christ , this will make us to thinke nothing too deere for Christ , and will cut of all excuses and pretences whatsoever , which come from coldnesse of affection . Love is strong as death as we have it in this Booke , Much water cannot quench it . All oppositions and discouragements whatsoever , all the water which the Divell and the world hath or useth , cannot quench the heavenly fire of love , when it is kindled in any measure . What carried the blessed Saints and Martyrs of God in all times through the pikes of all discouragements ? The Spirit of God , by the Spirit of love , from a spirit of Faith , and heavenly conviction of the excellency and truth of the things : they saw such a light which wrought upon their affections , and carried them amaine against the streame , ( contrary to the streame of the times wherein they lived ) that the worse the times were , the better they were . And let us consider againe , That Christ will not be alwayes thus alluring us , that wee shall not alwayes have these incouragements , such truths and motions of Gods Spirit , as perhaps wee feele now . Therefore , when wee feele any good motion stirred up toward Christ , entertaine it presently , haply wee shall never heare of it againe , the longer wee deferre and put it of , the worse . As a man that is rowing in a boate , let him neglect his stroake , the neglecting of one may make him tug at it five or six times after to overtake those that are before him . So nothing is gotten by sloath and negligence , wee doe but cast our selves backe the more . And let us helpe our selves with setting the Glory to come before our eyes , with Moses to have a Patriarks eye to him that is invisible , to see a Countrey afarre off , Now , we are neerer salvation then when wee beleeved , let us helpe our backward soules this way : that so , having still Glory in our eyes , it may helpe us to goe through all discouragements whatsoever they bee . Wee know Zacheus , when hee was affraid that hee should not see Christ , went before the multitude ; and getting up upon the top of a Tree , thus help● himselfe . So doth Grace helpe it selfe by Glory . And so farre is Grace from objecting and pretending lets , as it makes supplies in Gods service : as David , who in this case , was pleased to bee accounted vile . Let us looke unto the Recompence of the reward , not to the present discouragements , but to the prize at the end of the race . What makes a souldier to fight hard for the victory in the end ? The sweetenesse of the triumph . What makes a husbandman goe through all discouragements ? hee hopes to receive a croppe in the end . Consider the issue which followeth after a conscionable carefull and Christian life , after a more neere and perfect walking with God , maintaining Communion with him . Let there bee what discouragements there will bee in the world , the end thereof is peace , The end of that man is peace . Vpon this ground , the Apostle exhorts us , to be fruitfull , and abundant in the worke of the Lord ; knowing that your labour is not in vaine in the Lord. The end of the eighth Sermon . THE NINTH SERMON . CANT . V. VI. I rose to open to my Beloved , but my Beloved had withdrawne himselfe , &c. NAturally wee are prone to delaies in heavenly things , and then to cover all with excuses . A man is a Sophister to himselfe , whom hee first deceives , before the Divell , or the World deceive him ; Which is the reason why so oft in Scripture you have this mentined . B●e not deceived , God is not mocked . Bee not deceived , neither Adulterer , nor Covetous person , nor such and such , shall ever enter into the kingdome of Heaven . Bee not deceived . Which is an intimation , that naturally wee are very prone to bee deceived in points of the greatest consequence in the world , to flatter our selves ( as the Church doth here ) with false excuses . I have put of my coate , &c. But wee shall now see in this next verse , what becomes of all those excuses , and backewardnesse of the Church whereby she puts of Christ. My Beloved put in his hand by the hole of the doore , and my bowels were mooved for him , I rose to open to my Beloved , And my hands droopped with mirrh , and my fingers with sweet smelling mirrh upon the hand'es of the locke . I rose to open to my Beloved , but my Beloved had withdrawne himselfe , &c. This comes of her sluggishnesse , and drowsiness , that Christ absented and withdrew himselfe . There are 3. things here set downe in these Verses now read . 1. Christs withdrawing of himselfe . 2. His gratious dealing having withdrawne himselfe . Hee doth not altogether leave his Church , but puts his finger into the hole of the doore , and then leaves some sweetenes behind him before he goes . After which is set downe , 3. The successe of Christs departure , and withdrawing of himselfe from her . 1. Her Bowells were mooved in her , which were hard before . 2. Shee rose up out of her bed wherein for merly shee had framed , and composed her selfe to rest . 3. Shee seekes and calls after him . But the Doctrinall points , which are to be observed out of these verses , are these , 1. That Christ doth sometimes use to leave his Children , as he did the Church here . 2. That the cause is from the Church her selfe , as wee see how unkindly shee had used Christ , to let him attend her leisure so long . Therefore hee taking a holy state upon him , leaves the Church ; The cause of his forsaking us , is in our selves , we may thanke our selves for it . 3. That though Christ deale thus with us , Yet notwithstanding , hee never leaves us wholly , without some footestepps of his saving grace , and everlasting love , some remainders and prints hee leaves upon the soule . So as it lingers after him , and never rests till it find him , he alwayes leaves something . There is never a totall desertion : as we see here in Christs dealing , hee puts his finger into the hole of the doo●e , he stands at the doore , and leaves myrrh behind him , something in the heart that causeth a lingering , aud restlesse affection in her towards Christ. 4. That the Church by reason of this gratious dealing of Christ ( leaving somewhat behind him ) is sensible of her former unkindnesse , is restlesse and stirrs up her selfe to indeavour more and more , till shee have recovered her former communion , and sweet fellowship with Christ , which she had before . Shee never gives over till Christ and shee meet againe in peace ( as wee shall see in the prosecution , ) These be the chiefe points considerable . First , Christ doth use sometimes to leave his Church , as here he doth , My Beloved had withdrawne himselfe , &c. But what kind of leaving is it ? Wee must distinguish of Christs leavings ; and withdrawings of himselfe . They are either in regard of outward or inward comforts and helpes . 1. Outward , as Christ leaves his Church sometimes , by taking away the meanes of Salvation , the Ministery , or by taking away outward comforts ; which is a withdrawing of his , especially if hee accompany the taking of them away with some signes of his displeasure , or sense of his anger , as usually it falls out . This doth imbitter all crosses , and losses , namely when they come from Christ , as a Testimony of his anger for our former unkindnesse . 2. Sometimes his forsaking is more inward ; and that is double , Either in regard of peace , and joy , sweet inward comfort that the soule had wont to feele in the holy Ordinances by the Spirit of Christ ; Or in regard of strength , and assistance . There is desertion in regard of Comfort and in regard of strength . Sometimes hee leaves them to themselves in regard of strength and supportation to fall into some sinne to cure some greater sinne perhaps . Now that Christ thus leaves his Church it is true of all , both of the body and of each particular member of the Church . It is true of the whole body of the Church , for you have the Church complaining , Isa. 49. 14. God hath forgotten me . Can a mother forget her child ? ( saith God againe ) so Psal. 44. 9. and in other places , the Church complaines of forsakings , The Scripture is full of complaints in this kind . It is true of the sever all members and especially of the most eminent members ; as we see holy Iob complaines , as if God had set him ( as it were ) a but to shoot at , and had opposed himselfe against him . So David complaines ( Psal. 88. 11. Psal. 77. 9. and Psal. 60. 1. and in other Psalmes ) of Gods anger . Correct mee not in thine anger . The Psalmes are full of this ; so as it would be time unprofitably spent to be large in a point so cleare , that every one knoweth well enough , who reads and understands the Psalmes . So Ionab likewise felt a kind of forsaking , when he was in the middest of the sea , when the waves were without , and terrors within , when he was in the middest of h●ll , ( as it were ) thus you see the instances cleere the point ▪ The ends , that God hath in it , are many , First , To indeare his presence the more to us , which we slighted too much before . It is our corruption , the not valuing of things till they be gone , wee set not the true price upon them when wee enjoy them . When we enjoy good things , we looke at the grievances which are mingled with the good , and forget the good , which when it is gone then wee remember the good . The Israelites could remember their onyons and garleeke , and forget their slaverie . So because Manna was present , they despised Manna , and that upon one inconvenience it had , It was ordinary with them . Thus the corrupt heart of man is prone in the enjoying of favours , If it have any grievance , it murmures at that , and it troubles and makes them forget all the goodnesse and sweetenesse of what they enjoy . But on the contrary when God withdrawes those good things from us , then we forget those former inconveniences , and begin to think what good we had by them . This is the poyson and corruption of our Nature . Againe , Christ seemes to forsake us , to try the truth of the Graces and affections in us , whether they be true or not , and to cause us to make after him , when hee seemes to forsake us , as undoubtedly wee shall , where there is truth of grace planted in the heart in any measure . And In regard of others , he doth it to teach us heavenly wisdome how to deale with those in affliction , It makes us wise , tender , and successefull in dealing with others , when wee have felt the like particular grievance our selves , as Gal. 6. 1. Bretheren if a man be overtaken in a fault , you that are spirituall restore such an one in the spirit of meekenesse , considering thy selfe , least thou also be tempted , Experience of spirituall griefe in this kind , will make us fit , able and wise every way to deale with others . This serves likewise To weane us from the world , in the plenty and abundance of all earthly things ; For take a Christian that hath no crosse in the world , let him find some estrangement of Christ from his spirit , that he finds not the comforts of the Holy Ghost , and that inlargement which in former times he enjoyed , and all the wealth hee hath , the earthly contentments he enjoyes please him not , nor can content that soule , which hath ever felt sweet communion with Christ. Againe , how should we pray with earnestnesse of affection , Thy Kingdome come ( in the time of prosperity , ) except there were somewhat in this kind to raise up the soule to desire to be gone ? Now it is our subjection to these alterations , and changes , ebbings , and flowings , sometimes to have the sence of Gods love in Christ , and sometimes to want it , sometimes to feele his love , and sometimes againe the fruits of his anger and displeasure , which serves exceedingly to stirre up mens desires of Heaven . 5. In this place heere , the especiall end was To correct the security , and ill carriage of the Church . And likewise , To prepare the Church by this desertion , and seeming forsaking for neerer communion . For indeed Christ did not forsake her , but to her feeling , to bring her in the sequell , to have neerer communion and union with himselfe then ever shee had before , God forsakes , that he may ●ot forsake ; hee seemes strange , that hee may be more friendly , this is Christs usage , hee personates an adversary , when he intends to show the greatest effects of his love , as wee may see afterwards in the passages following . And also , To make us to know throughly the bitternesse of sinne , that we may grow to a further hatred of that which deprives us of so sweete a communion ; Wee thinke sinne a trifle , and never know it enough till the time of temptation , that conscience be awakened and opened , that it appeares in its right colours . And then againe , That wee may know what Christ suffered , and underwent for us in the sence of Gods wrath , in the absence of his favour for a time . This the humane Nature could never have suffered , if his divinity had withdrawne it selfe . Now all of us must sip of that cup , whereof Christ dranke the dreggs , having a tast what it is to have God to forsake us , for the most part , those beleevers who live any time , ( especially those of great partes , ) God deales thus with , weaker Christians hee is more indulgent unto ; at such times we know of what use a Mediatour is , and how miserable our condition were without such an one , both to have borne and overcome the wrath of God for us , which burden hee could never have undergone , but had sunke under it , but for the Hypostaticall u● on . Let us not therefore censure any Christian , when we find that their course hath beene good , and gratious , yet notwithstanding they seeme to want comfort , let us not wonder at them , as if God had utterly forsaken them , indeed sometimes they thinke themselves forsaken , and the world thinks them so too , that God regards them not , They are people of no respect either to God or to others , as you have the Church in the Psalmes complaining , as if God had forsaken them , so they thinke themselves forsaken , and the world thinks them so too , and neglects them . Therefore in so dooing we shall censure the generation of the Righteous . It was thus with the Head of the Church , with the whole Church , and with every particular member ; neither is it fit wee should alwayes enjoy the sence of Gods love . Christ by heavenly wisedome dispenseth of his sweetenesse , comforts and peace , as may stand with our soules best good , and wee should as much take heed of censuring our selves in that condition , as if we were rejected and cast away of God. Wee must judge our selves at such time by Faith , and not by feeling ; looking to the promises and Word of God , and not to our present sense and appreh●nsion . Againe if this be so , Learne to prepare and looke for it before hand , and to get some grounds of comfort , some promises out of the word , and to keepe a good conscience . O it is a heavy thing , when God shall seeme to be angry with us , and our conscience at the same time shall accuse us , when the Divell shall lay sinnes hard to our charge , and some affliction at the same time lie heavy upon the sore and guilty soule . If we have not somewhat layed up before hand , what will become of the poore soule , when Heaven , and Earth , and Hell , and all shall seeme to be against it . There are few that come to Heaven , but they know what these things meane . It is good therefore to looke for them , and to prepare some comforts before hand . But what here should be the inward mooving cause : It is in the Church her selfe , for marke the coherence ; she had turned of Christ with excuse , pretences , and delatory answers , and now presently upon it Christ forsakes her in regard of her feeling , and of the sweet comfort she formerly enjoyed , The point is . That the cause rests in our selves why Christ withdrawes comfort from our soules . If we search our owne hearts we shall find it so , and usually the causes in our selves are these , as it was in the Church here . 1. When we are unkind to Christ , and repell the sweet motions of the Spirit . 2. When we improove not the pretious meanes of Salvation that we enjoy . 3. When wee are carelesse of our conversation and company . 4. When we linger after carnall liberties , and ease . 5. When we yeeld to carnall policie , and shifts to keepe us of from the power of Religion , to goe on in a luk● warme course . 6. When we linger after earthly things and comforts , and wrap our selves up in fl●shly pollicy for ease . 7. When we tremble not at Gods judgements , and threatnings , and at the signes of them ; with many such things . Where these dispositions are , we need not wonder if wee find not the comforts of Christ , and of the Holy Ghost in us with the gratious presence of his Spirit ; the cause is in our selves . But security hath beene at large spoken of before , where the Churches sleepe was handled , therefore the point shall not be here inlarged , but onely some use made of it , as may serve for the present purpose . If Christ should take away the comforts that we enjoy , and remoove himselfe ; and his dwelling from us , ( for he is now yet among us and knocks at our doores , ) doe we not give him just cause to depart ? what a spirit of slumber possesseth us , which will be awaked with nothing to seeke after Christ ? how few lay hould upon God , presse upon him , wrestle with him by prayer ? to hide themselves before the evill day come , as they should doe . Therefore if Christ have absented himselfe a long time from the Church in generall , and withdrawne the comfort and presence of his ordinances and in particular withheld the sweet comforts of our spirits , and our peace , so that we see him in the contrary signes of his displeasure and anger , as if hee did not regard and respect us , we have given him just cause so to doe . Wee see here how the Church used Christ and so doe we with the like security , and a spirit of slumber , with unkindnesse , notwithstanding all the provocations that Christ useth to winne us ; hee leaves us not , untill he be left first , for he desires to have neerer acquaintance , communion and fellowship with the soule ; as we have seene in the former verse , My love , my dove , my undefiled , Open to mee , &c. Therefore if we doe not injoy more acquaintance with Christ then we doe , and walke more in the comforts of the Holy Ghost ; it is meerely from our owne indisposition and security . Therefore let us censure our selves in this kind , and not call Christ an enemie , as if he had forgotten , and God had forsaken . Take heed of such a spirit of murmuring , If such a state befall us , let us labour to lay our hand upon our mouth , and to justifie Christ. It is just with thee thus to leave me , to give mee over to this terrour , to deale thus with me , that have dealt so unkindly with thee ; so to justifie God , and accuse our selves , is the best way to recover spirituall comfort . Well , for the third Point . That howsoever Christ be provoked by the Churches 〈◊〉 drowsinesse , and carelesse carriage , 〈…〉 regard of her feeling , and of inward comfort . 〈◊〉 notwithstanding he is so gracious , 〈◊〉 to leave some thing behind him , that shewes indeed , that hee had not left the Church altogether , but onely in some regard . For howsoever Christ ( in regard of some order of his providence ) leave it , yet in regard of another order of his providence , care and mercy , he doth not leave it , so as one way which he takes must sometimes give place to another way of his working in ordering things . Sometimes he is present in a way of comfort , that is one order of his dispensation : and wh●n he sees that that is neglected , then hee withdrawes his comforts and hides his gratious countenance , yet he is then present still in an other order and way , though we discerne it not , that is , in a way of humbling the soule , letting it see its sinne . So here howsoever Christ had withdrawne himselfe in regard of this manner of his dealing , in respect of comfort , that the Church did not now see his grace , favour , yet he left behind him a spirit of grace , to affect her heart with griefe , sorrow , and shame , and to stirre up her indeavours to seeke after him , ( as it is said here , ) I rose to open to my Beloved and my hands dropt myrrh , and my fingers sweet swelling myrrh , upon the handles of the lockes . Here observe these three things which shall be briefly named because they shall be touched elfe where . Christs grace is the cause of our grace , He first leaves myrrh , and then her fingers drop myrrh : our oyle is from his oyle , the head beeing 〈◊〉 , the oyle ran downe to the skirts of 〈◊〉 garments ; Out of his 〈◊〉 we receive grace for grace , that is , our grace is answerable to the grace of Christ , wee have all from him , favour for his favour , because he is beloved we are beloved , we have the grace of Sanctification from him , he was Sanctified with the Spirit , therefore we are Sanctified , we have Grace of priviledge for his grace , he is the Sonne of God , therefore wee are Sonnes : Hee is the heire of Heaven , therefore wee are heires , so that of his grace it is we receive all , whether we take grace for favour , or for the grace of Sanctification , or the grace of Priviledge and Prerogative , all our graces are from his , our myrrh from his myrrh . This should teach us , the necessity of dependance upon Christ for whatsoever we have or would have , which dependance upon Christ is the life of our life , the soule of our soules . Againe observe from hence , that the Churches fingers dropped myrrh when she opened the doore , and stirred up her selfe to indeavour . When first her bowels were mooved , then shee makes to the doore , and then her hands dropped myrrh , so that : Wee finde experience of the grace of Christ especially when we stirre up our selves to ind●avour . Arise and be do●ng and the Lord shall be with thee , ( saith David to Salomon , ) so let us rowse up our selves to indeavour , and we shall find a gracious presence of Christ , and a blessed assistance of the Spirit of Christ , who will shew himselfe in the midst of indeavours . To him that hath shall be given : what is that ? To him that hath ( if hee exercise and stirre up the grace of God in him ) shall be given . Therefore let us stirre up the graces of God in us , let us fall upon actions of obedience , second them with prayer , whatsoever we pray for and desire set upon the practise thereof ; we mocke God else except we endeavour for that we desire . There was myrrh left on the doore , but she feeles it not till she arose opened the doore , and layed her hand upon the locke . I speake to any Christians experience , if in the midst of obedience they doe not find that comfort they looked for , and that it is meate and drinke to doe Gods will. Therefore keepe not off and say , I am dead and drowsy , therefore I shall be still so ; you are deceived , fall upon obedience and practising of holy duties , and in the midst thereof thou shalt find the presence and assistance of Gods Spirit , that will comfort thee . The third thing observeable from hence is this : That Gods Graces are sweet . Pleasant and sweet , compared here to myrrh which was an ingredient in the holy oyle , grace makes us sweet , prayers are sweet , as it is Rev. 8. 4. Christ mingleth them with his owne sweet odours , and so takes and offers them to God. Holy Obedience is sweet and delightfull to God and to the conscience , it brings peace and delight to others , therefore they are called fruites ; fruit doth not onely imply and shew the issuing of good things from the root . but there is also a pleasantnesse in it , so there is a delightfulnesse in good workes as there is in fruite to the taste : Therefore if we would be sweet and delightfull to God , let us labour to have grace . It we would thinke of our selves with contentment , and have inward sweetnesse , Let us labor for the graces of Gods Spirit , these are like myrrh . The wicked are an abomination unto the Lord , who abhors them and whatsoever is in them . But , the righteous and sincere man is his delight . Therefore if we would approve our selves to God , and feele that hee hath delight in us ; labour to be such as hee may delight in . Wherefore let the discouraged soule make this use of it ; not to be affraid to doe that which is good upon feare we should sinne . Indeed sinne will cleave to that we doe , but Christ will pardon the sinne , and accept that which is sweet of his owne Spirit , Let us not esteeme basely of that which Christ esteemes highly of ; nor let that be vile in our eyes that is pretious in his ; let us labour to bring our hearts to comfortable obedience , for it is a sweet sacrifice to God. Now whence came all this ? from this that is mentioned , verse . 4. My Beloved put in his hand by the hole of the doore , and my bowels were 〈◊〉 for him . First for that expression , he put his finger in by the hole of the doore . It implies here that Christ before he departed left by his Spirit an impression on the Churches heart which deepely affected her to seeke after him . The Fingers spoken of , are nothing but the power of his Spirit : as the usuall Scripture phrase is , This is Gods finger , Gods mighty hand , without which all ordinances are ineffectuall , Paul may plant and Apollos may water , but all is nothing without the working of the Spirit , The motions whereof are most strong , being Gods finger , whereby he wrought all that affection in the Church , which is here expressed . Christ before he leaveth the Church , puts his finger into the ●ole of the doore , that is , he workes somewhat in the soule by his Spirit , which stirred up a constant indeavour to seeke after him . For why else followes it , her bowells were mooved after him , which implies a worke of the Spirit upon her bowels , exprest in her griefe for his absence , and shame for her refusing his entrance , and whereby her heart was mooved , and turned in her to seeke after him . From whence thus explained observe , That outward means will doe no good unlesse the finger of Christ come to doe all that is good . The finger of Christ is the Spirit of Christ , that is , a kind of Divine power goes from him in hearing and speaking the word of God , and in prayer , there is more then a mans power in all this , if these work any effect Christ must put his finger in , when 〈◊〉 are unfolded to us in the Ministery of the word , all is to no purpose , but the founding of a voyce , unlesse the finger of Christ open the heart and worke in the soule . Let us make this use of it therefore , not to rest in any meanes whatsoever , but desire the presence of Christs finger to moov● , and to worke upon our hearts and soules ; Many carelesse Christians goe about the ordinances of God , and never regard this power of Christ , this mighty power , the finger of Christ. Thereupon they find nothing at all that is divine and spirituall wrought in them . For as it required a God to redeeme us , to take our nature , wherein he might restore us ; so likewise it requires the power of God to alter our natures . We could not be brought into the state of grace without Divine satisfaction , and we cannot be altered to a frame of grace without a Divine finger , the finger of God working upon our hearts and soules . This should moove us in all the ordinances of God that we attend upon , to lift up our hearts in the midst of them : Lord , let me feele the finger of thy Spirit writing thy word upon my heart . Turne us O Lord , and wee shall be turned . Pray for this quickning , and in livening ; for this strengthening Spirit : all comes by it . 2. From this that it is said here , That Christ puts his finger into the hole of the doore before hee remooved it and withdrew himselfe , Observe . How graciously Christ doth deale with us , That he doth alwayes leave some grace , before hee doth offer to depart ? Let us therefore for the time to come , lay , and store this up as a ground of comfort , that howsoever Christ may leave us , yet notwithstanding hee will never leave us wholly , but as he gave us his holy Spirit at first , so he will continue him in us by some gracious worke or other , either by way of comfort , or of strength to uphold us . Perhaps we may need more sorrow , more humility , then of any other grace . For , Winter is as good for the growing of things as the Spring , because , were it not for this , where would be the killing of weedes , and wormes , and preparing of the ground , and land for the spring ; So it is as needfull for Christians to find the presence of Christ in the way of humiliation , and abasement , causing us to afflict our owne soules , as to feele his presence in Peace , Ioy , and Comfort . In this life we cannot be without this gracious dispensation . We may therefore comfort our selves , that howsoever Christ leaves us , yet he will alwayes leave somewhat behind him , as here he left some myrrh after him upon the handle of the doore ; some myrrh is left alwayes behind him upon the soule , which keepes it in a state and frame of grace , and sweetens it . Myrrh was one of the ingredients in the holy oyle , as it is Exod. 30. 30. and so this leaving of myrrh behind him , signifies the oyle of grace left upon the soule , that inabled the Church to doe all these things , which are after spoken of . But you will say , How doth this appeare when in some desertion a Christian finds no grace , strength , or comfort at all ? that nothing is left ? It is answered , they alwayes do● . Take those who at any time have had experience of the love of God , and of Christ formerly , take them at the worst , you shall find from them some sparkles of grace , broken speeches of tryed secret comfort , some inward strength and strugling against corruptions , their spirits end eavouring to recover themselves from sinking too low , and with something withstanding both despaire and corruption . Take a Christian at the worst , there will be a discovery of the Spirit of Christ left in him , notwithstanding all desertion . This is universally in all in some measure though perhaps it is not diceerned to a Christian himselfe , but to those that are able to judge . Sometimes others can read our evidences better then our selves . A Christian that is intemptation cannot judge of his owne estate , but others can ; and so , at the very worst , he hath alwayes somewhat left in him , where by he may be comforted , Christ never leaves his Church and Children that are his wholly . Those that are wholly left , they never had saving grace , as Achitophell , can , Sa●le and I●da● were left to themselves . But for the Children of God , if ever they found the power of sanctifying grace , Christ whom he loves , he loves to the end ; From whom he departs not , unlesse he leaves somewhat behind him , that sets an edge upon the desires to seeks after him . Make this 2. use of it , To magnifie the gratious love and mercy of Christ ; that when we de●erve the contrary to be left altogether , yet notwithstanding so graciously he deales with us . Behold in this his dealing the mercy of Christ , hee will not suffer the Church to be in a state of security , but will rather ( to cure her ) bring her to another opposite state of griefe and sorrow , as we shall see in the next point , How that which Christ left in the heart of the Church , so afflicted her , That her bowels were turned in her . Whereupon she riseth , seekes , and inquires after Christ by the watch-men , and others . So she saith of her selfe . My bowels were mooved in mee , &c. What was that ? My heart was affected full of sorrow and griefe for my unkind dealing with Christ. Hereby those affections were stirred up ( that were afore sleepy and secure ) to godly griefe , sorrow , and shame : For , God hath planted affections in us , and joyned them with conscience , as the executioners with the judge . So that , when as conscience accuseth of any sinne , either of Omissi●● or Commission , affections are ready to be the execucutioners within us . Thus to prevent eternall damnation , God hath set up a throne in our own hearts to take reveng● and correction by our owne affections , godly sorrow and mourning , as here the Church saith , My ●owels were 〈…〉 , It was a shame and griefe , springing ou● of love to Christ that had beene so kind , patient and full of forbea●ance to her . My 〈…〉 mee , that is , sorrow and griefe w●re upon me for my unkind dealing . The observation from hence is , That security , and a cold dull state , produceth a contrary temper : that is , those that are cold , dull , secure , and put of Christ , he suffers them to fall into sharpe so●rowes and griefes . We usually say , cold diseases must have hot and sharp remedies ; It is most true spiritually , security , which is a kind of lethargy , ( a cold disease ) forgetting of God , and our duty to him , must have a hot and sharpe cure ; And the lethargy is best cured by a Burning Ague . So Christ deales here , he puts his finger in at the hole of the doore , and leaves grace behind to worke upon the bowels of the Church , to make her grieve and be ashamed for her unkind dealing . Thus he cures security by sorrow . This is the best conclusion of sinne . And we may observe withall , That even sinnes of omission they bring griefe , shame , and sorrow , And in the issue through Christs sanctifying them , these which they breed , consume the Parent , that is , sinne brings forth sorrow , shame , and griefe , which are a meanes to cure sinne . Securitys breeds this mooving of the bowe 's ; which mooving helpes security . Would wee therefore prevent sorrow , shame , and griefe , Take heed then of security the cause that leads to them ; yea of sinnes of omission , wherein there is more danger , then in sinnes of commission . The sinnes of carnall wicked men , are usually sinnes of commission , most which breake out outragiously , and thereby taynt themselves with open sinnes . But the sinnes of Gods people ( who are neerer to him ) are for the most part sinnes of omission , that is negligence , coldnesse , carelessenesse in duty , want of zeale , and of care they should have in stirring up the graces of God in them , as the Church here , which did not give way to Christ , nor shooke of security . Let us esteeme as slightly as we will of sinnes of omission , and carelessenesse ; they are enough to bring men to hell if God be not the more mercifull . It is not required onely that we doe no harme , and keepe our selves from outward evills , but we must doe good in a good manner , and have a care to be fruitfull , and watchfull , which if wee doe not , this temper will bring griefe , shame , and sorrow afterwards ; As here even for sinues of omission , deadnesse , and dullnesse , wee see the Church is left by Christ ; and her bowells are turned in her : For careles neglect , and omission of duty to God , is a presage , and forerunner of some downfall and dejection . And commonly it is true , when a man is in a secure and carelesse estate , a man may read his destiny , ( though he have beene never so good ) nay the rather , if hee be good , Such a one is in danger to fall into some sharpe punishment , or into some sinne ; for of all states and tempers , God will not suffer a Christian to be in a secure , lazy , dead state , when he cannot performe things comfortably to God , or himselfe , or to others , a dead secure estate is so hatefull to him , ( decay in our first love , this lukewarme temper ) that he will not endure it , it either goes before some greate sinne , crosse , affliction , or judgement . My bowells were moved in me . And good reason , it was a suitable correction , to the sinne wherein shee offended . For Christ his bowells were turned towards her in love and pitty , My love , my dove , my ●nd●filed , in which case , shee neglecting him , it was ●it shee should find moving of bowels in another sence ( out of love too ) but in shame and mourning . Christ here leaves her to seeke after him , that had waited and attended her leisure before , as we shall see after . The next thing wee may hence observe , in that , That her bowels were 〈◊〉 in her from something left in the hole of the doore by the Spirit of Christ , is , That Christ hath our affections in his gover●●ment . He hath our bowels in his rule and governement , more then we our selves have . Wee cannot of our selves rule our griefe , shame , sorrow , or such affections as these , The wisest man in the world cannot award griefe , and sorrow , when God will turne it upon his bowells , and make a man ashamed and confounded in himselfe . All the wit and pollicy in the world cannot suppresse those affections . For Christ rules our hearts . The heares of Kings are in his hand , as the rivers of water , as well as the hearts of ordinary persons . If hee set any thing upon the soule to afflict it and cast it downe , it shall afflict it , if it be but a conceit , if hee will take away the raines from the soule , and leave it to its owne passion , removing away its guard , ( for he by his Spirit guards our soules with peace , by commaunding of tranquillity ; ) So as let him but leave it to its selfe , and it will teare it selfe in sunder , as Achitophell who being left to himselfe , did teare himselfe in peeces ; C●in also being thus left , was disquicted , tormented , and wracked himselfe . So Iudas in this case , being divided in himselfe , you see what became of him ; Let Christ but leave us to our owne passion of forrow ; what will become of us but misery ? Hee hath more rule therefore of our passions then we our selves have , because we cannot rule them graciously , nor can we stay them when we would . Therefore this should strike an awe in us of God , with a care to please him : For , there is not the wisest man in the world , but if he remove his guard from his soule , and leave him to himselfe ; if there were no Divell in hell , yet he would make him his owne tormentor and executioner . Therefore the Apostle makes this sweete promise , Phil. 4. 7. He bids them pray to God ; And the ●eace of God which 〈◊〉 all 〈…〉 [ guard ] the●● soules , &c. So the word is in the originall . It is a great matter for the ●eeping of Gods people , to have their soules guarded . Her bowells were turned in her . Here againe , as the conclusion of all this , we seeing this estate of the Church , may wonder at Christs carriage towards her in this world . Christ is wonderfull in his Saints , and in his goodnesse towards them , Sometimes alluring them , as we see Christ the Church here ; wondrous in patience , notwithstanding their provocation of him ; wondrous in his desertions , wondrous in leaving something behind him in desertions Those that are his he will not leave them without grace , whereby they shall seeke him againe . Nay , the falling out of lovers , shall be the renewing of fresh and new love , more constant then ever the former was . Thus our blessed Saviour goes beyond us in our deserts , taking advantage ( even ) of our security ( for our greater good ) making all worke to good in the issue , which shall end in a more neere and close communion between Christ and his Church , then ever before . Carnall men feele not these changes , ebbings and flowings ; they are not acquainted with Gods forsakings . Indeed their whole life is nothing but a forsaking of God , and Gods forsaking of them , who gives them outward comforts , peace and friends in the world , wherein they sollace themselves , but for inward communion with him , any strength to holy duties , or against sinne , for to be instruments for Gods honour , and service , to doe any good , they are carelesse . For they live here to serve their owne turnes , leaving their state and inheritance behind them . The Scripture saith , They have no changes , therefore they feare not God , and so they goe downe to Hell quietly and securely . O but it is otherwise with Gods Children , they are tossed up and downe , God will not suffer them to prosper , or live long in a secure , drowsy sinfull state , the continuance wherein is a fearefull evidence , that such an one as yet hath no saving grace , nor that he yet belongs to God , seeing Christ hates such an estate , and will not suffer his to be long therein , but will shift and remove them from vessell to vessell , from condition to condition , till hee have wrought in them that disposition of soule that they shall regard and love him more and more , and have neerer , and neerer communion with him . The end of the ninth Sermon . THE TENTH SERMON . CANT . V. VI. I opened to my Beloved , but my Beloved had withdrawne himselfe , and was gone : my soule failed when he spake , I sought him but could not find him , I called him but hee gave no answer . THus we see that the life of a Christian is trouble upon trouble as wave upon wave , God will not suffer us to rest in security , but one way or other he will fire us out of our starting holes , and make us to runne after him , how much better were it for us then to doe our workes chearfully and joyfully , so to runne as we may obtaine , then to be thus hurried up and downe , and through our owne default comming into desertions and there receiving rebukes and blowes and delayes ere we have peace againe , as it fell out with the Church in the sequell , for this text is but the beginning of her ( seeming ) misery . The watch-men after this , found her , and wounded her , &c. But Heaven is more worth then all , now that her affections are set on fire , from thence shee bestirrs her selfe , is resolute to find out her beloved , whom she highly values above all this world . How her affections were stirred by Christs putting in his finger at the hole of the doore we have heard . Now followes her action therupon , for here is rising , opening , seeking , calling and enquiring after Christ. Action followes affection . After her bowells are moved she ariseth and openeth , from whence we may further observe , That where truth of affection●●s , it will discover it selfe in the outward man , one way or other . If there be any affection of love and piety to God , there will be eyes lift up , knees bended downe , and hands stretched forth to Heaven . If there be any griefe for sinne , there will be the face dejected , the eyes looking downe , some expression or other : If there be a desire there will be a making forth to the thing desired . For , the outward-man is commanded by the inward , which hath a kind of soveraigne commanding power over it ; and sayes , doe this and it doth it , speake this and it speakes it , therefore those whose courses of life are not gratious , their affections and their hearts are not good , for where the affections are good , the actions will be sutable . Her bowells were moved in her , and presently she shewes the truth of her affection , in that she maketh after him . 1. Her soule failed when hee spake . 2. Shee makes after him , My scule failed when he spake , I sought him but I could not find him . Of Christs withdrawing himselfe we spake in generall before , wherefore we will leave that and proceed . My soule failed when he spake . That is , her soule failed when she remembred what he had spoke , when he stood at the doore , and said , Open to me my Sister , my Love , my Dove , my Vndefiled , for my head is wet with the dew , &c. Now when Gods Spirit had wrought upon her , then she remembred what Christ had said : all those sweet allurements were effectuall now unto her , especially when she saw that after those sweet allurements Christ had withdrawne himselfe , for that is the meaning of these wordes : ( My soule failed when hee spake unto mee ) Hee did not speake now : but her soule failed after he spake ; for so it should be read , that is , after she remembred his speech to her : for , now when she opened he was not there , therefore he could not speake to her . The Word of Christ howsoever for the present it be not effectuall , yet afterwards it will be in the remembrance of it . To those that are gracious it will be effectuall when the Holy Ghost comes to seale it further upon their heart : Christ spake many things to his Disciples which they forgot , but when afterwards the Holy Ghost the comforter was come , his office was , to bring all things to their remembrance that they had forgotten before . The Holy Ghost taught them not new things , but brought former things to their remembrance ; for God will make the word effectuall at one time or other , perhaps the word we heare is not effectuall for the present , it may afterwards , many yeares after , when God awakes our consciences . And as this is true of Gods Children , the seed now sowne in them perhaps will not grow up till many yeares after , so it is true also of those that are not Gods Children , they thinke they shall never heare againe of those things they heare , perhaps they will take order by sensuallity ▪ heardning of their hearts ( and through Gods judgements withall concurring ) that conscience shall not awake in this world , but it shall awake one day ; for it is put into the heart to take Gods part and to witnesse against us for our sinnes . It shall have and performe its office hereafter , use it as you will now , and it will preach over those things againe that you now heare . You shall hea●e againe of them but it shall be a 〈◊〉 hearing . Now we may heare fruitfully to doe us good , but afterwards we shall call to mind what we have heard and it shall cut us to the heart . Dives ( wee know ) had Moses and the Prophets to ins●ruct him , but he never heeded them in his life , untill afterwards to his torment . So men never heed what they heare and reade , they put of all and lay their consciences 〈◊〉 , but God will bring them afterwards to remembrance : but because it is a point especially of comfort to the Church . Labour we all of us to make this use of it , to be diligent and carefull to heare and attend upon the ordinances of God , for how soever that we heare is not effectuall for the present but seemes as dead seed cast into the heart , yet God will give it a body after , as the Apostle speakes , at one time or other . And that which we heare now the Holy Ghost will bring it to our remembrance when wee stand in most need of it . My soule failed when hee spake . She was in a spirituall swoone and deliquium upon his withdrawing , whence the point considerable is , That Christ doth leave his Church sometimes and bring it very low in their owne apprehensions , that their ●earts ●ayle them for want of his prefence . So it was with David , so with Ionah , so with the Church , Lam. 3. 1. we see it at large . The necessity of our soules and of our estates requ●e this , as sometimes a body may be so corrupt that it must be brought as low as possible may be before there will be a spring of new and good blood and spirits : so we may fall into such a state of security that nothing will bring us to a right temper , but extreame purging . And usually God deales thus with strong wits and parts ( if they be holy ) David and Salomon were men excellently quallified , yet when they tasted of the pleasures and contentments of the world too deepe , answerably they had and so ( usually ) others shall have such desertions as will make them smart for their sweetnesse , as was shewed before ; But , upon what occasions doth a Christian thinke especially , that God doth leave , forsake and fayle him . First , This fayling and fainting of the soule is sometimes upon an apprehension , as if God and Christ were become enemies , as Iob saith , and as having set us as a but to shoot at , but this is not all that a gracious and pure heart sinkes for . But also Secondly , For the absence of Christs love , though it feele no anger . Even as to a loving Wife , her husband not looking lovingly upon her as he used to doe , is enough to cast her downe and cause her spirits to fayle ; so for God to looke upon the soule ; put the case not with an angry , yet with a countenance withdrawne , it is sufficient to cast it down , for any one that hath dependance upon another to see their countenance withdrawne and not to shew their face as before , if there be but a sweet disposition in them it is enough to daunt and dismay them . Nay , Moreover when they find not that former assistance in holy dutyes , when they find that their hearts are shut up and they cannot pray as formerly when they had the Spirit of God more fully , and when they find that they cannot beare afflictions with wonted patience ; certainely Christ hath withdrawne himselfe ; ( say they ) This is first done when we heare the word of God not with that delight and profit as we were wont , when they find how they come neere to God in holy communion and yet feele not that sweet tast and relish in the ordinances of God as they were wont to doe ; they conclude certainely God hath hid his face , whereupon they are cast downe , their spirits fayle . And doe not wonder that it should be so , for it is so in nature ; when the Sunne hides it selfe many dayes from the world it is an uncomfortable time , the spirits of the creatures lower and wither , we see it so in the body , that the animall spirits in the braine ( which are the cause of motion and sence ) if they be obstructed there followes an Apoplexie and deadnesse . So it is betweene Christ and the soule , he is the Sunne of Righteousnesse , by whose beames wee are all comforted and cheared , which when they are withheld then our spirits decay and are discouraged . Summer and Winter arise from the presence and absence of the sunne : what causeth the Spring to be so cloathed withall those rich ornaments ? the presence of the sunne which comes neerer then . So what makes the summer and winter in the soule but the absence or presence of Christ , what makes some so vigorous beyond others , but the presence of the Spirit ? As it is in nature , so it is here , the presence of Christ is the cause of all spirituall life and vigour ; who when hee withdrawes his presence a little the soule fayles . My soule failed when hee spake to me , I sought him but I could not find him , I culled but hee gave mee no answer . The Church redoubleth her complaint to shew her passion , A large heart hath b●rge expressions : shee tooke it to heart that Christ did not shew himselfe in mercy , therefore she never hath done , I sought him but I could no● find him ; I called but he gave me no answer . Affection makes eloquent and large expressions , But mainely observe from this ●ay ling of the Church . The difference betweene the true children of God and others . The child of God is cast downe when he finds not the presence of God as he was wo●●t , his spirits faile ? A carnall man that never knew what this presence meant , regards it not , can abide the want of it , he finds indeed a presence of God in the creature which hee thinks not of , there is a sweetenesse in Meate , drinke , rest , and a contentment in honour , preferment , and riches ; And thus God is present alwayes with him . But other presence hee cares not for . Nay , hee shunnes all other presence of God , labouring to avoid his spirituall presence . For what is the reason that a carnall man shunnes the applying of the word and the thinking of it , but because it brings God neere to his heart , and makes him present . What is the reason hee shunnes his owne conscience : that he is loath to heare the just and unanswerable accusations that it would charge upon him ? but because he cannot abide the presence of God in his conscience . What is the reason hee shunnes the sight of holier and better menthen himselfe ? they present God to him being his image , and call his sinnes to memory , and upbraid his wicked life . Hence comes that satanicall hatred more then humane in carnall vil emen , to those that are better then themselves : because they hate all presence of God : both in the word , ministery , and all Gods holy servants ; all such presence of God they hate , whereof one maine reason is , because they are melefactors , wicked rebells , and intend to be so . And as a malefactor connot endure so much as the thought of the judge , so they cannot thinke of God otherwife ( in that course they are in ) then of a judge , whereupon they tremble and quake at the very thought of him , and avoyd his presence . You know that great man Felix Paul spake to in the Acts , when he spake of the judgement to come , and those vertues , as Temperance , and Righteousnesse , which he was voyd of , and guilty of the contrary vices : he quaked and could not endure to heare him speak any longer . Wicked men love not to be arraigned , tormented , accused and condemned before their time , therfore whatsoever presents to them their future terrible estate , they cannot abide it . It is an evidence of a man in a cursed condition , thus not to endure the presence of God : but what shall God and Christ say to them at the day of judgement ? It was the desire of such men not to have to doe with the presence of God here , and it is just with Christ to answer them there as they answer him now , Depart depart , we will have none of thy wayes ( say they ) depart ye cursed ( saith he ) He doth but answer in their owne language , Depart ye cursed with the Divell and his angells . But you see the Child of God is cleane of another temper , he cannot be content to be without the presence of God and of his Spirit inlightning , quickning , strengthening and blessing of him in spirittuall respects . When he finds not his presence helping him , when he finds Christ his life is absent from him , he is presently discouraged . For , Christ is our life . Now when a mans life fayles all fayles , when therefore a man finds his spirituall taste and comfort not as it was before , then oh , the life of my life hath withdrawne himselfe , and so is never quiet till he have recovered his life againe , for Christ is his life . And because there is a presence of God and of Christ in the Word and Sacraments a sweet presence : the godly soule hee droopes and failes if he be kept from these , he will not excommunicate himselfe as many doe , that perhaps are asleepe when they should be at the ordinances of God ; but if he be excommunicated and banished , O how takes he it to heart ! Psal. 42. 1. As the hart panteth after the wa●er br●okes , so longeth my soule after thee O God : the whole 84. Psalme is to that purpose , O how aymiable are thy Tabernacles O Lord of hosts ? He finds a presence of God in his word and sacraments , and when he doth not taste a sweet presence of God therein he droopes and sinks . A carnall man never heedes these things because he finds no sweetnesse in them , but the godly finding Christ in them they droope in the want of them and cannot live without them , Whither shall we goe● ( saith Peter to Christ ) thou hast the words of eternall life , I find my soule quickned with thy speaking . So a soule that feeles the quickning power of the ordinances , he will never be kept from the meanes of salvation , but he droopes and is never well till he have recovered himselfe againe ? Againe another difference may be observed . Carnall men when they find the sence of Gods anger they seeke not Gods favour but thinke of worse and worse still , and so run from God till they be in hell . But those that are Gods children , when they faile and find the sence of Gods displeasure they are sencible of it , and give not over seeking to God , they run not further and further from him . The Church here though shee found not Christ present with her yet she seekes him still and never gives over . Whence againe we may observe , That although the Church be said to faile and not to find Christ , yet he is present then with her . For who inabled her to seeke him . To explaine this , there is a double presence of Christ. 1. Felt. 2. Not Felt. The presence felt , is when Christ is graciously present and is withall pleased to let us know so much , which is a Heaven upon Earth : the soule is in Paradice then , when she feeles the love of God shed abroad in the heart , and the favourable countenance of God shining upon her , then she despiseth the world , the divell and all , and walkes as if she were halfe in Heaven already , for she finds a presence and a manifestation of it , a more glorious state then the world can afford . But , There is a presence of Christ that is secret , when he seemes to draw us one way , and to drive us another , that we are both driven and drawne at once : when he seemes to put us away and yet notwithstanding drawes us ; when we find our soules goe to Christ , there is a drawing power and presence , but when we find him absent here is a driving away . As we see here in the Church and in the Woeman of Canaan , we see what an answer she had from Christ , at first none , and then an uncomfortable , and lastly a most unkind answer . Wee must not give the childrens bread to d●ggs . Christ seemed to drive her away , but at the same time he by his Spirit drawes her to him and was thereby secretly present in her heart to increase her faith . When Christ wrestled with Iacob though he contended with him , yet the sametime he gave Iacob power to overcome him , to be Israel a prevailer over him : so at the same time the Church seemes to faile and faint , yet notwithstanding there is a secret drawing power pulling her to Christ , whereby she never gives over but seekes and calls still after him . It is good to observe this kind of Christs dealing , because it will keepe us that we be not discouraged when we find him absent . If still there be any grace left mooving us to that which is good , if we find the Spirit of God moving us to love the word and ordinances , to call upon him by prayer and to be more instant , certainely we may gather there is a hidden , secret presence here that drawes us to these things . Nay more that the end of this seeming farsaking and str●ng●nesse is to draw us neerer and neerer , and at length to draw us into heaven to himselfe . Gods people are gainers by all their losses , 〈◊〉 by all their weakenesses , and the better for all their crosses whatsoever they are . And you sh●ll find that the Spirit of God is more 〈◊〉 in them after a strangenesse , to 〈…〉 eagerly after Christ then before ; as here the Church doth for her eagernesse , constancie and instantnesse it groweth as Christs withdrawing of himselfe groweth . Let us therefore learne hence how to judge o● our selves , if we be in a dead livelesse state , both in regard of comfort and of holy performances , whether we be content to be so . If we be not contented but make towards Christ more and more it is a good signe that he hath not forsaken us , that he will come againe more gloriously then ever before . As here we shall see after it was with the Church , he seemes strange but it is to draw the Church , to discover her affection and to make her ashamed of her former unkindnesse , and to sit surer and hold faster then she did before , all ends in a most sweet communion . Wee should labour therefore to answer Christs dealing in sutable apprehensions of soule when he is thus present secretly , though he seeme in regard of some comforts and former experience of his love to withdraw himselfe , It should teach us , to depend upon him , and to beleeve though we feele not comfort , yea against comfort when we feele signes of displeasure . If he can love and support me , and strengthen my soule , and shew it a presence of that which is fit for me . Certainely I should answer thus with my faith , I will depend upon him ( though he kill me ) as Iob did ; our soules should never give over seeking of Christ , praying and endeavouring , for there is true love where hee seemes to forsake and leave ; therefore I ought in these desertions to cleave to him in life and in death . The end of the tenth Sermon . THE ELEVENTH SERMON . CANT . V. VI. VII . I opened to my Beloved , but my Beloved had withdrawne himselfe , and was gone : my soule failed when ●e spake , I sought him but could not find him , I called him but he gave mee no answer . &c. THE pride and secur●tie of the Spouse provokes the Lord her husband oft to bring her very low , they being incompatible with Christs residence . Pride is an affection contrarie t● his prerogative , for it sets up somewhat in the soule higher then God the highest . Security is a d●ll temper or rather distemper that m●kes the soule neglect her watch and rely upon some outward priviledge , where this ill co●ple is entertained , there Christ useth to withdraw himselfe , even to the failing and fainting of the soule . The Spouse is here in her fainting fit yet she seekes after ●hrist : still she gives not over , so Ionas , I am cast out of thy presence ( saies hee ) yet notwithstand●ng I will looke toward thy holy Temple . And David Psal. 31. 22. I said in my hast I am cast out of thy sight , yet notwithstand●ng thou heardest the voice of my prayer . Hee said it , but hee said it in his haste . Gods children are surprized on the sudden to thinke they are castaway , but it is in haste and so soone as may be they recover themselves . I said it is my Infirmitie , said David Psal. 73. Jt is but in a passion , here then is the difference betweene the children of God and others in desertions , they arise , these lye still and despaire . There is life in the substance of the Oake that makes it lift up its head above ground though it bee cut downe to the stumpes . Nay wee see further here the Church is not taken off for any discourragements , but her faith growes stronger , as the womans of Canaan did . The Reason whereof is , Faith lookes to the Promise and to the nature of God not to his present dealing . And then God by a secret worke of his Spirit ( though hee seeme to bee an enemy yet notwithstanding ) drawes his children neerer and neerer to him by such his d●aling . All this strangenesse is but to mortifie some former lust , or consume some former drogs of securitie . I sought him but I could not find him . Heere one of the greatest discouragements of all other is , when prayer ( which is left to the Church as a salve for all sores ) hath no answer . This is the complaint , but indeed an errour of the Church ; for Christ did heare the Church though hee seemed to turne his backe . But how shal we know that God heares our Prayers ? Amongst many other things this is one : when he gives us inward peace , then he heares our prayers , for so is the connexion . Phil. 4. 6. 7. Or secondly , If wee find a spirit to pray still , a spirit to waite and to hold out , it is an argument that God either hath or will heare those prayers . And as it is an argument that God heares our prayers , so is it of the presence of Christ ; for how could wee pray but from his inward presence ? Christ was now present , and more present with the Church when hee seemed not to be found of her , then hee was when she was secure , for whence else comes this eagernesse of desire , this spirit of prayer , this earnestnesse of seeking . I called but hee gave no answer &c. Directions how to carry our selves in such an estate . How shall we carry our selves when it falls out that our hearts faile of that we seek for , whē we pray without succes & find not a presēt answer ? or are in any such like state of desertion . 1. Wee must believe against beliefe ( as it were ) hope against hope , and trust in God , Howsoever hee shewes himselfe to us as an opposite . Jt is no matter what his present dealing with his Church and children heere is , the nature of Faith is to breake through all opposition , to see the Sunne behind a cloud , nay to see one contrary in another , life in death , a clame in a storme &c. 2. Labour for an absolute dependancie upon Christ with a povertie of spirit in our selves , this is the end of Christs withdrawing himselfe , to purge us of selfe confidence and pride . 3. Stir up your graces , for as nature joyning with phisicke helpes it to worke and carry away the malignant humours : so by the remainder of the Spirit that is in us , let us set all our graces on worke untill wee have carried away that that offends and clogs the soule , and not sincke under the burthen , for this is a speciall time for the exercising of faith , hope , love , diligence , care , watchfullnesse , and such like graces . And let us know for our comfort , that evē this conflicting condition is a good estate . In a sicke body it is a signe of life and health approaching when the humours are stirred , so as that a man complaines that the phisicke workes . So when wee take to heart our present condition , though wee faile and find not what wee would , yet this will worke to the subduing of corruption at length . It is a signe of future victorie when wee are d●scontent with our present ill estate . Grace will get the upper hand , as nature doth when the humours are disturbed . 4. Againe when wee are in such a seeming forlorne estate , Let us have recourse to former experience . What is the reason that God vouchsafes his children for the most part in the beginning of their conversion ( in their first love ) experience of his love to ravishment ? Jt is , that afterwards they may have recourse to that love of God then felt to support themselves , and withall to stirre up endeavours , and hope ; that finding it not so well with them now as formerly it hath binn , by comparing state with state , desires may bee stirred up to bee as they were or rather better . And as the remembrance of former experiences serve to excite endeavour , so to stirre up Hope . I hope it shall be as it was , because God is Immutable . I change but Christ alters not , the inferiour elementary world changes , heere is faire weather and foule , but the Sunne keepes his perpetuall course ; and as in the gloomiest day that ever was there was light enough to make it day and to distinguish it from night , ( though the Sunne did not shine ) So in the most disconsolate state of a Christian soule , there is light enough in the soule to shew that the Sunne of Righteousnesse is there , and that Christ hath shined upon the soule , that it is day with the soule and not night . 5. And learne when wee are in this condition to waite Gods leasure , for hee hath waited ours . It is for our good , to prepare us for further blessings , to mortifie and subdue our corruptions , to inlarge the capacity of the soule that the Lord absents himselfe , therefore Bernard saith well , Tibi accidit &c. Christ comes and goes away for our good , when hee withdrawes the sence of his love , the soule thereupon is stretched with desire , that it may bee as it was in former time , in the daies of old . Thus much for that , I sought him but I could not find him , I called but hee gave me no answer . Heere wee must answer one objection before wee leave the words . This seemes to contradict other Scriptures , which promise that those that seeke shall find . It is true they that seeke shall find but not presently . Gods times are the best and fittest . They that seek shall find , if they seek constantly with their whole heart in all the meanes . Some doe not find , because they seeke in one meanes and not in another , they seeke Christ in reading and not in the ordinance of hearing , in private meditation , but not in the communion of Saints ; wee must goe through all meanes to seeke Christ , not one must bee left . Thus if wee will seeke him , undoubtedly hee will make good his promise . Nay in some sort , hee is found before hee is sought , for hee is in our soules to stirre up desire of seeking him , hee prevents us with desires and answers us in some sort before wee pray , when hee gives us a spirit of prayer , it is a pledge to us , that hee meanes to answer us . Therefore it is a spirituall deceit when wee thinke Christ is not in us and wee are neglected of him , because wee have not all that wee would have . Among many other deceits that Christians deceive themselves with in this kind these be two . 1. That they judge grace by the quantity and not by the value and price of it , whereas the least measure of grace and comfort is to be esteemed , because it is an immortall seed cast into the soule by an immortall God the Father of Eternity . 2. Another deceit is , that Wee judge of our selves by sence and feeling and not by faith . The watchmen that went about the citty found mee and smote me and tooke away my vaile from mee . Heere the poore Church after the setting downe of her owne exercise in her disertion now sets out some outward ill dealing shee met with and that from those that should have beene her greatest comforters . The watchmen that went about the citty found me , they wounded me , the keepers of the walls tooke away my vaile from me . Thus wee see how trouble followes trouble , One depth calls upon another : Inward desertion and outward affliction goe many times together . The troubles of the Church many times are like Iobes messengers they come fast one upon another , because God meanes to perfect the worke of Grace in their hearts , all this is for their good . The sharper the winter the better the spring , learne hence first of all therefore in generall . That , It is no easie thing to be a sound Christian. Wee see heere when the Church had betrothed her selfe to Christ and entertained him into her garden , there after she falls into a state of security and sleepe , whence Christ labours to rouse her up : then she useth him unkindely , after which hee withdrawes himselfe even so farre that her heart failes her ; then ( as if this were not enough ) the watchmen that should have looked to her , they smite her , wound her and take away her vaile . See here the variety of the usage of the Church and changes of a Christian , not long in one state , hee is ebbing and ●●owing . Therefore let none distaste the way of Godlinesse for this , that it is such a state as is subject to change and variety ; whereas carnall men are upon their lees and find no changes . But you will say , All Christians are not thus tossed up and downe , so deserted of God and persecuted of others . I answer , Indeed there is difference , Whence comes that difference ? from Gods liberty ; it is a misterie of the Sanctuarie , which no man in the world can give a reason of , why of Christians both equally beloved of God , Some should have a fairer passage to Heaven ; others rougher and more rugged ; It is a mysterie hid in Gods brest . It is sufficient for us , if God will bring us any way to Heaven , as the blessed Apostle saith . If by any meanes I might attaine to the resurrection of the dead , either through thicke or thinne , if God will bring me to Heaven it is no matter . If I by any meanes . The Watchmen that went about the Citty smote mee , &c. By the Watchmen heere are ment especially Governours of State and Church . Why are they called Watchmen . It is a borrowed speech taken from the custome of Citties that are beleagered , for pollicies sake they have watchmen to descry the danger they are liable unto , so Magistrates be watchmen of the State , Ministers are the watchmen for Soules , watching over our Soules for good . Why doth God use Watchmen . Not for any defect of power in him , but for demonstration of his goodnes ▪ for he is the great Watchman , who watcheth over our common-wealthes , Churches and persons , he hath an eye that never sleepes , He that watcheth Israel neither slumbers nor sleepes , yet notwithstanding hee hath subordinate Watchmen , not for defect of power , but for demonstrotion of goodnesse ; hee manifests his goodnes in that he will use varietie of subordinate Watchers . And likewise to shew his power in using many instruments and his care for ●s when he keepes us together with his owne subordinate meanes . And in this that God hath set over us Watchers ( Ministers especially ) It implyes that our soul●s are in danger , and indeed there is nothing in the world so beset as the soule of a poore Christian , who hath so many and so bad enemies as a Christian , and amongst them all , the worst and greatest enemie hee hath is neerest to him , and converseth daily with him , even himselfe . Therefore there must needs bee Watchmen to discover the deceits of Satan and his instruments , and of our owne hearts , to discover the dangers of Hierusalem , and the errours and sins of the times wherein wee live . The Church is in danger , for God hath set Watchmen , now God and nature doth nothing in vaine or needlessely . Againe in that God takes such care for the soule , it shewes the woundrous worth of it , many arguments there be to shew that the soule is a pretious thing , it was breathed by God at first , Christ gave his life to redeeme it , but this is an especiall one that God hath ordained and established a ministry and Watchmen ouer it . And as God hath set some men Watchmen over others , so hath hee appointed every man to bee a Watchman to himselfe . Hee hath given every man a citty to watch over , that is his owne estate and soule , therefore let us not depend altogether on the watching of others . God hath planted a conscience in every of us , and useth as others to our good , so our owne care , wisdome , and foresight , these hee elevateth and sanctifieth . The Wa●chmen that w●nt about the citty found mee , they smote mee , they wounded mee , &c. Come wee now to the carriage of these Watchmen , those that should have beene defensive prove most offensive . They smote the Church and wounded her many wayes , ( though it be not discovered heere in particular ) as with their ill and scandolous life , and sometimes with corrupt doctrine and otherwhiles with bitter words , and their unjust censures , as wee see in the story of the Church , especially the Romish Church , they have excommunicated Churches and Princes : but not to speake of those Synagogues of Satan , come wee nearer home and wee may se amongst our selves sometimes those that are Watchmen and should be for encouragement , They smite and wound the Church , and take away her vaile . What is it to take away the vaile . You know in the times of the Old Testament a vaile was that which covered woemen for modestie , to shew their subjection , and it was likewise an honourable ornament , They tooke away the vaile , that is that wherewith the Church was covered , they tooke away that , that made the Church comely , and laid her open and as it were naked . Now both these wayes , the Churches vaile is taken away by false and naughty Watchmen . I. As the vaile is a token of subjection , when by their false D●ctrines , they labour to draw people from Christ , and their subjection to him . The Church is Christs Spous● , the vaile was a token of subjection , now they that d●aw the people to themselves , as in Popish Churches , that desire to sit high in the consciences of people , and so make the Church undutifull , They take away the vaile of subjection , and so force Christ to punish the Church , as wee see in former ages . 2. As the vaile is for honour and comelinesse , so they take away the vaile of the Church , when they take away the credit and esteem● of the Church , when they lay open the infirmities and weaknesses of the Church . This is strange that the Watchmen should do this , yet notwithstanding oftentimes it falls out so that those that by place are Watchmen , are the bitterest enemies of the Church Who were bitterer enemies of the poore Church in Christs time then the Scr●bes , Pharises , and Priests . And so in the time of the Prophets , who were the greatest enemies the Church had , but false Pri●sts , and Prophets . What is the ground of this , that those men that by their stand●ng should bee encouragers , are rather dampers of the Churches ●eile in pursuit ●f it . There are man● grounds of it . Sometimes it falls out from a spirit of envie in them at the graces of Gods people which are wanting in themselves , they would not have others better then themselves . Sometimes from Idlenesse which makes them hate all such as provoke them to paines : they raise up the dignity of outward things too much , as wee see in Poperie , they make every thing to conferre grace , as if they had a speciall vertue in them : but they neglect that wherewith God hath joyned an efficacie , his owne ordinances . This should teach us , To bee in love with Christs governement , and to see the vanity of all things heere below , though they bee never so excellent in their ordinance . Such is the poyson of mans heart , and the malice of Satan that they turne the edge of the best things against the good of the Church . What is more excellent then Magistracie , yet many times the point of the sword is directed the wrong way . I have said ye are Gods. Psal. 82. 6. They should governe , as God himselfe would governe , and aske with themselves , would God now if hee were a Watchman of the state doe thus and thus , but I wish woefull experience did not witnesse the contrary . So 〈…〉 and should carry themselves even as Christ would do ; they should strengthen the feeble knees and bind up the brok●n 〈◊〉 , nor di●courag● and not ●ow pillow●s ●nder the 〈◊〉 of wicked and 〈…〉 , but alas 〈…〉 the edge of the ordinance is oftentimes turned another way by the corrupt , proud , unbroken hearts of men and the malice of Satan . Againe , it should teach us , not to thinke the worse of any for the disgraces of the times . The Watchmen heere take away the vaile of the Church , and her forwardnesse is disgraced by them : take heed therefore wee entertaine not rash conceites of others , upon the entertainement they find abroad in the world , or among those that have a standing in the Church , for so wee shall condemne Christ himselfe , how was hee judged of the Pri●sts , Scribes , and Pharisees in his times ? and this hath beene the lot of the Church in all ages , the true members thereof were called Heretiques and Schismatickes , the vaile was taken of . It is the poysonfull pride of mans heart that when it cannot raise it selfe , by its owne worth , it will endeavour to raise it selfe by the ruine of others credit through lying slanders . The Divell was first a slanderer , and lyer , and then a murtherer , hee cannot murther without hee slander first , the credit of the Church must first bee taken away , and then shee is wounded , otherwise as it is a usuall proverbe , Those that kill a dogge make the world believe , that he was mad first , so they alwayes first traduced the Church to the world , and then persecuted her . Truth hath alwayes a scratch't face . Falshood many times goes under better habits then its owne which God suffers to exercise our skill and wisdome that wee might not depend upon the rash judgment of others , but might consider what grounds they have ; not what men doe or whom they oppose , but from what cause . Whether from a spirit of F●vie , Idlenesse , Iealousie , and Pride , or from good grounds , else if Christ himselfe were on earth againe , we should condemne him , as now men do the generation of the just , whom they smite and wound and take away their vaile from them . The end of the eleventh Sermon . THE TVVELFTH SERMON . CANT . V. VII . The Watchmen that went about the citty found me , they smote mee , they wounded me , the Keepers of the walls tooke away my vaile from me . THE Watchmen . ( Those that by their place and standing should bee , soe ) they smote the Church ( as Barnard complaines , almost 500. yeares agoe ) alas , alas saith he , those that doe see● priviledges in the Church , are the first in persecuting it and ( as his fashion is to speake in a kinde of Rhetorick ) they were not pastors , but impost●rs . There be two ordinances without which the world cannot stand . 1. Magistracie . 2. Ministerie . Magistrates are nursing Fathers and nursing Mothers to the Church . Ministers are Watchmen by their place and standing . Now for Shepheards to become wolves , for Watchmen to become smiter● , what a pitifull thing is it , but thus it is , the Church hath beene alwayes persecuted with these men , under pretence of Religion , which is the sharpest persecution of all in the Church ; it is a grievous thing to suffer of an enemy , but worse of a country man , worse then that of a friend , and worst of all of the Church . Notwithstanding ( by the way ) wee must know , that the persecuted cause is not alway the best ( as Austine was forced to speake in his time against the Donatists ) Sara● was a tipe of the true , and Hagar of the false Church . Now Sara● she corrected Hagar , therefore it followes not , that the suffering cause is allway the better , therefore wee must judge of things in these kind of passages by the cause , and not by the outward carriage of things . They tooke away my vaile . What shall wee doe in such cases , if wee suffer any indignity , if the vaile bee taken off . That is if our shame , infirmities , and weakenesses , be laid open by false imputations . In this case , it is the innocency of the D●ve , that is to be laboured for , and withall the wisdome of the Serpent . If Innocencie will not serve , labour for wisdome , as indeed it will not alone ; the wicked would then labour for subtilty to disgrace righteous persons . But what if that will not serve neither . Christ was wisdome it selfe , yet hee suffered most , when Innocencie and wisdome will not doe it ( because we must be conformable to our head ) then wee must labour for patience , knowing that one haire of our heads shall not fall to the ground without the providence of the Almighty . Commend our case , as Christ did , by faith and prayer to God that judgeth . I charge you , oh Daughters of Hierusalem , if you see my Beloved , that you tell him , that I am sicke of Love &c. Heere the Church , after her ill usage of the Watchmen , is forced to the society of other Christians , not so well acquainted with Christ as her selfe : I charge yee O Daughters of Hierusalem , if you find my Beloved &c. Tell him &c. What shall they tell him . Tell him I am sicke of Love. The Church is restles in her desire and pursuit after Christ , till shee find him , no opposition you see can take of her indeavour . 1. Christ seemes t● leave her inwardly . 2. Then shee goeth to the Watchmen , they smite and wound her . 3. Then she hath recourse to the Daughters of Hierusalem for h●lpe . Generally before we come to the particulars , from the connexion , wee may observe this . That , Love is a fire kindled from Heaven . Nothing in the world will quench this Grace , no opposition , nay opposition rather whets and kindles endeavour . The Church was nothing discouraged by the ill usage of the Watch●en , onely shee complaines she is not insensible . A Christian may without sinne be sensible of indignities , onely it must bee the mourning of Doves , and not the roaring of Beares . It must not bee murmuring and impatiencie , but a humble complaining to God , that hee may take our caSe to heart , as the Church doth heere : But as sensible as shee was , shee was not a whit discouraged , but seekes after Christ still in other meanes , if shee find him not in one , shee will try in an other : wee see heare the nature of love , if it bee in any measure perfect , it casteth out all feare of discouragements . And indeed , It is the nature of true Grace to grow up with difficulties , as the Arke rose higher with the waters , so likewise the ●oule growes higher and higher , it mounts up as discouragements and oppositions grow : Nay the soule takes vigour and strength from discouragements , as the wind increaseth the flame . So the Grace of God , the more the winds and waves of affliction oppose it , with so much the more violence , it breakes through all oppositions , untill it attaine the desired hope . To apply it , Those therefore that are soone discouraged , that pull in their homes presently , it is a signe they are very cold , and have but little grace , for where there is any strength of holy affection , they will not be discouraged , nor their zeale be quenched , and damped . Therefore they subordinate Religion to their own ends , as your temporarie believers . Where is any love to Christ , the love of Christ is of a violent nature , it swaies in the heart , as the Apostle speakes , The love of Christ constraineth us . If wee finde this inconquerable resolution in our selves , notwithstanding all discouragements , to goe on in a good cause , let us acknowledge that fire to bee from Heaven , let us not loose such an argument of the state of Grace , as suffering of afflictions with ioy . The more wee suffer , the more wee should rejoyce , if the cause be good , as the Apostles Act. 5. 4 1. rejoyced that they were accounted worthy to suffer any thing . I charge you , Oh Daughters of Hierusalem , if you find my Beloved , that ye tell him I am sicke of Love. Shee goes to the Daughters of Hierusalem for helpe , whence wee may learne . That , If wee find not comfort in one meanes , wee must have recourse to another . If wee finde not Christ present in one , seeke him in another , and perhaps wee shall finde him where wee least thought of him : sometimes there is more comfort in the society of poore Christians , then of the Watchmen themselves . I charge you , O Daughters of Hierusalem , &c. Where we have , 1. A Charge given . 2. The parties Charged , the Daughters of Hierusalem . 3. The particular thing they are Charged with , that is , ( if they find Christ ) to tell him she is sicke of Love. The parties Charged , are the Daughters of Hierusalem , the Daughters of the Church , which is called Hierusalem , from some resemblances betweene Hierusalem , and the Church ; some few shall bee touched , to give light to the point . Hierusalem was a City compact in it selfe , ( as the Psalmist saith ) so is the Church , the body of Christ. Hierusalem was chosen from all places of the world , to bee the seate of God , so the Church is the seate of Christ , hee dwells there in the hearts of his children . It is said of Hierusalem , they went up to Hierusalem , and downe to Egypt , and other places : So the Church is from above , The way of wisdome is on high . Religion is upward , Grace , Glory , and Comfort come from above , and draw our minds up to have our conversation , and our desires above . Hierusalem was the joy of the whole Earth ▪ 〈◊〉 so the Church of God , what were the world without it , but a company of incarnate Divells . In Hierusalem Records were kept of the names of all the cittizens there ; so all the true citizens of the Church , their names are written in the booke of life in Heaven . The Daughters of Hierusalem therefore are the true members of the Church that are both bred and fed in the Church . Let us take a tryall of our selves , whether wee bee Daughters of Hierusalem or noe . That wee may make this tryall of our selves . 1. If we find freedome in our conscience from terrors and feares . If wee find spirituall liberty and freedome to serve God , it is a signe that wee are Daughters of Hierusalem , because Hierusalem was free . 2. Or if wee mind things above , and things of the Church , if wee take to heart the cause of the truth , it is a signe wee are true Daughters of Hierusalem . Wee know what the Psalmist ●aith , Let my right hand forget her cunning , if I forget thee O Hierusalem , if I doe not preferre Hierusalem before my chiefe joy . If the cause of the Church goe to our hearts , if we can joy in the Churches joy , and mourne in the Churches abasement and suffering , it is a signe wee are true Daughters of Hierusalem and lively members of the body of Christ. Otherwise , when wee heare that the Church goes downe , and that the adverse part prevailes , and we joy , it is a signe wee are daughters of Bobylon and not of Hi●rusalem . Therefore lot us aske our affections what we are , as Austine writes excellently in his booke de Civitate Dei , aske thy heart of what citty thou art . But what ●aith the Church to the Daughters of Hierusalem in the first place . I Charge you . It is a kinde of admiration supplied thus , I charge you as you love mee your sister , as you love Christ , as you tender my case , that am thus used , as you will make it good that you are Daughters of Hierusalem and not of Babylon , tell my Beloved , that I am sicke of Love. It is a strong charge , a defective speech , which yeelds us this observation . That true Affections are serious in the things of God and of Religion . Shee layes a waight upon them , I charge you O Daughters of Hierusalem . True impressions have strong expressions . Therefore are wee cold in matters of Religion in our discourses , it is because wee want these inward impressions . The Church heere was full , shee could not containe her selfe , in regard of the largenesse of her affections . I charge you O Daughters of Hierusalem . &c. Wee may find the truth of Grace in the heart , by the discoveries and expressions in the conversation in generall . I charge you , O Daughters of Hierusalem , if you find my Beloved ▪ that ye tell h●m , I am sicke of Love. The Church heere speakes to others , meaner then her selfe , shee would have the Church tell Christ , ( by Prayer , the surest intelligencer ) how shee was used , how she languished , and was sicke for him , and cannot bee without him . Why did not the Church tell Christ her selfe . Soe shee did as well as shee could , but shee desired the helpe of the Church this way also . Sometimes it is so with the Children of God that they cannot pray so well as they should , and as they would doe , because the waters of the soule are so troubled , that they can doe nothing but utter groanes and sighes , especially in a state of desertion , as Hezekiah could but chatter , and Moses could not utter a word at the red sea though hee did strive in his spirit , in such cases they must bee behoulding to the helpe of others . Sometimes a man is in body sicke , ( as Iames saith ) If any man bee sicke let him send for the Elders , and let them pray : There may bee such distemper of bodie and soule , that wee are unfit to lay open our estate to our owne content . ●t is oft soe with the best of Gods Children , not that God doth not respect those broken sighes and desires , but they give not content to the soule . The poore palsie man in the Gofpell not able to goe himselfe was carried on the shoulders of others , and let thorough the house to Christ : oft times wee may bee in such a palsie estate , that wee cannot bring our selves to Christ , but we must be content to bee borne to him by others . I charge you O Daughters of Hierusalem that yee tell my Beloved , I am sicke of Love. Whence the point , that Idesie you would observe is . That at such times as wee find not our spirits inlarged from any cause outward and inward to comfort and joy , then is a time to d●sire the prayers and helpe of others . It is good to have a stocke going every where , and those thrive the best , that have most prayers made for them , have a stocke going in every country , this is the happines of the Saints . To inforce this instruction , to desire the prayers of others , we must discover , that there is a wondrous force in the prayers of Christians one for another . It is more then a complement , would it were thought so . The great Apostle Paul , se how he desires the Romanes , that they would strive , and contend with God after a holy violence , by their joynt prayers for him , so hee desires the Thessalonians , that they would pray for him , That hee might be delivered from unreasonable men . It is usuall with him to say Pray , Pray , and for us too , for such are gratious in the Court of Heaven . Despise none in this case , a true downe right experienced Christians prayers are of much esteeme with God. Our blessed Saviour himselfe , when hee was to goe into the garden , though his poore Disciples were sleepie , and very untoward , yet hee would have their society , and prayers . I charge you O Daughters of Hierusalem , if you find my Beloved , that ye tell him , I am sicke of ●ove . To speake a little of the matter of the charge , I am sicke of Love , I love him , because I have found former comfort , strength and sweetnesse from him , that I cannot bee without him . To bee Love sicke then in the pre●ence of the Church , is to have strong affections to Christ , from which comes wondrous disquietnesse of spirit in his absence , heere is somewhat good , and somewhat ill . This is first her vertue , that shee did fervently love , this was her infirmity , that shee was so much distempered with her present want , these two breedes this sicknesse of love , whence wee observe . Where the thing loved is not present answerable to the d●sires of the soule that loves , There followes disquiet and distemper of affections : that is heere term●ned sicknes of Love. The Reason heereof is , Naturall contentment is in union with the thing Loved . The more excellent the thing is that is loved , the more contentment there is in communion with it , and where it is in any degree or measure hindred there is disquiet : answerable to the contentment in injoying , is the griefe , sorrow , and sicknesse in parting . The happinesse of the Church consisting in society with Christ , therefore it is her misery and sicknesse , to be deprived of him , not to enjoy him whom her soule so dearely loveth . There are few in the world , sicke of this disease , I would there were more sicke of the love of Christ ; there are many that surfit rather of fullnesse , who thinke wee have too much of this Manna , of this preaching , of this Gospell , there is too much of this knowledge , of the ordinances , these are not sicke of love . Make a Use therefore of Tryall , whether we bee in the state of the Church or no , by valuing and prizing the presence of Christ in his Ordinances , the Word and Sacraments . There are many fond sicknesses in the world , there is Ammons sicknesse , that was sicke of love for his Sister Thamar , his countenance discovered it , and Ahab hee is sicke in desiring his Neighbours vineyard , you have many strange sicknesses : many sicke with fires kindled from the flesh , from Hell , but few sicke of this sicknesse heere spoken of . If wee find our selves carried to Christ , to runne in that streame as strong as the affections of those that are distempered with sicknesse of the love of other things , it will discover to us whether wee bee truely Love sicke or not . Take a man that is sicke for any earthly thing , whether of Ahabs or Amons sicknesse , or of any thing , take it as you will , That which the soule is sicke of in love , it thinkes of daily : it dreames of it in the night . What doe our soules therefore thinke off ? what doe our meditations runne after . When wee are in our advised and best thoughts , what do● wee most thinke off ? if of Christ , of the state of the Church heere , of Grace and Glory all is well , what makes us in the midst of all worldly discontentments to thinke all dung and drosse in comparison of Christ , but this sicknesse of love to Christ , if our love bee in such a degree , as it makes us sick of it , it makes us not to heare what wee heare , not to see , what wee see , not to regard what is present : the soule is in a kind of extasie , it is carried so strongly and taken up with things of Heaven , it is deaded to other things , when our eyes are no more led with vanity , then if wee had none , and the flesh is so mortified , as if wee were dead men , by reason of the strength of our affections that runne another way to better things which are above . Thus wee see it is in love : Talke with a man that is in any heate of affections , you talke with one that is not at home , you talke with one absent , The soule is more where is loves , then where it dwells . Surely where love is in any strength , it drawes up the soule , so that a man oft times in his calling and ordinarie imployments doth not heed them , but passeth thorough the world as a man at randome , he regards not the things of the world ▪ for Christ is gotten into his heart and drawes all the affections to himselfe . Where the affection of love is strong , it cares not what it suffers for the party loved , nay it glories in it . As it is said of the 〈◊〉 , when they were whipped , and scourged for preaching the Gospell , it was a matter of Glory to them . It is not labour , but favour : it is not labour and vexation , but favour that is taken where love is to the party loved , where the love of Christ is ( which was heere in the Church ) labour is no labour , suffering is no suffering , trouble is no trouble . Againe , It is the property of the party that is sicke of this disease to take little contentment in ●ther things . Tell a covetous worldling that is in love with the world a discourse of learning , what cares hee for learning ; tell him of a good bargaine , of a matter of gaine , and hee will hearken to that . So it is with the soule that hath felt the love of Christ shed abroad in the heart , tell him of the world , ( especially if he want that which hee desires , the peace and strength that hee found from Christ in former times ) hee relisheth not your discourse . Labour wee therefore every day more and more to have larger and larger affections to Christ. The soule that loves Christ , the nearer to Christ the more joyfull it is , when he thinkes of those mutuall embracings when Christ and his soule shall meete together there : this happinesse is there ▪ where the soule enjoyes the thing loved , but that is not heere , but in Heaven Therefore in the meane time with joy hee thankfully frequents the places where Christ is present in the Word and Sacrament , and that we may come to have this affection . Let us see what our soules are without him meere dungeons of darkenesse and confusion , nothing comming from us that is good , this will breed love to the Ordinances , and then we shall rellish Christ , both in the Word and Sacrament , for he is food for thehungry soule , and requires nothing of us but good appetites ; and this will make us desire his love and presence . The end of the twelfth Sermon . THE THIRTEENTH SERMON . CANT . V. VIII . IX . I charge you O daughters of Ierusalem if yee find my Beloved that ye tell him I am sicke of love . What is thy Beloved more then another Beloved O thou fairest among woemen , &c. THe soule as it is of an immortall substance , so in the right and true temper thereof , aspireth towards immortality , unlesse when it is clouded and overprest with that which presseth downewards , and the s●n which hang●th so fast on ( as the Apostle speakes ) which is the reason of those many and divers to●si●gs and turmoylings of the inlightned soule , now up now downe , now running amaine homewards and now againe sluggish , idle and lasie , untill rowsed up by extraordinary meanes it puts on againe ; as the fire mounteth upwards unto its proper place , and as the needle still trembleth till it stand at the North , so the soule once inflamed with an heavenly fire , and acquainted with her first originall , cannot be at rest untill it find it selfe in that comfortable way which certainely leads homewards . An instance whereof we have in the Church heere , who having lost her sweet communion with Christ , and so paid dearly for her former neglect and slighting his kind invitations , ( as being troubled , restlesse in mind , beaten and wounded by the watch-men , bereft of her vaile , &c. ) Yet this heavenly fire of the blessed spirit , this water of life so restlesly springing in her , makes her sicknesse of love and ardent desire after Christ to be such , that she cannot containe her selfe , but breakes forth in this passionate charge and request , I charge you O daughters of Ierusalem if ye find my Beloved that ye tell him , I am sicke of love . Thus we may see that the way to Heaven is full of changes , the strength of corruption over-clouds many times and damps our joyes . How many severall tempers hath the Church beene in ? Sometimes she is all compounded of joy vehemently desiring kisses of her best beloved , she holds her beloved fast and will not let him goe , and sometimes againe she is gone , hath lost her beloved , is in a sea of troubles , seekes and cannot find him , becomes sluggish , negligent , overtaken with selfelove , after which when she hath smarted for her omissions ( as here againe ) she is all a fire after Christ ( as we say ) no ground will hold her , away she flies after him , and is restlesse untill she finde him , where by the way we see , That permanency and stability is for the life to to come ; here our portion is to expect changes , storms and tempests , therefore they must not be strange to particuler persons , since it is the portion of the whole Church , which thus by sufferings and conformity to the head must enter into glory , whiles God makes his power perfect in our weakenesse , overcomes Satan by unlikely meanes and so gets himselfe the glory , even out of our greatest infirmities , temptations and abasements . But God though he make all things worke for good unto his children , even the Divell , sinne and death , desertions , afflictions and all , yet wee must be warned hereby not to tempt God , by neglecting the meanes appointed for our comfortable passage : but open to Christ when he knockes , imbrace him joyfully in his ordinances , and let our hearts flie open unto him . For though ( through his Mercy ) our wounds be cured ; yet who would be wounded to try such dangerous experiments , as here befell the Church in her desertions , for her sluggish negligence , deadnesse and selfe-love . So that we see there is nothing gotten by favouring our selves in carnall liberty , security , or by yeelding to the flesh . The Church stood upon tearmes with Christ when he would have come in to her , but what ensued hereupon ? she fell into a grievous des●rtion , and not onely so but findes very hard usage abroad , all which shee might have prevented by watchfulnesse , carefulnesse and opening to Christ knocking . It is a spirituall error to which we are all prone , to thinke that much is gained by favouring our selves , but we shall finde it otherwise : see here ●gaine that God will beare with nothing though in his owne , but he will sharpely punish them even for omissions , and that not only with defertion , but sometimes they shall meete with oppositions in the world . David cannot scape with a proud thought in numbring of the people , but he must smart for it and his people also . God is wonderous carefull of his Children to correct them , when he lets strangers alone . It is a signe of love when he is at this cost with us . And it should tie us to be carefull of our behaviour , not to presume upon Gods indulgence , for the neerer we are to him the more carefull he is over us , he will be sa●ctified in all that come neere him , we see the Corinthians because they came unreverently to the Lords table , ( though otherwise they were holy men ) some of them are sicke , some weake , others sleep , that they might not be condemn●d with the world . Let none therefore thinke the profession of Religion to imply an immunity , but rather a straighter bond ; for , I●dgement begins as the house of God , whatsoever he suffers abroad he will not suffer disorders in his owne house , as the Prophet saies , You onely have I knowne of all the families of the earth , therefore you shall not goe unpunished . The Church is neere him , his spouse whom he loveth , and therefore he will correct her , not induring any abatement , or decay of the first love in her . And for this very cause hee threatneth the Church of Ephesus , to remove her candlesticke . To proceed , the poore Church here is not discouraged , but discovers and empties her selfe to the daughters of Ierusalem , as it is the nature of Culinary fire not onely to mount upwards , but also to bewray it selfe by light and heat , so of this heavenly fire when it is once kindled from above , not onely to aspire in its motion but to discover it selfe in affecting others with its qualities , it could not containe it selfe here in the Church but that she must goe to the daught●rs of Ierusalem , I charge you O daughters of 〈◊〉 , if yee finde my Beloved that yee tell him that I am sicke of love . Therefore they may doubt that they have not this heavenly fire kindled in them , that expresse it not seriously , for of all affections it will not be concealed . David wonders at his owne love , Oh how I love thy law , oh how aimeable are thy Tabernacles ? Againe we see here , that where the 〈…〉 of love , it stands not upon any tearmes , but it humbleth and abaseth it selfe . We say that affection stands not with Majesty , therefore Christs love to us mooved him to abase himselfe in taking our nature that he might be one with us , love stood not upon tearmes of greatnesse , we see the Church goes to those that were meaner proficients in religion then her selfe , to powre out her spirit to them , to the daughters of Ierusalem , She abaseth her selfe to any service , love endureth all things , anything to att●ine to the thing loved , as we see Hamor the sonne of Shichem he would indure painefull circumcision for the love he bore to Dinah . So Acts. 5. 4 I. it is said they went away rejoycing after they were whipped , because they loved Christ. The spirit of love made them rejoyce when they were most disgracefully used . Sometimes where this affection of heavenly love is prevalent , so that a man is sicke of it , the distempers thereof redounds to the body and reflects upon that , as we see in David , Psal. 32. 4. That his moysture became as the drought of summer , because there is a marriage and a simpathy betweene the soule and the body , wherein the excessive affections of the one redound and reflect upon the other . Tell him that I am sicke of love , here is a sicknes but not unto death but unto life , a sicknesse that never ends but in comfort & satisfaction , blessed are those that hunger and thirst after Christ , they shall be satisfied , as we shall see afterwards more at large . Knowledge gives not the denomination , for we may know ●ll and be good , and we m●y know good and be evill , but it is the affection of the soule which cleaves to the things known , the truth of our love is that gives the denomination of a state to be good or ill , love is the weight and wing of the soule , which carries it where it goes , which if it carry usto earth we are base and earthly , if to heaven , heavenly , we should have especiall care how we fixe this affection ; for thereafter as it is , even so is our conditiō , Aske thy love of what City thou art whether of Ierusalem or of Babylon , ( as Austin saith ) Now the daughters of Jerusalem reply unto the Church wondering at her earnestnesse . What is thy Beloved more then another Belov●d , O tho● fairest among woe●en , what is thy Beloved more then another Beloved that thou do●●t so charge us : In steed of giving satisfaction to her they reply with asking new Q●estions , What is thy Beloved more then ano●her Beloved , O thou fairest among woemen ? what is thy Beloved , &c. Wherein ye have a doubling of the Question , to shew the feriousnesse of it , of this their answer there are two parts . 1. A loving and sweet Compellation , O thou f●rest among woemen . 2. The Question doubled , what ●s thy Beloved morethen another Beloved . And againe , What is thy Beloved , &c. that thou dost so charge us , as if they should say , Thou layest a serious charge upon ●s , therefore there is some great matter surely in thy Beloved that th●u makest such inquiry after him . Thus the weaker Christians being stirred up by the example of the stronger , they make this Question and are thus inquisitive , but to speake of them in their order . O thou fairest among woemen , here is the Compellation , the Church is the fairest among woemen in the judgement of Christ , so he calls her , Cant. 1. 8. O 〈◊〉 fairest among woemen , and here the fellow members of the Church tearm● her so too , faire and the fa●rest , incomparably fair● . But how com●●th ●hee to be thus faire ? It is i● reg●●d that shee i● cloath●● with 〈◊〉 robes , Rev. 12. there is a woeman mentioned clothed with the Sunne , we were all ennobled with the image of God at the first , but after we had sinned we were bereft of that image , therefore now all our beauty must be clothing , which is not naturall to man but artificiall , fetched from other things , our beauty now is borrowed , it is not connaturall with us , the beauty of the Church now comes from the head of the Church Christ , she shines in the beames of her husband : not onely in Justification , but in Sanctification also . The Church 〈◊〉 lovely and faire againe , as from Christs imputative righteausnesse , so from his 〈…〉 in her , the graces she hath 〈◊〉 him : for of him , wee receive Grace for Grace , there is never a grace but it is beautifull and faire : for what is grace but the beames of Christ the Sonne of Righteousnesse , so that all must be faire tha● 〈◊〉 from the 〈…〉 , all beautifull that comes from the first beauty . This beauty of grace whereby it makes the Church so faire springs from these grounds . First , In that it is from a divine principle and originall , it is not basely bred but from Heaven , and therefore it raiseth the soule above nature and makes the subjects wherein it is as farre surpasse all other men as men doe beasts . Secondly , In regard of the continuance , it is everlasting and makes us continue for ever . All flesh is grasse , and as the flower of grasse ( saith the Prophet , ) and it is repeated in the New Te●tament in divers places . All worldly excellencie is as the flower of grasse : the grasse with●●eth and the flower fade●● , but the word of the Lord , ( that is the grace that is imprinted in the soule by the Spirit with the word ) that abideth for ever , and makes us abide likewise . From this fairenesse of the Church let us take occasion to contemplate of the excellency of Christ that puts this 〈◊〉 of beauty upon the Church . Moses married a woeman that was not beautifull , but could not alter the complection and condition of his spouse . But Christ doth , he takes us wallowing in our bloud , deformed and defiled , he is such a husband as can put his Church into his owne dispos●tion and tran●forme her into his owne proportion . He is such a Head as can quick●n his members , such a roote as instills life into all his branches ; such a foundation as makes us living stones , there is a ver●ue and power in this husband above 〈◊〉 . But shee is blacke ? She is so indeed and she confesseth her selfe to be so , Cant. 1. 5. I am blacke but comely , blacke in regard of the afflictions and persecutions of others shee meets with in this world . Blacke againe , In regard of Scandalls , for the Divell hates the Church more then all societies in the world , therefore in the society of the Church there are often more scandalls then in other people , as the Apostle tells the C●rinthians , there was incest amongst them the like was not among the heathen . She is blacke through the envie of the world that lookes more at the Churches faults then vertues . The Church is blacke and unlovely nothing diff●ring from others , In regard of Gods outward dealing . All falls alike to all , they are sicke and deformed , they have all things outwardly whatsoever is common with others . Lastly and principally she is blacke , In respect of her Infirmities and weakenesses , subject to weakenesse and passions as other men , the beauty of the Church is inward and undiscerned to the carnall eye altogether : the Scribes and Pharisees see no vertue in Christ himselfe . It is said , that he came among his owne , and his owne could not d●scerne of him : the darkenesse could not comprehend that light . Now as it was with Christ , so it is much more with the Church , let this then be the use of it . Oppose this state of the Church to the false judgement of the world : they see all blacke and nothing else that is good ; Christ sees that which is black too : but then his spirit in them ( together with the ●ight of their blacknesse ) seeth their beauty too . I am blacke but comely , &c. Be not discouraged therefore at the censure of the world , blind men cannot judge of colours . It is said of Christ , hee had no forme or beauty in him , when wee shall see him . I. Not in outward glory , ●Por in the view of the world . If we be therefore thought to be blacke , wee are no otherwise thought of then the Church and Christ hath beene before us . Againe , Let us make this Use of it , against Sathan in the time of temptation , doth Christ thinke us faire for the good we have , doth he not altogether valew us by our ill● and shall we beleeve Sathan , who joynes with the distempers of melancholly , or weakenesse wee are in , which he useth as a weapon against the soule , to make us thinke otherwise , Sathan is not onely a ●●ourtherer , but a ly●r from the beginning . We must not beleeve an enemy , and a lyer withall . But consider how Christ and the Church judgeth , that have better discerning . And let us beware wee be not sathans to our selves : For if there were no Divell , yet in the time of temptation and desertion we are subject to discouragement , to give false witnesse against our selves , we are apt to looke on the darkeside of the Cloud . The Cloud that went before the Israelites had a double aspect , one darke , the other light ; In temptation wee looke on the darke side of the soule , and are witty in pleading against our selves . Oh but consider what Christ judgeth of us , O thou faires● among woemen , and what those about us that are learned , who can reade our evidences better then we our selves , doe judge of us , let us trust the judgement of others in time of temptation more then our owne . Learne againe here , What to judge of the spirits of such kinde of men , as are all in disgracing and defacing the poore Church , their table talke is of the infirmities of Christians , they light upon them as flies doe upon sore places , and will see nothing that is good in them , O where is the spirit of Christ , or of the Church of Christ in them that thus bescratch the face of the Church ● when yet ( oft times ) their hearts tell them these poore despised ones will be better then themselves one day , for grace shall have the upper hand of all excellencies . The Church is fa●re and fairest , Grace is a transcendent good , all the excellency of civility and morallity is nothing to this , this denominates the Church the fairest , shee is not guilt , but pure gold , not painted , but hath at●ue naturall complection , all other excellencies are but guilt , painted excellencies . The whore of Babylon shee is wonderous faire . But wherein doth her beauty consist ● In ornaments and ceremonies to abuse silly people , that goe no further then fancy , it is an excellency that comes not to the judgement , but the excellencie of the Church is otherwise , she is The fairest among woemen , she hath a naturall fairenesse , as gold is pure gold , so the Church is of a pure composition , glorious within . It is for the ●alse whorish Church to be glorious without only , but the true Church is glorious within . But that which wee should especially observe is , That wee should labour to answer this commendation , not onely to be faire but the fairest , to be transcendently singularly good , to doe somewhat more then others can , to have somewhat more in us then others have . For it is answerable to the state of a Christian , is a Christian in an excellent ranke above other men● l●t him shew it by a carriage more gracious , more fruitfull and plentifull in good workes . There is a kinde of excellency affected in other things , much more should we de●i●e to be excellent in that is good , that we may not be faire onely but the fa●rest . This the Apostle S. Paul excellently presseth to Titus his s●holler , Tit. 2. 14. and to all of us in other places , that we should be , A peculiar people Zealous of good workes : not onely to doe them , but to be zealous of them , and to goe before others in them , standing as stander bearers . Therefore those that thinke they may goe too farre in Religion , that they may be too fruitfull , are not worthy the name of the spouse of Christ , for she is faire , yea the fairest among woemen : The righteous is more excellen● then his 〈◊〉 , therefore we should excell in good workes ( as the Apostle exhorts us ) to labour after things that are excellent , as if he should say , Is there any thing better then other , labour for that . You have some so farre from this disposition , that they cry downe the excellencies of others , least the fairenesse of others might discover their blackenesse . Thus we leave the Compellat●on and come to the Question . What is thy Beloved more then another Beloved ? and they double it , what is thy Beloved more then another Beloved that thou so chargest us ? Questions are of divers natures , we shall not stand upon them , this is not a Question meerely of ignorance ( for they had some knowledge of Christ , though weake ) Nor was it a curious nor a catching Question , like those of the Scribes and Pharisees unto Christ , to instance in that of Pilate , What is truth ? when Christ had told him the truth , What is truth , ( saith he ) in a scornfull prophane manner , as indeed prophane spirits cannot heare savoury words , but they turne them off with scorne , what is truth● . This here in the text is not such , but a Question tending to further resolution and satisfaction , What is thy Beloved more then another Beloved ? First of all observe , that these of the Church here were stirred up by the examples of other members of the Church to be in quisitive after Christ , so to be satisfied , Hence observe , That there is a wondrous force in the examples of Christians to stir up one another . We see here when the Church was sicke of love , the other part of the members began to thinke , what is the reason the Church is so earnest to seeke after Christ , there is some excellency sure in him ; for , wise men doe not use great motions in little matters , great things are carried with great moovings ; we use not to stirre up tragedies for trifles , to make mountaines of molehills , the indeavours and carriages of great persons that be wise , judicious and holy are answerable to the nature of things . And indeed the Church judgeth aright in this , then see the force of good example , any man that hath his wits about him , when he sees others serious , earnest and carefull about a thing whereof for the present he can see no reason ( especially if they have parts equall , or superior to himselfe ) will reason thus presently . What is the matter that such a one is so earnest , so carefull , watchfull laborious inquisitive ? It is not for want of wit , surely hee hath parts enough , hee understands himselfe well . And then he begins to thinke , sure I am too cold , hereupon comes competition , and corrivalitie : surely I will bee as good as hee . Let us labour therefore to be exemplary to others , and to expresse the graces of God ; for thus we shall doe more then we are aware , there is a secret influence in good example , though a man say nothing ( saith one ) there is a way to profit from a good man though he hold his peace , his course of life speakes lowd enough , we owe this to all , even to them that are without to doe them so much good as to give them a good example , and we wrong them when we doe not , and hinder their comming on by an evill , or a dead example . Let this be one motive to stirre us up to it , that answerable to the good we shall doe in this kind , shall be our comfort in l●fe and death , and our reward after death . For the more spreading our good is either in word , life , or conversation , the more our consciences shall be setled in the consideration of good life well spent , our reward shall be answerable to our communication and diffusion of good , and whereas otherwise it will lie heavy on the conscience , not onely in this life , but at the day of judgement and after ; when wee shall thinke not onely of the personall ill that we stand guilty of , but exemplarie ill also . It should moove those therefore of inferiour sort to looke to all good examples , as the Church here to the love of the other part of the Church . Wherefore are examples among us , but that we should follow them ● we shall not onely be answerable for abuse of knowledge , but also of good examples we have had and neglected . Doth God kindle lights for us and shall not we walke by their light ● It is a sinne not to consider the Sunn● , the Moone , the Starrs , the Heav●ns , and Works of Nature and Providence ; much more not to consider the Worke● of Grace . But one place of Scripture shall close up all : which is , Rom. 11. 11. That the example of us Gentiles at length shall stirre up and provoke the Jewes to beleeve . To those stiffe necked Jewes example shall be so forcible , that it shall prevaile with them to beleeve and to be converted . If example be of such force as to convert the Jewes that are so farre off , how much more is it or should it be to convert Christians , wondrous is the force of good example . So we come to the Question it selfe . What is thy Beloved more then another Beloved , &c. We see there is excellent use of holy conference , the Church comming to the daughters of Ierusalem , speaking of Christ her Beloved that she is sicke of love , &c. The daughters of Ierusalem are inquisitive to know Christ more and more , heere is the benefit of holy conference and good speeches , one thing drawes on another , and that drawes on another , till at length the soule be warmed and kindled with the consideration and meditation of heavenly things . That that is little in the beginning may bring forth great matters . This Question to the Church , and talking with her : I charge you if you finde my Beloved to tell him that I am sicke of love , breeds Q●estions in others : What is thy Bel●ved , &c. Whence upon the description of her Beloved , her heart is kindled , she findeth her Beloved , so that talking of holy and heavenly things is good for others and our selves also . It is good for others , as it was good for the daughters of Ierusalem here , for therupon they are stirred up to be inquisitive after Christ , and it was good for the Church her selfe , for , hereupon she tooke occasion to make a large commendation of Christ ; wherein she found much comfort . Good conference then is good for our selves , for , we see a little seed brings for that length a great tree , a little fire kindleth much fuell , and great things many times rise out of small despised beginnings . It was a little occasion which Naaman the Assyrian had to effect his conversion . There was a poore banished woeman , a stranger , who was a Jewish maid servant , she tould her Lords servants that there was a Prophet in Jurie that could heale him : whereupon he came thither , and was converted and healed . And Paul sheweth , that the very report of his bonds did a great deale of good in Caesars house . Report and fame is a little matter , but little matters make way for the greater . This may put us in mind to spend our time fruitfully in good conference , when in discretion it is seasonable : we know not when we beginne , where we may make an end● ; our soules may be carried up to Heaven before we are aware ; for the Spirit will inlarge it selfe from one thing to another . To him that hath shall be given more and more still . God gratiously seconds good beginnings . We see the poore Disciples , when they were in a dampe for the losse of Christ , after he comes , meets them , and talks of holy things , In that very conference their hearts were warmed and kindled . For , next to Heaven it selfe our meeting together here , it is a kinde of Paradice , the greatest pleasure in the world is to meet with those here , whom we shall ever live with in Heaven . Those who are good should not spend such opportuni●ies fruitlesly . And to this end , labour for the graces of the Communion of Sain●s : for there is such a state , we beleeve it as an Article of our Creed , how shall we approove our selves to be such as have interest unto the communion of Saints , unles we have spirits able to communicate good to others ? pittifull and loving spirits that we may speake a word in due season . What a world of precious time is spent in idle conversing , as if the time were a burthen , and no improovement to be made of the good parts of others ? sometimes though we know that which we aske of others , as well as they doe ; yet notwithstanding good speeches will draw us to know it better , by giving occasion to speake more of it , wherewith the Spirit works more effectually and imprints it deeper . So that it shall be a more rooted knowledge then before . For that doth good that is graciously knowne , and that is graciously knowne that the Spirit seales upon our soules . Perhaps the knowledge I have is not yet sealed sufficiently , it is not rooted by conference , though I heare the same things againe , yet I may heare them in a fresh manner , and so I may have it sealed deeper then before , experience finds these things to be true . Againe , Wee should labour heere to have our hearts inquisitive . The Heathen man accounted it a grace in his Scholler and a signe that hee would proove hopefull , because hee was full of Questions : Christians should be inquisitive of the waies of Righteousnesse ; Inquifitive of the right path which leads to Heaven , how to carry themselves in private in their families , how in all estates , Inquisitive of the excellency of Christ : What is thy Beloved more then another Beloved ? Questions end usually in resolutions ; for the soule will not rest but in satisfaction . Rest is the happinesse of the soule as it were : when a Question is mooved it will not be quiet till it have satisfaction . Therefore doubting at the first , breeds resolution at the last . It is good therefore to raise Questions of the practise of all necessary points , and to improove the good parts and guifts of others that wee converse with , to give satisfaction . What an excellent improovement is this of communion and Company , when nothing troubles our spirit , but wee may have satisfaction from others upon our proposing it . Perhaps God hath laide up in the parts of others satisfaction to our soules , and hath so determined that wee shall be perplexed and vexed with scruples , till wee have recourse to some whom hee hath appointed to bee helpefull to us in this kinde . Many goe mourning a great part of their daies in a kind of fullennesse this way , because that they doe not open their estate to others . You see here the contrary practise of the Church , she doubles the Question ; What is thy Beloved more then another Beloved , O thou fairest among woemen , what is thy Beloved more then another Beloved , that thou dost so charge us ? The end of the thirteenth Sermon . THE FOVRTEENTH SERMON . CANT . V.IX.X. What is thy Beloved more then another Beloved , O thou fairest among woemen , what is thy Beloved more then another Beloved that thou dost so charge us ? My Beloved is white and ruddie the chiefest among ten thousand . THE last time we met we left the Church sicke of love : which strange affection in her , together with her passionate charge to the daughters of Ierusalem , mooved them to make this Question unto her , What is thy Beloved more then another Beloved , &c. To be in love is much : to conceale it is grievous , to vent it with such fervencie and passion breeds astonishment , in these younger Christians , who wonder what that is which can so draw away the Churches love , and runne away with her affections . They knew no such excellencies of the person the Church so admired , and therefore they double the Question unto her , What is thy Beloved , &c. what is thy Beloved , &c. Whereby we see the excellency of the soule which aspires still towards perfection , not resting in any state inferiour to the most excellent . Therefore also is the Churches sicknesse of love here , who desires a neerer union and communion with Christ then she at this time had . For there are degrees of spirittuall languishing , till we be in heaven we are alway under some degree of this sicknesse of love ; though the soule have more communion at one time then at another . Yea the Angells are under this wish to see Christ together with his Church in full perfection , so that untill we be in Heaven where shall be a perfect reunion of soule and body , and of all the members of the Church together ; there is a kinde of sicknesse attending upon the Church and a languishing . The Question asked is , What is thy Beloved more then anothers Beloved , O thou fairest among woemen ? What! now faire when her vaile was taken away ? now faire when the Watchmen abased her : now faire when she was disgraced ? Yes , now faire and now faire , in the sight of the daughters of Ierusalem , and in the sight of Christ that calls her the fairest among woemen : So that under all disgraces , infirmities and scandalls , under all the shame that riseth in the soule upon sinne , under all these clouds there is an excellency of the Church , she is , The fairest among woemen , notwithstanding all these : O thou fairest among woemen . Whence comes this fairenesse under such seeming foulenesse and disgrace ? It comes from without , it is borrowed beauty as you have it , Ezek. 16. 1. 2. By nature we lie in our bloud , there must be a beauty put upon us , we are faire with the beauty that we have out of Christs wardrope . The Church shines in the beames of Christs Righteousnesse , she is not borne thus faire , but new borne fairer . The Church of Christ is all glorious , but it is within , not seene of the world , she hath a life , but it is a hidden life , our glory and our life is hidden in Christ : It is hid sometimes from the Church it selfe , who sees onely her deformity and not her beauty , her death but not her life : because , her life is hid : here is a misterie of Religion , The Church is never more faire then when she judgeth herselfe to be most deformed ; Never more happie then when she judgeth herselfe to be miserable : never more strong then when shee feeles her selfe to be weake , never more righteous then when she feeles herselfe to be most burthened with the guilt of her owne sinnes , because the sence of one contrary forceth to another , the sence of ill forceth us to the fountaine of good , to have supply thence : When I am weake then am I strong ( saith Paul ) Grace and strength is perfect in weakenesse . This should teach us what to judge of the Church and people of God , even under their seeming disgraces , yet to judge of them as the excellentest people in the world , Psalm . 16. All my delight is in those that are excellent : to joyne our selves to them : especially this is here to be understood of the Church as it is the mysticall body of Christ , not as a mixed body , as a visible Church , but as it is the Temple of the Holy Ghost . The visible Church hath tearmes of excellency put upon it sometimes , but it is in regard of the better part . As gold unrefined is called gold because gold is the better part : And a heape of wheate unwinnowed is called wheate , though there be much chaffe in it , the body of Christ it selfe hath alwaies excellent tearmes given it , O thou fairest among woemen . Those that looke upon the Church with the spectacles of malice can see no such beauty in her , though to espy out faults , as the Divell could in Iob , to quarrell , to slander , they are quicksighted enough , but we see here the Church in the judgement of the daughters of Ierusalem , that she is the fairest among woemen . The Papists have a painted beauty , for their Catholique Church , but here is no such beauty It becomes a whore to be painted , to be as faire as her hands can make her , with feighned beauty . But the Church of Christ hath a beauty from her husband , a reall spirituall beauty not descerned of the world . This should be of use to Gods children themselves , to helpe them in the upbraidings of conscience ( as if they had no goodnesse in them ) because they have a great deale of ill . Christians should have a double eye , one to set and fixe upon that which is ill in them , to humble them , and another upon that which is supernaturally gracious in them , to incourage themselves , they should looke upon themselves as Christ lookes upon them , and judge of themselves as he judgeth of them , by the better part . He lookes not so much what ill we have , for , that shall be wrought out by little and little , and be abolished , it is condemned already , and it shall be executed by little and little till it be wholy abolished . but he lookes upon us in regard of the better part , so should wee looke upon our selves , though otherwhiles upon our blacke feete ( our infirmities ) when we are tempted to pride and haughtinesse , but alwaies let the meane thoughts we conceive of our selves , make us to flie to Christ. What is thy Beloved more then another Beloved ? Here is a Question , and a Question answered with a Question : Questions they breed knowledge ( as the Greeke Proverbe is ) doubtings breed resolution . Whereupon the inquisitive soule ( usually ) prooves the most learned , judicious and wise soule , therefore that great Philosopher counted it as a vertue amongst his schollers , that they would be inquisitive . So the schollers of Righteousnesse are inquisitive , they inquire the way to Canaan , and the way to Zion with their faces thitherwards . It is aspeciall part of Christians wisdome to improove the excellency of others by Questions , to have a bucket to draw out of the deepe wells of others ( as Salomon saith ) the heart of a wise man is as deepe waters , but a man of understanding can tell how to fetch those waters out : There be many men of deepe and excellent parts which are lost in the world , because men know not how to improove them . Therefore it is good while we have men excellent in any kind , to make use of them . It is an honour to God as well as a commoditie to our selves . Doth God suffer lights to shine in the world that we should take no notice of them , It is a wrong to our selves and a dishonour to God. What is thy Beloved more then another Beloved , &c. A further ▪ point from hence is , That if wee would give incouragement to others to repaire to us for any good , we should labour to be so excellent as to adorne Religion . O thou fairest among woemen , what is thy Beloved , &c. They enquire of her because they have a good conceit of her : a world of good might be done if there were bred a good conceit of men in others ; we say in sicknesse , a good conceipt of the Physition is halfe the cure : so in teaching , a good conceipt of the teacher is halfe the learning : The daughters of Ierusalem had a good conceipt here in their Questioning of the Church : O thou fairest among woemen , what is thy Beloved more then another Beloved ? Let us labour therefore to be such as may bring honour and credit to Religion , and make it lovely , that what we doe may make others thinke we doe what we doe to great purpose : which is oft times a speciall meanes and occasion of their conversion . Though properly the cause of conversion be the Spirit of God in the ordinances : yet the inducement ( many times ) and occasion , is the observation of the course and carriage of those that excell and are knowne to be eminent in parts and in graces , Emulation ads spurrs to to the soule . Doe they take such courses that are wiser then I , and shall not I take the like course too ? Paul saith , the emulation of the Gentiles shall be a meanes of the conversion of the Iewes , when they shall see them imbrace Christ , they will be incouraged to doe so also : what shall we thinke therefore of them that live so as that they bring an evill report , scandall and reproach upon Religion ? Great and fearfull is their wickednesse , that by their ill conversation like Hophny and Phineas discredit the ordinances of the Lord. Now the Church thus answers the former Question touching Christ , My Beloved is white and ruddie , the chiefest of ten thousand . She is not affraid to set out her Beloveds beauty . For , there is no envie in Spirituall things : It is want of wisdome amongst men to commend a thing that is very lovely to others , and so to set an edge upon their affections , when they cannot both share ; and the more one hath , the lesse another hath of all things here below . But in Spirittuall things there is no envie at the sharing of others in that we love our selves : because all may be loved alike , Christ hath grace and affection enough for all his : he hath not ( as Esaw speakes ) but one blessing : No , he can make all his happy . Therefore the Church stands not upon tearmes , when the daughters of Ierusalem enquire about her Beloved , I tell you freely saies she what my Beloved is : First in generall the answer is , My Beloved is white and ruddie , the chiefest among ten thousand , then afterwards there is a specification of the particulars , she will not stand upon the gro●se , but admires at every parcell in the thing beloved , every thing is lovely as wee shall see in particular afterwards . My Beloved is white and ruddie , the chiefest among ten thousand . We will take that which is safe ; because we will have sure footing ( as neere as we can ) in this misticall portion of Scripture , what is that white and ruddie , why doth the Church set forth the Spirituall excellencies of Christ by that which is most outwardly excellent and most beautifull . Because of all complections the mixed complection of these two colours white and ruddie is the purest and the best , therefore she sets out the beauty and the Spirituall excellency of Christ by this white and ruddie , beauty ariseth of the mixture of these two . First she sets out the beauty of Christ positively , and then by way of comparison , The chiefest among ten thousand . But what is this white and ruddie : what is beauty ? To the making up of beauty there is required a sound healthy constitution , so as the particulars have a due proportion , there must be a harmony of the parts , one suiting with another , for comelinesse stands in onenesse , when many things ( as it were ) are one . Vncomlinesse is in diversity , when divers things are jumbled together , that belong to many heads ; as we say it is uncomely to have an old mans head on a young mans shoulders , but when all things are so suited that they make one agreeing exactly there is beauty and comelinesse . Besides soundnesse of constitution and comelinesse of proportion , there is a grace of colour that maketh beauty , which ariseth out of the other , so that soundnesse and goodnesse of constitution together with the exact proportion of the variety of parts , having with it this gracefulnesse of colour and complection makes up that which we call beauty . In a word , then this carnation colour , wh●te and ruddie , may be understood of that excellent and sweete mixture that makes such a gracefulnesse in Christ , in him there is wonderfull purity and holinesse , and yet a wonderfull weaknesse , there is God the great God and a peece of earth , of flesh in one person , a bloudy pearced , and a glorious shining body , humility and glory : Justice , wonderfull justice and yet exceeding love and mercie : Justice to his enemies , Mercie to his Children . Christ is a most beautifull Person . Not as God onely but as man , the Mediator God and man , the Person of the Mediator is a beautifull Person ; as Psal. 45. there is a notable description of Christ , and of his Church , Thou art fairer then the Children of men , grace is powred into thy lips , &c. But the lovelinesse and beauty of Christ is especially Spirituall , in regard of the graces of his Spirit . A deformed person , man or woman , of a homely complection and constitution , yet notwithstanding when we discerne them by their conversation to be very wise and of a lovely and sweet spirit , very able and withall wondrous willing to impart their abilities , being wondrous usefull : what a world of love doth it breed , though we see in their outward man nothing lovely . The consideration of what sufficiency is in Christ , wisdome , power , goodnesse and love , that made him come from Heaven to Earth , to take our nature upon him , to marrie us and joyne our nature to his ( that he might joyne us to him in spirituall bonds ) the consideration of his meekenesse and g●ntlenesse how he never turned any backe againe that came to him , should make us highly prize him , indeed some went backe of themselves ( as the young man in discontent ) Christ turned them not backe : nay he loved the appearance of goodnesse in the young man and imbraced him . Hee is of so sweet a nature that he never upbraided those that followed him with their former sinnes ; as Peter with deniall , and the like . He is of so gracious a nature that he tooke not notice of petty infirmities in his Disciples , but tells them of the danger of those sinnes that might hurt them : being of so sweet a nature that he will not quench the smoaking flax , nor breake the brused reed , his whole life being nothing but a doing of good , He did all things well ( as the Gospell speakes ) excellent well . Now the consideration of what a gracious Spirit is in Christ , must needs be a loadstone of love , and make him beautifull . Therefore Bernard saith well , When I thinke of Christ , I thinke at once of God , full of Majesty and Glory , and at the same time of Man full of meeknesse , gentlenesse and sweetnesse . So , let us consider of Christ as of the Mighty God , powerfull , and withall consider of him as a gentle and mild man ; that came riding meekely on an Asse ( as the Scripture sets him out ) He was for all commers and gave entertainement to all : Come unto me all yee that are weary and heavy laden , &c. For the most weake and miserable person of all had the sweetest entertainment of him , He came to seeke , and to save that which was lost . Let us I say thinke of him both as of the great God , and withall as of meeke Man : the one to establish our soules , that he is able to doe great matters ; the other to draw us to him because he loves us . We are affraid to goe to God a consuming fire , but now let us thinke we goe to bone of our bone and flesh of our flesh , to our brother , to one that out of his goodnesse abased himselfe of purpose that we might be one with him , who loved us more then his owne life , and was contented to carry the curse for us that we might be blessed of God for ever , and to suffer a most painefull and shamefull death that so hee might make us heires of everlasting life . Christ is Spiritually lovely , the chiefest of ten thousand . The Church sets him out by comparison , a standardbearer , a carrier of the banner of ten thousand . For , as the goodliest men use to carry the Ensigne , the Banner , so he the goodliest of all other is the standard bearer . Whence we gather , That Christ as he is beautifull and good , so he is incomparably beyond all comparison good , He is a standard bearer one among ten thousand , annoynted with the Oyle of gladnesse above his fellowes . First , for that he is so neere to God by the personall union . And in regard likewise , That all others have all from him : of his fulnesse we receive grace for grace , ours is but a derivative fulnesse , his glory and shining is as the shining of the body of the Sunne , ours as the light of the Aire , which is derived from the glory of the Sunne , ours is but the fulnesse of the streame , and of the vessell , but the fulnesse of the fountaine and of the spring is his : thereupon he is called the head of the Church ; the head is the tower of the body which hath all the five senses in it , and wisdome for the whole body . It seeth , heareth , understandeth , and doth all for the body ; having influence into the other parts of it . So Christ is above all , and hath influence into all his Church , not onely eminencie , but influence . What is excellent in the Heavens ? the Sunne : So Christ is the Sunne of Righteousnesse : the Starrs , He is the bright morning Starr , the Light : He is the Light of the world . Come to all creatures , you have not any excellent amongst them but Christ is stiled from it . He is , the Lyon of the tribe of Iuda , the Lilly and the Rose , and the Lambe of God that taketh away the sinnes of the world , the Tree of life , &c. There is not a thing necessary to nature , but you have a stile from it given to Christ , to shew , that he is as necessary as Bread and Water , and the food of life . When we see Light therefore ; thinke of the true Light : when the Sunne , thinke of the Sunne of Righteousnesse : so remember the bread and water of life in our common food , therefore the Sacraments were ordained , that as we goe to the sea by the conduct of rivers , so we might goe to the sea of all excellency and goodnesse by the conduct of these rivers of goodnes to be led by every excellency in the creature , to that of our mediatour Christ , who is the chiefest among ten thousand . To come more particularly to speake of his excellencies , omitting his two Natures in one Person God and Man ; that we may consider his Offices , a King , Priest and Prophet : he being the chiefe in all these , so all good Kings before him were tipes of him , as also the Prophets and Priests , he was all in one . Never any before him was King , Priest and Prophet , as hee was King , Priest and Prophet in one , so in every respect he was incomparable above all . Such a King , as is King of Kings , and subdueth things unconquerable to all other Kings , even the greatest enemies of all , such a King as conquered the World , Death , Hell and Sinne , all things that are terrible : Death you know is called the king of feares , because it terrifieth even Kings themselves . Christ is such a King as takes away these terrible greatest ills of all , such a King as rules over the soule and conscience , ( the best part of man ) where he settles and stablisheth peace , such a King as sets up his Kingdome in our very soules and hearts , guides our thoughts , desires , actions and affections , setting up a peaceable government there , so hee is an incomparable King even in regard of that Office ; He is the chiefest of ten thousand , such a King as carries the government upon his owne shoulders , as it is Isa. 9. ● . He devolves not the care to another to make it as he list and so be a cypher himselfe , but hee carries all upon his owne shoulder , hee needs not a Pope for his vicar . Againe , as a Priest such a High Priest as offered himselfe a sacrifice by his eternall Spirit : he as God offered up his Man-hood , such a Priest as hath satisfied the wrath of God , and reconciled God to man. All other Priests were but types of this Priest , who is such a Priest as never dies , but lives for ever to make intercession for us in Heaven , by vertue of that sacrifice which he offered in the daies of his flesh : He was both Priest and Sacrifice . Such a Priest as is touched with our infirmities , so mild and gentle , full of pitty and mercy . No Priest to this Priest , God onely smelt a sweet smell from this sacrifice . And for his Propheticall Office , hee is a Prophet beyond all others , such a one as can instruct the soule , other men can propound doctrines , but hee can open the understanding and hath the key of the heart , the key of David which can open the soule : by his holy Spirit h●e can make the very simple full of knowledge , such a Prophet as hath his chaire in the very heart of man , this great Bishop of our soules , the Angell of the covenant , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the messenger of the Father : so he is the chiefe of ten thousand : consider him as King , as Priest or as Prophet . The use of this is exceeding pregnant , comfortable and large , that we have such a Saviour such an eminent person , so neere so puculiar to us . Our Beloved , my Beloved , If he were a Beloved the chiefe of ten thousand , it were no great matter , but he is mine , he is thus excellent : excellent considered with propriety in it , and a peculiar propriety , peculiarity and propriety together with transcendent excellency makes happy if there be any enjoying of it . Therefore repent not your selves of your repentings , but thinke I have not cast away my love , but have set it upon such an object as deserves it , for my Beloved is the chiefest of ten thousand . The end of the fourteenth Sermon . THE FIFTEENTH SERMON . CANT . V. X. My Beloved is white and ruddie the chiefest among ten thousand . LOve is such a boundlesse affection that where it once breakes foorth in praises upon a good foundation , it knowes no measure , as we see here in the Church , who being provoked , and ( as it were ) exasperated by the daughters of Ierusalem to explaine the excellency of him shee had with so much affection incessantly sought after . That she might justifie her choice ( ere she descend into Particulars ) she breakes foorth into this generall description of her Beloved , whereby she cuts of from all hopes of equalling him , My Beloved is white and ruddie , ( exceeding faire ) nay , the cheefe among ten thousand , ( none like him ) she would not have us thinke she had bestowed her love but on the most excellent of all , the cheefe of ten thousand . Well were it for us that we could doe so in our love , that we might be able to justifie our choice , not to spend it on sinfull , vaine and unprofitable things , which cause repentance and mourning in the conclusion , whereof the Church here worthily cleereth herselfe ; in that she had chosen the cheefe among ten thousand . And most justly did she place her affections upon so excellent an object , who was so full of all the treasures of wisdome and knowledge , the life of our life , in whom dwelt all the fulnesse of the Godhead bodily , in whom was a gracious mixture and compound of all heavenly graces , where Greatnesse and Goodnesse , Iustice and Mercy , God and Man meete in one Person . Such in one who breakes no bru●sed reed , nor quenches the smoaking flax , who refuses not sinners , but invites them unto him : offering to heale all and cure all who come unto him : he is a King indeed ; but this also approoves her choice ; he rules all , commands all , judges all , what then can she want who hath such a friend , such a husband , whose government is so winning , mild and mercifull ? He is not such a Monarch as loves to get authority by sternesse like Rehoboam . But by those aimeable graces of gentlenesse and love , all the excellencies of holinesse , purity and righteousnesse , are sweetly tempered with love and meekenesse in him : you may see for instance how hee takes his Disciples part against the Pharisees , ( and the poore womans that came to wash his feet and kissed them , ) against the Pharisee that had invited him to dinner . The Church is a company of despised people , that are scorned of Pharisaicall proud spirits , who perhaps have morallity and strength of parts to praise them with . Now Christ takes part with the broken spirits against all proud spirits , howsoever he be gone to Heaven ( where he is full of Majesty ) yet he hath not forgotten his meekenesse nor changed his nature with change of honour . He is now more honoured then he was , for , he hath a Name above all Names , in Heaven or in Earth , yet he is pittifull still . Saul Saul why persecutest thou mee ? He makes the Churches case his owne still , together with beames of glory there are bowells of pitty in him , the same that he had here upon earth . Which makes him so lovely to the truly broken hearted beleeving soule , My Beloved is white and ruddy . He is set out likewise by comparing him with all others whatsoever , hee is the cheefe of ten thousand , a certaine number for an uncertaine , that is , the chiefe among all , in all things Christ hath the preheminence : hee is the first borne from the dead , hee is the first borne of every creature , he is the eldest brother , he is the cheefe among all . For all Kings , Priests and Prophets before were but types and shaddowes of him : Hee the body , the truth and the substance . And ( as was shewed before ) he is all three in one , King , Priest and Prophet , the great Doctor and Prophet of his Church , that spake by all the former Prophets , and speakes by his ministers to the end of the world . The Angell of the covenant , that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word , that expresseth his Fathers brest , that as he came from the bosome of his Father so laies open his counsell to man-kind . It was he that spake by Noah , and preached by his Spirit to the soules that are now in prison , ( as Peter speakes ) so , he is the cheefe among all . But especially in regard of his Righteousnesse ; for which Paul accounted all dung and drosse to be found in Christ , not having his owne Righteousnesse , but the Righteousnesse that is in Christ : which is more then the Righteousnesse of an Angell , being the Righteousnesse of God-Man , and above all the Righteousnesse of the law . But what is this to us or to the Church ? yes , for his beauty and excellency is the Churches , because hee is the Churches . My Beloved is white and ruddie , and my Beloved is the chiefe among ten thousand . It is the peculiar interest that the Church hath in Christ that doth relish her spirit , excellencie with propriety in him : I am my Beloveds and my Beloved is mine . The more excellent the husband is , the more excellent is the wife , shee onely shines in his beames , therefore it is the interest that wee have in Christ that indeares Christ to us . But to come to more particular application of it . Is Christ thus excellent , superexcellent , thus transcendently excellent , white and ruddie , the cheife of ten thousand this serves , To draw those that are not yet in Christ unto him . To comfort those that are in Christ. First , those that are not yet in Christ , not contracted to him to draw them ; what can prevaile more then that which is in Christ ? Beauty and excellencies , greatnesse and goodnesse . And indeed one maine end of our calling the ministery is , to lay open and unfold the unsearchable riches of Christ , to digg up the mine , thereby to draw the affections of those that belong to God to Christ. But it is not enough to know that there are excellencies in Christ to draw us to him , but , there must be a sight of our misery , what beggers we are and how indebted . Before we are in Christ we are not our owne , the Divell layes claime to us that we are his , death laies claime to us , we are under sinne , we cannot satisfie one of a thousand , therefore this inforceth to make out to joyne with him that can discharge all our debts , answer all our suits , and non-suite Sathan in the Court of Heaven . When once we are married to the Lord of Heaven and Earth all is ours , we have a large Charter , All things are yours , and you are Christs and Christs is Gods Why are all things ours ? Because wee are married to Christ who is Lord of all . It is the end of our calling to sue for a marriage betweene Christ and every soule , wee are the friends of the Bride , to bring the Church to him , and the friends of the Church to bring Christ to them : It is the end of our ministry to bring the soule and Christ together , and let no debts , no sinnes hinder , for especially he invites such as are sensible of their sinnes , where sinne abounds , grace abounds much more . Come unto me all ye that are weary and heavy laden . And , hee came to seeke and to save that which was lost . He requires no more , but that we bee sensible of our debts and miseries , which sence hee workes likewise by his holy Spirit . Againe , for those that have entertained Christ , let them see what an excellent gracious Person they have entertained , who is the cheefe of ten thousand . The world thinks them a company of silly meane people that make choice of Christ , Religion , the Word , and such things , but here is a justification of their choice , they choose him that is the cheefe of ten thousand , Let him kisse me with the kisses of his mouth ( saith the Spouse , ) for thy love is better then wine , nay then life it selfe : A Christian may justifie the choice that he hath made with Mary of the good part ; against all those that shall disparage his choice . Let the world account Christians what they will ; that they are a company of deluded besotted persons , fooles and madmen . The Christian is the onely wise man : Wisdome is seene in choice especially ; and here is the choice of that which is excellent and most excellent of all , the cheefe of ten thousand . So also , Wee may see here the desperate and base f●lly of all whatsoever ( save true Christians ) what doe they make choice of to joyne to , that which is base , the co●demned world , vaine transitory things , and refuse Christ● ? Are they in their right wits who refuse a Husband that is noble for birth , rich for estate , mighty for power , abundant in kindnesse and love it selfe , every way excellent ? and take a base , ignoble , beggerly person ? this is the choice of the world . God complaines Israell would none of mee , &c. What shall we judge therefore of those that will none of Christ when he woes and sues them , but prefer with Esaw a messe of portage before their eternall birthright , with Adam an apple before Paradice , and with Iudas thirty peeces of silver before Christ himselfe , this is the state of many men . To be married to Christ is to take him for an husband , to be ruled by him in all things . Now when we prefer base commodities and contentments before peace of conscience and the enjoying of his love ; what is it , but for pelfe and commoditie , thirty peeces of silver ( perhaps for six pence a thing of nothing ) to refuse Christ , yet this is the condition of base worldlings that live by sense and not by faith . So then as it serves to comfort those that have made a true choice , so it serves to shew the madnesse and folly of all others , which one day will feele their hearts full of horrour and confusion , and their faces of shame , when they shall thinke , what hath Christ made such sute to my heart to winne my love ? hath he ordained a ministery for to bring me in ? made such large promises , is he so excellent ? and was this discovered to me and yet would I none of him ? what did I choose , and what did I leave ? I left Christ with all his riches , and made choise of the pleasures and profits of sinne , which are but for a season . When the conscience is once thoroughly awaked this will torment it , the punishment of losse , not of losse simply , as the losse of Christ and the losse of Heaven , but , the losse of Christ and of Heaven so d●scovered and opened : therefore there is no condition in the world so terrible as of those that live in the Church , and he are those things of Christ crucified unfolded to them before their eyes , as Paul speakes of the ministery , it makes Christs crosse so open to them as if he had beene crucified before their eyes , yet notwithstanding yeeld to their base hearts desires and affections before these excellencies , which if they had a spirit of faith would draw their hearts to him . Therfore let us consider how we heare those things , it concernes us neerely : on the one side we see what we get if we joyne with Christ , we have him and his : on the contrary we loose him ; and not onely so , but we gaine eternall misery , and perish eternally . O what basenesse of mind possesseth us , Christ left all things in love to us , and we leave Christ for any paultry thing in the world , almost to please and content the humours of sinnefull men , to attaine a few empty titles , to get a little wealth , injoy a little pleasure . You see then the equity of that terrible commination that you have , 1 Cor. 16. If any man love not the Lord Iesus Christ let him be Anathema maranatha . Let him be accursed for ever that loves not the Lord Jesus Christ , if any man sinne there is a remedy to discharge his sinne in Jesus Christ , if he will marry him and take him : but when Christ is offered and we will have none of him , we sinne against the Gospell ; and then there is no remedy , there is nothing but Anathema , and maranatha ; therefore the most dangerous sinnes of all , are those against the light of the Gospell : when yet we choose rather to live as we list , then to joyne our selves to Christ. To this purpose Heb. 2. S. Paul makes an use of the first chapter , wherein he sets out the excellency of Christ whom the Angels adore , he is so beautifull , so lovely that God the Father is in love with him , and pronounceth this is my Beloved sonne : In the beginning of the second chapter , Wherefore ( saith he ) how shall we escape if wee neglect so great salvation , for , If they escaped not that despised Moses law , &c. How shall we escape if we neglect so great salvation ? he saies not , if we oppose Christ : but if we neglect him , if we doe not love so great salvation , as 2 Thes. 1. 8. it is said , Christ will come in flaming fire to take vengeance of all those that doe not know God , and obey not the Gospell of Christ , though they do not per●ecute it . Therefore this reprooves all civill morrall persons that thinke they have riches enough , not onely debauched persons , but selfe-sufficient persons , that thinke they have any Righteousnesse of their owne , let them know , that Christ shall come in flaming fire , to take vengence of such : This is the scope of the second Psalme , which yee know sets out the excellency of Christ , I have set my King upon Zion , God the Father there annoints Christ King of the Church : To what end ? That wee should kisse the Sunne , kisse him with the kisse of subjection ( as subject●s doe their Prince : ) with the kisse of love , as the Spouse doth her Husband , and with the kisse of faith . But what if we doe not kisse him , and subject our selves to him ; love him and beleeve in him ? If his wrath be once kindled happy are all those that trust in him : Hee is a Lambe , but such a one as can be angry , as Rev. 6. It is said , The Kings and great persons of the world , fly from the wrath of the Lamb , he that is so sweete mild and gentle , if we joyne with him , on the contrary , if we come not unto him , we shall finde the wrath of the Lamb , a terrible wrath , which the greatest Potentates in the world shall desire to be hid from . If his wrath be once kindled , blessed are all those that trust in him , and woe be to them that doe not receive him . For us that professe our selves to be in Christ , and to be joyned to him that is thus excellent , let us make this use , to make him the rule of our choice in other things . In the choise of friends , choose such as are friends to Christ , take heed of society with Idolaters , or with prophane wretched persons . If you will be joyned to Christ , and professe your selves to be so , then let us joyne to none but those that we can enjoy and Christ too . So in marriage let the rule of choice be , the love of Christ ; and likewise let the measure of our respect to all things be , the respect to Christ , let us measure our love to wife and children , to kindred , friends , and to all creatures whatsoever , as it may stand with love to Christ. Obey in the Lord , Marry in the Lord , doe all things in the Lord , so as may stand with the love and allowance of the Lord. Make also , a Vse of Direction , How to come to valew Christ thus : as to keepe an high esteeme of him , for this followes infallibly and undeniably : If Christ be , the cheefe of ten thousand , he must have the cheefe of our affections , above ten thousand : for , as he is in excellency , hee must have place in our hearts answerable thereunto ; for , then our soules are as they should be , when they judge of , and affect things as they are in themselves . First , Let us enter into a serious consideration of the need we have of Christ , of our misery without him , of our happinesse if we be joyned with him , the soule being thus convinced , the affections must needs follow the sanctified judgement . What will come of it , If Christ be set in the highest place in our heart , If we crowne him there , and make him King of Kings and Lord of Lords , in a hearty submitting of all the affections of the soule to him ; while the soule continues in that frame , it cannot be drawne to sinne , discomfort , and despaire . The honours pleasures and profits that are got by base ingagements to the humours of men , what are these to Christ ? when the soule is rightly possest of Christ and of his excellency , It disdaines that any thing should come in competition with him . Againe , It stands firme against all discouragements whatsoever : for , it sets Christ against all , who is the cheefe of ten thousand . The soule in this case will set Christ against the anger and wrath of God , against Sathan and all our spirituall enemies . Christ is the Angell of the covenant : Sathan is a Lyon , a roaring Lyon : Christ the Lyon of the tribe of Juda : Sathan a Serpent , a Dragon : But Christ the true Brasen Serpent , the very looking upon whom will take away all the stings and fiery darts of Sathan whatsoever : wherefore it is said , I Iohn . 5. that Faith is that that overcommeth the world . How doth Faith overcome the world ? Because it overcomes all things in the world , as on the right hand pleasures and profits and honours , and on the left hand threatnings , paines , losses and disgraces , by setting Christ against all . Againe , if we would have a right judgement and esteeme of Christ , Let us labour to weane our affections as much as may be from other things . Fleshly hearts that have runne so deepely into the world and vanities of this present life , It is in a sorte an extraordinary taske for them to be drawne away , and pulled from the world ( as a child from a full brest ) which they have sucked so long . Now for sweet affections that are tender , it is an excellent advantage they have to consider betimes that there is that in Religion and in the Gospell which is worth their best and prime affections , the flower and marrow of them , let them begin with young Timothie , Daniell and Ioseph to love Christ from their childhood . It is a desperate folly on the other hand to put off the regard of good things till after when we shall be lesse fit , when the understanding will be darkened , and the affections blunted , when we shall not have that edge , nature being decayed and the world having taken such possession of the soule , that we shall not value this excellencie . Therefore let us begin betimes to make up the marriage between Christ and the soule , no time indeed is too late , but it were to be wished that those that are young would be thus wise for their soules betimes . Besides if wee would highly value Christ , ( beg of God a spirit that wee may judge aright of our corruptions , ) for , In what measure we can discerne the height , and bredth , and depth of our corrupt nature , In that measure shall we judge of the height , and bredth , and depth of the excellency of Christ. The sweetest soules are the most humble soules , those that love Christ most , are those that have beene stung most with the sence of their sinnes , where sinne most abounds in the sence and feeling of it , grace much more abounds in the sence and feeling of that . Did ever soule love Christ more then that woeman that had so many Divels cast out of her ? And , Paul that had such great sinnes forgiven . Doth any man so love his creditor as he that hath much debt forgiven him ? It is our Saviour Christs owne reason , therefore these two goe alwaies with the true Church . 1. The true knowledge of the corruption of nature , and misery by reason of it . And 2. The true sence and feeling of it , with true and hearty sorrow for it , &c. In Popery they slight Originall sinne , that mother breeding sinne , Actuall sinnes be veniall , and many sins no sins . And therefore they esteeme so slightly of Christ , that they joyne Saints , the Pope , Works and Satisfaction with him , because they know not the depth of the malady , how blacke sinne is , what a cursed estate we are in by nature : they have slight , shallow and weake conceipts of sinne , therefore they have answerable weake , and shallow conceipts of Christ and of his Righteousnesse and excellency . Therefore the conviction of our sinnes goeth before the conviction of righteousnesse in Christ , ( as it is said , Ioh. 16. ) The Holy Ghost shall convince the world of sinne and then of righteousnesse : for except the soule be convinced of sinne and of ill in it selfe , it will never bee truely convinced of good and of righteousnesse in Christ. The Passeover was alwaies eaten with sowre herbes , because it should ad a rellish to the feast . So Christ the true Passeover we never rellish truely without sower herbes , the consideration of sinne with the desert of it . Christ savours otherwise to a man humbled for his sinnes , then he doth to another man not touched therewith : otherwise to a poore man then he doth to a rich : otherwise to a man that the world goes not well on his side , then to a prosperous man. One savoury discourse of Christ relisheth more to an afflicted soule , the seven discourses with such as are drunk with prosperity , not having a brayne strong enough to conceive , nor an appetite to rellish heavenly things . Therefore why doe wee murmure at the crosse , when all is to recover our spirituall taste and rellish ? Salomon had lost his taste and rellish of Christ , he never made his song of songs when he was in his Idolatrous way , nor was so in love with Christ and his excellencies when he doted so much upon his wives : no , but when he had recovered his spirits tast and rellish of heavenly things once , then made he the Booke of the Preacher . When he had runne through variety of things , and saw all to be nothing but vexation of spirit , and besides that , vanitie : then he passeth his verdict upon all things , that they were vanity . So it is with us , we can hardly prize Christ without some afflictions , some crosse or other : therfore here the Church is faine to indure a spirituall desertion , to set an edge upon her affections ? Now when she is thus in her disertions , Christ is white and ruddie , the cheefe of ten thousand . We ▪ valew more , and set a higher prize on things in the want of them ( such is our corruption ) then in the injoying of them . And if God remember us not with affliction , then let us afflict , humble and judge our selves : enter into our owne soules to view how we stand affected to Christ , to Heaven , and to heavenly things : how doe I rellish and esteeme them ? if 〈◊〉 have lost my esteeme and valuing , where have I lost it , consider in what sinne , in what pleasure , in what company J lost it ; and converse no more with such as dull our affections to heavenly things . And , Let us make use likewise of our infirmities and sinnes to this purpose , to set an high prize on the excellencies of Christ , we carry about us alwaies infirmities and corruptions , what use shall we make of them ? not to trust to our owne righteousnesse , which is as a defiled cloth : But fly to Christs Righteousnesse , which is the Righteousnesse of God-man , all being as dung and drosse in regard of that : Often thinke with thy selfe what am I , a poore sinfull creature , but I have a Righteousnesse in Christ that answers all , I am weake in my selfe , but Christ is strong , and I am strong in him . J am foolish in my selfe , but I am wise in him , what I want in my selfe , I have in him : he is mine , and his Righteousnesse is mine , which is the Righteousnesse of God-man , being cloathed with this I stand safe , against Conscience , Hell , wrath and whatsoever . Though I have daily experience of my sinnes , yet there is more Righteousnesse in Christ who is mine , and who is the cheefe of ten thousand , then there is sin in me . When thus we shall know Christ , then wee shall know him to purpose . The end of the fifteenth Sermon . THE SIXTEENTH SERMON . CANT . V. X , XI , XII , XIII . My Beloved is white and ruddie the chiefest among ten thousand . His head is as fine gold , his lockes are bushie and blacke as a raven . His eyes are as the eyes of doves , by the rivers of waters , washed with milke and fitly set , &c. HEnce likewise we may answersome doubts that may arise , as why the death of one man ( Christ ) should be of value for satisfaction for the sinnes of the whole world ? how can this be ? O But what kind of man was he ? the cheefe among ten thousand , especially considering that his excellency ariseth from the grace of his Personall Union of God and Man. The first Adam tainted thousands , and would have tainted a world of men more if there had beene more , but he was meere man that did this , and shall not Christ God and Man the second Adam advance the world , and ten thousand worlds if there had beene more , hee is cheefe among ten thousand . His head is as most fine gold , his lockes are bushie and blacke as a raven , &c. 1. Positively , Hee is white and ruddie . 2. Comparatively , Hee is the chiefest of ten thousand . The Church doth not thinke it sufficient in generall to set out Christ thus , but she descends into a particular description of him by all the parts of a body that are conspicuous . First in generall observe hence , That it is the nature of love upon all occasions to reflect upon the thing loved . As the Church here , from things that are excellent in the world , borrowes phrases and comparisons to set out the excellency of Christ , exalting him above any other thing . Whatsoever the soule of a Christian sees in Heaven or Earth , it takes occasion thence to thinke of Christ. Againe , In generall observe from hence , seeing the Church fetcheth comparison from doves eyes , from the body of a man and other things , That there are some beames of excellency in every creature . There is somewhat of God in every creature , this makes the meditation of the creature to be usefull , there is none , even the meanest but it hath a beeing , and thereby in a sort sets out the beeing of God. Why doth God stile himselfe a Shield , a Rocke , a Buckler , a Shaddow , and the like . But to shew that there is something of him in these , and therefore to teach us to rise from them to him , in whom all those excellencies that are scattered in them are united . In innocency we knew God , and in him we had knowledge of the creature , but now we are faine to helpe our selves from the knowledge of the creature to rise to the knowledge of God. His head is as fine gold . A little in generall , see the boldnesse and largenesse of the Churches affections , who though she had beene ill intreated by the Watch-men and others , yet is she not disheartned for all this ? no , she goes on and sets out particular commendations of her Beloved . Where love hath any strength , no water can quench it . You see the Church here found but cold intertainement from the Watch-men and others that should have beene better . Nay , She was in desertion , yet she was not discouraged , nay not from the desertion that Christ left her in ; but she seekes after him whom her soule loved . Oh , this is the signe of a true sanctified soule toucht from Heaven , never to give over seeking of Christ , nor setting out his praises , no though it thinkes it selfe not beloved of Christ. Aske such ones doe you love God , his Children , and his Word ? Oh you shall have them eloquent , no words are enough to set out their affections . And this is one reason , which we may note by the way , why God plants in his children , at their first conversion , a sweete love , which we call , the first love , that when desertions come they may call to mind what they felt from Christ , and what they bore to him ; and thereupon the Church concludes , Hose . 2. I will returne to my first love , for then was I better then now . The Church here from what doth shee commend her Beloved ? but from some what that was left in her soule , some inward taste of the love of Christ in her , she called to mind how it was with her before in the former part of this , and in the latter end of the former chapter , what an excellent estate she had beene in , this helped her to recover her selfe . Now you may say , Why is shee so exact in reckoning up so many particulars of her Beloved , his Head , Lockes , Eyes , Lips , and such like ? Why , It is from largenesse of affection . A large heart hath alway large expressions , when we are barren in expressions towards Christ , and of good things , whence comes this but from narrow poore affections . The Church had large affections ; therefore shee had sutable expressions . And then shee is thus particular , because Christ hath not one but many excellencies ; every thing in him is excellent : inward and outward , as his head , &c. For indeed beauty consists not in sweetnesse of colour onely , but in affinity and proportion of all parts . Now there is all sweet proportion in Christ , so it should be with Christians ; they should not have one excellency , but many : those that receive Grace for Grace from Christ : have not onely Head , Eyes , Hands , and Feet good ; but all lovely , Grace for Grace , answerable to the variety of Graces in Jesus Christ , In whom all things joyntly , and everything severally are lovely . Then shee sheweth her particular care and study , to be exact in this knowledge of Christ , to rip him up and anotomize him thus from Head to foot , it argueth shee had studied Christ well ere shee could attaine this excellencie : so it should be the study and care of every Christian , to study the excellencies of Christ , not onely in the grosse , to say as much as you have in the Creed ; he was borne for us of the Virgin Mary , was crucified , dead and buried , &c. which every child can say , but to be able to particularize the high perfections and excellencies of Christ , as the Church here , to study his Nature , Offices , the State he was in , and how he carried himselfe in his humiliation and exaltation : what good we have by both states , Redemption by his abasement ; application of it by his advancement . What he did for us on Earth , what he doth in Heaven : what in Iustification , Adoption , Sanctification , and in the glory to come . Study every thing and warme the heart with the meditation of them . This particular spreading and laying open the excellencies of Christ is a thing worthy of a Christian. Wee make slight worke of Religion , we can be particular and eloquent enough in other things , but in that wherein all eloquence is too little ; how barren are we , how shamefac'd to speake of Christ and his excellencies in base company , as if it were a dishonour . Let us therefore learne this from the Church here , to be much in thoughts and meditations of the excellencies of Christ , and so our expressions will be answerable to our meditations . So the holy Fathers that were godly ( till another kind of Divinity came into the world of Querkes and subtilties ) there was none of them but was excellent this way . Paul admirable , accounting all dung and drosse in comparison of Christ. In speaking of him when he begins , he goes on from one thing to another , as if he were ravished ; and knew not how nor where to end . The soule hath sights of Christ that God shewes to it , and which the soule presents to it selfe by the helpe of the Spirit . The sights that God in this kind shewes , are to those in affliction especially , as Daniell and Isay saw Christ in his glory in a vision , so Ezechiell had a vision and Iohn , Rev. 1. where Christ was presented to him gloriously . So there is a glorious description of Christ present to the Church● Rev. 4. 5. And as there are sights let downe from God into the soule , so there are sights that the soule frames of Christ , such as the Church here conceives of him by faith : Thus Moses saw him before he was incarnate , and Abraham saw his day and rejoyced : so should we now have spirituall sights , Ideas of Christ framed to our soules , this is to bestow our soules as we should doe . So much for generall , now we come to some particulars . His Head is as fine gold , his locke● are bushie and blacke as a raven . His Head is as fine gold . He begins to set out the excellency of the cheefe part the Head. The Head of Christ is God , as it is 1 Cor. 11. 3. He is above all , and God onely is above him . All is yours , and you are Christs , and Christ is Gods , but that is not so much intended here , as to shew Christs head-ship over the Church as God and Man , his head is as fine gold , that is , his government and head-ship is a most sweet and golden government . Daniel . 2. You have an image of the Monarchies , the first whereof had a golden head , which was the Chaldean , the best Monarchy is set out by the best mettall gold , so Christ the head of the Church is a precious head , a head of Gold. A Head hath an eminency above all others , an influence and motion above all other parts , it is the seat of the sences , so this golden head is more eminent then all , governes the whole Church and hath influence into all ; in him we live , and move , and have our beeing . Why is Christ as King thus resembled to an head of gold ? Because Gold is the cheefe , the most precious , durable mettall of all others . Christ is a King for ever and hath an everlasting government . Gold is also the most pliable mettall , you may beate it out to leaves more then any other mettall whatsoever . Christ is all gold indeed , his love hath beate himselfe out as low as may be , all for our good . What abasement like to Christs . That which is most precious is most communicating , as the Sunne a glorious creature , what doth so much good as it ? so Christ as he is the most excellent of all , the cheefe of ten thousand , so is he also the most communicative , what good to the good that Christ did , he was beaten out of love to man-kind to lowest abasement for us , though this be not mainely aimed at here , yet ( by the way ) speaking of gold , we may present to our selves such comfortable meditations . Well then is Christ such an excellent head , a golden head , in whom are hid all the treasures of wisedome to governe his Church , what need we then goe to that triple crowne , having such a golden head , the Apostacie of the Church hath found out another golden head , is not Christ precious enough . Let us take heed of leaving the head Christ , as it is Col. 2. 19. It is a damnable thing to forsake him . Let the Apostaticall Church alone with her Antichrist . Againe , if Christ be a golden head , let us his members labour every one to be sutable , though there be difference betweene the head and the members in many respects , especially in those three formerly named , Eminencie , government , and influence , yet for nature they are one , head and members make but one . So tha● as the head of the body is gold , so should every member be : therfore the seven Churches are stiled seven golden candlestickes . Every thing in the Tabernacle was gold , even to the snuffers , to shew that in the Church every thing is excellent . The Tabernacle was gold most of it , though it was covered with Badgers-skins . The Church indeed hath a poore covering as of Badgers-skins , not guilded as hypocrites , but it is precious within ; Againe , Christ as he is gold , so he is fine gold , whole gold , he hath not onely the crowne on him , but his head is gold it selfe . Other Kings their crownes are of gold , but their heads are not so : but there is such a precious treasure of wisedome in him that his head is gold ; so let the Church and every Christian labour , not to be guilt but gold , to be thoroughly good , to have the inside as good as the outside , the heart as good as the conversation , the Church is glorious within , Psal. 45. Beloved , Is Christ an excellent golden head and shall he have a base body ? Is he fit to be united to a golden head that is a common drunkard , a swearer , that is a beast in his life and conversation , is this sutable ? Againe , Is our head so golden , and whatsoever excellency we have is it from our head , therefore as the Church in the Revelation , let us cast all our crownes at his feete . Have we crownes of gold , any thing that is excellent within , any grace , any comfort , let us lay it downe at his feet , for all is from him . Naturall men have golden images of their owne , Israell would have golden calves , Nebuchadnezzar sets up a golden image , and all must worship it , so in the declining times of the Church , they framed golden images , that is , a golden whorish religion , guilded , and painted , framed by their owne braine , whereunto all must stoope . But the true gold is that we must respect and submit our selves unto and admire , others are but golden dreames and images ( as Nebuchadnezzars was ) Christs head alone is of fine gold : All must be fine gold that comes from this head , his word is gold , sometimes purged in the fire : his ordinances gold , in the scripture phrase , the city , the new Jerusalem which signifies the state of the Church in this world , when it shall be refined to the utmost , all is of gold , the walles of precious stones , the gates of pearle , and the pavement of the streetes of pure gold , to shew the excellency of reformation , which golden times are yet to come , in the meane time let us goe on and waite for them . His lockes are bushie and blacke as a raven . I thinke this is but complementall to fill up the other , it is nothing but a commendation of his freshnesse , a foile to beauty , therefore not particularly to be stood upon . His eyes are as doves eyes by the rivers of waters , &c. His eyes are as doves eyes , and such eyes as are by the rivers of waters , where they are clensed and washed with milke that they may be the clearer , and fitly set , neither gogle eyes , nor sunke into the head , but fitly set , as a jewell in a ring , neither too much in , nor too much out , to set out the comelinesse of this part the eye which is the glory of the face . Why is Christ said to have the eyes of doves ? The dove hath many enemies especially the white dove is a faire marke for the birds of prey , therefore God hath given that creature a quicke sight , that she might discerne her enemies , thus the Scripture helpes us to conceive of the quicknesse of Christs eye , Rev. 5. 6. there are seven hornes and seven eyes which are the seven spirits of God , here Christ the lambe hath seven eyes and seven hornes : what be these ? Christ hath not onely hornes of power as the enemies have , hornes of violence , he hath horne against horne ; but seven eyes , that is , a quicke sight to see all the danger the Church is in , and seven eyes ; seven is a word of perfection , that is , he hath many eyes , an accurate sight , he hath not onely an eye of providence over the whole world , but an eye of grace and favour , lively , and lovely in regard of his Church . All things are naked and open before his eyes , as it is , Heb. 4. he can see through us , he knowes our very hearts and raines , which he must doe ex Officio , because he must be our judge . He that is judge of all had need to have eyes that will pierce through all . It had need be a quicke eye that must judge of the heart and affections : but what may we learne hence , That we have a Saviour that hath doves eyes , that is , cleare eyes able to discerne . Take it as a point first , of all comfort to the Church , that when we have any imputation lies upon us , that we are thus and thus , Christ hath quicke eyes he knowes our hearts , thou knowest ( saith Peter ) Lord that I love thee , in all false imputations rest in the eye sight of Christ , he knowes it is otherwise with us . Then againe in all abasement know , that there is an eye that sees all , he sees with his eye and pitties with his heart , as he hath a quicke eye , so he hath a tender heart , though he seemes to sleepe and to winke , it is but that we may wake him with our prayers , which when we have done we shall see that Christ hath seene all this while , and that the violence the enemies of God have offered to his Church the Spouse hath beene in his sight , and that they shall know at length to their cost . Likewise it is a point of terror to all hypocrites and others that thinke to blindfold Christ againe . Can they blindfold him in Heaven that hath this sharp eye ? Noe he sees all their courses and projects what they are and what they tend to , and as he sees them so he will spread them all open ere long . And as it is a point of comfort and terror , So it is a point of instruction to us all , that wee having to deale with a judge that sees all , to worship Christ in spirit . If we had knowledg that such an eye of God is fixed upon us in all places , in all our affections and actions , would we give liberty to base and filthy thoughts , to cruell designes , and to trecherous aimes and intents , to hatch a hell ( as it were ) in our hearts , and to carry a fayre shew outwardly ? it could not be ▪ Men are not affraid of their thoughts , affections , desires , and inward delights of their soule ; because there is no eye of justice upon them ; but if they did consider that the alseeing God did observe these inward evills , and would call them to account one day for them , then they would be aswell afraid to think ill as to doe ill . His cheekes are as beds of spices , and as sweet flowers . Cheekes are the grace of the face , they are used here to deno●e the presence of Christ , which is sweete as spices and flowers ; not only his presence is glorious in Heaven , when we shall see that goodly person of Christ that became man for us , that transforming sight that shall make us like himselfe , but the spirituall presence of Christ in his ordinances which wee are capable of here , this is as spices and flowers . But you will say , Cheekes , face , and presence presents colours to the eye , and not smells , as spices and flowers which are the peculiar ob●ect of another sence ? Oh but Christ is the object of all the senses . Beloved , he is not onely beauty to the eye , but sweetnesse to the smell , and to the tast ; therefore faith hath the name of all the sences , to see , heare , tast , and smell , and doth all , because it carries us to Christ , that is in stead of all to us , but the point is , That the manifestation of Christ to his Church and children by his Spirit in any of his ordinances , is a sweet man●festation , and delectable as spices and flowers . as it is , Cant 1. 3. Because of the savour of thy good ointments , thy name is as an ointment powred out , therefore the Virgins love thee . The very name of Christ when he is knowne and laid open by the ministry is a precious ointment , and the Virgins , that is all chast soules follow him by the smell of his ointments , all his ordinances convay a sweetnesse to the soule ; his sacraments are sweete , his word sweet , the communion of Saints sweet . The presence of the ●unnel you know is knowne in the spring time , by the freshne●●e of all things , which put forth the life , and little livelines they have in them , some in blossoming , and some in flowers , that which lay ( as it were ) dead in winter , it comes out when the sunne drawes neere : so when Christ comes and shewes his presence and face to the soule , he refresheth and delights it . Hence we see they are enemies to Christ and to the soules of Gods people , that hinder the manifestation of Christ , whereby his face might be seene , and his lovely cheekes discerned ? those that hate and undermine the ordinances of God , they hinder the comforts of their owne soules . And they are enemies to Christ , for when hath Christ glory but when the Virgins follow him in the sent of his sweet ointment● , when the soule in the sense of his sweetnesse followes him and cleave● to him with joy , love , and delight , this makes Christ Christ , and sets him up in the heart above all others . This is the proper worke of the ordinances . Those therefore that are enemies to the ordinances of Christ are enemies to the soules of Gods people , and to the glory and honour of Christ himselfe . Thus farre we may go safely upon comparison of this with other Scriptures . The end of the sixteenth Sermon . THE SEVENTEENTH SERMON . CANT . V. XIII . His lips are like lillies dropping sweet smelling mirrh , his hands are as gold rings set with Berill , his belly is as bright Ivory overlaid with Saphirs , his legs , &c. In speaking of these particulars wee are to be very wary , for we have not that foundation as we have in other generalls : for no doubt but the Spirit of God here did more intend to set out the large affection that the Church had to Christ , then to insinuate any great particularity in every one of these , therefore let us onely cull out , and take those things that are of more easie explication . His lips are as lillies dropping downe sweet mirrh . That is , his doctrine is as sweet as the lillies , and sound as the mirrh , keeping from purrifaction , it being the nature of mirrh as it is sound its selfe so to make other things sound . In like manner the speech of Christ makes the soule sound that imbraceth it . What was ever more sweet then the truth of Christ , when he spake himselfe , they all hung upon his lips ( as the Phrase is in the Gospell ) as a man hangs upon the lips of another whom he desires and delights to heare speake , and they marvelled at the gratious words that came out of his lips , Psal. 45. Grace was in his lips , all was sweet that came from him , for it came from the excellency of his Spirit , his words were died in these affections of his heart . In the learned language , the same word signifieth speech and reason , to intimate that speech is but the current of reason from the heart the seat of reason , therefore Christs speeches were sweet , because his heart was sweet , full of all love , grace , merc● , and goodnesse , his heart was a treasure , his lips must needs then be sweet . Beloved therefore let us hence take a triall of ourselves what our condition is , whether the words that come from Christ when hee speakes in his ministery to us be sweet or not . The word ( to ●●me kind of men ) is like the Northe●n aire which parcheth a●d c●tteth , Ahab could not indure the breath of Elias , nor Heredias the breath of Iohn Baptist , nor the Pharisees the breath of Steeven and Paul. So too many now a dayes cannot endure the breath of divine truth when it cuts and pierceth . These wordes are arrowes that sticke , if they sticke not savingly , they sticke to killing , if we cannot indure Christs breath we are not his Spouse nor have any communion with him . His lips are like lillies dropping sweet mirrh , &c. This is one excellency of Christ and of his truth , that it preserves the soule in a pure estate , it is pure it selfe and so it preserves the soule , mirrh is a liqour that keepes from putrifaction , there is nothing that keepes the soule but the word that indures for ever , whereas on the other side error is of a putrifying nature , corrupting and defiling the soule . His hands are as gold rings set with Berill , &c. Hands are the instruments of actions , Christs actions are pretious , whatsoever he doth to the Church , nay even when he doth use evill men to afflict and exercise the Church , he hath a hand there , a golden , a precious hand , in the evil hand of wicked men God doth all things by Christ , he is as it were Gods hand which all things passe through . Ioseph was the second man of Egypt through whose hands all things came to the rest , so all things comes through Christs hands to us , and whatsoever is his handy worke is good , even as it is said in the daies of his flesh , hee did all things well , so still in the Church all his workmanship is exceeding well , though we cannot see the excellency of it , it is all well both in the government of the Church and his workmanship in our hearts , the new creature . His Belly is as bright Ivory overlaid , &c. His Belly that is his inward parts , In the hebrew it is used for the inward affections , they are as bright Ivory overlaid with Saphires , that is they are pure , all the inside of Christ , all his affections that he beares are wondrous good , his love , his desires , his joyes , his hatred , all pure , like pure water in a crystall glasse , it may be stirred sometimes but still it is cleare , there are no dregs at the bottome , because there was no taint of sinne in him . His legs are as pillars of marble set on sockets of fine gold , &c. That is , all his passages and waies are constant and firme even as pillars of marble , his children are so likewise as farre as they are indued with his Spirit . Christ is yesterday , to day and the same for ever . In regard of his enemies , Rev. 1. Hee is set out in another manner of similitude , as having legs of brasse to trample them all in peeces . But in respect of his constant truth and waies of goodnesse to his Church his legs are as pillars of marble . His Countenance is as Lebanon , excellent as the Cedars . Lebanon was a goodly forrest lying on the north side of Iudea , wherein were excellent plants of all kindes , especially Cedars . Christ his countenance is as Lebanon , excellent as the Cedars , that is his presence is goodly , stately and majesticall , so it is and will bee when he shewes himselfe indeed for the vindicating of his Church , then the enemies thereof shall know that his presence is as Lebanon , and excellent as the Cedars . The Children of God are like to Cedars too , for they are Christ mysticall . Other men are as shrubs to them , men of no value , but they are Cedars , and grow as Cedars in Lebanon , from perfection to perfection , bearing most fruit in their age . Wicked men somtimes are Cedars too and are said to grow and flourish as the Cedars in Lebanon : But looke a while and you shall see their place no more , they have no good root , no good foundation , A Christian is a Cedar set in Christ the chiefe Cedar , he is a plant that growes in him , he hath an eternall root and therefore he flourisheth eternally . His mouth is most sweet , he is altogether lovely . His mouth is most sweet , she doubles this commendation , shee had said before his lips are as Lillies dropping sweete mirrh , here she saith againe of his mouth , it is most sweet , to shew that that is the cheefe lovely thing in Christ , the repetition argueth the seriousnesse of the Churches affection to Christ and of the excellency of that part , the maine lovely thing is that which comes from his heart by his words and his lips , as indeed the most excellent thing that we can thinke of is the expression of the heart of God in Christ , and of Christs love to us , His mouth is most sweet . And indeed the best discovery of a true affection to Christ , and of a true estate in grace , is from our affection to the word of Christ. Wheresoever there is interest into Christ , there is a high respect to the word , my sheepe heare my voice , Iohn . 10. and you know what Peter saith , Iohn . 6. Many of Christs hearers and followers forsooke him ( upon some hard speeches , as they thought that came from him ) saith Christ to Peter , Will yee also leave mee , Peter answered againe , Whether Lord shall wee goe , thou hast the words of eternall life . The Apostles that had the Spirit of God perceived an incredible gratiousnesse to sit on his lips , and therefore they hung upon his lips , Whether shall we goe , thou hast the words of eternall life . If we leave his speech we leave our comfort , we leave our life . As a comment hereupon see Psal. 19. Where we have a high commendation of Gods excellencie , first from the booke of nature the workes of God , the Heavens declare the glory of God , then from the word of God , and herein the Psalmist is wonderous large . The law of the Lord is perfect coverting the soule , the testimonies of the Lord are sure making wise the simple , the statutes of the Lord are right and rejoyce the heart , the commandements of the Lord are sure , and enlighten the eyes more to be desired then gold , yea then fine gold , sweeter also then the hony or the hony comb . But marke the order , when is the word of God precious to us as gold sweeter then the hony or the hony combe , but when the former commendation takes place , where the word is perfect converting the soule , and where it is sure , making wise the simple , and where the feare of the Lord is cleane , &c. There it is more to be desired then fine gold , and sweeter then the hony combe . So the Church here finding first of all the word to be a converting word , and giving understanding to the simple , she cannot but speake of the sweetnesse of the word of Christ , his lips are as Lillies dropping sweet smelling myrrh , his mouth is most sweet . Thus a man may know his estate in grace by his relish of the word . There is a divine and a heavenly relish in the word of God , as for instance take the doctrine of his providence , That all things shall worke together for the best to them that love God. What a sweet word is this , a whole kingdome is not worth this promise : that whatsoever befalls a Christian in this world , there is an over-ruling providence to sway all to good , to help forward his eternall good . That Christ will be present with us in all conditions , what a sweet word and promise is this , That he will give his holy Spirit if we beg it , that he will not faile us nor forsake us . That if we confesse our sins and lay them open , he is mercifull to forgive them . That if our sinnes were as red as scarlet , they shall all bee white as woole . What kinde of incredible sweetnesse is in these to a heart that is prepared for these comforts , the doctrine of Reconciliation , of Adoption , of Glory to come , of the offices of Christ and such like , how sweet are they , they relish wondrously to a sanctified soule . Let us therefore discerne of our estate in grace by this , how do we relish divine truths ? are they connaturall and suteable to us ? doe we love them more then our appointed food ? are they dearer unto us then thousands of gold and silver ? doe we like them above all other truthes whatsoever ? Every truth in its ranke is lovely and is a beame of God , For truth is of God wheresoever we sinde it , but what are other truths to this heavenly soule saving-truth , this Gospell-truth that is from Christ , his mouth is most sweet . In our nature there is a contrary disposition and Antipathy to divine truth . We love the Law better then the Gospell , and any truth better then the Law. We love a story , any trisling baubling thing concerning our ordinary callings , better then divine truth : In divine truth as things are more spirituall , So the more remute they are naturally from our love and liking . Evangelicall truths will not downe with a naturall heart , such an one had rather here a quaint point of some vice or vertue finely stood upon then any thing in Christ , because he was never truly convinced of his corrupt and miserable estate by nature , but when the grace of God hath altered him , and his eyes are open to see his misery , then of all truthes the truth of Christ savours best , those truths that come out of the mouth of Christ & out of the ministery concerning Christ they are most sweete of all . Oh how sweete are those words in the Gospell to the poore man : thy sinnes are forgiven thee , doe you thinke they went not to his heart . So to the woman , Luk. 7. her many sinnes are forgiven her , for she loved much , Oh they were words that went to her soule . And to the theefe on the crosse , This day thou shalt be with me in Paradice , how do you think those words affected him . So it is with us if ever we have beene abased in the sence of our sinnes , O how sweet is a promise of mercy then . He that brings it is as one of tenne thousand , that comes to declare to man his righteousnesse , to lay open the mercy that belongs to a distressed soule , Oh the very feete of those that bring these glad tidings are beautifull ; When our blessed Saviour after his refurrection spake to Mary and called her by her name , after that she had sought him and could not finde him ( Oh Raboni saith she ) the words of Christ they melted her presently . Let Christ once call us by our names , for he knowes us by name , as he knew Moses , let him by his Spirit speake to us by name , and owne us then we call him Raboni , we owne him againe , for what is our love but the reflection of his backe againe . Therefore ( saith the Psalmist ) Let me heare the voyce of joy and gladnesse that the bones that thou hast broken may rejoyce . Let me heare , that is , I long for thy word to heare it , not the bare ministeriall word , but the word of the Spirit , but the Church resteth not here , but saith further , He is altogether lovely . Altogether desireable , as if she should say , what should ● stand upon particulars , he is altogether from top to toe aimiable , lovely and delectable . He is altogether lovely . Lovely to God , to us , to the soule ; lovely to him that can best judge of lovelinesse , the judgement of God I hope will goe currant with us , and what doth God the Father judge of Christ , This is my beloved Sonne , he is the Son of Gods love , Colos. 1. 13. ( as God cannot but love his own image ) He is lovely also as man , for he was pure and holy , lovely as Mediator by office , for he was anoynted by God to conveigh the Fathers love to us , He must needs be lovely in whom all others are loved , this is my beloved Sonne in whom I am well pleased , out of him I am well pleased with no body . And indeed he was filled with all graces that might make him lovely , all the treasures of wisdome are in him , and of his fulnesse we all receive grace for grace , he is made a store-house of all that is good for us . He is lovely to God in whatsoever he did , he carried himselfe lovely and pleased his Father in all his doings and sufferings . God loved him especially , Because he was obedient even unto the death of the crosse , therefore God gave him a name above all names , that at the name of Iesus every knee should bowe both in Heaven and in Earth . As for the Angells they looke upon him with admiration , they attended him , and accounted it an honour to waite upon him , he is lovely to all above us , and shall he not be lovely to us . But you will say , was he lovely when hee was nailed on the crosse , hung betweene two theeves , when he wor● a crowne of thornes , was whipped , laid groveling on the ground , when he sweat water and bloud , what lovelinesse was in him when he was laid in his grave . Oh yes then he was most lovely of all to us , By how much the more he was abased for us , this makes him more lovely , that out of love he would abase himselfe so low , when greatnesse and goodnesse meet together how goodly is it . That Christ so great a Majesty should have such bowels of compassion . Majesty alone is not lovely , but awefull and fearefull , but joyned with such condescending grace is wondrous aimeable . How lovely a ●ight is it to see so great a person to be so meeke and gentle : it was so beyond comparison lovely in the eyes of the Disciples that they stood and wondered to see him who was the eternall word of the Father condescend to talke with a poore Samaritan woman , and what lovelinesse of carriage was in him to Peter undeserving after he had denied and forsworne him , yet to restore him to his former place that he had in his heart , loving him as much as ever he did before . In a word , what sweetnesse , gentlenesse , bowels of meekenesse , pittie and compassion did he discover to those that were in misery , we cannot insist upon particulars . There is a remarkeable passage in the story of Alphonsus the King ( not very well liked of some ) when hee saw a poore man pulling of his beast out of a ditch he put to his hand to helpe him , aft●r which as it is recorded his subjects ever loved him the better , it was a wonderfull condescending , and is it not as wonderfull that the King of Heaven and Earth should ●toope so low as to helpe us poore wormes out of the ditch of hell and damnation , and that when he hath set us in a state of deliverance , he should not leave us there , but advance us to such a state and condition as is above our admiration , which neither heart can conceive nor tongue expresse , is not this wonderfull condescending . That we may further improove this point , Is Christ altogether lovely , so lovely to us and so beloved of God the Father ? Let us then rest upon his obedience and righteousnes , build upon it that God cannot refuse that righteousnesse whose subject is altogether lovely . Let us come clothed in the garments of our elder brother , and then doubt not of acceptance : for it is in Christ that he loves us , in this well-beloved Sonne it is that God is well-pleased with us , if we put on Christs righteousnesse , we put on Gods righteousnesse , and then how can God hate us , no more then he hates his owne Sonne , nay he loves us , and that with the same love wherewith he loves him , for he loves whole Christ mysticall , head and members . Let this strengthen our Faith , that if Christ be so altogether lovely in himselfe and to the Father , then we may comfortably come before the Father , clothed with the garments of him our elder brother , and so rest our selves on the acceptation of his Mediation that is so beloved a Mediator . Againe , if Christ be so lovely ( altogether lovely ) then let us labour to be in him , that so we may be lovely to God , because he is the first aimiable thing in the world , in whom we are all lovely , all our lovelinesse is in beloved Christ. Againe , if Christ be so lovely , here onely we have whereupon to spend the marrow of our best affections . Is it not pittie we should loose so much of our affections as we doe upon other things , Christ is altogether lovely , why should we dote upon other things so much , and set up Idols in our hearts above Christ , is he altogether lovely , and shall not he have altogether our lovely affections , especially when we are commanded under paine of a curse to love the Lord Jesus . Anathema Maranatha to those that love not Christ. Let us therefore labour to place all our sweete affections that are to be exercised upon good , as love , joy , and delight , upon this object , this lovely deserving object Christ , who is altogether lovely . When wee suffer a pure streame as it were to runne through a dirty channell , our affections to run after the things of the world , which are worse then our selves , we loose our affections and our selves . Let therefore the whole streame of our affections be carried unto Christ. Love him and whatsoever is his , for he being altogether lovely , all that comes from him is lovely , his promises , his directions , his counsels , his children , his sacraments are all , lovely . Whatsoever hath the stamp of Christ upon it , let us love it , we cannot bestow our hearts better , to loose our selves in the love of Christ & to forget ourselves and the love of all , yea to hate all in comparison of him , and to account all dung and drosse compared with Christ , is the only way to finde our selves . And indeed we have a better condition in him then in the world or in our selves : severed from him our condition is vaine and will come to nothing , but that we have in him is admirable and everlasting , we cannot conceive the happinesse which we poore wretches are advanced to in Christ , and what excellent things abide for us which come from the love of God to us in Christ , who is so altogether lovely . Therefore let us labour to kindle in our hearts an affection towards Christ , all that wee can , considering that hee is thus lovely . And let us make an Use of Tryall whether he be thus lovely to us , or no , we may see hence whether we love Christ or no , We may judge of our love by our esteeme . How doe we value Christ , what price doth the Church set on him ? He is the chiefe of tenne thousand . What place then should he have in our hearts ? If he be the chiefe of tenne thousand , let us rather offend ten thousand then offend him . Let us say with David , whom have I in Heaven but thee , &c. And when the soule can say to Christ or any that is Christs ( for I speake of him in the latitude of his Truths , Promises , Sacraments , and Communion with his children ) What have I in Heaven but thee , &c. then it is in a happy condition . If these things have the same place in our esteeme , as they have in respect of their owne worth , then we may say truely without Hypocrisie , He is altogether lovely to us , that we truly love him . In the next place , are we ready to suffer for Christ ? we see the Church here endures any thing for Christ , she was mis-used of the watchmen , they scorned her , and her vaile is taken away , yet notwithstanding she loves Christ still . Do we stand ready disposed to suffer for Christ , of the world to be disgraced and censured , and yet are we resolved not to give over , nay doe we love Christ the more , and sticke to his truth the faster ? Certainely where the love of Christ is , there is a spirit of Fortitude , as we may see in the Church here , who is not discouraged from Christ by any meanes , he is still the chiefe of tenne thousand , when she was wronged for seeking after him , yet hee was altogether lovely , whereas on the other hand , you have some that for frownes of greatnesse , feare of losse , or for hope of rising , will warpe their conscience and doe any thing . Where now is love to Christ and to Religion . He that loves Christ , loves him the more for his crosse , as the Holy Ghost hath recorded of some , that they rejoyced that they were thought worthy to suffer for Christ. So the more we suffer for him , the more deare he will be to us . For indeed he doth present himselfe in love and comfort most to those that suffer for his sake , therefore their love is increased . Againe , where love is , there it inlargeth the heart , which being enlarged enlargeth the tongue also . The Church hath never enough of commending Christ , and of setting out his praise , the tongue is loosed , because the heart is loosed . Love will alter a mans disposition , as we see in experience , a man base of nature , Love will make him liberall , he that is tongue-tied , it will make him eloquent , let a man love Christ , and though before he could not speake a word in the commendation of Christ , and for a good cause , yet ( I say ) if the love of Christ be in him , you shall have him speake and labour earnestly in the praises of God. This hot affection , this heavenly fire , will so mould and alter him , that he shall be cleane another man , as we see in the Church here , after that there was kindled a spirit of love in her , she cannot have done with Christ , when she had spoke what she could , she adds , he is altogether lovely . Those that cannot speak of Christ , or for Christ with large hearts in defence of good causes ( but are tongue-tied and cold in their affections ) where is their love ? put any worldly man to a worldly theame that he is exercised in , and speakes of dayly , he hath wit and words at will , but put him to a theame of piety , you loose him , he is out of his theame , and out of his element . But t is not so with those that have ever felt the love of God in Christ , they have large affections , how full is Saint Paul , he cannot speake of Christ but he is in the height , bredth , length , and depth of the love of God in Christ , and the knowledge of God above all knowledge : thus we may discerne the truth of our love by the expressions of it here as in the Church . Againe , the Church here is never content till she finde Christ , whatsoever she had , nothing contents her , she wanted her beloved , as we see here , she goes up and downe inquis●itive after him till she find him , so it is with a Christian , if he have lost ( by his owne fault ) his former communion with Christ , he will not rest nor be satisfied , but searcheth here and there in the use of this and that meanes , he runs through all Gods Ordinances and meanes till he finde Christ , nothing in the world will content him , neither honour , riches , place , or friends , till he finde that which he once enjoyed , but hath now for a season lost , the comfort , and assurance of Gods love in Christ. Now if we can sit downe with other things and can want Christ and the assurance of salvation , that sweet report of the Spirit , that we are his , and yet be contented well enough , here is an ill signe , that a man is in an ill condition , the Church was not so disposed here , she was never quiet nor gives over her inquisition and speaking of Christ , that by speaking of the object , she might warme her affections , untill at the last she meets with Christ , these and the like signes there are of the truth of the love of Christ. But where there is a flaming love of Christ , there is this degree further , a desire of the appearance of Christ , a desire of his presence . For if Christ be so lovely in his Ordinances . If we finde such sweetnesse in the Word and Sacraments , in the communion of Saints , in the motions of the Spirit . What is the sweetnesse ( thinke you ) which the soules in Heaven enjoy , where they see Christ face to face , see him as he is , hereupon the Spouse saith Let him kisse me with the kisses of his mouth : Oh that I might live in his presence , this is the desire of a Christian soule . When the flame of love is kindled in any strength , Oh that I might see him , and therefore it longs even for death , for as farre as a man is spirituall , he desires to bee dissolved , and to bee with Christ , as Simeon , when he saw him ( though in his abasement ) Now I have enough , let thy servant depart in peace , for mine eyes have seene thy salvation . The presence of Christ ( though it were but in the wombe ) When Mary the mother of Christ came to Elizabeth , it caused the Babe that was in her wombe to spring . Such comfort there is in the presence of Christ ( though he be but in the wombe ) as it made Iohn to spring . What then shall be his presence in Heaven , how would it make the heart spring there thinke you ? For that which is most lovely in Christ is to come . Therefore the Saints that have any degree of grace in the new Testament , they are set out by this description , they were such as loved the appearing of our Lord Jesus Christ : how can it be otherwise , if they love Christ , they love the appearing of Christ , wherein we shall be made lovely , as he is lovely . Here we are not altogether lovely , for we have many dregs of sinne , many infirmities , and staines , shall we not then desire that time wherein as he is altogether lovely , so shall we be made a fit spouse for so glorious a husband . To conclude this point , let us try our affections by the Churches affections in this place , whether Christ be so lovely to us or not , Isa. 5. 3. it is said there is no beauty in him , when we shall see him , and he was dispised of men , he was so in regard of his crosse , and sufferings to the eye of the world , and of carnall men . H●rod scorned him , when Pilate sent him to him , made no body of him ( as the word in the Originall is ) they looked upon the outside of Christ in the flesh when he was abased . There was no forme nor beauty in him ( saith the Holy Ghost ) that is to the sight of carnall men , but those that had the sight of their sinnes with spirituall eyes ▪ they could otherwise judge of Christ. The poore Centurion , saw an excellency in him , when he said , He was not worthy that he should come under his roofe . The poore theefe saw the excellency of Christ upon the crosse in those torments : Lord remember me when thou commest into thy kingdome . So those soules that were inlightned , that had the sight of their misery and the sight of Gods love in Christ , had a high esteeme of Christ in his greatest abasement . Therefore if we have a meane esteeme of the children of God as contemptible persons , and of the Ordinances of God as meane things , and of the government of Christ ( such as he hath left in his word ) as base , it is an argument of a sinfull unworthy disposition in such a soule , Christ hath never beene effectually by his Spirit , for every thing in him is lovely even the bitterest thing of all . There is a majestie and excellency in all things of Christ , the censures of the Church are excellent , when they proceed and issue forth with judgement , as they should doe , to deliver such a man over to Satan , that he may be saved in the day of the Lord. Now if the Ordinances of Christ , the Word and Sacraments , and the shutting sinners out of the Church , if these things be vilified as powerlesse things , it shewes a degenerate wicked heart not acquainted with the waies of God. If we have a meane esteeme of men that suffer for Christ and stand out for him , if we account them so and so , shall we thinke our selves Christians in the meane time , when Christ is altogether lovely , shall they be unlovely that carry the image of Christ , can we love him that begets and hate them that are begotten of him , can we love Christ and hate Christians , it cannot be . Now that wee may get this affection and esteeme of Christ , that is so lovely . Let us labour to make our sinnes bitter and loathsome , that Christ may be sweet . VVhat is the reason we set no higher a price of Christ. Because we judge not of ourselves , as we are indeed , and want spirituall eye salve to see into our selves rightly . And let us attend upon the me●nes of salvation to heare the unsearchable riches of Christ : what makes any man lovely to us : but when we heare of their riches , beauty and good intent to us . In the Word we are made acquainted with the good intent of Christ towards us , the riches of mercy in forgiving our sinnes , and riches of glory prepared for us , the more we heare of him , of his riches and love to us , the more it will inflame our love to Christ. Those that live where the Ordinances of Christ are held forth with life and power , they have more heavenly and inlarged affections then others have , as the experience of Christians will testifie . Againe , if we would esteeme highly of Christ that he may bee lovely to us , let us joyne with company that highly esteeme of Christ , and such as are better then our selves . What deads the affections so much as carnall , worldly company , who have nothing in them but civility , by converse with them who have discourse of nothing but the world , if a man have heavenly affections , he shall quickly dull them , and be in danger to loose them , they may be conversed with in civill things , but when we would set to be heavenly , and holy minded , let us converse with those that are of an heavenly bent , as we see here , The daughters of Hierusalem are wonne to love Christ ? by what ? By conversing with the Church , upon the discourse that the Church makes of his excellencies in particular , they beginne to aske where is Christ , as in the next Chapter , and so are all brought to the love of Christ. The end of the seventeenth Sermon . THE EIGHTEENTH SERMON . CANT . V. XVI . His mouth is most sweet , yea he is altogether lovely , this is my Beloved , and this is my friend , O daughters of Hierusalem . CANT . VI. I , II. Whither is thy Beloved gone , O thou fairest among woemen , whither is thy Beloved turned aside that wee may seeke him with thee . My Beloved is gone downe , &c. BY this time the Church hath well quit her selfe in that safe subject , commending her beloved , first in generall , and then in particular ; she affirmes ( in effect ) there was none like him in generall , which she after makes good in all the particulars of her description , now she summes up all with a kinde of superaboundant expression . What shall I say more of him ? if that which is said be not enough , then know farther , he is altogether lovely , there were no end to goe through all his perfections , but looke on him wholly , he is altogether lovely , and therefore deserves my love , so that there is no cause why you should wonder at the strength of my affections and care to finde out this my Beloved and this my friend , O ye daughters of Hierusalem . Thus we see how the pitch of an inlightned soule is bent , it aspires to things suteable to its selfe , to God-wards ▪ to union and communion with Christ , to supernaturall objects , nothing here below is worthy the name of its beloved . It fastens not on earthly base things , but this is my beloved , and this is my friend , this so excellent a person , this Iedidiah , this beloved sonne , this judge of all , Lord of all , this chiefe of ten thousand , here the Church pitches her affections which she conceales not as ashamed thereof , but in a kinde of triumphing , boasting of her choice , she concludes all with a kinde of resolute assurance , that the object of this her choice is farre beyond all comparison . This is my Beloved and this is my friend , O daughters of Hierusalem . Which is the closing up of her commendations of Christ : This is my Beloved and this my friend , &c. Which shall onely be touched because we had occasion to speake thereof before . She cals Christ her beloved , howsoever he had withdrawne himselfe in regard of the comfort and communion she had with him before , yet he is her beloved still . That which is specially to be stood upon is , that the Church here doth set out not onely in parcels , but in generall her beloved Christ : this is my beloved , she doth as it were boast in her beloved , whence observe : A Christian soule seemes to glory as it were in Christ. This is my beloved and this is my friend O yee daughters of Hierusalem : but to unfold more fully this point , there be three or foure ends why the Church thus stands upon the expressing of the excellencies of Christ in particular and in generall . The one , To shew that it is most just that she should love and respect him in whom there is all this to deserve love , both in himselfe , in regard of his owne excellencies so and in relation to us , in regard of his merits and deserts . Secondly , To justifie her large affections before the world and all opposites . For the world thinks , what meane these who are called Christians to haunt the exercises of religion , to spend so much time in good things , they wonder at it for want of better information ; now the Church here to justifie her large expressions , sayes , this is my beloved , this is my friend , O ye daughters of Hierusalem . And not onely to justifie , but likewise to glory therein , as you have it , Psal. 44. ● . the Church there boasts of God , I will make my boast of thee all the day long . So that Christians may not onely justifie their course of life against enemies , but in some sort boast of Christ , as Paul oft doth , and he shewes the reason of it , that God hathy made Christ to us all in all , wisdome , righteousnesse , sanctification , and redemption , that whosoever glorieth might glory in the Lord : for is it not a matter of glorying in the Church when she hath such a head and such a husband . This is my beloved , the wife shines in the beames of her husband , therefore this yeelds matter not onely of justification but of glory . And next in the fourth place , the Church is thus large and shuts up all with a repetition , this is my beloved , To inlarge her owne affections and to feed her owne love . For love feedes upon this fuell ( as it were ) upon expressions and meditations of the person or thing loved . Love is as it were wages of it selfe , the paines it takes is gaine to it selfe , to the Church here it is an argument pleasing , she dilates upon a copious Theame . I may truly say there is no greater comfort to a Christian , nor a readier way to inlarge the affections after Christ , then to speake oft of the excelleccies of Christ , to have his tongue as the pen of a ready writer furnished this way , this is my beloved , &c. In the fift place another end of this may be to aggravate her owne shame , as indeed Gods children are much in this argument , that upon their second thoughts of Christs worthinesse and therewithall reflecting upon their owne unworthinesse and unkindnesse they may relish Christ the better . Therefore the Church here that it might appeare to her selfe for her humiliation how unkind she had beene to shut the doore against Christ when he knocked , whereupon he deservedly did withdraw himselfe and made her seeke him so long sorrowing , I tell you sayes she what a kinde of beloved he is , thus and thus excellent . How did the consideration of Gods kindnesse and love melt Davids heart after that horrible sinne in the matter of vriah , and the sweet lookes of Christ upon Peter , that had beene so unkind , melted him . So here the Church when she considered how unkindc she had beene to Christ her beloved , so incomparably excellent above other beloveds , to let him stand at the doore , till his locks were wet with the Dew of the night . The consideration hereof made her ashamed of her selfe , what so excellent , so deserving a person as my beloved is to me , to be used of me so ? what indignity is this ? Thus to raise up the aggravation of her unkindnesse , no question but the Church takes this course : for Gods children are not as untoward worldlings and hypocrits afraid to search and to understand themselves , the child of God loves to be well read in his owne heart and unworthy waies , therefore he layes all the blame he can upon himselfe every way , he knowes he looseth nothing by this , for there is more mercy in Christ then there is sinne in him , and the more sinne abounds in his owne feeling , the more grace shall abound , he knowes the mysterie of Gods carriage in this kinde . Therefore for this end ( amongst the rest ) she sayes , this is my beloved , and this is my friend , whom I have so unkindly used . And the last reason why the Church is thus large was , To draw and wind up the affections of those well meaning Christians that were commers on , who were inequisitive of the way to Syon . O ye daughters of Hierusalem , that you may know that there is some cause to seeke after Christ more then you have done before , I tell you what an excellent person my beloved is , to whet their affections more and more , and we see the successe of this excellent discourse in the beginning of the next Chapter , whether is thy beloved gone , &c. These and the like reasons there are of the large expressions of the Church of the excelencies of Christ , this is my beloved , and this is my friend , Oh ye daughters of Hierusalem . But we will single out of these reasons for use that which I thinke fittest for us to make Use of . Let us then oft thinke of the excellencies of Christ for this end , to justifie our endeavours and paines we take in the exercises of religion and to justifie Gods people from the false imputations of the world , that they lay upon them , as if they were negligent in other matters , and were too much busied in spirituall things . You see how large the Church is in setting out the excellencies of her beloved , & then she shuts up all ( being able to say no more ) justifying our cause , This is my beloved , and this is my friend . Doe you wonder that I seeke so much after him then : or wonder you at Christians , when they take such paines to keep their communion with Christ in a holy walking with , and depending upon God. These are no wonders , if you consider how excellent Christ is , what he hath done for us , and what he keepes for us in another world , that he will preserve us to his heavenly kingdome , till he put us into possession of that glorious condition that he hath purchased . Le the hearts of men dwell upon the consideration of these things , and then you shall see that Gods children are rather to be blamed that they are no more carefull , watchfull , and industrious , then to be taxed that they are so much . Our Saviour Christ said , Mat. 11. 19. Wisedome is justified of all her children . If you will make good that you are children of wisedome , you must be able to justifie the wisedome of God every way , to justifie your reading , hearing , your communion of Saints , to justifie all the exercises of Religion from an experimentall taste and sweetnesse of them , ( as the Church doth here this is my beloved ) What sayes Ioshua , this choice J have made , doe you what you will it matters me not , but I and my house will serve the Lord. So Paul makes a voluntary profession of his affection , Rom. 1. 2. I am not ashamed of the Gospell of Jesus Christ , let the Gospell bee entertained in the world as it will , and let others thinke of me as they will , that I am forward in the preaching of it , I am not ashamed of it , and good reason he had not to be ashamed , for it is the power of God to salvation to all that beleeve , yea the saving power to us , and have not I cause to stand in the defence of it , and so he saith the 2 Tim. 1. 12. I know whom I have beleeved , &c. I am not ashamed to suffer bonds for his sake . Though the world thought him a meane person , J will not be scorned out of my Faith and Religion by shallow empty persons , that know not what Christ and Religion meaneth . No , I know wh●m I have beleeved ; he is able to keepe that that I have committed to him against that day . Let us therefore be able to justifie from a judicious apprehension sweet divine truths . You see what justifications there are of the Church of God , wherefore should the Heathen say , where is now their God , and Psalme 42. 10. Oh it went to Davids heart , when they said where is now their God , what was become of his God when he was left in trouble , as the Church here , and what doth she answer ; doth he let it goe with a question : No sayes he our God is in Heaven and hath done whatsoever he pleased . And this justification of Religion , you may know by this signe , it is with the disertion of all discourses opposite to Religion whatsoever , he that justifies the truth , he esteemes meanly of other courses and discourses . Therefore in the next verse the Church vilifies the Idols , our God is in Heaven and doth whatsoever he pleaseth : the Idols are silver and gold , the worke of mens hands , they have eyes and see not , eares and heare not . And the more wee justifie Christ the more we will be against Antichrist and his religion , wee may know the owning of the one truth by the vilifying the other . Let us labour therefore to grow to such a convincing knowledge of Christ , the good things in him , and the wayes of God , as wee may be able to stand out against all opposition of the gates of hell whatsoever . And to this end proceed in the study of Christ , and to a deeper search of him , and of the excellencies and good things in him , that we may say as Micah 7. Who is a God like to thee , that pardons sinnes and iniquities , and as David Psalme 113. Who is a God like our God that humbleth himselfe to behold the things done here below . And desire also to this purpose the Spirit of revelation , that which Paul prayes for Ephes. 1. and Cap 3 that we may know that knowledge that is above all knowledge , the heig●h , depth , and breadth of Gods love in Christ. So sweet is God in the greatest abasements of his children , that he leaves such a taste in the soule of a Christian , that from thence he may be able to say , this is my beloved , when his beloved seemes not to care for him . When the Church seemed to be disrespected and neglected of Christ , yet she saies , This is my Beloved , and this is my friend , O ye daughters of Hierusalem . Shall rich men boast of their riches , shall men that are in favour , boast of the favour of great persons , shall a man that hath large possessions boast and think himself as good & as great as his estate is , shall a base minded worldling be able to boast : why boastest thou thy selfe Oh mighty man ? Nay you shall have malignan● spirited men , boast of their malignant destructive power , I can do this and that mischief , shall a man boast of mischiefe , that he is able to do mischief ? and hath not a Christian more cause to boast in God and in Salvation ? Lord shine on me saies David , let me enjoy the light of thy countenance , and that shall bring me more joy then they have , when their corne and wine increaseth : know this , as he goes on in the same Psalme , that God accepts the righteous man. Therefore let us thinke we have much more cause to boast of God and of Christ in a spirituall manner , then the worldling hath of the world . Is not God and Christ our portion , and having Christ , have we not all things with Christ , put case all things be tooke from us ; if a man have Christ , he is rich though he have nothing else , if he have all without him , His plenty is ( as a Father faith , and as it is in truth ) beggery . But whosoever hath Christ may thus rejoyce with David , The lot is fallen to me in pleasant places , ye I have a goodly Heritage . Would we have more then God in Christ , a ring with a Dyamond very precious in it , Now the Daughters of Hierusalem , hearing this large expression of affection , aske , CHAP. VI. I. Whither is thy Beloved gone O thou fairest among women ? whither is thy Beloved turned aside that we may seeke him with thee ? HEere is another Question , the first which the daughters of Hierusalem aske is , what is thy beloved , wherupon the Church tooke occasion to expresse what her beloved was , upon her expression closing up all with this generall , This is my Beloved and this is my friende . Then the second Question is , whither is thy Beloved gone ? One question begets another , and indeed if this question be well satisfied what is Christ above others , this will follow againe , where is he ▪ how shall I get him ? how shall I seeke him ? what is the reason ▪ this second question is seldome made ? VVhither is he gone , how shall I get Christ ? Because the former question , namely , What is Christ ? is so seldome made . For if we did once know what Christ is , we would be sure with the daughters of Hierusalem to aske whither is he gone , that we may seeke him with thee . We see here is a growth in the desires of the Daughters of Hierusalem , whence wee learne , That grace , though it be in never so little proportion at the first , it is growing still . From the first question , what is thy beloved , here is a second ( upon better information ) Whither is thy beloved gone , that we may seeke him with thee . Nothing is lesse then grace at the first , nothing in the world so little in proportion The Kingdome of Heaven is compared to a graine of mustard-seed , that is , the worke of grace in the heart , as well as in the preaching of the Gospell , in the beginning is little . It is true of the worke of grace , as well as of the word of grace , that is like a graine of Mustard-seed at first , what is thy beloved enquires the Church at first , but when she heares of the excellency of Christ ; then whither is thy beloved gone . Grace begets grace , there is a connexion and knitting together in Religion , good things beget good things : it is a strange thing in Religion , how great a matter ariseth of a little beginning . The woman of Samaria had but a small beginning of grace , and yet she presently drew many of her neighbours to beleeve in Christ. So Andrew , Iohn 1. As soone as he was converted he find● his brother Simon and tels him that he had found the Messias , and so brings him to Christ , and Philip as soone as he had got a sparke of Faith himselfe , he drawes also Nathaniell to come to Christ. Paul speakes of his bonds , how the noise of them was in Caesars Court , and many beleeved the very report , which howsoever it is not a working cause , yet it may be a preparing , inducing , leading cause to such things from one thing to another , till there follow this change and full conversion . You see here the daugh●●●s of Hierusalem growing , Therefore let us labour to be under good meanes . Some of the Romists and others which are ill affected and grounded in that point , they thinke that the efficacie of grace is , as we call it from the congruity , fitnesse , and proportion of the meanes to the heart and will of man , and thereupon God converts one and not another , because there is a congruous and fit offering of meanes to him , when he is fitly disposed , and another is not fitly disposed , therefore there followes not upon it effectuall calling , so that the vertue of the meanes offered depends upon sureablenesse and fitnes in the party to whom the meanes are offered , and not upon the power and blessing of God , verily this is plausible , and goes down very roundly with many weake persons : but this is a false and a grosse error : for unlesse God by his holy Spirit doe worke by the meanes , no planting and watering will bring any increase and change the heart and minde , though there were greater meanes in Christs time , when he wrought these miracles then any time before , yet all those could not convert that froward generation : and it was Moses complaint in the wildernesse , where they had aboundance of meanes : God hath not given you a heart to perceive , and eyes to see , and eares to heare untill this day . When a man is planted under good meanes and frequents them , then ordinarily it pleaseth God by the inward workings of his owne powerfull Spirit to worke greater matters , and those that keepe out of Gods reach , that will not come into places where they may heare good things , there is no hope of them , though there be many ill fish in the net , yet there is no hope to catch them that are without the net . So those that are kept out of all opportunities and occasions whereby Gods Spirit may worke upon them , there is no hope of them . Let us learne this heavenly wisedome to advantage our selves this way , by improoving all good opportunities whatsoever whereby we may learne , for God works by outward meanes : good company , and good discourse , these breed excellent thoughts . As therefore we love our soules , take all advantages wherein the Spirit of God works , we shall find incredible fruit thereof , more then we would beleeve , but to come to the Question . See here first of all in this Question , the blessed successe of the Churches inquiry after Christ in the daughters of Hierusalem ; after they heard the large explications of th● excellencies of Christ , especially by the Church , whom they had a good conceit off , for they call her , the fairest among women . And seeing likewise the confidence of the Church , she stands to it , this is my beloved , yea also eagernesse in the Church , to seeke after him they would seeke him with her , so that where these meet , a large unfolding of the truth of God , and that by persons that are knowne to be good , well accepted and conceited off , and where there is a large demonstration of reall affection , and the things are spoken off with confidence , as knowing what they say , the word ( I say ) so managed it is never without wondrous successe . For in the course of reason , what can I have to say , considering the party , who speakes is an excellent person , he is wiser and holier then I , he takes to heart these things , and shall not I affect that which those that have better parts and graces doe ? Then withall I see not onely excellent persons doe it , but J see how earnest they are , surely there is some matter in it ; for persons so holy , so wise , and gratious to bee so earnest , surely either they are too blame , or I am too dull and too dead , But J have most cause to suspect my selfe . And to see them carried with a spirit of confidence , as if they were well enough advised when they deliver this ( this is my Beloved ) in particular , and then to shut up all in generall , This is my beloved , and this is my friend : I say , when there is grace and life in the heart , and earnestnesse with confidence : this together with the explication of the heavenly excellencies of Christ , and of Religion , it hath admirable successe , as here in the Church , the fairest among women , the daughters of Hierusalem , seeing the Church was so earnest , confident and so large in the explication of the excellencies of Christ , see how it works , it drawes out this Question with resolution , they joyne with the Church in seeking Christ. Whither is thy beloved gone , O thou fairest among women ? whether is thy beloved turned aside , that we may seeke him with thee ? Where by the way observe , as the Church before doubles it , this is my beloved , and this is my friend : so they answer with a double question , whether is thy beloved gone , whether is he turned aside , O thou fairest among woemen , &c. from this appellation note , If we would be happy instruments to convert others , being converted our selves , labour to be such as the world may think● to be good and gratious : O thou fairest among woemen . Faire in the robes of Christ tooke out of his wardrop , all the beauty and ornaments that the Church hath , she hath from Christ , let us labour to be such as the world may conceit are good persons . We say of Phisitians , when the patient hath a good conceit of them the cure is halfe wrought : So the Doctrine is halfe perswaded , when there is a good conceit of the speaker . Againe , labour to be earnest : if we would kindle , others , we must be warmed our selves , if we would make others weepe , we must weepe our selves , naturalists could observe this , the Church spake this with large expressions , indeed more then can be exprest : let us labour to be deepely affected with what we speake , and speake with confidence , as if we knew what we spoke , as the Apostle Iohn doth , in the beginning of his Epistle to bring others to be better perswaded of his doctrine , he affirmeth that which was from the beginning , which we have heard , which we have seene with these our eyes , which we have looked upon , and these hands of ours have handled of the Word of life he delivered to them . For when we are confident from spirituall experience ; it is wonderfull how we shall be instruments of God to gaine upon others . So Peter , we followed not ( saies he ) deceiveable fables , when we opened unto you the power and comming of our Lord Jesus Christ , but with our eyes we saw his Majesty . Doe not thinke it belongs onely to the ministry , there is an art of Conversion that belongs to every one that is a growne Christian to winne others . VVhither is thy Beloved gone , O thou fairest among woemen . The next observation out of the words ( because it is the especiall ) which works upon the daughters of Hierusalem , is from the large explication of Christ , That which most of all stirrs up holy affections to search after Christ , is the large explications of his excellencies . Then be in love with the ministry of the Gospell , and the communion of Saints , who have their tongues and their hearts taught of God so speake excellently , their tongues are as refined silver , their hearts are enriched to increase the communion of Saints . Marke this one excellency of that excellent ordinance of God in Christ , whereof Paul saith , Ephes. 3. To me is committed this excellent office to lay open the unsearchable riches of Christ , such riches as may draw you to wonder , such as eye hath never seene , nor eare heard , nor hath entred into the heart of man to conceive , and so to draw the affections of people after them . And because it is the speciall office of the ministry to lay him open , to hold up the tapistry , to unfold the hidden mysteries of Christ , labour we therefore to be alway speaking somewhat about Christ or tending that way , when we speake of the Law , let it drive us to Christ , when of Morrall duties , to teach us to walk● worthy of Christ. Christ , or somewhat tending to Christ should be our theame and marke to ayme at . Therefore what shall we judge of those that are hinderers of this glorious ordinance of Christ in the Gospell , they are enemies of conversion and of the calling of Gods people , enemies of their comfort : and what shall wee thinke of those wretched and miserable creatures , that like Caine are vagabonds , who wander and will not submit themselves to any ordinance meekely , but keepe themselves out of this blessed opportunity of hearing the excellencies of Christ , which might draw their hearts to him , we are made forever , if Christ and we be one , if we have all the world without him it is nothing , if we have nothing in the world but Christ , we are happy . Oh happy then when this match is made betweene Christ and the soule , the friends of the Bride and of Christ , they laying open the uns●archable riches of Christ to the Spouse , drawe the affections , worke faith , and so bring the Bride and the Bridegroome together . Thus farre of the Q●estion : now we have the Churches answer to the daughters of Hierusalem . My Beloved is gone into his Garden , to the beds of Spices , to feede in the gardens , and to gather Lillies . The Question was not for a bare satisfaction , but from a desire the Church had to seeke Christ , whither is thy beloved gone that we may seeke him . It was not a curious question , but a question of inquisition tending to practise , many are inquisitive , but when they know another mans meaning , it is all they desire : now I know your meaning will they say , but I meane not to follow your counsell . The daughters of Hierusalem had a more sincere intention , O thou fairest among woemen , whither is thy beloved turned aside ▪ that we may seeke him with thee , whereunto the Church answered , My Beloved is gone into his Garden to the beds of spices , to feed in the Gardens , Where we see , The Church is not squemish , but directly answers to the question , for there is no envy in spiri●uall things , because they may be devided in solidum , one may have as much as another , and all alike . Envy is not in those things that are not divisible in other things , the more one hath , another hath the lesse . But there is no envy in grace and glory , because all may share alike , therefore here is no envy in the answer , as if she deni●d the daughters of Hierusalem the enjoying of her beloved ; no if you will know ( saies she ) I will tell you directly whither my beloved is gone . My Beloved is gone into his garden to the bed of spices , &c. God hath two gardens , the Church Catholike is his garden , and every particular Church are gardens and beds of spices , in regard that many Christian● are sowne there that Chri●ts soule delights in , as in sweet spices . This was spoken off before at large in Chapter 5. 1. why the Church is called a garden being a severed place from the wa●te : the Chruch is severed from the wildernesse of the world in Gods care and love , likewise he tends and weeds his Church and garden : as for the waste of the world , he is content the wildernesse should have barren plants : but he will not endure such in his garden ; therefore those that give themselves liberty to be naught in the Church of God , he will have a time to roo●e them out : Trees that are not for fruit , shall be for the fire , and above all other Trees their doome shall be the heaviest that grow in Gods garden without fruit : that fig-tree shall be cursed . Men are pleas'd with answering the bill of accusation against them thus ▪ are we no● baptised ? and doe we not come to Church ? & ● . what doe you make of us , yet they are abhominable swearers and filthy in their lives . To ●uch I say , the more God hath lift you up ▪ and honoured you in the use of the meanes , the more just shall your damnation be , that you bring foorth nothing but briers and brambles , the grapes of Sodome and the vine of Gomorrah : heavy will the doome bee of many that live in the Churches bosome , to whom it had beene better to have beene borne in America , in Turkey , or in the most barbarous parts in the world : they have a heavie account to make that have beene such ill proficients under aboundance of meanes , therefore it ought to bee taken to heart . My Beloved is gone into his garden to the beds of spices to feed in the gardens and to gather Lillies . That is having first planted them Lillies here , to gather them , and to transport them out of the garden here , to the garden in Heaven , where there sh●ll be nothing but Lillies . For the Church of God hath two Gardens or Paradises since the first Paradise ( whereof that was a resemblance ) th● Paradise of the Chruch , and the Paradise of H●aven . As Christ saith to the good theefe , this day thou sh●le be with me in Paradise . So those that are good plants in the Paradise of the Church , they shall be glorious plants also in the Paradise of Heaven , we must not alway be here , we shall change our soyle and be taken into Heaven : He is gone into h●s garden to gather Lillies . Christians are compared to Lillies for their purity and whitenesse unspotted in justification , and for their endeavours in sanctity and holinesse , wherein also at length they shall be wholy unspotted , it is the end , ( Ephes. 1. 4. ) they are chosen too , to be holy without blame , before him in love . God and Christ looks upon them without blame , not as they are here defiled and spotted ; but as they intend by little and little to purge and purifie themselves ▪ by the Spirit that is in them , that they may be altogether without blame . They are Lillies being cloathed with the white garments of Christs righteousnesse , not having a naturall whitenesse and purity : the whitenesse and purity of Gods children is borrowed , all their beauty and garments are taken out of anothers wardrope , the Church is all glorious within : but she borrowes her glory , as the Moone borrowes all her light from the Sunne , the Churches excellency is borrowed , it is her owne but by gift , but being once her owne it is her owne for ever . The Church before was likened to a garden culled out , an Eden , a Paradise , now there you know were foure streames , sweet and goodly rivers which watered Paradise , the heads of which rivers were without it . So the Church of God , her graces are her owne , that is the Spirit of God comes through her nature , purgeth and purifieth it , but the spring of those graces ( as in Paradise ) is out of her selfe . And then the Lilly is a tall goodly plant , therefore the Church is compared to them : other men are compared to thornes , not onely for a noxious , hurtfull quality in them , but for their basenesse likewise , what are thornes good for , but to cumber the ground , to eate out the heart of it , to hide snakes , and for the fire . Wicked men are not Lillies but thornes , they are base meane persons . Antiochus is said to be a vile person though he were a King , because he was a naughty man. Wicked men though they be never so great being void of the grace of God are vile persons , though we must respect them in regard of their places , yet as they are in their qualification , they are vile and base thornes , but the Church is not so , but as a Lilly among thornes , that is among vile and abhominable persons . The Use is to comfort Gods children , they have an excellency and glory in them , which howsoever it is not from them , yet it is theirs by gift and eternally theirs : therefore let them comfort themselves against all the censures of sinnefull persons that labour to trample them under foore , and thinke basely and meanely of them , as of the off-scowring of the world . Let the unworthy world thinke of them as they will , they are Lillies in Gods esteeme , and are so indeed , glorious persons that have the Spirit of glory resting upon them , and whom the world is not worthy off , though their glory be within : therefore let us glory in it , that God vouch safeth saving-grace to us above any other priviledge . Againe , it comforts us in all our wants whatsoever , that God will take care for us : Christ useth this argument : God saith he , clotheth the lillies of the field with an excellent beauty , he cares even for the meanest plants , and will he not take care for you O ye of little faith ? doth he care for Lillies that are to day and to morrow are cast into the oven : and shall he not care for the lillies of Paradise , the living lillies , those holy reasonable lillies ? u●doubtedly hee will. Our Saviour Christs reason is undeniable , he that puts such a beauty upon the poore plants that flourish to day in the morning and wither before night , he that puts such a beauty upon the grasse of the field , will he not put more excellency upon his children , will he not provide for them , feed them , undoubtedly he will : thus we have shewed why Gods children in the Chruch of God are compared to Lillies . To gather Lillies . Christ is said to gather these Lillies , that is , he will gather them together , Christ will not have his lillies alone scattered , though hee leaves them oft alone for a while , yet he will ga●her them to Congregations and Churches : the name of a Church in the Originall is Ecclesia , it is nothing but a company gathered out of the world . Do we thinke that we are lillies by nature ; no we are thornes and briers , God makes us lillies and then gathers us to other lillies , that one may strengthen another . The Spirit of God in his children is not a Spirit of seperation of Christians from Christians , but a spirit of seperation from the waste wild wildernesse of the world , as we say of fire , Congregat homogenea & disgregat heterogenea , it congregates all homogeniall things , as gold , which it gathers , but disgregates heterogeniall things , consumeth drosse ; so the Spirit of God severs thornes and gathers lillies , gathers Christians together in the Church and will gather them for ever in Heaven . Thus we see the answer of the Church to the daughters of Hierus●lem , what it was , with the occasion thereof : the question of the daughters of Hierusalem whither is thy Beloved gone ? so that the Church was beholding to the daughters of Hierusalem for ministring such a question to give her occasion to know better what her beloved was , indeed we many times gaine by weaker Christians , good questions , though from weake ones , minister suteable answers , it is a greeke Proverbe , that doubting begets plenty and aboundance , for doubting at the first begets resolution at last . O that we could take occasion hence , to thinke of this , what excellent vertue is in the communion of Saints , when they meet about heavenly exercises , what a blessing followes , when though at the entry , their affections may be flat and dull , yet they part not so , Christ heates and in●●ames their hearts to doe mu●h good to one another . O those that shall forever live together in Heaven should they not delight to live more together on earth . The end of the eighteenth Sermon . THE NINETEENTH SERMON . CANT . VI. II. I am my Beloveds and my Beloved is mine , he feedeth among the Lillies . THese words are a kinde of triumphant acclamation upon all the former passages , as it were the foot of the Song , for when the Church had spoken formerly of her ill dealing with Christ , and how he thereupon absented himselfe from her , with many other passages , she shuts up all at last with this , I am ●●y Beloveds and my Beloved is mine Now she begins to feele some comfort from Christ , who had estranged himselfe from her , O , ( saith she ) notwithstanding all my sufferings , desertions , crosses , and the like , I am my Beloveds and my Beloved is mine . Words expressing the wondrous comfort , joy , and contentment , the Church now had in Christ , having her heart inflamed with love unto him , upon his manifesting of himselfe to her soule , I am my Beloveds and my Beloved is mine , hee ●cedeth among the Lillies . There is a mutuall intercourse , and vicissit●de of claiming interest betwixt Christ and his Church , I am Christs and Christ is mine , ● am my Beloveds and my Beloved is mine . From the dependance an● order of the words , comming in after ▪ desertion for a while , observe , That Christ will not be long from his Church . The spirituall desertions ( forsakings as we use to call them ) howsoever they be very irksome to the Church ( that loves communion with Christ ) and to aloving soule , to be deprived of the sence of her beloved , yet notwithstanding they are but short , Christ will not be long from his Church , his love , and her desire will not let him , they offer violence , why art thou absent ( say they ) why art thou so farre off , and hidest thy selfe ? Ioseph may conceale himselfe for a space , but he will have much adoe so to hold long , to be straightned to his brethren , passion will breake out . So Christ may seeme hard to be intreeated , and to crosse his owne sweet disposition , as to the woman of Caanan , but he will not long keepe at this distance , he is soone overcome , O woman great is thy Faith , have what thou wilt , when she strove with him a little ( as Faith is a striving grace ) see how she did winne upon him . So the Angell and Iaacob may strive for a while , but Iaac●b at the length prooves Israel , he prevailes with God. So it is with the Christian soule and Christ , howsoever there be desertion ( for causes before mentioned ) because the Church was negligent ( as we heare ) and partly for the time to come , that Christ by his estrangement might sweeten his comming againe , howsoever there may be strangenesse for a time , yet Christ will returne againe to his Spouse . The Use should be , not onely for Comfort , to stay us in such times , but to teach us likewise to waite and never give ever , If the Church had given over here she had not had such gratious manifestations of Christ to her : learne hence therefore this use , to waite Gods leasure . God will waite to doe good to them that waite on him : if we waite his leisure , he will waite an opportunity of doing good to us , when God seemes not to answer our prayers , let us yet waite , we shall not loose by our tarrying , he will waite to doe us good . In the next place observe after this temporary desertion , Christ visits his Church with more aboundant comfort then ever before . Now the Church cannot hold , My Beloved is mine and I am his , and Christ cannot hold , but fals into a large commendation of his Spouse backe againe ; as she was large in his commendations , so he is large in hers , and more large , he will have the last word , therefore learne by this experience : that all things worke together for the best to them that love God : all things . What evill ? I evill ; why even sinne turnes to their humiliation , yea and disertion ( those spirituall ills ) turnes to their good , for Christ seemes to forsake for a while that he may come after with more aboundance of comfort , when once he hath enlarged the soule before with a spatious desire of his comming , to say , O that he would come , when the soule is thus stretched with desire in the sence of want , then he fils it againe till it burst soorth , My Beloved is mine and I am his ▪ it was a good experiment of Bernard , and holy man in ill times tibi accidit , &c. speaking of Christs dealing with his Church , he comes and he goeth away for thy good , he comes for thy good to comfort thee , after which is thou be not carefull to mainetaine communion with him , then he goeth away for thy good to correct thy error , and to enlarge thy desire of him againe , to teach thee to lay sure and faster hold upon him when thou hast him , not to let him goe againe . If you would see a paralell place to 〈◊〉 , looke in Cant. ● where there is the like case ●t the ●pouse and Christ , By night on my bed I sought him , the Church sought Christ not onely by ●ay but by night , I sought him whom my s●●le loved , though she wanted him , yet her soule loved him constantly , though a Christians soule have not present communion with Christ , yet he may truely say , my soule loves him , because she seekes him diligently and constantly in the use of all the meanes , so we see the Church before my text , cals him my beloved still though she wanted communion with him , well she goes on , I sought him , but I found him not , would the Church give over there ? no , then she riseth and goeth about the citty and about the streets and seekes him whom her soule loved , seekes him and will not give ove● . So I sought him ( but I wanted the issue of my seeking ) ● found him not , what comes upon that , The Watchmen god about the City and find her , of whom , when by her own seeking she could not finde Christ , she inquires , Saw you him whom my s●●le loveth , she enquires of the Watchmen , the guides of Gods people , who could not satisfie her fully , she could not find her beloved , yet what doth she , she shewes Verse 4. It was but a li●●le that she stayed ( after she had used all meanes private and publike , in her bed , out of her bed , by the Watchmen and others : yet saith she , it was but a little that I was past from them , she had not an answer presently , though the Watchmen gave her some good counsell , it was not presently , yet not long after . Christ will exercise us a while with waiting It was but a little that I passed from them , but I found him whom my soule loved . After all our seeking there must be waiting , and then we shall finde him whom our soule loveth : perhaps we have used all meanes private and publike , and yet finde not that comfort we look for , O but waite a while , God hath a long time waited for thee , be thou content to waite a while for him , we shall not loose by it , for it followes in the next verse , after she had found him whom her soule loved , I held him , I would not let him goe , so this is the issue of desertions , they stirre up diligence and searching in the use of meanes private and publike , and exercise patience to waite Gods leisure , who will not suffer a gratious soule to faile of its expectation , at length he will fulfill the desires of them that feare him , and this comes of their patience , grace growes greater and stronger , I held him and would not let him goe , untill I had brought him unto my mothers house . Thus you see how the Spirit expresseth the sametruthin another state of the Church Compare place with place . To goe on , I am my Beloveds and my Beloved is mine . The words themselves are a passionate expression of long lookt for consolation . Affections have eloquence of their own beyond words feare hath a proper expression , love vents it selfe in broken words , & sighs , delighting in a peculiar eloquence suitable to the height and pitch of the affection , that no words can reach unto , so that here is more in the words breath'd from such an inflamed heart the● in ordinary construction can bee pickt out ( I am my Bel●veds , &c ) comming from a full and large heart , expressing the union and communion between Christ & the Church ( especially after a desertion ) I am my Beloveds and my Beloved is mine . First , ( I say ) the union , viz. the union of persons which is before all comfort and communion of graces , I am my Beloveds and my Beloved is mine , Christs person is ours , and our persons are his : for as it is in marriage , if the person of the husband be not the wives , his goods are not hers , nor his titles of honour ; for these come all to her , because his person is hers , he having passed over the right of his owne body and of his person to his wife , as she hath passed over all the right of her selfe to her husband so it is in this mysticall marriage that that intitles us to communion of graces is union of persons betweene Christ and his Church , I am my Beloveds and my Beloved himselfe is mine ; And indeed nothing els will content a Christians heart , he would not care so much for Heaven it selfe , if he had not Christ there ▪ the Sacrament , Word , and Comforts why doth he esteeme them , as they come from Christ and as they leade to Christ , it is but an adulterous and base affection to love any thing severed from Christ. Now from this union of persons comes a communion of all other things whatsoever , I am my Beloveds and my Beloved is mine , if Christ himselfe be mine , then all is mine , what he hath done , what he hath suffered is mine , the benefit of all is mine , what he hath is mine , his prerogatives and priviledges to be the Son of God and heire of Heaven and the like , all is mine , why ● himselfe is mine , union is the foundation of communion . So it is here with the Church , I am my Beloveds , my person is his , my life is his , to glorifie him , and to lay it downe when he will , my goods are his , my reputation his , I am content to sacrifice all for him , I am his , all mine is his : so you see there is union and communion mutually betweene Christ and his Church . The Originall and spring hereof is Christs uniting and communicating himselfe to his Church first , the spring begins to the streame , what hath the streame or cesterne in it , but what is had from the spring ; first we love him , because he loved us first . It was a true speech of Augustine , Quicquid bo●●● , &c , whatsoever is good in the world or lovely it is either God or from God , it is either Christ or from Christ , he begins it : it is said in nature , love descends , the father and the mother love the child before the child can love them , love indeed is of a fiery nature , onely here is the dissimilitude , fire ascends , love descends , it is stronger descending from the greater to the lesse , then ascending up from the meaner to the greater , and that for this , Amongst other reasons , Because the greater person lookes upon the lesser as a peece of himselfe : sees himselfe in it , the father and mother see themselves in their childe : so God loves us more then we can love him , because he sees his image in us ; neither is there only a priority of order , he loves us first , and then wee love him , but also of causality , he is the cause of our love , not by way of motive onely , hee loves us , and therefore from an ingenious spirit we must love him againe , but he gives us his Spirit , circumciseth our hearts to love him : for all the motives or morall perswasions in the world without the Spirit cannot make us love , we are taught of God to love one another , our brethren whom we see daily , saith Paul , much more need we to be taught to love him whom we never saw , so that his love kindles ours by way of reflection . In the New-Covenant , God works both parts , his owne and our parts too , our love to him , our feare of him , our faith in him , hee works all , even as he shewes his own love to us . If God love us thus , what must we doe ? meditate upon his love , let our hearts be warmed with the consideration of it , let us bring them to that fire of his love , and then they will wax hot within us , and beg the Spirit , Lord thou hast promised to give thy Spirit to them that aske it , and to circumcise our hearts to love thee , and to love one another , give thy holy Spirit as thou hast promised . In a word these words , I am my Bel●veds and my Beloved is mine , to joyne them both together , they imply a mutuall propriety , Christ h●th a propriety in me , and ● in Christ peculiar propriety , Christ is mine , so as I have none in the world so mine , whom have ● in Heaven but Christ , and what is there in earth in comparison of him , he is mine , and mine in a peculiar manner , and J am his in a peculiar manner , there is propriety with peculiarity ▪ Then againe these words I am his , implies 〈◊〉 love , all is mutuall in them , mutuall propriety , mutuall peculiarity and mutuall love , I love Christ so as I love nothing else , there is nothing above him in my heart , as Christ loves me more then any thing else ( saith the Church ) and every Christian : he loves all , and gives outward benefits to all , but to me he hath given himselfe , so love I him . As the husband loves all in the family , his cattell and his servants , but he gives himselfe to his Spouse . So Christ is mine , himselfe is mine , and my selfe a● Christs , he hath my soule , my affections , my body , and all , he hath a 〈◊〉 in me and a peculiarity in me , hee hath my affection and love to the uttermost , as I have his , for there is an entercourse in these words . Then againe , they imply mutuall familiarity , Christ is familiar to my soule and I to Christ , he discovers himselfe to me in the 〈◊〉 of hi● love , and I discover my selfe to him in prayer and meditation , opening my soule to him upon all occasions . Gods children have a 〈◊〉 of prayer , which is a spirit of fellowship , and 〈◊〉 ( as it were ) to God in Christ ; It is the language of a new borne Christian , he 〈◊〉 to his Father , there is a kinde of familia●ity betweene him and his God in Christ , who gives the entrance and accesse to God , so that where there is not a kinde of familiarity in prayer and opening of the soule to Christ upon all occasions , there is not this holy communion . Those that are not given to prayer , they cannot in truth speake these words , as the Church doth here , I 〈◊〉 my Beloveds and my 〈◊〉 is mine , for they imply sweet familiarity . Then againe they imply mutuall 〈◊〉 one to another , he is mine and I am his , the one is a glasse to the other , Christ sees himselfe in me , I see my selfe in him , for this is the issue of spirituall love , especially that is breeds likenesse and resemblance of the party loved in the soule that loveth : for love 〈◊〉 the soule to the likenesse of the party loved , I am his , I resemble him , I am his , I have given my selfe to him , I carry his picture and resemblance in my soule , for theyare words of mutuall confor●ity . Christ out of love became like me in all things , wherein I am not like the Divell ( that is 〈◊〉 excepted ) if he 〈◊〉 like me , taking my nature that I might be neare him in the fellowship of grace , My Beloved is mine , I will be as like him as possible I can , I am his , every Christian carries a character of Christs disposition as farre as weaknesse will suffer , you may know Christ in every Christian , for as the Kings coyne carries the stamp of the King , C●sars coyne beares Caesars superscription . So every Christian soule is Gods coyne , and he sets his owne stampe upon it , if wee bee Christs , there is a mutuall conformitie betwixt him and us . Now where you see a malitious , uncleane , worldly spirit , know that is a stampe of the Divell , none of Christs , he that hath not the Spirit of God is none of his , now where the Spirit of Christ is , i● stamps Christs likenesse upon the soule , therefore we are exhorted , Phil. 2. 5. to be like minded to Christ. Againe , these words , I am my Beloveds and my Beloved is mine , imply a mutuall care that Christ and the soule have one of the good of another , of each others honour and reputation , as Christ hath a care of our good ; so a Christian soule ( if it can say with truth and sincerity I am Christs ) it must needs have care of Christs good , of his children , Religion and Truth . What ? will such a soule say , shall Christ care for my body , soule and salvation , and stoope to come from Heaven to save me , and shall I have no care for him and his glory ? hee hath left his truth and his Church behind him , and shall not I defend his truth and stand for the poore Church to the utmost of my power against all contrary power ? shall not J stand for Religion ? shall it be all one to me , what opinions are held ? shall I pretend he cares for me , and shall I not care for that I should care for ; Is it not an honour to me that he hath trusted me to care for any thing that he will be honoured by my care , Beloved it is an honour for us that we may speake a good word for Religion , for Christs cause , for his Church against maligners and opposers , and we shall know one day that Christ will be a rewarder of every good word : where this is said in sincerity , that Christ is mine and I am Christs , there will be this mutuall care . Likewise there is implyed a mutuall complacency in these words , by a complacency I meane a resting , contenting love , Christ hath a complacency and resting in the Church , and the Church hath a sweet resting contentment in Christ ; Christ in us and we in him . A true Christian soule that hath yeelded . up its consent to Christ , when it is beaten in the world , vexed and turmoiled , it can rely on this , I have yet a loving husband , yet I have Christ. Let this put us upon a search into our selves , what we retire to when we meete with afflictions , those that have brutish and beastly soules retire to carnall contentments , to good fellowship , forget , besot , and fly away from themselves their owne consciences and though● of their own trouble , wheras a soule that 〈◊〉 any acquaintance with God in Christ or any interest into Christ , so that it may say that Christ is mine and I am Christs there will be contentment and rest in such a soule , whatsoever it meetes with in the world . The last thing implyed is courage , a branch of the former , say all against it what they can , saith the resolved soule , I will be Christs , here is courage with resolution , agreeable hereto is that , Isa 44. 5. One shall say I am the Lords , and another shall call himselfe by the name of Iaacob , another shall subscribe and surname himselfe by the name of Israel . Where there is not this resolution in good causes , there is not the Spirit of Christ , there is no 〈◊〉 into Christ , it is but a delusion and selfe-flattery to say I am Christs , when there is not resolution to stand to Christ , these words are the expression of a resolved heart , I am , and J will be Christs , I am not ashamed of my bargaine , of the consent I have given him , I am and I will be his . You have the like in Micah 4. 5. All people will walke every one in the name of his god , they will resolve on that , and we will walke in the name of the Lord our God for ever and for ever : so that where these words are spoken in truth , that J am Christs , there is necessarily implyed , I will owne him and his cause for ever and ever . He hath married , me for ever and ever , therefore if J hope to have inte●●st in him for comfort for ever and ever , I must be sure to yeeld my selfe to him for ever and ever , and stand for his cause in all oppositions against all enemies whatsoever . These and such like places in Scripture runne parralell with this in the text , I am my Beloveds and my Beloved is mine , not onely holding in the person , but in the cause of Christ. Every man hopes his god will stand for him against the Divell who accuseth us daily : if we will have Christ to stand for us and to be an advocate to pleade our ca●se ( as he doth ) in Heaven , we must resolve to stand for him against all enemies , Heretiks , Schismaticks , Persecutors whatsoever , that we will walke in the name of our God for ever and ever . But when the case is not thus with us , and that neither we can feele comfort from Christ , nor have this assurance of his love to us , what should we judge of such ? We should not wonder to see poore soules distempered when they are in spirituall desertions , considering how the Spouse cannot endure the absence of Christ , it is out of love , therefore in the deepest plunge she hath this in her mouth , my Beloved . Therefore let us not judge 〈◊〉 of our selves or others , when we are impatient in this kind . But for a more full answer , in 〈◊〉 of feeling of the love of Christ in regard of that measure we would ( for there is never altogether a want of feeling ) there is so much as keepes from despaire alway , yet if we carry a constant love towards him , mourne to him and seeke after him as the Church here : if the desire of our soules be after him , that we make after him in the use of meanes , and are willing to speake of him , as the Church here , feele or feele not we are his , and he will at length discover himselfe to us . Let such drooping spirits consider , that as he will not be long from us , nor wholly : so it shall not be for our disadvantage that he retires at all , his absence at length will end in a sweet discovery of himselfe more aboundantly then before , he absents himselfe for our good , to make us more humble and watchfull for the time to come , more pitifull to others , more to prize our former condition , to justifie the waies of God more strictly , to walke with him , to regaine that sweet communion which by our negligence and security we lost , when we are thus prepared by his absence , there insues a more satisfying discovery of himselfe then ever before . But when is the time that he comes , compare this with the former Chapter , he comes after long waiting for him , the Church waited for him , and waited in the use of all meanes , she runs to the Watchmen , and then enquires after him of the daughters of Ierusalem , after this she finds him . After we have waited and expected Christ in the use of meanes , Christ at length will discover himselfe to us , and yet more immediately it was after the Church had so deservedly exalted him in such lofty praises , This is my Beloved , the chiefe of tenne thousand , he is altogether lovely : When we set our hearts to the high exaltation of Christ above all things in the world , proclaiming him the chi●fe of tenne thousand , this at the last breeds a gratious discovery , I am my Beloveds and my Beloved is mine , for Christ when he sees us faithfull and so loving that we will not endure his absence , and so constantly loving , that we love him notwithstanding so●e discouragements , it melts him at the last as , Ioseph was melted by his brethren . I am my Beloveds and my Beloved is mine . In the words you see a mutuall interest and owning betweene Christ and the Church , howsoever in the order of words , the Church saith , I am my Beloveds first , yet in order of nature , Christ is ours first , though not in order of discovery , there is one order of knowing and another order of causing , many things are knowne by the effect , but they issue from a cause ; I know he is mine , because J am his , I have given my selfe to him , J know it is day , because the Sunne is up , there is a proofe from the effect : so I know a man is alive , because he walks , there is a proofe of the cause by the effect , I am his , I have grace to give my selfe up to him , therefore I know he loves me , he is mine , thus I say in order of discovery , but in order of nature he is first mine , and then I am his , My Beloved is mine and I am my Beloveds . The Union and Communion betwixt us and Christ hath beene already spoken off . Now to speake of the branches , I am my Beloveds and my Beloved is mine . That Christ is first ours , and then we are his because he is ours , and the wondrous comfort that issues hence , that Christ himselfe is ours . How comes Christ to be ours , Christ is o●rs by his Fathers gift , God hath given him for us . Christ is ours by his owne gift , he hath given himselfe for us . And Christ is ours by his Spirit that witnesseth so much to our spirits , for the Spirit is given for this purpose , to shew us all things that are given us of God , whereof Christ is the chiefe , therefore the Spirit of Christ tels us that Christ is ours , and Christ being ours , all that he hath is ours . If he be ours , if we have the field , we have all the treasures in the field , if we have him , we have all his , he was borne for us , his birth was for us , he became man for us , he was given to death for us , and so likewise he is ours in his other estate of exaltation , his rising is for our good , he will cause us to rise also , and ascend with him , and sit in heavenly places , judging the world and the Angells . We recover in this second , what we lost in the first Adam . This is a point of wondrous comfort to shew the riches of a Christian , his high estate , that Christ is his . And Christ being ours , God the Father and the Holy Spirit and all things else in the world , the rich promises are ours : for in Christ they are all made , and for him they shall be performed , for indeed he is the chiefe promise of all himselfe , and all are yea and amen in him . Can we want righteousnesse , while we have Christs Righteousnesse , is not his garment large enough for himselfe and us too ? is not his obedience enough for us ? shall we need to patch it up with our owne righteousnesse ? he is ours , therefore his obedience is ours . And this should be a ground likewise of contentation in our condition and state whatsoever , Christ himselfe is ours . In the dividing of all things , some men have wealth , honours , friends and greatnesse , but not Christ , nor the love of God in Christ ; and therefore they have nothing in mercy : but a Christian he hath Christ himselfe , Christ is his by faith and by the Spirits witnesse , therefore what if he want those appendencies , the lesser things , he hath the maine , what if he want a riveret , a streame , he hath the spring , the ocean , him in whom all things are , and shall he not be content . Put case a man be very cove●ous , yet God might satisfie him , what should anxious thoughts disquiet us . When we have such bils , such obligations from him who is faithfullnesse it selfe , when a Christian cannot say , honour favour , or great persons are his , yet he can say , he hath that that is worth all , more then all , Christ is his . O may some say , this is but a speculation , Christ is yours , a man may want and be in misery for all that , no it is a reality , Christ is ours , and all things else are ours , he that can command all things is mine , why then doe I want other things ? because he sees they are not for my good , if they were he would not with-hold them from me , if there were none to be had without a miracle , no comfort , no friends , he could and would make new out of nothing , nay out of contraries , were it not better for me to be without them . That you may the more fully feed on this comfort , study the excellencies of Christ in the Scripture , the riches and honour that he hath , the favour he is in with his Father , with the intercession that he makes in Heaven , study his mercy , goodnesse , offices , power , &c. and then come home to your selves , all this is mine , for he is mine , the love of God is mine , God loves him and therefore he loves me , because we are both one , he loves me with the same love that he loves his Sonne , thus we should make use of this , that Christ is ours . I come to the second , I am my Beloveds . This is a speech of reflection , second in nature , though first in place and in discovery to us , sometimes we can know our owne love , when we feele not so much the love of Christ , but Christs love must be there first , I am my Beloveds . How are we Christs Beloved , we are his first of all by his Fathers gift , for God in his eternall purpose gave him for us , and gives us to him , as it is in the excellent prayer , Iohn 17. Father thine they were and thou gavest them me . I had not them of my selfe first , but thine they were before all worlds were , thou gavest them me to redeeme them , and my Commission doth not extend beyond thy gift ; I die for all those that thou gavest me , I sanctisie my selfe for them that they may be sanctified , so we are Christs in his Fathers gift , but that is not all , though it be the chiefe fundamentall principall ground of all . For we are his likewise by Redemption , Christ tooke our nature , that hee might die for us to purchase us . We cost him deare , we are a bloudy Spouse to Christ , as that froward woman wrongfully said to Moses , thou art a bloudy husband unto me , so Christ may without wrong say to the Church , thou art a Spouse of bloud to me . We were indeed to be his Spouse , but first he must win us by conquest in regard of Satan , and then satisfie justice , we were in such debt by finne , lying under Gods wrath , so as till all debts were paid , we could not in the way of justice be given as a Spouse to Christ. Nor is this all , but we are Christs by Marriage also , for when he purchased us , and paid so deare for us , when he died and satisfied divine justice , he did it with a purpose to marry us to himselfe , we have nothing to bring him but debt and misery , yet he tooke upon him our nature to discharge all , that he might marrie us , and take us to himselfe , so we are his by Marriage . Then againe we are his by Consent , we have passed our selves over u●to him , he hath given himselfe to us , and we have given our selves to him back againe . To co●e to some Use of it , if we be Christs as Christ is ours , First it is a point of wondrous comfort , God will not suffer his owne to want , he is worse then an Insidell that will suffer his Family to perish ; when we are once of Christs Family , and not onely of his F●mily , but of his body , his Spouse . Can we thinke he will suffer us to want that which is needfull ? Then againe , as it comforts us against want , so it likewise senceth us against all the accusations of Satan , I am Christs , I am Christs , if hee have any thing to say , loe we may bid him goe to Christ , if the Creditor comes to the wife , she is not liable to pay her owne debts , but saith , goe to my husband ; so in all temptations learne hence , to send Satan whither he should be sent , when we cannot answer him , send him to Christ. And for the time to come , what a ground of comfort is this , that we are Christs as well as he is ours ; what a plea doth this put into our mouthes for all things that are beneficiall to us , Lord I am thine , save me ( saith the Psalmist ) why ? save me , beca●se I am thine , I am thine , Lord teach me and direct me . The husband is to direct the Spouse , the head should direct all the senses : All the treasures of wisedome are in Christ , as all the senses are in the head for the good of the body , all fullnesse dwells in him , therefore pleade with him , I want wisedome , teach me and instruct me how to behave my selfe in troubles , in dangers , in feares ; if it be an argument strong enough amongst men ( weake men ) J am thine , I am thy child , J am thy Spouse , &c. Shall we attribute more pitty and mercie to our selves then to the God of mercy and comfort , who planted these affections in the creature ? Shall hee make men tender and carefull over others , and shall not he himselfe be carefull of his owne flock ? doe wee thinke that hee will neglect his Jewels , his Spouse , his Diadem and Crowne ? he will not . But you will urge expe●ience , we see how the Church is used even as a forlorne widdow , as if she had no husband in the world , as an Orphan that had no Father ; therefore how doth this stand good . The answer is , all that the Church or any particular Christian suffers in this world , it is but that there may be a conformity betweene the Spouse and the Husband . The Head wore a Crowne of thornes , and went to heaven and happinesse through a great deale of misery and abasement in the world , the lowest that ever was : And it is not meet that the Church should go to heaven another way . Then againe , all this is but to fashion the Spouse to be like to Christ , but to bring the Church and Christ neerer together , that is all the hurt they doe , to drive the Church neerer to Christ then before , Christ is as neere to his Church as ever in the greatest afflictions by his Spirit , Christ cries out on the Crosse , My God , my God , why hast thou forsaken me ; it is a strange voice , that God should be his God , and yet notwithstanding seeme to forsake him . But God was never more his God then at that present ; indeed he was not his God in regard of some feelings that he had enjoyed in former times , he seemed to bee forsaken in regard of some sence , as Christ seemes to forsake the Church in regard of some sence and feeling , but yet his God still . So the Church may say , I am thine still , though she seeme to be forsaken in regard of some feelings , yet she is not deserted in regard of Gods care for support of the inward man and fashioning to Christ. The Church hath never sweeter communion with Christ , then under the greatest crosses , and therfore they many times have proved the ground of the greatest comforts , for Christ leades the Church into the wildernesse , and then speakes to her heart , H●sea 2. 14. Christ speakes to the heart of his Spouse in the wildernesse , that is , in a place of no comfort , there are no Orchards or pleasures , but all discomforts , there a man must have it from heaven , if he have any good in the wildernesse . In that wildernesse that is in a desolate disconsolate estate ; Christ speakes to the heart of his children , there is in the wildernesse oftentimes a sweet intercourse of love incomparably beyond the time of prosperity . Againe , to stay your hearts , know this will not be long , as we see here the Church seemed to be forsaken and neglected , fell into the hands of cruell Watchmen , and was faine to goe through this and that meanes , but it was not long ere she met with him whom she sought after . It may be midnight at this time , but the night continues not long , it will be morning ere long . Therefore the Church may well say , Rejoyce not against me O mine enemy , as it is Micah 7. For though I be fallen I shall rise againe , though I sit in darknesse , the Lord will bee a light unto me . It shall not be alway ill with the Church , those that survive us shall see other manner of daies then we see yet ( whatsoever we shall our selves ) Hence we have also an Use of triall ; Whosoever are Christs , they have hearts to give themselves to him , as hee gives himselfe , not his goods or his honours , but himselfe for his Church . So the Church gives her selfe to Christ , my delight is in him , he hath my selfe , my heart , my love and affection , my joy and delight , and all with my selfe , if I have any honour , he shall have it , I will use it for his glory , my riches I will give them to him and his Church and Ministery and Children , ( as occasion shall serve ) . I am his , therfore all that I have is his if he aske it at my hands . It is said of the Macedonians , they gave themselves to Christ , and then their riches and goods , it is an easie matter to give our riches to Christ when wee have given our selves rst . A Christian as soone as ever he becomes a Christian , and ever after to death and in death too , he gives up himselfe to Christ ? they that stand with Christ , and will give this or that particular , will part onely with idle things that they may spare , are they Christs , No , a Christian gives himselfe , and all his to Christ : so we see here what we should doe if Christ be ours , let us give up our selves to him , as it is Rom. 12. the issue of all that learned profound discourse in the former part of the Epistle that Christ justifieth us by his righteousnesse and merit , and sanctifies us by his Spirit , and hath predestinated and elected us and refused others , is this , I beseech you , Give up your bodies and soules , and all as a living Sacrifice , holy and accept ableunto God. In briefe these words imply renunciation and resignation , I am his , that is I have given up my selfe to him , therefore I renounce all others that ●●and not with his love and liking . I am not onely his by way of service , which I owe him above all that call for it , but J am his by way of resignation , if he will have me dye , I will dye , if he will have me live heere , I will , I have not my selfe to dispose of any longer , I have altogether alienated my selfe . from my selfe , I am his , to serve him , his to be disposed off by him , I have renounced all other . Therefore here we have another answer to Satan , if he come to us and solicite us to sinne , let the Christians heart make this answer , I am not mine owne , what hath Satan and his instruments to doe with me ? is my body his to defile , is my tongue his to sweare at his pleasure , shall I make the temple of God the member of an harlot ? ( as the Apostle reasons ) shall I defile my vessell with sinne ? What saith converted Ep●r●●m , Hosea 14. 8. What have I any more to doe with Id●ls , for I have seene and observed him . We ought to have such resolutions ready in our hearts : indeed when a Christian is resolute , the world counts such to be lost , hee is gone , we have lost him , say your dissolute prosane persons It is true they have lost him indeed , for he is not his owne , much lesse theirs any longer , but he is found to God and himselfe , and the Church , thus we se● what springs from this , that Christ is ours , and that we are Christs backe againe . Let us carry this with us even to death , and if times should come that God should honour us by serving himselfe of us in our lives , if Christ will have us spend our blood , consider this I am not mine owne in life nor death , and it is my happinesse that I am not my owne , for if J were mine owne what should I doe with my selfe , I should loose my selfe as Adam did . It is therefore my happinesse that I am not mine owne , that J am not the worlds , that I am not the Divells , that none else hath to doe with me , to claime any interest in me , but I am Christs , if I doe any thing for others , it is for Christs sake . Remember this for the time to come , if there be any thing that wee will not p●rt with for Christs sake , it will be our bane , we shall loose Christ and it too . If we will not say with a perfect Spirit , I am his , my life , my credit , my person is his , any thing his , looke what we will not give for him , at length we shall loose and part with it and him too . The end of the nineteenth Sermon . THE TWENTIETH SERMON . CANT . VI. II. I am my Beloveds and my Beloved is mine , hefeedeth among the Eillies . THE Church you see here , though she stood out a while against all Christs invitation and knocking , yet at length shee is brought to yeeld herselfe up wholy unto Christ , and to renounce her selfe , which course God takes with most , yea in a manner with all his people are they goe out of this world to lay all high thing● low , beate downe every high thought and imagination , which exalteth it selfe against him , that they may give themselves and all they have to Christ , if he call for it , for he that doth not so is not worthy of Christ , if we doe not this at least in preparation of minde , let us not owne the name of Christians , least we owne that which shall further increase and aggrava●● our condemnation , prosessing religion one way , & yet alienating our minds to our lusts and pleasures of the world another way , to have peculiar love ●its of our owne distinct from Christ , how stands this , with , I am my Beloveds and my Beloved is mine , how stands it with the self resignation that was spoken off before . Now this followes upon apprehension of Christ being ours , I am my Beloveds , because my 〈◊〉 is 〈◊〉 first , there are foure reasons why Christ must be given to us , before wee can give our selves to him by this selfe resignation . 1. Because he is the chiefe spring of all good affections , which he must plant in us , loving us , ere we can love him , 1. Ioh. 4. 10 , 19. 2. Because love descends , though it be of a fiery nature , yet in this it is contrary , for love descends , whereas fire ascends , the superiour first loves the inferiour , Christ must descend in his love to us , ere we can ascend to him in our affections . 3. Because our nature is such that wee cannot love but where we know 〈◊〉 selves to be loved 〈◊〉 , therefore God is indulgent to us herein , and that we may love him he manifests his love first to us . 4. Because naturally 〈◊〉 selves being c●nscious of guilt are full of fears from thence : so that if the soule be not perswaded first of Christs love , it 〈◊〉 away form him , as Adam did from God , and as Peter from Christ : depart from me for I am but a sinnefull man So the soule of every man would say if first it were not perswaded of Gods love in Christ , who amongst us shall dwell with the everlasting burning , therefore to prevent that disposition of soule , which would rise our of the sence of guilt and unworthinesse , God first speakes to us in Christ ; at length saying unto our soules , I am thy ●alvation , Whereupon the soule first finding his love , loves him backe againe of whom it ●inds if selfe so much beloved , so that our love is but a reflection of his , I am my Beloveds , because my Beloved is mine . It is with the Spirit of God , as with the spirits in the soule and body of a man , there is a marriage betwixt the body and soule , the spirits joyne both together , being of a middle nature , for they have somewhat spirituall neare the soule , and somewhat bodily neare the body , therefore they come betweene the body and the soule , and are the instruments th●reof , whereby it workes . So it is with the Spir●t of God , the same Spirit that tells the soule that Christ is ours , the same Spirit makes up the match on our part , and gives us up to Christ againe . Let this then bee the tryall , that wee are Christs by the spirituall Eccoe that our soules makes to that report which Christ makes to our soules , whether in promises or in instructions . See hence likewise , the nature of Faith : for these are the words of Faith , as well as of love , Faith hath two branches , it doth give as well as take . Faith receives Christ , and sayes , Christ is mine , and the same Faith saith , I am Christs againe . Indeed our soules are empty , so that the maine worke of Faith is to be an empty hand , Mendica manus , ( as Luther calls it ) a beggers hand to receive , but when it hath received , it gives backe againe , both our selves and all that we can doe . as 2. Cor. 8. 5. the Churches of Macedonia gave themselves , and then they gave their goods . Where Faith is , there will be a giving of our selves and our goods , and ( by a proportion ) our strength , wits and all backe againe . This discovers a great deale of empty false Faith in the world , for undoubtedly if it were true Faith , there would be a yeelding backe againe . And againe , these words discover the mutuall coherence of Iustification and Sanctification , and the dependance one upon another , I am my Beloveds and my Beloved is mine , Christ is mine , his righteousnesse is mine for my iustification , I am clothed with Christ , as it is , Rev● . 12. The Spouse there is cloathed with the Sunne , with the beames of Christ : but is that all ? No , I am my Beloveds , I am Christs , there is a returne of Faith in Sanctification , the same Spirit that witnesseth Christ is ours , it sanctifies and alters our disposition , that we can say , I am Christs . It serves to instruct us therefore in the necessary connexion of these two , Iustification and Sanctification , against the idle slander of Papists , that sinnefully traduce that Doctrine , as if we were Solifideans , as if we severed Iustification from Sanctification . No , we hold here that whensoever Christ is ours , there is a Spirit of Sanctification in us , to yeeld all to Christ , though this resignation bee not presently perfect . This likewise helps us ( by way of Direction ) to understand the Covenant of grace , and the Seales of the Covenant , what they inforce and comprise , not onely what God will doe to us , but the duty we are to doe to him againe , though we doe it in his strength . A Covenant holds not on one side , but on both , Christ is mine , and I am Christs againe , I will bee their God , but they must have grace to be my people , and then the Covenant is made up . The Covenant of grace is so called , because God is so gracious as to inable us to performe our owne part And so in the Seales of the Covenant , in Baptisme , God doth not onely binde himselfe to doe thus and thus to us , but binds us also to doe backe againe to him . So in the Communion we promise to leade a new life , renewing our Covenant , and therefore we must not thinke that all is well , when wee have received our maker , though wee continue in a scandalous , fruitlesse course of life . No there is a promise in the Sacrament , the Seale of the Covenant of grace , to yeeld up our selves to God , to returne to Christ againe with our duty , then wee come as we should doe , when we come thus disposed . This for direction , My Beloved is mine and I am my Beloveds . To proceed to make an Use of Comfort to poore doubting Christians , I am my Beloveds , is the voice of the whole Church , that all ranks of Christians ( if they be true ) may without presumption take up . I have not so much Faith , so much love , so much grace , so much patience , as another ( saith a poore Christian ) therefore I am none of Christs ▪ but wee must know that Christ hath in his Church of all rancks , and they are all his Spouse , one as well as another , there is no exception , there is a little spirit of emulation , and a spice of envy in Christians that are weaker , if they have not all that great measure of grace which they see in others , they feare they have none at all , as if there were no Babes in Christs schoole , as well as men , and growne persons . Then againe , we see here the nature of Faith in the whole Church , it is the same that is in every particular , aud the same in every particular , as it is in the whole Church . The whole Church saith , I am my Beloveds and my Beloved is mine , I appropriate him , there is a spirit of appropriation in the whole , and there is so in each particular . Every Christian may say with Paul , I live by Faith in the Sonne of God , that hath loved me and gave himselfe for me , and with Thomas , my God and my Lord. The ground hereof is , because they are all one in Christ , and there is one and the same Spirit in the whole Church and every particular Christian , as in pipes , though of different sounds , yet there is the same breath in them . So Christians may have different sounds from the greater or lesser strength of grace that is in the one and in the other , but all comes from the same breath , the same Spirit . The Spirit in the Bride saith come , the whole Church saith it and every particular Christian must say it ; because as the body is acted by one Spirit and makes but one naturall body , though consisting of many parts weaker and stronger . So should there be a harmony in this mysticall body acted by that one Spirit of Christ , who so regards all , as if there were but one , and regards every one so , as he doth not forget the whole , Sic omnibus attentus ut non detentus , &c. Christ so attends to all that hee is not deteined from any particular , and he so attends every particular that he is not restrained from all , there is the same love to all as to one , and to every one , as if there were no other , hee so loves each one that every Christian may say as well as the whole Church , Christ is mine and I am Christs . In those things that we call Homogeniall , there is the same nature in each quantity as in the whole , as there is the same nature in one drop of water as in the whole Ocean , all is water , and the same respect of a sparke , and of all the element of fire . So Christ beares the same respect to the Church as to every particular , and to every particular as to the Church . To come to make an Use of Direction , how to come to be able to say this , I am my Beloveds and my Beloved is mine ? For answer heereto take notice in the first place from the dependance , Christ must be first ours before wee can give our selves to him , therefore we must dwell in the consideration of Christs love , this must direct and leade our method in this thing . Would we have our hearts to love Christ , to trust in him , and to embrace him , why then thinke what is hee to us ? beginne there , nay and what we are ? Weake , and in our apprehension lost , then goe to consider his love , his constant love to his Church and children , whom he loves he loves to the end , we must warme our soules with the consideration of the love of God in him to us , and this will stirre up our Faith to him backe againe , For we are more safe in that hee is ours , then that we give our selves to him : we are more safe in his comprehenaing of us , then in our clasping and holding of him : as we say of the mother and the childe both hold , but the safety of the child is that the mother holds him ; If Christ once give himselfe to us , he will make good his owne part alway , our safety is more on his side then on ours . If ever wee have felt the love of Christ , we may comfort our selves with the constancy and perpetuity thereof , though perhaps we finde not our affections warmed to him at all times , nor alike , yet the strength of a Christians comfort lies in this , that first , Christ is mine , and then in the second place , that I am his . Now ( I say ) that we may be able to maintaine this blessed tradition of giving our selves to Christ , Let us dwell in the consideration of his love to us , and of the necessity that we have of him , how miserable we are without him , poore , beggerly , in bondage to the Divell , therefore wee must have him to recover us out of debt , and to enrich us . For Christs love carries him foorth not onely to pay all our debts for us , but to enrich us , and it is a protecting , preserving love , till he brings us to Heaven his owne place , where we shall ever be with him : The consideration of these things will warme our hearts , and for this purpose serves the Ministrie . We should therefore in the next place attend upon the Word , for this very end . Wherefore serves the Ministrie ? Among many others , this is one maine end , to lay open the unsearchable riches of Christ , therein you have something of Christ unfolded , of his Natures , Offices , and benefits we have by him , Redemption , and freedome , and a right to all things in him , the excellencies of another world , therefore attend upon the meanes of Salvation , that wee may know what riches wee have in him , this will keepe our affections close to Christ , so as to say , I am his . And labour wee also every day more and more to bring all our love to him , wee see in bu●ning glasses , where the beames of the Sunne meete in one , how forcible they are , because there is an union of the beames in a little point . Let it bee our labour that all the beames of our love may meete in Christ , that he may be as the Church saith , our Beloved , My Beloved is mine and I am my Beloveds ( saith shee ) as if the Church had no love out of Chri●t . And is it love lost ? No , but as Christ is the Churches Beloved , so the Church is Christs love againe , as we see in this booke oft , my Love , my Dove . As all streames meete in the great Ocean , so let all our loves meet in Christ. We may love other things , and we should doe so , but no otherwise then as they convey love to us from Christ , and may be meanes of drawing up our affections unto Christ. We may love our friends ( and we ought to doe so ) and other blessings of God , but how ? No otherwise then as tokens of his love to us : we love a thing that our friend sends to us , O but it is as it doth convey his affection to us . So must we love all things as they come from Gods love to us in Christ. And indeed whatsoever we have is a love token , even our very afflictions themselves , whom I love , I rebuke and chastise . Againe , that we may inflame our hearts with the love of Christ , as we are exhorted by Iude , Let us consider the vanity of all things that should entise us from Christ , and labour every day more and more to draw our affections from them , as we are exhorted , Psalm . 45. Hearken o daughter and consider , and incline thine eare , forget also thine owne people and thy Fathers house , so shall the King greatly desire thy beauty . So if we will have Christ to delight in us , that wee may say we are his , let us labour to sequester our affections more and more from all earthly things , that we may not have such hearts , as Saint I ames speaketh of , adulterous hearts . O ye Adulterers and Adulteresses know you not that the love of the world is emnity with God. Indeed there is reason for this exhortation , for all earthly things , they are all vaine and empty things , there is an emptinesse in whatsoever is in the world ( save Christ ) therefore we should not set our affections too much upon them ; A man cannot be wise in loving any thing but Christ , and what he loves for Christ. Therefore let us follow that counsell , to draw our selves from our former company , acquaintance , pleasures , delights , and vanities , wee cannot bestow our love and our affections better then upon Christ. It is a happinesse , that we have such affections , as joy , delight and love planted in us by God , and what a happinesse is it , that wee should have such an excellent object to fill those affections , yea to transcend and more then satisfie them . Therefore the Apostle wisheth that they might know all the demensions of Gods love in Christ , there is a height , breadth , length , and depth of the love of God. And let us thinke of the demensions , the height , breadth and depth of our misery out of Christ. The more excellent our natures are , the more miserable they are if not changed : for looke what degree of excellency wee have ( if it be not advanced in Christ ) we have so much misery being out of him ; therefore let us labour to see this , as to value our being in him , so to be able upon good grounds to say , I am my Beloveds and my Beloved is mine . Againe , let us labour to walke in the light of a sanctified knowledge to bee attained by the Gospell , for as it is , 1. Iohn 1. 3. the end of all our preaching is to assure Christ to the soule , that we may be able to say without deceiving our owne soules , I am my Beloveds and my Beloved is mine . All preaching ( I say ) is for this end , the terrour of the Law and the discovery of corruption is to drive us out of our selves to him , and then to provoke us to grow up into him more and more . Therefore saith Iohn , All our preaching is that wee may have fellowship with the Father and the Sonne , and they with us : And what doth he make an evidence of that fellowship , walking in the light , as he is light , or else wee are lyers ; hee is bold in plaine tearmes to give us the lye , to say wee are Christs , and have communion with the Father and the Sonne , when yet wee walke in darkenesse , in sinnes against conscience , in willfull ignorance , the darkenesse of an evill life , wee have no communion with Christ ; therefore if we will have communion with him , let us walke in the light , and labour to be lightsome in our understandings , to have a great deale of knowledge , and then to walke answerable to that light and revelation that we have . Those that live in sinnes against conscience , and are friends to the darkenesse of ignorance , of an evill life , Oh they never thinke of the fellowship with Christ and with God , these things are meere riddles to them , they have no hope of them , or if any , their hope is in vaine , they barre themselves of ever having comfortable communion with Christ here , much lesse shall they enjoy him hereafter in Heaven . Therefore labour every day more and more to grow rich in knowledge , to get light and to walke in that light : to which end pray with the holy Apostle , Ephes I. That you may have the Spirit of Revelation , that excellent Spirit of God to reveale the things of God , that wee may have the light discovered to us . What a world of comfort hath a Christian that hath light in him and walks in that light , above another man , whether he live or dye , the light brings him into fellowship with the Father of lights , he that hath this light knowes his condition and his way , and whither hee goeth , when he dyeth he knowes in what condition hee dyeth , and upon what grounds . The very light of nature is comfortable , much more that of grace , therefore labour to grow daily more and more in the knowl●dge and obedience of the light . All professors of the Gospell are either such as are not Christs , or such as are his , for such as are not yet , that you may be provoked to draw to fellowship with Christ , Do but consider you are as branches cut off , that will wither and dye , and be cast into the fire , unlesse you be grafted into the living stock , Christ , you are as naked persons in a storme not cloathed with any thing to stand against the storme of Gods wrath , let this force you to get into Christ. And next for incouragement consider , Christ offereth himselfe to all in the Gospell and that is the end of the Ministrie to bring Christ & our soules together , to make a spirituall marriage , to lay open his riches and to draw you to him , if you confesse your sinnes he will forgive them , and you shall have mercy , Herelieves those that are wearied and heavy laden , and bids those come to him that are thirsty , Christ came to seek , and to save that which was lost . Christ offers himselfe in mercy to the worst soule . Therefore if there be any that have lived in evill courses , in former times , consider that upon repentance all shall bee forgotten , and as a mist scattered away and cast into the bottome of the Sea. Christ offers himselfe to you , these are the times , this is the houre of grace , now the water is stirring for you to enter : doe but entertaine Christ , and desire that hee may bee yours to rule you and guide you , and all will be well for the time to come . Doe not object I am a loathsome creature full of rebellions . Christ doth not match with you , because you are good , but to make you good , Christ takes you not with any dowry , all that hee requires is to confesse your beggery and to come with emptinesse . He takes us not because we are cleane , but because he wil purge us , he takes us in our bloud when hee first takes us , Let none despaire either for want of worth or of strength , Christ seeth that for strength we are dead , and for worth , we are enemies , but hee gives us both spirituall strength and worth , takes us neare to himselfe and enricheth us . Let none therefore bee discouraged , it is our office , thus to lay open and offer the riches of Christ , if you will not come in , but love your sinnefull courses more then Christ , then you perish in your blood , and wee free our hands , and may free our soules from the guilt thereof , therefore as you love your owne soules , come in at length and stand out no longer . And for those that have in some measure given themselves up to Christ , and can say , He is mine and I am his , let them goe on with comfort , and never bee discouraged for the infirmities that hang about them . For one part of Christs Office is to purge his Church by his Spirit more and more , Ephes. 5. 27. not to cast her away for her infirmities , but to wash and cleanse it more and more till it bee a glorious Spouse like himselfe . For if the husband will by the bond of nature , beare with the infirmities of the wife ( as the weaker vessell ) doth not Christ binde himselfe by that which hee accounts us bound ? Is there more love and mercy , and pittie in us to those that we take neere us , then there is in Christ to us ? What a most blasphemous thought were this to conceive so ? Only let us take heed of being in league with sinne , for we cannot give our soules to Christ , and to sinnefull courses too ; Christ will allow of no bigamy or double marriage where hee hath any thing to doe , wee must have single hearts , resolving though I fall , yet I purpose to please Christ , and to goe on in a good conversation , and if our hearts tell us so , daily infirmities ought not to discourage us , wee have helpes enough for these . First , Christ bids us aske forgivenesse , and then we have the mercy of Christ to beare with weaker vessels , then his Advocation , he is now in heaven to pleade for us : if we were perfect , we needed not that office ; let none be discouraged therefore , but let us labour more and more that we may bee able to comprehend in some measure the love of Christ , so will all duties come off sweetly and easily , and then we shall be enabled to suffer all things , not onely willingly , but cheerefully , and rejoyce in them . Love is of the nature of fire , which as it severeth and consumeth all that is opposite , all drosse and dregs , and dissolves coldnesse , so it quickens and makes active and lively , it hath a kinde of constraining force , a sweet violence , ( as the Apostle saith ) the love of Christ constraineth , 2 Cor. 5. 24. Let a man that loves the Lord Jesus Christ in sincerity , be called to part with his life , he will yeeld it as a Sacrifice with comfort . Come what will , all is welcome when wee are inflamed with the love of Christ , and the more we suffer , the more we finde his love , for hee reserves the manifestation of his love most for times of suffering , and the more we finde the manifestation of his love , the more wee love him backe againe , and rejoyce in suffering for him , that we love so , whether they be duties of obedience , active or passive , doing or suffering , all comes off with abundance of cheerefullnesse and ease , where the love of Christ is , that the soule can say , I am my Beloveds , and my Beloved is mine : nothing in the world is able to make such a soule miserable . It followes . He feedeth among the Lillies . The Church here shewes where Christ feeds . But the question is , Whether it bee the feeding of the Church and People that is here meant , or whether he feeds himselfe . For answer , hee both feeds his Church among the Lillies , and delights himselfe to be there ; the one followes the other , especially it is meant of the Church , those that are his , he feeds them among the Lillies , How. Lillies are such kinde of flowers as require a great deale of nourishment , and grow best in valleys and fat ground , therefore when shee saith , he feedes among the Lillies , the meaning is , he feedes his Church and people in fat pasture ; as sheepe in such grounds as are sweet and fruitfull , such are his holy Word and the Communion of Saints , these are especially the pastures wherein hee feeds his Church . The holy truths of God are the foode of the soule , whereby it is cherished and nourished up to life everlasting . This whole Booke is a kinde of Pastorall ( to understand the word a little better ) a Song of a Beloved concerning a Beloved , therefore Christ in many places of this Booke , he takes upon him the terme and carriage ( as it were ) of a loving Shepheard , who labours to finde out for his sheepe the fattest , fruitfullest , best and sweetest pastures , that they may grow up as Calves of the Stall , as it is Malachy 4. 2. that they may grow and be well liking . You have ( to give light to this place ) a phrase somewhat likethis , where he followes the point more at large , Cant. 1. 7. the Church there praiesto Christ. Tell me O thou whom my soule loveth , where thou feedest , where thou makest thy flocks to rest at noone . Those that are comming up in the Church desire to know with whom they may joyne , and what truths they may embrace . Tell me where thou feedest and where thou makest thy flocke to rest at noone : that is in the greatest heate and storme of persecution , as at noone day the Sun is hottest : For why should I be as one that turnes aside by the flocks of thy companions ? that is , by those that are not true friends , that are false shepheards , why should I be drawne away by them ? I desire to feed where thou feedest among thy sheepe . Why should I be as one that turnes aside by the flocks of those that are Emulators to thee ? as Antechrist is to Christ : thus the Church puts forth to Christ , whereunto Christ replies , verse 8. If thou know not O thou fairest among women , goe thy way forth by the footsteps of the flocks , and feed thy kids beside the Shepheards tents : that is , if thou know not , goe thy way forth , get thee out of thy selfe , out of the world , out of thy former course , put thy selfe forward , stay not complaining , goe on , putthy selfe to endeavour , goe thy way forth , whither ? in the footsteps of the flocks , see the steps of Christians in the best times of the Church in former times , tread in the steps of those that lived in the best ages of the Church ; feed thy kids , thy Christians , besides the Shepheards tents , the best shepheards ; marke where the Apostles and Prophets fed their sheepe , there feed thou , and marke the footsteps of the flock that have lived in the best times , for of all times since the Apostles and Prophets , we must follow those Virgin best times . All Churches are so farre true Churches as they have Consanguinity with the Primitive , Apostolicall and Propheticall Churches . Therefore we are now to goe out by the footsteps of the flock . Marke the footsteps of former Christians , Abraham , Atoses , and David , and in Christs time , of Iohn , Peter , and the rest , blessed Saints , walke as they walked , goe their way , and feed your selves by the shepheards tents : marke the shepheards where they have their tents . So these words have reference to the Propheticall , especially to the Evangelicall times , whereunto we must conforme ourselves , for the latter times are Apostate times , after a certaine season the Church kept not her purity , which the Scriptures foretold directly , that we should not take scandall at it , the Church did fall to a kind of admiration of Antichrist , and embraced doctrines of divels ; therefore now we must not follow these companies that lead into by paths , contrary to the Apostolicall wayes , but see wherein our Church agrees with the Apostolicall Churches and truth , and embrace no truth for the food of our soules , but that wee finde in the Gospell . For Antichrist feedes his flockes with winde , and with poyson , and with empty things . For what hath beene the food in Popery ? sweet and goodly titles , as if they poore soules had the best Pastors in the world , when as they administer to them nothing but that which will be the bane of their soules , full of poison and fraud . This is spoken to unfold that place which gives light to this , spoken off the pastorall care of Christ , he feedes his flocke among the Lillies , plentifully and sweetly . From hence may bee briefly observed , first , That Christ feedes as well as breeds . And we have need of feeding as well as breeding : where dost thou feed ? that is , build up thy children , and goe on with the worke begun in them . We have need to be fed after wee are bred , and Christ ( answerable to our exigence and necessity ) he feeds as well as breeds , and that Word which is the ●eede to beget us , is that which feeds too . What is the seed of the new Birth , the Word of God , the holy Promises they are the seed , the Spirit mingling with them , whereby a Christian is borne , and being borne is cherished and bred , therefore , As new borne babes , saith the Apostle , 1. Pet. 2. 1. desire the sincere milke of the Word , that you may grow thereby . So that the same thing is both the seede of a Christian , and that which breeds him , the blessed truth and promises of God. If you aske , why wee must grow up and bee fed still ? Doe but aske your owne soules , whether there be not a perpetual renewing of corruption , which still breakes out into new guilt every day . Therefore we have need to feed every day anew upon the promises , upon old promises with new affections , somewhat breakes out ever and anon which abaseth the soule of a Christian , that makes him goe with a sharp appetite to the blessed truthes that feede his soule . And then againe , we need a great deale of strength , which is mainetained by feeding , besides the guilt of the soule , there needs strength for duety , which must be fetched from the blessed Word of God , and the comforts thence , whereby we are able to withstand and resist , to stand and doe all that we do . And then we are set upon by variety of temptations within and without , which require variety of wisedome and strength , all which must begotten by feeding , and therefore you see a Christian for his subsistance and being , hath need of a feeding , cherishing , and maintaining still by the sweet and blessed directions and promises out of the Word of God. Therefore you may see what kinde of Atheisticall creatures those are , and how much they are to be regarded that turne off all with a compendium in Religion , tush if we know that we must love God above all , and our neighbour as our seves , and that Christ dyed for all : we know enough , more then we can practise , they thinke these Compendiums will serve the turne , as if there were not a necessity of growing still further and further in distinct knowledge . Alas the soule needs to be fed continually , it will stagger els and be unsufficient to stand against temptation or to performe duties . A second generall point out of the text is this , That as Christ feedeth still his flocke and people , so hee feedes them fully , plentifully , and sweetly among the Lillies . There are saving truthes enough , there is an all-sufficiency in the Booke of God , what need we goe out to mans inventions , seeing there is a fullnesse and all-sufficiency of truth there . Whatsoever is not in that is winde , or poison , in the Word is a full kind of feeding . In former times when they had not the Scriptures , and the comforts of them to feed on , what did the poore soules then ? and what doe those remaining in Popery feed on ? Upon stones ( as it were . ) There was a dreame of an holy man in those times ( divers hundred yeares agone ) that he saw one having a deale of manchet to feed on , and yet all the while poore wretch he fed on stones . What folly and misery 〈◊〉 this , when there are delicate things to fe●d on , to gnaw upon stones ? and what is all the schoole learning almost , ( except one or two that had better spirits then the rest ) but a knawing upon stones , barren distinctions , empty things , that had no substance in them ? they had the Scriptures ( though they were locked up in Latine , an unknowne tongue ) they had the sweete pastures of Christ to feede in , and yet all this while they fed ( as it were ) on stones . This should shew us ( likewise ) our owne blessednesse that live in these times wherein the streames of the Gospell runne aboundantly , sweetly and pleasantly . There is a fullnesse among us ( even in the spirits of the worst sort ) there is a fulnesse almost to loathing of that heavenly Mannah : but those soules who ever were acquainted with the necessity of it rather finde a want then a fullnesse , and still desire to grow up to a further desire , that as they have plentifull meanes , so they may have plentifull affections after , and strength by those meanes : let us know our owne happinesse in these times . Is it not a comfort to know where to feed and to have pastures to goe to , without suspition of poyson ? that we may feed our selves with comforts fully without feare of bane , or noysome mingling of Coloquintida in the pot , which would disrelish all the rest ? To know that there are truths that we may feede on safely . This the Church in the former place , Cant. 1. 6 , 7. accounted a great priviledge , Oh shew mee where thou f●●dest at noone , In the greatest heat of persecution , that I may feed among them ; so then it is a great priviledge to know where to feed , and so to be esteemed , that thereby we may be stirred up to be thankfull for our owne good , and to improove these priviledges to our soules comfort . But the second branch that must be touched a little , is , That there is fulnesse no where but in Gods house , and that there and there onely is that which satisfieth the soule with ●atnesse and sweetnesse . Nay not onely the Promises but the very rebukes of Scripture are sweet , the rebukes of a friend , they feed the soule , for we have many corruptions which hinder our Communion with God , so that a Christian delights to have his corruptions rebuked ; for he knowes if he leave them , he shall grow into further communion with Christ , wherein stands his happinesse in this world , and the fulnesse of his happinesse in the world to come . If this be so , let us know then , that when we come to Religion we loose not the sweetnesse of our lives , but onely translate them to a farre more excellent and better condition , perhaps we feede before upon vaine Authors , upon ( as it were ) gravell , vaine company , but now we have our delight ( and perhaps finde 〈◊〉 pleasure ) in better things , instead of that which fed our idle fansie ( vaine trea●●●es and the like ) now we have holy truths to delight our soules , Beleeve it , a Christia● never knowes what comfort is to purpose till 〈◊〉 be downe right and sincere in Religion . Therefore Austine saith of himselfe , Lord I have wanted thy sweetnesse over long , I see all my former life ( that I thought had such sweetnesse in it ) was nothing at all but huskes , empty things ; now I know where sweetnesse is , it is in the Word and Truth . Therefore let us not misconceive of Religion , as of a mopish and dull thing , wherein we must loose all comfort , if we give our selves over to the study therof ; must we so ? must we loose our comfort ? Nay , we have no comfort till we be religious indeed ; Christ feeds not his among Thornes and Briers and stinking weeds , but among Lillies ; dost thou thinke he feeds thee among unsavoury , harsh , fretting , galling things ? No , he feeds among Lillies . Therefore when thou comm●st to Religion , thinke that thou commest to comfort , to refresh thy soule , let us make use of this for our soules comfort to make us in love more with the waies of Christ. Now to seale this further , see what the Scripture saith in some paralell places , Psal. 23. The Lord is my Shepheard , and what is the use that David presently makes hereof ? Why , I shall want nothing , hee will feed me plentifully and ●boundantly , the whole Psalme is nothing but a commenting upon that word , the Lord is my Shepheard , how doth he performe the duty of a shepheard , He makes me to lye downe in greene pastures and leads me by the stil waters , it is not only meant of the body , but of the soule chiefly , he restoreth my soule , that is , when my soule languisheth and is ready to faint , he restores it , and gives me as it were a new soule , he refresheth it . We see say recreation is the creating of a thing a new , so he restores my soule , he gives me my soule a new with fresh comforts : Thus the blessed Shepheard doth , and how ? Because , he feedes among the Lillies , the promises of the Gospell ; then hee doth not onely doe good to the body and soule , but hee guides all our waies , all our goings out , Hee leads us in the paths of Righteousnesse , and why , because I deserve so much at his hands ? No ; for his owne name sake , because hee hath a love to me , because he hath purchased me with his blood , and given his life for his sheepe , hath bought me so deare , though there bee no worth in me . He goes on , though I walke through all temptations and troubles , which are as the valley of the shadow of death , that is ( where there is nothing but disconsolation and misery ) yet I will feare none ill , thou with thy rod and staffe dost comfort me . If I , as a wandring sheep , venture to goe out of the way , thou out of thy care being a sweete and loving Shepheard wilt pull me in with thy hooke and staffe againe , he hath not care onely to feed us , but to 〈◊〉 verne us also . What a sweet Shepheard and Saviour have we in covenant that 〈◊〉 thus with us , and so he proceeds , thou 〈◊〉 prepare my table in the presence of mine 〈◊〉 , and for the time to come hee promi●●eth himselfe as much that God as he hath beene a Shepheard ( for the presen● ) to provide all things necessary for body & soule and guidance , so surely the goodnesse of the Lord shall follow me all the daies of my life , for he is a perpetual Shepheard , he will not leave us till he hath brought us to Heaven . Thus we see in this place the sweete care of Christ. The like place you have , Isa. 40. 11. Hee shall feed his flocke like a Shepheard , he shall gather the Lambs with his armes and carry them in his bosome , and shall gently leade those that are with young : So he leads them into the pastures and feeds them plentifully and sweetly , not onely with sweet things , but with a tender care , which is sweeter . As a Shepheard he takes into his bosome the poore lambs that cannot walke themselves , and the sheepe that are heavy with young , he cares for them , he gently leads them that are poore , weak . Christians that struggle and conflict with many temptations and corruptions , Christ hath a tender care of them , he carries them ( as it were ) in his bosome and in his armes , and leads them gently : for indeed all Christs sheep are weake , every one hath somewhat to complaine off , ●●●refore he hath a tender care , he feeds them tenderly and sweetly , or else they might perish . An othe● place ( notable for this purpose ) see Ezek. 34. ●● . wherein you have the same metaphor from ● loving Shepheard , and it is but a comment upon the text , therefore being paralell places they may helpe our memories : I will feed them in good pastures upon the high mountaines of Israel , there shall their fold be , there shall they lye in a good fold and in a fat pasture , I will feed my flocke and cause them to lye downe , saith the Lord God , I will seeke that which is lost , and bring backe that which was driven away , I will bind up that which was broken , and strengthen that which is sicke , and destroy the fat and the strong and feed them with judgement . Those that are Christs true sheepe have somewhat to complaine of , either they are sicke , or broken , or driven away , somewhat is amisse or other , but Christs care preventeth all the necessities of his sheepe , he hath a fit salve for all their sores : And ( to apply this to the businesse in hand ) doth not Christ feede us among the Lillies , doth he not now feede us with his owne body and blood in the Sacrament ? would you have better food ? My body is meate indeed , and my blood is drinke indeed , that is , it is the onely meate ( with an Emphasis ) the onely meate and drinke that our soules could feed upon , God gave his Sonne to death to shed his blood for my sinnes . What would become of the hunger bitten , thirsty soule that is stung with ●●●tan and his temptations , were it not f●● the blood of Christ to quench our 〈◊〉 the body of Christ given by the Fath●●●o death for sinne , were it not that the soul●●ould think upon this , where were the 〈◊〉 of the soule ? All this is represented to us heere in the Sacrament , we feed on the body and blood of Christ spiritually , and are refreshed thereby , as verily as our bodies are refreshed with the bread and wine . For God doth not feede us with empty symbolls and representations , but with things themselves , that the soule which comes prepared by Faith , is partaker of Christ crucified , and is knit to him though now in Heaven ; there is as sure an union and communion betweene Christ and the Christian soule , as there is betweene the food and the body when it is once digested . Therefore let us come to this blessed , to this sweet food of our soules with hungry appetites , and thankfull hearts , that God hath given us the best comforts of his Word , and fed us with the sweet comforts of the Sacraments , as a Seale of the Word . Wee should even spend our lives much in thankfullnesse to God for this , that he will feede us so sweetly , that thinkes nothing is good enough for our food , but his owne selfe with his owne gracious Word and Truth . Thus wee should bee very thankfull unto God , and now at this time labour to get hungry appetites fit for this bles●●d food to receive it . 〈◊〉 shall we do that ? 〈◊〉 seriously of the former part of thy life , and 〈◊〉 weeke past . For Christ ( the food of the soul● 〈◊〉 wel with the sowre hearbs of Repentanc● ▪ Let us stirre up in our hearts Repentance for our sinnes , and sorrow in the consideration of our owne corrupt nature and life , and when we have felt our corruptions and have the sense of our want , then Christ will be sweet to us , the Paschall Lamb was to bee eaten with sowre hearbs , so Christ our Passeover must be eaten with Repentance . Then withall there must be purging , there are many things which clogge the stomacke ; come not with worldly , wicked , malicious affections which puffe up the soule , But lay aside ( as the Apostle wisheth ) all guile , malice , and superfluity , empty the soule of all sinne and prepossessing thoughts or affections . And then consider the necessity of spirituall strength that we have need to grow up more and more in Christianity to be feeding still , we have need of strong Faith and strong assurance that Christ is ours , and that we are his . Let us often frequent this ordinance , and come prepared as we should , and we shall finde Christ making good his owne ordinance in his owne best time : so as we shall bee able to say in truth of heart experimentally and feelingly with the Church ; My Beloved is mine and I am his he feedeth among the Lillies . FINIS . AN ALPHABETICALL Index of the Speciall points contained in this Booke . A Accusations : ACcusations of Satan how to answer them , page 458. Actions . Actions holy , rightly performed bring increase of strength and comfort , page 214. Actions of Christ all precious , page 389 , 390. Affections . Our Affections ought not to cleave to base things , page 51. Affections are like their objects , page 51. Affections of Christians are in Christs Government , page 266. Affection where it is in truth , it will discover it selfe by outward expressions , page 271. True Affections are serious in the things of God , page 307. Affections Christ the best object for them to be spent on , page 399 , 400. 〈◊〉 . 〈◊〉 a signe of Christs love , page 16. 〈◊〉 are a meanes to ●●ke us prize Christ , therefore therefore we are not to murmur at them , page 367 , 368. Christ never more neere his Church then when it is in Afflictions , page 460. Sweetest communion with Christ is under the greatest Afflictions , page 460. Alphonsus . A story of King Alphonsus , pag. 398. Appo●tite . Appetite how to bee procured to Christ and spirituall things , p. 74 , 75. Acknowledge . We should as well Acknowledge that which is good in us as that which is evill , p. 107 , 108. Apostatize . Why so many Apostatize under 〈…〉 page 133 , 134. B ▪ Beauty , See Fairen 〈◊〉 Beauty wherein it 〈◊〉 page 345 , 346. Beauty of Christ is especially spirituall , page 346. Christ is a most beautifull person , page 346. Beloved . How we come to be Christs Beloved , page 457 , 4●8 . Beleeving . Beleeving in Christ more glorifies God , then if wee were as pure as Adam , page 204 , 205. C Calling . Doing things in our generall or particular Calling with respect to God and not to man will arme us against all discouragements , page 235. Christ. Christs presence is more and more desired where there is true grace , page 22. Christs presence why earnestly desired of the Church , page 22 , 23. How to know Christ is present with us , page 40. Christs presence is an Heaven to Christians , page 41. Having Christs presence we need feare nothing , page 42. Christ is our Brother , page 44. 170 , 171. We ought not to be ashamed of Christ and his cause , p. 44 , 45. The comfort of Christs being our Brother , page 45. Christ o●ely is the Churches Husband , page 49. Christ being our Husband our sinnes or unworthinesse should not discourage us , page 50. Christ how to know we are espoused to him , page 52. We must bee ruled by Christ , page 52. Christ is to be hallowed in all conditions , page 52 , 53. Direction for su●h who are not yet in Christ , page 53. Excellency of their condition who are one with Christ , page 34. Christ wheresoever he come● , he comes not empty , page 59. Communion with Christ to be endeavoured after , page 60. Christ and the Church mutually feast each other , page 67. Christ resembled to a feastin sundry respects , pag. 68 , &c. There is that in Christ which answereth to all our wants , page 69. In Christ we enjoy choice rarities , page 68. In Christ there is an overflowing of all that is good for our good , page , 70. How Christ is our friend and We his , page 80. Why Christ sometimes useth us hardly , page 80. Christ is a constant friend page 81. Christ still desires a further and further communion with his Church , page 136. Christ why hee withdrawes himselfe from us , page 137 , &c. Christ how to know he dwells in us , page 150 , &c. We should cherish good conceits of Christ , pag. 152. To labour to entertaine Christ , page 156. Benefits of entertaining Christ , page 157 , 158. Christ hath never enough of his Church till he hath it in heaven , page 165 , 166. Christs low-stooping for the good of our soules should quicken us to receive him , page 169. All love scattered in relations is united in Christ , page 170. Christs love to 〈…〉 is free , tender 〈…〉 175. Christ 〈◊〉 is incomparable , page 〈◊〉 . 〈◊〉 wonderfull love set 〈◊〉 in his low abasement for●● page 186 , 187. Christ resembled to a Dove , page 188. Christs righteousnes how made ours , page 197 , 198. Christ lookes not upon us in our present imperfections , but as he meanes to perfect the worke of grace in us , page 201 , 202. Communion with Christ is not easily attained , page 29. Communion with Christ hindred by false reasonings and excuses , page 210. Christ doth sometimes leave his Church and particular members , page 245 , &c. The kinds of Christs leaving his Church , page 245. Ends why Christ leaves his Church , page 246 , &c. The cause of Christs withdrawing comfort from us rests in our selves , page 252 , &c. Christ never leaves his totally , page 254 , 255 , 260. &c. Christs grace is the cause of ours , page 255 , 256. Christ wonderfull in his goodnesse 〈◊〉 Saints , page 268. 〈…〉 God 's children sometimes faile 〈◊〉 for want of Christs presence page 274 , &c. Christs presence and ●●sence makes the summer and 〈◊〉 of a Christian soule , page 277. Wee should depend upon Christ when he seemes to be absent , page 283. We ought to be in love with Christs government , page 297. Christ is a most beautifull person , page 346. Christs beauty is spirituall ▪ pag. 346. Christ is the chiefest of all , pag. 348. All our fullnesse comes from Christ , page 348 , 349. Christ set ●oorth by all the excellencies of the creatures , page 349. Christ onely was King , Priest , and Prophet , page 358. Of Christs Kingly , Priestly and Propheticall offices , page 350 , 351. Christ set foorth in his graces of mercy and meekenesse , page 355. Christ hath the preheminence in all things , p. 356. Christs excellency is the Churches , p. 356 , 357. Christs supereminent excellencies ought to draw those to Christ who are not yet in him , p. 357. Two forcible reasons to draw us to Christ , page , 357 , 358. Our sinnes should not hinder our comming to Christ , p. 358. Christians justified in their choise of Christ , page 358 , 359. Folly of those who re●use Christ , and chuse base transitory things , page 359 , 360. The woefull estate of those that accept not of Christ , being off●red them , page 361 , 362. Wee must have respect to Christ in choice and love to other things , page 363. Christ , the meanes how to highly esteeme of him , page 363. &c. Exalting of Christ in our hearts is a strong preservative against sinne , despaire and all discouragement , page 364 , 365. Folly of delaying to seeke Christ till old-age , page 365. How Christs death is a sufficient satisfaction for the sins of the whole world , page 371 , 372. Christ hath many excellencies in him , page 374. It should be the care of Christians to stu●y the severall excellencies of Christ , page 375 , 376. Sights of Christ that God shewes to the soules of Christians , page 376. Sights of faith which the soul frames to it selfe of Christ , page 377. Christ , why compared to an head of gold , page 377 , 378. Christ hath cleare eyes able to discer●e all things , page 381 , 382. Christs doctrine is sweet and sound , page 388. All Christs actions are precious , page 389 , 390. Christs waies are all constant and firme , page 390. Christ every way considered is altogether lovely , page 396 , &c. Christ most lovely in his abasements for us , page 397. Christs righteousnesse ought perfectly to be trusted too p. 398 399. Christ is the best object for our best affections to be plac'd on , page 399 , 400 , 476. Christ how to know wee love him , page 401 &c. A desire of the appearance of Christ is a signe of our flaming love to him , pag. 404 , 405. How to attain● to an high esteeme of Christ , page 407 ▪ &c. Ends of the Churches setting foorth Christs excellencies , page 413 , &c. Christs excellencies medi●ated on will justifie 〈…〉 exercises of R●●igion , page 416 , &c. Christians have more cause to boast of their portion in Christ th● worldlings of the world , p ●● . Christ will not belong absent from his Church , page 438 , 439. Wee must bee first united to Christs person before we can receive comfort and communion of his graces , p. 443 , 444. Christ and Christians have a mutuall propriety in each other , p. 446 , There is a mutuall love , familiarity and likenesse betweene Christ and Christians , page 446 , 447. Christ and Christians have a mutuall care of each others good p 448 449. There is a mutuall complacency betweene Christ and the Church , p. 449. They that are Christs will bee resolute in owning his cause , p. 450. That in order of nature Christ is ours first though not in order of knowing , p. 453. How Christ comes to be ours , p. 454. Christ being ours we have all things , p 455. Christ being ours it should make us 〈◊〉 with our condition whatsoever it bee , p. 455. Christs excellencies to be studied , p. 456. How we come to be C●●sts beloved , p. 457 , &c. Our giving up our selves to Christ is an evidence that Christ is ours , p. 461. Reasons why Christ must bee first given to us before we can give our selves over to him , p. 466 , 467. Christ hath the same care of every particular Christian as of the whole Church , p. 471 , 472. How to be enabled to love and embrace Christ. p. 472 , &c. Love to Christ how it may stand with love to other things , p. 474. Christ feedes his Church among fat pastures , p. 482 , &c. Christ feeds as well as breeds , his Church , p. 485. Christ feeds his Church plentifully and sweetly , p. 487. Motives to entise those who are not yet in Christ to come in p. 478. Church . Church in what respects compared to a Garden , p. 13. Church cared for and protected of God , p. 18. The Churches disposition is to please Christ her husband , page 25. The Church gives all to Christ p. 24. The Churchesll descent , p. 46. The Church is the Spouse of Christ , page 47. Churches Husband Christ only . page 49. The Church and every particular Christian is subject to variety of changes , page 82. The Church in this latter age in a sleepy condition , page 95. None in the Church but have beene allured at one time or other to come in , page 162 , 163. Church to be prayed for , page 164. Church Christs love and why , page 171 , &c , and 183 , 184. Out of the Church no saving love , page 174. Church resembled to a Dove in sundry particulars , page 189 , &c. Churches defence in her persecutions , page 194 , 195. Church of God hath alwaies a rest in God in the worst times , p. 195 ▪ 196. Church how said to be undefiled , page 196 , &c. Church to bee accounted a Church though defiled with corruptions , page 205 , 206. Church never totally left by Christ , page 254 , 255 , 260. &c. Church how wounded by the Watchmen , page 295. Church compared to Hierusalem in sundry respects , p , 305 , &c. The Church hath been alwaies persecuted by pretenders of Religion , page 301. Church how to know wee are members of it . page . 305. Church faire under disgraces of the world , page 338 , 339. Churches fairenesse whence it comes , page 339. Churches fairenes is within , p. 339. Church never more faire in Christs eye then when shee judgeth her selfe most de●ormed , p. 339. Church how to be judged of under seeming disgraces , page 340 Church nothing can dishearten it from commending Christ , page 373. Church why so exact in particularising her beloved ; page 374 , &c. Church hath no golden head but Christ , page 378. The ends why the Church sets forth the excellencyes of Christ , p. 413 , &c. The heavy doome of those who are nough● being in the Church , page 431. Church why Christ will not be long 〈◊〉 from it , page 438 , 439. Churches and particular Chri●●●ns sufferings , reasons of them page 459 , 460. Church , Christ never more neere it then when it is in afflictions , page 460. Church fed by Christ in fat pastures , pag. 482 , &c. Christians . Particular Christians in regard of the chiefest priviledges have the same regard as the whole Church , page 5. Christians should walk as men severed from the world , page 16. Christians should be fruitfull , p. 17. Christians not to wrong them , p 45 , 46. Christians weake not to be discouraged , p. 66. No Christian but hath somewhat to welcome Christ withal , page 68. Christians gratious are abased for defects and indisposition to good , page 86 , 87. A Chris●●●n may know his estate though hee bee mixed with flesh and Spirit , page 106 , 107. A Christian is , what his heart is , page 114. Christians how differenced from Hypocrits , p. 116. Christians who the best , page 120. Christians waking their excellency , p. 126. Christians know the voice of Christ even in a sleepie estate , p. 130. True Christians are discerned by their spirituall taste of the Word p. 130 , 131. A Christian at the lowest longs after Christ , p. 135. Christians love should be confined to Christ , p. 202 , 203. Christians are not to wrong themselves by false judging their owne estate , p. 106. Christians lives should be nothing but a communion with Christ , p. 209. Christians wanting comfort not to be censured , p. 250. Christians at the worst have some sparks of grace left in them p. 261 , 262. To be a sound Christian is no easie thing , p. 292. All Christians not a like deserted of God and afflicted page 292. Christians in the upbraidings of conscience should looke as well on the good in them as the ill , p , 341. Christians care should bee to studie the severall excellencies of Christ , page ●75 . Christians should ende●●our to bee suteable to Christ their head , p. 379. Christians compared to Cedar● , p. 39. Christians have more cause to boast of their portion in Christ then worldings of the world , p 420. Christians in what respects they are compared to Lillies , p. 432 , &c. Christians why they want outward things , p. 456. It is Christians happines that they are not their owne , p. 463 , 464. Weak as well as strong Christians the Spouse of Christ , page 470. Excellency of Christians walking in divine light above others , p. 478. Christians happinesse in these daies in regard of the plenty of meanes they injoy , p. 488. Censures . Ill Censures of the world , comfort against them , page 434. Company . Company with Saints is a meanes to preserve us in a waking temper , p. 122. Evill Company 〈◊〉 Christ to withdraw himselfe from Christians , p. 137. Comfort . Comfort if not found in one meanes is to be sought in another , p 304 Confession . Confession honoureth God , p. 84. Confession sh●mes S●tan , page 84. Confession prevents malicious imputations from the world , p. 85. Confession gives ease to the soule , p. 85. Confession is a meanes of present delivery out of trouble , page 85 , 86. Consci●nce . Conscience in a sleepy temper , how knowne to be awake , page 109 , 110. Afflicted in Conscienc● are not to judge of themselves by feeling 〈◊〉 by 〈◊〉 they are 〈◊〉 Christ , p. 204 , 20● . In the upbraidings of Conscience Christians should as well look● on the good in the 〈◊〉 as on the ill , page 341 , 342. Conceits . Men are apt to frame false conceits of God and Christ , pa. 218. Convert . How to be happy instruments to convert others , page 426 , 427. Corruption . Corruption where it is not thoroughly purged and a carefull watch kept over the soule , there after a recovery will follow a more dangerous distemper , p. 83. Correction . Seasonable correction is an evidence of Christs love , page 178. Patience of God to us should make us patiently endure his corrections , page 169. Covenant . Covenant of Grace compriseth not only what God will do to us but our duty ●lso wee owe to him , page 469 , 470. Creature . All Creatures are obedient to Christ , page 7. In every Creature there are some beames of excellency , page 372. D Desire The desire of Christs children after his presence makes Christ vouch●afe it them , page 38. The Church is carried from desire to desire after the presence of Christ , page 39. Death . Death of Christ how it is a sufficient satisfaction for the sinnes of the whole world , page 371 , 372. Desertion . Desertion outward and inward , page 245. Desertion to prepare for it , page 250 , 251. Desertion the causes of it are in our selves , page 251 , &c. Desertion ends of it page 246 , &c. and 452. Desertion signes of it , page 275 &c. What Christians are to doe in a state of Desertion , p. 288 , &c. Desertion benefits of it , page 290. After Desertion Christ useth to visit his Church with more abundant comfort , page 440. In Desertion to see distemper is no wonder , page 451. When usually Christ returnes to the sou●e after desertion , page 452 453. Disgraces . Disgraces of the times ought not to make us thinke the worse of others , page 298. Doctrin● . Doctrine of Christ is sweet and sound , page 388. Duties . Holy duties , incouragement to be frequent in them , page 57. Spirituall duties why shuffled off by men , page 216 , &c. E Earthly . Earthly things men prone to by nature , page 216. Eyes . Christ hath cleare eyes to see through all things , page 381 , 382. Christs allseeing eye should be a meanes to restraine us from sin , page 383. Endeavour . Endeavour the benefit of it , page 256 , 257. England . England how Christ hath used all kinds of knocking to it , page 155 , &c. Envy . No envy in Spirituall things , page 344. Estate . A Christian may know his estate , pa. 106 , 107. Excuse . No excuses will serve the turne at the day of judgement , but such as arise from an invincible necessity or 〈◊〉 impediment , page ●●● . Folly of those that fetch excuses from the things of this life to keepe them from the duties of Religion , page 229. Excellencies of Christ , See Christ. Excellencies of Christ why set forth by the Church , p. 413 , &c. F Fathers . Ancient Fathers in all things not to be relied on , p. 94 , 95. Faith. Faith kept waking is a meanes to preserve our soule in a waking temper , page , 117 , 118. Faith will carry a Christian through all discouragements , pa. 239. Faith as it receives Christ so it makes us give our selves to him againe , page 468. Falls . Falls of Christians not to be rejoyced in , page 180 , 181. Fairenesse See beauty . Church faire under disgraces , page 338. Fairnes of the Church from whence it comes , page 339. Fairenesse of the Church is inward and hidden , page 339. Church never more faire in Christ● eye then when she judgeth her selfe most deformed , page 339. Feasting . There is a mutuall feasting betwixt Christ and his Church , pag. 67 , &c. Feastings of Christ have beene more sumptuous in some ages then in others , page 77. Feeding . That we need fee●ing as well as breeding in Christianity , page 485. Why the soule needs continuall feeding , p. 486. Christ feeds his flock plentifully and ●wee●y , p. 487. Feare . The feare of God is a meanes to preserve the soule in a waking temper , page 120. Flesh. Excuses of the flesh to hinder communion with Christ answered , page 210 , &c. Flesh and blood are not to be consulted with , page 222 , &c. Fruitfull . Christians planted in Gods garden ought to be Fruitfull , p. 17. Friendship . Friendship , speciall things required in it , page 79. G Gifts . Gifts of others to be improoved by questions . page 342. Glory . Glory to come to be set before our eyes to helpe us to passe thorow all discouragements , p. 240 , 241. God. God , where once hee begins grace there he goes on to increase and finish it , p. 21. God accepts and delights in the graces of his children , page 55. Gods children never totally fall from grace , p. 111 , 112 , &c. Good. It is not enough that we are Good our selves , but our good must flow out to others , page 20. Christians ought to labour to doe Good to all , p. 21. Good that is in us should as well be acknowledged as evill , p. 106 , 107 , 341. Good that Christians retaine in a sleepy estate , page 108 , 109. Goodnesse . Goodnesse of God to man to be magnified , p. 110. Government . We ought to be in love with Christs Government , p. 297. Grace . Grace is not onely needfull to put life into us at first , but also to quicken and draw foorth that grace we have . p. 19. Grace which God begins in us he will perfect , p. 21. Grace truely wrought in us makes us still desire ● further presence of Christ , p. 22. God de●●ghts in the Graces of his children , p. 55. Graces of the Spirit are acceptable to Christ , page 60. Graces of others and our own ought to be rejoyced in , p. 61 , 61 , &c. Grace compared to Myrrh , Spice , Honey , Milke , page 67. Gods children never totally fall from Grace , p. 111 , &c. and 261 , 262. All Grace comes from Christ , p. 255 , 256. Graces of God are sweet , page 257. Grace to be judged by the value not quantity of it , p. 291. True Grace growes stronger by oppositions , page 303. A sure argument that wee are in the state of Grace , page 304. Our state in Grace may bee knowne by our relish to the Word , p. 392 , 393 , 394. Grace though small in the beginning yet is still growing , page 422. Error of Papists touching the efficacy of Grace in congruity , p. 423. H Heart . Heart gracious is p●ivie to its owne grace and sincerity when it is in a right temper , page 24. Hearts to approove them to Christ , page 57 , 58. Heart what meant by it page 105. A Christian is what his heart is , p. 114. Heart differenceth a sound Christian from an Hypocrite , p. 115. Heart of a Christian is the house and temple of God. p 150. Hearts , how to know whether Christ dwells in them , page 150 , 151. Heresies . Ancient Heresies revived in the Church , p. 95. Hearing . Our state in grace may bee knowne by our spirituall taste in Hearing Gods word , p. 130 , 131. Heavenly . Heavenly things how to bee brought to relish them , p. 221 , 222 , &c. Husband . Husband none of the Church but Christ , p. 49. Hypocrisie . Hypocrisie man naturally prone too , page 217. I Infirmities . Infirmities ought not to discourage us , page 270 , 480. Our Infirmities should make us to prise Christ , page 368. Imperfections . Imperfections hinder not the acceptance of performances if we be sensible and ashamed of them , page 25. Imputations . What we must doe when false imputations are laid upon us , page 301 , 302. Comfort against false imputations , page 382. Innocent . Innocent the third , the first that challenged the title of husband of the Church , page 49. Injuries . Injuries how farre we may be sensible of them , page 303. Inventions . Multiplication of humane Inventions in the Church made Auststin complaine that the condition of the Iewes was better then theirs , page 93. Iustification . There is a necessary connection betweene Iustification and Sanctification page 468 , 469. K Knowledge . Knowledge a meanes to keepe the soule in a waking temper , pa. 119 , 120. Knocking . How is Christ said to knocke at our hearts , p. 140 , &c. Why Christ knocks when he hath power to open to himselfe , page 147 , &c. Christs knocking is specially by the ministery of the Word , page 161. L Lawfull . In the use of Lawfull things we are especially to be watchfull over our selves , p. 124. Life . Life of a Christian should be a continuall communion with Christ , page 209. Love. All Loves scattered in relations are united in Christ , pag. 170. Church Christs Love and why , page 171 , &c. No saving Love out of the Church , page 174. Love of Christ to the Church is free , tender and invincible , p. 175. Love to Christ will set us a worke to glorifie God page 177. Love of Christ to us how knowne , p. 178 , &c. No Love comparable to Christs love p. 184. Love of Christians to be confined only to Christ , p. 202 , 203. Love to Christ will make a Christian passe through all discouragements , page 240. First Loves ravishment reason of it , p. 289 , 374. Love-sicke to Christ what it is p. 319. How to know we are sick of Love to Christ , page 311 , &c. Love is ever industrious to set out the praises of her Beloved , pag. 372. Love is wages to it selfe , page 414. Love why it descends , p. 444 , 445. Our Love to God how caused , p. 445. How to have our hearts warmed with Love to God , pa. 445. Love to other things how it may stand with our love to Christ , page 474. Love to Christ will enable us to suffer and facilitates duties to us , page 481. M Marriage . Resemblances betwixt the temporall and spirituall Marriage , page 48. Meanes . Christians are sensible of the Meanes of Salvation they enjoy p. 134. Outward Meanes without the inward worke of the Spirit will do no good , p 259 , 260 , 423 , 424. Outward Meanes must not be rested in , page 260. Vsually God workes with Meanes , p 424. Meekenesse . Meekenesse the definition and effects of it , p. 189 , 190. Ministers , See Watchmen . Mortification . Two especiall waies of M●rtification , p. 3. Ministery . The woefull estate of those that despise the voice of Christ in the Ministry , p. 161 , 162. Ministery of the Word setting forth Christs excellencies to be in love with it , p. 428. O Objections . All Objections a sinnefull soule can frame against it selfe answered , page 153. Omission . Sins of Omission bring griefe and shame , p. 264. Sinnes of Omission not to bee fleighted , p. 265. Old-age . Folly of delaying to seeke Christ till Old-age , p. 365. Ordinances . All Christs Ordinances are sweet and lovely , p. 384. Those who hate and hinder the Ordinances of Christ are his enemies , p. 385. P Patience . Patience of God to us should make us patiently endure his corrections , p. 169. Persecuted . The Church hath been alwaies Persecuted by pretenders of Religion , p. 301. Persecuted side not alwaies the best , p. 301. Popery . Popery crept into the Church by degrees and under glorious pretences , p. 93 , 94. Christ why so sleighted in Popery , page 366. Papists . Papists objection , how shal we know that the word of God is the word of God , answered , page 132. Papists error touching the efficacy of grace in congruity , p. 423. Prayer . Order of Gods hearing his Church in Prayer , page 31. How God prepares our hearts to Prayer , and then heares us , page 31 , 32. Our Prayers why heard of God , page 32 , &c. Christians when they have no friend to goe too , yet alwayes have a God to Pray too , p. 34. Prayer to be used of Christians , page 34. Spirit of Prayer lost is the greatest losse of all , page 35. Cases wherein one is unfit to Pray , page 35 , &c. How Christians crosse their owne Prayers , page 234 , 235. Prayers , how to know God heares them , page 37 , 287. Best of Gods children cannot sometimes Pray as they would , page 308 , 309. Prayers of others are to be desired , page 309. Presence . Christ vouchsafes his gracious presence to his children upon their desire of it , page 38. Presence of Christ , how to know we enjoy it , page 40. Presence of Christ is an Heaven on Earth to Christians , page 41. Having the presence of Christ wee need feare nothing , page 42. Want of the presence of Christ casts do who a true child of God page 277 , &c. All presence of Christ shund by a carnall man , page 277 , &c. Not to be discouraged though wee feele not the presence of Christ , pa. 282. Q Questions . Questions breed knowledge , pa. 341. Gifts of others to bee improoved by Questions , page 314 , 342. R Rejoyce . Christians are alwayes to Rejoyce , p. 72. Religion . Exercises of Religion discontinued causeth Christ to withdraw himselfe from a christian soule , pa. 137. Exercises of Religion how to attaine a spirituall relish of them so that we do not loath them and put them off with excuses , page 222 , &c. Folly of those which fetch excuses from things of this life to keep them from Religion , p. 229. Young men are to inure themselves to the exercises of Religion , p. 230 , 231 , Religion to be adorned for the bringing in of others , page 342 , 343. To justifie our own and others paines in the exercises of Religion we must oft thinke of the excellencies of Christ , p. 416 , &c. Resolution . Resolution is required in spirituall courses , page 224. Resolution , help● to attaine to it , page 224 , 225 , &c. Righteo●snesse . Righteousnesse of Christ how made ours , page 197 , 198. Righteousnesse of Christ perfectly to be trusted too , p , 398 , 399 , S Saints . Saints stability proved , p. 186. Satan . Satan accusations how to answer them , p. 458. Sanctification . Sanctification a strong motive to it , p. 35. Security , See Sleepe . Security brings sorrowes page 268. Seeke . How they that seek shall find , page 290. Sinne. Sinne should not discourage us Christ being made our Husband , page 50. Small Sinnes a griefe to gratious Christians , page 86. Sinnes of the Church make not Christ take the advantage altogether to leave his Church , p. 138. Sinne gri●ved for ought not to discourage us , page 176. Si●s of omission bring griefe and shame , page 264. Sinnes of omission not to bee sleighted , page 265. Our Sinnes should not hinder our comming to Christ , pa. 358. Our Sinnes rightly apprehended will make us highly valew Christ , p 401 , 402. How to answer Satans temptations to Sinne , p. 463. Sinners . Sinners weake not refused by Christ , p. 138 , 139. Sinners how they may be said to be holy and cleane , page 198 , 199. Sleepe . What meant by the Sleepe of the Church , page 88 Sleepe spirituall resembled to bodily , page 88 , &c. Sleepe spirituall resembled to bodily in the causes , page 90 , &c. Sleep spirituall resembled to bodily in the effects of it , p. 90 , &c. Sleepe spirituall resembled to bodily in the dangers of it , page 91 , 92. Best prone to Sleepe , page 94. Civill Sleepe of the state what it is , p. 95. Civill Sleepe a punishment of spirituall , p. 95. Sleepy state the signes of it , pa. 96 , &c. Sleepinesse motives against it , p. 99. Sleepy secure estate the danger of it , p. 99. Sleepinesse makes us loose our grace in a great measure and the sense and comfort of it altogether , p. 100. Sleepines brings crosses on us , p. 100 , 101. Sleepy temper odious to God , p. 101. In the Sleepy estate of Christians what good is retained by them , p. 108 , 109 , &c. Difference between the Sleep of a Christian and dead sleepe of carnall men , page 134 , 135. Spirit . Spirit of God in what respects compared to wind , p 9 , &c. In what respects we need the Spirits blowing upon us . p. 12 , 13. The Spirit is a meanes to preserve our soules in a waking temper , p. 118 , 119. Spirit of God to make us spirituall to bee prayed for , p. 237 , 238. Spirituall . In Spirituall things there is no envy , p. 344 , 430. Spouse . Spouse of Christ is the Church , p. 47. Spouse of Christ none by nature , page 49. How to know wee are the Spouse of Christ , p. 52. Direction for such who are not the Spouse of Christ , p. 53. Spouse of Christ her excellent condition , page 54. Necessity of having Christ for our Spouse , page 54. Weake as well as strong Christians the Spouse of Christ , p 470. Stability . Stability of Saints prooved , page 186. Soule . Soules immortality prooved , page 186. Soule a precious thing , p. 294. Sufferings . Sufferings of Christ in himself , page 167. Sufferings of Christ in his Ministers , page 167. Our Suffering for Christ is a testimony of o●r love to him , page 401 , 402. The reason of the Churches and particular Christians Sufferings , page 459 , 460. Suffer . Love to Christ will enable us to suffer with cheerefulnesse , p. 481. T Times . Times the worse they are the better we ought to be , p , 212. Truth . There is an antipathy in our nature to divine truths , p. 394. V Vaile . Vaile of the Church , what meant by it , page 296. How the Vaile of the Church is taken away by false Watchmen , page 296. Vnderstanding . Vnderstanding not to be defiled with error , page 51. 〈◊〉 How the Church is said to bee 〈◊〉 , page 196 , 〈◊〉 Vnworthinesse . Our Vnworthinesse ought not to hinder our comming to Christ , page 78. Voice . Voice of Christ is knowne of a Christian even in a sleepy estate , pag. 130. W Waking . Waking condition how to bee preserved in it , pag. 116 , &c. A Waking state is a blessed state , pag. 116. Waking Christian his excellency , pag. 125. Want. We ought to be sensible of our spirituall Wants , page 74. Christ will not suffer his to Want , pag. 434 , 458. Watchmen . Watchmen why used of God , pag. 293. Every man is a Watchm●n to himselfe , pag. 294. How the Church was wounded by Watchmen page 295. Watchmen of the Church why they become wounders of it , page 29● , 297. Waite . That we ought to waite Gods leisure , page 158 , 439. After all our seeking there must be waiting , page 442. Wayes . Waies of God ought to be justified of us by sound reasons , page 226 , 227. Waies of Christ are all constant and firme , pag. 390. Wicked . Wicked men how said to bee Cedars , page 391. Wicked men compared to thorns , p. 433. Wickednesse . Wickednesse never wanted pretexts , p. 219. World. Plodding upon the world takes away our desire of heavenly things , p. 74. Worldlings . Worldlings excuses to keepe them from Christ , answered , p. 213 , &c. Word . Papists objection , how to know that the Word is the Word of God , answered , p. 132. Why so many apostatize under the Word , p. 133 , 134. When Christs Word is entertained , Christ himselfe is entertained , p. 154 , 155. The woefull estate of those that obey not the Ministery of the VVord , p. 161 , 162. Our state in grace may be discerned by our relish to the Word , p. 392 , 393 , 394. VVord of God though for the present it be not eff●ctuall to us yet at one time or other it will , page 273 , 274. We ought to be in love with the Ministery of the VVord , because therein the excellencies of Christ are set foorth , page 428. FINIS . Notes, typically marginal, from the original text Notes for div A12167-e4990 Introduction . Levit. Eph 3. 19. Simile . Simile . Two especiall wayes of Mortification . Simile . An Observation for the whole Song . Quest. Answ. Observation from Christs commanding the winds . Vse . Mat. 8. 27. Observation from the contrary blasts of winds . 1 Cor. ● 21. Rom. 8. 28. Vse 1. Revel . Eccles. 11 , 4. In what Respects the Spirit of God is compared to wind . Non ager sed annus facit 〈◊〉 In what Respects we need the blowing of the Spirit . Exod. 17. 12. Vse . Quest. Answ. In what respects the Church is compared to a garden . Exod. 9. 26. Iohn 15. 22. Simile . Reason . Revel . 2. 1. Cant. 4. 12. Pro. 14. 10. Vse 1. Heb. 6. 8. Heb. 11. 6. Hos. 10. 1. Mat. ● . 10. Zach. 2. 5. Rev. 22. 1. Observ. Observ. Philem. 10. Observ. Observ. Rev. 1. 8. Vse . Observ. Rev. 22. 17 Reas. 1. Vse . Observ. Cant. 1. 4. Reason 1. Coloss. 1. 9 , 10 ▪ Psal. 19. 12. Rom. 8. 6. Observe . 2 Chron. Vse . Rev. 8. 3. Heb. 9. 13. The Order of God●is hearing his Church . Observ. How the heart is prepared to prayer . Rev. 1. 6. Why God heares our Prayers . Reason 1. Rev. 8. 3. Dan. 9. 23. Cant. 2. 14. Psal. 145. 18. M●t. 7. 7. Vse 1. Vse 2. Psal. 42. ult . Vse 3. The greatest losse of all . Cases wherein one is unfit to pray . A strong motive to sanctification . Pro. 13. Mat. 6. 12. Isa , 1. Isa. 66. Psal. 73. Quest. Answ. 1 How to know when God heares our prayers . Object . Answ. Observ. Exod. 3. 2. Exod. 25. 22. Exod. 13. 21. Psal. 65. 2. That the Church is carried from desire to desire . Matth. 28. Iohn 16. Quest. Answ. How to know that Christ is present in us . That where Christ is present , there Heaven is in some degrees . Da● . 3. Act , 15. 52 Act. 5. 41. That having Christs presence we need feare nothing . Notes for div A12167-e14080 SERM. II. Iohn 20. 17. Isa 7. 14. 2. Pet. 1. 4. Mark. 8. 38. Heb. 4. 15 , 16. Acts 9. 4 The Churches Royall discent . W●y the variety of Christs love to the Church , is so diversly expressed Observ. Act. 20. 28. How Christ must be taken of us . Revel . 1. 5 , 6. 2 Cor. 5. 21. The duty of Ministers . Isa. 11. 7 , 8. Iohn 3. 3. Vse . 1. Consolation . Vxori 〈◊〉 non intenditur . 1 Pet. 3. 7. Zach. 2. 8. Vse 3. Verit●s est spōs● intellectu● That our affections are like their objects . Quest. Answ. 1 How to know if we ●e espoused to Christ or not The right disposition of the Spouse of Christ Vix diligitur Iesus propter Iesum . Vse 4. Incouragement and direction for such as are not yet in Christ Heb. 2. 16. Christs acceptation . Observ. Psal. 133. Rom. 12. 1. 1 King. 18. 18. 1 Chron. 21. 2. Acts 2. 1. Vse 1. Vse 2. The discourse of a guilty conscience . Rom. 15. 29. Mat. 25. 29. Revel . 22. 12. Exhortation to have Communion with Christ. Revel . 2. 17. W●y Grace is set forth by Honey and Wine . Ge● . 2● . 22. Cant. 1. 2. That all are stirred up to rejoyce in the Graces of the Church . Observ. 1 Cor. 2 , 12. That we ought to rejoyce in the graces of others . Luke 15 , 10. ● Reason 1. Gal. 1. 24. Act 11. 18 Notes for div A12167-e18580 SERM. III. Iames 1. 17. Luk. 15. 28. Luk. 21. 3. Levit. 5. 7. Exod. 35. 6. Pro. 31. 6. Isa. 25. 6. Ioh , 6. 55. 1 Cor. 1. 30. 2. Col. 1. 20. Ioh. 10. 10. Ioh. 7. 38. Ephes. 3. 20. Rom. 6. 5. 2. 3. 10. Pro. 9. 3. Luk. 7. 44. Isa. 57. 19. Ier. 3. 15. Phil. 4 4. Phil. 4. 4. Ioh. 16. 33. Heb. 2. 3. Omnis vite gustu ducitur . Isa. 55. Ioh 6. 27. Rom. 11. 1. 2 King. 4. 6. Phil. 4. 7. Rev. 19. 9. Luke 15. 1 Cor. 2. 9. Psal. 75. 8. Psal. 139. 21. Observ. 1. Psal. 27. 1. 1 Sam 27. 1. Psal. 6. The Reason . Observ. 2. 3. Observ. Quae tu reprehendi● e●o damnavi . Ferrum in vulnere . The resemblance between bodily and spirit●●ll sleep , Luk. 21. 34. 1 Thess. 5. 7. Esa. 29. 8. Psal. 115. 5. 2 Sam. 4. 7. Esa. 29. 10. Theodoret. lib. 5. August , ad Ianuar . Epist. 119. Tol●rabilior ●u●aeorum cond●tio quam nostra . Si tuo tempore hec dicebas ( O sapiens Au●us●ine ) quid nostra tempestate d●xisses ? Gers●n de vit . spiritual . Si tenerentur in suo rigore , maxima pars Ecclesiae damnaretur A Caution . Patres in maxiusis sunt nostri , in multi● varij , in minimis vestri . Wh. Isa. 7. 9. Signes of a sleepy state . Acts 9. 39. Mal. 1. 8. Motives against sleepinesse . Jer. 48. 10. Luke 1. 74. Notes for div A12167-e23160 SER. IIII. Obser. 1. Obser. 2. How the discerning worke of the Spirit commeth to be so interrupted . Obser. 3. What the Church acknowledgeth in her heart waking though asleepe . A choice of good remaineth in the will. They retaine affection answerable to their judgement . Conscience . Prov ▪ 15. 15. How the Conscience in a sleepie tempe● is knowne to be awake . 2 Sam. 24. 1 Sam. 23. So they retaine also a course of obedience . That we must dist●nguish betweene states and fits . Vse . 1. Vse . 2. Obser. 1 Pet. 1. Matth. 26. Simile . Acts. 20. 9. Ioh 11 , Obser. Vse for Comfort . Heb. 11. Obser. Quest. Answ. 1. Meanes Is to propound waking considerations . Heb. 11. 2. Consideration . Luk. 19. 42. Mat. 23 37. Iohn . 5. 3. Consideration . ● Cos. 5. 11. 2. Meaness To keep Faith waking . Heb. 11. 3. Meanes To labour for a great measure of the Spirit of God. 4. Meanes To keepe our selves in the light . 5. Meanes Ier 32. 39. Who are the ●est Christians 6. Meanes The Communion of Saints . The Excellency of a waking Christian. Mark. 13. 37. Notes for div A12167-e25420 Psal. 24. Obser. Iohn . 10. Iob. 12. 11 Difference of christians by a spirituall taste in bearing . Iohn . 10. Iohn . 2. 20. 1 Cor. 14. 25. 2 Cor. 10. 4 , 5. Why so many aposta●ize . Obser. A dictinction betwixt sleepe in divers Christians , even at the worst , and deadnesse in a naturall man. 1 Co. 13. 8. Obser. Obser. That the cause of Christs strangenesse to the Church is in our selves . Psal. 73. 25. Psal. 63. 3. Lament 3. That Christ takes not the advantage and forfeiture of the sins of his Church . Rev. 3. ●0 . Heb. 2. 17. 1 Joh 4 16. 1 Ioh. 4. 8. Psal. 103. Exod. 34. 6. How Christ is said to kno●ke at our ●earts . By a voice . Sometimes both by voice and knocking . Mica . 6. ● . By the rodd which hath a voice in corrections . Psal. 94. 10. Lev. 26. 24. God knocketh by the good examples of others . Luk. 13. ● 3. 1 Cor. 10. By his Ministeriall knocking . Ephes. 4. Luk. 10. 17. 2 Cor. 5. 20. Phil. 1. 2. 1 Thes. ● . 19. Mat. 5. 3. By the Spirit . The Conscience also knockes . In ●is Confessions . 2 Cor. 5. 19. Acts. ●0 . 26. Iohn . 5. Object . Answ. Why Christ knockes though he hath power to open to himselfe : and bid● us open ▪ wh● want power to doe it . Gen. 1. 3. Ioh. 11. 43. Acts. 16. 13. Quest. Answ. Bernard . Observ. Ia. ●7 . 13. Quest. Answ. Vse . Gel. 3 13. Isa. 61 ▪ 1. Mat 11. 28. Isa. 55. 1. Mat. 5. 3 , 5. Vse . 2. Mat. 25. Mat. 23. 41. Mat. 11. 21. Mat. 11. 17. 2 Cor. 10. Con●iderations inforcing us to entertaine Christ. Math. 7. 7. Habak . 2. 3. Isa. 30. 18. Isa. 60. 16. Isa. 64. 3. James . 1. 4. Isa. 40. Notes for div A12167-e29720 SERM. VI. Ephes. 4. 12. That Christs knocking is especially by the Ministery of the Word . 1 King. 19. 12. Isa. 5. 1. Vse . 1 Sam. 3. 5. Mat. 25. Prov. 28. 9. Act. 26. 28. Mark. 6. 20. Acts. 7 31. Mar. ●2 . 12. Ioh. 11. 3. Simile . That the Relapsed need no● desp●rately to be discouraged ▪ Obs●rv . 2 Tim. 4. 18. Revel . 21. 20. Mat. 27. Iohn . 3. 19. 2 Cor. 12. 1● . Vse . 1. Vse . 2. Math. 12. Ioh. 20. 17. Gen. 42. Ioh. 17. ult . Ioh. 17. 6. 1 Cor. 11. 7. Gal. 2. 20. Joh. 6. 55. Eph. 4. 16. Deductions out of the word Love. Properties of it . Deut. 33. 2. Quest. Answ. Vse . Quest. Answ. Heb. 12. Ioh 15. 15. Psal. ●5 . Vse . 1. Reproofe ▪ Reproofe . Notes for div A12167-e32330 SER. VII . Ioh. 3. 6. Why my Love. Ephes. 5. 30. Mat. 23. 37. Acts. 9. 4. 1 Cor. 12. Vse . 2. Hos. 2. Vse . 3. Math. 3. Mat. 11. 29. Mat. 12. 20. Luk. 2. 14. Psal. 133. 3. That every Creature hath in it some beame of the Majesty of God. Properties of the Dov● . Meekenesse . Psal. 39. 2. Numb . 12. 3. 1 Pet. 5. 5. Iames 1. 8. Faith ●ulnesse . Psal. 73. 25. Rev. 14. 4. Nea●●esse . Gen. 8. 7. Simile . Isa. 60. 8. Prov. 18. 10. Object . Psal. 74. 19. 1 Joh. 1. 10. Object . Answ. 1. Phil. 3. 9. Gal. 5. 24. Gal. 5. 24. Eph. 2. 6. Vse . 1. 1 Cor. 5. 2● . Phil. 3. 2● . Col. 3. 1. Vse . 2. Vse . 3. 1 Cor. 5. 20. Ioh. 4. 10. 1. Cor. 1● . Vse . 5. Vse . 6. Vse . 7. Observ. 1. Mat. 5. 16. Act. 9. ●9 . Jam. 1. 27. 2 Tim. 4. 8. Obser. 2. Object . Answ. Object . Answ. Object . Answ. Mat. 11. 6. Mat. 5. 10. Object . Answ. Phil. 3 20. The excuses of worldlings . 1 Ti● . 4. 8. Luk. 10. 42. Psal. 1. 2. Deus . 17. 18 , 19. Hag. 1. ● . Rev. 2. 7. Prov. 26. 13. Prov. 26. 16. Causes of our delay●s , in putting of Spirituall duties . Our inclination t● earthly things . Because our depraved wit naturally aboundeth in shifts . ●ccles . 7. ● . 9. Because of corrupt natures li●enesse to the Divell . Because of our ●●●ocrisie . Because of a false conceit of God and of Christ. The scandals we meet withall in the world . Notes for div A12167-e36930 SER. VIII . Quest. Answ. Resolve , not to consult with flesh and bloud . Iob 2. 1 Cor. 15. 50. Rom. 8. To be resolute in spirituall undertakings . A help to Resolution 2 Sa● . 23. 16. Act. 21. 13. Mat. 16. 23. Heb 11. 26. Iosh. 24. 15. Neh. 6. 1● . Heb. 12. 1. Heb. 12. 2. Heb. 12. 3. To have good grounds and ●ound reasons ●or all wee doe . Acts 26. 29. To helpe on reason , wee must often propound strong Questions to our selves . Mat. 12. From the dignity of our Profession . Consider , what excuses may be sufficient at the day of judgement . Luke 14. To inure our selves to beare the yoake of Religion ▪ The danger of ignorant old age . That the longer we put off Religion , the more will bee our excu●es . 1 Tim 6. 11. To inure our selves to difficulty and hardship . 〈…〉 . To remember what we should all be , and what we should all aime at . 1 Cor. 1● 58. To doe all our works of Religion , and our calling to God ▪ and not to man. To bee perswaded that sinne is the greatest evill , and grace the greatest good in the world . 1 Pet. 4. 1. 2 Tim. 3. 10. Psal. 119. Mat. 11. 12. Heb. 11. 27. Cant. 8. 6. Phil. 4 13. Math. 15. 2 Cor. 5. 14. Cant. 8 The shortnesse of injoying these helps . By setting the glory to come before us . Heb. 11. Psal. 37. 1 Cor. 15. 58. Notes for div A12167-e39200 SERM. IX . Gal 6. 7. 1 Cor. 6. 9. 19. Verse . 4. Verse . 5. Verse . 6. Obser. 1. Obser. 2. Obser. 3. Obser. 4. Obser. 1. In the whole Body . Iob. 7. 2. Ionah . 2. 4 , 5. To indeare former slighted presence . Numb . 11. 5. To trie the truth of our graces and affections . To teach us wisdome how to deale with others . 2 Cor. 1. 4. To weane us from the world . To correct our securitie . To prepare the soule for a neerer communion with him . That wee may know throughly what the bitternesse of sin is . That wee may taste a little what Christ suffered . Vse . 1. Not to censure other Christians wanting comfort . Psal. 44. 9. Vse . 2. To prepare and looke for desertion . Obser. 2. Causes of desertion in our selves . Vse . 1. Acts. 9. 39. The best way to recover spirituall 〈◊〉 . Obser. 3. Obser. Psal. 133. 2. & 36. 9. Joh. 1. 16. Vse . Observ. 1. Cron. 28. 20. Mat. 25. 29. Obser. 3. Prov. 15. 8. Vse . Exod. ● . 19. 1. Cor. 3. 7. Obser. Vse . 1. Obser. 2. Object . Answ. Ioh. 13. 1. Vse . 2. Observ. Observ. Vse . Obser. Prov. 21. 1. 2 Sam ▪ 17. 23. Gen. 4. Mat ▪ 27. ● , 4. Vse . Obser. 1 Thes 3. Rom. 8. 28. Psal. 35. 19. Notes for div A12167-e42570 SERM. X. Obser. Obser. Io● , 14. 26. Luk. 16. 25. Vse . To attend diligently upon the ordinances of God 1 Cor. 15. 28. observ . Psal. 38. 2 , 3. Ionah . 2. 2. Reason . The heart sinks When God appeares an enemy . Iob. 7. 20. When Christs love is absent and not selt . Simile When they misse of forme● a●sistance in holy dut●es . Mal. 4. 2. Obser. Obser. 1 King. 17. 18. Acts. 24. 25. Mark. 5 7. Iob 22. 17. Col. 3. 4. Col. 3. 4. Ioh. 6. 68. Observ. That there is a double presence of Christ ●elt and not ●elt . His presence ●elt . Christ unfelt secret presence . Mat. 15. Gen. 32. Vse . How to judge of our selves in a dead livelesse estate both in regard o● comfort and holy performances . Vse . 2. We should depend upon Christ in a seeming absence . Notes for div A12167-e44120 SERM. XI . Jonah . 2. Isa. 13. Mat. 15. How to know that God heares our Prayers . If he therewith gives 〈…〉 peace . Phil. 4. A spirit to hold out in prayer though without peace . Rom. 4. 2. Cor. 6. Hose . 2 ▪ 7 Psal. 112. 4. Object . Matt. 7. 7. Answ. Isa ●3 . 34. Iudging of grace by the quanti●y and not by the value 1. Pet. 1. judging of ourselves by sense and ●eeling . Observ. Object . Answ. Phil. 3. 11. Heb. 13. ●7 . Quest. Answ. 1. Psal. 124. 4. Arguments shewing the pretiousnesse of the soule . How the Church was wounded by the Watchmen . 3 Ioh. 9. 3 Ioh. I0 . They tooke away the vail● of 〈◊〉 subjection . The vail● of her honour and comelinesse . Quest. Answ. Why the watchmen are the wonders of the Church Vse . I. 2. Cor. 5. 20. E●●k . I3 . I8 Vse 2. Notes for div A12167-e45930 The perse●uted side is not allwayes the best . Quest. Answ. object . Answ. Observ. Can. 8. 7. How sarre wee may bee sensible of injuries . Isa. 3 8. The Nature of true Grace . A signe of coldnesse in Religion . 2. Cor. 5. 2● . Vse of incouragement and tryall . Obser. The prop●rtion betweene Hierusalem and the Church . Psal. 1 22. 3. Gal. 4 26. Pro. 1. 5. 24. Psal. 48. 3. Heb. 12. 23. 1 Pet. 1. 20. 1 Pet. 2 , 2. Observ. How to know that wee are Daughters of Hierusalem . Gal. 4 26. Psal. 137. 5. 6. Observ A signe of unbeliefe and coldnesse . Quest. Answ. Iam. 5. 14. Mar. 2. 2 , 3. Observ. Rom. 15. 20. 2. Thes. 3 , 2. Mat. 26. Love sicke what . Vse . 2. Sam 13. 2. 1. King. 12. 4. Act. 5. 41. Notes for div A12167-e48250 Ser. XIII . Heb. 12. 1. Simile . John. 4. 2 Cor. 4. 17. 2 Cor. 12. 9. Rom. 8. 28. 1 Sam. 1. Amos 3. 2. Levit. 10 3. 1 Cor. 11. Amos. 3. 2. Rev. 2. Simile . Psal. 119. A love sicke soule stands not upon tearmes . 1 Thes. 2. 3. 1 Cor. 13. Gen 34. 24. Act. 6. That this sicknesse of divine love works also upon the body Psal. 3●3 . Math 5. 6. It is not our knowledge that makes ● good or evill , but goodness●● love ● and cleaved to ●●akes us to be so . Quest. Answ. The Church is faire in regard she is clothe● with C●rist . 2. In regard of the graces she ●at● from C●rist she shines . Isay. 40. 6. 1 Pet. 1. 24. Vse . That C●rist is the most excellent husband . Object . Answ. In what regard the Church calls her selfe blacke . 1 Cor. ● . How the Churches state in this life comes to be s● full of scanda●●s . Eccles. 9. 2. John. 1. 1. 1. Vse . 1. Oppose Iudgement to Iudgement . Isa. 53. Vse . 3. To remember Christs judgement of the Church when we are under temptation . Exod. 14. 20. Simile . Vse . 3. To see the bitternesse of their spirits that can or will see no go●● in Go●s Children . Simile . That all other excellencies save grace are but painted exc●llencies . Observ. That this strife for eminency in Grace is sutable to a Christians calling . That it is a ●inf●ll ●●uggish feare to ●eare t● be religious . 1 Cor. 12. 31. ● . Pet. 1. 8. Quest. Joh. 18. 38. Observ. A reasoning up●on others earnestnesse . Vse . To be exemplary for good to others . A deb● to 〈◊〉 that are without . That answerable to the good we shall doe to others , shall b● our com●ort i● life and death . That wee shal● not only answe● for our knowledge , but also for all the good examples and helps we have bad and neglected . Simile . That in de●ling and speaking of Heavenly things , a little thing is the beginning of great matters . That holy conference is good for others and our selves . 2 King 5. Philip. 1. Exhortation to fruitfull conference . Math. 23. Luk. 24. 32. That graces suiting the communion of Saintes is a great helpe to conference . That Christians should be inquisitive . Notes for div A12167-e50970 SER. XIV . Quest. Answ. That Grace only makes us lovely to Christ. Psal. 45. Collos. 3. That the Church is never more faire in Christs eye , then when she sees & complaines most of her deformities . 2 Cor. 12. That the sense of 〈◊〉 contrary forceth another . 2 Cor. 12. 10. Vse . What to judge of the Church and Gods people under seeming disgraces . Heb. 12. 22. Simile . That the cause why wicked men see not this beauty is because they looke on Gods t●rough the spectacles of malice . Iob. 1. Vse . That Christians in the upbraidings of conscience should looke upon the good as on the ill in them . That we should looke upon our selves as Christ looks upon us . Ier. 50. That is a speciall point of wisdome to improue the gifts of other by questions . Observ. That our indeavours must bee to make Religion lovely . Rom. 11. 11. 1 Sam. 2. 17. That there is no rivalty in Spirituall things where is abu●dance for all of love . Quest. Answ. What beauty is and wherein it con●isteth . Proportion and ●eature . In the grace of colour . The strange and admirable mixture in Christ. Observ. In what regard Christ was most beautifull . That the lovelines and beauty of Christ must be spiritually considered . Mat. 1● . 22. Isa. 4● . Mat , ●1 . Mat. 11. 2● . Luk. 16. 10. Heb. 12. Simile . Observ. Psal 45. 7. In regard of the personall union with the God head in our nature Christ is the cheefe of all . In regard all our ●ulnes comes from Christ he is the chie●e of all Simile . Col. 1. 18. That Christ is s●t ●orth by all earthly excellencies . M●l . 42. Jo● 6. Ioh. 4. Simile . That Christ only was King , Priest & Prophet . A King. A Priest. A Prophet . Luk. 24. Pro. 1. 1 Pet. 2. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse . Happines what . Notes for div A12167-e53890 SER. XV. Colos. 1. 11. Mat. 12. Ioh. 5. Luk. 7. 44. That Christ takes part with the a●flicted side . Acts 9. 1 Pet 3. 19. Phil. 3. 8. Quest. Answ. That peculiaritie of interest 〈◊〉 with the excellencie of Christ is that which so 〈◊〉 the Church . Vse . 1. That supereminent excellencies in Christ ought to draw those to him who are not yet drawne to him . That with a sight of Christs excellencie , wee must see our owne debt , beggery and misery to draw us unto Christ. 1 Cor. 3. 2● . Quest. Answ. That seeing the en● of our misery is to woe us to come unto Christ , wee should not be d●scouraged to come unto him . Rom. 3. 20. Mat 11. 28. Luk. 19. 20. For those in the state of grace to see what an excellent person they have entertained . Cant ▪ 1. Luk 10. 41. Vse . 3. The desperate miserable choice of most men . Simile . Psal. 81. What it is to be married to Christ. Heb. 11. That the greatest losse of all is Christ discovered in his excellencie . Gal. 3. To take heed how we ●eare . Mat. 3. 17. Heb. 2. Psal. 2. What it is to kisse the Sunne . Vse . 2. For those who are in Christ to make him the rule of our choice in other things . In friendship . In Marriage . In all things whatsoever love all with reference to Christ. 1 Cor. 7. 39. Vse . 3. For direction . Answ. 1. By a deepe consideration of our necessity with out him . That exa●ting Christ high in the heart is a strong prefervative against sinne . We must labour to weane our hearts from other things . Tim. 3. 15. The danger of delaying to seek Christ late in our old age . To value Chr●st we must beg of God a spirit to judge aright of our corruptions . Rom. 5. Luk 7. Two attendants of the true Church . Why sin is so ●l●ghted in Popery . Why the Passeover was eaten with sowre herbes . That it is our great ●●lly to murmure at the crosse which recovers our spirituall taste and r●llish . Want makes us value things the more . To esteeme Christ highly using our infirmities to this ●nd looking upon them . Isa. 64. 6. Notes for div A12167-e56230 SER. XVI . Object . How one mans satisfaction shall satisfie for the sin● of all . Answ. Love is ever industious to set out the praises of the beloved . The divers relations God takes upon him shewes the beames of his excellency in the creatures . That nothing can dishearten the Church from commending Christ. Her inward desertions discourage her not . Reason of the first loves ●agernesse . Hos. ● . Why the Church is so exact in particularising her Beloved . Because a large heart hath unsatisfied affections . Because Christ hath not one but many excellencies in him . Beauty whering it consists . Ioh. 1. Because she had seriously and exact●y studied Christ to purpose . That al humane eloquence comes short of the excellencies of Christ. That the soule hath peculiar sights of its owne . Sights of ●aith which the soule frames of Christ. Iohn 8. 1 Cor. 3. ●2 , 23. That a head of gold sets ●orth Christs government . Simile . Acts. 17. Quest. Why Christ is set out by an head of gold . Answ. Vse . 1. That there is no golden head o● the Church but Christ. We must be sutable to Christ our head . Simile . To know that all our excellencies come from a golden head . Rev. 4. 10. Psal. 19. 10 ▪ Rev. 21. 21. Rev ▪ 21 ▪ Quest. Answ. Vse . 1. All comfort to the Church . Ioh 22. Vse . 2. It is both comfort and terror . Vse . 3. Instruction to us all . Object . Answ. Observ. That all Christs ordinances are sweet and lovely , and whatsoever proceed ▪ from them . Simile . Notes for div A12167-e57920 SER. XVIII Luk. 4. 20. Mat. 12. 34 , 35. 1 King. 21. Mark. 6. 16. Acts. 2. 22. That all Christs actions whatsoever are precious . Heb. 1. Joh 5. 22. All christs wayes are constant &c firme . Heb. 13. 8. In what regard Christians are like unto Cedars . How wicked men are said also to be Cedars . Psal 37. That the words of C●rist wher●by ●e manifests fatherly affection to us is of all things most sweet . Ioh. 6. 68. Quest. When the word of God is precious to us as gold Answ. That our state in grace to the word may bee discerned by our relish to the word . Ron● . 2● . 8. Mat. 28. Luk. 11. 13. 1 Iohn 1. 9. Isa. 1. Exhortation to try our ●●ate in grace by our relish of divine truths . Psal. 119. 127. Psal. 119. 72. That there is in our nature an Antipat●y to divine tru●● . Luk. 23. Iob. ●3 . 23. Rom. 10 , 15. Exo. 34. Jsa . 43. 1. Psal. 51. That Christ every way considered is altogether lovely . Phil. 2 Object . Answ. Vse . 1. That Christ is such a Mediator as can quit . ●is office . Iohn 17 , 23. Vse . 2. To labour to be in C●rist that so wee may bee lovely before God. Vse . 3. To see then how and whereupon to spend our best affections . 1Cor . 16. 22. The way not to loose our affections . Vse . 4. Whether or no Christ hee thus lovely to us . By our esteem● of Chr●st . Psal. 73. By our sufferings for Christ. Love enlargeth the heart and tongue in the praises of Christ True love is never at rest till we finde Christ. That contentment without Heavens sweet report of comfort to the soule is a dangerous condition . A signe of true flaming love to Christ. That our many infirmities and sinnes should make us lon● for that time wherin we shall be altogether love●y . To try our affections by the Churches affections . How to get and esteeme of Christ. To make sinne bitter . Quest. Ans. To attend on the meanes of salvation . To joyne with such company as highly esteeme of Christ. Notes for div A12167-e60140 SER. XVIII . Observ. Divers ends why the Church thus in generall and particular sets forth the excellency of Christ. To shew how just it is to respect so excellent a person . To justifie her strong affection to the stronger Christians . To boast and glory in God. To enlarge her owne affections . That love is wages to itselfe To aggravate her owne shame and unkindnesie in so sleighting Christs love . To wind up the affections of her new beginning Christians . Mat. 11. 19. 〈◊〉 . 2 Tim. 1. 12 Psal. 113 3. The justificatio religious ind●avours is with disertion o● opposite courses . To grow to know Christ more & his good things we must grow in admiration of them . We must pray for the Spirit of Revelation . That if worldly and wicked men boast of earrhly things , much more ought wee of our portion in Christ. Psal. 52. 1. Psal. 4. 7. That Christ recon●●led is the best portion . Psal. 16. 7. That a discovery of Christs excellencie must needs set us a work how to have him . Observ. That grace begets grace the flame once kind led will not out but be a burning and growing . Mat. 13. Phil. 1. 13. An error of the Papists , touching the efficacy of grace in congrui●y . That the meanes without a distinct consisting work● can doe nothing . Deut. 29. 4 That usualy God workes with the means . That demonstrative affectionate confident explication of Christ , is never without wondrous successe . How to be happy instruments to convert others . 〈◊〉 such as the world may think to be good and gratio●s . To be earnest in those things we would inforce upon others . 1. Ioh. 1. 1. 2 Pet. 1. 16. observ . That we ought to be in love with the ministry of the word , whereby the excellency of Christ is set foorth . Pro. 10. 20. 2 Cor. 5. That because the speciall of fice of the ministery is to un●old Christ , therefore all our discourse should tend this way in some sort . That there ●ught to ●ee 〈◊〉 en●●y in spirituall ●hin●s which may in●solid●m be devi●ed 〈…〉 Luke 13. Th● folly and madnes of ●uch who pleade they are spices and plants of Gods garden whilst they live in all pro●anesse . Heb 6. D●ut . 32. 32. That Christ looks for Lillies to plant them in his garden , delight in them , and transport them into Heaven . Two Paradises In what respects Christians are compared to Lillies for pur●y , whitenesse , and unspotted●nesse . Because it is a tall goodly plant . D●n . 11. 21. Vse . 1. com●ort Gods children . 1 Pet. 4. Heb. 11. Vse . 2. Ma● . 6. 29. That Christs Lillies shall not lie scattered but he will gather them together . That the issue of fruit●ull conference is great at last , though ●●at and dull al beginning . Notes for div A12167-e62660 Observ. Why Christ cannot be long abs●nt from his Church . Vse . 1. c●ns●lation to support us in de sertion . Isa. 30. ●8 . That 〈◊〉 loose nothing by our largenesse of affection to Christ for his returne to ours is exceeding ours . Rom. 8. 28. That after seeking of Christ in all his means we must wai●e for him This is the surest token of our servent 〈◊〉 to Christ. If God waite long for us , it is equi●y to waite for him ▪ Psal. 14● That there must be union of persons , before union and communion of graces with Christ. That from 〈◊〉 of persons comes commu●nion of 〈◊〉 things what soev●r . 1 John 4. 19 Why the magnanimi●y of the greater stoopes in love to the lesser . Deut. 30. 1 Thes. 4 9. That in the new covenant God works both parts . How to have our hearts warmed with the love of God. ●sal . 39. I●uk . ●● . That this 〈◊〉 of the Church implies Propriety Love. F●miliarity . 〈…〉 That love 〈◊〉 the soule to the likenesse of the 〈◊〉 l●ved . Mutuall care of one anothers good . What Christ bath to care for in the world . A 〈◊〉 complacency or resting love . What we should retire to and do in afflictions . Is courage in owning Christs cause with re●solution for the Church is reso●lute Mica . 4 ▪ 5. Quest. Sol. That we should not wonder to see 〈…〉 Causes ; w●y God absents himselfe from his children . When usually Christ returnes after desertion to the soule That in order of nature Christ is ours first , though in order of knowing it is not so . How Christ comes to be ours By his owne & his Fathers gift By his Spirit . Vse . 1. Consolation . 2 Cor. 1. 20. Vse . 2. Contentation . Object Answ. Why sometimes wee want out ward things being in C●rist . Vse . 3. Exhortation to study the excelleny of Christ. John 17. ult . 1 John. 4. 19. How we come to be and are in Christ beloved . By his Fathers gift . By Redemption . Exod. 4. ●5 . By Marriage . By con●ent . Vse 1. Consolation against wants . Against all Satans accusations . For the tim● to co●e . I● 62. 3. Answer 1. That the sufferings both of the church and particular persons is especially for cons●rmity with Christ the head . To fashion her to be like Christ That though Christ see ●e absent in affliction , yet he is never more grationsly neerer then then , That the sweetest Communion with Christ is under the greatest crosses . Micah 7. 8. Tria●l if or not wee bee Christs by giving our selves over to him to bee ruled by him . That after wee have given our selves to Christ it is an 〈◊〉 matter to part with all things unto him . ● Cor. 8. 5. That the Churches ●●●fi●dence implies 〈◊〉 &c resignation in a deepe sence . Answ. An answer to satan against dispaire or 〈◊〉 in temptation 1 Cor. 6. ●5 . That it is our exceeding happines that now we are not our owne . Notes for div A12167-e65010 2 Cor 10. Luk 14. ●6 . Reasons of selfe resignation to Christ being perswaded that 〈◊〉 is ours . Isa. 33. Vse . I. Of Instruction . That faith hath a double worke , as to receive Christ , so to give us backe againe to Christ. That the Churches confidence ●he●es a mutuall counterview of justification and santification . Vse . 3. A direction how to understand the Covenant of grace . Instanced in the Seales of the Covenant . Vse . 4. For Comfort to the weaker Chrstians & to the whole Church . That the nature of Faith is the same in the whole Church as in every particular member . Gal. 2. Reve 2● . Vse . 3. How to have direction to bee able to say with the Church , I am my Beloveds &c. We must dwell in the consideration of Christs love to us . John 13. 1. Gal 4. 9. Phil. 3. 12. 2. Dwell in the consideration of our misery without Christ , and our necessity to have him . We must dili gently attend the ministry of the Word . We must labour every day what we can to contract , draw and to bring all our love to Christ. How farre wee may love other things besides Christ. That all we receive from Christ , even afflictions are love tokens . Wee must preserve our hearts in the love of Christ. Jud. ver . 21. Eph. 3. 1● . 1 Iohn 1. 3. 1 Iohn 5. 13. The maine end of preaching . 1 Joh. 1. 7. The exce●●ency of a Christian walking in di vine light above others . A serious ex●ort●tian for such who are not yet in Christ , to come in . That in the Gospell Christ by the Ministery offereth himselfe unto all . 1 John 1. 9. Prov. 28. Mat. 11 ult . J●● 55. 1 Object Answ. Ezek. 16. Ephe. 5. 27. Exhortation to them that have given themselves to Christ 1 Ioh 2. ● . That to suffer and to facilitate all duties we should labour more and more for the love of Christ. Quest. Answ. What meant by Christs feeding among the Lillies . Cant. 1. 7. ● Tim. 4. Observ. That wee need● feeding as well as breeding in Christianity . 1 Pet. 1. 2 3. Quest. Answer 1. In regard of daily new guilt . Ans. 2. Because wee need much strength . Ans. 3. In regard variety of temptation needs variety of wisdom● A refutation of their error who sleight religious walking with God and the exercises of religion . Our happinesse to bee borne under such plenty of spiritual food Observ. That the rebukes of Scripture are sweet How Christ the true shepheard feeds , is further explained . How to get hungry appetites to the Sacrament . To thinke seriously of former and present sins There must bee purging . I am 1. 21. 1 Pet. 2. 1. Consider the necessity of spirituall strength . 
A77976	----	The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars. / Published by Thomas Goodwyn, William Bridge, Sydrach Sympson, William Adderly, [double brace] William Greenhil, Philip Nye, John Yates. Burroughs, Jeremiah, 1599-1646. 1654 Approx. 739 KB of XML-encoded text transcribed from 243 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A77976 Wing B6063 Thomason E819_1 ESTC R207405 99866459 99866459 118734 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A77976) Transcribed from: (Early English Books Online ; image set 118734) Images scanned from microfilm: (Thomason Tracts ; 124:E819[1]) The eighth book of Mr Jeremiah Burroughs. Being a treatise of the evil of evils, or the exceeding sinfulness of sin. Wherein is shewed, 1 There is more evil in the least sin, than there is in the greatest affliction. 2 Sin is most opposite to God. 3 Sin is most opposite to mans good. 4 Sin is opposite to all good in general. 5 Sin is the poyson, or evil of all other evils. 6 Sin hath a kind of infiniteness in it. 7 Sin makes a man conformable to the Devil. All these several heads are branched out into very many particulars. / Published by Thomas Goodwyn, William Bridge, Sydrach Sympson, William Adderly, [double brace] William Greenhil, Philip Nye, John Yates. Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. [28], 151, 252-537, [17] p. Printed by Peter Cole in Leaden-Hall, and are to be sold at his shop at the sign of the Printing-Press in Cornhil, neer the Royal Exchange., London, : 1654. The words "Thomas Goodwyn, .. Adderly," and "William Greenhil, .. Yates." are bracketed together on title page. Text continuous despite pagination. Includes index. With a final advertisement leaf. 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Keying and markup guidelines are available at the Text Creation Partnership web site . eng Sin -- Early works to 1800. 2007-09 TCP Assigned for keying and markup 2007-09 Apex CoVantage Keyed and coded from ProQuest page images 2007-11 John Latta Sampled and proofread 2007-11 John Latta Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion THE EIGHTH BOOK OF M R Jeremiah Burroughs . Being a Treatise of the EVIL of EVILS , OR THE Exceeding Sinfulness OF SIN . Wherein is shewed , 1 There is more Evil in the least Sin , than there is in the greatest Affliction . 2 Sin is most opposite to God. 3 Sin is most opposite to Mans Good. 4 Sin is opposite to all Good ▪ in general . 5 Sin is the Poyson , or Evil of all other Evils . 6 Sin hath a kind of Infiniteness in it . 7 Sin makes a man conformable to the Devil . All these several Heads are branched out into very many Particulars . Published by Thomas Goodwyn , William Bridge , Sydrach Sympson , William Adderly , William Greenhil , Philip Nye . John Yates . London , Printed by Peter Cole in Leaden-Hall , and are to be sold at his Shop at the Sign of the Printing Press in Cornhil , neer the Royal Exchange . 1654. M R Burroughs on the Evil of Sin. A TESTIMONY TO THE WORLD , Concerning Several Books of M R Jeremiah Burroughs , that are Printing , and will shortly be Published . WHAT we have by way of Preface set before the several Books already published of this Reverend Author , Mr. Jeremiah Burroughs , may sufficiently serve for all that are come forth : So that we only need now , to give Letters Testimonial to the World , that these ( viz. The Sermons on Job , 36. chapt . 21. verse : The Second Epistle of Peter , the 1. chapter , the 1. verse : The First Epistle of John , the 3. chap. 3. verse : The Second Epistle to the Corinthians , the 5. chapter , 7. verse : Matthew , the 11. chapter , 28 , 29 , and 30. verses : The Second Epistle to the Corinthians , the 5. chapter , the 18 , 19 , and 20. verses , which are , or will shortly be Printed ) We avouch likewise to be the painful and profitable Labors of the same Author , and published by the best and most Authentick Copies . Thomas Goodwin , William Greenbil , William Bridge , Sydrach Simpson , Philip Nye , John Yates , William Adderley . To the Reader . READER , THE Creatures vanity and emptiness , the abounding Sinfulness of Sin , and Christs All-sufficiency and Fulness , and how to live the life of Faith in Christ , are Subjects containing the Sum and Substance of Religion , and much treated on promiscuously amongst Divines . And I think amongst all the Treatises of this blessed man , Mr. Jeremiah Burroughs ( now triumphing in glory above all sin and sorrow ) which have been received with so much acceptation amongst the Saints , there hath not been presented to thy view a more Practical Piece than this now under thy hands : And though divers Divines have written and spoken much concerning this Subject , yet in my poor Judgment , this out-goes all of this Nature , that ever my eyes beheld , setting forth with life and spirit the Subject in hand , and bringing it down powerfully in a practical way to convince the Judgment , and work upon the affections of the weakest Reader . That which is the undoing of those who think themselves no small Christians , is resting in a bare notion of the Creatures emptiness , Sins filthiness , Christs Fulness , and having some high towering speculations concerning the Nature and Object of Faith : and to be able to discourse of these things in company , and upon occasion , is the Religion of the World , and more especially of our Formal Professors . Now the reality of these confest Principles are not made powerful upon the conscience by the cleerest natural aquired light in the World : but when the Lord is pleased to set home those over-awing , soul ballasting-thoughts of Eternity , then , and never till then , shall we live , act , and walk as a people who acknowledg these Principles of Christianity to be true : Whilst the things of Religion , and thoughts of Eternity lie swimming only in our Brains , they never conquer , command , and subdue the heart in a way of Practical Obedience . Many mens thoughts language , and lives are such , that if they were certain there is no God , no Sin , no Hell , no wrath to be feared , no Grace to be minded and attained , no Judgment day when they must give an account , they could not be worse than they are , nor do worse than theydo ; Oh the horrid Athiesm bound up in mens hearts , and they see it not , how else durst men be so prophane in their lives under Gospel light ? how durst they sit so stupidly under the powerful awaking means of Grace ? how else could such vile thoughts be cherish'd , and such cursed practises and principles maintained ? how else durst men chule sin rather than affliction when they are brought into streights ? how otherwise are men more afraid of open shame than of secret sins ? In a word , how durst men walk without God in the world , at least without secret prayer and communing with their own hearts , dayes , weeks , months , years together ? I am perswaded more souls drop down to Hell in our dayes under the abuse os Gospel Light , than ever did in the gross darkness of Popery ; they then better improved their Talents according to the light afforded , and walked better and more sutably to the light they receiv'd ; wheras these Gospel truths which now shines more fully and cleerly in the faces of so many thousands , are not so much improved in a more circumspect , holy , and humble walking , but rather abused to a more loose and wanton carriage and censorious judging of one another , men sinning the more because grace so much abounds ; how could the Saints then love and embrace with singleness of heart ? but now the foundations of love are shaken , and a perverse spirit is mingled amongst us ; Oh how heavily doth the wrath of God lie upon the Professors of our Age for the abuse of Gospel light , and they feel it not ; Gods Administrations in this latter Age of the World , being more subtil and Spiritual , and therefore more undiscernable than in former Ages : Oh how many have we now adaies , who think they walk cleerly in the midst of Gospel Light , magnifying and exalting free Grace , triumphing in their Christian liberty , looking upon others as kept in bondage , who come not up to their pitch and practice , and yet are no better than Solomons fools , who make a mock of sin , being conceitedly set at liberty , but really sin and Satans bond slaves : Certainly , till mens consciences be made tender and fearful of the least touches and appearances of evil , they have good cause to suspect , not only the strength , but the soundness of their hearts in Grace : Whilst men are bold with sin , and can put it off at an easie rate of sorrow , let their attainments seem never so high in understanding the Mysteries of the Gospel , they never yet knew truly what it is to exalt Christ and free Grace , for look in what measure we slight Sin , in the same measure we slight God himself in his Persons and Attributes ; And how can that great Gospel Duty of walking humbly with God , be expressed ? how can Christ be rightly lifted up and advanced in our souls without a right sight and sence of sin ? Never wil Christ be wonderful Christ , and Grace wonderful Grace , till sin be wonderful sin , and experimentally apprehended as out of measure sinful ; never till sin be seen and sorrowed for as the greatest evil , wil Christ be seen and rejoyced in as the greatest good ; were we once throughly convinced of the infinite evil in sin , as containing in it the Evil of all Evils ( nothing being an evil indeed properly , but as it hath the bitter ingredient and cursed sting of sin in it ) how would sin be hated and shunned more than the most deadly poyson , and feared more than the Devil , more than Hell it self ? seing nothing hath made and founded Hell but sin , nor made the Devil such a black feind but sin ; nay , nothing is so much a Hell , I mean a Torment , as sin it self ; nothing binds the Creature in such chains of misery as when it is held in the cords of its own sin , Prov. 5. 22. Men look upon sin through false Mediums , and beleeve the reports and interpretations which the world and the flesh gives of sin , and thus are cheated to their own destruction : Could we but a little lay our Ears to Hell and hear the howlings and yellings of those damned spirits aggravating sin , we should then have a true Comment upon the Subject in hand : Afflictions in this world now and then awaken the conscience , reviving the sight and sence of sin by some grievous pains ; but one half hour in Hell , being separated from the comfortable presence of all good and blessed●… will make the evil of sin rightly understood . Certainly there 's an evil in sin beyond what the largest Created Understanding is able to fadam , sin being one of those things which can never be punished enough , which appears in that all those unspeakable , unsufferable torments inflicted upon the damned through all Eternity , is but a continual paying this sad debt , and giving satisfaction to Divine Justice for the wrong which sin hath done , in regard Divine Justice shall not otherwise sufficiently in time have taken it's due out of the sinner . Now the Judg of all the world who is the Standard of Justice it self , neither can , nor will do any wrong to his Creature in punishing it more than it's iniquity deserves . Reader , I shall say no more now , but beseech the Lord to carry home these Truths by his Spirit into thy bosom , that there may be a Divine Impression made upon thy heart in reading , sutable to the Authors in preaching , and that thou mayest ( out of love to Holiness ) so fear and hate sin now , that thou mayest never suffer the vengeance of Eternal Fire ( the wages of sin ) hereafter : Which is the unfeigned and earnest desire of Thy Souls Well-wisher in Christ Jesus , John Yates . THE CONTENTS . CHAP. 1 That it 's a very Evil Choice , To Choose Sin , rather than Affliction . Page 1 Chap. 2 The Servants of God , have Chose the most dreadful Afflictions , rather than the least Sin. 5 Chap. 3 There is some good in affliction , but none in sin : First , No good of Entitie : Secondly , No good of Causalitie : Thirdly , No good Principle from whence sin can come : Fourthly , No good anexed as is to afflictions , viz. 1 Of Promise . 2 Of Evidence . 3 Of Blessing . Also Five different workings of the hearts of the Saints under sin , and under affliction . Fifthly , It 's not capable of any Good , 1 Adde all the good to sin that all the Creatures in heaven and earth have , yet it cannot make sin good . 2 Good ends , though 1 To help against temptation , 2 To do good to others , 3 To glorifie God , cannot make sin good , 4 God cannot make sin good . Sixthly , It 's not comparatively good . 10 Chap. 4 Vses : And Nine Consectories of excellent use , viz. 1 Sin is not the work of God. 2 Sins promises are all Delusions . 3 Sin cannot be the Object of a rational Creature . 4 Nothing that 's good should be ventured for sin . 5 Nothing that 's good to be made serviceable to sin . 6 The mistake of making sin the chiefest good . 7 Time spent in sin , lost . 8 The wicked , useless members . 9 Sin needeth no debate whether to be done , or not . 23 Chap. 5 There is more Evil in the least sin , than in the greatest affliction ; Opened in six Particulars , being the General Scope of the whole Treatise . 30 Chap. 6 Sin most opposite to God the chiefest Good , Opened in Four Heads : 1 Sin most opposite to Gods Nature . 2 Sin opposite in its working against God. 3 Sin wrongs God more than any thing else . 4 Sin strikes at Gods Being . 33 Chap. 7 Sin in it self opposite to God , shewed in five things : 1 Nothing directly contrary to God but sin : 2 God would cease to be God , if but one drop of sin in him : 3 Sin so opposite to God , that he cease to be God , if He did but cause sin to be in another : 4 He should cease to be God , 〈◊〉 he did but approve it in others : 5 Sin would cause God to cease to be , if he did not hate sin as much as he doth . 35 Chap. 8 The workings of sin is alwayes against God. The Scripture cals it , 1 Enmity . 2 Walking contrary . 3 Fighting . 4 Resisting . 5 Striving . 6 Rising against God. 41 Chap. 9 How sin resist God : 1 It 's a hating of God. 2 It 's rebellion against God. 3 It 's a despising of God. 42 Chap. 10 Sin is a striking against God. 1 The sinner wisheth God were not so Holy , &c. 2 It seek the destruction of God. Also sin is a wronging of God. 50 Chap. 11 How sin wrong God : 1 In his Attributes . 2 Relation of Father , Son , and Holy Ghost . 3 His Counsels . 4 In the End for which God hath done all he hath done . And First , Sin wrong Gods Attributes : 1 His All-sufficiency , shewed in Two Particulars . 2 It wrong his Omnipresence , and Omnisciency . 3 Sin wrong his Wisdom . 4 Wrong his Holiness . 5 Sin wrong-God , in setting mans Will above Gods. 6 Sin wrong Gods Dominion . 7 Sin wrong Gods Justice . 8 Sin wrong God in his Truth . 57 Chap. 12. How sin wrongs God in his personal Relations . 1 The Father . 2 The Son. 3 The Spirit . 69 Chap. 13 Sin wrong the Counsels of God in setting that Order in the world that he hath set . 72 Chap. 14. Sin wrong God in the End for which he hath made all things . 75 Chap. 15 The First Corollary . ] It appears by this , That but few men know what they do , when they sin against God. 80 Chap. 16 The Second Corollary . ] The necessity of our Mediators being God and Man. 82 Chap. 17 The Third Corollary . ] That but few are humbled as they should for sin . 1 It will not be deep enough , except it be for sin as it 's against God. 2 It will not Sanctifie the Name of God. 3 It will not be lasting . 4 Else it will never make a devorce between sin and the soul . 84 Chap. 18 The Fourth Corollary . ] Admire the Patience of God , in seeing so much sin in the world , and yet bear it . 92 Chap. 19 The Fifth Corollary . ] Hence see a way to break your hearts for sin : And also to keep you from Temptation . 96 Chap. 20 A Sixt Corollary . ] If sin be thus sinful , it should teach us not only to be troubled for our own sins , but the sins of others . 103 Chap. 21 A Seventh Corollary . ] If sin hath done thus much against God , then all that are now converted had need do much for God. 109 Chap. 22 The Eight Corollary . ] If sin doth so much against God , hence see why God manifest such sore displeasure against sin as he doth : 1 Against the Angels that sinned . 2 Against all Adams Posterity . 3 See it in Gods giving the Law against sin . 4 See it in Gods punishing sins that are accounted smal . 5 See it in Gods destroying all the world for sin . 6 See his displeasure in punishing sin eternally . 112 Chap. 23 A Seventh Discovery of Gods displeasure against sin , opened from the sufferings of Christ . First , See the several expressions of Scripture : 1 He was sorrowful to death . 2 He began to be amazed . 3 He began to be in an Agony . Secondly , See the effects of Christs being in an Agony : 1 He fell grovelling on the ground . 2 He swet drops of Blood. 3 He cries to God , if it be possible to let this cup pass from me . Thirdly , There is eight Considerations of Christs sufferings . 123 THE SECOND PART . Sin is most opposite to Mans Good ; and far more opposite to the Good of man than Affliction . Chap. 24 First , Sin make a man evil , but no affliction can make him so : 1 Those that are in affliction are not the worse , 2 But those that are wicked , are vile persons , though they be the greatest Princes . 140 Chap. 25 Secondly , Sin is more opposite to the good of man than Afflictions , because most opposite to the Image of God in man : Three Particulars instanced , and a Question resolved . 145 Chap. 26 Thirdly , Sin is opposite to the Life of God in Man. 151 Chap. 27 Fourthly , Sin is opposite to mans good , because it is most opposite to the last End for which man was made . 258 Chap. 28 Fifthly , Sin is more opposite to mans good than Affliction , because 't is a defilement of the Soul. 1 It defiles all a man medleth with . 2 Sin is the matter the worm shall gnaw upon to all Eternity . 262 Chap. 29 Sixtly , Sin is more opposite to mans good than affliction , because sin is the object of Gods hatred ; but God hateth not any for affliction . 265 Chap. 30 Seventhly , Sin is more opposite to mans good than affliction , because sin brings guilt upon the soul . 269 Chap. 31 Eightly , Sin is a greater evil to man than Affliction , because it 's that which put the Creature under the Sentence of Condemnation . 277 Chap 32 Ninthly , Sin is a greater evil to man than affliction , because it breaks the Vnion between God and the Soul. 282 Chap. 33 Tenthly , Sin is more against mans good than Affliction , for that it stirs up all in God to come against a sinner in way of enmity . 285 Chap 34 XI . Sin is more opposite to mans good than affliction , for that sin makes all the Creatures of God at enmity with a sinner . 288 Chap. 35 XII . Sin is a greater evil to man than affliction , because it puts a man under the Curse of God. 291 Chap. 36 XIII . Sin is the Seed of Eternal Evil , therefore more hurtful to man than affliction . An Use thereof , Then see that those men are deceived that think to provide well for themselves by sin . Use 2 The Ministry of the Word is for our good , as well as Gods Glory . 293 Chap. 37 XIV . Sin is worse than affliction , because it hardens the heart against God , and the means of Grace . 297 Chap. 38 XV. Sin is worse to us than affliction , because sin brings more shame than affliction ▪ 303 Chap. 39 He that sins , wrongeth , despiseth , and hateth his own Soul. Use 1 Then see the maliciousness that is in sin . Use 2 To pitty those that go on in sinful wayes . Use 3 Let sin be dealt hardly with . 308 THE THIRD PART . Chap. 40 Sin is opposite to all good , and therefore a greater evil than any affliction , opened in five things : 1 Sin take away the excellency of all things : 2 It brings a Curse upon all : 3 Sin is a burden to Heaven and Earth , and all Creatures : 4 Sin turn the greatest Good into the greatest Evil : 5 Sin ( if let alone ) would bring all things to confusion . 319 THE FOURTH PART . Chap. 41 That Sin is the Evil and Poyson of all other Evils , shewed in several Particulars : First , It 's the strength of all Evils . Secondly , It 's the sting of Affliction . Thirdly , It 's the Curse of all Evils , opened in Five Particulars . Fourthly , Sin is the shame of all Evils . Fifthly , The Eternity of all Evil comes from Sin. 327 THE FIFTH PART . Chap. 42 Sin hath a kind of Infiniteness in it : Opened in Seven Particulars . First , Because nothing but an Infinite Power can overcome it . Secondly , Sin hath a kind of infinitness , because it hath an infinite desert in it , expressed in Three Particulars : 1 The desert of the loss of an infinite Good. 2 It deserves to put an infinite distance between God and thee . 3 It deserves infinite misery . Thirdly , Sin hath a kind of infinite Evil , because there is required an infinite Price to make an Attonement between God and Man. Fourthly , There is a kind of infinit Evil in Sin , because we must hate it infinitely . Fifthly , Sin is an infinite Evil , because it is the Vniversal Cause of all Evil. Sixthly , The Scripture make use of Evil things , to set out the Evil of Sin. Seventhly , There 's an infiniteness in Sin , because the Scripture set out Sin , by Sin it self . 344 THE SIXT PART . Chap. 43 Sin makes a man conformable to the Devil , opened in Six Particulars . First , Sin is of the same Nature with the Devil . Secondly , Sin is from the Devil . Thirdly , Sin is a furtherance of the Devils Kingdom in the World : For 1 By Sin we oppose Christs destroying the Devils Kingdom in the World. 2 By Sin thou opposest thy prayers when thou prayest , Thy Kingdom come . 3 By going on in a way of sin , thou becomest guilty of all the sin in the World. Fourthly , Sinning is a fulfilling the will of the Devil . Fifthly , Sin sells the Soul to the Devil . Sixtly , Sin , it turns the Soul into a Devil . 357 Corollaries and Consequences from all the former Particulars . Chap. 44 The First Corollary . ] It 's worse for a man to be sinful , than to be turned into a Beast 370 Chap. 45 The Second Corollary . ] It 's worse to be sinful , than to be afflicted with Temptation from the Devil . 372 Chap. 46 The Third Corollary . ] It 's worse to be under sin , than to be haunted by the Devil . 374 Chap. 47 The Fourth Corollary . ] It 's worse to be given up to any way of sin , than to be given up to the Devil . Quest . How the delivering up to Satan can be for the saving of the Soul. 376 Chap. 48 The Fifth Corollary . ] It is worse to be given up to one sin , than to be actually possessed by the Devil . 379 Chap. 49 The Sixt Corollary . ] Sin brings to wicked men , the same Portion the Devils have 383 Chap. 50 Use 1. Shew that trouble of Conscience for sin , is another manner of business than melancholly , or ●…merousness . 385 Chap. 51 The former Vse further prosecuted . First , Against those that have slight thoughts of trouble of Conscience , which ariseth either from gross Ignorance , or Atheism , or desperate slighting of God. Secondly , Trouble of Conscience is the beginning of eternal death . Thirdly , Those that have slight thoughts of trouble of Conscience , can never prise Christ . Fourthly , Those that have slight thoughts of trouble of Conscience now , shall one day alter their opinion . Fifthly , It were just with God to let those sinkunder the burden of Conscience that have slight thoughts of it now . Sixtly , Those that have slight thoughts of trouble of Conscience , those very thoughts do take away a chief restraint from sin . Seventhly , Slight thoughts of trouble of Conscience for sin , are , 1 A high degree of Blasphemy . 2 And a degree towards the unpardonable sin . 394 Chap. 52 Six Differences between Melancholly and Trouble of Conscience . Diff. 1 Melancholly may be in those that are most grosly ignorant ; but trouble of Conscience cometh with some enlightening work . Diff. 2. Melancholly prevails on men by degrees , but trouble of Conscience many times comes suddenly , as lightening . Diff. 3 Melancholly trouble is exceeding confused , but troubles of Conscience are more distinct . Diff. 4. The more Melancholly any hath , the less able are they to bear outward affliction ; but the more trouble of Conscience , the more able to bear outward afflictions . Diff. 5. Melancholly puts a dulness upon the spirits of men , but trouble of Conscience for sin puts a mighty activity upon mens spirits . Diff. 6. Trouble of Conscience cannot be cured the waies melancholly may . 414 Chap. 53 A Second VSE from the whol Treatise , shewing that a man may be in a most miserable condition , though he be delivered from outward affliction . First , If a man be prosperous by sin , if a man raise himself to a prosperous condition by any sinful way , let such men consider three things : 1 What is got by sin , it cost dear . 2 What is got by sin is accursed to thee . 3 What is got by sin , must he cast away , or thy soul is cast away . Secondly , When men come to be more sinful by their prosperity : explained in three Particulars : 1 When prosperity is fuel for their sin . 2 When it gives men further liberty to sin . 3 When it hardens in sin . 425 CHAP. LIV. Use 3. If there be so much Evil in sin , then it 's a mighty mercy to get the pardon of sin . 445 CHAP. LV. Use 4. If there be so much Evil in sin , this justifie the strictness and care of Gods People against sin . Two Directions to those that make conscience of smal sins . First , Be even in your waies , strict against all sin . Secondly , Be very yeilding in all Lawful things . 448 CHAP. LVI . Use 5. If there be so much Evil in Sin , hence then is justified the dreadful things spoken in the Word against sinners . 455 CHAP. LVII . Use 6. If there be so much Evil in sin , it shew the miserable condition of those whose hearts and lives are filled with sin . 458 CHAP. LVIII . Use 7. If there be so much Evil in sin , how dreadful a thing it is for men or women to delight in sin . 462 CHAP. LIX Use 8. If there be so much Evil in sin , then every soul is to be humbled for sin . 471 CHAP. LX. Use 9. If there be so much Evil in sin , this should be a loud cry to stop men , and turn them from sin . 476 CHAP. LXI Use 10 , & 11. If there be so much Evil in sin , then turn to Christ , and bless God for Christ . 482 CHAP. LXII . Use 12. If there be so much Evil in sin , then it is of great concernment to be Religious betimes , and thereby prevent much sin . 488 CHAP. LXIII . Use 13. If there be so much Evil in sin , then it 's a fearful thing for any to be instrumental to draw others to sin . 491 CHAP. LXIV . Use 14. If there be so much Evil in sin , then there ought to be no pleading for sin . 500 CHAP. LXV . Use 15. If there be so much Evil in sin , then of all JVDGMENTS , spiritual Judgments are the greatest . 502 CHAP. LXVI . Use 16. If there be more Evil in sin than in affliction , then when sin and affliction meet they make a man most miserable . 504 CHAP. LXVII . Use 17. Being of Reprehension to six sorts of People . First , It reprehends those that are more afraid of Affliction than Sin. Secondly , It reprehendeth those that are careful to keep themselves from sin , but it 's meerly for fear of affliction . For 1 This may be without change of Nature . 2 Thy obedience is forced . 3 Thou art not unbottomed from thy self . 4 Thou art not like to hold out . Also two Answers to an Objection of those that think they avoid sin for fear of Hell : 1. Thy Sensitive part may be most stirr'd up by fear ; but yet thy Rational part may be most carried against sin as sin . 2. Those that avoid sin meerly for fear , never come to love the Command that forbid the sin . 3. They are willingly ignorant of many sins . 4. Those that avoid sin , and not out of fear ; even when they fear , God will destroy them ; then they desire God may be glorified . 5. Those that avoid sin out of fear , do not see the excellency of Godliness , so as to be inamored with it . Thirdly , It reprehends those that will sin to avoid affliction . Fourthly , It rebukes such , as when they are under affliction , they be more sensible of affliction than of sin . Also there is five Discoveries whether mens affliction or sin trouble them . Fifthly , It reprehends those that get out of affliction by sinful courses , and yet think they do well . Sixthly , It reprehends those , that after deliverance from affliction , can bless themselves in their sins . 517 THE EVIL of EVILS : OR , The Exceeding Sinfulness OF SIN . JOB . 36. 21. later part . — For this hast thou Chosen rather than Affliction . CHAP. I. That it 's a very evil Choice , to choose Sin rather than Affliction . IN these words is drawn up Elihues false Charge against holy Job wherin he did shamefully scan dalize this man of God , concerning whom the Lord himsel gives in this Letter testimonial That he was perfect and upright , one that se●e● God a● schewed Evil , Job 1. 1. And yet Elihue speaks here to this effect against him , That he chose Iniquity rather than Affliction ; that he should see less Evil in Sin , then he did in Affliction : that for his Affliction he was troubled but for his Sin he was not Afflicted ; that the burthen of his Affliction lay heavy as a talent of ●ead upon him , but his Sin was lighter than a Feather . Or thus , Thou hast Chosen Iniquity , rather than Affliction ; whereas God requires of thee to give him glory in thy humble submission unto him in thy Patience , under his mighty hand , thou hast behaved thy self stubbornly and stoutly , and hast denyed to give God the glory of his Soveraignty , Majesty , Holiness , Justice , and Purity ; and this thou hast Chosen rather than to be content to lie under the Afflicting hand of God : which way so ever it be taken , it was a heavie Charge had it been true ; So for it to be alleadged against any Souls , That they Chuse Iniquity rather than Affliction , is a great and heavy Charge . The Doctrinal truth which ariseth from the words thus opened , is this , That it is a very ●v● Choice for any soul under heaven , to choose the least Sin , rather then the greatest Affliction . Better be under the greatest Affliction then be under the guilt or power of any Sin : it is true , that neither Sin , nor Affliction is to be Chosen : Affliction in it self is an Evil , and Sin is an Evil , but the object of the Will is good , and choice is of the Will , therfore neither ( barely considered as in themselves ) can be chosen ; but because of some Evils , the less in comparison of the greater , may come under a notion of good , and so may be somtimes chosen the Will cannot chuse any thing but under the notion of good , either real , or in appearance : and though Affliction be in it self an evil , yet in regard of Sin , it may come under the notion of good , and that 's to be chosen rather than Sin : Now this is the work I have to do , to make out this Conclusion to you , That any Affliction is to be chosen rather than any Sin ; that there is more evil in any Sin , the least sin , than in the greatest Affliction . My principal business is , To charge mens Consciences with the evil of their sin , and shew to them how much evil there is in sin : all men are a raid of afflictions , and troubled at affliction , but wher 's the man or woman that fears sin , and ●●yes from it as from a Ser●ent , and is troubled at sin more then any affliction ? That there is more vil in sin than in affliction , in the General ( I suppose is granted of all , none dare deny it ; but because they do not see how this is , they have not convincing Arguments to bring this truth with power unto their Souls : but I hope before I have done with this Point , that I shal make it clear to every ones Conscience , That there is more evil in sin , than in affliction ; not only more evil in sin , than in outward trouble in the world but more evil in sin , than in al the miseries and torments of Hel it self : Suppose that God should bring any of you to the very brink of that bottomless Gulf and open it to you , and there you should see those damned Creatures lie sweltring under the wrath of the infinite God , and there you should hear the dreadful and hideous cryes and shreeks of those that are under such soul amazing , and soul-sinking torments through the wrath of the Almighty ; yet I say there is more evil in one sinful thought , than there is in all these everlasting burnings : and that is that which I shal endeavor to clear and prove to every mans Conscience , that we shal not only see it an ill Choice that we chuse sin rather than affliction , but ( if it come in competition ) to chuse sin rather than al the tortures and torments of Hell , howsoever many of you admit of sin upon very easie terms ; yet the truth is , That if it should come into competition whether we would endure al the torments that there are in Hell to all eternity rather than to commit one sin , I say , if our Spirits were as they should be , we would rather be willing to endure al these torments , than commit the least sin . And Brethren do not think this is a high strain , for that com to speak in the Name of God come not to speak Hyperbollically , to raise Expressions higher than the things are in their reality ; no , I come not for that end , and I should take the Name of God in vain if I should do so , therfore I dare not raise things beyond that which they are in reality in themselves : Therfore know , Whatsoever I shal say unto you in this thing , that they are not Words or Expressions , but I speak as in the name of God as I would take it upon mine own Conscience , having to deal between God and you in this great work , and in this place to deliver this truth , That there is more evil in the least Sin , than in al the miseries that possible a Creature is capable of , either here or in Hel besides : I hope if I shal make out this to you , you wil then beleeve that sure you have not yet understood the sinfulness of Sin , that yet the burthen of Sin hath not lain upon you to be felt as the burthen of sin ▪ Now then that I may fully convince you , That there is more Evil in the least Sin , than in any Affliction . CHAP. II. The Servants of God , have Chose the most dreadful Afflictions rather than the least Sin. FIrst , Those Servants of God that have been guided by the Wisdom of God , to make their Choice , they have rather chose the sorest and most dreadful Afflictions in this world than willingly to commit the least sin : as now , if you would but turn your thoughts to what you have read or heard of the Martyrs , what hideous , and grievous torments did they suffer ; the boyling of their bodies in scalding Lead , laying of their naked backs upon hot Gridirons , and ●ending and tearing their Members a pieces with Horses , the pulling of their flesh off from their Bodies with Pinchers , and others by red hot burning Tongs , their enduring their flesh to be scorched with broyling of it , first on the one side , and afterward on the other side ; Yea , weak Women have endured this , To have their flesh harrowed with stones and sharp irons , to have their bodies flayed , and then thrown into rivers of cold ice ; and a thousand more whatsoever Hel and wicked men could devise : they were content to endure al this , and certainly could they have devised ten thousand times more exquisite torments then they did , they would have been content to have endured that , and whatsoever else , rather than to act against their Consciences the least sin , and they accounted this to be a good Choice , when as they saw Sin against their Consciences on the one hand , and al their torments on the other , they did rather embrace these tortures , then embrace that sin ; and for this their Choice they are renowned in the hearts of the Saints to al generations : yea , the holy Ghost doth witness , That they have a good Report , Heb. 11. Those that suffered sawing asunder , and scourging , and went up and down in Sheeps-skins and Goats skins , in leather Breeches and Doublets , and suffered the spoyling of their goods and of al that they had , these had a good Report , and the Holy Ghost commends them for their Choice . Many of you when it comes to it wil be loather to loose a groat than commit a sin , loather to endure the least shame or a nick-name , than to commit a sin : Are there not many Servants here , or Children , wil tel a Lye ( when they have done an evil ) rather than suffer a little shame in the Family from their Parents , or Masters , or fellow Servants , and Children . What a difference is there between thy heart , and the heart of the Martyrs ? they could endure al tortures on their Bodys that could be devised , rather than to commit any known sin against their Consciences ; and thou wilt venture to commit a known sin against thy Conscience , rather than to be found out in some fault , and have an angry word , or a little shame : If it be but to gain two pence they wil tel a Lye , and are willing to chuse sin rather than endure the least trouble ; a mighty difference between thee and them . You know how it was with Paul , when he speaks of Afflictions these be his Expressions , but light and momentary , but for a moment , but they work an exceeding weight of Glory : ( mark ) light Afflictions , what were they ? you would account them heavie if they were upon you . Blessed Paul ( that great vessel to bear the name of God as great an instrument of Gods glory as any in the world except Christ himself , and yet this Paul ) was whipt up & down as if he had been a Rogue , put into the Stocks , had not Cloaths to cover his nakedness , had not Bread to eat , and was accounted the off scouring of the world ; and yet he accounts all this but Light : But when he comes to Sin , that is heavie , Oh wretched man that I am ! Thus he gives a dreadful shreek at sin ; see what a difference he makes between Affliction and Sin , and accounts it abundantly more evil to be in sin , than in affliction . And so Christ himself ▪ that is the Wisdom of the Father , and therfore could not chuse but judge right , and yet he was content for the sake of poor Souls , to come and under go al kind of Affliction , and Pain , and Sorrow , so as to be made a man of Sorrows , according as the Scripture speaks ; How was he content to have his Body whipt and scourged , was laughed at and scorned , and though he was possessor of Heaven and Earth , yet had not a house to put his head in ; yea , to bear the wrath of God for the Sin of man , to be made a Curse for man , under the Curse of ●he Law , and to be under that pain & extremity through the wrath of his Father , when he sweat great drops of Bloud ? all this Christ would endure : But now if it had been to have committed the least sin to have saved al the World , Christ would never have done it : though Christ could be content to suffer all kind of Miseries , yea , the wrath of his Father ; yet had it been to have committed the least sin , Christ would have let al the World be Damned eternally rather than he would have done that , there is so much evil in it . Afflictions taken in the strength and latitude of them , yet they have no greater evil in them then Christ is capable of . I say , take them in the strength and latitude of them , certainly there was never any Affliction since the world began endured like Christs , and yet these be no other than Christ , God and Man , is capable of ; and it may stand with the blessedness of his Divinity , That that person , both God and Man , could be under such Afflictions : Christ was content with these , He made his Soul an offering for Sin : But sin is so great an evil , that Christ is not capable of it ; Christ never entertained the least thought of it , but cast it off if it came to him : therfore certainly there is more evil in the least Sin , than there is in the greatest Affliction : The Afflictions that Christ indured , though they were not every way the same with the damned in hell , yet certainly there was the wrath of God as really and truly upon Christ , as truly as upon the damned in hell , as really though I say not in every kind in the same way and manner ; and therefore see , Christ was Capable of that evil , of the wrath of the Almighty upon his Soul , and yet not capable of Sin , he was willing to undergo that , and yet not to have the least guilt of Sin applied to him ; and therefore certainly there is more evil in the least Sin , than in the greatest Affliction . CHAP. III. There is some good in Affliction , but none in Sin : First , no good of Entitie : Secondly , No good of Causality : Thirdly , No good principle from whence Sin can come : Fourthly , No Good anexed as is to Afflictions , viz. 1 Of Promise . 2 Of Evid●nce . 3 Of Blessing . Also Five different workings of the hearts of the Saints under Sin and under Affliction : Fifthly , It 's not capable of any Good , 1 Adde all the good to sin that all the Creatures in heaven and earth have , yet it cannot make sin good . 2 Good ends though 1. to help against temptation , 2. to do good to others , 3. to glorifie God cannot make sin good . 4 God can not make sin good . Sixthly , It 's not comparitively good . WEL , for further Arguments , though this one thing were enough to stop all mouths in the world , and make every Soul subscribe and acknowledg that there is greater Evil in the least Sin , than in any Affliction : I shal be large in this Argument , because it is of wonderful Concernment , to stop men in their course of Sin , and to humble them for sin , and make them resolve against sin , and to see their miserable estate in sin , and so see their need of Christ . First , I shall fully make it out , That Affliction is to be chosen rather than sin . 1 First , Because there is some good in Affliction , but none in Sin. 2 Because Sin hath more Evil in it , than Affliction . This Second I shal shew in the following Chapters . First , Affliction hath some good in it , but sin hath none : You know what David saith , Ps . 119 71. It is good for me that I have been Afflicted ; thus he spake of Affliction : But when St. Paul speaks of Sin , he saith , In me ( that is in my flesh ) dwelleth no good , Rom. 7. as if he should say , So far as I am Unregenerate , in my Unregenerate part there is no good at all ; he cals sin by the name of flesh ; there is no good at all in Sin. First , There is no good of Entity or Being ; all things that have a Being , there is some good in them ; for God hath a Being , and every thing that hath a being hath some good in it , because it is of God ; but Sin is a Non Entity , a no being : It s rather the deprivation of a Being then any being at al ; & here is a great mystery of Iniquity , That that which is a Non-entity in it self , yet should have such a mighty efficacy to trouble heaven and earth . This is a great Mystery . Secondly , It hath no good of Causallity : that is , Sin is so evil , as it can bring forth no good : Afflictions bring forth good : Sin is such an evil as it cannot be made good : not an instrument for good : Afflictions are made instrumental for good . Object . No , wil you say , Cannot God bring good out of sin ? And doth not God bring good out of sin ? Answ . To this I Answer , True , God brings good out of sin , that is Occasionally , but not Instrumentally : He may take occasion to bring good out of sin committed : but ( mark ) God never makes sin an instrument for good ; for an instrument comes under somwhat as an Efficiency : for an instrument gives some power towards the Effect ; but thus God never useth sin , God never made sin an instrument of any good ; that is , that sin should have any power any influence into that good effect that God brings out of it as Afflictions have ; God doth not only take occasion by Afflictions to do his people good , but he makes them Channels to convey the Mercies to their Souls : And thus Afflictions have an instrumental efficacy in them , to do men good : Therefore saith the Holy Ghost in Heb. 12. He Chastens them for their profit , that they might be partakers of his holiness : The greatest good the Creature is capable of , Affliction is made oftentimes the instrument to convey : And in Isa . 27. By this the iniquity of Jacob shal be purged : That is , by this as an instrument ; but sin is never thus : Sin is never sanctified by God to do good to any Soul : Afflictions are sanctified by God to do good ; therefore sin is a greater evil than affliction : sin is so evil that it is not capable of any work of God to sanctifie it for good ; but no Afflictions are so evil but that they are capable of a work of God to sanctifie the●…r abundance of good . This is the Second . Thirdly , Sin hath greater evil than Affliction in the rise of it ; there is no good principle whence sin comes , but there are good principles from whence Afflictions arise : as thus , Whom he loves he chastens , he chastens every Son whom he receives ; so that Chastisement hath a principle of Love , but it cannot be said whom God Loves he suffers to fal into Sin , that this can be a fruit of his Love : it can never be said that it is a fruit of Gods love that such a man or woman commits sin ; but it may be said it is a fruit of Gods Love that such a man or woman is afflicted , therefore there is more good in Afflictions than there is in Sin. Nay , observe this , Many times God doth not afflict a man or woman because he doth not Love them , but it can never be said God suffers not a man or woman to sin because he doth not love them : I say , There is many a man or woman goeth on in a prosperous Condition , and they meet not with such Afflictions as others meet withal ; and the Reason is , Because God hath not such a love to them as to other men , but it cannot be said thus , That there be such men that keep them selves from such sins that others do wallow in , & therfore they do it because God hath not such a love to them as to others , it cannot be said so ; but it may be said such be not afflicted so much as others because God doth not love them as well as others : It is a dreadful fruit of Gods hatred that he doth not afflict them , but it is not a fruit of his hatred ●ot to let them fall into sin . I remember a Speech an Ancient hath upon that place of Hosea , I will not punish their Daughters when they commit Adultery , Hos . 4. 14. saith he , Oh dismal wrath of God that God will not afflict them and punish them ! But now if this be so that want of afflictions may come from Gods wrath and the being put into affliction may come from Gods love , certainly then there is not so much evil in affliction as is in sin ; for it can never be said so of sin . Fourthly , There is no good anexed to sin as is to affliction : as thus , 1 Not the good of promise : 2 ly Not the good of Evidence : 3 ly Not the good of Blessing anexed to Sin as is to Affliction . 1. As now Afflictions hath abundance of Promises , I wil be with you in the Fire and in the Water : And by this shal the iniquity of Jacob be purged : and I could spend the remainder of the Book to open the many great Promises God hath annexed to Afflictions : but God hath not annexed any Promise of good to Sin ; when God afflicts then you may challenge Gods Promise , Psal . 119. 75. saith David , In very faithfulness hast thou afflicted me , O Lord : this is but a fruit of thy Promise Afflictions : and thou art faithful in Afflicting , but sin hath no Promise annexed to it : Yet it may be you wil say that all shal work together for the good of them that love God : But this doth not go in way of a Promise ; this Scripture will not beat it , though it be true God may occasionally work good to his people by Sin ; but this Scripture cannot bear it , that there is any Promise for it in that place : For , First it is against the Scope of that Text , for the Scope of that place is to uphold the hearts of Gods people in Afflictions : For he saith , All things : but Sin is no thing ; and all things work together : and so he speaks of that which hath an Efficacy in it , that will together with God , work for good ; but sin hath not any Efficacy to work on , for God will not work by that . That is one thing then , Affliction hath the good of Promise annexed to it , but so hath not Sin : therefore there is some good in Affliction , but none in Sin. 2 ly . Affliction hath the good of Evidence : God makes our Afflictions signs of our Son ship and Adoption ; If you be not afflicted then are you Bastards , and not Sons : And Phil. 1. Be not troubled , or terrified : trouble of the Saints is an evidence of Salvation to them , but a token of their perdition who are the terrifiers or troublers of them , but a sign of your Salvation : But it is not so of sin . 3 ly . Further , There is a Blessing propounded to Afflictions , Blessed be those that mourn , and blessed be the man whom thou Chastisest and teachest in thy Law ; but there is no blessing allowed to Sin , it is not capable of it : there is not that good annexed to sin that is to affliction ; and therefore Affliction is to be Chosen rather than Sin. And from hence see the different working of the hearts of the Saints under their Sin , and under their Affliction ; That follows from this Head , That there is some good annexed to Affliction that is not to Sin. 1. First , Hence it follows , That the Saints can Cry to God with Liberty of Spirit under Affliction , but they cannot under Sin : They can go to God , and tell God their Afflictions , and Challenge God with a holy boldness in Afflictions ; but who can go to God and Challenge God because he hath told a Lye , or the like ? Doth this make them go with a holy boldness to God , and Challenge Gods Promise , because I have committed such and such a sin ? Secondly , When Affliction doth come , a gracious heart can kiss the rod and accept of the punishment of his sin , but now a gracious heart can never be well pleased with his sin , can never accept of sin , though God punish one sin with another sometimes , yet I say , there cannot be a well pleasedness with sin , and a kissing of that . Thirdly , A gracious heart may rejoyce in Affliction , and have abundance of comfort in Afflictions , account it all joy ( saith the Holy Ghost ) when you fall into trials and afflictions , but now he can never rejoyce in sin , no man can rejoyce in sin though God should turn sin to never so much good : one cannot rejoyce in sin , and have that comfort he may in affliction . Fourthly , A gracious heart may bless God for Afflictions , bless God that ever he did Cast him into an afflicted estate ; but he can never bless God for putting him into a sinful estate , though God do work good out of it : Nay further , That good a gracious heart hath sometimes by afflictions may incourage him to be more willing to go into affliction again when God calls him to it , but if a gracious heart should get good occasionally by sin , yet this good cannot incourage him to fall into sin again , this were a desperate wickedness if he should . Fifthly , A gracious heart may desire of God that he would not take away Affliction till it be sanctified , and that he would continue it till it be sanctified ; but no man may or ought to pray thus , Lord , continue me in this sin till I am humbled : therefore you see there is abundance of difference between affliction and sin , one hath a great deal of good annexed to it , and the other hath none at all . 5. Sin it is so evil that it is not capable of any good at all ; the air though it be dark , yet it is capable of light ; that were a dismal darkness that were not capable of light to come to it : and that which is bitter , though never so bitter , yet it is capable of receiving that which will sweeten it : that which is never so venemous , yet is capable of such things as will make it wholsom ; but sin is so dark that it is uncapable of light ; so bitter , as there is no way to make it sweet ; so venemous as it is no way capable of any wholsomness : now for the clearing of this , consider these three Things : 1. Put all the good in heaven and earth , and in all the Creatures in heaven and earth together : Suppose the quintiscence of all the good of all the Creatures of heaven and earth were put together , and bring that to sin , and ad it to it , it would not make it good : no , sin would remain still as evil as before it was . Now that must needs be poyson indeed , that bring all the soveraign things in the world and put to it , yet there would not be a deminishion of the least strength of that poyson , and so it is with sin : Therfore ( I beseech you Brethren observe it ) those men and women be mightily mistaken , that think ( I have been a sinful creature indeed , but now I wil amend and reforme and be better ) that by adding some good to their former sinful Lives , it will make all good : Oh! know that there is so much evil in sin , that the addition of all the good of all the creatures in heaven and earth cannot make it less evil than before ; so that you must not only now think to live better & ad good unto your former evil , but you must take a course for the taking away of the former evil , for the delivering you from the guilt and stain and filth of your former sin . 2. Sin is not capable of good ; All those good ends that any men have in the Cōmission of sin , yet do not make their sin the better : that cannot make sin good , because they have good ends : as thus , There may be Three good ends some may think they have in the Commission of sin . 1 They may perhaps think that by Commission of some sin they may further some grace , do good to others , or glorifie God ; there may be such deceit in the heart : as thus , 1 They may think such a sin will help such a Grace , and help against such a temptation , and such a sin may help my humility ; and it is ordinary this temptation ( when in trouble of Conscience ) make away thy self , and then thou wilt sin no more ; for so long as I live I shall sin against God , & therfore make away thy self and so cease to sin : But know , if thou lay violent hands upon thy self , and think thou shalt have this good by it to sin no more ; yet thy sin is wicked and abominable , though thou put this good end upon it , though it were possible to in crease Grace never so much by the least sinful thought , we must not commit this least sinful thought for never so good an end , as to help forward such a Grace . 2 A Second end may be to do good to others , and I say if it were possible , if a man might be a means to save the whole world if he would commit one sin , if he could save the whole world from eternal Torments by the Commission of one sin , you should suffer the whole world to perish rather than commit one sin , there is so much evil in sin . It is the expression of Augustine in a Tractate of his concerning an officious Lye , a friend of his wrote to him to Answer this Question about telling of a Lye , Whether he might not tell a Lye , to do good to another man ? Many think , What though I do tell a Lye so I do another good ; indeed if I may do hurt then I must not , but if I may do good , may I not tell a Lye , ( well ) this Question was brought to Augustine , and saith he , Thou must not tell a Lye to save the whole world : this was his Answer . Suppose that the Soul of thy Father , Mother , or Child , ( this is but a supposition ) or the like , should lie upon it to be saved , or damned if thou wilt commit one sin , suppose such a temptation should come , thou must not commit one sin , though the soul of thy father or mother , or all the world lay upon it ; now it is another manner of thing to commit a sin to gain a groat ; Oh now by a deceitful word I may have this gain , if it were twenty shillings , thou must not venture upon sin to save the world ; therefore not to gain six pence or a shilling : Certainly these be the truths of God , and for one to come and speak these things in a solemn manner in the presence of God if it were not upon deliberation and good search , it were a great boldness ; and therefore certainly beleeve there is such evil in Sin : and though you pass by a thousand idle thoughts and evil actions and they be gone with you and you make little of them : but if you did know what the evil of Sin were , you would look upon them with amazement , and cry out , Lord what have I done ! Men and women go abroad , and before they come home meet with Company , and there swear many Oaths commit lewdness , have told lyes , and done wickedness ; Oh did they but know what they have done that day , they would come home wringing their hands and ready to tear their hair , and lie tumbling upon the very ground for the evil that they have done . 3. Further , We must not commit sin though for the glory of God : for many put this end upon it : as the Papists , this is their Principle , To advance the Catholick Cause they think they may do any wickedness , murther Princes , blow up Parliaments , keep no Faith , Promises , Oathes : take liberty to rise in Rebellion , to commit all outrages , and cut all the Protestants throats ; and to advance the Catholick Cause take the Sacrament upon it , and yet think because t is for so good an end ( as they conceive ) therefore they may commit any wickedness . It is certain God needs not the Devil to help his Cause : but suppose by sin Gods glory might be furthered in some particular , yet we must not commit the least sin for the greatest glory of God that can be imagined : so much evil there is in sin . And therfore , for such that many times strain their Conscience to do that which their Consciences have regreet upon , and their Conscience told them they should not do it , yet meerly upon this pretence , that they might do service in the Church , Oh their Ministry is dear , to do good to Souls , to preach to so many Souls , by this means God may have glory , and hereupon they venture to strain their Consciences to have liberty to Preach ; this certainly is a great evil , we must not strain our Consciences in any thing to commit the least sin upon imagination of the greatest glory that can be brought to God. Good ends put upon sins , cannot make them better . This is the Second thing . Fourthly , All the good that God himself can bring from sin , can never make sin good : such evil there is in it , that the infinite power and goodness of God can never make sin good : true , God may destroy Sin , Yet that which is Sin all the power of God cannot make that good : Such evil there is in Sin. This is a Fifth thing . 6. There is no good in Sin , not Comparatively . That is , Though it be true one Sin is less than another ; yet no sin is good in comparison of another . In Affliction , as one affliction is less than another , so one affliction is good in comparison of another : a less affliction is good in comparison of a greater ; and all affliction is good in comparison of Sin. But in Sin , though one Sin be less than another , yet the least Sin is not good in comparison of the greatest : and take the least Sin of all it is not good in comparison of any Affliction . And you shall see how this is Useful to us . CHAP. IV. Vses : And Nine Consectories of excellent use , viz 1. Sin is not the Work of God. 2. Sins promises are all Delusions . 3. Sin cannot be the Object of a rational Creature . 4. Nothing that 's good should be ventured for Sin. 5. Nothing that 's good to be made serviceable to Sin. 6. The mistake of making Sin the chiefest good . 7. Time spent in Sin lost . 8. The wicked , useless members . 9. Sin need no debate whether to be done , or not . HEnce we see for our Instruction , that that maxime many have , hath nothing to do in point of sin ; to wit , of two evils you must chuse the least : True , in regard of the evil of Affliction , comparing one Affliction with another , so we may chuse the least ; but this cannot have truth in matter of Sin , that of two Sins we may chuse the least ; because though one Sin be less than another , yet the least Sin can never come under the notion of good comparitively . As all other evils be good comparatively , though never so great evils , yet comparatively they may be good . Yet Sin can have no goodness any way comparatively . Therefore of two evils we must not chuse the least , in this sence . 1 Because Sin in it self is sinful : And 2 Because , Chusing the least can never be a means to prevent the greater , but rather to make way for the greater . And Brethren obseive it , ( for it may be useful in the course of our lives ) God never brings any man or woman to such straits , that of necessity they must chuse one Sin , chuse this or the other Sin. When two Sins shall stand in competition , we may conceit such straits to our selves , yet there is no such real straits . Though God doth bring men into such straits that of necessity they must chuse one affliction , either this or that affliction : So David was brought into such a strait , that he must chuse Famine , Sword , or Pestilence ; yea , God doth never bring men into such straits , that of necessity they must chuse this or that Sin ; thou deceivest thine own heart if thou thinkest thou art brought into such a strait . Therefore this is a vain thing , and savors of an exceeding carnal heart , when men are doing that which is evil , for them to say , I were as good do this as worse : As for instance now , Suppose some keep at home upon the Lords day and mend their Cloaths , if any rebuke them , they will say , Better do this than worse ; better do this than go to the Ale-house : this is true , but this savors of a carnal heart , to think that you must chuse one Sin rather than another ; thou must not chuse any of them , both of these are evil , though one may be less evil than the other . Or if some spend their time in Play , when they are rebuked , they put it off with this shift , Better do this than worse : and so they go abroad and spend their time in seeing Playes ; and say , Better do this then worse ; 't is yet true though this be not so great a sin as others , if it be a sin it must not be done upon any terms ; and thou deceivest thine own heart in this conceit , that thou wert better do this than worse , for sin cannot be good , and so not to be chosen at any time . Thus we see there is no good in sin , and a great deal of good in affliction . Hence there follows these Nine Consectorys , of exlent use for us . First Consectory . If there be no good in sin ; then certainly sin is not the work of God , for God saw all his works and they where very good , but sin hath no goodness in it , therefore not of God. God disclaims it . The Second Consectory . If this be so , then hence whatsoever promises sin do make to any people , Certainly they be al but delusions . Why ? Because sin is not good in any kind : Sin can bring no good to any soul If any one say ; Oh but sin bring pleasure ; and doth it not bring profit , and honors in the world ? do not many live in high esteem in the World by sinfull courses ? have they not pleasures and delights in sinful Courses ; But cursed be the Pleasures , Honors , Profits that come in by sin . Certainly if sin promise any good , it deludes you , & thy seduced heart deceivs thee , and thou dost feed upon ashes : for there is no good in sin . The Third Consectory . Hence it follows , That no sin can be the object of the will of a Rational creature ; because the true object of the will , for it to close withal , is good . Oh the desperat deceit in the hearts of men in the world , that whereas God hath made the will , ( and put it into a rational soul ) to be of that nature , that the only object of it , is good one way or other , yet they are so miserably mistaken that they chuse sin under colour of good : certainly there is no good in sin . The Fourth Consectory . Hence it follows , that nothing that is good should be ventured for sin , why ? because sin hath no good : and will you venture the loss of good to get that which hath no good ; sure if sin have no good in it , then there should not be the loss of any good ventured for it . You would not venture at Sea or Land , any good for that which hath no good . Oh how infinitely be men deoeived , that venture the loss of God , peace of conscience ; loss of Credit , health , estate , loss of all for their lusts . Oh this is a mighty mistake , thou hast ventured the loss of a great deal of good , for that which hath no good at all . Know this day God presents to thy soul the desperate delusions of it , what ? wilt thou lose God , Heaven , and Christ , and al for that which hath no good ? but thus do many venture all the good in God , in Christ , in Heaven , in eternal life ; they are laid on the one side as it were , and their lusts on the other ; and they will venture the loss of all that good that they may attain the supposed good in sin . What hast thou done Oh Man or Woman ; that hast vetured the loss of all good for that which hath no good at all , nay all evil in it ? The Fift consectory It follows , if there be no good at all in sin , then we ought to make nothing that is good to be any way serviceable to our sin ; as thus we must not take the good creatures of God and make them serviceable to our lusts that have no good at all ; take not the faculties of your souls and members of your bodyes to make them serviceable to your lusts . Oh how do Men and Women abuse the good things of God to make them serve their corruptions . Yea Brethren , there be many that abuse the ordinances of God , the dutyes of Gods worship , the graces of Gods spirit , to make them serviceable to their lusts ; to serve their pride , and self ends , and self seekings . Do but think of it , if it be a great wickedness to take meat and drink , any of Gods good Creatures and make them serviceable to thy lusts , Oh how great a wickedness is it to take the graces of Gods spirit , working of Gods spirit , enlargment in prayer , and following of sermons , and profession of Religion , to make these serve thy lusts that have no good at all in them ? The Sixt Consectory . Hence ( if sin have no good at all in it ) follows this ; How be they mi●taken that make sin their Chiefest good as thousand thousands in the world , their chief good that their hearts are set upon , is , satisfying themselves in some base lust . I put it to your souls this day as in the name of God , what is it that thy heart is set upon as thy chiefest Good ? is it not that height of wickedness that I speak of ? Such a secret lust thou livest in ? that thou venturest thy eternal estate upon ? Oh wickedness above measure . The Seventh Consectory . Hence followeth this then , That all the time that we spend in a sinfull estate is all lost time . Oh look to this you yong ones , all the time that you spend in the vanity of your youth is all lost time ; and you that have lived til you are old , & a long time in a sinful estate , you have lost all your time . Oh the time upon which Eternity depends is all lost ; for you have spent it in the wayes of sin , that hath no good in it . The Eight Consectory If sin have no good in it , then all wicked men that live in the wayes of sin , are useless members in the world ; burthens upon the earth ; unprofitable members , that go on in the wayes of sin , that neither have nor can have anie good . The Ninth Consectory . Lastly , if sin have no good at all in it ; hence then when ther is a temptation to sin there needs no deliberation about it , whether it should be admited or not ; if once thou knowest it to be a sin , thou needest not Reason the condtion of admition or not , or what will follow , but presently reject it , without deliberation . Why ? because there is no good in it ; any thing that hath but a little good , we may ( though a greater good be offered ) deliberate the business before we accept of the one , & cast off the other , but if there be no good there needs no deliberation , if any thing be pronounced to be sin , to be prejudicial to the estate of thy soul , This must not be deliberated upon . Therfore this is a vain plea that men have , what kind of * Government must we have if this be taken away ? First examine if this be evil or not evil that we have , if evil , it must be rejected without deliberation what we must have in the stead . Indeed if it ▪ were good we might deliberate , but if be it evil and a sin , it must be cast off without deliberation . Brethren , it is of great use this I speak of , because that strength sin hath usually got , is from deliberation about it . I beseech you observe this ; Take heed for ever of reasoning with Temptation , of consulting and casting about in your thoughts , what will become of it ? what trouble may come by this if I hearken not to this ? Take heed of reasoning , if the Devil do but get you to reason about it , he hath got it half granted already : you need not reason with any temptation , but cast it off presently , because sin hath no good in it . Oh that God would convince al our hearts of these things . CHAP. V. There is more Evil in the least Sin , than in the greatest Affliction , Opened in six Particulars , being the General Scope of the whol Treatise . TO go on to that which remains . I am yet further to make out to you , That Sin is worse than Affliction . First I have shewed , that there is no good at all in Sin ; and there is good in Affliction . Now Secondly , There is more Evil in the least Sin , than there is in the greatest Affliction . This I am now to make out unto you in these Six Particulars . First , Sin is most opposite unto God himself , the chiefest Good. Secondly , Sin is most opposite unto Mans good : Affliction is not so opposite to the good of the Creature as Sin is . Thirdly , Sin is opposite unto all Good in General ; and so will be discovered to be an Vniversal Evil. Fourthly , Sin , it is the Evil of all other Evils ; it is that which is the very venom and poyson of all other Evils whatsoever , therefore greatest . Fifthly , There is a kind of Infinitness in sin , though not properly Infinite , it cannot be so , yet in the Nature of it , it hath a kind of infinitness . Sixtly , The Evil of it is discovered , In the conformity sin hath with the Devil ; there is no Creature that conspires against God , but only Devils and Sinful Men. These be the Six things to be opened , for the discovery of the evil of sin : And I beseech you seriously attend to what shall be delivered in these , for I hope before I have done to make it appear to every ones Conscience that shall vouchsafe to read , attend , and consider what I say , that sin is another manner of business than the World thinks it to be . Oh that your hearts might come to see your selves to be as you are , in an ill Case , in a worse condition than you imagin : and 〈◊〉 beseech you give way to this , and be willing to hear it , for though it seem a hard Doctrine , yet it is a Soul saving Doctrine ; and for want of this , many thousand thousands of Souls perish , because they never understood what sin meant : Many thousands in ●ell if they had known what sin had been , it might have delivered them from everla●●ing flames . God hath reserved you alive , and who knows but for this end , To understand what sin is , that so your hearts may be humbled , and so everlastingly saved through Christ . Brethren , but that the way to understand sin , is the way to be humbled for sin ; and to be humbled for sin , is the way to have sin pardoned , and the Soul saved , I should never treat upon such a Doctrine as this is : therefore I beseech you mark what I say , and see whether I do not make out these things I undertake . CHAP. VI. Sin most opposite to God the chiefest Good , opened in four Heads : 1. Sin most opposite to Gods Nature 2. Sin opposite in its working against God. 3. Sin wrong God more than any thing else . 4. Sin strikes at Gods Being . FIrst , It is most opposite to God who is the chiefest Good. The meanest Capacity may easily understand , That which is most opposite to the chiefest good , that must needs be the chiefest evil : I suppose the weakest in this Congregation will understand this way of Reasoning , that evil that is most opposit to the chiefest good , that must needs be the chiefest evil ; but sin is that which is most opposite to God , who is the chiefest good , and therfore must needs be the chiefest evil . That then is that I must make good . Quest . How doth it appear that sin is most opposite to the chiefest good ? Answ . Brethren , When I have made out this , I shal shew sin to be very sinful , and the greatest venom of sin lies in this one thing I am now opening . Should I tel you never so much of the evil of sin , in the danger that comes by it , Hell that follows it : should I write a Book about Hel and Damnation for sin , it hath not so much to humble the Soul in a saving manner , as this I now treat about : perhaps I might scare you in preaching of Hell and Damnation , but discovering this I now speak of , the opposition sin hath unto God ; it hath more in it to humble the Soul in a saving manner , and to cause the Soul to feel sin to be most evil where it is most evil ; to be the greatest burden where it is most waighty . This Point I say hath more power in it than any other ; therefore let me set upon this , and see how I make this good , That sin is most opposite to God the chiefest good . There be these four things discover the truth of this . First , Sin in its own Nature , is most opposite to the Nature of God. Secondly , Sin in the Working of it , is a continual working against God. The Nature of sin is opposite to Gods Nature , and the working of sin is most opposite to God. Thirdly , Sin , it doth wrong God more than any thing else . Fourthly , Yea , Sin strikes at the very Being of God so far as it can do . So then let us sum it up again : That which in its own Nature is most opposite to God , 2 ly That which in its working , is continually working against God , 3 ly That w ch doth most wrong God , and 4 ly That which strikes at the very Being of God Himself , that must needs be the greatest evil : but so doth sin . CHAP. VII . Sin in it self opposite to God , shewed in five things , 1. Nothing directly contrary to God but sin : 2. God would cease to be God if but one drop of sin in Him : 3. Sin so opposite to God that he cease to be God if He did but cause sin to be in another : 4. He should cease to be God if he should but approve it in others : 5. Sin would cause God to cease to be , if he did not hate sin as much as he doth . FIrst , That sin in it self is most opposite to God. To understand this , take these five things ; and they rightly understood will make it as cleer as the Sun at noon day . 1 The Nature of sin is so opposite to God , that there is nothing so contrary to Him as sin God hath nothing but sin contrary to him ( take it so● ) therfore it must needs be opposite ; for God hath nothing contrary to His own Nature but sin , it is the only contrary , the only opposit to God. There is nothing perfectly contrary to another , but it is so contrary as there is nothing but that which is so contrary as that is ; for that is the rule of Contraries , that there must be one to one : there may be diversity and difference of many things to one ; but an absolute perfect Contrariety , can be only of one to one . Now there is nothing contrary to Gods Nature but only sin ; God hath no object that he can look upon contrary to himself in all the World , but only sin : For there is nothing else except sin , but it is from God , and by God , and for God : Now that which is from Him , and by Him , and for Him , cannot have contrarity to Him : but Sin is neither from Him , nor by Him , nor for Him ; but that is directly contrary unto Him : therfore there is more evil in Sin than in any other thing . It is not so with Affliction , Affliction is from God , and by God , and for God , and is not contrary unto God , because it is from Himself . 2 Sin is so opposite to God , that if it were possible that the least drop of it could get into Gods Nature , God would instantly cease to be a God , He could not continue one moment to be a God any longer ; such evil there is in sin . If there should be such a Poyson , that if one drop of it should come into the Ocean , all the whol Ocean would be at an instant poysoned ; yea , all destroyed and anihilated in one instant ; you would say that were a very fearful Poyson . If a drop of Poyson should be so poysonful , that if one drop of it got into Heaven , that then presently the Sun , Moon , and Stars would fal down , and be anihilated ; you would say this were a venemous Poyson . Certainly if but one drop of sin should get into God , the infinite Being of God would instantly cease to be . The Sea , though vast , is not infinite ; the Heaven , though vast , is not infinite ; the infinite God would have no Being at all if sin should get into God ; therefore it is very evil : Therfore ( also ) we ought to have holy thoughts of God , seeing sin is so infinitely contrary to his Nature . 3. So opposit is sin to God , that if God should be but the cause of any sin in any other ; He would instantly Cease to be a God. It strikes at the very life of God , He would cease to be God , he could be God no longer if he should be the Cause of any sin in any other . We had need take heed therefore how we father sin upon God , that he should be the cause of sin , for such is the evil of sin that God must cease to be , if he should be but any cause to give any efficacy to sin in us . Indeed for Afflictions God will own that , he saith in Amos 3. 6. Is there any evil in a City and the Lord hath not done it ? and in Mich. 〈◊〉 . 3. it is said there that God deviseth evil : If there be no evil in the City but God doth it , yea ( saith the Prophet ) God deviseth evil ; there is no evil of punishment , but God deviseth it , God will be content to own it , to be the Author of all the torments , of the damned in hel , God will own ; God will say I have done it , and I am the Author of al the torments of al the damned in hel ; but such is the evil of sin , if God were the Author of that , He could not be God any longer but would cease to be God. 4. Such is the evil of sin , that if God should but approve of it and like it , if he should but like it when another have commited it , even that would cause him to cease to be God. Wicked men be ready to think because God is patient and long suffering , that God is of the same judgment with themselves , Psal . 50. 21. Because I held my Peace thou thoughst that I was altogether such an one as thyself ; but I will reprove thee , and set them in order before thine eyes ; it is the just temper and frame of wicked and ungodly men to this day ; because God holds his peace , and comes not upon them to revenge sin presently ; they be ready to think that God approves sin , and is of their judgment . Indeed ( saith a wicked man ) many Ministers cry out of sin that it is very grievous , but I hope God wil give liberty to my wayes and walkings , sure God is not against them , he approves of them ; otherwise why should God suffer me in them , and be so patient towards me in them ? Oh! know when thou hast any such thought of God as this , thou blasphemest God : If that were true that thou thinkest , That God did approve of thy wicked wayes , God must cease to be God , God would be God no longer . Quest . Why ? How doth this appear ? Answ . This is the Reason of it : Because then God were not infinitely holy , and holiness is Gods Being ; and if God be not infinitely holy , he is not God at all , but ceaseth to be presently . Which is impossible , and blasphemous to think . 5. Such is the evil of sin , so opposite to Gods Nature , that if God did not hate sin as much as he doth , he would cease to be a God , not only if he did allow of it , and like of it ; for he may permit it in his Creature and not like of it : But I say , If God did not hate sin so much as he doth hate it , if it could be conceived that God could but hate sin somwhat less than he doth ( I say ) he would instantly cease to be a God ; he could not remain to be God one moment if he did cease to hate sin in any degree less than he doth . Quest . Why ? How doth this appear ? Answ . Thus ; If God cease to hate sin ( I do not speak of the manifesting of his hatred , but that which is his nature , that is proportionable to hatred , as we say ) if God did not hate it so much as he doth , then he did not hate sin infinitely , for there cannot be any infinite and less than infinite stand together , these two cannot ever stand , that it should be infinite and less then so and remain infinite , if it be infinite it remains so ; if there should be a degree under that , it must be finite : Now if Gods hatred to sin were less than it is , it would be but a finite hatred , and if it were a finite hatred , then God could not be infinitely holy ; for infinite holiness must needs have infinite hatred against sin . I beseech you observe this , for you are ready to think , Though God be against sin , and hate it , yet I hope God hates it not so much as many Ministers make of it , tush God is not so much against sin as they speak of ; though its true when we do a miss we must cry God mercy , and pray God to forgive us ; yet to make so much of sin as they do ; and that God sets himself so much against it as they say ; this is but their opinion ; and he hopeth God doth not hate it so much as they say . Oh! Brethren take heed of this opinion , for if God should hate sin less then he doth , he should cease to be ; either he must hate sin with infinite hatred , or he ceaseth to be God : So evil and opposite is sin to Gods Nature . And if these things be true , there is a great deal of evil in sin . If there be nothing so opposite to God as Sin ; and if but the least drop of sin should get into God , it would make God cease to be God ; and if he should be but the cause of any sin in his Creature he would cease to be God ; and if he should but like it in his Creature , he would cease to be God ; and if he should but hate it less then he doth , he could not be God : but al this is true ; Then we had need take heed to our selves , and think certainly there is more evil in my heart , more opposition in my heart against God than I have been aware of . What say you now ? Will you venture to commit sin for a groat or six pence , if there be so much opposition against God in it ? Were it not better to be under any Affliction than under the guilt of Sin , if there be in it such opposition to God ? This is the First general Head , nothing is so opposite to God as Sin : I say Sin is most opposite to God. CHAP. VIII . The workings of Sin is alwayes against God. The Scripture calls it , 1 Enmity . 2 Walking contrary 3 Fighting . 4 Resisting . 5 Striving . 6 Rising against God. SEcondly , As the nature of Sin is opposite to God ; so in the workings of Sin there is a continual working against God ; A sinful heart that is alwayes stirring and working , is alwayes working againk God : And therefore you shall observe these several Expressions the Holy Ghost hath concerning Sin. 1 The holy Ghost calls it , Enmity to God , Rom. 8. 7. The wisdom of the flesh ( the best part the flesh hath ) is enmity against God. 2 Yea , The holy Ghost saith it is a walking contrary unto God , Levit. 26. you shall have it there in many places If you walk contrary unto me : 21. and 28. vers and divers others . 3 It is a fighting against God , Acts 5. 39. and Acts 23. 9. in these two places rejecting of the Gospel is called a fighting against God. 4 And in Acts 7. 51. You do alwayes resist the holy Ghost ; there is a company of men naturally walk contrary ; resisting , and fighting against God. We see we had need take heed of opposing the Ministery of the Gospel , for while you do that , you fight against God. You think you do but oppose such and such men , but half a dozen in the parish that you oppose but certainly the opposing the Golpel is not a fighting against us men , but against God : you may turn it off with what names you will , and put what pretences you wil upon it , let me tell you , They that strike upon the lanthorn , offer violence to the Candle therein . 5 Sin , in Scripture is called striving against God , Isa . 45. 9. Wo unto him that striveth with his Maker : Let the potsheard strive with the potsheards of the earth : So far as Sin doth prevail in thy heart , or in thy life , so far thou art guilty of striving with thy Maker . 6 A rising against God : By Sin the Soul doth rise against God. And for that you have an Expression in the 2. Micah , 8. Even my people of late are risen up as an Enemy . these be strange expressions ; enmity , walking contrary , striving , fighting , resisting , rising against God ; and yet this is in Sin. But that I may open it further , I shall shew how sin doth fight , strive , and rise against God. CHAP. IX . How sin resist God : 1 It 's a hating of God. 2 It 's rebellion against God. 3 It 's a despising of God. FIrst , Sin doth resist God in his Authority ; in his Soveraignty , in his Dominion over the Creature ; the language of Sin is , God shall not reign . It is the setting of the Will of a base wretched Creature , against the will of the infinite , eternal , glorious God. And is there not evil in this ? though it may be thou doest not on purpose do so , set thy will against God , yet it is so in sin , there is the setting of thy will against the will of the infinite eternal God : resisting the Soveraignty , and Majesty , and Dominion of the infinite God. Yea , thou doest resist-God in his Law , thou resisteth and opposeth God in that righteous Law of his , which he gave thee to obey . Quest . But how is this in every Sin ? It may be in some great and notorious sins this may be , but is this fighting against God , striving , and rising , and walking contrary to him , ( and so of the rest ) is this in every sin ? Answ . For that I Answer , 1 That every Sin comes from the same root , and look what venom there is in any one sin , for the nature of it , it is in every sin , though not for its degree : 'T is true , one sin may have a higher degree of evil in it than another , but every sin is invenomed with the same evil : That which is the venom of any one sin , is the venom of all ; all comes from the same root . As in a Tree , there is more Sap in an Arm of the Tree , than in a little Sprig ; but the Sprig hath the same Sap for kind that the Arm of the Tree hath , and it al comes from the same root . So though there be more venom in some gross , crying sins , than in some others ; yet there is no sin but hath the same Sap , and the same venom , for the kind , that every sin hath , that the worst sin hath . 2 Yea , Consider further , That God doth not account sin only according to mans intentions in sinning ; what man intends , but what the nature of the sin tends unto , not what I do aim at in my sinning , but what my sin doth aim at . There is the end of the agent , and the end of the act , now t is true though the end of a Sinner be not alwaies to strive against God , and f●ght with God , yet the end of his Sin is so , though not of the Sinner ; I beseech you observe how God may lay grievous Sins to their charge , and that he doth not account of a mans Sins according to his intentions , but according to that which is in the nature of his Sin as now , you would think it a strange Sin , to charge any man in the world with hating of God , come to any man though the greatest Sinner in the world , the most notorious villain , and charge him thus , Thou art a vile wretch thou hatest the living God ; he would revile you and be ready to to spit in your face : and yet it is said , He hates God : In the 1 Rom. the Apostle in the catalogue of Sins ( when he would shew the state of all men by Nature , for the first Seven Chapters of the Epistle to the Romans are to shew the nature of the Jews and Gentiles ) and among others , he tels them there were those that were haters of God , among other notorious Sins haters of God is one : But I will shew it in a more plainer wav , in the Second Commandement ; the veriest villain in the Nation would spit in vour face if you should say he hates God : What say you to him that will seem devoute , and worship God in a more glorious way then he hath appointed ; the Scripture saith , he hates God : See the Second Commandement , Thou shalt not make unto thy self an , graven image , nor &c. Thou shalt not bow down thy self to them , nor worship them , &c. for I will visit the Sin of the Fathers upon the Children , unto the third and fourth generation of them that HATE me : Why is this set in the Second Commandement rather than any other ? That God will visit the sins of them that hate him , those that sin against the Second Commandement seem to honor God , and to love God more than any other , they be not only content to worship God in that ordinary way others do , but in a more glorious , and pompeous way ; well , it may be the breaker of the second Commandement pretends more love to God than any , and yet there God saith they be those that hate him , so that you see God doth not reek on Sin according to mans intentions . Certainly the worshippers of Images do not intend to hate God , but God accounts of Sin what it is in its own nature , it is as if God should say , If you wil not worship me according to my way of worship , will not be content with that , but will set up a new devised worship of your own , do you call it what you will , I account it hatred of me . Secondly , Sin is Rebellion : What man in the world will be convinced that he doth any thing in way of Rebellion against God , and yet mark , God chargeth Sin with Rebellion even in that which they pretend they do all for Gods glory ; See in that Example of Saul , 1 Sam. 15. you shall find there , when Saul did but spare ●gag and the fat of the Cattel , and pretends to offer Sacrifice to God ; Samuel comes to him in the name of God , and saith he , Rebellion is as the Sin of Witchcraft . Why ( might Saul say ) Lord , have mercy upon me , is this such rebellion ? I did it for the honor of God , I did it to sacrifice to God ; and yet the Prophet of God in Gods Name chargeth Saul with rebellion . Now Brethren , Sin you see hath that in its own Nature that is not intended by men in their sinning : Therfore while I speak of the Nature of sin , some may say , Indeed this my be true of sinful , wicked , notorious wretches ; but is this true of me ? Yea , it may be true of the most civil man or woman in Gods presence this day ; God may charge them with hatred and rebellion . Thirdly , Sin is a dispising of God. Who would acknowledg in the way of sin they despise God ? Scarce any in the world is so wicked as to acknowledg they despise God. And yet mark , God chargeth David with this for the commission of that one sin : see the 2 Sam. 12. 9. David did despise God. Well , if hatred , and rebellion , and despising of God , though neither of them all be in the intention of the man in committing of them , yet God seeth it in the Nature of them . So then if sin be a despising of God , rebellion against God , walking contrary , and enmity , &c. if there be all this in sin , though in every sin the Creature intend not this , but God seeth this in the root of every sin , in the venom of every sin : Therefore then , you that have gone on in the course of sin , lay but this second thing to heart , That you are those , who have walked in the course of your lives in an opposition against the infinite dreadful God of all the World ; against the infinite God , this hath been the course of your life . Truly Brethren , it is enough , this that I speak of , to pluck down the stoutest heart , the wickedest and wretchedest hard heart in the world ; for a Minister of God to come and charge them in Gods Name , Thou hast gone on in all thy life hitherto , ever since thou wast born , in a continual opposition to God Himself , unto the infinite Lord , the Eternal first being of all the World ; thy life hath been nothing but enmity to this God : thou hast as directly opposed , and striven against , and resisted Him , as ever man did oppose , and resist , and strive with another man , and this thou hast done in the whol course of thy life : Certainly there is more in this to humble a man than any thing that can be spoken to shew him the evil of sin . When Christ would humble Sauls heart , what doth he do ? he comes and saith , Saul , Saul , Why persecutest thou me ? Alas , thou thinkest thou hast to deal with these poor Creatures , who are not able to right themselves : but be it known to thee , thou hast to deal with Me , the ever living , Eternal God. Why persecutest thou Me ? Who art thou Lord ? as if he had said , Lord , I did not think I had to deal with thee , who art thou Lord ? I am He whom thou persecutest . He said no more , but as if should have said thus , Look upon me , I am that great and glorious God that hath thee at an advantage , and can tread thee under My feet : presently Saul fals down ( the text saith ) trembling , and astonished , and saith , Lord what wilt thou have me to do ? Oh that it might be so this day , that some heart might fall down trembling , and astonished : and when you get alone , and think on what hath been declared , say , Lord , in the waies of sin have opposed , resisted , and been an Enemy to thee ; Oh Lord never thought it , Oh now Lord forgive . It is time , it is time Brethren , to cease resisting of God , and walking contrary to God ; for he is above you , and wil have the Victory and the glory over all Creatures Oh perhaps thou hast been an old Enemy , an old Sinner , that all thy daies hast walked on in a course of sin ; yea , perhaps thy Father hath been an Enemy , thou his Enemy , and thy Father his Enemy ; an old Adulterer , a Swearer , a wicked opposite to God ; and perhaps thou nourishest up Children to be Enemies to God ; thou nourishest and breedest up a company of Brats to be Enemies to God ; thou breedest them in the waies of sin and wickedness , and so there is a generation of Enemies against God Oh Brethren , that God would but stir your hearts and make you fal down before Him , and see your selves guilty of so great an enmity . Many be ready to excuse themselves and others thus ; He is no bodies Enemy but his own , a good natured man , and I am no bodies Enemy but my own : Yes , besides thy own , thou art an Enemy to the Eternal God ; and thy waies hath been a way quite contrary to the Eternal God , and this thou art guilty of , and the Lord chargeth thee with it this day . I remember when Daniel comes to Belshezzar , he comes to him , and thinks he hath enough to humble that proud King Belshezzar , when he saith thus to him : That God in whose hands the breath of thy Nostrils , and al thy waies are , that God thou hast not glorified : And it hath a mighty deal of power to bring down the proudest and stoutest spirit upon the Earth ; when God shall give commission to conscience to come and charge him and say ; Oh thou wicked wretch , remember that , that God in whose hands all thy waies , and the Breath of thy Nostrils are , that God thou hast not glorified : and suppose Conscience hath commission to come thus , and say , That God in whose hands the breath of thy nostrils and all thy waies are , that God in all thy life thou hast walked quite cross unto , in all thy life . I say it would have a great deal of power in it to humble the proudest heart in the world . And this is the second particular of the operations of sins workings ; it is a going cross to God. There are two more in this Branch , how sin is opposite to God. Sin wrongs God , and sin is a striking at God. But because the fourth is shorter than the third , I shall begin with the fourth , and make the third last . I said before , sin was continually working against God ; but now I say , CHAP. X. Sin is a striking against God. 1 The sinner wisheth God were not so Holy , &c. 2 It seek the destruction of God. Also sin is a wronging of God. THirdly , Sin is a striking against God. I told you sin was an opposing of God , and all his waies : but now I say , Sin is a striking at God ; at the very life of God. A man may fight with another , and yet not seek to take away his life , to destroy him ; but sin strikes at the very Being of God. I remember an expression in the 24 of Levit. 16. speaking of the Blasphemer that blasphemed the Name of God ; the words are translated in the Latine , He did strike through the Name of God : Certainly Sin is a striking of God. Indeed God is not a Body that we can strike through him with our hands ; but God is a Spirit , and so the Spirits of men may by their sins strike through God Himself : so strike at God ( observe it ) as for the maintenance of thy sin , thou dost wish God might cease to be God ; this is horrible wickedness you wil say indeed What will you say to such a wickedness as this , that it should enter into the heart of any Creature , Oh that I might have my lust , and rather than I will part with my lust , I had rather God should cease to be God ; rather than I would leave my lust , I had rather God should be no more ; this is horrible wickedness . But what wil you say if I convince your consciences that this is in your bosoms , that you have been guilty of this sin ? yea in some measure , every sin may justly be charged with this , that rather than the sin should not be committed , thou wouldst rather have God to cease to be . You will say , Lord , have mercy upon us , though you have told us some other things hard , and strict , and yet they seem to be true ; but you shal never make me beleeve this , all the men in the world shal never make me to beleeve this ; that I should be guilty of so much wickedness , as to be set upon my lusts so , as to desire rather God not to be God at all , rather than I lose my lust ; I hope there is not such wickedness in me . I beseech you hearken , and I hope to convince you that there is so much wickedness in the heart of man ; that they be set upon their sins so , that they had rather God were not God at all , than they lose their lusts ; and to this end , observe these two things . 1. First , Do you not think it in the nature of a sinner , so far as sin prevails in his heart , to come to this ( so far as sin prevails I say ) that he could wish God were not so holy as he is : hated not sin so much as he doth ; that he were not so just , and so strict , and severe against sin as he is : Is not this in every sinners heart in the world ' Certainly you deceive your selvs if you do not own this ; I say so far as sin prevails in your hearts , could not you wish that God were not so holy , to hate those sins you love , and not so just , to be so severe against sin as he is , is not this in your hearts ? It is impossible for any Creature to love any thing , and yet not wish that another did not hate it so much as he doth . Well , if there be this in thee , that thou lovest such a sin , that thou couldest wish God did not hate it so much as he doth , that he were not so just , holy , and severe against sin as he is ; this is to wish in thy heart that God were no God at al , that the Life of God , and Being of God were gone : so that thy heart in this sinful frame and disposition of it , it is no other but to strike at the very Being of God : For it is the work of the heart wishing that God were not God , for if he did not ( as I told you ) hate sin as much as he doth , he could not be a God at al. Now this is plain , and there is scarce any one bosom , but is guilty of this , scarce any of you , but may lay your hand upon your hearts and say , This Breast of mine is guilty of this , that when my heart is set upon any evil way , I could wish that God were not so holy to hate this ; I had rather God should like of this : I hear of Gods Justice , but doth not my heart rise against Gods Justice ? and I could wish that God were not so just as he is : Certainly there is this in some degree or other ; therfore charge your hearts with this ; and know , That so far as you have been guilty of this , you have struck at the Being of God ; and this horrible wickedness is charged upon you , That your hearts have been set so far upon sin , that you could wish God had not been God rather than you lose your sin . You would think it a horrible wickedness for any man to be so far in lust with another woman , as to wish his Wife dead , that he might have his fill of lust with that woman ; this were a horrible wickedness ; and yet this is in your hearts , to wish God had no Being , so that you might have your sin : especially those that be prophane ones , they , if they could have their wish , would desire there were no God at al. The Scripture saith , That the fool saith in his heart , that there is no God at all . That man or woman that could wish that there were no God at all , so he might have his lust ; and to wish God were not so holy , and did not hate sin so much as he doth , so he might have his lust ; this is a horrible wickedness . Oh that God would make thee fall down and think , Oh the horrible wickedness and abomination of my heart , that I should be set so far upon any base lust , as to wish that God were not God rather than I not be satisfied with my lust ; and yet this is in sin , I and in every sin , so far as it prevails in thy heart . Secondly , It must needs be thus , because it it is the nature of Contraries , to seek the destruction of one another , as it is the nature of fire to seek the destruction of water ; so of any thing contrary to another it is the Nature of it to seek the destruction of the contrary . But now you have heard there is nothing contrary to God ( to speak properly ) but only sin ; and if sin be the only contrary that God hath , then certainly sin doth seek the destruction of God , so much as it can : though it be true , a sinner can never do God hurt , nor cannot hinder Gods working , or Being at al : whatsoever become of this wretch , though he be destroyed , and perish to al Eternity , God will remain blessed for ever . But this is the Nature of sin , to seek the destruction of the Eternal God of glory . Oh charge your hearts with this ; do not stay till God come at the day of Judgment to charge you with this ; for many poor sinners that went on blind-fold all their daies , and never saw sin what it was , then comes God upon their death bed , and chargeth them with this , and then their hearts are full of horror . And so at the day of Judgment , when God comes to charge them with this , then they will be amazed , and will see the truth of this . Therfore , seeing God doth it now before the day of Judgment , do you now charge it upon your own hearts , that so you may be humbled . This is the Third Particular , It strikes at God. Fourthly , Sin wrongs God exceedingly . It doth that wrong unto God , that all the Angels in Heaven , and men in the world cannot make up again . Any one sin , take but the least sin that thou dost commit , I say it doth that wrong unto God , that all the Angels in Heaven , and Men in the World can never make up again : if all the Angels in Heaven , and Men in the world , should come and say , Lord God , this poor wretched Creature hath committed this sin this day , O Lord we are content to suffer ten thousand yeers torment in Hell , to satisfie for that wrong that is done to thee by this man or womans sin ; God would say , it cannot be done by all Men and Angels , they can never make up this wrong : and yet ( as I shall shew hereafter ) God wil have this wrong made up , or thou must perish Eternally . Many men plead thus , Who can challenge me and say , I have wronged them in al my life ; they think this enough : well , suppose thou hast lived so , that thou hast not wronged man , either in word or deed ; Oh but thou hast wronged God , the Living Eternal God can charge thee ( though man cannot ) that thou hast done him that wrong that all the Creatures in the world cannot make it good . It were a sad thing if a man had done that wrong to a Kingdom , that all the Blood in his Veins , and in ten thousand generations more could not make up again , he would be weary of his life . You have done that wrong to the God of Heaven , that all the Angels in Heaven , and Men in the World can never make up again . Well , to conclude , Though the things be hard , and sad to think on , God knows I treat in tender bowels and compassion to you : and I do not know that ever I spake to any people in the world with more compassion , and that in this particular : And know , though I speak of these things now , yet if God give liberty , I shall be as glad and willing to be large in shewing you the riches of the grace of the Gospel in Christ : and Gods mercy in Christ . And I hope your hearts will be as free and large in this , as I am in speaking of this . And if I were now treating never so much of the riches of Gods mercy in Christ , I could not do it with more Bowels of Compassion than I do this : but I do this that you may come to know your selves ; that you may come to know Christ ; that Christ may be precious in your thoughts : For the special end of Christs coming was , To take away sin , to deliver from sin ; therfore we must know sin , and charge our souls with sin , that Christ may be precious . Therefore if any soul shal go away and say , Wo to me what have I done ? yea then , such a soul is fit to hear of the Doctrine of grace and mercy in Christ , and that in due time ( if God give liberty ) may be declared to such a soul . But now for the present I beleeve this is a necessary point for you to know ; and this is that ( though some may perhaps rise against it ) that thousand thousands wil have cause to bless God for to all eternity when it is preached home upon their Consciences by the Spirit of the Lord which convinceth of the sinfulness of sin . CHAP. XI . How sin wrong God : 1 In his Attributes . 2 Relation of Father , Son , and Holy Ghost . 3 His Counsels . 4 In the End for which God hath done all he hath done . And First , Sin wrong Gods Attributes : 1 His All-sufficiency , shewd in two particulars . 2 It wrong his Omnipresence , and Omnisciency . 3 Sin wrong his Wisdom . 4 Wrong his Holiness . 5 Sin wrong God in setting mans will above Gods. 6 Sin wrong Gods Dominion . 7 Sin wrong Gods Justice . 8 Sin wrong God in his Truth . THis was that which we proposed in the third place ; but we shall handle it in this fourth place , that we may enlarge upon it . But how doth sin wrong God ? The wrong you do to God by sin , is such wrong , that if all the Angels in Heaven , and Men in the World , would be content to endure thousands of yeers of torment in Hell to make up that wrong , it could not be ; any one sin that you commit doth such wrong to God. How doth this appear ? To make it out , I shal shew unto you four things . 1 How sin doth wrong God in all his Attributes . 2 How it wrongs God in his Personal Relations , Father , Son , and Holy Ghost . 3 How it wrongs him in his Counsels , in that order he hath set in the World in all Creatures . 4 How it wrongs God in the very End for which he hath done all that he hath done , in the end of all his Works , even his Glory . First , Sin wrongs God in his Attributes : As thus , First , Sin doth hold forth this , That there is not a sufficiency of good in God , for the satisfying of a soul ; this language is apparant in every sin , and it holds this forth ; so far as sin doth appear , it holds this forth before all , and speaks this language , That there is not enough good in God , That is , the Blessed , Glorious , Al-sufficient Eternal , Unchangable good and Fountain of all good : yet sin makes this profession , That there is not enough good in God to satisfie this soul : or else why doth the soul depart from him in any sinful way , and go to the Creature for any good , if there be enough in God himself ? Now there is great wrong done to that blessed God , who is goodness it self ; for any Creature to hold this forth , That there is not sufficient good there , but that the Creature must be fain to seek for it elswhere out of God. So long as we seek comforts in the Creature in order to God , we seek for it in God , though in the Creature , if in order unto God : but when we come to seek for any good , any comfort in any way of sin ( as no sin can be committed , but there is this in it ) Though deliberately you do not say , that you think there is not comfort enough in God , but you will have it in this sinful way , you do not say so : but there is this in thy walking in the way of sin , God seeth this in the Nature of every sin . Would not a Father think it a wrong to him , or a Master think it a wrong , to have his Son , or his Servant , go and complain to his Neighbor and say , he hath not meat enough ? That wrong you would think your Child doth to you , in going to shark at your Neighbors door for meat ; this you do to God when you go to sin : As if you should say , notwithstanding there is so much said of the infinit goodness of God , and that infinite satisfaction in Him ; for my part I find not enough in Him , I must have it elswhere . This is a wrong to Gods Al-sufficiencie in this first regard . Secondly , A sinner , going in waies of sin , wrongs God thus ; he holds this forth , That there is more good to be had in a sinful lust , than there is to be had in all the glorie and excellencie in the infinite blessed God. This you will say is a wrong , if this can be made out that there is this evil in sin , holding this forth , That there is more good to be had in a base sinful lust , than in all the glorie in Heaven , and comfort in God. Certainly this is so , and God seeth it so ; and except God be satisfied for this sin in Christ , God will charge this upon thy soul another day , that hast been guilty of this great sin . And that I may cleer it to your Conscience , That in every evil way there is this : Thus it appears ; Because everie sinful way is a departing from God , and all that good in God : now this in the account of Reason may appear to the weakest capacity , That where there stands two goods propounded , and I depart from one , and chuse the other ; by my chusing , though I say nothing , when I chuse the one , when I cannot injoy both together ; I do thereby profess I account more good to be in that other I chuse , than in that former I parted from : Thus it is in the waies of Sin , God sets forth himself to the Soul , and shews his goodness and excellencie , as appeareth in all his glorious works ; and those that live under the Gospel , as appeareth in his word to them ; and God woes the Soul , My Son give me thy heart , and here I am willing to communicate my self to thee , and all that good in me to thy Soul ; if I have anie good , anie thing in that infinite Nature of mine , to comfort thy Soul , and make thee happie , here I am willing to let it out and communicate it to thee : Thus God professes to all the world , all the Children of men , to whom at least the Ministerie of the Gospel comes , if thy Soul will come in and close with him in that way he reveals to thee , he is readie to communicate that goodness in him to thy Soul to make thee blessed . But now anie man or woman in anie sinful way , though they do not say so , yet they profess by their practice this , That though there be such goodness in thee , yet here is such a sinful lust , I expect more goodness in this than in thy blessed Majestie : Certainly there is this in everie Sin , and God seeth it , and God will deal with a sinner according to this if he come to answer for his sin himself . For ( Brethren ) thus it stands , we cannot enjoy God and sinful waies both together ; so far as any decline to sinful waies , so far they venture the loss of God eternally , and all that good in God. It may be God may have mercie upon thee , and bring thee into Christ ; and Christ may satisfie God for that wrong thou didst to him , this is nothing to thee , but there is this evil in thee , there is not one sinful way that thou closest with , but thou venturest the loss of all that infinite good to be injoyed in the blessed God , in that sin : here is the evil of sin : And is not this a wrong to God ? what is God , if not better than a base lust ? The Devil himself is better than a base lust , that is , the Devil hath an Entitie in him , he is of God , though he be a Devil by sin , yet he is a being that is of God ; but sin hath no good , and therfore sin is worse than the Devil : It is that which makes the Devil so evil as he is , and yet thou in thy sinful way doest profess , thou accountest more good to be in sin than in all the good of God himself , as if sin were better than God himself : For thou venturest the loss of God that thou maiest have thy sinful way . Oh sinner ! stop in thy way , and consider what thou doest : and know all thy life long which thou hast lived , hath been nothing else but a continual profession before all the world by thy sinful life , That thou accountest more good in a lust , than all the good in the blessed God to be enjoyed to al Eternitie . II. Thou wrongest God in the way of thy sin thus , in his Omnipresence , and Omnisciency : to put them both together . 1 In that thou darest do that before the very face of God , that God infinitely hates : Is it not a wrong to any King , yea , to your selves though mean , for those that are your inferiors to do that before your face that you hate above all things in the world ? thus a Sinner doth , al the wayes of thy Sin are before the very face of God , and they are such things as God infinitely hates , yet thou darest do that before the face of God in some Sin , that thou darest not do before the meanest boy or girle in thy house . What a wrong is this to Gods Omnisciency and Omnipresence ! Nay , perhaps thou darest not do it before a Child of six years old , and yet darest do it before the face of the infinite blessed God , if a man should be afraid to do a thing before any Servant in his house , the very Scullion of the Kitchin , and yet when he comes before the King , doth it there ; were not this a wrong to his Majesty , that any dare be so bold before him ? 2 Again , Thou wrongest his Omnipresence in this , in that thou darest to cast that which is filthy before his presence , to cast Carrion , a dead Dog , before a Prince , is a wrong : men in sinful wayes do nothing but cast vomit and filth before the presence of a most holy ▪ God : thus thou wrongest God in his Omnipresence and Omnisciency . Thirdly , Thou wrongest God in his way of Wisdom , because in Sin thou professest Gods wayes are not wayes of Wisdom , but thou knowest better to provide for thy self , than in that way God hath set thee ; how doest thou cast folly on the waies of God , and settest thy shallow way and heart of thine before Gods , as if thou couldest provide for thy self and thy own good more wisely than God hath set thee in a way to do ; The Word of God and that revealed in the light of Nature , is nothing else but several beams of the infinite Wisdom of God for the guiding of manking unto happiness and glory ; the light of Nature helps somwhat , though it reach not far enough , yet I say , the light of Nature is made up of several beams of Gods Wisdom , but the light of the Word is made up of beams of Wisdom , a great deal more bright than the beams of Nature , now any Sinner that forsakes the waies of God , rejects these beams of Wisdom as if they were dark , and doth as if he should say , I know how better to provide by this way . Hence carnal men account the waies of God foolishness , and preaching of the Word foolishness , and the usual title that they give to those that walk more strict than others , is this , What fools they are , nothing but a company of fools that keep such a stir : And it is an ordinary thing in the world for carnal hearts to cast folly upon the waies of God ; and for themselves , they can sit at home and applaud themselves in their Wisdom , as if they go in a neerer way than others ; and why should they be such fools as others ? And it is usual for Parents that be carnal , to come to their Children and cast folly upon them when they look after the waies of God , some do it openly , but every sin doth cast folly upon God and his blessed way ; and in every sin thou settest thy wisdom above Gods Wisdom . Fourthly , In Sin thou doest cast dirt on the Holiness of God. Holiness is the brightness of of Gods glory , and in the waies of Sin thou castest dirt upon the face of Holiness it self : Gods Nature is pure , thy Sin is filthy and vile , and contrary to him , and doth what it can to darken the brightness of the infinite Holiness of God. Fifthly , Thou wrongest God in this , That thou settest up thy Will above the Will of God ; Gods Will is to be the rule of all the actions and waies of the Creature , but thou comest and settest up thy Will above Gods ; there is this hidious wickedness in every sin , at least in every wilful Sin when it comes into the will , then the will of man is set up above the will of the infinite and glorious God : do not you account your selves wronged when you will have your will , and a poor boy saith he will have it otherwise ? do not you account your selves wronged when he dares set his will before yours ? Oh consider this you that are wilful , you cannot bear to have your will crost , to have an inferior , or a Child set their will against yours , you are not able to bear it : Oh consider what you do when you set your will against the will of the infinite God : nay , above it in two regards . 1 Because when Gods will is one way , and yours another , you will rather have yours , than God shall have his . 2 Though God doth onlie will that which is right and good , and is content to have his will satisfied in nothing but in things good , you will have yours right or wrong , good or bad ; God will have his in onlie that which is righteous and good , if you were set upon your will in that which were good , it were another matter ; but in that you will have your will right or wrong , good or bad , as come to men in their passion , and reason with them , why this is not wel , yet say they , I wil ; and this carries it : what a proud Spirit is this that dares set up his will against Gods will ; good or bad , right or wrong I must have it , and this is in sin . Sixthly , Sin wrongs God in the Dominion and Power , and Soveraigntie of God , which with men is a verie tender thing , where there is Sovereigntie , there cannot be endured the least wrong . Men be mightie tender of Power and Sovereigntie ; sure if they be so , God may much more be tender of his , which is as the apple of his eye . Let me suggest one Consideration to you , which should make anie mans heart to bleed to consider how God is wronged in the world ; and that is this , You shall have poor men and servants , that dare not do anie thing to displease those that have power over them , if but a Master , or Landlord , or Justice of the Peace ( especially if it come higher ) Oh how they shake and tremble if they be displeased , and if anie thing go against their mind they dare not do it ; but there is not the basest fellow , the vilest wretch that lives , the poorest worm , but he dares venture to sin against God , blaspheme the Name of God , shakes at the word of a man of power , or a man but a little above him ; but he dares fill his mouth with Oaths even in the face of God himself , there he hath courage and valor , and he scorns to be afraid , what to fear an Oath ! he hath too brave a Spirit to be afraid of that : Oh horrible wrong to the infinite God! What is anie Superioritie in man so great that men dare not offend them , and yet the poorest Spirit that is , dares wrong and blaspheme the Name of God. Seventhly , There is a wrong to God in his Justice : Sin wrongs God in his infinite Justice . 1 In that it is not afraid of God ; God expects all Creatures should fear him because of his Justice . 2 Thou doest wrong to his Justice , in that by waies of Sin , thou doest as much as in thee lies even accuse the waies of God for unjust-waies , and not equal , but that your waies be more just and equal than Gods. Therefore God in Scripture reasons the Case with his People , What are not my waies equal , are not your waies unequal ? Ezek. 18. 29. Certainly there is this in sin , for if you account not your waies more equal , why chuse you them ? Eightly , You wrong God in his Truth : As if all Gods threatnings against the waies of Sin you walk in were nothing but a Tale and a Lie , as if all the Promises God hath made in his word of grace and mercy to poor Sinners that will come in and repent , they were all but a Lie : thus Sin wrongs God in his Truth , Hence it is that a Sinner is in a woful estate , because he hath thus wronged God ; he hath therefore all the Attributes of God pleading against him , yea , they are continuallie against thee . Therefore look to it , till your Sins be done away in Christ , and your Souls clensed in him , both night and day all the Attributes of God are pleading against thee for to require that wrong you have done to them may be righted upon thee . A man is in a sad condition if he have but divers thousands of men come to plead against him , and these cry out for Justice , justice , upon him ! but if a man have a whol Kingdom , and everie one comes and cries Justice ! Justice ! upon this man that hath wronged this Kingdom , this man is in a woful estate , but I speak of everie Sinner before God , if that thy sins be not done away in Christ , know it is not a whol Kingdom speaks against thee , but all the divine Attributes , al the Attributes of God be continuallie before the Lord , crying out against thee , Justice against this sin ; he hath wronged me saith one , and me saith another , and me saith another , and thus , and thus , and thus , and therefore thou art in an evil condition , and it is much that thou shouldest sleep quietlie when all Gods Attributes plead against thee , it is a hard case when the Devil pleads against a man , and but accuse him , and plead against him before God , but when all the Attributes of God plead against him ( as I might shew you more at large ) how woful is his condition . Object . But you will say , though all the other Attributes plead against me , yet I hope Mercy will plead for me Answ . But that pleads against thee too , for thou wrongest his Mercie also . Indeed there is no Attribute more wronged by Sinners ordinarily than the Mercy of God is . The Mercie of God , doest thou think that shall plead for thee ? That is wronged especiallie : Why ? Because there is no Attribute abused to be an Abettor to Sin , more than the Mercie of God is ; and it s abused and made to harden the hearts of men and women in Sin , no Attribute so much abused . The Justice of God thou thinkest that pleads against thee , but Mercie thou thinkest pleads for thee ; Justice is not so much wronged by Sin as Mercie is : The Justice of God is not made an Abettor of Sin : Now that is the greatest wrong that can be for Gods Mercie to be made a means to abet Sin , and to harden mens hearts in Sin. It is a great wrong to make use of any Creature to be serviceable to our Sin ; if a man make Meat , or Drink , or Cloathes , or anie Creature serviceable to his Lust , it is a wrong to that Creature and to God the Creator of that Creature that thou makest serviceable to thy lust : but if it be a wrong to the Creature , what is it to make the Mercie of God serviceable to your lusts ? and who is there almost but makes the mercy of God in some degree or other Serviceable to his lusts ? It is a horrible thing thus to abuse mercie : how doest thou think the mercie of God should plead for thee when thou doest it such infinite wrong ? when thou venturest upon sin because God is a merciful God. Thus you wrong the Attributes of God by sin . CHAP. XII . How sin wrongs God in his personal Relations . 1 The Father . 2 The Son. 3 The Spirit . SEcondly , Now for the Personal Relations of God ; Father , Son , and holy Ghost ; how they be wronged in way of sin . First , God the Father . Consider of these in those operations most proper , and especially attributed to them . As now , that attributed to the Father , is the work of Creation : now thou wrongest God the Father in this especial operation , In that thou abusest the gifts God hath given thee ; that Body and Soul God hath made , thou abusest it to Gods dishonor ; abusest his Creatures ; takest Gods own Creatures , and abusest them to his dishonor : yea , thy own Members that God made thee to honor him withal , thou takest them , and with his own weapons fightest against himself : not only fightest against him , but with his own weapons , faculties and gifts he hath given thee , thou fightest against him . Thus thou wrongest God the Father in his work of Creation . Secondly , Thou wrongest Christ in the Work of Redemption . 1 Because the least sin thou committest ( if ever it be pardoned ) it is that which stab'd Jesus Christ to the very heart : I say , thy sin was that which pierced Christ , and brought forth blood and water from him ; it was that which whipt Christ ; it was that which put Christ to death , that shed the blood of Christ , that crucified Christ . I may say to every sinner that expects to be saved by Christ , as Peter in the 2. Acts said to those Jews , Whom you have crucified , and the text saith , that then they were pricked to their hearts . Certain it is , thou sinner ( man or woman , whosoever thou art ) that dost expect to have part in the blood of Christ , Thy sin crucified Christ , made Christ cry out upon the Cross , My God , my God , why hast thou forsaken me ? What dost thou think of thy sins now ? And if thou be such an one as hath never been affected with the Blood of Christ that was shed for thy sins , then thou wrongest the Blood of Christ more , for then thou dost trample the Blood of the everlasting Covenant under thy feet , and accountest it a common thing . Most men and women be such that live under the light of the Gospel , that like Swine trample the very blood of Christ under their feet , and make nothing of the Blood of Christ , go to the Sacrament hand over head unpreparedly , and so come to be guilty of the Body and Blood of Christ . Certainly these be not strains of wit above the truth and reality of things ; there is a reality in it , that thy soul is charged from God this day of wronging Christ the second Person . Thirdly , Thou wrongest the Spirit of God , in defacing of the work of Sanctification ( what in thee lies ) in opposing the work of Gods Spirit in thy soul , in resisting the motions of Gods Spirit . Who is there but is guilty of resisting the motions of the Holy Ghost ? Who is there but at some time or other when they have been at the Word , but they have had some stirrings of the Spirit of God within them , when they have heard such and such truths of God ? But they have gone to company , and laughed it away , drunk , and played it away talked it away . What a wrong is this to the Holy Ghost ? thou wrongest the Holy Ghost by defiling thy Body , which should be the Temple of the Holy Ghost . CHAP. XIII . Sin wrong the Counsels of God in setting that Order in the World that he hath set . THirdly , Thou wrongest the Counsels of God in setting that order in the world which he hath set . To understand it know this , God in his Eternal Counsel hath set a due order in all his Creatures , they walk in an orderly way to fetch about that end that he himself did intend . As a Workman that makes a curious work , puts everie wheel and piece in a right frame , and due order , that so by that order his Art hath placed in the work , the work may attain unto that end he made it for : So God hath done , he hath made all things by weight and measure in due order . God made all things good , very good , and all that one Creature might be serviceable to another ; as one wheel to a curious Watch is serviceable to another , and all to bring about the end of the Workman ; so God in his eternal Will and Counsel hath set all things in that proportion and order that he may fetch about his own end . But sin is the thing , and the only thing that break the order of God in the world , and strikes at Gods Work to break it al to pieces what lies in the sinner . If we should suppose that all the cunning Artificers in the whol Nation , nay in all the world , should joyn together to make a curious work in a curious frame , perhaps they have been seven years in making of it , and at length bring it to perfection , and things be made in that order and exactness , that it is to admiration , so that this work is worth more than can be imagined , because of the curious art and order in this work : But suppose now , one should come , and ( through ignorance , much more if knowinglie ) give it a blow and strike it al to pieces ; what a mischievous thing were this ? Certainlie there is this in sin , for there is infinite depth of Counsel and Wisdom of God in setting all things in frame , that one thing should be serviceable to another ; and at length all should come to be for Gods glorie . Now there is no Creature can break the order God hath made but Men and Angels , none but those Creatures that are capable of Sin. And certainlie Sin doth not onlie aim to break Gods order , but doth it actuallie ; Sin brings disorder , and doth break the order God hath set : Onlie God by his mightie Power knows how to bring Sin it self to that , that he will have his glorie from it , to take occasion at least by it to bring things into their right order again . But were it not that God were of infinite Wisdom and Power , Sin would break all that curious work God hath made , and bring it all to confusion . Now we know Art and Wisdom ads to anie thing ; as suppose some curious Building were all beaten too pieces and Rubbish , there were no Material less in the Rubbish than in the Building , only the art of the workman , the art and the order that makes the Beautie of the work , and the difference in Excellencie from a heap of Rubbish . So it is the Order God hath set in the World that makes the Beautie of Gods Work , and Sin doth do all it can to make all the Work of God to be a heap of Rubbish , a meer Confusion . Indeed when there is such a curious piece of work of a workman broke all in pieces on a sudden , if he had so much skill and power instantly to put it in frame again , his art would exceedingly be admired and wondered at . Thus it is with God ; Certainly were it not for Gods infinite Wisdom and Power , wherby he can bring all in Order again , sin would bring all to Rubbish ; and know thou hast a hand in this that hast a hand in Sin. CHAP. XIV . Sin wrong God in the End for which he hath made all things . FOurthly , Sin wrongs God in the End for which he hath made all things , which is his own Glory . Now we know that of all things a man cannot endure to be wronged in his End , when he hath an End to such & such a thing , and aims to bring such and such a thing to pass , though he should be frustrated in regard of some means , this troubles him not , but when he comes to lose his End , this troubles him exceedingly . Thus it is with a sinner , he sets himself against God to do what lies in him that God should lose his End of all that ever he hath done : and if so be God were not Almightie to over power things , certainly sin would quite frustrate God of his End of his Works , for which he did make all things , to wit , his Glory . Now a sinner doth what he can to darken the glory of God , doth in effect stand up and say , if I can help it , God shall have no glory in the world . I say , you that walk on in waies of sin , this you are charged with in the name of God this day , that you are guiltie of this , you have in effect stood up , and as it were said , If I can help it God shall have no glory in the world : and yet it was for his glory that God made all things . Truly Brethren , it cannot but be a soul-piercing Consideration for any stout stubborn sinner in the world for to have this one thought ( take it with you , and work it upon your hearts , see what it will do ) to think thus , Had I never been born , God had never been so much dishonored : this one thought hath a mightie power to pierce the stoutest hearted sinner in the world . Oh! is not God infinitely worthy of all glory and honor in the world ? hath he not made all Creatures for his glory ? and if I had never been born , and never had had a being , God should never have been so dishonored , he would have had more glorie if I had never been . If God had made me a Dog or a Toad , a Snake or a Serpent , God should have had more glory than by making me a Man. True , God will bring about his glory , and have more glory from thee another way , than if thou hadst been made a Dog or a Toad ; but no thanks to thee , thou dost what thou canst in way of sin to hinder his glory , Gods Almightie Power brings this to pass . But if thou goest on in waies of sin , it may be said of thee , that if thou hadest been made a Dog or Toad , God would have had more glory in the world than now he hath in making thee a Man : yea , thou art so far from bringing God glory that thou dishonor'st God as much as in thee lies . And this , if it lies upon the heart as it should is a sad Consideration to humble the proudest heart in the world ; to think that thou livest , and God hath no glory by thee , though this be the End for which God made the world . Think thus , suppose God should have no more glorie by all the world , than by me , to what end were the world made ? Suppose one that lives in a meer Atheistical way , and takes no notice of the Majestie and Glorie of God , but lives only to eat and drink , and play and swear , and the like ; now if his conscience tell him this hath been his way , I speak to such a one in these words , suppose God had never had more glory from any Creature than from thee ? to what purpose had the world been made ? For God that hath wrought so wonderfully and gloriously in raising such a glorious Edifice and Frame , certainly it was , that he might have some glory from what he hath done . No man works any thing but for some end , and Wisdom directs every man that his end be worth his Labor , that , that which he aims at shall be worth all his work . Now God had some end therefore in making thee , and he must needs have some excellent end ; but now , what do I think in my conscience was the End of God in making of the World and me ? what was it for no other end but that men and women might live and eat and drink , and lye , and swear , and commit such wickedness ? was this Gods end ? I put it to your conscience every sinful man or woman ; think how hast thou lived ? what hast thou done in all thy life ? look back to thy former life , and think how hast thou spent it ? I have gotten money , and what to do ? is it only to eat and drink , and the like ? and thou hast lived in a Course of Nature thy Conscience tells thee thus , now I put this to thee , Doest thou think in thy conscience this is the end thou livest in the world for ? Did God ( when from all Eternity he intended to make such a Creature as thou art , to live in such a time in such a place , and preserved thee all this while from such dangers at Sea , or at Land ) I say , did God aim at no other end but this that thou shouldest live to do thus ? Certainly thy Conscience will condemn thee if thou hast but a heart for to think of it . Thou wert upon thy sick bed , and then thou cryedst to God to spare thee ; well , thou didest escape , now I put this to thee , Dost thou think God spared thee , and gave thee thy life , to live to no other end but this ? dost thou think this was the only end ? Take heed thou dost not go on in waies of crossing God in his end , for God will have his end one way or other . If a man have been at a great deal of cost to deliver another man from misery , redeemed him from Captivitie , and when he hath brought him home , he rails at him that did this for him , and doth him all the mischief he can : And in any mans account he is exceedingly wronged that hath done thus and thus for one that is thereby as it were his Creature , and yet he live and do thus and thus wrong and abuse him . Certainly then , God is wronged when he hath given thee a Body , delivered thee from such and such dangers , and thou livest to no other end but to satisfie thy lust ; thou exceedingly wrongest God. This is so cleer , that a man would wonder where mens consciences are , that they live quietly , and that their consciences flies not in their faces continually . Certainly , when God shall enlighten the Conscience , and bring these things with power to their Souls , then Sinners will stand amazed and wonder they saw not this before : These things be so clear , that its a wonder I was so blind , that I had not eyes to see these before , and yet who laies these things to heart ? And thus we have done with this First thing in the Explanation , the wrong Sin doth to God in his Nature , working against , and striking at God , and in his Relations , &c. Now there are , I confess , those things I most aimed at in this work behind , therefore I will wind up in a word or two , in some Corollaries , and Consequences , to be drawn from hence : Only thus much , when I have told you Sin is a greater evil than Affliction ; yea , a greater evil than all the torments of Hell , as I said in the beginning . Then you may see by what I have said , how this Truth results out of these Consequences , because it wrongs God , and God is so infinitely good . If anie man be afflicted , or perish in Hell eternally , it is but the good of a Creature , and the comfort of a Creature crossed in this , but in Sin there is the crossing of the good of an infinite God , and of his glory ; and there is more good in Gods glory , than in all the Peace and Comfort of all Creatures in the world : and if so , then certainly there must be more evil in Sin that is cross to Gods glory , than in all pains and torments that are but only cross to the Peace and Comforts that are in the Creature : I say , Hence followeth these Corollaries . CHAP. XV. The First Corollarie . ] It appears by this , That but few men know what they do when they Sin against GOD. FIRST from this , Certainly it doth evidently appear that there are but few men that know what they do in sinning against God , nor have not known all this while . It was the Complaint of the Prophet Jeremiah , No man saith , What have I done ? Certainly men in waies of sin never say , Oh Lord , what have I done ? Give me but that man or woman that have gone on in waies of sin , that have imagined they have wronged God so much ; that they have done so much against the infinite eternal glorious God. They think indeed they have done amiss , what they should not do ; but it is another manner of matter , it is not only doing what you should not do , but it is a wrong to the infinite glorious God , and therefore certainly it appears but few men know God , or know Sin ; neither know what that God is with whom they have to deal ; neither know what sin is , and how it makes against that God with whom they have to deal ; if men did only know God , it were enough to keep them from sin . And there is a notable place in the 1 John 2. He that saith I know him and keepeth not his Commandements is a liar , and the truth is not in him . If there be any man in the Congregation that saith he knows God , and keepeth not his Commandements , he lies saith the Holy Ghost . What , doest thou know God , man or woman ? Sinner , Man or woman doest thou know God , that infinite glorious eternal God , with whom thou hast to do ? and not to keep his Commandements , but goest on in waies of sin ? Certainly thou art a Liar . It may be many of you are apt to say , We know God , what need we have so much of God Preached ? If you say you know God and keep not his Commandements , you are a Liar . But now joyn these together , To know what a glorious God this is , and how sin works against this God. Some knows somwhat of Gods Attributes , and can discourse of him , yet perhaps never knew before how sin made against this God , this is that people fail in ; certainly both together hath not been known by most people . I remember a Speech I have read of a German Divine upon his sick Bed ; he cryes out thus , In this Disease I have learned what Sin is , and how great the Majestie of God is : These together . We cannot know what sin is , except we know how great the Majesty of God is ; put these together , and these Two together , will make men understand that they did never consider of before , what their lives are , and how people go on in a resolute , inconsiderate way , and know not what they do , and what God is . Therefore we may pray as Christ in another case , Father forgive them they know not what they do : poor Creatures they know not what they do ; they never imagined what the greatness of the glory of God is . CHAP. XVI . The Second Corollarie . ] The Necessity of our Mediators being God and Man. SEcondly , Hence appeareth , The Necessity that our Mediator between God and us , must be God as well as Man : great is the mysterie of godliness that God is manifest in the flesh . Well , but what is the reason of this Mysterie of godliness ? How comes it to pass that there is a necessity of such a mysterie of godliness for saving of poor Souls ? That God must be manifested in the flesh ? That God must be Man ? That all the Angels in Heaven , and men in the World , could not be a Mediator between God and us , but our Mediator must be truly and verily God as wel as man ? What is the reason of this ? That that I have been speaking of gives a full reason of it , our sins have so wronged God , hath been so much against God , that it is only God can make up the wrong , onlie such a Mediator as Christ that is both God and Man , that can make it up . I suppose most of you know so far in your Catechism , That Christ is God and Man ; but suppose I should put this Question to you , you say Christ is God and Man ; but give me a sound Reason , Why it is necessary that Christ must be God and Man ? Why cannot man be saved by any Savior but such a one as must be verily and truly God and man ? I suppose you will give a sound substantial Reason , and say , God Appointed and hath Ordained it should be so : but though it be Gods will , and God hath ordained it , yet there is another Reason , and this it is ; You may say ( when you hear Christ was God and Man that mighty Savior ) here is the Reason of all that , Because sin doth so wrong and strike at God , and oppose God , that of necessity whosoever comes to be a Mediator between God and us , must be God as well as man. Therefore the Scripture saith of Christ , his Name shall be called Wonderful , Counsellor , the mighty God. Isa . 9. 6. Christ is the mighty God , and the mighty God in the work of Reconciliation , in reconciling God and us together , then he shews himself mighty . Because if all the world had undertaken to meditate between God and us , such is the breach between God and us , that all the men in the world could have done no more than if so be you had gone and put a picec of paper to a mighty flame , as if one had a mighty flame coming upon him , and he puts a piece of paper to keep it off ; we know that will quickly burn it ; he must put some Brass or Iron . So that wrong is done to God by the sin of man , That if all the men in world , all the Created Powers in Heaven and Earth , had come to have stood between God and us , to have satisfied God for that wrong sin did to him , it had been but just like a piece of brown paper against a mighty flame . But whosoever comes to stand between God and us , must be one infinite , as well as that Person is infinite against whom we have offended , and that is Christ the Mediator , the mighty God , God and Man. Oh know the Mediator by which you must be saved must be very God ; and the Reason is , Because sin hath done such infinite wrong to God. CHAP. XVII . The Third Corollarie . ] That but few are humbled as they should for Sin. 1 It will not be deep enough except it be for Sin as it s against God. 2. It will not Sanctifie the Name of God. 3 It will not be lasting . 4 Else it will never make a divorce between Sin and the Soul. THirdly , That which follows hence , That Sin is so much against God as hath been shewed , We see that there are but very few that are humbled for sin aright : It will follow from hence , I shall make it out from the Point , That if Sin be of this nature so much against God as you have heard , certainly there are few people in the world are humbled for sin aright . There are many people that are troubled for sin , and will cry out of their sin , are struken with many feares and terrors for sin , and yet never humbled for sin aright , and it is clear from that you have heard out of this Point . Why ? Because that Humiliation for sin that is aright , it must needs be an humiliation for it as it is the greatest evil of all ; and it is the greatest evil as it is against God himself . Now the humiliation of most in the world it is not so much for this , because sin is so much against God , because it opposeth God , strikes at God , and wrongs God so much : This is not the thing that doth usually take the hearts of men and women ▪ in their trouble for sin ; but for the fear of the wrath of God , and of Hell , and an accusing Conscience that doth flash the very fire of Hell in their faces ; this troubles them . And well were it for many that they were but troubled so far ; true , this trouble is that which God doth many times bless , and there is great use of it , but this is not all ; no nor the chief trouble of the Soul for sin . These fears and horrors ( I say ) are not the chief ; the chief of all is the humiliation of the soul for sin , as it is against God ; then is the heart humbled aright for sin , when it apprehends how by sin the soul hath been against the infinite glorious first-Being of all things . All other humiliations in the world is not sufficient without this . For , 1 It is not deep enough , there can be no humiliation deep enough , except the soul be humbled for sin , as it hath sinned against God : yea , though the heart be so burdened with fears and horrors as to be sunk down into despair , yet I do not call that a depth of humiliation , it is not from the depth of humiliation that the soul despairs , for certainly ( consider what I say Brethren ) there is a mistake in this , to think that those that despair are humbled too much : no , despair is for want of humiliation , for despair and pride may stand both together ; for the Devil is proud ; you will say as proud as Lucifer ; The Devils despair , they be the most despairing Creatures in the world , and yet the most proud Creatures in the world ; therefore despair doth not come from the depth of humiliation , but rather from the want of humiliation . Certainly the hearts of men and women in despair fly against God , many times flies most desperately and proudly against God : in despair therefore the heart is not humbled enough when it hath only terrors and fears , except it be humbled for sin when it seeth it against the Majestie of God as here hath been opened to you : nothing doth cast down the soul so low in true humiliation as the sight of sin against God. Oh what have I done against God ? what hath my life been against that infinite , glorious , eternal first-Being of all things ? When the soul comes to see that effectually , then it falls down , and falls down low too . Certainly Brethren , the heart is never humbled throughly till it come to feel the burden of sin to be heaviest there where it is heaviest ; mark , I say , till the heart feel the burden of sin to be heaviest where it is heaviest , it is not brought low enough : but the burden of sin it is heaviest as it is against God , rather than as it is against the good of the Creature ; that though it be a wonderful burden , yea ( if God put not under his hand ) an intollerable burden if the Conscience only apprehend sin as against the good of the Creature ; but the apprehension of sin as against God is a great deal more , it doth shew the burden of sin , and make the burden of sin to be far more weighty than the other can possibly be . 2 The Apprehensions of sin any other way but this , it doth not so sanctifie the Name of God as this doth . When the soul shall be cast down before the Lord for sin , as it is against himself , as it is against his glory , as it hath wronged him ; I say , that this doth sanctifie the Name of God a great deal more than any other humiliation doth : for other humiliation , other trouble for sin ( for I will rather call it trouble for sin than humiliation ) if this be not in it , there may appear in it much self-love , and a forced perplexitie of spirit : But now the Name of God is not sanctified so as when the heart shall fall down and be humbled because that God hath been wronged , his Attributes wronged , because he hath been opposed in his glory . Now this humiliation doth especially lift up the Name of God , and sanctifie the Name of God. 3 Take any other humiliation , and it is not such an abiding humiliation as this is ; this humiliation for sin will more abide upon the Spirit than any other doth , many are troubled for sin , have a great deal of horror and perplexity of Spirit in some fits , in some moods , at some times ; but this their trouble is but for a flash , and it goes away , vanisheth and comes to nothing : when trouble is only from the apprehension of danger and miserie in it felf , I say it usually vanisheth and comes to nothing ; why ? Because when there comes but any thing to make you to think that this danger may be in any degree over , or that things are not so bad as I was afraid , now the trouble presently vanisheth upon that . In times of sickness , the soul apprehends it self in danger of perishing , I am now going , I see my self at the brink of the Pit ; now the soul is troubled for sin , but when the danger appeareth to be a little over , the trouble for sin ceaseth . But when the soul is troubled for sin as against God , this trouble cannot but abide , though afflictions be gone , yet my trouble abide . What 's the reason many people upon their sick beds be so troubled for sin ( as they think ) and cry out , Oh! if God ever restore them , they will never do as they have done , and yet as soon as they are well they fall to their sin again : here is the reason , Because only their danger troubled them . But now let the soul be kindly humbled for sin as against God , Oh I have wronged God that infinite Deitie , that infinite glorious First Being of all things ; let such an one be in sickness or in health , whatsoever condition such an one is in , the trouble abides upon the spirit , yea Brethren it abides upon the spirit even then when the soul hath hope sin shal be pardoned , yea when the soul knows certainly sin shal be pardoned , yet will the humiliation abide upon the heart of such a man or woman There 's a great mistake in the world in the matter of trouble for sin ; they think Repentance or mourning for sin , is but one act , that if once they have been troubled for sin , they need never be troubled any more It is a dangerous mistake , for we are to know , true sorrow for sin , true repentance , is a continual act that must abide all our lives : and it is not only at that time when we are afraid that God will not pardon our sins , when we be afraid we shall be damned for our sins , but when we come to hope that God will , yea when we come to know that God hath pardoned our sins , yet then it will abide , only working in another manner , and it must needs be so if the heart be humbled for sin thus against God , for suppose God come in and graciously tell the soul , though thou hast wronged me , yet through the Mediation of my Son , I will forgive thee ; will this quiet the soul so as it will be no more troubled and sorrie for sin ? No. Now the sorrow comes in another way : And is this the God I have wronged , the gracious merciful God I have wronged , that notwithstanding all the wrong I have done him , that when he had my soul at an advantage , and might justly have sent me down to the nethermost Hell , and will he yet pardon though no goodness in me ? and yet will he have such thoughts of mercy , as to send his own Son to make up that wrong , and satisfie for the evil I have done ? Oh now the heart bleed afresh upon this , and mourns more than ever it did before . Many can say of this , that after they have apprehended their sin to be pardoned , then their souls have mourned and melted more than ever they did before in the apprehension of horror and fear of Gods wrath ; and all upon this , because they did not see sin to be an evil only as it brings danger of punishment , but they did see the evil of sin as against a God , as I have wronged God , stroke at the infinite glorious first-Being of all things ; and this will abide upon the heart : therefore this is another manner of trouble for sin than the other ; and because this trouble for sin is so effectual , and so good , therefore it is that I have endeavored the more to open unto you how sin is against God : Therefore when I come to the other to shew how it is against our selves , I shal be but brief in that because I know that this is the Principal . 4 The trouble for sin if it be apprehended evil any other way but this ( or if this be not chief ) cannot be so good , because there is no trouble for sin but this that ever will make a devorce between sin and the soul ; all other trouble will not do it unless this come in . And indeed it is to admiration to consider how strong the union between sin and the soul is , and how hard to make the devorce ; that take a man or a woman that apprehends never so much the wrath of God against sin ; take a man that lies as it were scalding in Gods wrath , his conscience burning and bringing even Hell to him , that he cries , and roars , in the anguish of his soul for sin ; one would think certainly this man will never have to do more with sin , that is in this horror and anguish , and trouble for sin , certainly he will never keep company , be drunk , be unclean , or cozen any more : But this may be to the admiration of Men and Angels , to see how men and womens hearts are set upon sin , that notwithstanding al that anguish and horror , that they have many times for it , yet they will to it again , and that as greedily as ever ; yea , and somtimes more greedily : for if once a man ( consider I beseech you what I say ) hath overcome the trouble of conscience for Sin , and fallen to it again , he will then be more greedy ; he will slight conscience then , and scorn at conscience then , and make nothing of it if once he have out stood conscience . As an unruly horse , if he have but once cast his Rider , then let him come on his back he cares not for him , he contemns him , he will quickly throw him off again : So when the stubborn unruly lusts of a mans heart have once cast off conscience , that a man or woman have been once under terrors of conscience for sin , and yet fall to it again , such a mans condition is very lamentable ; I● say not wholly desperate , I dare not say so , for Gods thoughts are higher than ours as high as the Heaven is above the Earth : but this mans condition is very lamentable : there is this strength in sin in the soul , that all the terrors in the world will not breed a devorce between sin and the soul . But when once the soul can come to say with David , Against thee , against thee only have I sinned ; in my Sins I have gone against that God who is so infinitely above all praise and glorie : This is the humiliation ; if any thing make a devorce between Sin and the Soul this will do it . This is the third Corollarie , That therefore there be verie few humbled for Sin aright , because not thus humbled . CHAP. XVIII . The Fourth Corollarie . ] Admire the Patience of God in seeing so much Sin in the World , and yet bear it . FOurthly , If this be so , that sin is so much against God , doth so much wrong God , Hence then we have all cause to stand and admire at the infinite patience of the great God that shall behold so much sin in the world from such poor wretched vile Creatures , and yet shall bear it : 'T is true , those that do not know how sin doth make against God , strikes at him , and wrongs him ; they are not so much taken with the patience of God , and with the long suffering of God : But now that man or woman that comes to know how sin wrongs God , and comes to understand this , such a one cannot but to amazment stand and wonder at Gods infinite patience ; that such a great God who seeth himself so struck at , fought against , opposed , and wronged by such wretched Creatures , that yet he doth forbear crushing them too pieces presently . I beseech you Brethren consider , do but take along with you what I have said about Sin , how it is against God , and then consider , how all sins that are committed , God is present at it , stands and looks upon it . Do but think somtimes with your selves , when you are among a great concourse of people , among a company of prophane wretched people , as in Markets , Fairs , Taverns , Inns , and Ale-houses , how is Gods Name blasphemed there ? What daring of the blessed God ? what scorning and contemning of his Word and Sacraments and Ordinances ? well , and now carry along that thought , how God is wronged in all these , struck at in all this , and what an infinite God this is ; and then think how God stands by them , heareth every Oath , seeth every filthy act of Uncleanness , seeth every Drunkard , and yet when the least word of his mouth were enough to sink them to the bottomless-pit ; yet God is patient the first , second , and third time ; yea , a hundred times : Perhaps thou hast been a Blasphemer twenty years ; forty years a Swearer : and when thou comest in company , Oh the wicked Oaths that come from thee ! and hidious Uncleanness , and abominable wickedness ! and yet God stands by , and looks upon the Swearer , and is patient all the while . Certainly Brethren , there is no man in all the world that is wronged as God is , and yet man is not able to bear wrong from his equal if he have power in his hand to prevent it . What! Shall he wrong me ? I will make him know what it is to wrong me . You cannot bear any wrong from your fellow Creature ; Oh consider what wrong God hath born from you and others , stand and admire at the infinite patience and long-suffering of the Lord ! Truly Brethren , when any mans Conscience comes to be inlightened and awakened , then the greatest wonder in the world to such a Conscience is the Patience and long-suffering of God. Oh! that God should be so patient and long-suffering unto me all this time of my life that I am out of Hell , he stands and wonders that he is out of Hell , and wonders at others , that others should not be affected with the patience of God. Certainly brethren , that wrong is done unto God by sin , as that if any one man that had all the patience of all the men and women in the world , put into his heart ; all the patience and meekness that ever was in all the Saints , since the beginning of the world , if it were all distilled into the heart of one man or woman , and suppose that this man or woman were but wronged as God is , it were impossible but that that man or woman should break forth with revenge against those wrongs done to him or her ; it were impossible for such an one to bear , so far as he can see himself able ( I mean ) to right himself , so far he could not bear the wrongs done to him : But now God shews himself here to be infinite in patience and long-suffering , as well as infinite in any other Attribute of his . Brethren it wil be an especial part of the glory of the great day of Judgment , that when all the wrong that ever was done to God from the beginning of the world by sinners , shal then be opened at the day of Judgment : Alas , we see but little wrong done to God now ; we look upon notorious wretches and think they wrong God ; now we see but little , but at the day of Judgment , then all the secret villanies and wickedness that ever was committed in secret places , since the beginning of the world , in all places of the world ; then shal it all appear : And then how will it appear to Men and Angels how God was wronged by his Creature ? and then there will be the patience of God seen that he should be so patient so many thousand years together , notwithstanding there was so much wrong done to God and never discovered to man , but God sees it all this whil●… this will be a great part of the glorie of the day or Judgment . If our hearts were e●…ed we would begin now to give God the glorie of 〈◊〉 Patience which we shall see at that day . CHAP. XIX . A Fifth Corollarie . ] Hencesie a way to break your hearts for Sin. And also to keep you from Temptation . FIfthly , A fifth Corallarie . Hence is this , If Sin be so much against God as you have heard , then here you may find a means and way both how to break your hearts for sin , and how to keep your selves against temptation for the time to come : I put them both together for brevitie . This is the strongest way and means I can shew you to break your hearts . Would you fain break your hearts for sin ? Oh saith some , what a hard heart have I ? Many put up papers complaining of the hardness of their hearts , and desire the Minister and Congregation to seek God to break their hearts : well , Would you fain have broken hearts ? have your hearts troubled in such a manner as you may give glorie to God ? This is the way . There is two waies to humble the heart for sin , There is looking upward unto God , and seeing whom it is thou hast sinned against : And looking downward to thine own miserie , and what thou hast deserved by sin . Now many altogether pore downward , and look nothing but downward to sin , and what is the desert , and punishment , and miserie ; but their hearts though they be troubled and vexed , yet they are not kindly broken ( as I shewed before ) but now if you would have your hearts kindly broken for sin ( for this is one use of Direction , that we may get our hearts broken for sin ) look upwards and behold him whom you have pierced : That is , behold , 1 God in his infinite Glorie , and what an infinite blessed Being God is , and how worthy of all the honor the Creature can give : set this before your Eyes in a fixed and setled way . 2 Look upon God , in all the relations God hath to you , as your Creator from whom you had your being ; as he that preserves your being everie moment ; look upon him as your Lord , infinitlie above you , at whose mercie you wholly lie : Thus view God , and see him in his glorie , and the relations he hath to you ; and thus by beholding God in such a manner is an especial way to work stronglie upon the heart . For hereby I come to see , as it were , the present evil of Sin ; the other is but onlie a sight of the evil of Sin to come ; as when a man or woman looks upon Sin as bringing Hell , that is but onlie to look upon that evil of Sin that is to come hereafter . But we know that present things do most affect ; as now any good thing , if it be to come , it doth not take the heart so much as a present good . As when the soul makes the good of the Promises to be present , then they affect the soul ; but if the soul look upon them as to come , they do not so much affect : So if the evil of Sin be look't upon as bringing Hell and miserie , this is looked upon as to come hereafter , so that it may be avoided ; but if I look upon Sin as against God , then I look upon Sin as a present evil upon me , that flows from the very nature of sin , and cannot be avoided , and this evil is even now upon me , and doth as immediatly flow from the Nature of Sin , as light doth from the Sun it self : And now looking thus upon Sin , is a mightie means to break the heart . And then for avoiding sin for the time to come ; when Temptation come , you say it is strong , and overcomes me : Now would you avoid Sin for the time to come in temptations ? then do as we reade of Joseph ; you know how he beat off the strength of the temptation , and when he might have done the evil in secret ; see what prevails with him , Oh how shall I do this great wickedness and sin against God ? not , How shal I do this great wickedness , and bring danger and miserie upon me ? but , How shall I do this and sin against God ? So if you can have your Eye upon sin , and remember what especial things you have heard of the evil of Sin , and when temptations come , you can say , how shall I do this , and sin against God ? Oh remember this you Servants that have opportunitie in secret to do evil . Josepth was a Servant , and yet this kept off that temptation from him , when he was a yong man , that is the honor of Joseph , a yong man and a Servant , when the temptation comes , Oh this breaks his heart , How shall I do this and sin against God ? So you yong ones and Servants go away with this lesson , when any temptations to sin comes , think , Oh! I have heard in such a Point , and out of such a Text , how Sin makes against God , strikes at him , wrongs him , How shall I do this and sin against God ? impossible , unreasonable it should be done upon any terms . Set but this one Argument against the most powerful temptation , and certainlie it wil prevail . Psal . 97. 10. Ye that love the Lord hate evil : What! do ye hear how sin is against God , strikes at God! that it is evil , not onlie against you , and indangers you , but strikes at God. Oh all you that love God , hate sin ; let your hearts be set against sin , because so much against God. Oh Brethren , there be many people do indeed avoid sin , but it is upon poor low grounds , very low and mean be the grounds of many people upon which they avoid sin : There be many , Oh they will not do such and such evils , they will resist a temptation to such and such a sin , why ? mark the ground , according as the grounds of men and women are , upon which they do , or stay from doing of a thing ; so judg of your hearts ; if the grounds be high and raised , then their spirits are high and raised ; if their grounds be but low and mean , then their spirits be low and mean : As thus , many abstain from such and such sins , why ? Oh if I do it , it will be known , and I shall be made ashamed , therfore I will not do it : It is good to resist Sin upon any terms , but if this be the chief cause , it is a poor low base thing , and argues a great deal of lowness in the heart , to resist sin upon this , Oh if I do this , I shall be known , and incur the displeasure of my Father , or Master , or such a dear Friend ; it may incur punishment , or it may be I shall be turned out of the Family , and such like Arguments . I say it is true , it is good to bring in all the Arguments we can to oppose sin withal , but when these be the chief things , when these be the only Grounds , that keeps thee from such wickedness that thy heart is set upon ; and thou wouldest be glad to tamper withal : couldest thou be sure it should not be known , and thou shouldest not be brought to shame for it , and have the displeasure of such a friend , thou couldest find in thy heart to be medling with it ; Couldest thou ? Oh! know thou hast a base heart that hast no other grounds to keep thee from Sin withal . Whereas know if thou be a Christian indeed , and that God hath aright made known sin to thee , thou wouldest rise higher , Oh I am to deal with God , an infinite glorious first-Being , and if it be sin only that strikes at this infinite glorious eternal first-Being of all things , Then I will avoid sin whatsoever become of me ; yea , whatsoever I suffer I will not have to do with it : this is a raised Spirit ; this heart is like to stand out against sin : Alas ! those poor low grounds upon which many resist sin ; though they may stand out against sin a little , against a weak temptation , yet if there come a strong temptation , will quickly break through the hedg : Al those poor low grounds and Arguments , temptation will quickly break through them . But when the heart is raised to oppose sin , upon such high grounds as this is , Certainly this notes a true raised heart by God , and such an one is like to stand out against temptations , in another manner than others do . And truly when the heart is possessed with this thought , it cannot perhaps parley and reason with the temptation as others can ; yea , this one principle of sinning against God , will so fill the heart of a man or woman , that though it doth not stand reasoning and answering every thing , yet it will even burst out , either in tears , and fal a lamenting that it should be pestered with temptation ; or burst out into Resolution against it . I remember an excellent Story reported in the Book of Martyrs , you may find it in King Edwards life ; that yong Prince , that died at some fifteen years of age , in his time , there were two Bishops ( otherwise good , and proved Martyrs , and yet you may see what the best of them were in those times ) they came to perswade the King to yeild to a Tolleration of the Mass , and it was but for his Sister neither , not for the whole Kingdom , but meerly for his own Sister , to yeild to a Tolleration of it in her Chappel , he stood out against it though yong , thought it a dishonor to God ; well , they plead and Reason with him , telling him it was best in State Policy , and other grounds they use to perswade a Tolleration of Popery , ( thus you see what kind of men these in these waies are , and if you do not know , yet you are like to know more in this kind about these wayes ) but this I bring it for , when the poor King , though yong , having his heart possessed with this principle , That he should not do any thing against God , he could not answer the Bishops that came so subtilly ; but instead of Answering their Reasons , he burst out with tears , and then they were convinced , and confessed the King had more divinity in his little finger than they had in all their bodies . So I apply it to you yong ones , perhaps temptations to that which is a sin against God , comes subtilly , strengthned with this Argument , and the other Argument ; but if you have your hearts possessed with this truth , it is a Sin against God ; Oh when you cannot Answer the particulars of temptation , burst out and weep , and cry either for your condition , or that you should be pestered with that you know is a sin against God , and say , I had rather lose my life , suffer any thing in the world , than sin against God. If your hearts be filled with this Principle , when temptation to sin comes , you will be ready to burst out and weep before the Lord ; and this will be as strong an Answer to temptation as can be , and Satan will quickly avoid , if you can when you find your selves pestered with temptation , and it follows and dogs and pursues you , if you can being filled with this Principle , That sin is against God , if you can get alone , and fall a weeping , and lamenting , that your hearts are even ready to break , from the consideration of this Principle , this will be the strongest way and means to resist temptation that can be . CHAP. XX. A Sixt Corollarie . ] If sin be thus sinful , it should teach us not only to be troubled for our own sins , but the sins of others . SIxtly , A Sixt Corollarie , If Sin be so much against God , and wrong God so , Hence it should teach all those that know God , and have any love to God , to be troubled , not only for their own sins , but for the sins of others , for sin wheresoever they see it . Oh I see the blessed God wronged , fought against , stroke at ; and this should go neer the heart of all those that have any love to God at all : As with David in the 119. Psalm , 136. Rivers of water run down mine eyes because they keep not thy Laws : 't is true , every man and woman should especially look to themselves , and their hearts should especially be troubled for their own sins ; but mark the Saints that know how sin is against God , their hearts cannot but be wonderfully troubled when they see that God , so dear and precious to them , thus wronged ; Rivers of water run down mine eyes because they keep not thy Law. Oh when ( I put it to thee in the Name of the Lord ) in all thy life didst thou shed one tear for the sins of those among whom you live ? for the sins of thy Familie ? And vers . 158. I beheld the transgressors , and was grieved : Oh I was grieved and pained at my heart ; yea , thus it will be with thee if thou lovest God. When thou in the Familie , may be thou art a Child , when thou beholdest thy Father or Mother Carnal , and spending all their lives without the knowledg of God , and in waies of sinning against God , thou shouldest get alone , and mourn and lament for it : Oh it is that , if any thing in the world , that would break a Parents heart , if there be a yong Child , a Youth , or a Maid , that God begins to reveal himself unto them , and the Parent speaks , may be against them , and Gods people , and swear , or profane Gods Day , or speak against his Ordinances , though it may be it do not become thee to speak to them ; but if thou canst before them , let tears drop from thine eyes ; or get alone , and fall down and lament before God , if thou canst by lamenting reprove their sins ; that they shall see thee lament for them , this may break their hearts it may be : notwithstanding if it do not break their hearts , it hath this in it ; Certainly , if any thing in the world will stir us and break our own hearts , this should be it , To see God dishonored in the world as he is , though our hearts be never so much hardened otherwise . There is a Storie of a Child of Cressus that was born dumb , he seeing a Soldier readie to strike at his Father and kill him , the affection to his Father brake the bars of his Tongue , and he cried out , Oh why will you kill the King ? Then he cried out thus though he never spake before ; but the stroke against his Father made him speak . So thou man or woman , shouldest have thy heart dead in other things , and have no mind to speak , yet when you see wretched men and women strike at God , ( as they do , as I have shewed in their sin ) if thou have any heart in the world ; any life in the world , when thou seest this stroke at God , now speak ; Oh that should burst all bars asunder . Though thou beest never so meek in thy Familie , and canst bear other things , yet thou shouldest shew that thou canst not bear sin against God. Oh I beseech you consider this , and see how neer this comes to you ; How many if any thing be done in your Familie against you , or among your neighbors that is against you , you cannot bear it ; but you can bear that which is done against God , and never be troubled at it . As many a Master , let the Servant neglect his work , and displease him , he cannot bear it ; but let his Servant be wicked , and break the Sabbath , denie God his time , let his Servant perhaps swear , or do such wickedness , he goes away and saith it may be , Why do you so ? or , you should not do so ; or it may be , takes no notice of it : Certainlie that man knows neither God nor sin , or hath little relation to God that takes so little notice of that done against God ; and yet that done against himself , he cannot bear it . Take this along with you , If you have anie relation to God , your hearts will be more troubled for the wrong done to God by your Children and Servants , than when your selves are wronged by your Servants or Children . Oh how manie men and women would go and wring their hands to their neighbors and friends , Oh! never man or woman so miserable as I ! my own Child out of my bowels wrongs me , and doth what hurt he can to me ! this is accounted matter of bitter lamentation : But now why should not thy heart melt and lament when thou canst say , Oh the Child out of my Loins and Bowels , how doth he wrong the blessed God of all the world ? Oh that I should be so miserable to bear in my Bowels one an Enemie to the infinite blessed God! Oh that an Enemie to God should ever come out of my Loins ! My thinks this should move tender hearted Mothers , to see that they should bring forth such that should go on in waies of enmitie against God himself . Suppose one out of your Bowels should be a Traitor to the Parliament , and do mischief to the State , would not this trouble you , that one out of your Bowels should be a Traitor to the Common-wealth ? this would be a grievous vexation . Now is it not more if that thou hast a wicked Child , one out of thy Bowels that strikes at God , and is a Traitor to the God of Heaven ? these do more mischief than to destroy a whol Nation ; I say , if a man should live to destroy , to undo a whol Land for their outward estate , there were not so much evil in it , as in one sin against God. You would say , that were a Misereant that should be born to undo a whol Nation , and wo to me that I should bear one that should live to do such mischief to undo a State : Now if thou bear one that strikes against God , and wrongs God in waies of sin , this should trouble thee as much as the other : therefore never be at quiet till thou see some work of grace , till thou see the heart of thy Child called in . I remember Augustine saith this of his Mother , and I propound this for Mothers example , he being verie wicked a while , and his Mother godlie ; Oh it grieved her heart that she should have a Child go on in such wickedness against God , and she praid and wept , so that Augustine saith of her , after God had enlightened his eyes to consider what she did for him , saith he , I perswade my self my Mother did as much labor , and endure as much pain for my second Birth , as ever for my first Birth : this is his testimonie of her , that by her prayers and tears for her Childs Salvation that was wicked , he did verilie beleeve it cost her as much labor for the second Birth , as for the first : upon which , when she comes and complains to Ambrose of her Child , well saith he , Be of good comfort , surely a Son of so many prayers and tears can hardly perish ; and he did not indeed , for he proved a worthie Instrument of Gods Glorie afterward in the Church . Now is there anie Mother in this Congregation that can say , I have labored as much , and it hath cost me as much pain for the second Birth of my Child , as ever it did for the first ? Certainlie did you know what sin were , and how against God , it would cost you a great deal of travail when you see your Children wicked , and much prayer and cost , that you might not have a Child an Enemie to God , a Traitor to the Crown , Scepter , and Dignitie of Jesus Christ . Oh Brethren , doth it not pitie your souls to see that infinite , blessed , holy , dreadful God so much wronged in the world as he is . It should move us to pitie to see any Saint , a man or a woman of an excellent gracious Spirit , to see such a soul abused and wronged ; as Solomon saith , there was a wise man in the City and not regarded , though he delivered the Citie ; to see but one man of wisdom that hath but any excellencie in his Spirit to be wronged , it should trouble any ingenious heart . But then I reason thus , if it would be , and should be such a trouble to any ingenious heart to see any one man of a gracious Spirit wronged and abused , then how should it trouble any ingenious , any gracious heart in the world to see the infinite blessed glorious God to be wronged in the world by sin , as I have alreadie shewed he is in everie sin , when I discovered to you how sin is against God that I might possess your hearts with this Principle , for I know no Principle of greater power through the strength of Christ to do good upon your Spirits than this . CHAP. XXI . A Seventh Corollarie . ] If Sin hath done thus much against God , then all that are now converted had need do much for God. SEventhly , Another is this , If Sin have done so much against God , and so much wronged God , hence it follows , That all those that have heretofore lived in a sinful way , and God hath now been pleased to enlighten them , and work upon their hearts , had need now do much for God : This follows cleerly , thou didst heretofore live in waies of sin , and what didst thou do in all this ? Nothing but strike at God , and wrong God all that time of thy Natural Estate , till God opened thine eyes , and awakened thy conscience : Oh think now what a deal of wrong have I done to God all my life , if I have done nothing else ? well , now God opens thine eyes , Oh now thou hadst need to do much for God. If God have shewed himself , and given hopes of mercie , and that he hath pardoned me ; this will certainly prevail with any heart that God hath turned : What! have I done so much against God heretofore ! Oh I have cause to seek the honor of God upon my hands and feet all my daies , that if I can do any thing for God : What! I such a vile wretch , and yet out of Hell ! yea , and hope to be pardoned ! Oh any thing I can do for him , though to creep upon my hands and feet all my daies in this world , to suffer all the hardships in the world , shame , loss of estate , any thing in the world ; no matter how great and hard the suffering be that God calls for . There is infinite Reason I should do and suffer all for God , for I have wronged God by sin , and thus we shall turn sin to grace as it were , and of Poyson make an Antidote against poyson , by taking advantage by sin to be more obedient unto God. You that have been swearers and wronged God that way , now sanctifie Gods Name the other way : You that have broken so many Sabbaths , now sanctifie Sabbaths : true , all that you can do cannot make up the wrong , but that will shew thy good will , that thou wilt do what thou canst , and manifest to God and all the world , That if thou hadst ten thousand times more strength than thou hast thou couldest lay it out for God ; and certainly any man or woman that have been great sinners , if God have humbled them and pardoned them , they wil be great Saints for the time to come : Carry this home with you , any that have been vile , perhaps you think you have grace because you are not so vile as heretofore you have been ; but certainly if you have grace , there will be a proportionableness between the holiness of your lives now , and your wicked life before ; you will take advantage , I have wronged God so before , now I must live thus and thus : It will be so between man and man , if one have wronged you , and you have pardoned him , you expect he should do , what he can for you : Thus it should be with God and you , you have wronged God , others have sinned as well as you , and others sins have been furthered by you ; this now should inflame your hearts , I have sin enough in my self , and I have been the cause of it in thousand thousand sins in others , my sins strike against God , yea , and I have caused others to sin and strike against God : now if I could draw some from sin , I should think it the happiest thing in the world ; I would creep upon my hands and knees to draw others from sin to God , to be in love with the waies of God , and of Religion . Oh you that have been forward in sin , don't think it enough that now you be troubled for your sins and leave them ; but know , you must do for God now as much as you have done against him ; he requires it of you : Oh go to your friends , and acquaintance , and kindred , and labor to draw them off from sin ; tell your kindred , and friends , and acquaintance , Oh Brother , that you did but know what sin means ; Oh Sister , that you did but understand what it is to sin against God : God hath shewed me in some measure ; yea , I that went on in such and such sins ; Oh I see how I struck at God , and what an evil this is ; Oh that God would enlighten your eyes : Come and hear the Word , I thought lightly of sin before , now I have gone and heard , and God hath shewed me what it was ; Oh that God would make you see : And pray for them , and take no nay , but to them again and again , that so you may do somwhat for God as you have done abundance of wrong against God. CHAP. XXII . The Eight Corollarie . ] If Sin doth so much against God , hence see why God manifest such sore displeasure against sin as he doth : 1 Against the Angels that sinned . 2 Against all Adams Posterity . 3 See it in Gods giving the Law against sin . 4 See it in Gods punishing sins that are accounted smal . 5 See it in Gods destroying all the world for sin . 6 See his displeasure in punishing sin eternally . EIghtly , This is one Consequence follows , If sin be so great an evil as you have heard , so much against God , wrongs God so much as it doth , and strikes at God ; Hence then we see the reason why God manifests such sore displeasure against sin . We find ( Brethren ) most dreadful manifestations of Gods displeasure against sin , and the ground and bottom of them is in these things which you have heard opened unto you . And indeed did you understand and beleeve what hath been opened unto you concerning sins opposition of God , you could not then wonder at Gods manifestation of his displeasure against sin . There are manifold Manifestations of Gods displeasure against sin , which when they be spoken of , and opened unto people that do not understand the dreadful evil that is in sin , they stand and wonder at it , and think , Oh they be hard and severe things . When Ministers reveal the threatnings of God against sin , Oh say they , God forbid , we hope God is more merciful than so ; and all because they apprehend not what dreadful evil there is in sin . That soul that apprehends and beleeves these particulars that have been opened unto you , cannot but justifie God when they hear the revelation , and the manifestation of the displeasure of God against sin . As now in these Particulars : That which hath been delivered is the bottom and ground of these that we shall mention , and we see the reason of all these . As First , That dreadful manifestation of the displeasure of God against the Angels that sinned against him : there is that revelation of the displeasure of God against the Angels , that might cause all our hearts to tremble before the Lord at the very thought and hearing of it . I beseech you consider , you who think that God is only a God of Mercie , and God is not so severe against sin as many Ministers would make him ; do but attend to what I shall say unto you , how God hath manifested his displeasure against sin in the Angels : Consider of these five or six Particulars , I will but onlie mention them . 1 That God should cast so manie glorious Creatures as the Angels are , for ever from himself , considering the Excellencie of their Nature . 2 Consider their Multitude . 3 Consider , That the Chains of darkness that they be cast into , are eternal Miseries . 4 Consider , That this was but for one sin . 5 And consider , That this was but the first sin that ever they committed . 6 Lastly , consider , That God should not now enter so much as into any parley with them about anie terms of peace ; nor never would , nor never will : This is the sore displeasure of God against them , that God ( I say ) should not look upon the Angels that he hath made glorious Creatures , the most excellent of all the work of his hands : And when there were manie thousand millions of them , for so the Scripture speaks of Legions , even in one man Legions of Devils : though there were thousands and millions of such glorious Creatures that God made ; and these were in Heaven about his Throne , beholding his glorie , and when these committed but one sin against him , never but one before their Fall , and the first that ever was committed ; they had no example before them of Gods wrath , but upon the verie first sin , though it were but one that all these glorious Creatures committed , they were presentlie cast down from Heaven , and of Angels made Devils , and reserved in Chains of eternal darkness : And so is God set against them all for that one first sin , that he would never enter into any parley with them , to be reconciled upon any terms ; never to consider of any terms of peace , but cast them away from him unto eternal torments without anie recoverie ; this is the dreasul displeasure of God against sin . Now Brethren , this I speak of , is that which there is no doubting or controversie about ; anie one that knows the Scripture knows this . In some things there may be controversies about them ; but no Divine that hath knowledg of anie thing of Scripture , but will confess this that I speak of ; and if you know not this , certainlie you were never acquainted with the Scripture : Though other Points be controverted , yet none that know Gods Word make question of this , this is cleerlie granted of all . And the consideration of this might strike abundance of fear & terror into the hearts of wicked and ungodlie men and women , to think , Lord , how have I thought of thee al this while , and have looked upon God as a merciful God , that though I have sinned , I have thought things would not be with me as I have heard by such and such Ministers ; but this day I have heard , such was the sore displeasure of the infinite God against Sin , that when he had to deal with those glorious Angels for one sin , he cast thousands of them into eternal Miserie , and upon no terms will be reconciled , nor never will. You think if you sin against God , you will crie God mercie , and so hope God wil pardon : true , there is a difference between Man-kind and the Angels , because we have a Mediator , and they have not ; but most people that speak of crying to God for mercie , they look upon God , as Gods Nature meerlie being merciful , and not through a Mediator ; they do not understand the necessitie of a Mediator between God and them , but they apprehend that that God that made them wil hear their crie : Now God made the Angels and they were more noble Creatures than you abundantlie ; now the Angels that sinned but once , for that one sin are cast for ever , and God resolves , though they should crie and shreek , and shed thousands of tears for sin , God wil never hear them ; Gods displeasure against sin is so great : certainlie then sin is a dreadful evil . Suppose a Prince were so wrath with a great companie of his Nobles , that he casts a great multitude of them into a Dungeon , and there they endure torment , and the King would not vouchsafe so much as to enter into a parley , to be reconciled upon any terms ; everie one would say , surelie 't is some great matter that hath provoked the King : if they understand this Prince is verie Just , and withal verie merciful ; to be sure he would do none any wrong , but were verie merciful above al men in the world ; and yet for but one offence he should cast these his Nobles down into a Dungeon to be tormented , and would by no means be reconciled : everie one would conclude , certainlie there was much evil in that offence if it deserved thus much ; and certainlie for the Prince to deal thus with them there was much in it : Would you not make such a conclusion from thence ? then learn to make such a conclusion from Gods dealing with the Angels ; That seeing God is Just , and can do no Creature wrong ; yea , God is infinitely merciful , and yet he doth cast his noble Creatures , those Creatures that were the highest that ever he made any Creature , for one sin without any means of Reconciliation : Certainlie Sin hath more evil in it than men are aware of , for though God hath not dealt thus with Man-kind , yet he might ; there is so much evil in sin that God might have done thus with anie of us ; and had it not been for the Mediation of his Son , we had been thus irrecoverably miserable to all eternitie . Secondly , Consider , That for one sin in our first Parents ( and not in our own persons ) that all the Children of men by Nature are put in such an estate to be Children of wrath , and liable to eternal misery , and that for the sin of our Parents : that will shew the wonderful Justice of God : How unsearchable are his Judgments , and his waies past finding out ! Certainlie God is infinitelie displeased with Sin , that when the first Parents of Man-kind did offend , then upon that all their Posteritie to the end of the world are put into a damnable condition , all of them are children of wrath , and heirs of eternal perdition as in themselves . Certainlie my Brethren , this is a truth , and none can denie it that understand Scripture , and if you do not understand this , you have not understood a great and necessarie Truth of the Word of God , that is necessarie to eternal life , That all Man-kind are by the sin of their first Parents put into a condemned estate , so as they are all the children of wrath by nature as the Scripture saith : so that we are not onlie in danger of Gods eternal wrath through the sin that we in our own persons do actually commit , but though we had never committed any actual sin in our own persons , yet the sin of our first Parents is enough to make us children of wrath , and be our eternal ruine . Certainlie there is a great deal of evil in sin more than the world thinks of , when it shall so provoke God as that he shall have such displeasure to put all Man-kind to be in the state of Children of wrath for the sin of our first Parents . This is a second Manifestation of Gods displeasure against sin . Thirdly , A third Manifestation of Gods displeasure against sin is in that fiery Law ( as the Scripture cals it ) that God hath given for forbidding and threatning of sin . Consider the dreadful manner of Gods giving the Law , that it was with Fire , Lightning , Thunderings , and Earthquakes , and Smoke , so as the Scripture saith Moses did shake and tremble at the very sight of the dreadfulness of the Law when it was first given . That was only to set forth thus much to us , That if the Law that God gave be broken , that then God will be very dreadful to those that break it ; therefore he gives it at first in such a dreadful manner . It may be many bold presumptuous sinners think it nothing to break the Law of the infinite eternal God ; but in that God gives the Law in such a dreadful manner as you may read in the 19. of Exodus , how dreadfully God gave the Law ; God doth thereby declare to all the world , how dreadful sinners are to expect him to be , if they do break the Law. But especially consider that dreadful Curse annexed to the Law , Cursed is every one that abides not in every thing that is written in the Law ; to do that which the Law of God pronounces to be done : a curse to every one that doth any thing at any time that shall break it . That there should be such a dreadful Curse annexed ; this manifests the sore displeasure of God against sin . Fourthly , A fourth Manifestation of the sore displeasure of God against sin ( all this but to shew you further how Sin is a greater evil than Affliction ) the Manifestation I say of Gods displeasure against sin is seen , in that we find in Gods word God hath so severely pun●sh'd some sins that do appear to us to be very smal , little sins : and yet God hath been exceedingly severe against those sins which appear to us to be exceeding smal : To instance in three . 1 In 1 Sam. 6. 19. there you have this example , that the men of Beth-sh●●esh , when the Ark came to them they did but look into the Ark out of curiositie , for ought we know for no other end but meerly out of curiositie : Now because the Ark was a holy thing , and none but the Priests of God were to meddle with it , God did presently at an instant slay fiftie thousand , and three score and ten men of them : Upon this the text saith , these men beholding this severitie of God for this offence , they all said , Oh! who shall stand before the holy God! If God be so holy that he cannot bear so smal a sin as this did appear to men , that but for looking into the Ark so many thousands shall be slain presently : who can stand before the holy Lord ! Many of you have slight thoughts of the Lord and his Holiness , and think you may be bold and presumptuous , you venture upon greater offences than this was ; but these men upon the venturing upon this one thing , above fiftie thousand are slain presently : This is the displeasure of God against sin , though very smal to our thoughts . 2 Again , A second example you have in Uzzah that did but touch the Ark out of a good intention , as being ready to fall , yet that not being according to the Law , God struck him with death presently ; it cost him his life , he was struck with sudden death . We are terrified when we see one fall down suddenly : now upon that offence , though he had a good meaning , and good intention , yet God brake in upon him with his wrath , and struck him dead presently . Consider this you that think you have good meanings , and good intentions , yet not doing according to the Law ; the least breach of the Law , though we have a good meaning , doth provoke the wrath of God , and God when he pleaseth lets out this his wrath . 3 A third example you have in that poor man that we reade of , who did but gather sticks upon the Lords day , and by the Command of God from Heaven this man must be stoned to death : You would think these things little matters . Alas poor man , he might have need of them : How many of you venture upon other manner of things upon the Lords Day , profaning of it ? and yet God speaks from Heaven , and gives command to have this man stoned to death . Now Brethren , though it be true , that God doth not alwaies come upon men for such little sins , it may be to make known his Patience and long-suffering . Perhaps the Lord doth let others go on for a long time in greater sins : but yet God by a few such examples doth declare to all the world what the evil of the least sin is , and how his displeasure is out against the least sin . If he do forbear , that is to be attributed to his patience and long-suffering , but not to the littleness of the sin , or the littleness of the evil that is in that sin . This is a Fourth . Fifthly , A fifth thing wherein God manifests his displeasure against sin , is in those dreadful and hidious Judgments that the Lord executes abroad in the world that we have the stories of in the Scripture , and all Ages : As that God should come and drown a whol world except eight persons , all the whol world swept away and drowned . And so that God should command fire and Brimstone to come down from Heaven , and burn and consume whol Cities , Sodom and Gomorrah , and the Cities adjoyning ; yea , and all the men , women , and children , but only Lot , and those few with him . And so the fire to come down upon those Captains and their Fifties , 2 Kings , 1. And the Earth swallowing up Corah , Dathan , and Abiram . There is no Age but hath some one or other dreadful example of His Judgments against Sin. The wrath of God is revealed from Heaven against all unrighteousness . Now Brethren , though some people have scaped , and these manifestations of Gods Judgments are not so general and ordinary ; yet when they are but now and then , God manifests what his displeasure is against Sin , and what might be to all that Sin against him . Sixthly , A sixt manifestation of Gods displeasure against Sin , is in those eternal torments and miseries in Hell that the Scripture speaks of : the worm that never dies , and the fire that never goes out : when you hear Ministers speak of fire that never is quenched ; for poor people to lie burning in fire thousands of thousands of years in eternal flames , scalding under the wrath of God ; you stand agast at the dreadfulness of these expressions . Certainly these are only to reveal the displeasure of God against sin , because there is no finite time can be sufficient to manifest to the full the displeasure of God against sin : therfore those that perish , must perish eternally . CHAP. XXIII . A Seventh discovery of Gods displeasure against sin , opened from the sufferings of Christ . First , See the several expressions of Scripture : 1 He was sorrowful to death , 2 He began to be amazed , 3 He began to be in an Agony . Secondly , See the effects of Christs being in an Agony , 1 He fell grovelling on the ground , 2 He swet drops of blood , 3 He cries to God if it be possible to let this cup pass from me . Thirdly , There is eight Considerations of Christs sufferings . SEventhly , And that is greater than all that hath been said : Put all the former six together ; His dealings with the Angels , and with Man-kind ; The dreadful giving of the Law ; His dreadful Judgments for smal sins ; And examples of his wrath abroad in the world ; And the eternal torments in Hell : Put all these six together , and yet I say all these six is not so much to manifest the displeasure of God against sin as this one that now I shall tell you of : and if there be any thing in the world that should make us to see the evil of sin , it should be this ; if any thing make our hearts to shake and tremble at the evil of that sin of which it is so much guiltie , then this I say that now I speak of should do it ; and that is this , The dealings of God the Father with his Son : when Jesus Christ that was the second Person of the Trinity , God blessed for ever , came to be our Mediator , and to have but our sins imputed unto him ; and according to Scripturs phrase , to be made sin : Do but then take notice how God deals with him , how God manifests himself to his own Son , when his own Son did but take mans sin upon him , to answer for it : do but then consider how God the Father did deal with him . The Scripture saith , he did not spare his Son , but let out the vials of his wrath upon him in a most dreadful manner . If we do but consider , First , that Christ God blessed for ever should come and be in the form of a Servant , should be a man of sorrows as the Scripture speaks , that in the whol course of his life should live a contemptible life before men , and undergo grievous sufferings . But because I must hasten , do but look upon Christ in his Agony , and upon the Cross at his death , and there you will see the dreadful displeasure of God against sin , and in nothing more than that . True , there is the bright glass of the Law wherein we may see the evil of sin : but there is the red glass of the sufferings of Christ , and in that we may see more of the evil of sin than if God should let us down to Hell , and if there we should see all the tortures and torments of the damned in Hell , see them how they lie sweltring under Gods wrath there ; it were not so much as beholding sin through the red glass of the sufferings of Jesus Christ , and that of his Agony . And give me leave a little to shew to you how God let out himself against his Son when he came into the Garden ; and a little before when he was to die and suffer upon the Cross . And for this consider these two things : First , The several Expressions the holy Ghost useth in the several Evangelists for the setting out of those dreadful things Christ suffered as a fruit of Gods displeasure upon him . 1 One Evangelist saith that Christ was very sorrowful even to the death , Mat. 26. 38. he began to be ( the word in the Original signifies ) compassed about with sorrows , to have sorrows round about him , and as it were beset and besieged with grief ; and it was to the very death , usque ad mortem , sorrowful to the very death : What was it for ? upon the apprehension of the wrath of his Father , which he was to endure for the sin of man : he was sorrowful to the death in the apprehension of it . You it may be upon the sight of sin content your selves with some slight little sorrow . You will it may be , when you are told of sin , cry , Lord have mercy upon me , I am sorry for it , and so pass it away . But Christ when God comes to deal with him , he makes his soul to be compassed about with sorrows , sorrowful to the death for our sins . 2 Another Evangelist tels us he began to be amazed , Mark , 14. 33. that is , when Christ came to drink the Cup of the wrath of his Father , due for our sins , he stood amazed at the sight of the dreadfulness of that Cup he was to drink of ; because he knew what Gods wrath was , he understood what it was before he drunk of it ; and this made him stand amazed at it . Many sinners hear Gods wrath , and this makes them fear , but they be not amazed at it , they can pass it away and they be not affected with it afterward ; because they understand it not , they know not what it is for a Creature to stand before the wrath of an infinite Deity : Who knows the power of thy wrath ? saith the Scripture : therfore they be not amazed . But Christ that knew full well what the wrath of God was , and saw to the bottom of it , he understood to the dregs what that Cup was ; and he stood amazed at the sight of it when he was to drink it . 3 Another Evangelist hath this Expression , ( 't is in Luke 22. 44. ) Christ began to be in an Agony : Now the word Agony , signifies a strife , a combat ; it is taken from the word that stgnifies a combate in Battel . Christ was in an Agony , in a Combate : Combate , with what ? with whom ? With the Wrath of God , he saw coming out upon him to sink him ; he saw the Curse of the Law come out upon him ; he saw the infinite Justice of God , of the infinite Deity come out upon him : and he was in an Agony , in combate with the infinite Justice and wrath of God , and the dreadful Curse of the Law , and so Christ came to be in an Agony . These be the three Expressions of the Evangelists . Secondly , Consider the Effects of Christs being in an Agony , and apprehending the wrath of his Father for sin . 1 One Effect was this , you shall find it in the story of the Gospel , that the text saith , he fell grovelling upon the ground upon the apprehension of Gods wrath and displevsure upon him for sin , which he was to suffer : he fell down grovelling upon the ground . When he that upholds the Heavens and the Earth by his Power , now falls grovelling upon the Earth , having the weight and burden of mans Sin upon him he falls upon his face , he falls to the ground . Certainly Brethren , Christ had that weight and burden upon him , that would have prest all the Angels in Heaven , and Men in the World down to the bottomless gulf of despair : If all the strength of all the men that ever were since the beginning of the world , and all the Angels in Heaven were put into one , and he had but that weight upon him that Christ had , it would have made him sink down into eternal despair : for had not Christ been God as well as Man , he could never have born it , but would have sunk down eternally : But the burden and weight was so great that he sinks down to the ground . 2 A second effect of Christs bearing the wrath of God for Sin is this , He sweat great drops of blood ; the word in the Original is Clodders of Blood ; Blood thickned into Clods . Never was there such a sweat ; it was in the Winters night , a cold night , abroad upon the ground in a cold Winters night , and he had nothing else upon him to make him sweat but the burden of sin , and the weight of the wrath of God being upon him , he being under that burden sweat , and such a sweat as made the very blood break through his very Veins and run to Clodders , and so run down upon the ground Clodders of Blood : and all this but upon the apprehension of the wrath of God his Father against him for our Sin. Now you know when Porters be under great Burdens , somtimes they sweat ; but never did any sweat like this sweat of Christ , being under the weight of mans Sin , sweat so as Clodders of Blood should fall from him : One would think fear should rather draw in the Blood ; fear naturally draws in the blood to the heart : therefore it is that men and women when they are skar'd , and are afraid , they are so pale in their Countenance ; fear causeth paleness in the outward parts , because the blood retires to the heart when they be afraid . But such was the amazement upon Christ , upon the apprehension of the wrath of his Father for Sin , that it sends out blood in Clodders trickling down his sides . 3 And then a third expression which shew the effect of Gods wrath on Christ , is the Prayer of Christ ; Christ doth as it were shrink under this weight and burden of sin , and cries to God , if it be possible let this Cup pass from me . When we cry with vehemency , we say , if it be possible let it be thus or thus ; but Christ cries out so three times . We may apprehend Christ taking as it were the Cup of the wrath of his Father in his hand , and because he knew it was the end wherefore he came into the world , that he must drink of it for satisfaction for mans Sin ; and being willing to save Man-kind , that he knew could not be saved but he must drink the Cup , he takes it in his hand readie to drink it ; but beholding the hidiousness and dreadfulness of this Cup , and knowing what was in it , he puts it away , and cries , Father if it be possible , let this Cup pass : but now he sees if he did not drink it , all the Children of men must be eternally damned ; for such was our miserie , if Christ had not drunk this Cup , we had all eternally perish't ; therefore Christ puts it to his mouth again ( as it were ) the second time ; but yet seeing what dreadfulness was in this Cup , and he knowing it , he takes it away again , and cries , If it be possible , let this Cup pass : but yet having love to Man-kind , being loth to see so many thousands of poor Creatures perish eternally , he puts it to his mouth again a third time ; and yet seeing the dreadfulness of it , puts it away again , and yet saith , If it be possible let it pass . This might make a man tremble to think that he shall ( as Job saith 21. Job ) drink of the wrath of God : Thus it was with Christ , and all this while he did not drink it : But afterwards when he comes to the Cross , there he drunk the Cup of Gods wrath , and there he cries out with another cry more bitter than all the other , and that is , My God , my God , why hast thou forsaken me ? so that he apprehends himself forsaken . Oh the wrath of the Almighty that then was upon the Spirit of Jesus Christ at that time : What! for the son of God blessed for evermore thus to cry out , My God , my God , why hast thou forsaken me ! Oh you Heavens how could you be able to behold such a Spectacle as this was , or the Earth be able to bear it ! Truly , neither Heaven nor Earth were able ; for the Scripture saith , that the Sun withdrew his light , and was darkened so many hours ; it was from twelve to three , that the Sun withdrew his light and did not shine , but there was dismal darkness in the world as not being able to behold such a Spectacle as this : and the Earth shook and trembled , and the Graves opened , and the Rocks clove in sunder , the very stones themselves were affected with such a work as this ; and the vale of the Temple rent asunder : these things were done upon Christs bearing of the Wrath of his Father for Sin. Here you have the fruits of Gods displeasure for sin , and in this you may see , surely sin must needs be a vile thing that causeth God the Father thus to deal with his own Son , when he had mans sin upon him . Thirdly , Consider yet further , for there is much in it , and if this do not shew the evil of sin , and cause you to fear and tremble , those that be guilty of sin , and their consciences tell them so ; if their hearts tremble not , certainly their hearts be hard , and their minds be blinded , and little hopes can they have for the present of ever having their parts in these sufferings of Christ ; what shall Christ suffer such sufferings , and wilt thou go away and have slight thoughts of sin ? shall sin be so great a burden to Christ , and wilt thou be so merry under it ? Certainly you see it is more than you were aware of : for you to say , I trust in Jesus Christ , and hope to be saved by Jesus Christ ; you see how Christ felt sin , the Scripture saith he was made a Curse : Were it not we had it from the holy Ghost , no man or Angel durst say so , that Christ should be made a Curse ; in the abstract , not Cursed , but made a Curse : What! he that was God and Man , by the sin of man was made a Curse ! Oh the displeasure of God against sin ! But yet to give it you a little more fully , see these Aggravations , and you will say , certainly the displeasure of God was great against his Son. 1 As first , All that Christ suffered he perfectly knew it long before he suffered , and yet it was so dreadful unto him . Oh Brethren , there be many men and women understand nothing at all of the wrath of God against sin , these think there is no great matter in it : Of all the men and women in the world , when they come to suffer this wrath , it will be dreadful to them , because it come unexpectedly ; they that went on merrily and cheerfully in the waies of sin , and for the wrath of God , never thought of it ; now then when the wrath of God comes on them , it will be more dangerous and intollerable : This is the reason why many people when their consciences are awakened upon their sick Beds , then they despair , crying and roaring under Gods wrath and rage with despair : Why ? Because they never in their lives came to understand the danger of sin , and of Gods wrath for sin ; and because it comes now suddenly upon them , they be not able to bear it . But it was not so with Christ , Christ understood this long before ; he knew what it would be before he took our Nature , and he knew what it would be when he came in humane Nature to undertake it . Those men and women that know not what storms and tempests are , it is grievous to them when they come to know them suddenly ; when they are in the midst of a storm or tempest at Sea , Oh they are grievous : but Marriners that know beforehand what they are like to meet withal , it is not grievous to them . But Christ though he knew it beforehand , yet how dreadful was it to him when it came ? 2 Consider , Christ had no sin in himself to weaken his strength , and take away his strength , and so make the burden greater ; he had no sin but only by imputation . But now when the wrath of God comes upon us , we having so much sin in our Natures , this weakens us , and will therefore make the burden of Divine wrath so much the more intollerable to us : For as it is with a sound man , If a great weight be laid upon a man healthful and strong , he feels not the burden of it ; but if you lay the same weight upon a man very sick and weak through distemper of body , it is grievous to him : So here , If the weight of Sin were so grievous to Christ that had no distemper of weakness , how grievous will it be to a sinner that is distempered , and so weakened with sin ? If the shoulders of a Porter be sore , and all the Skin off , and a boyl upon his shoulder , how grievous would the burden be then ? So it is with us , when God comes to lay the burden of his Wrath upon us , we be but weak Creatures at the best , but through the distemper of sin in our hearts we are more weak and more unable to bear : because we be sore , and have boyls of sin ; this makes Gods wrath much more dreadful ; but it was not so with Christ . 3 Christ had absolute perfect Patience , there was not the least impatiency in Christ : therefore when Christ that had perfect Patience , and yet did thus cry out and sweat , and was thus sorrowful under it , surely there was some fearful burden in this . Some men and women will lie and roar out under some pains , and it may be it is great , but had they perfect patience , they would not make such dolor and out-cries : it is through the weakness of their Patience that they make such out-cries , and manifest such sence of their affliction . But Christ made not such out-cries through impatiency . 4 Consider , Christ had the strength of an infinite Deity to support him : He had the strength of God , he was God and Man , he had the strength of the Divine Nature to support the Humane Nature which no Creature can have as Christ had ; for there was an Hypostatical union between the Divine and Humane Nature at that time , and yet notwithstanding the Hypostatical union of both Natures , yet Christ expresseth himself thus , and is thus sensible of the Wrath upon him for the sin of Man. 5 Consider , Christ was the Captain of all that were to suffer hereafter : and therfore he would if he had had no more upon him than that which the humane Nature could have born , have manifested ( one would think ) abundance of Resolution and Magnanimity , and not have cried out so : and surely had there not been the suffering of the Wrath of the Deity , and the Curse of the Law in it ; certainly he that was the Captain of all that were to suffer , he would have manifested it to be a light burden he met withal ; for there be many Martyrs have suffered outwardly as great Extremities as ever Christ did , for outward torture , and born them with joy ; therfore seeing the Martyrs many of them suffering greater tortures to their bodies , and have born them with Joy ; no sorrow , nor crying out , My God , my God , why hast thou forsaken me ? nor , If it be possible , let this cup pass , but endured them with a great deal of Joy. Now how comes it to pass that the Martyrs did bear them with such joy , and Christ the Captain of them all falls to the Earth , and cries out so ? Certainly there was more in Christs sufferings than in all the sufferings in the world , more of the displeasure of God. 6 Consider , That it was through the strength of Christ that all that ever did suffer were inabled to suffer what they did undergo . Now if Christ had that strength , that through him all the Martyrs were inabled to suffer what they did ; certainly Christ had abundance of strength in himself to suffer when he came to it : How comes it to pass then that the strength whereby they were inabled to suffer being from Christ , they manifested not that horror and trouble that Christ himself did ? Certainly therefore Christ suffered other manner of things than they did . 7 Consider this , Christ did know what an infinit good his sufferings would do : that by suffering he should save so many thousands , reconcile God and man , glorifie his Father , that he should do the greatest work for God and his Father that ever was ; that by his sufferings there should be that work done that should be matter of eternal praise , and Hallelujahs of the Saints and Angels eternally in the Heavens : And yet though Christ knew and understood what good should be done by his sufferings , yet see how sensible he was of the greatness of it . One would have thought the good he saw to be done should much have lightened it ; and so certainly it did . 8 Consider , Christ did know his sufferings were to continue but a litle while ; though they were extream , yet that they should last but for a few hours , and then he should be glorified . And yet though he did understand his sufferings were to last but a few hours , and then himself should come to glory ; yet for all this they were thus hidious and dreadful to him . Oh Lord , then how hidious shall the sufferings of the damned be to them , when as every damned soul that goes to Hell , knows certainly how he must lie to all eternity ; after thousands of thousands , and ten thousand millions of years ; after so many thousands of years as there be drops in those mighty Waters which you sail over ; yet the time is no more expired than the very first moment they enter'd into those miserable torments . Consider of this thus you that have to do in the great Waters , consider how many drops there might be in the Sea , as big as the bill of a Bird could carry , and that this Bird should be supposed once in a thousand years to carry away one drop , yet this Bird would sooner empty that mighty Sea than the torments of the damned should be at an end . Oh how dreadful will it be to them when as Christs tortures which he did endure but a little while , made him to cry out so . Oh Brethren , put all these together and then know the evil of sin . Oh that we could apprehend it now before we come to feel it . For this is the end for which I speak of these things and present them before you , that you may now know them , and never come to feel experimentally what they be . Blessed be those that in hearing tremble and beleeve , and do not come to know by experience that dreadful evil in them . If God should in his infinite wisdom have studied ( as one may so speak ) from all Eternity to have found out a way to have presented sin to be dreadful to the Children of men , we could not conceive how infinite Wisdom should from all eternity have found out an Argument to manifest the evil of sin more , or so much as in the sufferings of Jesus Christ : So that in them God doth as it were say , Wel , I see wretched Men and Women will not beleeve the evil of sin ; well , among other Arguments , I will have one , that if possible , shall Convince all wicked hard hearts in the world to make them see what sin is , and that is in my Son , in my dealings with my Son ; and that wrath of mine I shall lay upon my Son ; this shall make it appear to them what sin is . Now if God have done this on purpose to render Sin odious and abominable , and a most dreadful Evil ; Oh wo then to that Soul , that after all this shall go on in waies of Sin pleasingly and delightfully , and easily entertain Sin. THE SECOND PART OF THIS TREATISE . Sin is most opposite to Mans Good ; and far more opposite to the Good of man than Affliction . IT may be by all that hath been said of Sins being against God , the hearts of some ( at least ) may not be so much as turned : therefore now we come to shew how sin is against the Good of Man ; not only against God , but against our selves . Certainly Brethren , Sin makes the Sinner to be in an evil case : from that which hath been said we may conclude , That of a truth a sinner , a wicked man or woman must needs be in an evil case . This is the Subject which I am to open , What an evil case sin brings our selves into : and thereby we shall see that sin is a greater Evil than Affliction . Though we have spent divers Exercises upon this , yet it is as various as if we had several Texts . Now this is the Argument to demonstrate , That a sinner doth not only dishonor and strike at God ; but sin is against his own soul , against his own life , against his own peace and comfort , against his own happiness ; he doth undo himself by sin . This is that which I am now to declare to you ; and for the opening of this , divers Particulars offer themselves to be handled . CHAP. XXIV . First , Sin make a man evil , but no affliction can make him so : 1 Those that are in affliction are not the worse , 2 But those that are wicked are vile persons , though they be the greatest Princes . FIrst , more Generally thus , Sin is against Man more than any Affliction . For , First , Sin makes a man to be evil : no Affliction makes him to be evil but only Sin : I beseech you observe it , a man or woman is not a worse man or woman because afflicted , not worse than they were before ; but sin makes the man or the woman to be worse : and there is a great deal in this to shew the evil of sin to be beyond the evil of affliction . Take a man that is never so sorely afflicted , suppose the affliction to be as grievous as the afflictions of Job , suppose a man scraping off his Sores upon the dunghil as Job did , this Affliction makes him not a worse man than he was before ; only it may occasion sin somtimes , and so make him worse : but take Job , considered in his afflictions only , and he was not a worse man than in the greatest prosperity , when the Candle of the Lord shined upon him , and all his parts , only it occasioned some sin in Job , otherwise he had not been the worse ; and in conclusion he was not the worse , for as it occasioned some sin , so it stirred up a great deal of grace ; as the Apostle saith 1 Cor. 8. 8 , 9. For neither if we eat , are we the better ; neither if we eat not , are we the worse : So I may say of all outward things in the world : If a man have riches , it makes him not the better ; if he be in poverty , it makes him not the worse : if he have honor , he is not better ; if disgrace , he is not worse , his condition may be worse , but himself not at all the worse : Therfore you shall observe it , that when the Scriptures speaks of Gods people afflicted , yet it speaks of them as most honorable , and in a most excellent condition notwithstanding their afflictions : but when it speaks of some in great prosperity , but wicked , it speaks of them as most contemptible and vile . I will give you an example of each , the most remarkable in all the Book of God. 1 Those that are most sorely afflicted , yet to shew that they are not the worse for their afflictions , see the 11. Heb. 36 , 37 , 38. verses ; I suppose you that are acquainted with the Word of God , know the story , that the Christians went up and down the world in Sheep Skins and Goats Skins , Persecuted and afflicted , and dwelling in the Caves of the Earth ; they had tryals of cruel mockings , and scourgings ; yea , moreover , of bands , and imprisonment : they were stoned , they were sawn asunder , were tempted , were slain with the sword ; they wandered about in sheep skins and goat skins , being destitute , afflicted , tormented . What can be said be more of affliction ? if affliction can make a man miserable , surely these must needs be miserable : They were mocked and slouted , and made the off-scouring of the World ; driven from house and home , and went in sheep skins and goat skins : many think themselves miserable if they cannot go fine and brave ; these went in sheep skins and goat skins , and were sawen asunder , miserably tormented and afflicted : It may be some will say , certainly these were in a most miserable condition : now mark the next words of the holy Ghost , Of whom the world was not worthy : they were under such sore afflictions , and yet they were such excellent persons as the world was not worthy of them in their worst condition , they were so excellent that the world was not worthy of them : They were thought to be such as were not worthy to live in the world , thus the evil world thought of them ; but mark the difference of the Judgment of God from the Judgment of the World ; the World thinks they are so vile that they are not worthy to live in the World ; and God thinks they are so excellent that the World is not worthy that they should live amongst them . I remember Chrysostom hath this upon it , That they were so excellent , as all the men in the world were not worth one of them ; put all the other men in the world together , and they were not worth so much as ( at least ) a few of these afflicted , persecuted , tormented Christians : as if he should say , do you see a company of poor Creatures walking in sheep skins and goat skins , and live in caves and dens of the Earth ; look upon them , and take all the men of the World , Kings , Princes , and Monarchs , rich men , and mighty Captains of the World , all other men , and put them all together , they are not all worth these few poor Creatures that go up and down in sheep skins and goat skins . Thus afflictions make not a man a pin the worse : Man he is exceeding glorious in Gods eyes notwithstanding Afflictions . 2 But now secondly , Come to Sin , let there be Sin , although a man have never so much outward prosterity and glory in the world , he is a most vile abominable Creature , when sinful . See one famous example for this parallel to this on the other side , in the Prophesie of Daniel , 11. Dan. verse 2. And there shall stand up a VILE Person : Now who is this Vile Person that the holy Ghost speaks of ? It is according to Interpreters Antiochus Epiphanus , the great King of Assyria ; and his very name signifies Illustrious , so the word Epiphanus signifies , Illustrious , Famous , Glorious ; so that he hath these two Titles , the great King of Assyria , and the great King , Famous , Illustrious , Glorious . And Josephus writing of this man , hath this story , That the Samaritans when they saw how he persecuted the Jews , they sought his favor , and would not own themselves Jews ; and they writ to Antiochus the mighty God , this was their Title in a Letter they sent to him , Antiochus the mighty God : Well , now see here is one that hath outward glory enough ; the great King of Assyria ; Antiochus , Famous , Illustrious , that hath the Title of the mighty God ; but now because he is a wicked man , the Scripture saith , there shall a vile Person arise ; a vile Person notwithstanding his greatness ; let him be never so glorious a King , and called the mighty God , yet a vile Person . I beseech you in your thoughts put these two Scriptures together , these that go up and down in sheep skins and goat skins , are such that the World is not worthy of ; and Antiochus the gloriousest King in the World , in Gods Judgment is a vile Person . Thus you see Afflictions make not a man worse , but under them he may be as good as he was before ; and prosperity makes not a man better , but he may be as vile in prosperity as he was before : therfore though a man may have his Estate encrease , and his Estate bettered , yet he is not better : We speak of such or such , Oh he is the best man in the Parish , or the best man in the Town : What do you mean by that ? Oh he hath so much by the year , and so great a stock at Sea , he is Owner of Ships , and hath part of so many Ships ; and he is a great man , worth so much : true , his Estate is worth somthing , but he ( if he be a wicked man ) is worth nothing : In the mean time , Oh he is worth so much : Yea , but you are deceived , his Mony or his Land is worth so much , or his Ships are worth so much , but he is worth nothing himself : therfore the Scripture speaks of the wicked , Prov , 10. 20. The heart of the wicked is little worth : Now the Heart of a man , that is his Soul , and that is the man ; the Mind of a man , is the man ; the Spirit , that is the man : now the heart of the wicked is little worth ; his house and his Land may be worth somthing , but the heart of the wicked , he himself , is worth nothing . So that Sin makes a man an evil man , but Afflictions doth not make him Evil : therefore Sin is more against the good of a Man , than Afflictions possibly can be . This is the first . CHAP. XXV . Secondly , Sin is more opposite to the Good of man than Afflictions , because most opposite to the Image of God in man : three Particulars instanced , and a Question resolved . SEecondly , This will come more close , and particularly to demonstrate it more plainly to you , how that Sin is more against the good of a man , than ever Afflictions and troubles can be ; Because sin is most against the Image of God in man , most opposite unto the Image of God in man , it defaceth that Image : therefore it must needs be a greater evil than Afflictions : For Brethren , of all Creatures in the world that God made , Angels and Men were the only Creatures that God stamped his Image upon ; for as it is with Princes , they use not to stamp their Image ( if they be glorious magnificent Princes they use not to stamp their Image ) upon Brass , or Copper , or Leather , upon base Mettals , but upon pure Mettals , Gold or Silver ; and it is a sign the State grows low , when the Kings Image must be stamped upon lower Mettals : So here , God would have his Image stamped upon some of his Creatures ; now he would not take the lowest meanest Creatures , but God takes the most excellent Creatures , as I may so say , Gold and Silver ; the Angels I may compare to Gold , and the Children of Men to Silver ; and God makes the same Image ( as the same Image that is upon the Gold , is upon the Silver ) God makes the same upon Man that is upon the Angels : the same Image of God that makes the Angels glorious Creatures , doth make Man kind to be glorious too in the same Image ; and our Natures be capable of the very same Image of God that the Angels themselves have ; and this is the excellency of Man-kind . Now it is needful to shew the excellency of Gods Image in man , that so I may shew you the evil of Sin ; in that it defaceth such an excellency of man , and therfore it is more against the good of man than any affliction can be . 1 Now the Image of God in Man is a glorious excellency , for it is that whereby men come to resemble God in his highest excellency ; it is not a likeness unto God in some inferior thing ; for though it be true , all in God is alike glorious , yet to our apprehensions some things appear more glorious than other : now the Image of God in Man , is that whereby Man resembles God in that which doth appear to be the highest Excellency in God himself . For as in an Image or Picture of a Man ; when I draw the Image of a Man , I draw not the resemblance of a Man in in some inferior thing , but I labor to draw the lively countenance ; in that is the greatest excellency of a man. And so in the Image of God , now the Image of God is the Holiness of God , and so in mans soul the impression of Gods own Holiness , that is the Image of God in man ; and by that , man comes to resemble God in the top of his glory and excellency . Now this must needs be glorious for the Creature to come so neer unto God as is possible for the Creature ; for there is no excellency any Creature is capable of , higher than the Image of God , only that Hypostatical union of the two Natures . 2 Upon this God must needs take an infinite delight in looking upon the souls of the Children of men ; as you know a man takes delight in looking upon his own Image where ever he seeth it : so God takes delight in looking upon his own Image ; there is nothing in all the world can take the Eye of God so much as looking upon Angels and the Souls of men , and God sees the very same thing in the souls of men as he did in his Angels . The most glorious object God hath to behold , is to behold himself in the Creature ; the more God seeth of himself in any Creature , the more delight must he needs take in viewing and looking upon that Creature . Now no Creature in this inferior world had so much of Gods work in it as Man-kind had , having the Image of God. 3 Hence it follows , That all the Creatures in the world were brought under the Dominion of Man to be serviceable unto Man ; why ? Because he had so much of the Image of God in him : upon that all Creatures in the world were to lie under his feet , to be perfectly subject to the Dominion of Man. Now if the Image of God be such a glorious thing as it is , then what would you say of that which doth deface this Image ? that must needs be an evil thing , and do much to the hurt of man that shall deface such an ezcellency as this is . Now certainly sin doth so ; sin doth cast dirt into this Image of God , and doth deface it : and therefore in the 3. Col 10. the Apostle there speaking of renewing grace , sanctifying grace , it is said , by it we come to have the Image of God renewed : by grace ; then it is apparent , by sin the Image of God is defaced . Now Prethren , if a man did take delight in a curious piece , as there be some men that will give five hundred pounds , a thousand pounds for some curious thing drawn with Art : suppose such a one that prizeth such a piece , and there should come one and quite deface it ; would he not account this a great evil , and his heart rise against him ? Thus it is in this case , the Image of God in the soul of man , is the curiousest piece that ever was drawn in the world by the finger of Gods Spirit ; all Creatures in Heaven and Earth could never draw such a piece , but sin defaceth it ; nay , such is the evil of sin , that one sin is enough quite to deface , and take away the Image of God : As we know in Adam , that was made according to the Image of God , one sin quite defaced the Image of God : As we account a House quite defaced and demolished , though here and there a little rubbish and stones remain : as in your Monasteries or Abbies that are demolished , though there be a few stones and rubbish left , yet the House is demolished . So all that is left in Man of Gods Image , is but as the little rubbish of such a house left after its demolishing ; yea , that which is left , according to the Opinion of many of the Learned , is not a remainder of the Image of God in man that he had at first Creation ; but rather a smal pittance of some common gifts of Gods Spirit : For many wise and godly men hold that the remainders of that which we usually conceive to be the ruines and remainders of Gods Image since the Fall , is not the remainders of what is left , but that which God ( for societie sake in the world , and that he may have a Church in the world ) was pleased by some givings out of his Spirit to renew somwhat in those that shall not be saved ; and so they come to have some light of knowledg even by Jesus Christ himself , Christ enlightens every man that comes ▪ into the world , saith the Scripture ; that is , if a man have common light , Christ enlightens that man ; if a man have saving light , Christ enlightens that man with saving light : so that the Image of God was quite defaced by one sin . Oh the evil and venom of sin , that one sin quite takes away the Image of God. Quest . But you will say , Why is it not so now , for in the Regenerate , there is the Image of God in part renewed in them , and yet they commit many sins ? how comes it to pass sin quite defaceth not the Image of God in those Regenerate , that have it not perfectly , as well as the Image of God in man that had it perfectly at first ? Answ . To this I answer : This is not from a any reason of want of malignity in sin , for sin would do it ; but because of the strength that is in the Covenant of Grace , that God hath made in Christ , hence God preserveth his Image in those that be Regenerate , notwithstanding they commit many sins : and it is a demonstration of the infinite power of God , that notwithstanding there is so many sins in those Regenerate , that yet there should be preserved the Image of God in man , which was not in Adam : Because God entred not into such a gracious Covenant with Adam to preserve him , therefore God leaving Adam to a common course of Providence , and had to do with him in a Covenant of works , therfore God leavs that for sin to do in him , that it should not in us . But now there is more strength in the Covenant of Grace , and therefore it is , that 't is not every sin we commit that doth deface the Image of God : but this is no thank to sin , nor doth it argue the less evil in sin . But be it known unto you that be sanctified , when you give liberty to sin , there is this in it , that in its own Nature it would quite take away all the Image of God renewed in you : And certainly thofe that understand what a blessing there is in this , to have Gods Image renewed in them , cannot but see that there is greater evil in sin than in any thing in the world ; that I should commit that which in its own Nature would quite deface the whol Image of God in me . And this is the second Argument to declare the evil of sin against mans good . CHAP. XXVI . Thirdly , Sin is opposite to the Life of God in Man. A Third Particular to discover the evil of Sin as opposite to mans good is this , Because sin is opposite to the Life of God in Man. Before I shewed sin strikes at the Life of God in Himself : now I am to shew you how sin strikes at the Life of God in Mans Soul : For Brethren , certainly this is the happiness of the Children of men above other Creatures , that God did make them to be of such a Nature that they should live that life the Lord himself lived , in a kind ; and so the Scripture is very plain , Ephes . 4. 18 the text saith there , That they were alienated from the life of God through the darkness of their minds : it was the sinfulness of their hearts that did alienate them from the life of God ; therefore it is apparent that they were capable of the life of God ; and the life of God is the excellency of the Children of men : now the sin of their hearts alienated them from the life of God. Quest . Now you will say , What do you mean when you speak of the Life of God , and that the Soul of Man is capable of the Life of God , and shew how sin is opposite to God ? Certainly if I should come and tell you of the flames of Hell , and torments of Hell due to sin , perhaps I might scare some more that way : but for those that have any understanding , and truly know the excellency of man , their hearts will more rise upon the opening of this , than if I should spend many Sermons to open the torments of Hell to you : well then , what is this Life of God ? Answ . 1. That everlasting Principle of grace in the souls of men united unto Christ by his Spirit , whereby men come to act and work as God doth act , and as God doth work for his own glory as the utmost end . As life is a Principle whereby the Creature moves within himself unto perfection , unto that which tends to perfection ; an active Principle within it self to move towards perfection , that we account life . Now that Principle whereby a man shall come to move and work just as God moves and works ( still speaking after the manner of man ) that is , to have the likeness of God ; not in the very same thing , but the same in proportion of likeness , as the Creature is capable of : How is that you will say ? Thus ; This is the Life of God ( so far as we can conceive of him ) that God is a continual act alwaies working for himself , and willing of himself as the last end of all : the very Life of God consists in that , and in that consists the nature of Holiness . Now then when a man hath such a Principle within him as that he can work unto God , as his last and highest end , and obey God as his chiefest good , he works as God himself doth . Now Brethren , this is the Life of God that the Children of men be capable of above all other Creatures ; and it is this that makes them fit to converse with God himself ; I say , it is that which makes the children of men to be fit to converse with that infinite , glorious , eternal first-Being of all things : and here is the happiness of man , That he is of that Nature that he is capable of this excellency , to have to do with the infinite eternal first-Being : For many know no more excellency than to converse with meat and drink ; that Swine , and Dogs , and other Peasts do : but know , you be of more Noble Natures than so ; God hath made the meanest and poorest in this Congregation , God hath made you of so Noble a Nature , that you may come to converse with the infinite , glorious , first-Being of all things . As we know the excellency of men , that which puts a difference between man and man is this ; that this man that lives in a mean condition , their meanness consists in this , that they spend all their daies in converse with bruit Beasts , and turning the clods of the Earth ; but Noble and great men are busied in State Affairs , they be raised higher because they converse with Princes , and great Affairs of State ; the things they converse about are higher , and therefore they are more noble and higher than other men . As some children of men know no other excellency than to eat and drink , and play , and be filthy , and have nothing but that which the Beasts have : but others , to whom God hath revealed himself , and hath made them of such a noble Nature , that when others be in base acts of uncleanness , that know no other way of rejoycing in time of Joy , but laughing , and eating and drinking , and filthiness : but others can get alone , and there contemplate of the glory of the great God , and their souls be opened to God , and God lets in beams of himself to them , and they let out beams of their love to God , and their desires to God , there is an intercourse between Heaven and them ; God opens himself to them , and they open their souls to God , and so enjoy communion from God ; and they because they have the Life of God in them , they be fit to converse with God : For mark , those things that converse one with another , they be such things that must live the same life ; as now , man can converse with man ; why ? because he lives the same life that man lives : but man is not so fit to converse with beasts , because they live not the same life ; though some men live even the very life of beasts : as a beast cannot converse with plants ( but only devours them ) because they live not the same life ; but those that live the same life be fittest for converse . So if man did not live the same life God doth , he could not converse with God : Hence wicked and ungodly men cannot converse with God , because they live not the same life of God : When you talk of conversing with God , it is a riddle to many men ; why ? because they are strangers to the Life of God , they have nothing of the Life of God in them , but it is strange to them ; therfore they cannot converse with God. But now that which strikes at this Life , and is the death of the soul , is sin ( for sin is the death of the Soul ) therefore Ephes . 2. beginning , You be dead in trespasses and sins , sin brings death ; he means not a bodily death , though that be a truth , but there is this death , the Life of God is gone : all men by nature have the Life of God gone ; and if ever it be renewed , it is by a mighty work of Gods Spirit : but sin strikes at the Life of God in us , at this Candle of the Lord in this Earthen Pitcher . 2 Again , The excellency of the Life of God will consist in this , as to make a man converse with him , so in this , That God must needs take infinite delight in the souls of those that live his life : as before in looking upon his Image , now much more when he can see his Creatures work as he himself works : this is the delight of God to see his Creatures work just as himself . As a man takes delight to see his Pictute , but abundantly more to look upon himself in his Child , and to see his life in his Child that comes from him , to see it able to work as he works . As suppose any Artificer , or one skilled in Navigation , suppose he see a Picture drawn of Navigation , he takes delight in that because there is somthing of himself in it ; but now suppose he hath a Child , and he puts skill into him and he seeth him work as he works , and discourse about Naval Affairs as he discourseth ; this is wonderfully delightful to him . So when God shall see the same life in his Creature that is in himself , that he works and wills as he doth , this takes the very heart of God ; and this shews the excellency of grace . But sin is that which strikes at this Life of God , and brings death to the soul , wholly takes away this life : and were it not for the Covenant of grace even one sin would take away this Image of God ; for sin did it in Adam , and so would in the Regenerate , if it were not for the Covenant of grace . My Brethren , Life is the most excellent of any thing : as Augustine saith , The life of a Fly is more excellent than the Sun ( it is his expression , not mine ) because the Sun though an excellent Creature , hath not life , but a Fly , though little , yet it hath life ; though we know little of it ▪ yet it shews the excellency of God to make a living Creature : but if the life of a Fly , or a Beast be so excellent , much more the life of Man. Now then , what is the life of God! now if that be evil which strikes at the natural life of the Body , the life of Man ; we account those Diseases most grievous that are mortal ; as if a man have a Disease only painful , this is not so much if they be painful if not mortal , as those that be mortal . If a Physitian come and tell one , you must endure pain , but be of good cheer , your life is sure ; this comforts him : but take a Disease that he feels no pain of , it may be the sence of pain is gone , but if the Physitian come and tell him , Oh you be dangerously ill , because your distemper is like to prove mortal : we account that without pain that strikes at life , more than that with a great deal of pain that doth not strike at life : Skin for skin , and all that a man hath will he give for his life . Now that which strikes at the highest life , even the life of God , and makes the Creature appear so vile before God , as certainly sin makes the Creature more vile than any dead Carrion that lies stinking in a ditch ; sin is more vile in Gods eyes than any dead Dog on the Dunghil is in your Eyes . This is the third Particular , How sin is most opposite to mans good more than affliction ; therefore a man were better bear the greatest affliction , than commit the least sin , because affliction never strikes at the life of God : nay , many live not the life of God so gloriously as they do in affliction ; many seem to have their hearts dead in times of prosperity , but when afflictions come then they manifest a glorious life of God. CHAP. XXVII . Fourthly , Sin is opposite to mans good , because it is most opposite to the last end for which man was made . A Fourth thing wherein the evil of sin consists as most opposite to mans good is this , Because it lies most opposite to the last end for which man was made . In that other passage I opened before , I shewed how sin opposeth God in his own end , & therfore there was a great deal of evil in sin : But now I must shew how sin opposeth Man in that end God made man for . I am afraid some of these things are such that some cannot go along with me in them ; it is my endeavor to make things ( though spiritual , and above our natural reach , to make them ) as low as I can : but if there be some that do not understand , I hope others do , and such ( I hope ) will make use of what I speak . For certainly these things I speak of do more declare the evil of sin , and will keep an ingenuous spirit more from sin , than all the evils and torments of Hell. It is more against mans last End. Now we use to say the end and the good of a thing is the same : That which is the last end is better than the thing it self , therfore whatsoever strikes at the last end is the greatest evil of all . That is the happiness of any Creature to enjoy its last end : As thus , The greatest good or the last end of a Plant or a Tree is to flourish and bear fruit , and be sitted for the service of man , this is its end . And what is the evil of a Tree ? When it comes to flourish , and when fruit hangs full upon it , if it be blasted , and never come to attain to its utmost end , to be serviceable for that for which it was appointed ; that is the evil of it . And we account it a great evil if we see this flourishing Tree when it is full of fruit , if before it come to maturity it be blasted . So look upon mans end , and if that be blasted , that is his great evil . Now the end of man is this , To live to the eternal praise of God , in the everlasting injoyment of him . God made the Children of men for this end , That they might eternally live to his praise in the eternal injoyment of himself . Now if man be blasted in this , there is his great evil , to blast man in this end for which he was made . Now no Affliction doth it , all the Afflictions in the world doth not hinder man from the attaining to his end . But Sin comes , and directly opposeth that end for which man was made , and crosseth him in this Excelleney of his , in living to the praise of the infinite eternal first-Being of al things . Now before , I could not shew you the evil of Sin , but by shewing you the Excellency of the Image and Life of God : So here I cannot shew the evil of Sin , being opposite to mans last end , but by shewing you the Excellency of mans last end . Now the Excellency of mans last end , I mean the good God hath made man for , it appears in this . 1 It is such a kind of Excellency as is worthy of all the good that there is in mans Nature , or that mans Nature is capable of . For the end and happiness of any thing , must be that that must have as much excellency in it , that all in the thing must tend to the making of him happy . Mans nature is capable of the Image and life of God. Now that which must be the happiness of such a Creature must be worthy of such an Excellency as the Image of God , and the life of God in man ; therfore it must be a very high and glorious Excellency . 2 That which is mans happiness and end is that which is worthy of al the wayes of God toward mankind . Now I beseech you observe this thing , The wayes of God towards the Children of Men in bringing them to his last end , be the most glorious of all Gods wayes to any Creature ; God did never manifest so much glory in all the world , nor never wil manifest so much glory to al eternity in any thing , as he hath manifested in these waies of his to bring mankind to the attaining his last end , for which he made him . Now if God be so glorious in that way of his concerning his working , in bringing man to his last end , then certainly that end of man , that happiness man was made for must be very glorious : because it must have so much glory and excellency in it as must be worthy all the glorious wayes of Gods working towards him . 'T is thus with man. There is no wise man that doth any great work , manifests any great skill , or layes out great cost , but will do it for such an end , as that end , if ever it be attained , shall be worth all his cost , and skill , and pains . For a wise man to bestow much cost , skill , and pains upon a mean thing , is absurd and ridiculous ; And no wise man but if he bestow much cost and pains , and manifest much skill , but he will be sure it shall be for that , which if he attain to that he aims at , it shall be worth all . If a man be at a great deal of Charge in a Voyage , he aims at such an end as may be worth his Charge : So when God above all things layes out his wisdom , power , and mercy , & goodness , & faithfulness ; and sets at work all his Counsels to be laid out upon such a business , as to get man to attain to his last end ; then certainly mans end and happiness must be worth it all . And it must needs be a glorious thing , God intends for the Children of men to make them happy withal , when the great Counsels of God , and wayes of Gods wisdom and power be so about this business of bringing man to happiness . Now if there be such a glorious happiness for mankind , then that which is most opposite to this great happiness , must be very evil . Now sin directly opposeth mans happiness , the end man was made for : and thus you see the evil of sin . When God comes to awaken mans Conscience , and inlighten mans Soul to see how sin crosseth their happiness more than any affliction , they will chuse rather to be under the greatest affliction , than the least sin . Object . I but it may be you will say it doth not s● cross mans happiness , but that he may come to be happie for all sin ? Answ . I Answer , Of its own nature it directly crosseth mans happiness ; quite undoes man ; and if God by his Power fetch it about another way , this is no thank to sin , but to God. CHAP. XXVIII . Fifthly , Sin is more opposite to mans good than Affliction because t is a defilement of the Soul. 1 It defiles all a man medleth with . 2 Sin is the matter the worm shall gnaw upon to all eternity . FIfthly , The evil of Sin against a mans good appeareth in this , In that it is the defilement and corruption of the Soul , a rottenness in the Soul. Affliction is not the filth and corruption of the Soul , the Soul may be as clear from filth and corruption , notwithstanding Affliction , as it was before man sinned . Sin , it is the rottenness of the Soul , and therefore such a kind of defilement , As , 1 It defiles all things a man medles withal , and al his actions ; it makes a man vile , and defiles every thing that comes from him . To the unclean all things are unclean and impure , Tit. 1. 15. It defiles the Creature and every thing he hath to do withal , and every thing he medles withal . 2 And especially it appeareth in this , That it is no other than the matter for the worm to breed in that shall gnaw upon the Soul of the wicked to all eternity . You reade in Scripture , That the damned shall be punished with fire that shall never go out ; and the worm that shal never dye . What is that worm that shall never dye ? The worm of Conscience that shall gnaw upon their Spirits to all eternity . Now , what breeds this worm , and supplies it with matter ? No other but the corruption of sin in the soul . For as with worms ( as the Holy Ghost makes use of that Meatopher ) that breed in the corruption and filth in a mans body , there are some worms that breed in the body which are deadly . But out of what do those worms breed ? Out of the filth and corruption of the Body , and the corruption of the body supplies matter for the worm to gnaw upon . And so in Trees , and Timber , there breeds worms ; upon what do they breed but upon the corruption of the Timber when it begins to rot . So then worms breed out of corruption , and live upon Corruption ; so that worm of Conscience that shall lye gnawing upon the souls of those that perish to al eternity , is nothing else but that which breeds from the filth of their hearts while they live here the worm breeds : Therefore you that live a long time in sin , old sinners , gray headed sinners , though you do not feel the worm gnaw for the present ; yet ever since you were born the worm was breeding , and it will be a great and a dreadful worm hereafter : and know you supply abundance of Corruption for to feed that worm that will gnaw another day : You feel it not now , but the longer you be before you feel it , the dreadfuller will it be then . All those that have corrupt hearts , and have this worm breed , if God would make the worm gnaw now , it would be wel for them ; for there be wayes to kill it here , to kill the worm of Conscience . If it gnaw , there is a Soveraign Medicine , the bloud of Christ : And certainly there is no Medicine in the world to kill this worm but the bloud of Christ , and those that God doth intend to kill this worm in , and those that shall not have it gnaw to all eternity , God lets it gnaw now , the Ministery of the Word makes it gnaw and pain them , and they feel such pain that wheresoever they go , or whatsoever they do yet the worm lies gnawing upon their hearts , they cannot sleep , or eate their meat : Alas ! what should I eat , and have my worm gnaw there ! And they can never be at rest till God apply the bloud of Christ , and then they void the worm as it were . How will you rejoyce when your Children , if the worms be great and put them to pain , if the Physitian give them that which makes them void them , how do you rejoyce to see the worm that would have been the death of your Child ? It might have grown bigger and bigger , if it had not been taken away . So I dare say there is never a Soul here before the Lord , but hath , or had a worm in their breasts , I say , There was a time you had this worm in your breasts , that without it were cured , would lie gnawing to all eternity , it is that which breeds of the filth and corruption of your hearts . Suppose a man had a little dirt on his face , this endangers not the life of the body , but when there is corruption within , and defilement of the Body within , that breeds diseases , and will breed worms , it may be it wil breed the wolf that lies gnawing at their breasts ; many women have had it in their breasts that lies gnawing upon their flesh : but know , your sins breed another manner of worm or wolf that will gnaw worse than ever that did . And this is the evil of sin , it is not only the defilement of the soul , but such a defilement that breeds such a worm that will gnaw upon conscience to all eternity . CHAP. XXIX . Sixtly , Sin is more opposite to mans good than affliction , because sin is the object of Gods hatred ; but God hateth not any for affliction . SIxtly , Sin is the only object of the hatred of God , nothing is the object of Gods hatred but sin : God doth not hate a man or a woman because they are poor , God may love them as wel as any Monarch or Prince in the world , though they be poor : God hates not a man because he is sick , you hate not your Children because they be sick or weak : all the afflictions in the world make not a man an object of Gods hatred , but sin doth : mark that expression in Scripture , Psalm , 5. 5. The Fool shall not stand in thy sight , thou hatest all workers of iniquity ; so that sin makes the Creature the object of Gods hatred : God saith not ( mark ) he hates the work of iniquity only ; but the worker of iniquity : God hates not the Creature as he made them , but through sin the Creature come● to be hated ; even the workers of iniquity . Now observe the strength of the Reason , That which makes a man the object of Gods hatred , must needs be a greater evil than that which can stand with Gods everlasting love : for afflictions in the strength of them , and bitterness of them , may stand with Gods eternal love ; nay observe , they may stand with the same love wherwithal God the Father loved his Son Jesus Christ ; for so in the 17. of John , latter end ; there Christ praies to the Father , that thou maiest love them with the very same love with which thou lovest me : Now God the Father loved Christ , and yet God the Father afflicted Christ , and Christ was under sore afflictions , and yet at that very time God the Father loved him : So a man or a woman afflicted , notwithstanding all their afflictions , they may have the very same love of God the Father that Jesus Christ himself had , in a manner the very same : And my thinks this might be a mighty encouragement to afflicted souls ; are you afflicted with poverty , bodily sickness , persecution , any thing ? Know , for all this affliction , God may love you with the same love he loved his Son : but sin makes the Creature the object of the hatred of God. But you will say , Gods Children have sin . Of its own nature , it would make them objects of Gods hatred , but there comes in the blood of Christ , and the purchase of his blood procures peace between God and man ; but I speak of it in its own Nature ; and those that God looks upon in a sinful condition , he cannot look upon them but he hates them . Now that which makes a man the object of Gods hatred , must needs be very evil ; as thus , when any affection runs in one Current , it must needs run very strongly ; as in the Sea , suppose there were many Arms and Rivers to break the strength of the Current , it would not run so powerfully ; but when there is but one Current , the Current of the Ocean there runs very strongly . So in the Affections , when the Affections be only set upon one object , then they be strong : when Love is scattered upon this and the other thing , then 't is not strong , but when it is upon one , then it is strong . When Parents have many Children , and they love this , and this , then it may be they love not any so strongly ; but when they have but one there is great love . So in hatred , where there is a hatred of many , there is not so much hatred against one ; but where it runs in one Current only , there it is strong . So here , there is no object that Gods hatred runs out against but only sin , therefore the hatred mustneeds be very powerful . Oh for a man or woman to live to be the object of the hatred of the eternal God , how dreadful an evil is this ! We desire to be beloved where we are , of every one ; what a sad thing is it to live in a Family , or a Town , and no body love them : men desire to be beloved though it be of a dog , and they will boast somtimes , such a dog , or a horse loved such an one , loved his Master ; when he doth but come home , they will leap , and skip , and faun on him . Do we take delight to have our neighbors , or the family love us ? nay , for the dog to love us ? Oh what is the love of an infinite , eternal , glorious God! A man accounts it an evil if the dog only snarl and bark at him , this we account an evil : Oh what an evil is it then , to have the infinite , eternal , only wise God to be an enemy , and I the object of his hatred ! Oh think of these things . And Brethren , in these times it is to be feared you contract abundance of sin ; you will have more to answer for before these * twelve daies be gone , than you had before . Oh let this stop the course of some sin , that otherwise might be committed in these times of sensuallity ; therefore when you see some go on in sinful waies , do you stop and say , God forbid I should do as they do ; I have been in such a place , and heard what sin is , heard how it is against God , and this might stop me ; but this day I have heard how it is against me and my own soul , and how it destroyes my own soul , therefore I will hate sin everlastingly . CHAP. XXX . Seventhly , Sin is more opposite to mans good than Affliction , because sin brings guilt upon the soul . SEventhly , There is more evil in sin than in affliction , Because sin is more opposite against our own good than affliction , and that in this seventh respect , Sin brings guilt upon the soul , it makes the Creature stand guilty in the presence of God : Now guilt upon the soul is a greater evil than any affliction can be : that is the thing I am now to open . Guilt , what is that ? it is the binding over of the sinner to Gods Justice , and to the Law , to answer , and be liable unto what the Law requires as punishment due to the sinner : so that then for a Creature to stand bound over to Gods infinite Justice , and the Law , hath more evil in it against mans good than all the afflictions and miseries in the world ; this is the thing I am to make good . A sinner goeth up and down with the chains of guilt upon him ; Iron chains grating upon the sore flesh of a man , is not so tedious and grievous as the chains of guilt upon conseience . Certainly this is one especial reason why many wicked men and women are so froward as they are , because they have much guilt upon their spirits , that as Iron ch●ins would grate the raw flesh , so doth that guilt lie upon Conscience , and that makes them so froward & peevish as they are ; froward against God , and against man. Many men that you are to deal withal , you shal find them against the Word extream froward , & pervers against their acquaintance , neighbors , & family , & neerest friends , & we cannot imagine somtimes what is the reason : Certainly this is one especial reason , there is much guilt upon their consciences , and spirits ; and this doth so disquiet and vex them , that they fling out at God , and his Word , and every one ; they can have no quiet they be so vexed and gauled with that guilt upon their spirits : there is a great deal of cause to suspect much guilt to be upon those that be so outragious , and can bear nothing ; that have their hearts rise against the Word especially . Brethren , if you see any one that hath any light of Conscience , and hath made profession heretofore , if such an one shall frowardly flie out against the Word , and those that be godlie , you may conclude there is some woful guilt upon that mans spirit , he is so froward , and peevish , and disquiet as he is : And so we find it in Saul , he was a man at first of a very quiet spirit , and very moderate ; but after , Saul being a man much enlightened , and had forsaken God , and had contracted abundance of guilt upon his soul , he was a most froward perverse spirit as any we reade of in the Book of God ; then how froward was he with David , and the Priests of God , and so outragious as that he slaies them all ; a bloody man after he had contracted much guilt . Do you see men so froward , and outragious , and bloodie ? Oh there is much guilt within upon their spirits , great breaches between God and their souls , and the guilt of sin within grates upon their hearts , and that makes them so outragious as they are : if guilt be upon the soul , it takes away al the comfort of every thing ; that man or woman that hath an enlightened conscience , and hath guilt upon them , there 's little comfort such a one can take in any thing they enjoy . No affliction in the world can take away the comfort of what we enjoy , as guilt can do ; if you have afflictions one way , you have comforts another : if a man go abroad and meet with hard dealings , he comes home and hath comfort it may be in his wife , a comfortable yoke-fellow , this rejoyceth him ; or may be he hath comfort in his Children , or in such or such a friend : But now let a man or a woman have guilt upon conscience , abroad he hath no comfort , at home he hath no comfort ; yea , the more comfortable things he doth enjoy , the more trouble there is in his spirit : As thus , Take a guiltie conscience , and when he comes and looks upon a comfortable familie , comfortable estate , means coming in , a sweet yoke-fellow , good friends ; Oh but if I had not some guilt upon my soul , I could rejoyce in these ; but that guilt that lies upon his conscience take away all the comfort of these ; and if he sees others that enjoy these , Oh saith he , this man may have comfort in a comfortable yoke-fellow , children , or friends , and a good estate ; but he hath not guilt upon his spirit , and that breach between his God and he as I have . May be the world knows not where his ●hoo pincheth him , and what sadens his spirit : many men that have comforts about them ( though they cannot be said to enjoy them ) yet their hearts be troubled and disquieted , and no bodie knows the matter ; Oh there is guilt upon their spirits : they think within themselves , Oh , if it were with me as it is with such a one , it would be well , sure they have not that guilt I have , if they had they could not but be disquieted as I am . Again , Guilt brings woful fear upon the Conscience ; no affliction can bring such fear upon the Conscience . Though there should be never such troubles and fears , and confusions in the world , alas this is not so terrible and fearful as that fear the guiltie conscience hath . Take a man or woman whose conscience is delivered from the guilt of sin , such a one , though Heaven and Earth should meet , is not so much troubled . Certainly Brethren , in these great fears amongst us , that you be skar'd at everything , it is partly because you have not throughly made up your peace between God and your souls , and some guilt lies upon your spirits and consciences ; and this indeed will make every thing terrible to you , if that lie there : Guilt upon the conscience makes God , the thoughts of God seem terrible . Now it is a greater evil for the creature not to be able to look upon God , & to have thoughts of God without being pierced with terror , than to be under any affliction in the world ; sorrows , fears , and disgrace and persecutions are not so terrible as this , that I am in such a condition that I cannot look up to God , nor think upon God without having the thoughts of his Majesty to be terrible to me A guilty Conscience cannot endure to have a thought of God , it is terrible to him , and therefore he labors by going into company , and sports , and business in the world , to take off the thoughts of God , because the thoughts of God peirce his heart . And so the presence of God is very terrible where guilt is upon the Conscience , and the Conscience of such a one cannot endure to come into Gods presence ; nor into the Communion of Saints where Gods presence is . And he cannot endure to pray , the thoughts of that strike his heart ; to go alone to pray , the presence of God when alone is extream terrible . And this is a sader condition than to be under any affliction : better be under any affliction than in such a case , as that the presence of God is terrible : the presence of God in Prayer , and so the presence of God in his Word ; Oh the Word is terrible to such a one , the Word of God speaks nothing but terror so long as guilt remains upon the Conscience . This is worse than Affliction that that Word which is a treasure of sweetness , and goodness , and comfort to those that are gracious and godly , should be filled with terror to the soul of one that is full of guilt . Yea , to such a one all the wayes of Gods Providence are full of terror ; if there be any Judgment of God abroad , Oh the terror that this brings upon his foul . Brethren , Sin is committed quickly , you have a temptation comes , and you fall upon the Sin and act it ; the Sin , the act of it , is transient and quickly gone ; the guilt that sticks to you . When a man or woman hath satisfied their Iust in a sinful way , the guilt sticks behind : may be the time is gone for the pleasure of it ; it was perhaps yesterday , or such a night or time thou hadest the pleasure of it , but now the sin is gone the pleasure of it , but the guilt sticks , and that abides upon thy Spirit to all eternity if thou look not to it . Nay , certainly it must stick upon the Spirit , it is not in the power of any Creature in heaven or in earth to deliver thee from it : yea the guilt so remains , that though thou feel it not now for the present , it may stick terriblely many years after . But Affliction is terrible only for the present , not for afterward ; but guilt and sin laies a foundation of Mis●… for many years after . Nay , many times it is grievous painful to the Soul long after it is committed : as it was in Josephs Brethren , we reade of them that they committed that great Sin against their Brother , and it troubled them not a great while ; but twenty two years after when they were in an affliction , then the guilt of their sin comes a fresh , Oh then we sinned against our Brother ; when they were in prison there : now it was twenty two years from the time they committed that sin to that time when they were in trouble there . So you that have committed sin and think some slight sorrow may wash it away , know the guilt may abide upon your spirits perhaps twenty , may be forty years after . And you that are yong take heed and know that sin is more evil than any affliction , for the sin that you commit when you are yong in your Masters Families , the guilt may abide upon you , and youthful sins may prove ages terror . It may be with you as with a man that gets a bruis , when he is yong he feels it not , but when he is old than it ach in his bones , and puts him to terrible pain many times ; so many yong people feel not sin when their bloud is hot , but afterward , the guilt of sin abides upon them , and is the torment of their souls when their bloud is cold . Now what evil is there in sin that may do a man mischief perhaps twenty or forty years hence . As it is with some poyson , there are some poysons men have skill in , that they can give poyson shall not work in three or four , perhaps not till seven years afterward , and yet they know certainly , That if that man be not cut off before ( except God work extraordinarily ) he shall dye at the seven years end of that poison he took seven years before . So sin is such a thing that it wil do a man a mischief many years after . Again , The guilt of sin hath this evil further in it , which appears in that difference between men that come to suffer with guilt , and those that come to suffer without guilt : Take them that have come to the most grievous sufferings in the world , and had not the guilt of sin upon their Consciences , who had all cleer between God and their souls ; their sufferings be joyful , and they can rejoice in tribulation and troubles , as the Martyrs in Persecution , how did they rejoyce and glory in their sufferings ? with what a Spirit of magnanimitie did they come to their sufferings ? But take those who suffer through guilt , as Malefactors , when they come to suffer , what shame and confusion is upon them ! Thus Affliction is nothing to them that have no guilt , but those that have the guilt of sin upon them when they come to suffer their guilt is a thousand times more than their affliction . There is a great deal of difference between a man guilty of treason when he come to suffer for it , there is shame and confusion , and dismal darkness in the spirit where there is guilt : but let one be accused for treason , or any such horrible crime , and no guilt upon the spirit , such a one can go on with joy , and comfort , and peace ; whatsoever can be done to him is very little or nothing when guilt is removed . The truth is , there is no suffering can countervail the suffering that guilt makes . The guilt makes the suffering evil , otherwise not . If one man come upon another man with suffering , it is nothing without guilt ; so it is true , when God comes it is nothing if God and we be at peace : but now when God comes with any such affliction as the very affliction shall have the mark of the sin upon it , and so shall stir up Conscience to accuse you for it , then the heart is ready to sink when the affliction shall bear the name of the sin together with it . I remember the difference of Davids Spirit at several times ; one time , Though an Host incampe about me , yet will I not fear , and though I walk in the valley of the shadow of death , I will fear no evil ; Psal . 23. Another time he is afraid when he flies from Absolon ; and when there was a breach between God and his soul , when he had brought guilt upon his spirit , then David was quickly cooled ; and upon any occasion of trouble , David was quickly frightened . This is a seventh thing wherein sin appears to be a greater and more evil thing than Affliction , because it makes the soul guiltie before God. CHAP. XXXI . Eighthly , Sin is a greater evil to man than affliction , because it 's that which put the Creature under the Sentence of Condemnation . EIghthly , Sin is a greater evil than Affliction , Because it is that which puts the Creature under the Sentence of Condemnation , and so makes more against the good of man than any affliction can do . For a poor Creature to see himself stand before the great Judg of all the World , and have the Sentence of Condemnation come out against him ; this is a greater evil than to have any affliction that all the Creatures of Heaven and Earth could bring upon him . As now , take a Malefactor that is to stand before Mans Judgment Seat , and to receive Sentence of Condemnation ; is not this a greater evil unto him than if he should hear of loss in his estate , than if he had sickness in his bodie , any pain in his limbs ; to stand thus to receive the Sentence , he looks upon it as a greater evil than possibly can befal him in this world otherwise . But then , when the soul shal see it self stand before the infinite glorious , eternal first-Being of all things , and looks upon God sitting upon his Tribunal passing Sentence of Eternal Death upon him ; this is another manner of evil than any affliction and suffering that can befal him . But now , know there is not any one sin that thou committest ( but if you look upon it as in it self ) God sits , I say , upon his Trone , and passeth Sentence of death upon thee for it as really as ever he will do at the great day of Judgment ; it is done now as really and as truly in this world as ever it shall be at the day of Judgment , only here is the difference , then it is irrecoverable ; nay , shall I say it cannot be recalled here ; no certainly it shall not , only it may be transmitted to Christ , he must bear it , he must have the sentēce ; so that it is not properly recalled , God doth not as a Judg that passeth Sentence , and afterward nullifies it : no , but God passeth Sentence and condemns the sinner ; only Christ comes in and takes the Sentence upon himself ; so that the Sentence goeth on still , only it is transferred from one person to another ; Christ comes in , and he puts on the Sentence of Condemnation for thee that hast it passed against thee , so that the Sentence is not properly nullified , but transferred to Christ : Eccles . 8. 11. saith the text there , Because Sentence against an evil Work is not speedily executed , therefore the heart of the sons of men are fully set in them to do evil . ( Mark ) the Sentence against an evil work is not speedilie executed : so that it appears there is a Sentence against every evil work : The Sentence is out Brethren ; thou goest and art drunk , or to the commission of such a sin , I say , presentlie the Sentence of death is clapt upon thee , the Sentence is out against all sinners : You see men go on and live in prosperitie a great while in the world ; but they be under the Sentence all the while , sin is not removed by the blood of Christ , and all the comforts ( I beseech you observe that ) that any man or woman have in the world that are in their natural condition , and are not delivered from Condemnation by Christ , they are all but just as meat and drink , and some refreshments that are grantnd to a condemned Malefactor before Execution . Suppose a Malefactor is condemned , but now Execution is not till two or three daies after ; in that space of time he hath granted unto him libertie to have meat and drink , and friends come to him , and he may refresh himself in those two or three daies ; but he hath forfeited all his Estate , and the tenure now upon which he holds any comfort , it is not the same which he had before , but meerly through the bountie of the Prince it is that he hath comforts . So here , wicked men have committed sin , and the Sentence of death is out against them , and they have forfeited all the comforts of their estates , and of their lives , only God in patience grants unto them some outward comforts here a few daies before Execution ; and upon this tenure do all wicked men hold their Estates : I will not say that every wicked man is an Usurper of their Estates , as some perhaps have held , that they have no right at all before God ; some right he hath , as you cannot say a Malefactor hath no right ( when he is condemned ) to meat and drink before Execution ; he hath right to what is given to him of Donation and Bountie , but not that right which he had before : So I say , for wicked men that have Estates in this world , they have a kind of right to that they have ; but how ? Just that right that a condemned man hath to his dinner or supper before Execution ; this is the right of wicked men to their Estates ; that is , God of his bountie grants a little while before Execution they shall have a few comforts to them in this world : And this is the evil of sin , and the least sin , there is not any one sin , but the fruit of it is Condemnation . And Brethren , you must not mistake , to think that wicked men are never condemned until they come before God in the day of Judgment ; they be condemned here , mark that , John , 3. 18. He that beleeves not is condemned already : now condemned , not hereafter , but a condemned man already : this is a sad condition indeed . If a man had the Sentence of death so past that the whol Parliament could not help him , you would think that man in a sad condition . Now let me speak it , and God speaks it to the conscience of every sinner ; I say , thou that standest before God in any one sin , and not delivered through the blood of his Son Christ , thou standest so under the Sentence of condemnation , as all the Creatures in Heaven and Earth cannot help and deliver thee , thou must have some help beyond the help of all the Creatures in Heaven and Earth to deliver thee : When Paul would comfort the Saints against all troubles and afflictions they meet withal , Rom. 8. he begins thus , There is no condemnation to them in Christ Jesus : as if he should say , this is the comfort , no Condemnation . If I know I am delivered from the Sentence of Condemnation , let what will fall out I am well enough ; but this be sure of , there is Condemnation to those that are not in Christ . I remember Luther had this Speech when he had got assurance of pardon of sin , that he was freed and absolved by God ; he cries out , Lord strike , Lord , now strike , for I am absolved from my sins , thou hast delivered me from sin ; now strike , now let any affliction befal that possibly can ; let never so much trouble attend I am absolved from sin ; now Lord strike . This is the Eighth , Sin is more opposite against the good of man than Affliction , for it brings them under the Sentence of Condemnation . CHAP. XXXII . Ninthly , Sin is a greater Evil to man than Affliction , because it breaks the Vnion between God and the Soul. NInthly , Sin is a greater evil than Affliction in this , In that it is the very thing that breaks the Vnion between God and the Soul : It is that doth it , and no Affliction doth it . Now Brethren , this I confess might seem to be less than that of Hatred , and might have come before it ; but now I bring it in here , That it breaks the Union between God and the Soul , Isa . 59. 2. Your Sins have separated between you and your God! We are to know , The Souls of men are capable of a very near and high Union between God and them ; the more spiritual any thing is , the more power hath it to Unite , and the more neer the Union : As thus , The beams of the Sun because they be very spiritual , they can Unite a thousand of them into one Point as it were ; but grosser things cannot so Unite themselves together . So Brethren , God being a Spirit , and our Souls being Spirits , they come to be capable of a most neer Communion one with another . And the Souls of men are neerer a glorious Union with God , in this regard more neer than any Creature but the Angels . Because the Object of mans Understanding is not any particular truth , but Veritas , truth in general , truth it self in the whole latitude is the Object of mans Understanding . So the Object of mans Will , Is not this good , or that good in particular ; but Bonitas , good in general , in the full latitude of it . It is not so with other Creatures , they have their Objects in some particular thing , in such a limit and compass , and they can work no further , nor higher . But it is otherwise with mans Soul , God hath made man in such a kind , that the Object of his Soul should be Truth and Goodness in the full latitude , in the infinitness of it , take it in the utmost extent that can be , yet still it is the Object of the Soul of man. Now hence it is that the Soul of man is of such a wonderful larg extent , even capable of God himself , of enjoyment of Union and Communion with God himself , which otherwise could not be . No other Creature hath to do with infiniteness , nor can have to do with it but men and Angels , and upon that ground , because God hath made them of such a nature so large that their Faculties should be of so large a nature . Now hence it is that man being capable of the enjoyment of God in such a glorious manner : We have these Expressions in Scripture , He that is joyned to the Lord , is one Spirit : 1 Cor. 6. 17. Made one Spirit with God. A most strange expression that the soul of a poor Creature should be made one Spirit with God , and yet so it is . And so John 17. 21. we have two or three notable expressions , That they may be all one , as thou Father art in me , and I in thee , and that they may be one in us . Christ prayes that the Saints may be one in him , and in the Father , as the Father is in him , and he in the Father : so they may be one with them . And Vers . 22. And the glory which thou gavest me , I have given them : that they may be one , even as we are one . Christ hath given the Saints the same glory God the Father gave him . And to what end ? what was the effect of that glory Christ gave to the Saints ? It was that they may be one with the Father and one with the Son. So that you see mankind is capable of a wonderful neer Union with God ; Oh consider this to raise your spirits . You that look after such low things and think there is no higher good than to eat , and drink , and to have your pleasures in the Flesh : know that the meanest and poorest in the Congregation , are capable to receive that glory God gave his Son Christ ; that you may be one with God the Father and the Son , as God the Father and the Son are one ; not every way : but know there is a likeness , Christ himself hath exprest it . Therefore you that have your hearts so low , that mind nothing but these things below , know that you have more noble things to mind if your hearts consider it . But here is the evil of Sin ; Sin breaks the union between God and the soul ; it separates between God and the Soul , it keeps off God that infinite , eternal , glorious fountain of all good ; it keeps him off from you ; it makes you lose God , and all the good in God : By Sin you depart from God , which is the Curse of the Damned at the day of Judgment , Depart from me you Cursed : you here , for the present , in every sin , do begin to have that dreadful Sentence executed on you : Depart from me ye Cursed . You do it your selves while you live in sinful waies , there is a real actual departing from God , and executing of that dreadful Sentence , Depart you Cursed . You think there is little evil in sin ; but if you knew that God is an infinite Good , and then knew the Union you are capable of with God , and then see sin break this Union ; this would make you see sin the greatest evil in the world . CHAP. XXXIII . Tenthly , Sin is more against mans good than Affliction , for that it stirs up all in God to come against a sinner in way of Enmity . TEnthly , The Evil of sin as against our good , consists in this , It stirs up all in God to come in way of Enmity against a sinner : and this is another manner of business than to suffer affliction . A most dreadful place of Scripture we have for this , Levit. 26. verse 24. 28. If you walk contrary to me , I will walk contrary unto you : What is that ? All my glorious Attributes shall work against you ; as if God should say , Is there any thing in me can make you miserable ? you have it ? if all my Power or Wisdom can bring evil upon you , you shall have it : I will walk contrary in all the working of my Attributes , and waies of my Providence ▪ And a most dreadful place we have , Psalm , 34. 16. there God saith , The face of the Lord is against them that do evil : Mark , the face of the Lord : What is Gods face ? The manifestation of himself , and his glorious Attributes ; the face of the Lord is against them that do evil . Oh that thou wouldest consider this thou that dost evil , whose conscience cannot but tell thee thou dost evil ; know , the face of God is against thee : and is this nothing to have the face of God against thee ? The face of God is terrible in the world when he meets with a sinner ; one sight of the face of God against a soul , cannot but overwhelm the soul and sinke it down to the bottomless Gulf of eternal despair , if God hold him not by his mighty hand , there is so much terror in it : and yet the Scripture saith , the face of God is against them that do evil . Another Text very remarkable we have in the 2 Sam. 22. 27. With the pure thou wilt shew thy self pure , and with the froward thou wilt shew thy self froward ; or unsavory : But it may be translated , With the perverse thou wilt wrastle : so that those that be froward and perverse , and will walk on in a sinful way , God wrastles it out with them ; God puts forth his Power to wrastle , and certainly if God wrastle with thee , he will lay thee upon thy back . It is a dreadful thing that God should use such a speech , that he will wrastle with man ; for all men in sin , as I shewed before , they wrastle with God , as if they would have the day ; God will have his will , and thou shalt have the fall ; thou wrastlest , and God wrastle : you know Wrastlers put forth all their strength against one another , and know , God puts forth all his strength against every sinner . And that I may bring it more full to your sences , consider this , From whence hath any Creature power to bring evil upon thee , or to torment thee ? Surely it hath somwhat of God in it : as thus , Fire hath power to torment the Bodie , and it is only one spark of God let out through the power of that Creature , otherwise it had no power . And again , another Creature , Swords and Weapons , they have power to gash and wound the Body ; whence have these Instruments their power ? it is but some drop of Gods power through these Instruments . So one Disease hath power to torment one way , and another , another way ; whence hath any Disease power to torment ? only there is some little of Gods power let out through that Disease . Now if all Creatures tormenting hath only power through Gods letting out his power , then what a dreadful thing will it be when Gods Power shal be infinitely let out against the Creature ? so that take all Creatures in their several powers to torment , and put them all together , one Creature in one kind , and another in another , and put them all together , this would be great torture : Now all the Power of God is the several powers of all the Creatures put together in one , and infinitely more ; and when that comes against the Creature , it must needs make them miserable : it s another manner of matter than afflictions , when all in God comes out against the soul ; and there is not any one sin but endangers this . CHAP. XXXIV . XI . Sin is more opposite to mans good than affliction , for that sin make all the Creatures of God at enmity with a sinner . XI . FUrther , in the next place , The evil that sin hath beyond all the evil of Affliction is this : That sin , it doth make all the Creatures of God to be at an enmity with a sinner : I say , sin puts a sinner in this condition , that all the Creatures of God are Enemies unto the sinner ; they be all as the Host of God that come out against a sinner , ready armed with Gods wrath , ready bent to execute the wrath of God against a sinner : the Creatures of God are called Gods Host , not only because they be armed with Gods wrath , but because there is in them a propencity to destroy those sinners that sin against the God of their Being . Every Creature is ready and doth as it were cry to God , Oh Lord , when wilt thou give me commission to take away such a wretch , Lord , such a one is a filthy , wretched Blasphemer , a Sabbath breaker , a drunkard , and thou livest all this while , and hast been at peace , and yet they are still crying , Lord , shall I go and take him away , and send him to his own place ? If thou couldest hear it , all the Creatures in the world cry thus , and they be all desirous to send thee to thy own place , and take thee away . My thinks when I see a sinner , I hear all the Creatures cry as he in the 〈◊〉 Sam. 16. 9. Abishai the son of Zerviah ; Abishai was one of Davids Soldiers , when Shimei cursed David : Shall I go and cut off this dead Dogs neck ? So he saith concerning Shimei , Let me go over I pray thee , and take off his head ; why should this dead Dog curse my Lord ? So when thou art blaspheming God , the Creatures look upon thee with disdain , and they rise against thee , and all the Creatures say , Oh this dead Dog , this wretched Creature , how long shall he live to blaspheme God ? shall I cut off his head ? shall I go and send him down to his own place ? It would terrifie thy heart if thou shouldest hear every Creature crying to God to be thy Executioner from him . And certainly when God gives commission , and God falls upon thee , every Creature wil fal upon thee : As you read in the 2 Sam. 18. when Joab fell upon Absalom , presently the ten men fell upon him , and slue him too , as soon as Joab gave the stroke . So , as soon as God gives the stroke against the sinner , certainly all other Creatures be ready to fall upon the sinner also : so that sin brings a man to such a condition that all Creatures are at enmity with him ; whereas when once the soul is reconciled to God , and sin pardoned , all Creatures be at Peace with you , you are then in League with all the Creatures . We should account it an evil condition to be in such a place where all the men in the Nation are our Enemies , and stand ready to murder us : Certainly all the sinners in the world are in the middest of the Creatures of God that stand ready armed with GODS wrath against them . Hence it is , That when once God inlightens ( I beseech you observe it ) the Conscience of a sinner , he feareth every thing ; The wicked flie , when none pursueth them . It is very observable of Cain , after he had committed that sin of slaying his Brother , then saith Cain , Every one that meets me , will slay me : Who was there then in the world ? No body but his Father and Mother : and yet every one that meets him will slay him , he was afraid of every thing , and every one , because he had sinned against the Lord. So every inlightened Conscience that knows what sin means , when he comes to have Conscience awakened , they be afraid of every thing : If there be thundrings , & lightenings , & storms , & tempests , it sees the wrath of God in this Storm and Tempest , Thunder and Lightening ; any stirs abroad in the world be but as Messengers of Gods wrath against me , saith the awakened Conscience : This is the misery of a sinner ; and then how much is the evil of Sin greater than Affliction ! CHAP. XXXV . XII . Sin is a greater Evil to man than Affliction , because it puts a man under the Curse of God. XII . NAy further , It puts the Creature under the Curse of God : it doth separate the Creature for evil . Psal . 4. 3. It is said , God separates the righteous man for himself . So sin separates the Creature for evil , and makes him Anathema , accursed : For God in Deut. 27 26. saith , Cursed is every one that abides not in every thing that is written in the Law to do it ; he is accursed in all that he hath and doth : The Curse of God is against him . And here observe , sin doth not only deserve a Curse , that the Creature should be accursed , but of its own nature it is a Curse , and makes the Creature accursed in its own nature . As thus , you may see the evil of sin by the excellency of Grace : Thus Grace doth not only bring excellency upon the Creature , and brings a blessing , but of it self it separates the Creature for a blessing . For what is holiness but grace ? they be usually exprest for one and the same ; now what is Holiness but the Consecration of a thing for God ; so that when Holiness comes into the heart , that is nothing else but that gracious Principle whereby the soul of a man or woman , before common to Lust and sin , is now come to be separated from al these things and to be consecrated and given up to God himself , that 's Holiness . Now sin must needs be contrary unto holiness . As holiness is a separation of the Creature from other things , and a consecration of it unto God ; so sin is a separation of the Creature from God and all good , and devoting of it up unto wrath , and misery , and a curse , and al evil whatsoever in its own nature ; it is not in the desert only . Many men think sin in its desert deserves a Curse , but they understand not how sin in its own nature separates the heart from God , and so gives it up to al evil , and all misery , as grace doth to all good . This is the evil of sin , and therefore another manner of evil than there is in Affliction . CHAP. XXXVI . XIII . Sin is the seed of Eternal evil , therefore more hurtful to man than Affliction . An Use therof , Then see that those men are deceived that think to provide well for themselves by Sin. Use . 2. The Ministry of the Word is for our good , as well as Gods glory . XIII . FUrther , Sin it is a principal evil ; so I call it , because it is a principal of Eternal evil to the Creature , ( I beseech you observe what I mean ) I do not mean that it deserves eternal evil only , but of it self it is eternal evil . As thus , Grace doth not only deserve eternal happiness , but it is the seed of eternal happiness , it is that principle , that if let alone wil grow to eternal happiness . So sin doth not only deserve eternal misery , but it is the seed of eternal evil , and sin it self will be executioner upon the soul , and will prove an intollerable misery to the soul . Though sin be the very element in which many men and women live and so delight themselves : yet be it known , That this sin doth not only deserve that God should bring his wrath upon thee for it , but that sin will prove eternal torment to thee . As thus , The Fish that playes and leaps in the water , the water is the element to the Fish that it delights in ; but if you put fire under this water if in a vessel , then that water that was the element in which the Fish skipt , and playd , and delighted it self , that water will be torture and torment to the Fish boyling hot : So sin is the element where men play , and delight in sinful wayes , as the Fish in the water , but when God comes and mingles wrath with sin , then that very sin which was thy delight , shall be torture and torment , and so a principle of eternal evil it shall be to you . Thus sin is another manner of evil than affliction ; as thus , Afflictions though in Diseases they bring pains and sorrows to the Body , the matter of this will wear out in time , and so the Disease will fall ; but sin is such a principal evil and misery to the Creature , as it will never go out , but continues a principal of eternal misery . Thus you have seen how sin is against our own good . Somwhat I would fain say by way of APPLICATION in this work . Vse 1. Sin is against our own good : Hence all those promises that any sinful way hath to you , to provide for your own selves in , and your own good , they be all deceitful , and will deceive you The way of the wicked deceives them . Certainly thou art mistaken , if thou thinkest to make any provision for thy self in sinful wayes . And the best way for any man or woman to provide for themselves , is to abandon sin : Wouldest thou provide for thy self , for thy own good , and be a true self-lover , abandon sin , for sin is against thy own good . Vse 2. Again , Hence you see , That the Minestry of the Word is that that is for our good , and that that makes for your good , as well as for Gods glory . God in sending the Ministry of the Word , sends it for your own good as well as his own glory . Why what doth it do ? Only seeks to get away your sins , and make them bitter and grievous unto you . I have in many particulars opened the nature of sin , and how grievous and evil t is : now what is the intendment of this , but to get the Serpent out of your bosoms , that which will do you mischief , and all for your own good Certainly if ever God open your eyes , you wil then desire , with your faces upon the ground , to bless God that ever he sent his Ministers to shew you what sin is . Many times mens spirits rise against the Word , and they take the Ministers as enemies , Oh he speaks against me : No it is not against any ones person , but against thy sin , man or woman , that which wil do thee mischief , and undo thee . Again , many cry out against the Minister as that man against Christ , He comes to torment us before the time . No it is against thy sin man , it is to take away that which will undo thee . Many are ready to say of the Minister as he to the Prophet Elijah , What hast thou met me , Oh my ennemy ! But as the Prophet saith , Doth not my words do you good ? Certainly that which makes sin grievous to you , doth you as much good as Creatures can be done to for the present . Many have sin in their stomachs , that rise against the Minister and the Word , as the sick mans stomach against the glass or the pot in which the Physick is , but when for that evil grief within , he takes a vomit , it makes him sick it may be for a while , and the man casts up many filthy things and noysom stuffe ; and then he cryes out , Oh! blessed be God , though I had pain , yet this takes away a great deal of that bad stuffe that would have bred Diseases . So though our Ministry may put you to pain , yet you will bless God when that is cast out that it hath to deal withal . Many when they hear the Word , their spirits rise against it ; but when it hath pleased God to get away their sins , though upon hard terms , they have blest God that ever they heard the Word that did trouble them , or ever saw such a mans face . I remember an expression of one to my self , That when he sate and heard me , he was perswaded every thing I spake was against himself , though a stranger whom I never knew , and he professed his spirit rose both against the Word and the Speaker , going home , and the Word working , and working out sin , he comes not long after and blessed God that ever he heard that Sermon : And so certainly it will be . I have shewed you in these thirteen Particulars how evil Sin is against your own souls ; know then , if the Minister by the Word can but get away your sin , Oh you will see it above the greatest good and happiness that ever you had in all your lives , that ever you did understand that which would do you so much hurt : Alas you will say , I did not see sin would do me so much hurt ; wo to me if I had not heard the evil of sin ; if I had known the evil of sin by feeling , what had become of me ? You have heard and read much of the evil of sin ; now think , if these things be so grievous in the hearing or reading , what a woful condition will that soul be in that must feel it ? that must have every one of these Particulars made good to the full ? Certainly such a soul must needs be in a woful condition . Now the Lord so sanctifie and bless unto you the reading or hearing of all these evils , that none of your souls may ever come to feel them . CHAP. XXXVII . XIV . Sin is worse than affliction , because it hardens the heart against God and the means of Grace . THe opposition Sin hath to our own good , It hath more evil against our selves than any Affliction ; & for the manifesting that we have opened Thirteen Particulars : Thus far we have gone . There is two Particulars more to discover the evil of sin as against our good more than afflictions . XIV . Sin is worse than Affliction as against our selves , For it is that which hardens the heart against God , and the means of Grace more than any Affliction . I do not speak now of hardening the heart against God in opposition to him ; but as in opposition to our own good that we should receive from God , in the use of the means of grace ; and so Sin is more opposite to our good than Afflictions ▪ Affliction rather , usually , doth further the means of grace , and prepare the heart for the entertaining of the means of grace ; affliction doth : But Sin hardens the heart against it , and hinders the efficacy of the means of grace upon the souls of men and women ; Hosea , 5. and the last , In their afflictions they will seek me early : then the more afflictions are upon them , the more ready are they to seek me ; Isay , 26. 16. When thy chastening was upon them , they powred forth their prayer . Many men and women that never knew how to pray , that would say they could not pray in their families , that they could not pray in secret , any otherwise than to say a prayer , or that they had learned when they were children to say so many words ; they could not pray otherwise : But when their Afflictions are upon them , then their hearts could be driven to God , and they could find how to pray otherwise . There is a speech concerning Marriners , He that knows not how to pray , let him go to Sea : noting , that when he comes into the waves , and tempests , and storms , that would teach him to pray : You Marriners , consider if ever it have taught you to pray : my thinks , of any sort of men in the world , Marriners should have the gift of prayer , because so often in affliction , and in danger of their lives ; and many times they find , though they know not how to use their mouthes , to fashion their tongues to any thing but oaths at other times ; yet when in danger of their lives , they can fall to prayer , and powr forth their prayer ; when thy chastening is upon them , they powr forth their prayer : and that word there translated Prayer , in the Original is a word that signifies to Inchant ; and the reason comes from hence , because Inchanters did put a great deal of efficacie in a few words , closed their Sentences in a few words , and thought there was much efficacie in them : So the prayers that comes from men & women in Affliction hath much efficacie in them , they be not vain light words , but have abundance of efficacie : so that Afflictions further the means of grace in the hearts of men and women ; it brings them to the Word , and furthers that also ; it is as the rain that softens the Earth , and fits it for the Plow ; Plow up the fallo● ground of your hearts , saith the Lord : the Word of God is as the Plow , to plow up the fallow ground of your heart ▪ Now Husband-men know when the Earth is dr●e and hard they cannot plow , their plows are kept out ; but when Rain comes and softens the Earth , then their Plows can go . Many times it is so with the hearts of manie men and women when they are in prosperitie , the Sun-shine of prosperitie being upon them , the Plow of the Word cannot get into their hearts ; but when afflictions or sickness comes , then the Plow of the Word can get in , and cast up the fallow ground of their hearts : times of Affliction do bring men and women to the Word . Therfore I remember I have read of Chrysostom , in a Sermon of hi to the people of Antioch , where he preached , he tells them , When they were in trouble , then their Congregations were thrust and filled : It was at such a time when Theodocius the Emperor by the Instigation of the Empress , his Wife , was angrie with the Citie , and threatned to come against it and destroy it in a Warlike manner : then all the people got together , and the Congregations were thrust ; and then they prayed and sighed , and great and much prayer there was , when they were afraid the King would come in anger against the Citie to destroy it : So that afflictions and troubles , and fears , they do bring men and women to the means of grace , and they do further the means of grace , and make the means to be profitable many times : As it is with the Seed that is sowen , if there be a dry hot time after the sowing , it lies under the clods , and comes not up ; but if there come rain , then that which was sowen divers weeks before , springs up . So we sow the Word of God in your hearts , but the Seed lies under the clods so long as there is the hot Sun-shine of prosperitie , till afflictions come , and the rain of affliction brings the Word out , and then somwhat appears . We have known men that never seemed to be wrought on by the Word , yet when God hath laid his hand upon them in some affliction , then there hath been brought to their remembrance such a Truth that they heard such a time , and then they have acknowledged the power of the Word , and Conscience hath then been awakened , and not before . I remember it is reported of Beza , that famous Instrument of God in the Church , That being a Papist , and living in Paris , and in great Honor , as he was there , being a man of great Esteem , and good Birth , and had Preferments there ; yet he had often times misgiving thoughts that he was not right , that the Popish Religion was not right , and that the Protestants were in the right , because he had read the Scriptures and compared the Controversie ; yet because of his great Honors and preferments in Paris , all went away and could not prevail : but God laid upon him a great sickness , and great afflictions , and then that which he had but overly upon his spirit before , now sunk into his heart more deeply , that as soon as he began to recover , he left Paris , and all his Preferments , and got to Genevah , and there made publick profession of the Truth . Thus Afflictions further the means of grace ; but it is otherwise with Sin , that , if let alone , hardens the heart desperately against all the means of grace : Though it be true , God may somtimes put forth his Almightie Power , and notwithstanding all the sin in the soul of a man or woman , he may make the means of grace effectual ; though mans heart be never so stout and stubborn in their waies of sin , yet God may please to come by his Almightie Power , and over power the heart , as he doth manie times ; yea , God sometimes lets men go on in horrible wickedness , to manifest his power the more : As the Prophet Elijah ; when he would have fire come to devour the Sacrifice , he poured much water upon it , that so the Power of God might the more be manifested : so God suffers deluges of sin to be somtimes in men and women , that he might magnifie his Power so much the more in the efficacie of the means of grace : But yet we are to know that sin , and every sin of its own Nature , doth harden the heart against God in the use of all the means of grace ; yea , and so hardens the heart , that if men and women live any long time under the means of grace , and continue in the waies of sin , it is a thousand to one whether ever they be wrought upon afterward : usually we find where the means of grace comes to any place , it works for the most part at the first ; I do not , nor will not limit God , but for the most part at first it works upon men and women , before they have by sin hardened themselves against it ; if once they have continued some little time under it , and their hearts have followed their sin , and so come to be hardened , it is I say a most dangerous thing , and manie times God for ever leaves them to their hardness ; yea , such evil there may be in sin , as if a man or woman hath an enlightened conscience , and shal go against the light of their conscience , when they live under the means of grace , any one sin against the light of conscience may for ever harden them . Thou that hast come to the Word and hast heard , these things thou knowest hath come neer to thy soul , and yet there hath been that violence of corruption to go against the light of thy conscience , and that particular truth that hath been made known unto thee from God , that one sin may be enough evil to harden thy heart , that the means shall never do thee good ; therefore there is a great , deal more evil in sin than in any affliction . I beseech you consider of this one note further in it ; God comes manie times , yea , usually with abundance of grace to the souls of men and women in their affliction , and that in the continuance of their afflictions , and in the encrease of their afflictions , yet the means of grace work ; but God can never come with grace while they sin , except sin be decreased ; I say , God never comes to make any means of grace effectual , but it must be with the decrease , and with the taking away of sin ; the means of grace may be effectual with the encrease of affliction , but the means of grace can never be effectual but with the decrease of sin : therefore there is more evil in sin than in affliction , as against our selves . CHAP. XXXVIII . XV. Sin is worse to us than Affliction , because Sin brings more shame than Affliction . XV. THere is more evil in Sin than in Affliction as against our selves , In regard of the shame that it doth bring ; Sin brings more shame than any Affliction brings , Rom. 6. 20. What profit , or what fruit had you in those things whereof you be now ashamed ? Sin , it is that which brings shame , not only to a man or woman in particular , but likewise to a whol Nation , when sin prevails . Prov. 14. 34. Righteousness exalteth a Nation , but sin is a reproach to any People . Afflictions are not a reproach any further than as they be the fruit of sin , and then there is shame in them ( but this we shall speak of afterward ) but sin is the proper cause of any reproach and shame : and certainly this Scripture hath been fulfilled concerning us ; our sin hath been a reproach to this Nation : there was a time , this Nation was honored among other Nations , and a terror to them ; but of late since we have sinned and grown Superstitious , and come neerer unto Poperie , since there hath been more wickedness among us . This Nation hath been an exceeding reproach : we may apply for that , that in the 13 , of Hosea , according to the Interpretation of most , When Ephraim spake , trembling , he exalted himself in Israel ; but when he offended in Baal , he died ; thus Interpreters carrie it : There was a time when Ephraim spake , then was trembling in all Nations about him , and he exalted himself above other Nations : but when he sinned in Baal , then he died , his Honor died , he was a dead Nation , and no body regarded him . True , time was , when England spake , there was trembling , and England exalted himself above other Nations ; but since we sinned in Baal , and there hath been so much Idolatry and Superstition , we have been a dead Nation in respect of what we have been before . Sin is a reproach , to any Nation a shame : There is no such shame in Affliction as there is in sin ; that brings shame . That which argues worthlesness in any , that which argues there is little good or worth in any : or if any one should do any thing unbeseeming either his own excellency , or that supposed to be in him ; as to lie in the mire , or to go naked , or in their carriage , or by any deportment , to behave themselves besides that excellency supposed to be in him , this brings shame . Job 30. 7. Those that went up and down braying among the bushes , it was contemptible , and it was a shame : So for any man to do any thing beneath the excellency of a man , is a shame . Now there is nothing so below the excellency of a man as sin , no Affliction brings a man under his excellency as sin doth , therefore no Affliction can be such a shame to man as sin . Now the Rational Creature that is guided by Counsel in his actions is the proper subject of shame : Bruit beasts cannot be capable of shame , because they have no Counsel to be the cause of their Actions , but the reasonable Creature failing in that which is his aim , coming short of the rule of his work , through his unskilfulness this causeth shame . As now , Take any workman , if he do any work beneath the rule of the work through unskilfulness , it causeth shame , he comes to be ashamed of it . Now sin must needs bring shame , because it comes beneath the Rule of eternal Life , and therefore must needs cause shame . It is true , in natural things to fail through ignorance is a greater shame than to fail through wilfulness ; but in spirituals , the greater shame is to fail through wilfulness . And the greater the Art , the greater the shame to come short of the Rule of that Art : As suppose a General ; it is a greater shame for him to fail , and come short of the Rules of Military Art , than for a Country-man to come short of his Rules of Husbandry , because one is more noble than the other . Now Brethren , The Art of Divinity to guide to eternal Life , is the most Noble of any Art ; and for any Creature to fail and come short of this Art , is the greatest shame that can be . Though men be ashamed of any thing else , take a Painter , or any Workman or a Husbandman , if he come short of the Rule , he is ashamed , but if men fail of the Rule of eternal Life , they are not ashamed then . I Remember Augustine hath this Expression , saith he , A Scholler if he fail in pronouncing a word and pronounce it amiss , if he pronounce Omer for Homer ( he instanceth in that ) he is ashamed of that ; but men be not ashamed of breaking the Rules of Divinity : And there is more failings in the Breach of the Rule of Divinity and in failing there , than in any Art whatsoever . Now sin is the greatest shame , and the Reason why sinners be not ashamed , is , Because they know not the Excellency of man ; they know not wherein the excellency of the Rational Creature consists , and therefore they are not ashamed of that which brings them under the excellency of the Rational Creature . Besides , They know not Gods infinite Holiness , therefore are not ashamed ; They be now among other sinners , and they think though some seem to be Religious , yet they think others are as bad as themselves in their hearts at least , though not in Practice : As Nero , because he was bad , he thought others were as bad as himself . So a wicked man , when he cannot see others break out in such great sins as he doth , yet he thinks they are as bad some other way , and have some other sins as great . And because they live among them that are as bad as themselves , and live in the same sins , therefore they are not ashamed : For as a Collier living among Colliers is not ashamed , but if he lived among Princes and Noblemen , he would be ashamed . So wicked men in this world because they live in this world among sinners , they conceive to be sinners like themselves they be not ashamed ; but when God shall come to open what sin means , and what the Holiness of God means , and they see themselves stand in the presence of the holy God , then they will be ashamed . But certainly sin is a greater-shame than Affliction ; none need be ashamed of Affliction any further-than it hath a Connexion to some great sin ; but sin in the greatest prosperity hath shame with it . CHAP. XXXIX . He that Sins , wrongeth , dispiseth , and hateth his own Soul. Use 1. Then see the malitiousness that is in Sin. Use 2. To pitty those that go on in sinful wayes . Use 3. Let Sin be dealt hardly with . THus we have Discovered how Sin makes more against our good , than Affliction doth . Now there be divers things which follow hence as Consequences : I spake of one or two before , I will name them no more : But only thus far , Hence we see that sin makes more against our selves , than any thing else ; Therefore it is the worst way for any to provide for themselves by giving way to live in any sinful course . And for this I shall ad Two or Three Scriptures I spake not of before , to shew how men go against themselves , and those men that think to provide best for themselves , the truth is in the wayes of sin , they go most against themselves : You have these Three notable Expressions for this in Scripture : First , That men by Sin , wrong their own Souls . Secondly , That they Dispise their own Souls . Thirdly , They Hate their own Souls . If I should Charge these Three things upon the most vile sinner at this present before the Lord ; Oh thou dost wrong thy own soul , Thou dost despise thy own soul , Thou hatest thy own soul , he would be loth to yeild to it ; and yet the Scripture chargeth this upon sinners , Prov. 8. 36. He that sins against me , wrongs his own soul : he doth not only wrong God , that was in the first thing we opened ; but by sin he wrongs his own soul : You will say somtimes , I do no body wrong , I thank God none can say I wrong them ; but thou wrongest thine own soul , and certainly it is as great an evil to wrong thy own soul , as to wrong the Body of another , and a great deal more . Nay further ( mark ) All they that hate me ( that is , Wisdom and Instruction , the Rule of Lise ) they love death : It is a strange expression ; if any Minister should say thus to you , you love death , you would think it a rash speech from us : the Holy Ghost saith so of al that hate Instruction ; if there be any Truth of God revealed against sin , and thy heart rise against it , thou lovest death , thy own ruine , and thy own destruction : And what pitie is it for men and women to die ? who can pitie them that die eternally , when as they love death ? if they love death , they must have it : So the Holy Ghost saith , they wrong their souls , and they love death ; and Prov. 15. 32. He that refuseth Instruction , destiseth his own soul : when you come and hear any Instruction against any sinful way , and refuse it , you despise your own souls ; as if your own souls were worth little . Hence it is that men and women , though they hear Sin tends to the death of their souls , to their eternal ruine , yet if they have but any temptation , but to get a groat or sixpence , they will venture upon it : what is this but to despise thy soul ? that is to despise a thing , to account it little worth : though thy soul be worth a whol world . There is none so poor in this place , the meanest boy , servant ; or girl , but hath a soul more worth than Heaven and Earth ; but though the meanest here hath a soul more worth than the World , yet we see it ordinarie , that to get twopence or a groat , they will venture the ruine of their souls : Is not this to despise their souls ? as if they were not worth a groat or sixpence ; and they will lye or steal to get that which is less : Nay , not onlie so , but they are haters of their own souls ; and this you have Prov. 29. 24. He that is partner with a Thief , hates his own soul : there is an instance in that one sin , but it is true of everie sin ; for this must be taken as a rule to help you to understand the evil of sin , Know what is said of any one sin , is vertually true of all ; that evil which is in any one sin , is vertually in any sin , he hates his own soul that goes on in anie one sin : therefore if you will provide for your own good , you must abandon sin . Object . But it may be said , Is that Lawful for a man to abstain from sin out of self respects ? for this I am upon , I am shewing how sin is against our selves , and therfore urge you to abandon , and take heed of sin as it is against our selves ; then this Question ariseth , What should we abstain from sin out of self respects ? what good is in this ? is that from grace ? To that I answer three things . Answ . 1. That at first when God doth begin to work upon the soul , God doth usually move us from self most ; and these self grounds works most to take men and women off from the acts of their sin ( from outward acts at least ) and to stop them from the commission of sin and bring them to the means of grace ; self motives God makes use of at first : but yet the work is not done till the soul goeth beyond these : it is good for men and women to abstain from sin upon any grounds ; there is so much evil in sin , that upon any grounds men and women abstaining from sin , it is well , but only except it be such a ground , that the ground it self be a greater sin than the sin I abstain from . But yet the work is not done : Therefore 2. Know , That though when grace is come into the soul , God useth self arguments , and self motives to further the abstaining from sin ( and it is Lawful to do so ) yet self motives , and self arguments be not the chief and highest of all . But 3. That which I most pitch upon , and most fully answereth this Question is this ; That if we did but know wherein our self good consists , which is certainly to live to God ; our self good is in this , not only the glory of God , but our own good and happiness ; our self good is in our living to God , that infinite first-Being of all things . Now if we understand this , I say , that thing which is our self good , we may make to be our highest aim in abstaining from sin , and in doing any good ; that thing w ch is our self good : but we must not make it our highest aim as it is our self good , we must look to God above our selves ; but still the same thing that is our self good , our own good , may be made our highest aim of all , which is our living to God and his praise . Thus God hath connexed our good and his glorie together , that the same thing which is the highest end of all I must aim at , to wit , Gods glorie and his praise , that is also our highest good ; and so we may aim at it in our chief aims . Secondly , If sin make so against us , I shall give you Three uses of it . Vse 1. Then we from hence see the desperate maliciousness that is in sin . It follows thus : What for a Creature to sin against the blessed God , and to get no good to himself neither , yea , to do hurt to himself too ; this is horrible mischief and malice . We account it horrible malice against man , if any man be so notoriously malicious , that he seeks to do mischief to another man though he get no good , yea , though he hurt himself by it , yet he will do another man a mischief : certainly if this be maliciousness against man , then there is certainly malice in sin against God : for when thou sinnest against God ; suppose thou shouldest get never so much good , suppose thou by sin , one sin , couldest get the the greatest good that ever any Creature had , yet thou must not commit it ; it were wickedness to do it : But what sayest thou to this , that when thou sinnest against God , thou mischiefest thy self ; not only gettest no good , but doest that which is the greatest wrong and evil to thy self , and yet wilt thou go on in sin against God ? Oh what dost thou think of God ? and what hurt hath God done to thee that thou shouldest be so malicious against him ? that thou wilt dishonor him , and strike at him ? though thou gettest nothing thy self , nay , though thou doest undo thy self by it : men will rather go on in that way that is dishonorable to God though they venture their own damnation to do it . It is one of the highest expressions we can have against our Enemies , I will be even with him , I will have my mind of him , or I wilspend al I have to a groat ; this is desperate malice in man , we account it so . Thou dost more against God , though thou saiest not so , it may be , in word , yet God sees that there is this language in it , well , I will do that which the Word forbids though I undo my self , I will venture my own perishing , my own eternal destruction , rather than that shall not be done that I hear God will not have done : there is this in every Sin. Brethren , because we do not examine what is in sin , we think it but a little , we see but the outside ; but when God comes to unravle out Sin , and to pick out all that his Omniscient eye seeth in sin , then it will appear to be evil , transcendantly evil . Vse 2. If Sin have so much evil in it more than Affliction as against our selves , Then it should teach us all to look with pity , and abundance of commisseration upon men and women that go on in waies of sin . Ah poor Creatures , they undo themselves , their waies are against themselves , and they wil work their own ruine and misery by these waies of theirs : You that are Tradesmen , if you see a man going on in way of Trading , so that you know certainly that he will undo himself , you look upon him with pitie ; poor yong man , he goeth on in such a way as he will undo himself ; you pitie him upon that ground , because he undoes himself : the more hand a man hath in doing himself hurt , the more he is to be pitied : As you Marriners , if you see one at Sea , go through ignorance , so that he will be by and by split into the Sea , or you know he will be by and by upon the Rocks and Sands , and he is wilful in his way , you pitie him , he is an object of pitie Doest thou see any man or woman , thy father or mother , brother or sister , husband or wife , or any thou lovest dearly , going on in wayes of sin , Oh pity them ; let thy heart bleed over them poor wretches , they will undo themselves , split themselves eternally . If thou shouldest see a Company of men stab and murder themselves , and lying dead in the streets , if it should be asked how came they dead ? and it should be answered every one of them murthered himself ; were it not an object of pity ? if you see men & women go on in sin , every one stabs , and murders , and mischiefs themselves , and cuts their own throats , this is the way of sin : and though they do not see it themselves , yet if God open their eyes they will see it ; and certainly they shall see it ere long , and they will be forced to cry out in the bitterness of their souls , Wo to me , wo to me , I am lost and undone , and I have uddone my self . Therefore Brethren we should not look upon sinners now as they are in the height of their prosperity and the rufe of their pride , but look upon them as within a little time they will be ; look upon them in their end , and then learn to pity them . Although sinners go on conceitedly , and boast themselves in their evil wayes for the present , pity them so much the more , for the more any sinner is conceited and boasts in his way , the more dangerous is his condition , the more dangerous sign the seal of God is upon him to seal him to destruction . The more conceited any man is in any thing that will ruin him , the more lamentable is the object therfore . Though we many times when we see men under grievous Afflictions , you go to your neighbors and see them lie under Gods hand , grievous pains and tortures of body , Crying out dolfully , it makes your hearts bleed , and drawes tears from your eyes ; and you say , Oh the lamentable condition this man or woman is in ; you pity them in affliction , because they are in such grievous pain . But now you have another neighbor by , and you hear him swearing , certainly though you pity the other neighbor under affliction , yet to hear him swear is more pitiful than to hear the other roar out in the most grievous torture that any man or woman was ever in ▪ When we hear them in torture , we have our hearts bleed , and are not affected with their sinning , this is a sign we know not the evil of sin . Further , if you should hear one in the anguish of Conscience crying out , I am undone , I am damned , I am damned ; in the anguish of his Conscience thus crying out , of hell , and of the devil , you look upon such with pity : Now this I say , Those that are in the greatest torment of Conscience for their sin , they are in a better Case than those that go on most conceitedly , and boasting in their sin . Do you see one that is your neighbor , or in your family , or friend , when he is rebuked or reproved for any sin , that is careless and hardened in sin ; I say , This man or woman , servant or child , is in a worse condition and a more lamentable object than if you should see another in the greatest horror , and anguish , and trouble of Conscience , crying out most bitterly of sin : For there is a great deal more hope of this man or woman that cryes out in anguish of Conscience for sin , he may be saved , and not eternally ruined by sin , there is more hopes a great deal ; therefore learn who is to be pitied ; for sin is more against our own good , than any affliction . Vse 3. If Sin be so much against our selves , Then learn to have sin hardly dealt withal : For thus it follows , That which we look upon as our own enemy , we are willing should be hardly dealt withal : Now , nothing such an enemy to our good , as sin is . If you apprehend any one hath done you hurt , or intends to do you hurt , you think you may take liberty to let out your self to the utmost to revenge your self ; but this is sinful , and the distemper of your hearts to do so : But you men and women that have your hearts filled with revenge , because you conceive others have done you hurt ; here is an object God gives you leave to let out your revenge to the full upon ; other men do you hurt , therefore you think you may let out revenge , that is your wickedness , for vengeance belongs to God ; but sin doth you hurt more than any man can , and in this God lets you have leave to revenge your selves upon sin . Revenge your selves as much as you can ; look upon it as most mischievous . There be some such spiteful and revengful men , revengeful and spiteful dispositions that have it lie mouldring at their hearts , because they cannot let it out upon objects , so much as they would ; now here is an object you may let it out as much as you can , to revenge your selves , and to seek the ruine and destruction of sin ; and to labor to use it as hardly as possibly you can : yea , it is made in Scripture a sign of true Repentance to be willing to revenge ones self upon sin , 2 Cor. 7. 11. when they had committed sin , what revenge was there , saith the Apostle ; they manifested their repentance by revenge upon sin : follow thy sin with a deadly hatred if thou wilt ; thou hast a hateful disposition against others , follow sin with as deadly a hatred as thou canst . It was an Argument of Davids heart cleaving to Absalom when Joab was to go against him , Vse the yong man kindly for my sake , saith he ; this was an argument Davids heart was with him : So when you would fain have sin used kindly , gently , it is an argument your hearts are not set against sin so much as they should : No , you should not say , use sin kindly , but roughly and hardly ; as the Prophet said of one that came to destroy him , use him roughly when he comes at the door : so when sin comes to the door , when temptations be seeking to have entrance , use them roughly at the door , and say , Let the righteous smiteme , Oh that the Word might come as a two edged Sword to stab and slay my sin ; Oh that when I go to hear the Word , I might meet with some hard thing against sin . Thus we should come when we come to the Word , and when sin hath got a blow by the Word of God , bless God , and say , blessed be God , my sins this day have got a blow ; this sin of mine that hath done me so much hurt , and so pestered me , and so hindred my peace and comfort , blessed be God this day it hath got a blow : thus we should do because Sin makes so much against our selves . And thus we have finished the Two First Heads of Sins being against God , and against our selves . Now there be Four more . THE THIRD PART OF THIS TREATISE . CHAP. XL. Sin is opposite to all Good , and therefore a greater evil than any Affliction , opened in five things : 1 Sin take away the Excellency of all things : 2 It brings a Curse upon all : 3 Sin is a burden to Heaven and Earth , and all Creatures : 4 Sin turn the greatest Good into the greatest Evil : 5 Sin ( if let alone ) would bring all things to confusion . THirdly , Sin is opposite to all Good in General . Sin is opposite to God , and to our selves ; and I say in the third place , It 's against all kind of Good , and therefore a greater evil than any affliction : Now for that there be five things to be opened : only in the general , take this sure Rule , There must needs be more evil in Sin than in any Affliction , because there is no other evil , but is opposite to some particular good ; an Affliction is opposite to the particular good contrarie to that affliction : but Sin is opposite to everie good ; not only is Sin opposite to the contrarie vertue , but it is opposite to everie good , so Divinitie teacheth us ; though Heathens in Moralitie teacheth , that one Sin is opposite to the contrarie vertue , but Divinitie teacheth , that one Sin is opposite to everie Vertue , and everie Good : which appears in Five things . First , Sin spoils all Good , takes away the Beauty and Excellency of all Good whatsoever : It may be said of any thing that hath an Excellencie when Sin comes , as it s said of Reuben , Gen. 49. 4. His Excellency is gone , is departed , he shall not excel : therefore Rom. 8. 20. it is said ( through the Sin of man ) All Creatures be subject to vanity , the whol world is put under vanitie through mans Sin. Now then it appears by that , that the Lustre , and Beautie , and Excellencie of Glorie of all things in this world , are spoiled by the Sin of man , for all is put under vanitie by Sin ; and Sin not only makes the heart vain , and so is against our selves , but all things in the world is put under vanitie by Sin ; the Excellencie of thy Estate , of thy Parts , the Excellencie of any Creature thou doest enjoy , all is spoiled through Sin : therfore Tit. 1. 15. it is said , All things be unclean to the sinner : saith he , To him that is unclean , al things are unclean . This is the first , Your Sin is opposite to al Good , spoils al Good. Secondlie , Sin brings a Curse upon all : I opened before how it puts man under a Curse ; but now I am to shew how it brings a Curse upon the whol World , Gen. 3. Cursed shall the Earth be for thy sake ; and so by the same reason upon the whol World that thou hast to do withal : not only the Sinner , but through mans sin the world is under a Curse ; and therefore it is a most dangerous thing for any man or woman to seek after happiness in the things of the world , when as the whol world is under a Curse , and wilt thou seek thy happiness in that which is under a Curse ? no mervail though the Devil himself be called the god of this World ; why ? because the world is accursed through the Sin of man : Sin brings a Curse upon the whol World. Thirdly , Sin is a burden to Heaven and Earth , to all Creatures : Rom. 8. 22. The whol Creation groans and travels in pain to be delivered , and that through the Sin of man. Now what is the evil of Sin , when it is so weightie , that it makes the whol frame of Heaven and Earth to groan to bear the burden of it ? It may be thy Sin is light to thy Soul , thou earriest it lightlie , but as light as it is to thee , it is such a heavie burden to Heaven and Earth , and the whol Frame of the Creation , that if God did not hold it by his mightie Power , it would make it not only shake , but fall down . Fourthly , Sin turns the greatest Good into the greatest Evil , therefore opposite to all Good. As thus , Take the greatest good of man in prosperitie : the more prosperitie thou hast , though a fruit of Gods Bountie , yet thy Sin turns it to the greatest evil to thee : As if Poyson get in Wine , it works more strongly than in Water : so Sin in a prosperous Estate , usually works more strongly to turn it to a greater evil , than Sin in a lower Estate . Poor men by Sin , have their Water poysoned ; and rich men by Sin , have their Wine poysoned : Now poysoned Wine hath more strength than poysoned Water . And it turns not only prosperitie , but the best means , not only the means of grace , but the better any means is thou injoyest , the more evil it is turned into to thee , except the means take away the sinfulness of thy heart : if thou retainest the sinfulness of thy heart , the more powerful Sermons thou hearest , and the more glorious Truths laid open , the worse will be thy condition , and thou wilt one day curse the time that ever thou hadst such means . Yea , Sin turns God to be the greatest evil , and makes him the greatest evil in all his Attributes : And Christ himself ( though infinitely good ) to be the greatest evil : Christ is a stumbling stone to wicked men , and laid by God a stumbling stone : What! Christ the precious Corner stone , that hath infinite Treasures of all Excellencie , in whom the Fulness of the God head dwels bodilie , yet this Christ a stumbling stone , and the greatest evil through sin to wicked men ; so that one day they will curse the time that ever they heard of Christ . So Sin is opposite to all good , because it turns the greatest good to the greatest evil . Fifthly , and Lastly , Sin is the greatest evil , Because if let alone , it would bring all things to Confusion : Therfore it is said , by Christ all things subsists ; were it not for Christ who sets himself against the evil of sin , al things would be brought to Confusion : 1 Joh. 5. 19. The whole world lies in wickedness : Just as a Carrion lies in slime and filth , and there rots ; so the whol world would be in the same case that the Carrion is that lies in filth and brought to confusion ; were it not that God hath his number of Elect , and they keep the world from confusion . Now put all these together , sin spoils all , brings a Curse upon all , is a burthen to heaven and earth , turns the greatest good to the greatest evil , and would bring all things to Confusion if let alone : This is the evil of sin in Opposition to all good . There be but Three more , and they be , 1 To shew how sin is the evil of all evils whatsoever . 2 Hath a kind of infiniteness in it . And , 3 It hath Reference to the Devil : But these I cannot come to in this Chapter , but shall in the following to conclude all ; much you have read of the evil of sin , and how it is above all afflictions ; afflictions are of a lower nature : Oh Brethren , This is that we should seek for and prise , to injoy those means , that may lessen sin , and oppose wickedness among us : And of all others these be the two great means to crush sin , and bring down , or make it less in all places ; the great Ordinance of the Magistracy , and the great Ordinance of the Ministry . Now ( as I told you before ) Reproach hath come to our Nation through sin , and from whence is it sin hath grown to that height it hath , but because there hath been corruption in both , great Corruption in Magistracy , and Ministery , among us . As we read of Dan and Bethel , two Calves set up there : Dan signifieth Judgement ; and Bethel The house of God. So there was great Corruption in Dan and Bethel places of Judgement Magistracy , and Bethel the house of God in the Ministry . Now it hath pleased God of late , to begin to be merciful to us , this way ; through that great Ordinance of good , he hath appointed for us , The Assembly of Parliament , to purge both Dan and Bethel , Magistracy , and Ministry , to cast out Corruption from places of Judgement , and the House of God. And as we are to bless God for this ; so we are to further this work of theirs , and stand by them to the utmost that we are able in all good wayes those Worthies of God in that great Assembly for the finishing of that Work which they have begun : and that our sins and wickedness may be done away from among us . And for that which hath been done , certainly God hath received much praise , and we have cause to bless God for it . And those that have gone on in a good way according to what the Law doth permit them they are to be incouraged . And in a more especial manner , you that be the especial means of good to this Land , I mean in regard of Safety , and your imployment ; the Marriners , in whom much of the Strength of this Nation consists , for our Walls be Water and Wooden Walls : Seas and Ships be the Walls of this Land , and therefore much of the Good , and of the Safety , and Prosperity of this State depends upon those . And if God stir up their hearts to the maintainance of their Protestation , and Parliament , and Liberties , and to set themselves against Popery and Superstition , and to incourage the Parliament in their good way ; this is that we be to bless God for , and incourage you in . We reade in Judges 5. several Tribes when the People of God were in straits , would not go up but had many excuses : others did go to help in the Cause of God , Judg. 5. 14. See how many excuse themselves , but especially in the 16. Vers . Why abodest thou among the Sheep-folds to hear the bleatings of the ●locks ? Oh Ru●en said , We must not leave House and Cattel , we must not go out : And Giliad abode beyond Jordan ; and Dan abode in Ships ; some think Dan did not live neer the Sea , but thought they ran to Ships and abode there : And Asher continued by the Sea shore , and abode in his Breaches : He pleads thus , We must continue our business , in making Fences against the Sea ; we have many Breaches , and we must continue there and look to our business . But Zebulon and Naphtali they jeoparded their lives to the death in the high places of the field . Who be those two Zebulon and Naphtali that were full of courage and zeal , when others were-full of Pleas and would not venture their lives ? Who be these that ventured their lives ? These two were the especial Tribes of Marriners that were forward rather than others . That these were Marriners appears Matt. 4. 15. The Land of Zebulon and Nephtali by the way of the Sea beyond Jordan these that lived by the Sea. Others would not stir that lived by the Sea , but Zebulon and Nephtali , these joparded their lives : Now mark , God seems to remember this : they did not jeopard themselves in a good Cause in vain : God remembers it many hundred years after . When Christ comes , the first Tribes that seem to be inlightned were these ; the people that sate in darkness saw a great light , and to them that sate in the region and shadow of death , light is sprung up : they sate in darkness , a company of poor Marriners , exceeding ignorant of the ways of God ; and Christ comes first to them , and brings light to them . It may be God might aim to shew Mercy to these Tribes the rather for this that they did in appearing in a good Cause , though it were with jeopardy to themselves . So go you on , and in a good Cause appear and venture your selves to assist these Worthys of ours in whom so much of our good conssists , and God will remember this in Spiritual Mercies . Would you have the means of Grace continued , and the means of Light come to them that sit in darkness ; if you would have the blessing of Zebulon and Nephtali , then be Zebulons and Nephtalies to go out , whatsoever excuses others have , and jeopard your selves for the good , of this Common-wealth . THE FOVRTH PART OF THIS TREATISE . CHAP. XLI . That Sin is the Evil and Poyson of all other Evils , shewed in several Particulars : First , It s the strength of all Evils . Secondly , It s the sting of Affliction . Thirdly , It s the Curse of all Evils , opened in Five Particulars . Fourthly , Sin is the shame of all Evils . Fifthly , The eternity of all Evil comes from Sin. THere are Four Things , which except we be well instructed in , and know , we know nothing to Purpose : Except we know God , and Sin , and Christ , and Eternity : These are the Four great Things that you had need to be well instructed in : The knowledge of Sin I have endeavored to set before you : In this Argument I have shewed you the evil of fin above al affliction . The next thing I am to Open to you , is the Fourth General Head , Propounded in the Fifth Chapter . Fourthly , Therefore , that Sin is the Evil of all other Evils . It is the very pith of all other Evils ; there 's nothing that would be scarce worthy the name of Evil , if Sin were not in it . That it is the evil of all other evils , will appear in these Particulars : First , It is the strength of all other Evils . The strength , the prevailing strength that any evil hath against man , it is from Sin. There is no Evil would have any prevailing strength to do us any hurt were there not Sin in it . That is certain , nothing in heaven , or earth , or hel , would do any of the Children of men any hurt , were it not for Sin , if there were not Sin to give it strength . The strength of any evil that can do us any hurt , is from Sin. Let the evil be never so smal , yet if it come armed with the strength of the guilt of Sin , it is enough to undo any man or woman in the world . This is the Reason of the difference of the power , the prevailing power , of any cross and affliction in some more than in others ; you shall have some , that let there be but the least cross and affliction upon them , it sinks their hearts , they are not able to stand under it ; others that have a hundred times more upon them , they go under it with joy : this is the especial difference , one having the guilt of sin in ●he evil , and the other being delivered from it . It is a Comparison I remember of a learned man , to express the difference of afflictions ; Afflictions are like water , and a little water upon a mans shoulder in a Leaden vessel , is a great deal heavier than much more water in a vessel of Leather or Wood ; take a Leather Bucket filled with water , it is not so heavie as a little water in a Leaden vessel ; so a little affliction where there is much guilt of sin is abundantly more heavie than a great deal of affliction where there is not the guilt of sin . Haman could not stand before such a pettie Cross as that Mordacai would not bow his knee ; being a wicked man , that Cross being with sin , troubled him sore : and Achitaphel when he was crossed in his way could not bear it . Therfore Brethren , if you would bear afflictions , this is your way ; your wisdom is to labor to know wherein the strength of an affliction lies , if you would overcome it . As you know the Philistims that desired to overcome Sampson , their great care was to know wherein his strength lay , if they could by Dalilahs means find out the strength of Sampson , they thought they might easilie overcome him . So certainlie if you could but find out where the strength of your afflictions ●lie , it is easie then for you to have fears and disquiets taken away : the reason why fears and disquiets overcome you as they do , is , because you find not out the strength of them ; if that were found out and gotten away , you might quicklie overcome afflictions , and they would be light to you . The prevailing strength of all afflictions is from sin : this is the first thing to shew sin is the evil of all evils . Secondly , Not only the prevailing strength , But the bitterness , the sting of Affliction , that which makes it bitter to the Spirit , is sin ; Sin makes it come like an Armed man with power : And besides , Sin makes it inwardly gaul at the very heart , sting like a Serpent , as the Apostle 1 Cor. 15 56. saith of death , The sting of Death , is sin , saith the Apostle : so that which he saith of death , it is true of all evils , of all afflictions , that are but makers of way to death ; the sting of a sickness , the sting of the loss of your estates , the sting of discredit , the sting of imprisonment , the sting of all afflictions , and that which makes them bitter to the soul is sin : you have a notable place ; Jer. 4. 18. Thy waies , and thy doings have procured these things unto thee , this is thy wickedness , because it is bitter , because it reacheth unto thy heart : In the Greek it is , This is thy wickedness , and because it is bitter it reacheth unto thy heart , that interprets the word : saith he , thy wickedness hath procured this , and the punishment to thy wickedness is bitter , and reacheth to thy heart ; because it comes as a punishment of thy wickedness , so it comes to be bitter , and reacheth to thy very heart . Oh when sin is in affliction , it comes to the heart , and is very bitter : were the guilt of sin taken away in any affliction , the soul might be able to make use of that expression of Agag in a better way than he did , and come joyfullie and cheerfullie to look upon anie affliction , and say , The bitterness of death is past : So doth God lay any affliction upon me , or my familie , the bitterness of death is gone ; the bitterness is gone , because my sin is gone : Sin is as it were the rotten Core in an Apple , or Fruit , it will make all the Fruit to be bitter and rotten : And so sin , that is the rotten core , take away , cut out the rotten core , and then you will not tast so much bitterness in the Fruit : So if Sin , the rotten core be cut out , affliction will not be so bitter . This is the Second , All the prevailing strength of affliction is from sin , and the bitterness and anguish of spirit in affliction , is from sin . Thirdly , The Curse of all evil is from sin ( the strength of all evil , the bitterness of all evil , and the curse of all evil ) I have shewed before , Sin brings a Curse upon our selves , yea , how it brings a Curse upon all good . Now I am to shew you how sin brings a Curse upon all evil ; it is that which makes the affliction to be accursed : We have a most excellent Scripture for this , to shew the difference between Gods afflicting of his people whom he hath pardoned , when sin is pardoned and removed ; and Gods afflicting of the wicked and ungodly , whose sin is yet upon them : a most admirable Text for this , and the difference between these two , that you may see what a difference sin puts upon affliction when it is upon us ; the Text is , Jer. 24. 5. compared with verse 9. We have before ( in the Chapter ) Gods expression of the differing estate of his people by the basket of good Figs , and evil Figs ; those that were godlie , like good Figs , and the wicked by the evil Figs : Mark the different dealing of God with both : both were in Captivitie , both good and evil , they must both be delivered into the hand of their Enemies ; but see with what difference , vers . 5. like the good Figs , So will I acknowledg them whom I have carried away Captive into the Land of the Caldeans for their good : Mark , they must go into the Land of the Caldeans , but it must be for their good : saith God , though I do afflict them , yet because I have pardoned them , let them know I aim at nothing but their good . Then he speaks of the bad Figs , the wicked men in Captivitie , vers . 9. I do deliver them to be removed into all Kingdoms of the Earth for their hurt : I will send them , they shall go into Captivitie , but I intend them no good , it shall be for their hurt ; to be a reproach , and a proverb , a tant and a curse in all places , whither I shall deliver them . I beseech you keep this Text by you , that which is said of this particular affliction is true of everie affliction : when God doth bring any evil upon any wicked man or woman , looking upon them , saith he of such as are in their sins , God certainly intends their hurt , he brings it for their hurt , even the same affliction that befals one whose sin is pardoned , and God intends for their good : so the priviledg of godly men that have their sins pardoned through Christ , how different that is from the estate of wicked men that have the guilt of sin upon them : Sin is the curse of all evils ; I will deliver them for their hurt that it may be a curse to them . Now this Argument would enlarge it self ( but that I studie brevitie ) to shew how sin brings a Curse upon everie affliction , and what that is ; and that thereby we shall make it appear , Sin is a greater evil than affliction , because it brings a Curse upon affliction . I will but briefly name what might more largely be insisted upon . 1 When there is sin and affliction , affliction comes out of Gods revenge for sin : God looks upon the guiltie Creature with indignation and wrath : Here 's a wretch that hath been bold , thus to sin against me , and now my hand shall be upon him . And so when the sinner is under Gods hand , God is so far from looking upon him with pitie and compassion , that he looks upon him with indignation and wrath , as an Enemy to him when he looks upon the sinner that is got under him : and this is a sore evil , that when God , that is the God of all mercy , and of infinite compassion , yet when he gets a wretched sinner under him , he shall look upon him in the depth of his affliction , with indignation and wrath , as a loathsom Creature , as loathing and abhorring this Creature under his wrath : he shall be cast out in his wrath , God casts out a Sinner and curses him , when he looks upon him in such a manner . 2 The Curse of afflictions when it comes in such a manner in way of sin is in this , God regards neither the time , nor the manner , or the measure of the affliction : whether it be a time sensonable for the Sinner or no , nor the manner , nor the measure , whether it be such as the sinner can bear ; no , let that go , God minds not that . Indeed when God comes with his afflicting hand upon those to whom sin is pardoned , whom he looks upon in Christ , he weighs out their afflictions : God comes , and with his Wisdom doth order it , for the due time , and weighs it out for the due proportion , that there shall not be one dram put into it ; any further than their strength can bear ; he doth not tempt us beyond our strength , he laies not upon us what we cannot be able to bear ; this is true of his People . But when God comes upon those that have the guilt of sin lying on them , he will come at that time that is most unseasonable for them , at the worst time that can be : As thus , when a Husband-man would cut a Tree , to make it fruitful , he will observe his time , and lop his Tree in its season , perhaps about this * time of the year , and then it will grow up ; but if he mean to have it die he lops it about Midsummer , when the Tree hath sent forth his Sap , and then the Tree dies . So God , when he comes to his Children with afflictions , he will come in a seasonable time , such a time to lop when lopping may make them more fruitful : But when he afflicts wicked men , he comes to them as to a Tree at Midsummer , when as they be flourishing , and then cuts them down , and then they perish ; God regards not the time and season for their good when he comes in a way of a Curse for sin . And so for the manner and measure of Affliction : When God comes to his Children when sin is pardoned , God weighs it out : As a skilful Physitian weighs out Physick , though that which the Patient takes , it may be is Poyson in it self , yet the Physitian will be sure there shall not be one dram too much , and there shall be enough mixt with it , that shal be proportionable to weaken the strength of that poyson , that it shall do no hurt , but good : but now if he give poyson to Vermine , he gives it without mixture , or weight , he never stands weighing for them , let them eat and burst themselves , he will mix no help there : when he gives Poyson to Vermine , 't is to destroy them . So all Afflictions that come to wicked men , when God comes upon them in a way of a Curse for sin , God gives it to them as we give Poyson to Vermine to destroy them : but the afflictions that come to Saints , when Sin is pardoned , God gives that which indeed in its own Nature is Poyson , but it is so weighed out , that there is not one dram too much , and so mixed with Ingredients of the mercie and goodness of God , as only it works good to them to work out corruption , and do them no hurt at all : Here 's the difference of afflictions upon those whose sins be pardoned , and those who have guilt upon them . Hearken to this you that have the guilt of sin , when any evil comes to you , for ought you know it comes as poyson to Vermine to kil you ; whereas if your hearts be humbled for sin , and sin ▪ pardoned , if you be under never so much affliction , it comes but as from a skilful loving Physitian , that weighs out the Physick , to do the Patient good . This is the Second thing wherein the Curse of affliction consists when it comes for sin . 3 The Curse of Afflictions when they come for Sin , is in this , That all Afflictions that come meerly for sin , they are but forerunners of the miseries of Hell it self ; I say they are the forerunners of the very forments of Hell : Let the affliction be never so little in it self , yet it is the harbenger and forerunner of those dreadful eternal torments that thou must bear ; it is but a Messenger from the Lord , whatsoever they are : What dost thou feel them grievous and tedious for the present ? some grievous tedious distemper , trouble or disease thou hast ; they are but a tast of that bitter Cup full of wrath , and they do but give thee notice of what dreadful things thou art to endure when time shall be no more . 4 Nay , they are not only forerunners to give notice of what is like to be , But they be the very beginnings of the miseries of Hell : every evil a wicked man doth suffer , he may look upon it but as the beginnings of everlasting torments , if he die so , if he be not delivered from the guilt of sin , and this is that which makes it grievous : 't is not so much the pain that lies upon a man for the present , as that he by this pain is told what he shall have for ever ; it is as a summons of him to bear the wrath of God eternally ; and this is that which is the beginning of that everlasting torment he shall endure . Suppose there were one to be executed , and he were to die some grievous and fearful death ; well , it may be when the Tormenter comes at first , he doth but a litile pain his hand , put his wrist to pain , tyes his hands , and he cryes out of the pain of his wrist . Alas ! what is this ? Doth he cry for this ? What is this but a preparation for those dreadful torments that are now about to be executed upon him . So all men and women in the guilt of Sin , when they have any affliction , sickness , or trouble , I say , so long as they be in that estate they may look upon it but as the girting of their hands with the cords . A little pain they be put to by the strictness of the cord that binds them , but this is but to the body , and so prepares them to be cast out into utter darkness , as you know the Phrase is , Take him that came without the wedding garment , and bind him hand and foot and cast him into utter darkness . Thy Afflictions be but as bindings of thee , they are but the beginnings of those everlasting pains thou art like to have : and that should make the least Affliction of any ungodly man or woman in the world exceeding dreadful to them ; now I feel pain , but what is this but the beginning of sorrows ? I am now a sinking , but how far I shall sink , I do not know . 5. Again , All Afflictions when they come in a way of a Cuase for Sin , they be sent to ripen men and women for destruction , and therefore they harden their hearts and make them often flie out against God. There is no affliction sent in a way of a Curse , but doth ripen any man or woman for eternal misery . Oh consider this you that have been under great Afflictions , it may be you are delivered from the pain , and you think your selves safe : examine , how is it ? are not your hearts more hard than before ? are you not more greedy upon Sin than before ? know then that is a dangerous sign that that affliction was but sent to ripen you for destruction and eternal misery ; though you be escaped for a time , yet they only were ripeners to hasten you to everlasting destruction . And in these things consists the Curse of sin ; in all evils that befal us . This is the Third . Fourthly , Sin is the Evil of all Evils , For it is the shame of all evils ; it is that which makes any affliction to be a shame to us : I remember before in the opening the nature of Sin as it is against our own good , there I shewed , Sin was a shame to the Soul ; whether there be affliction or no ; but now I am to shew you how sin puts shame into other evils , not only brings shame to our selves , but puts a shame upon the evils and afflictions that are or shall be upon us : As thus , A Male factor is stigmatized , is branded ; well , there is pain to his body in the branding , and then there is the shame that is in the brand that goeth along with the pain ; and therefore it is , that it might be a Note of perpetual shame and reproach . So in Afflictions , there is the pain of the Affliction , and then there is the shame that is upon men through the affliction . Let men be branded , and if it be not for their sin , if it be for Righteousness , then their brands are honorable , let them be stigmatized never so much ; let their Ears be cut off , and branded with an . S. or any other brand in the cheeks , or foreheads ; if it be for Righteousness ; this is their honor and glory . As the Apostle speaks in a Triumphing way , I bear about with me the Marks of the Lord Jesus : and he glories in it . So for any man to be branded for Christ , he bears the marks of Jesus Christ , though there be pain , there is no shame . So in any Affliction God sends , if there be no sin , there may be pain but no shame : but when God comes upon men for sin , and by the very affliction God doth as it were point out the sin of man ; Oh! then it is not only painful , but abundance of shame and confusion goes along with it . And therefore in that Text , Jer. 24. 9. God saith , He would cast them out for a reproach , and a taunt , and a by-word . For a reproach as well as trouble . The shame of Affliction comes from Sin : This is the Fourth Thing . Fifthly , The Eternity of all Evil comes , from Sin : I remember I shewed before , how Sin was a Principle of Eternal Evil ; but this is in another regard . I speak not of Sin now , as than ; that was , as it is in its own nature , Sin it self was a principal evil , and brought an eternal evil . But thus I say here , Sin puts an Eternity upon that present evil thou dost suffer , if the guilt be not taken away . No Creatures but only the Reasonable Creatures , Men and Angels , be subject to any eternity of evil . What ever evil is upon any other Creature it cannot have that denomination of eternity ; but the evils upon a sinner may have a denomination of eternity upon them . For this , observe this one Note ( though it be high ) as in Grace that is in it self ( I told you ) an eternal good , and brought eternal good : But further , Grace is not only in it self a principle of eternal good , and brings eternal good , but Grace doth make that very good that now we have , to have an eternity upon it . It dot● not only procure that hereafter it shall have eternity , but makes our present good to be eternal , though it be conveyed in another way . As now , we have abundance of Comforts from Creatures , and Gods Ordinances ; it is true , we shall not have our Comforts conveied to us from Creatures , and Ordinances , but those that have Grace shal have the same comforts that now they have from the Creature , and the Ordinances , conveyed immediatly from God , as from the fountain : that which thou now hast from Cisterns and Conduits of conyeyance , thou shalt come to injoy the same from God immediatly , and really , another way . So that no man or woman in Affliction ( if gracious ) need to be troubled for any thing . For this is a true maxim in Divinity , A Christian may have many Crosses , but no Losses . A Christian never lost any thing . How can that be ? A Christian receives Good , in husband , and wife , and Children , and estate , and they have losses in these as well as others . No , they be crost for the present , but never any Christian had any loss : This we may ( as a certain truth ) assent to , never any godly man or woman that had Sin pardoned , never had after that time , any loss . Grace ( me thinks ) should be very precious in your thoughts if this be true , if I can make this good ; if I should come and tel you Marriners , or Merchant adventurers in dangerous Seas , wel , I will come and shew you what Course you shall take , and you shall never have loss more ; you would think this good News , if it were not a fancy , and deceit , if you found it so , you would account your time well spent if you could but find this to be true , though you heard nothing but this . Certainly I can tell you a way where you shall never have loss in the World ; the way of godliness . Get but Sin once pardoned in Christ , and you shall never have any loss . Suppose I had a Pipe that were laid into a fountain of water that brought water to me ; well , afterward this pipe is stopped , and there comes no more water through this pipe , but though this pipe be stoped , yet if I come to injoy the very fountain , I have no loss of Water , for I have it from the fountain , though the pipe be stopped yet I have the same water I had before : So it is with a Christian that have any loss in the Creature . For thus we are to know , all Creatures be but as so many Pipes of conveyance of comfort , and good , from God the fountain of all good in the Creature , and he is pleased with one kind of Pipe , to convey comfort from one Creature , and from another another way , some have greater , and some smaller Pipes , as God shall minister in his Wisdom and Providence to his Servants . But now , one that is godly , though the poorest man or woman in the world , hath an interest in God himself , the fountain of all good : And therefore if any Pipe be cut off and stopped , as perhaps such a time thou didst loose a thousand pound , perhaps three or four thousand pound ; there was three or four Pipes cut off , but stil thou hast a God and an interest in him , and there all is made up . And there is this art in godliness , and the skill , that still thou maiest come and injoy that immediately from God , and suck that from the fountain , that thou didest from the Pipes . So that a Christian may loose much of his estate , or comfort in friends , so as he shall never receive it from them any more , but he goeth to God and injoyes it in God : So that that present good which he had here , he makes it all up in God. Thus Grace makes that good and comfort you have here now , an eternal good ; only the conveyance is in another way , more immediately from God , and therefore the sweeter and the fuller . So Sin puts an eternity , in every evil ; observe sin doth not only deserve , that thou shouldest have eternal evil befal thee hereafter ; but whatsoever evil thou hast now , sorrows , distresses , anguish , or troubles upon thee ; Sin wil make that sorrow , and anguish , and distress , to be Eternal : though not perhaps conveyed that way , by that channel , yet thou shalt have that to be immediately let out through Gods warth and Justice . All that evil that ever thou didest bear here from any Creature ; here perhaps thou hast a grievous disease ; Oh! it doth ( it may be ) extreamly afflict , and torment thee ; perhaps thou diest ; the strength of that evil is gone : but that torment upon thee by the disease was nothing else but the wrath of God working through that channel ; and let out through that ; though now thou die , and the matter of the disease be gone , yet when thou comest to hell , there thou shalt meet with the same grievous pain ; only in another way . That is , The wrath of God shall let out this evil immediately , through his wrath , which was mediately through the Creature before , and now it is immediately from himself . And this meditation rightly considered , is enough to bring down the proudest , stoutest sinner on the earth ; to Consider how the Wrath of God is all that evil to a sinner that all the Creatures in Heaven and Earth are able to convey , and much more . And thus you have this opened how Sin is the evil of all evils . THE FIFTH PART OF THIS TREATISE . CHAP. XLII . Sin hath a kind of Infiniteness in it : Opened in Seven Particulars . First , Because nothing but an Infinite Power can overcome it . Secondly , Sin hath a kind of infiniteness , because it hath an infinite desert in it , expressed in Three Particulars : 1 The desert of the loss of an infinite Good. 2 It deserves to put an infinite distance between God and thee . 3 It deserves infinite misery . Thirdly , Sin hath a kind of infinite Evil , because there is required an infinite Price to make an Attonement between God and Man. Fourthly , There is a kind of infinite Evil in Sin , because we must hate it infinitely . Fifthly , Sin is an infinite Evil , because it is the Vniversal Cause of all Evil. Sixthly , The Scripture make use of Evil things , to set out the Evil of Sin. Seventhly , There 's an infiniteness in Sin , because the Scripture set out Sin , by Sin it self . A Fifth General Head that was Propounded in the beginning is this : Sin hath a kind of Infiniteness of Evil in it . It is true , we must acknowledg that nothing but God can be properly said to be infinite : There is not an infiniteness in a strict sense in sin , for then certainly all the Mercy of God , and all the Power of God , could never overcome it , if properly and absolutely sin had an infiniteness in it ; therefore I do not say it is properly infinite . Well , but there is a kind of infiniteness , it comes exceeding neer to infiniteness ( if we may so speak , though it is somwhat improper to say it comes neer , but we must speak so as we can to our own apprehensions , you shall see in the opening what I mean ) As thus , There is a kind of infiniteness of evil in sin beyond all bounds . First , Because there is nothing but infinite Power can overcome it . Take the least sin that any man or woman lies under the power of ; nothing but the infinite Power of God can overcome that sin : and this is the reason that many that have had many convictions of conscience of the evil of sin , many resolutions against sin , many Vows and Covenants , and Promises they have made against sin : Oh when they are sick , now they see the evil of sin , now they promise if God will restore them ▪ they will never do the like ; and they speak from their hearts , they do not only dallie , but they do verily think they will never come in companie more , and commit sin more because it is so evil : but when they be well , they be under the power of sin as before , and al their resolutions and experiences , and all their own strength and power , and all the means they have , are nothing ; though sin be opened to be never so vile , and they be convinced thereof , yet al comes to nothing . Certainly there is more dreadful evil in sin than we be aware of ; and all the pleasure and profit we have by sin can never countervail that evil that is in sin : and this they see , and therefore promise and hope they shal never commit such sins again . Perhaps there hath been such thoughts in your hearts , may be God hath had some beginnings to come in by his Power into your souls : this is the way of Gods coming in to the hearts of men and women , when he comes to convince and give them such resolutions . But know , all thy resolutions cannot overcome sin ; perhaps you may forbear for the present , the acts of sin a while may be restrained ; but nothing but the infinite Power of an infinite God can overcome any one sin , any one lust , Sin shall not have Dominion over you , Rom. 6. 14. for you are not under the Law , but under Grace , saith the Holy Ghost : as if he had said , if you be not now under the Grace of the Gospel , in which the infinit Power of God comes upon the soul to deliver them from the Dominion of Sin , Sin would for ever have Dominion over you ; but sin shall not have Dominion over you , because you be not under the Law , but under Grace : It is the Grace of the Gospel through which this infinite Power of God comes upon your hearts , that keeps sin from having Dominion over you . This is the first , there is a kind of Infiniteness in it , because nothing but the infinite Power of God can overcome it . Secondly , There is a kind of Infiniteness in it , Because it hath an infinite desert , it doth deserve that which is infinite : There is an infinite desert in it , therefore a kind of infiniteness in it . As thus , the infinite desert of Sin , may be set out in these three Particulars : 1 The desert of the loss of an infinite Good , all the good in God : By every sin thou dost deserve to be deprived of that good there is in God ; that desert comes upon thee , to lose all the good there is in the infinite God , not in this or that particular good , but in the Infinite God , and all the good in him . 2 Every Sin doth make an infinite breach between God and you ; not only you do deserve to lose all the good in God , but it puts an infinit distance between God and thee . Abraham could say to Dives when Lazarus was in his bosom , there is a great gulph between you and us : There is a great gulph between the sinner , and those that are godly ; but what a gulf is there between God himself and a sinner ? If there be such a gulf between Abraham and Dives , surely a greater gulf between God himself , and a sinner . 3 The desert of Sin is Infinite , In regard of the Infiniteness of misery , and pain , and tortures that sin deserves , which becaus they cannot possibly be infinit in degree , for it is impossible for a finite Creature to bear any one moment , pains infinite in degree : But because it deserves infinite torment , it must therefore be infinite in time , because it cannot be infinite in degree : and so it is infinite this way , in duration , because it cannot be infinite in degree : thus sin is infinite . Certainly that which makes such an infinite loss , and such an infinite breach , and brings such infinite tortures ; this must be an infinite evil in a kind . Thirdly , Sin is a kind of infinite evil , Because there is required an infinite price to make an attonement : nothing can make an attonement between God and a sinner , but an infinite price paid . You may think when you have sinned , it may quickly be made up again : Every Fool can sin , can be drunk , be unclean , and wicked ; but when you have sinned , how will you get it away ? All the Angels in Heaven , and Men in the world cannot do it ; all the Creatures in Heaven and Earth connot get away one sin : You let out your thoughts idlely ; take the guilt of one sin , of an idle thought , I say , it is beyond the power of al the Angels in Heaven , and Creatures in the World to get away that Sin : it must be an infinite price ; there must be more done for to get away the guilt of this sin , than if God should say , here is a poor Creature hath sinned , and is guilty , I will make ten thousand worlds for his or her sake , and they shall be all given that I may manifest my mercie towards them : Now if God do but deliver thee from one Sin , he doth more for thee , than if thou shouldest hear him speak from Heaven , and say , he would do all that for thee : for you know what the Apostle saith , 1 Pet. 1. 18. For as much as you know that you were not redeemed with corruptible things , as Silver and Gold from your vain Conversation , received by tradition from your Fathers , but with the precious Blood of Jesus Christ as of a Lamb without spot or blemish ▪ not with Gold and Silver ▪ if it were Gold and Silver , all the Gold and Silver in the world would not redeem one ; but it was with an infinite price with which you were redeemed : and mark , from your vain Conversation ; he doth not say , your vain wicked , notorious Idolatry , but vain Conversation ; yea , and that vain Conversation which you might have some plea for , received from the tradition of your fathers : you will keep your old Customs you received from your Fathers , received a great while ago ; you crie out of new things , new kind of waies , now I am sure I have lived this thirtie , or this fourtie years , and I never knew such things , and heard of such things , and so you will rest on the Traditions of your Fore fathers : Mark what the Scripture saith , speaking of those that were delivered from their vain Conversation , and the vanities received by Tradition ; these were redeemed by the precious Blood of Jesus Christ , not with Gold and Silver : though you stick to them as being such as you received from your Fathers , yet know all the world cannot deliver you from the guilt of one of these vain Conversations : If you knew all you would see there were so much evil in one sin , as required a price to ransom you from it● of more worth than Heaven and Earth , yea , than ten thousand Heavens and Earths : there must be a price laid down of infinite worth : And observe this before you go away ; there may be a price laid down to ransom a Captive , and this price may Note not so much the greatness of the deliverance , as the worth of the person for whom this price is laid down ; because the person is worthy , not from the miserableness of the bondage , but the greatness of the person : But it is not so here , the reason of the greatness of the price for your ransom , is not from the worthiness of the person , we be poor , vile , dirt , and dross , and filthy before God : what if you were all buried to all eternity , what great matter were it ? But God hath paid a great price to note the greatness of your misery , and evil you have brought upon your selves by reason of sin , and therefore this is the price of our ransom . This is the third thing wherein the infiniteness of sin appears . A Fourth thing to discover a kind of infiniteness of evil in Sin is this , That Sin , it is so evil , that let there be never so much hatred against it in thy soul , let there be as much hatred against it as possibly can be ; yet there is enough evil in sin to raise this hatred higher and higher , if it were possible to an infinite hatred : therefore there is a kind of infiniteness in it . If Sin were but a meer finite Evil , then there might be some bounds and limits set to the hatred of our sin ; but that cannot be , there can be no bounds nor limits set to the hatred of our sin , but we are to hate it more and more still , and if we could , grow to an infinite hatred : therefore there must be some kind of infinite Evil in it . Other things be not so ; we may set bounds to our hatred in other things : but when it comes to sin , there is no limits to be set to the hatred of it . As Brethren thus , It doth note the infiniteness of goodness that there is in God , why ? Because we are to love God , and our love to God must be without any bounds at all : we love him thus much , and still our love is to go further , and higher and higher , and if possible to raise our love to be infinite , because he is an infinite good who is the object of our loves . So hatred on the other side ; we are to hate sin , we are to hate it more and more , and still grow up in hatred , and never set bounds to our hatred : why doth not this as well argue a kind of infinitness in fin ? And here then Brethren by the way you may have a note of your true love to God , and true hatred against Sin , whether it be right or no : as now , If you will know if you love God truly , then you set no bounds to your love , not only to your love to him , but to your love to his waies , and your love to Grace , and Christ , and the like , you set no bounds : That man or woman that would be Religious but so far , and saith , why will you be so strict , and so hot ? and sets bounds to the working of their hearts in Religious waies ; let such men and women know , their Religion is in vain , it is but meerly a Natural one . I remember a Speech Seneca a Heathen hath , though he applies it another way , yet he makes it appear , he had some understanding of this Truth , saith he , Would you know when desires be Natural , and when not Natural ? If they be Natural , then they be in bounds , and you set limits to them ; but when they break bounds , then they be no more Natural : But he applies it to sinful desires ( for he knew no better than desires at the highest , as they had some Naturalness in them ) and saith he , speaking of sinful desires so long as you keep your desires in certain bounds , they be Natural and good , but when once you let them out beyond bounds , they be no more Natural . We may very well applie it to speak of the Work of Nature , and the Work of Grace : Would you know whether the ground of your desires , or work , be Natural , or Supernatural ? You may know them by this , If you propound limits , thus far you will go ; this certainlie is a Natural work : But when the heart lets out it self to God without any limits or bounds ; this is a Supernatural work . So you dislike sin , and Oh you would not commit it ; but this is the Question , Whether your dislike or hatred be Natural or Supernatural ? If Natural , then there be some limits and bounds you propound , that is , you will not commit such gross sins , and live in such open sins ; and upon such and such grounds , you will abstain from such and such Sins : But if there be a Supernatural work , your hearts are set against all sins with a kind of infiniteness , without anie bounds or terms , you will set no bounds to your hatred of anie Sin : that man or woman that so hates Sin , as to set no bounds at all unto their hatred , and will admit it upon no terms ; this is a Supernatural hatred . Manie are against Sin Naturally ; but in that true hatred , it is so boundless , that there must be no bounds set to your hatred : it evidentlie shews Sin to have a kind of infinitness of evil in it . Fifthly , Sin hath a kind of infiniteness in it in that it is the Vniversal Cause of all Evil : As God appears to be an infinite good , because he is the universal cause of all good ; this doth much set out the infiniteness of Gods goodness in that he is the universal cause of all good So it doth set out the infiniteness of Sin , in that Sin is the universal cause of all evil , all evils flow from it . This is the Fifth Thing . Sixthly , There is an infiniteness of Evil in Sin ; it appeareth thus , That as the infiniteness of good in God is shaddowed out unto us by all good things , and in as much as we and the Scripture makes use of all good things to shaddow out the goodness of God , this manifests an infiniteness of good in him : So in as much as the Scripture mak●s use of all kind of Evil things , only to set and shaddow out the evil in sin ; this makes it appear there is a kind of infiniteness of Evil in it : As thus , That all those Creatures , Vipers , Serpents , Dogs , Cockatrices , Dragons , Wolves : all deadly Creatures the Scripture makes use of but to shaddow out the evil in Sin. As if the Holy Ghost should say , do you see any evil in such Creatures that you account the worst : put them all together , and that is in Sin and more . So take all kinds of uncleanness , the vomit of a dog menstruous Cloaths , all this doth but shaddow out the evil in Sin. Look at sicknesses , leprosies , plague , and death it self , and darkness , any hidious evil , all these do but shaddow out the evil of Sin. We might mention many more to shew you the evil of Sin. And in that the Scripture makes use of so many evil things to shew the evill of Sin. This shews Sin hath a kind of infiniteness in it . Seventhly , As Gods infinite goodness is set out thus , that he is his own Happiness and Blessedness ; in this God doth appear to be infinitely good , because he is his own good and happiness , there is no higher good to be the goodness of God ; no higher blessedness to be the blessedness of God but himself ; because he is infinitly good and blessed . So the Scripture sets out to us the Evil of Sin by it self , because there is no greater evil to set Sin out by , but by it self : Therfore this shews there is a kind of infiniteness of evil in Sin. And therefore you have that of Rom. 7. 13. Was that then that was good made death to me ? God forbid , but Sin that it might appear sin working death in me by that which was good : that Sin by the Commandement might become EXCEEDING SINFVL . He doth not say that sin might appear to be Exceeding miserable : but that it might become Exceeding Sinful : So that the sinfulness of Sin is that which sets out the evil of Sin more than any other thing doth . It was the Speech of the Heathen Seneca , It is the punishment of Sin , to have Sin : So it is the reward of Vertues to have them . Godliness in it self is the Excellency of a man ; and Sin in it self is the misery of a man : and this is a Proof of this , That there is a kind of infiniteness of evil in Sin. Now then by all these Seven Discoveries of the evil in Sin , having a kind of infiniteness in it , this one thing comes fully and powerfully from them ; That for to fall into sin again , and for to be prevailed withal by any such temptation as this , Oh it is no great matter , if I do no worse than this , I hope it is well , and others do worse : I say , to yield again to the commission of any sin upon such a temptation , is a great wickedness . What dost thou make any comparison in sin , and use any such words , when thou hast heard it , or read it proved to thee , that Sin hath a kind of infiniteness of evil in it . Nay , which I thought to have finished here , but cannot now come to it , but shal in the next Chapter shew the reference Sin hath to the Devil ; this shews the greatness of Sin above all Evils : Sin is that which makes the Soul conformable to the Devil . Afflictions doth not , they make the soul conformable to Jesus Christ : I suppose you know that place , Phil. 3. 10. mark there the difference between Sin and Affliction , Paul there accounted all things dung and dross for the Excellency of the knowledg of Christ : and what more ? That he might be found in him , and that he might know him , and the power of his resurrection , and the fellowship of his sufferings being made conformable unto his death . He did desire above all things to have the fellowship of his sufferings , and to be conformable to his death : he accounts all the world as dung and dross to be conformable to Christ by Afflictions , or sufferings . It is true , it may be many account all the world to be nothing , to be conformable to Christ in Glory in Heaven . But here is the work of Grace ( and I beseech you observe this in the conclusion , and carry it away ) That a gracious heart accounts all the world dung and dross to be conformable to Jesus Christ in his sufferings ; there is so much excellencie and glorie in the Sufferings of Jesus Christ . Now you see the wide difference between Afflictions and Sin : Sin makes a man conformable to the Devil ; Afflictions make a man conformable to Jesus Christ . I would have shewed wherein , in several Particulars , how sin makes us conformable to the Devil : I will but name this one now , and that which might be enough to make every soul out of love with Sin , in that by Sin thou joynest with the Devil , and conspirest with the Devil against God himself . There is no Creature that is against God , but Men and Devils : The Devil was Gods first Enemie , and now man comes in and conspires with the Devil . Now we account it a great evil if you had a Child ; and if there were but one Traitor in the Common wealth , and you hear , Oh my Child is joyned with this Traitor , and conspireth against me and the State. Before sinful Man , there was but one sort of sinful Creatures in the world , the Devils : now by Sin , Man comes in , and joyns in conspiracie against the blessed God ; and so one Generation after another : perhaps the Father comes and conspires with the Devil , and then the Child ; and so along in a Succession . And this should come neer our hearts to humble us for our sins and wickedness , that in this we be those that of all Creatures that ever God hath made , conspire with the Devil against the blessed God , the Fountain of all Good. THE SIXTH PART OF THIS TREATISE . CHAP. XLIII . Sin makes a man conformable to the Devil , opened in Six Particulars . First , Sin is of the same Nature with the Devil . Secondly , Sin is from the Devil . Thirdly , Sin is a furtherance of the Devils Kingdom in the World : For 1 By Sin we oppose Christs destroying the Devils Kingdom in the World. 2 By Sin thou opposest thy prayers when thou prayest , Thy Kingdom come . 3 By going on in a way of sin , thou becomest guilty of all the sin in the World. Fourthly , Sinning is a fulfilling the will of the Devil . Fifthly , Sin sells the Soul to the Devil . Sixtly , Sin , it turns the Soul into a Devil . THe Sixt and Last Demonstration of the Evil of Sin ; It is from that reference Sin hath to the Devil . The Scripture speaks of Afflictions , that they make us conformable to Christ ; but Sin makes us conformable to the Devil . There are Six things to be opened about this : I have mentioned the First , which was this , That Sin was of the same Nature with the Devil : every Sin hath the same kind of Malignity in it , that the Devil hath . But , Secondly , All Sin , it is from the Devil , either Originally , or at least by way of a Cause , helping it forward : Sin is the work of the Devil , not only a joyning with him , but his work : therefore Christ is said to come to dissolve the works of the Devil : Sin is from the Devil , therefore it is said in 1 John , 3. 8. He that commits sin is of the Devil , for the Devil sinneth from the beginning ; and to this purpose the Son of man was manifest , that he might destroy the works of the Devil : He that commits sin is of the Devil , it comes from the Devil . And so John , 8. 44. Brethren ( these things which I speak concerning the reference Sin hath to the Devil , though they may seem hard and harsh , yet ) it is to be observed , none speaks so much of Sins coming from the Devil as John , who was of the most loving , sweet Nature of any of the Disciples ; and yet when he comes to speak of sin , he speaks of it in the most harsh terms that possibly can be ; so that it comes not from harshness , but may stand with a loving and sweet Nature to speak of sin in the harshest terms that we can do : for John the most loving , and beloved Disciple of Christ , so full of love ; and yet none spake so harshly of sin , especially in its reference it hath to the Devil , as he saith here , Joh. 8. 44. You are of the Devil , and his lust you will do : Thus Sin , the lusts of Sin come from the Devil , and it makes a man or a woman to be the Child of the Devil : So the Scripture is clear it comes from him Originally ; all Sin that is in you , is Originally the Spawn of the very Devil himself in your souls ; and originally it comes from him : as all Sin originally comes from his temptations and suggestions , so also the Devil helps forward and furthers all sin that is in your souls , this is the evil of it . But here understand this aright , The Devil is not so the cause of all Sin , as God is the cause of all Grace , not so : It is true , the Devil hath a hand in every Sin , but not such a hand in Sin , as God hath in Grace ; for God hath such a hand in the work of Grace , that he doth not only give a principle of Grace , but all the operation of Grace is so from him , as it would never stir but by him , he gives the will to work and do all ; the will and the deed are from him : But all Sin is not so from the Devil , though originally it is , and the Devil puts it on ; yet we are to know , though the Devil now should tempt no more , yet there is enough in the hearts of men and women to sin against God all manner of sin , even from their own innate corruption that now is in them ; if the Devil were destroyed , Sin would not be destroyed : In Grace there is no power to work but by Gods working together with it ; but in Sin there is a power to work without the Devils working : though the Devil is forward enough to work with our corruption , yet I say there is corruption enough in our hearts for to work al kind of sin , though the Devil should not tempt us any more ; therfore we must not lay all upon the Devil , as many do ; when they fall into any wickedness , they will say , this is the Devil , and lay all the fault upon the Devil , and so think to take it off from themselves by laying it upon the Devil : No , know , though the Devil labors to further it what he can , yet there is such corruption in you , that it would stream forth from you though the Devil stir it not at all : therefore charge your own hearts as well as the Devil . In the work of Grace , we must give all the glorie to God ; but in the work of Sin , we cannot allot all the fault to the Devil ; we are not to take any of the glorie of the work of Grace to our selves , but we are to take a great part , yea , somtimes the greatest part of Sin to our selves : but however the Devil is the cause of Sin originally , and helps forward to it . Thirdly , All Sin is the furtherance of the Kingdom of the Devil in the World. You know that the Scripture saith , that the Devil is the Prince that rules in the Air , and is called the God of this World , because he rules in the Children of disobedience . There is a Kingdom of the Devil set up by sin in the World , and maintained by sin in the World ; it hath a succession in the World by sin : So that all sinners that continue in waies of sin , they do what in them lies to uphold the Kingdom of the Devil in the World , and the Rule of the Devil in the World. 1 Therefore men in sin , are exceeding opposite to the End of Christs coming in the World : for it is Christs End in coming into the world to dissolve the Kingdom of the Devil , as you had it before in 1 John , 3. 8. It is an especial End why Christ came into the world , for to bring down the Kingdom of the Devil , and yet thou by sinning upholdest the Kingdom of the Devil ; so thou dost what in thee lies to oppose and resist the very End of Christs coming into the world . There is very much in this consideration to humble the hearts of all wicked men for sin ; thou hast lived in a course of sin it may be many yeers ; now Brethren know , the Lord charges thee with this , this day , That all this time that thou hast lived in a course of sin , thou hast done what in thee lies to oppose the End of Christs coming into the World ; that if thou couldest thou wouldest hinder the end of the death of Christ , and of all that he hath done : for the especial end why Christ is come into the World , it is to dissolve the work of the Devil ; and thou keepest up the work of the Devil . 2 Again , it follows hence , That thou dost directly contradict thy own Prayers : When thou prayest , Thy Kingdom come , in the Lords Prayer , thou prayest there that the Kingdom of Christ might come : but in every way of sin that thou takest liberty in , thou dost oppose the Kingdom of Christ : How dost thou take the Name of God in vain , and mock God in this Prayer ? Every wicked man and woman in the world mocks God in praying the Lords Prayer , when they say Thy Kingdom come , and yet live in such waies as upholds the Kingdom of the Devil , instead of the Kingdom of Christ . 3 Yea further , this follows , That by going on in waies of sin , thou comest to be guilty , and standest charged for all the sins that ever were committed in the world : This may seem to be a hard thing , to charge any man or woman that now lives in waies of sin , that by that sin of thine that thou now livest in , thou comest to be guilty of all the sins that ever was done in the world , since the beginning of the world . I undertake to make that good thus ; You know the Scripture chargeth those that persecuted the Prophets , as guilty of all the persecution of the Prophets that ever were , all the blood that was shed from Abel to Zacharias shall come upon this Generation , saith Christ ; why so ? why should all the blood shed from Abel to that time , come upon that Generation ? The Reason is this , Because they continued the succession of that sin of persecution of the Prophets , that as there was a persecution of the Prophets before , so they go on and uphold this succession of that sin . Now by the holding of the succession of a way of sin , we come to be guilty of all that sin that went before : As for example , Suppose there should be Treason against a King or State , by some vile treasonable act ; now the Father commits the first act , the Son afterward goeth on in the same way , and his Children come after him , and goeth on in the same way , and their Children after them : now I say , the Children , and the Grand-children , and the great Grand-children , are guilty of the first treasonable act that was committed ; why ? Because they uphold the succession of the treasonoble act . So now , Sin that was in the beginning of the world , was to bring in the Kingdom of Satan ; and the next Generation upheld it , and the next upheld the same , and the next Generation went on the same way ; so that every Generation is not only guilty of those particular sins which they commit ; but they be guilty of all that went before , because they uphold the succession of the Kingdom of the Devil , and the opposition of the Kingdom of Jesus Christ : As for instance , Take a scorner of Religion , that is one sin ( for we cannot open things but by instancing in particulars ) I say , take a scorner of Religion , know thou art not guilty of these acts of scorning only in thy self , but art guilty of all the scorning of Godliness since the beginning of the world ; why ? Because thou holdest a succession of that way of scorning of Religion . So a Blasphemer may be said to be guilty of all the blasphemies in the world ; why ? Because he upholds the succession of that way of sinning against God ; and so opposing the Kingdom of Christ , and upholding the Kingdom of the Devil . This is the third thing , Sin is the upholding of the Kingdom of the Devil in the World. Fourthly , A Fourth thing is this , That Sin , it is a fulfilling of the will of the Devil : That is another distinct Consideration , and you shall see that in the opening of it , it will be of distinct use to you : I say , it is a fulfilling the will of the Devil ; that place is very famous for that in the 2 Tim. 2. 26. That they may recover themselves out of the snare of the Devil , who are taken captive of him at his WILL : There wicked men be taken captive by the Devil at his Will , or to do his Will , so you may reade it : some they be insnared by Satan to do his will , his lusts you do , as Christ speaks : you may think you do your own will in sinning , but certainly you do the will of the Devil as well as your own : As for instance , that of passion and anger Ephes . 4. 26. Be angry , but sin not , let not the Sun go down upon your wrath ; neither give place to the Devil : you think you give place to your own passion , but you give place to the Devil , and fulfil the will of the Devil : You come by sin to do the Devils drudgery and slavery ; you do his work he sets you about , and his will you fulfil . Now for such a Noble Creature as Man is , to come to be a slave of the Devil , that is the lowest now of all Creatures ; it must needs be a very dreadful thing ; it is an evil to be in slavery to any thing vile or base . I remember I have read a Story of one Gunno , King of the Danes , that having overcome a People , he set a Dog over them to be their Governor ; that is thus , he would have all Commands to go out under the name of the Dog , and they should be under the Government of the Dog ; this he did in disdain and indignation against those people he overcame . But now , as he would shew the baseness of that People that he designed to be under a Dog ; much more debasement is it for an immortal Soul to be under the Command of the Devil , as all wicked men are under the command of the Devil himself . Thou wilt not fulfil the will of God when it is opened to thee out of his Word and Will , what thou oughtest to do ; thou standest out against the Will of God : But now you that think it such a bondage to be obedient to the will of God , you be brought under a worse bondage , you are fain to be obedient to the will of the Devil . And certainly those men and women that think they be at most liberty when they be free from obedience to the Will of God ; by that libertie they come to be under bondage , under slavery to the Devil All wicked men that think much to obey God , they must be obedient one way or other ; we must be all servants , and obedient either to the Will of God , or the Devil : which is best then ? Wicked men think it a brave life that they may have their own will ; true , if they might have their own will , they might think it a brave life : but know , you have rather the will of the devil than your own , in that you do his will , you fulfil the will of the devil . To be in slaverie , not only to the devil , but to any man , is a great evil , to be at the wil of man , yea , to be at the will of a good man is an evil : I should be loth to live in any such Common-wealth , as that I should be under the will of man in it , any further than might be revealed and bounded by some set Law. The difference between a Slave and a Subject is this , A Slave is such a one as lives under Arbitrary Government , that is the WILL of such as are in Authority , is their Law , and they are ruled by no other Law but by the Will of such as Govern them , there is no Law set , to know when they shall offend , and when not ; but when their Rulers say , this is an offence , that his will is crossed , that is an offence , and they be therefore punished : But now Subjects , they be bound to no obedience to any man , any further than some set Law doth require their obedience ; that is a Subject , and that is the very difference between a Slave and a Subject . If men in Authority should command any thing , though good ( I mean only indifferent ) yet I am not bound in conscience to obey at al , because they command , except it be by a Law , except they command it by a Law : if he command it meerly as his Will , and only say , I Will , here is no tie upon the conscience . It is ordinarie for people to think , if men in Authoritie command , they will have such a thing done , Oh say they , Authoritie commands : We deny it , Authoritie commands nothing but what it commands by a Law ; and then we are bound to obey , or to suffer , if it be a Law once : but if it be not a Law , though it should be the will of men in Authoritie , it doth not bind us at all , till it come to be a Law , any further than there is Equity it self in the thing , in its own Nature : for then doth a People come to be in slavery when they come to be subject to the will of men without a Law. Now Brethren thus ; If it be a slavery , and a great evil to be subject to men , though good men , subject to their will , and nothing else , without Law ; then what an evil is it to be in subjection and slaverie to the will of the devil ? meerly at his will ? and yet every wicked man is so . We should account it a very sore thing if we should come under Arbitrary Government , to be subject to the will of men . Now so long as thou remainest under the power of Sin , thou remained under the government of the devil himself ; this is a sorer evil than affliction : A man were better live in any Countrie , though not so fruitful as England , and suffer hardship in his Estate , so he live like a Free man , than to live here , or in any other fruitful Countrie , and live under Arbitrary Government . This we hope for , not to be under the Wills of men , but the Laws made by them . Then it were better to endure hardship and any affliction , than bear this , to be at the will of the Devil , and ful●l his will. Fifthly , In reference to the devil , Sin hath this evil in it , if it grows to a height , itsels the soul to the Devil : As with Ahab , 1 Kings , 21. 20. when Elijah met Ahab , Hast thou found me , O my Enemy ? ( saith Ahab ) And he answered , I have found thee , because thou hast SOLD thy self to work evil in the sight of the Lord : Now if he sell himself , he must sell himself to some body , to somwhat , we cannot sell a thing but we must sell it to some body , or to somwhat ; now to what must Ahab sell himself ? Certainly , to no body but to the devil ; he sold himself to work iniquity and wickedness , and wickedness when it comes to the height , is a selling of our selves to the very devil himself . We cry out of those poor , miserable Creatures that sel themselves to the devil , we say , Oh how be they deluded and besotted that sell themselves to the devil ? Certainly every wicked man and woman in the world , when sin groweth to the height sell themselves to the devil . Sixthly and lastly , Sin when it grows to a height , it doth turn the Soul into a Devil ; it makes men and women to become Devils , when it grows once to a height : The Scripture is very clear in that ; you know what is said concerning Judas , John , 6. 70. Have not I chosen you twelve , and one of you is a Devil ? and so ordinarily the Scripture speaks in this kind of phrase , Revel . 2. 10. Fear none of these things you shall suffer , behold the Devil shall cast some of you into prison : why ? is the Devil come to be a Pursevant , or an Officer , or to give Warrants to cast into prison ? No , but it is spoken of wicked Persecutors that the Devil sets on work , they be called by the name of the Devil . Sin when it comes to a height , it makes the sinners to be such , that they are pronounced to be Devils : the Devil shall cast some of you into prison ; and one of you is a Devil : that is a strange metamorphosis . We reade of strange Fictions , of some Creatures turned into other Creatures ; but this , for the Creature to be turned into a Devil , is the strangest metamorphosis that can be . Brethren , what made the Devil a Devil ? they were once glorious Angels , more glorious Creatures than men and women , but what is it that should make them devils now ? Nothing but Sin ; it is Sin that hath made Angels to be Devils : and therefore do not so much wonder that sin should make men and women to be devils Incarnate . Do not wonder at the phrase of Scripture , seeing Angels by sin , yea , the sin that the Angels did commit , did presently turn them into devils : therefore wonder not , that the continuing the acts of sin , when it groweth to the height , should turn men and women into devils . These be the Six Particulars in this Head , of Sins Reference to the Devil . 1 It is of the same Nature with the devil , joyns with him against God. 2 It is the work of the devil , that is , he is the Original , and helping Cause of it . 3 It furthers the Kingdom of the devil . 4 It fulfils the will of the devil . 5 When it grows to a height it sels the Creature to the devil . 6 It turns them into devils . These be the Six Particulars of the evil of Sin in the Reference it hath to the Devil . From these Six , follow these notable Corollaries and Consequences , to shew the dreadful Evil in Sin beyond all Affliction . Corollaries and Consequences from all the former Particulars . CHAP. XLIV . The First Corallarie . ] It s worse for a man to be sinful , than to be turned into a beast . FIrst , Hence then it is worse for a man to be sinsul and wicked , than if he were turned into a beast : It is worse to be like the Devil to fulfil his will , to be a servant to him , to be turned into a devil , than to be turned into a beast . And yet we should account it a great misery if God should put any one under such a punishment to turn your bodies into beasts . I remember I have read out of Lactantius of a place he quotes out of Tully , Who would not rather die ( saith he ) than have his body , the body of a man , turned into the shape of a beast , though he should retain the mind of a man , under this condition ? As if God by his power should turn the fashion of a mans body , to be just like a Dog or a Swine , and yet he should have the mind of a man the soul should be kept within such a body , of such a forme , of a dog or a swine , and he should go up and down in the world as a dog or a swine , with the mind of a man : Now this Heathen saith , A man had rather die than be so ; then how great an evil ( saith he ) is it for a man to have the soul of a man turned into the fashion of a beast , though his body continue still in the form of a man , this a heathen could say . By this it appeareth , Though we see not God work such miracles , as to turn the bodies of men and women , by his judgements , into the fashion of swine , or dogs , or such Creatures as he might do if he pleased ; but this we see ordinary that the souls of men and women , be turned just into the very fashion and shape ( as I may so speak ) of the sensitive souls of bruit beasts ; as a drunkard , or a glutton , his soul is justlike to the sensitive soul of the swine . And those that do rail against Religion , their souls be turned just like the sensitive soul of a barking dog , and they do bark like ( nay , a great deal worse than ) a dog . And those that are wickedly subtile , they are like to Foxes . And the Scripture speaks of men cruel , like to Wolves : their sins do turn their souls to be like the very spirit and sensitive souls of the bruit beasts . So that they are in a worse condition than if their bodies were turned into the shape of bruit beasts . But when their souls be turned to be like the Devil , this is worse a great deal than if they were like bruit beasts . This is the First . CHAP. XLV . The Second Corollarie . ] It s worse to be Sinful , than to be Afflicted with Temptation from the Devil .. SEcondly , From the Reference sin hath to the Devil , it followes , That for any man or woman to be wicked , it is worse a great deal than to have the greatest trouble and affliction by any temptation from the Devil . There be many men and women exceedingly pestered with hidious and horribl temptations by the Devil , and so troubled with them that they be even weary of their lives , and know not what to do . Many send up Papers to the Minister in Publick , desiring to be prayed for , because of that sore Affliction upon them , those dreadful temptations of the devil ; whersoever they go , whersoever they be , whatsoever they be adoing , when a hearing , a reading , and if they go to prayer , still hidious temptations of the devil comes upon them , and this wearies their lives : They had rather indure any misery in the world . I dare appeal to you that be troubled with hidious temptations of the devil , which dog , and follow you ; had you not rather indure loss of estate , sickness , poverty , and shame , and disgrace , rather than have these hidious temptations follow you ? Oh you should have many quickly make their choice , rather let any thing befal me than have such hidious temptations pursue & pester me . Now if such hidious temptations , be a greater evil in your account than all Afflictions that can befal your body ; than much more evil are your sins than all afflictions ; for sin hath greater Reference unto the devil than temptations , and make you more like the devil than temptations do : for temptations may be no other but such as did befal the Son of God himself . Christ was pestered with temptations , hidious temptations , temptations to deny God , and to tempt God , and to worship the devil himself : As hidious temptations befel Christ as could befal any one , yet the Son of God , beloved of God , therefore your temptations are no other , no greater than might befal Christ , and therefore not so great evils as Sin. They make you not so like the devil as sin ; if temptations come from the Devil , if not entertained , though they be afflictions , yet not Sin. Now in that Sin hath such reference to the devil it appeareth that Sin is worse than all the Annoyance you can have by any temptation . CHAP. XLVI . The Third Corollarie . ] It s Worse to be under Sin , than to be haunted by the Devil . THirdly , Hence it follows , That Sin is worse than to be continually in the presence of the Devil : It is worse for a man or woman to be under the power of any Sin , than to be continually haunted by devils , and to have the sight of devils before their eyes , and be in company with them . If God should lay such a judgment upon a man or woman , that wheresoever they should be , they should see devils before them ; to be under the power of any one sin is worse than if God should lay such a judgment upon thee . Many be mightily terrified in the dark , Oh! there is the devil in the room , and Oh! he comes to them , and there be apparitions of devils , this they be troubled with ; Oh! these men and women haunted by devils , and houses haunted by devils , this is a miserable condition : Now art thou haunted by any wicked lust and sin , certainly thou art in a worse condition than any man or woman haunted by devils , or house haunted by the devil . Is there any house in your parish where there is Blaspheming , and Oaths , and railing at goodness , and Sabbath breaking , and such things ? this house is worse than any house haunted by devils : For Sin is worse a great deal , than the meer presence of the devil . I remember I have read of a Tyrant , one Maxensius in Hetrusia , he invented this torment to put men to death , he would have a dead mans Carkass tyed about their bodies and so let them go wheresoever he would , but he still carried the dead Carkass about him , and at length the stench put them to death : this was his Tyrany . If you should have a dead man or woman tied about your bodies ; may be the face of a dead man is hidious to you , but if they should be tied about you , so that when you lie in bed , and when you rise , when you sit at meat , it should be alwaies with you , and you should indure the stink and putrefaction ; what a sore evil would this be ? now if in the presence of a dead Carkass there is so much evil , than in the presence of the devil there is much more . Now sin , any one sin , tied close to your hearts , that you carry about with you , wheresoever you go ; know there is in that a greater evil upon you , than if a dead Carkass should be tied to you ; yea , than if the devil should haunt you wheresoever you go : because the presence of the devil , is not so much , as turning of the souls of men and women into the nature of the devil ; and making the Souls of men and women so like to him . CHAP. XLVII . The Fourth Corollarie . ] It s worse to be given up to any way of Sin , than to be given up to the Devil : Quest . How the Delivering up to Satan , can be for the saving the Soul ? A Fourth Corollarie hence is this , That for any man or woman to be left to one Sin , it is worse than to be given up to the Devil . I say , it is a greater evil , a greater judgement for any man or woman to be left to any way of Sin , than to be given up to Satan : is thy soul given up to the power of any one Sin ? I dare here as I stand in the presence of God , To speak the truths of God , I dare avow it ; you are in a worse condition than if you should be given up to the devil . I make that good thus , In Scripture , 1 Cor 5. 5. we have an example of one that was given up to the Devil , and that in a right way , there is an Incestuous person that committed that horrible wickedness , not named among the Gentiles , that had his fathers wife and committed Incest with her : the Apostle commands him to be delivered to Satan for the destruction of the flesh , that his spirit might be saved in the day of the Lord Jesus : He was delivered to Satan ; but for the destruction of the flesh ; but to the end that he might have his Spirit saved in the day of the Lord Jesus : So that the delivering up to Satan was a means appointed by God to save his soul : But to deliver up any one to the power of Sin , is no means to save his soul , that is a means to damn the soul , and not to save it . So then , you see the reason grounded cleerly upon Scripture , That it is worse to be delivered up unto any sin than to be delivered to the Devil ; for he that was delivered to Satan , it was for the saving of the soul ; but he that is delivered to Sin , it is for the damning of his soul . This requires a little opening . Quest . You will say , How can the delivering up to Santan be for the saving of the soul ? Answ . It will be needful for cleering of this , to tell you what this delivering up to Satan was ; and the truth is , this delivering up to Satan , or excommunication from the Church , this was a most dreadful thing when done in a right way ; it was done when the Church was gathered together by the power of Jesus Christ : As certainly where there are a company of Saints , that at least outwardly so appear ; a Church , that in a solemn manner is gathered together , through the power of Jesus Christ , having their Elder going before them the Officer of the Church ; when they in a solemn manner ▪ in the power of Christ , shall cast out any one deservedly from Church Communion ; this is a delivering a man or woman to Satan ( this is another manner of business than ordinarily we were wont to have , by the Ordinary , or Commis●ary , and Dean , in the Prelates Courts ; certainly they were but wooden Daggers in comparison of this dreadful Sword , to cut off from the Communion of the Church ) it was when the Church was Assembled , not the Commissary and Officers , but when the Church was gathered together , to cut such a one from the Church of Christ , for some vile act ; not for not paying of their Fees , or the like , these things only scared people ; but if this Censure of Excommunication were in a right way executed , it were the most dreadful thing in the world : it is that which hath awed and terrified the most proud and stout sinners ; the very sight of anothers Excommunicating , it hath terrified the conscience of those that have been by : It is a delivering them to Satan , and putting them from under the protection of God , giving them up to the devil , to take power over them , except they come in , and repent : and this is a way to save the soul , because if there be any way in the world to cause men to see their sin , and repent , and be humbled , and come in , this is it ; and when no other way would do it , this many times hath done it . And therefore those people that live in such a condition , that want this Ordinance of Excommunication in the right way , want an especial means to keep off sin , both to keep them from sin before they are fallen , and of delivering of them from sin when they have fallen into it . But to be given over to the power of sin , is a greater evil than to be delivered to Satan . CHAP. XLVIII . The Fifth Corollary . ] It is worse to be given up to one sin , than to be actually possessed by the Devil . FIfthly , Shall I say further ( and this will make it pla●●ly appear what abundance of 〈◊〉 ●ere ●s i● Sin , more than in Affliction : for though ●…oken abundance of it , yet all this 〈…〉 draw the Point higher and higher , and ●…ve the nail deeper and deeper , that this Truth of God might settle upon your spirits ; and therefore a Fifth is this , which follows from this reference sin hath to the Devil ) That it is worse to be given up to any one Sin , than to be actually possessed by the Devil , than for the Devil to come and actually possess us as those poor Creatures were in the Gospel ; and this is worse than to be given up to Satan : There is a spiritual possession of Satan , as in Judas , and that is a spiritual possession of their hearts to rule them : but there is a temporal possession spoken of in the Gospel , and that is of their bodies , that the Devil possest them , and caused them to rage and foam at the mouth , and rend and tear : and the men we reade of in the Gospel that lived among the graves and dead people , and cut themselves with knives and stones ; this was a grievous thing to see men thus possest . Many men have extraordinary fits of the Convulsion ; and the like , and men think they be possessed ; we ordinarily mistake , and it is but a meer fit of the Convulsion ; but if we did know they were really possessed , we should be terrified : Oh such a friend , such a neighbor lived wickedly before , and now the Devil hath possessed him ; we thought it a Disease till now , we thought it the Convulsion , but now we see it is from the Devils possession of them . Would you not endure any affliction in the world rather than God should say of you , the next oath you swear , when you open your mouthes to swear , the Devil shal come in and take possession of your bodies ; or the next evil language you speak , the Devil shall come in and possess you ; this were a fearful thing , and you would take heed of this . But this I am to make good , That when you go on in sin , in any one sin , it is a greater evil than if never so many Devils possest you , if there should be Legions ; as he said to Christ when he asked his name , he said , Legion , because we be many . It is not so great an evil if God should give up your bodies to be possessed by Legions of Devils ; you will say , surely that is a great evil , but not so great as to be under the power of one sin . How will that appear you will say ? Thus : Possession makes you not hateful to God , and guilty before God , and loathsom to God ; nor is it that which God hates , but it is an object of pitty ; Christ pittied them when he saw them thus : but Sin makes a man odious and hateful to God. I remember an excellent Observation Gregory hath on the Book of Job , ( saith he ) What is the reason when God gave up Job to the Devil , and bid him do what he would , but spare his life ? ( saith he ) What is the reason the Devil did not possess him when he was given up to his hands , for so the words are , He is in thy Hands , only spare his life ? So that it appears , he was in his power to possess him , but yet he did not ; and what is the reason ? this is the Answer that Ancient gives , the reason is this , Because if he had possest him , then though Job had fretted , and frowned , and torn himself , it had not been his Sin , his impatiency , so as it was when he was not possessed : Now because the Devil envied Job , the Devil would bring that upon Job which he knew to be the greatest evil as much as he could ; for so all envy doth . One that envies another , labors to bring the greatest evil on him that he can . So certainly the Devil envied Job , and therefore he labored to bring the greatest evil on him that he could . Now it seems possession was not the greatest evil ; but the Devil would go so to work , as if he could possibly he would get Job to be impatient , and make Job curse God , and sin against God. If Job should have cursed God in word by possession of the Devil , the Devil cursed God in him , it had not been Jobs sin so much as if he had got him to curse God otherwise : Now the Devil would have him so curse God , as to be a sin to him ; and therefore the Devil would not possess him because that was the lesser evil : So that to be given up to sin is a greater evil than to be possest . Therefore all you that have friends and children , which you see wicked and licentious , and you see some cause to fear they be given up to the power of sin for the present , it should cause Fathers and Mothers to come to Christ , as earnestly as ever those poor Creatures did , that had Children possessed with the Devil , in the Gospel ; poor women had children possessed , and so men ; Fathers that had Children possessed with the Devil , that did rent and tear him in the presence of Christ , he cries out mightily to Christ , if he could , Oh that he would come and help him : and so the woman of Canaan for her daughter , cries after Christ to help her Daughter , for she was miserably vexed with an unclean Spirit . So you should even go and cry to God , Lord , help if possible , and have mercy upon my Son , upon my Daughter , for they have unclean Spirits ; yea , they are in a worse condition than if possessed by the Devil : I have a Son , a swearing yong man ; a Daughter , that is vain , and profane , and wicked , and licentious , and stubborn , and unruly , Oh if it be possible help me : if you could be as sensible of the sins , and wickedness of your Children , as in the time of the Gospel , Fathers and Mothers were of the possession of their Children , much might then be done . CHAP. XLIX . The Sixt Corollary . ] Sin brings to wicked men the same Portion the Devils have . SIxtly , Hence it follows , if Sin hath such reference to the Devil , then this must needs follow , That the same Portion that the Devils have , must needs be at last the portion of wicked men : The Scripture expresseth it , Mat. 25. Go you wicked into the Portion prepared for the Devil . And so in Timothy , the same portion that the Devil hath , shall be the portion of wicked and ungodly men . We reade in the Book of the Revelations , of fearful Judgments that shall befal such as have the mark of Antichrist upon them , Revel . 14. 9 , 10. An Angel followed , saying with a loud voyce , If any man worship the Beast , and his Image , and receive his mark in their Foreheads , or in their Hands , the same shall drink of the Wine of the wrath of God poured out without mixture , and shall be tormented with fire and brimstone in the Presence of God , and his holy Angels , and of the Lamb. Mark the dreadful Judgments upon such as have the mark of Antichrist , either openly in their Foreheads , in profession , or more privately in their Hands , he shall drink of the wrath of God , &c. Now if such as have but the mark of Antichrist upon them shall have such dreadful punishment ; pray what shall those have that have such a likeness unto the Devil himself ? the mark of the Devil , that are even turned into the very Nature of the Devil , that are children of the Devil , what shall the end of such wicked and ungodly men and women be ? And now Brethren , we have finished all these Six Particulars , in opening the evil of Sin ; and therein shewed that there is more evil in Sin , that there is in any Affliction . And now I had thought to have made some good entrance into the Application of this ; for though all this while in the Explanation , I have mingled some Application , yet there remains very many excellent useful Considerations , which doth flow from all that hath been said of the evil of Sin , that if possible it may be brought to your hearts , that all may not vanish and come to nothing in the Conclusion . Now this one Use I had verily thought to have gone through ; I shall only name it , and shew what I intend in it , and I shal finish it in the following Discourse . CHAP. L. Use I. Shew that trouble of Conscience for Sin , is another manner of business than Melancholly , or timerousness . Use I. HEnce follows this plainly from all that have been spoken , if sin be worse than any affliction , and not to be chosen rather than Affliction ; Hence it follows , Then that trouble of Conscience for Sin certainly is another manner of business than meerly Melancholly distemper , it comes not from Melancholly , nor foolish timerousness , and the like . There is another manner of business in trouble of Conscience for Sin then the world thinks for ; this is the First Use that followes from all that hath been delivered . Me thinks all of you should yeild to the strength of this Consequence : If you have heard or read what I have opened : you that have heard al , or read it , it should take this effect in you all : Well then by what I have heard now , I come to understand what the meaning of trouble of Conscience for sin is . I have heard ( heretofore ) of many men and women troubled for sin , and I wondered what it meant , I wondered what it was that troubled them ; many yong people may be heirs of great estates and excellent good friends , of healthful bodies , in good trades , all well about them ; and yet mightily troubled for sin . yea , perhaps some that to the view of the world lived very civilly , yet had in secret been guilty of some notorious profane course , and yet when God shall but settle any one sin upon their hearts , and trouble their Consciences for any one sin ; they could not bear the horror of their Conscience for this one sin . Well , this I have heard of the evil of sin , tells me I have had mistaken thoughts about it ; I thought all was melancholliness , and even madness , and the Physitian must be sent for , and merry company sent for , because men and women have such poor and mean apprehensions of the evil of sin . and therefore when any are troubled in Conscience for Sin , Oh then get him into merry company , get a pair of cards , make them play a fit of Musick , go to some business in the world , put themselves upon business , one thing or other , drink down their trouble , play down their trouble , thus many have slight thoughts of trouble of Conscience : And therefore when in their Children , they cry out , Oh! my Child will certainly run mad , is grown mad ; many carnal men and women when their Children begin to think of sin , they think verilie they begin to run mad : I remember in the storie of Erancis Spira , he saith thus ( because his friends thought it a kind of Frenzie , and that it was not trouble of Conscience for sin ) Oh saith he to his friends , I would to God it were Frenzie , either feigned or real ; if it were feigned Frenzie , then I could put it off when I pleased : if it were a real Frenzie , there were a great deal more hope of Gods mercy , I should not apprehend Gods wrath as I do , but it is otherwise with me . Brethren , those that have felt trouble of Conscience for sin , upon whose hearts God hath setled , but the guilt of any one sin : what do you think of trouble of Conscience for sin ? they feel reallitie , they find that there is reallie unto them , that which is a greater burthen , and grief , and trouble than all the miseries of the world . Dreadful expressions are many of them that Francis Spir●● hath , which is a most dreadful example of horror of Conscience for sin ; Oh! ( saith he ) I feel the very torments of hell within me , and this afflicts my Conscience with intolleroble pain : Oh! that some body would let out this tyred soul out of my body ; Oh! that I were in the place of the damned , that I might be but free from FEARING any thing that is yet WORSE to come . For though he did acknowledg , there was greater torments in hell , yet he professed he did desire to be in hell , that he might be freed from the torture of his Spirit , that was still in fear of worse , that was to come . And verily a most hidious story it is , that shews the dreadfulness of a wounded and troubled Conscience for Sin. Certainly if Sin be all that which you have heard , or read , well might the Holy Ghost say , A wounded spirit , who can bear ? A man may sustain his infirmities , whatsoever his infirmities and troubles are in the world , it is no great matter to sustain them ; but a wounded spirit who can bear ? for a wounded spirit seeth it hath to deal with the Infinite God , the Glorious Eternal Deity : and you must not tell such a one of Melancholliness , and such grounds of trouble ; for such a one knows , the Arrows of the Almighty stick in his heart , and it is another manner of business than so . I might here have enlarged my self , and have spoken much to those that have such mean apprehensions of trouble of conscience for sin ; and have shewed the difference between melancholly and trouble of conscience for sin ; but I shall not at present , only I shall wind up all now briefly , and prosecute it further in the next Chapter . Certainly it is not melancholliness , it is another manner of business than melancholliness . What think you of the Lord Christ himself in his Agony ? that sweat drops of water and blood , which you see was the fruit of Sin ? was that melancholly ? certainly that was of the same nature that the troubled in conscience feel for sin . The Angels that sinned against God , the Devils themselves , they are not capable of melancholiness , they have no bodies ; and yet none have such horrors for sin as they have : And so the souls of wicked men many times they have horrid apprehensions of the wrath of God for sin . But certainly , if the souls of wicked men and women go out of their bodies without pardon , the very first instant the soul is departed from the body , it hath other manner of horrid , dreadful , and dismal , apprehensions of the wrath of God for sin , then ever it had before . I remember further , Luther had such a Speech concerning trouble of Conscience for Sin , in his Comment upon Genesis ; It is a harder matter to Comfort an Afflicted Conscience for Sin , than to raise one from the Dead . This was a Speech of Luther , he saw what was in an Afflicted Conscience for sin . Further , Surely Melancholly 't is not ; no nor timerousness , nor folly ▪ do but take an example or two , and so I shall conclude . ●hat of David , you shall find in David that he was a man most free from melancholly , for the temper of his body it was a most cheerful disposition , and a warlike spirit , and very wise : And yet there is none in the Book of God more troubled in spirit ●or Sin , than he was . First , I will shew you what manner of man David was ; and then what his troubles of Conscience were for sin : Sure he was no melancholly man ▪ For First ) you shall find it in 1 Sam. 16 12. that he for his bodily Constitution was sanguine , and not melanchollie ; he was of a ruddy and beautiful Countinance , and goodlie to look upon : So that David for the Constitution of his bodie , was of a sanguine constitution . And then , for the Valor of David , he was a mightie man of Valor , 2 Sam. 17. 10. And he was valiant whose heart ●as as the heart of a Lion : This was the commendation of Hushay , 2 Sam. 17. 10. concerning David . And he was verie cheerful who made so manie Psalms , and was so Musical as David ? 2 Sam. 22. 1. he is called the sweet singer of Israel ; and had such a sweet complexion , was sanguine , and a great deal of valor , and the sweet singer of Israel . And for Wisdom , he was as an Angel of God , as the woman of Tekoa spak to him . And yet , who ever in such anguish and distress for sin as David was ? this you shall find if you read his penitential Psalms ; I cannot mention all , take but some few ; Psal . 6. there he is in trouble of Spirit ; and then Psal . 32. When I kept silence my bones waxed old through my roaring all the day long : Mark , David felt the weight of sin so upon his heart that his bones waxed old through his roaring all the day long ; he found not sin a light matter as many ordinary people do . And Psal . 38. there is notable expressions , vers . 2. Thy Arrows stick fast in me , and thy hand presseth me sore : there is no soundness in my flesh because of thy Anger , nor rest in my bones because of my Sin. Vers . 3. and vers . 4. My iniquities have gone over my head as an heavie burthen , they are to heavy for me : vers . 5. My wounds stink and are corrupt because of my foolishness . vers . 6. I am troubled , I am bowed down greatly , I go mourning all the day long . See what Sin cost David . And I beseech you take this note along with you ; you that will make use of Davids Sin to incourage you , and harden your hearts in sin ; you will say , Why ? did not David commit Adultery & Sin , that was a man according to Gods own heart ? Yea , but mark , you that will make use of Davids sin , make use of what David felt for sin , you see David's sin cost him dear , and made the arrowes of the Almightie stick fast in him , and caused him to roar out in anguish and distress of Spirit , all day long , and he professes , he watered his Couch with tears . And that 51 Psal . Restore to me the joyes of thy salvation , that the bones that thou hast broken may rejoyce . David 's bones were broken through the trouble of his Spirit , that is the strength of his spirit ( not bones litterally ) as bones are the strength of the body , so the strength of his spirit was overcome by the anguish and trouble of his soul for sin . Thus it was with David that was such a sanguine , such a pleasant , and such a valiant man , and such a wise man , and yet he felt this trouble of Spirit ; trouble of Conscience for Sin. You think slight , and make a light matter of it , Oh you have brave stout Spirits , you will scorn to be so afraid , What! afraid of every thing the Minister speaks , I scorn to be such a fool ; you think you be Sermon proof , and can hear all this dreadful evil of Sin , opened without anie fear or trembling : Well , you that have so stout spirits , know Davids spirit was as valiant as yours , his heart was as valiant as a Lion , and yet the weight of sin brok his heart , and so it will yours too if God lay it aright upon your Spirits : Oh! it is not timerousness that causeth this trouble of Conscience ; for let God come and lay Afflictions , his afflicting hand on them , they can bear that as nothing in comparison of sin . I remember I have heard a storie of a Woman that had Nine Children , and great pains with them all , and yet having afterward trouble of Conscience , Oh! saith she , All the pains I have had with my Nine Children , is nothing to that which I have felt in a little time , in trouble of Conscience . So certainly , all pains are nothing , in comparison of the pains of Spirit when Sin is settled by strong conviction upon your Souls . So you have many that are troubled for sin , that could bear outward affliction , but can not bear that . And you that speak of the valor of your Spirits , that are so valiant , that can bear trouble for sin so easily as you think , and are so full of Courage ; when afflictions are upon you , your hearts are down , and are poor , low , spirits ; white liver'd , and can bear nothing , no cross , and affliction , this shews you have no true courage ; you have courage to resist Conscience and the motions of the holy Ghost , and the Word ; but no true courage , it may be you have impudent spirits . And mark one example more : One of the wisest men that ever lived upon the earth , yet greatly troubled for sin , all his days , and this is the example of Heman , such woful trouble of spirit had he on him for sin : See Psal . 88. reade the whole Psalm and you shal see the trouble of his spirit for sin , especially the 7. vers Thy wrath lies har● upon me , and thou hast afflicted me with all thy waves . And the 14. vers . Lord , why castest thou off m● soul ? Why hidest thou thy face from me ? I am afflicted and ready to die ( mark ) from my youth up God was pleased to exercise him from a yong man & it is a blessed thing when God begins with yong ones , & makes them kn●w what sin means , when they are yong , as Heman did , from my youth up . While I suffer thy terrors I am distracted : & v 〈…〉 . Thy feirce wrath goeth over me , thy terrors even cut me off . Well , who was this Heman ? for this is not a Psalm of David ; you ▪ shall see in the Title it was a Psalm of Heman , and you shal find , that he was one of the wisest men that lived upon the Earth , ● Kings , 4. 31. there he speaks of Heman , he was brought in , in the Story among the most wise men that lived upon the Earth , he is compared with Solomon ; it is said of him , he was exceeding wise , and of excellent wisdom , More wise than the Children of the East Country , for he was wiser than all men , than Heman ; for he was one of the wisest of all , though Solomon excelled him ; yet next him , he was one of the wisest : and how comes he to be thus wise ? it is like that was one means that caused him to be so wise , he was afflicted , and ready to die ; from his youth up , he was troubled for sin all his daies . What is the folly of yong people ? They go up and down , and take liberty in wickedness and sin , and never feel the weight of Sin ; but if God please to begin with them , and make them to see the evil of sin rightly , this is the way for them to come to have true wisdom ; if God train them up in trouble of conscience for sin , it is the way to make them wiser than their Teachers , rhan their Fore-fathers , and to bring them to the wisdom even of the most wise . CHAP. LI. The former Vse further prosecuted . First , Against those that have slight thoughts of trouble of Conscience , which ariseth either from gross Ignorance , or Atheism , or desperate slighting of God. Secondly , Trouble of Conscience is the beginning of Eternal death . Thirdly , Those that have slight thoughts of trouble of Conscience , can never prize Christ . Fourthly , Those that have slight thoughts of trouble of Conscience now , shall one day alter their opinion . Fifthly , It were just with God to let those sink under the burden of Conscience that have slight thoughts of it now . Sixtly , Those that have slight thoughts of trouble of Conscience , those very thoughts do take away a chief restraint from sin . Seventhly , Slight thoughts of trouble of Conscience for sin , are , 1 A high degree of Blasphemy . 2 And a degree towards the unpardonable sin . WE have entred upon the Application of all that hath been said concerning the evil of Sin. And you may remember I have only named one Use that do arise from all that hath been said about the evil of Sin : and that we shall now prosecute . The Use is this , If there be so much evil in sin as you have heard opened unto you , beyond all the evil of any affliction , Hence then we see that the wounds and trouble of Conscience for sin , certainly it is no melancholly conceit , it is not a fancy or imagination , as many in the world think of it . Many men have very slight thoughts about the trouble of Conscience for sin ; and when they hear of men or women troubled for their sin , they think , it is nothing but melancholly , or temptation , or some kind of frenzy , or madness , or folly , or weakness of spirit , or timerousness : These be the thoughts men have of trouble of conscience , and according to their thoughts that they have of it , such are their Cures that they seek for it . I spake som what of it in the last Chapter : but now certainly , if these things be true , as verily they are the Truths of God that have been delivered concerning the evil of sin ; then we are not to wonder at men and women that have troubles of conscience for sin . I shewed by some examples , that trouble of conscience was not melancholly ; especially in the example of Christ himself , that had the burden of sin , troubles of spirit ; I cannot so properly cal it trouble of conscience , for there is a substantial difference between the wrath upon his soul that he felt , and the wrath of God that others feel upon their consciences ; but in effect , the wrath of God is the same , that was upon him by imputation of sin ; and upon others by reason : of their own proper guilt : and it was not melancholliness in him , nor in David , as I shewed in the last Chapter . Now to proceed . There be two things I desire to proceed in : And First , I have many things to say unto those that have slight thoughts of trouble of Conscience for sin , somwhat to say to those ; and if there be any in this place that have wondred at men and women that have been troubled in their conscience for sin ; let them attend to what they read , I have divers things to say unto them . Secondly , I am to shew you some difference between melancholly distempers , and trouble of Conscience for sin First , These thoughts of thine , they certainly eome from either abundance of Ignorance ; or , Atheism ; or , Desperate slighting of God : One of these three Causes 1 Ordinarily these thoughts that men have of trouble of Conscience , to be no greater matter than such melanchoby conceits , they do come from gross Ignorance : thou knowest not God , thou knowest not what it is for a soul to have to deal with an infinite Deity ; thou never yet hadest a real sight of an infinite Deity , with whom thou hast to deal : And it is a sad thing to think , that men and women should live a long time , and never in all their lives come to have a real sight of that infinite Majestie and Deitie , with whom we have to do : It comes from ignorance of the nature of sin ; thou dost not know what sin is , God hath yet blinded thine eyes that thou shouldest sin , but not know what sin is . Certainly thou dost not know the Law of God , the Spiritualness of it , and the d●eadfulness of the wrath of God revealed against sin : thou dost not know what Eternty means , thou dost not apprehend what it is for a soul to be in hazard of miscarrying to all Eternity . It was the Speech of Francis Spir● ( as I opened in the former Chapter ) I shall make use of that example further , because a notable ezample : Oh saith he , If I might endure the heavy wrath of God , but for twenty thousand years I should not think it much ; but it must be Eternally , Eternally ; I must endure the Eternal wrath of God : that lay heavy upon his spirit . Let any man or woman in the world , the stoutest , proudest spirit that lives upon the face of the Earth , think what it is to miscarry to Eternity , and this will make his spirit be troubled . Therefore its gross Ignorance in men , that makes many have such slight thoughts of trouble of conscience for sin . 2 Again , If not from Ignorance , yet from Atheism : For many men that seem to have excellent Parts , and are not ignorant Sots , and yet have slight thoughts of trouble of conscience for sin . It is not so much to be wondred at , to see a company of ignorant Sots , that know nothing of God , and the Principles of Religion , that they should have such slight thoughts , and wonder what men mean to be troubled for sin : But men , that have good Parts , perhaps men of great Gifts , and pregnant Wit , and great Schollers , and yet they have slight thoughts of trouble of Conscience for sin . Now in them , Vsually the cause is Atheism , or slighting of God. Woful desperate Atheism is in the hearts of many great Schollers , many pregnant Wits , many that w●ll speak much of Religion , yet they are desperate Atheists in their hearts , therfore from thence it comes . Therefore when you see learned men , understanding men , go on in such and such sinful waies , and slight all that is said concerning the evil of sin , do not wonder at it ; for woful desperate Atheism lies under abundance of Knowledg , a great deal of knowledg , learning , wit , and parts ; and yet slight sin : this is the Cause , the Atheism in their spirits . Compare these two Scriptures together , Psalm , 14. 1. The fool hath said in his heart , there is no God : and in Prov. 14. 9. Fools make a mock of sin : that is , those fools that do say in their hearts , there is no God , those fools make a mock of sin , and they think lightly of all that hath been said of the evil of sin : and what need so much ado about the evil of sin ? they can slight it , and make light of it ; well , it is such that make a mock of sin , as say in their hearts , there is no God ; or otherwise , it comes from desperate wickedness , slighting of God : Perhaps men are not grown so far , to be plain , downright Atheists , yet they have slight thoughts of God : Oh what slighting the Majestie of God is this , for any man or woman , to think it a light matter to sin against God ? or for trouble of Conscience for Sin , to be a slight matter : thus it will appear to spring from some of these Causes . Perhaps if thou thy self beest but crost in any thing , or any thing come cross to thy will , thou thinkest it a great thing , and art troubled wofully , and art in a rage ; when thou art crost , thou thinkest it intollerable , it must not be born or suffered , that any should cross you : but when it comes to cross God , and sin against him ; thou hast slight thoughts of it , and it is a matter of nothing to cross God , or sin against God is a slighte matter : to cross you , or to do any evil against you is unsufferable ; what a slighting of God is this , that if you be crost in your will , it is so unsufferable ; and yet to have such slight thoughts of sinning against God. This is the First . Secondly , Thou that hast slight thoughts concerning troubles of Conscience , consider that what thou hast slight thoughts of , In it self , in its own Nature , it is no other but the very beginnings of Eternal death , of the second death , the very beginnings of Hell. The principal torments of Hell , lie in the perfection of that trouble now , that for the present , is upon conscience ; and yet this thou makest nothing of , as if it were but melancholly , as if the wrath of God that shall lie upon the damned in Hell to all Eternity , were but a frenzie . Certainly that which the Lord will at the last torment the souls of the Damned withal to all Eternity , it is the principal of that , it is of the very same Nature with the wounds and horrors of conscience in this world : It is true , that God doth indeed often times bless the horrors of Conscience to the saving of the soul , to bring the soul to Christ ; but horrors of Conscience in their own Nature ( I say ) are the beginnings of the second death : as pains , and sicknesses of the body of a man or woman , are the beginnings of the first death ; so wounds and horrors of Conscience are the beginnings of the second death . The Soul of Man is a Subject of more large Capacity for torments than the Body can be : Now the principal way that God hath to torment the Soul , that we know of , in Hell it self , it is by the horrors and wounds of Conscience . I remember therefore it was the Speech of Francis Spira , saith he , I feel in me the wrath of God , as the torments of Hell ; and he was not mistaken , for they be the beginnings of the torments of Hell : and therefore God many times , to keep men from being swallowed up in those torments , he makes them feel these torments , they have some sparks of these torments of Hell upon their souls now , that they may be delivered from the flames of Hell to all Fternity . Troubles of Conscience for sin , is nothing else , but Gods letting out some sparks of Hell upon the Soul. Now what a mistake is this , Thou thinkest this but melancholly , when the truth is it is nothing else but the sparks of Hell upon the soul . This is the Second . Thirdly , Thou thinkest this a melancholly conceit : Certainly , It is impossible for such a man or woman , ever , so long as they thus continue , to prize Christ , or love Christ : I say , whosoever thou art that hath such conceits , if this abide in thee , I dare as from the Lord charge thee , That , thou didest never yet in all thy life prize Jesus Christ , and love Jesus Christ . But how doth this appear ? Thus : Thou didest never prize Christ , and love Christ aright , if thou hast this conceit , Because thou canst never know what Christ suffered for thee . The principal thing Christ suffered for Sinners , was The bearing of the Wrath of the Father upon his Soul , his Soul sufferings were more than his Bodily sufferings . Thou hearest somtimes of Christs shedding his precious Blood for thee , and dying upon the Cross ; but the death of his body , shedding of his blood , was not the principal thing Christ suffered for thee if thou ever beest saved ; but the sufferings of the Wrath of God upon his Soul , when his Soul was troubled , when he cried out , My God , my God , why hast thou forsaken me ? and yet thou hast slight thoughts of these Sufferings . If you see a man or woman in tortures in their body , in some disease , thou thinkest , there is some reallity in that , but for the sufferings of the soul , thou hast poor thoughts of these , and canst not imagine what they should mean when they speak of the wrath of God to be upon the Soul. Now if thou hast slight thoughts of the wrath of God upon the soul , it is impossible thou shouldest price Christ , because thou knowest not what he suffered . But a man or woman that hath felt the wrath of God upon their souls , in the wounds of Conscience for sin , such a one hath a little intimation of what things the Lord Christ indured for them , such a one can tell what Christ indured , and so can price Christ , and love Christ , such a one can Reason thus , What ? is one spark of the wrath of God upon the soul so terrible ? and the tortures so sore ? What then did the flame of Gods wrath that was let out upon the soul of Jesus Christ ? For so it was . If thou hast a little trouble of soul under the sence of sin now ; know it is but as a spark of that fire that did blaze out upon Christ ; if thou hast one drop upon thee , it is but as one drop of those flood gates let out upon the soul of Jesus Christ ; the floud gates of Gods displeasure were let out upon the soul of Christ . This certainly is one Reason , why God will have sinners that be saved eternally , to feel trouble of soul for sin , that they may know how to prise Christ , and love Christ more , and understand what the sufferings of the soul of Christ were for sin . As ( brethren ) Christ did suffer in his soul , that he might be a merciful high Priest , and have compassion upon us , and help us , when we need , as t is a comfort to one that suffers in soul , that Christ suffered in his soul , and so knows how to compassionate such : So , on the other side , God causeth poor souls to suffer trouble , that they might be sensible of Christs sufferings , and so praise and love him the more . Fourthly , Thou that hast slight thoughts of trouble of Conscience for Sin ; certainly whosoever thou art , this is a most certain truth , These thoughts of thy heart shall certainly be altered one day , though they be slight now : This I dare affirm of every one that have slight thoughts of Sin , and the troubl for it ; these thoughts of their hearts shall be altered . You must come to know Sin in another manner than now you do ; you must come to feel what Sin is , in another manner than now you do . I remember I once heard a credible Relation of a Scholler , that was in jovial Company , and very merry , and yet one that had some inlightnings of Conscience , and being very prophane , there was occasionally , one in the Company , speaking of a wounded Conscience , he presently claps his hand upon his brest , Well , saith he , One day this breast of mine must know what a wounded Conscience means : He being Conscious to himself of abundance of guilt in him , for he had light , and yet was prophane , and his Conscience told him , though now he was merry , yet one day that breast of mine , must know what a wounded Spirit means . So I say to you , is there any prophane person this day before the Lord , that hath had , or stil hath , slight thoughts of the evil of Sin , and trouble of Conscience for Sin : Well , Go thy waies , and lay thy hand upon thy breast , and say to thy self , One day this breast of mine must know what a wounded Spirit is , and must have other manner of thoughts about a troubled Conscience for Sin. If thy heart be not yet troubled for sin , if thou feelest not the weight of sin now , it is a dangerous sign , that thou art reserved to feel the weight of sin in torment , to know what the meaning of sin is , in the burthen of it in torment . If now thou hast slight thoughts concerning trouble for sin ; I say , take it as from the Lord this day as spoken to thee , it is a fearful sign , a brand upon thee , that thou art reserved to feel trouble for sin eternally . God hath time enough to trouble you for Sin hereafter , and therefore it may be he lets you go on in these slight thoughts for the present , and you do bless your selves in your own conceits ; and God doth not now convince you , because he hath time enough hereafter . A Fifth thing I would say to those that have slight thoughts about trouble for sin , is this , That if ever God should in this world come to awaken your Conscience , and lay the weight of sin upon your souls : it were just with God then to let you sink under the burthen . I say it were just with God so to wound you for sin , as to see you sweltring in your wounds , and deny compassion . Why ? Because you have had slight thoughts of such a wound . Certainlie brethren ( observe what I say unto you ) the very Reason why men and women are so long in anguish of Spirit for their sin , and under such sore troubles , and distress of Conscience , by reason of their sin , and can have no comfort ; it is because heretofore they have had such slight thoughts of trouble of Conscience . Perhaps when they were in their jollitie and mirth , they made a mock of it , made nothing of it ; heard dreadful threats against sin , and made light of it , and thought people were troubled more than needs . Well , you once had such slight thoughts of trouble of Concience for sin ; now God comes upon you for it , and this hand of God lies upon you , and it is just with God you should feel it to purpose , that you should have smart enough ; that God might instruct you , and convince you , of your error , and might now come and teach you after another manner . What do you think now of trouble of Conscience for sin ? you had such and such thoughts of it heretofore , what be your thoughts of it now ? I remember there was one not far from the place where I ordinarily lived , and it was a yong Maid , hearing of many troubled in Conscience for Sin , she in a kind of scorn and contempt of it , would feign her self troubled in Conscience for sin , and ô , she was mightily troubled , and in scorn of the Ministers , Oh these and these Ministers must be sent for to comfort her , meerly out of contempt and scorn ; but afterward God laid on in good earnest upon her Conscience , and then she was troubled to purpose ; and so , that she was at the very brink of making away her self , and it was very much feared by al her friends ; indeed she would have made away her self , and atempted it many ways , if God had not wonderfully hindred it . So those that have light thoughts of perplexities of conscience for sin , when it comes indeed , it may be just with God it should be so heavy , that they should not be able to bear it , but sink under it ; then it will be so strange a thing , to such as have slight thoughts of it , that the very strangness of trouble of Conscience for sin , will amaze them , that they , wil not know what in the world to do . This is a Fifth thing , When trouble comes upon them , God may justly leave them under trouble . A Sixth thing , I would say to such that have slight thoughts about trouble of Conscience for sin , is this . These thoughts of yours do take away a chief restraint of sin , and causes you to disregard all the Authority of the Word : There be these Two fearful Evils that do , follow upon your slight thoughts of trouble of CONSCIENCE , for SIN . 1 They take away that which is the chief Restraint of Sin. There are many outward restraints to keep men and women from sin , but all outward restraints from sin are nothing to the restraints of Conscience ; a man that hath a tender Conscience , hath the greatest restraint of sin that can be , no restraint like to that ; but one that is so far from a tender Conscience ; that he thinks trouble of Conscience is a melancholly conceit , such a man hath no restraint ( to purpose ) from sin : he may have restraints from outward and gross sins , but from close , secret sins , he hath none . Now it is a great evil to a man , that the hinderances to secret sins be taken away , and he gives himself liberty in secret sins . 2 And then for the Authority of the Word : It is a great mercy for men and women , to be in such a condition , that their heart should be continually under the authority of the Word ; howsoever you think it a brave thing that you can get your hearts above the Word : but certainly it is one of the greatest mercies of God upon the earth , for God to keep the hearts of men and women under the authority of the Word . But that man or woman that thinks lightly of troubles of Conscience , such a one can slight the Word , regards it not , let what will be spoken , he can easily put it off , because the main hold that the Word hath , upon the heart of a man or woman , it is upon their Conscience , the Word takes hold upon their Conscience , and brings down the heart under the power of it : but if the Word take not hold upon conscience , it takes not hold at all . But let a man or woman come to know what trouble of conscience for sin is , and what the power and authority of the word is , and how then doth the soul prise the word ? no man or woman ever comes to prise the word tell they have felt the pow●er of the word troubling their conscience ; then they come to prise the word . You have a famous place for this , Job 33. 16. Then he opens the , ears of man , and seals their instruction . That is , God coming upon men , in times of affliction , opens their ears , and seals their instructions ; that is , makes the word come with power and authority . As a thing sealed , comes with more authority , than a blank , or a writing not sealed ; Sealed , that is when the word comes with power ; That , I may with-draw man from his purpose , and hide pride from man : That is , Having Sealed instruction , ●he humbles the heart ; First , he causeth the word to come with power , and then he humbles the heart , He keepeth back his , soul from the pit , and his life from perishing , he is chastened also with paine upon his bed , and the multitude of his bones with strong pains , ( and so forth ) And in vers . 23. If there be a messenger with him , an interpreter , one among a thousand , to shew unto man his uprightness : Then he is gracious unto him , and saith , Deliver him from going down unto the pit . That is , when God comes to ●eal Instruction , and to humble the heart , ●and to cause pains to be upon the man , and so make them sensible of their sin ; then let a messenger , an Interpreter be found ▪ one of a thousand : such a one doth account a Messenger and Interpreter that shal be able to declare the way of Righteousness , and shew him a ransom how to be delivered from sin ; he accounts him a man of a thousand ; Oh he is a man of a thousand : wheras , if he should come thus before , ●he were no body , and the Word nothing , a meer silly business ; but now he is a man of a thousand , Oh such a Messenger , let such a one come and welcome : And therefore you shall have many men slight a consciencious Minister in their health , and prise those that preach slightly ; but in their sickness , when conscience is open , they will not send to a slight vain Minister , that preach and never touch conscience ; but they will have those that have preached most to Conscience , they shall be most prised by them upon their sick and death beds ; when Conscience is awake , such a one will be one of a thousand then . This is the Sixt. Seventhly and lastly , and indeed one of the Principallest ; and I desire all those that have had slight thoughts of trouble of conscience for sin to attend to it ; & it is this : Those slight thoughts of thine about trouble of conscience for sin , they are a high degree of blasphemy against the Holy Ghost . If I make this plain , that they be guilty of a high degree of Blasphemie against the Holy Ghost , ( this should ●…we the hearts of men and women , and make them take heed● what they do , in giving way to these vain thoughts , about trouble of Conscience ) yea , such a degree I will not say it reacheth the highest degree of blasphemie , yet I shall make it out to you , that they come neer it . It is a high degree of blasphemie against the Holy Ghost : it appeareth thus ; Because trouble of Conscience for sin , it is an especial work of the Spirit of God upon the Soul of a man or woman , wheresoever it is : such a work of the Spirit of God , as from thence , the Spirit of God , the Holy Ghost , hath the denomination , so as he is called the Spirit of Bondage : no , God hath no denomination from any light and slight work , there must be some especial , and great work of God , in which God doth much glorie , that he hath a denomination from it ; now Rom. 8. 15. the Spirit of God hath this denomination , it is called the Spirit of Bondage : For you have not received the Spirit of Bondage again to fear ; but you have received the Spirit of Adoption , crying Abba Father : Ye have not received the Spirit of Bondage again to fear ; as if the Holy Ghost should say , there was a time when you had the Spirit of Bondage ; and what was this Spirit of Bondage ? It was no other but the Spirit of God , discovering unto , and setting upon the heart of a man or woman , that bondage that they be in under the Law , and corrupttion , and Satan : This is the Spirit of Bondage ; when Gods Spirit shall come to enlighten a man , and convince the Conscience , and so lay this upon the conscience of any man or woman ; thou art by reason of sin , a bond-slave to the Devil ; under bondage of all the Curses of the Law , by reason of sin ; yea , a bond-slave to thy Lusts : this the Spirit discovering , and making the Soul sensible of this bondage , is that which causeth this denomination to the Spirit of God , to be called the Spirit of Bondage . Now for thee to attribute that to foolish melancholly conceits , that is one of the especial works of the HOLY GHOST in the SOUL , and is the Spirit of Bondage : Is not this Blasphemie against God ? This is Gods work , and it is a work of Gods glory ; for all the works of God be his glory ; and that which the Spirit of God glories in , as that work proper to him , thou saiest it is but folly , and melancholly conceits , and the like ; is not this blasphemie and reproach to the Spirit God ? Certainly it is no other but reproach and blasphemy against the Holy Ghost , in attributing the trouble of conscience to these conceits . 2 Nay further , It is a great degree towards the unpardonable sin , if ye do it out of malice and knowledg , by it you come to the unpardonable sin ; Take for that this one place of Scripture , Mark 3. compare the 22. verse with the 24. 30. Verse 22. when Christ cast out Devils , the Text saith of the Scribs and Pharisees that came from Jerusalem , that they said , he hath Belzebub ; and by the Prince of the Devils , casts he out Devils : they attributed the work of Christs casting out Devils , to the power of the Devil ; he casts out Devils by the Devil . But now it was by the Finger of God : well , Christ calls them to him , and said , How can Satan cast out Satan ? There he convinceth them , Satan could not cast out Satan ; and told them it was by the Spirit of God they were cast out : Mark how he goeth on in the 28. verse , Verily I say unto you , all sins shall be forgiven unto the sons of men , and Blasphemies , wherewith soever they shall blaspheme : But he that shall blaspheme against the Holy Ghost , hath never forgiveness , but is in danger of Eternal Damnation . Because they said , he hath an unclean Spirit , Christ tells them , other blasphemies shall be forgiven , but the blasphemies against the Spirit of God shall never be forgiven . Why doth Christ speak of this , how comes it in ? ( Mark ) the Text saith , Christ spake it , because they said he hath an unclean Spirit : Mark , Christ casting out Devils , the Scribes and the Pharisees attribute this to an unclean Spirit , and therfore they sinned against the Holy Ghost , meerly because they attributed that which Christ did by the Finger of God , to an unclean Spirit ; and therefore Christ tels them they sinned against the Holy Ghost , and they shall never be forgiven . Now Brethren , see how neer you come to this sin , for the Scribes and Pharisees saw Christ cast out Devils ; they did it out of malice , they could not but know , and yet they say it was by the Devil . You see one troubled in Conscience , which is by the Holy Ghost , and you say it is a foolish and a mad spirit , and somtimes . 't is an unclean spirit ; but it is worse when you say it is a foolish and melancholly spirit , you do more blaspheme the Holy Ghost , and come neerer this sin . Oh take heed , and be humbled , your condition is dangerous , that have had , or have any such low thoughts about trouble of Conscience for Sin. Object . But we see by experience men and women troubled for Sin , be very melancholly , and heavy . Answ . To speak to this : True , sometimes God may be pleased to sanctifie , even that humor of melancholliness , so as to further such a work as this ; yea , God may cause a work on Conscience to be furthered by melancholly , and yet a great deal of difference between melancholly and this . 1 As first , God may make use of melancholly to bring in trouble of conscience : as thus ; If it be not too prevailing , to besot men and women , as somtimes it doth ; but if it be no more prevailing but thus , to make men seriously consider , and ponder , and weigh things , then God makes use of a degree of melancholly , to make men and women to know themselves ; and sin , and the things of their Eternal Estate , and such a melancholly is a blessed melancholly , and you have cause to bless God for it . Melancholly in some inferior things is very useful ; and the Phylosophers say , That the most Eminent men in the world for great matters , were melancholly , because they were serious in their thoughts ; whereas othermen be of slight , vain , frothy Spirits . Many that never had melancholly , they conceive of things , and it passeth , and they never ●ay any thing to heart , they never knew what it was for one half hour to be serious in their thoughts all their lives : Many that be Sanguine , be of a light , vain spirit , and it is a heavy Judgment of God to be given over to a light vain Spirit , that considers nothing . Now when God makes use of this Particular degree of melancholly , to make men and women serious , to consider what shall become of them another day , what the terms between God and they are ; what if I were now to die ? and what if I were now to stand before God ? then it is a good help to this work : But yet because this work is a work beyond any melancholly conceit , we shal give you in the Differences . But yet further , it must be acknowledged , when God comes with trouble of Conscience , it may be so mighty , and strong , that it may alter the body , and consume the very Spirits in the Bodies of men and women , and alter the temper of blood , it may be so strong and powerful , and so there may come melancholly in afterward ; but yet there is abundance of difference between melancholly and trouble of Conscience , and that will appear in these Six Particulars . CHAP. LII . Six Differences between Melancholly and Trouble of Conscience . Diff. 1. Melancholly may be in those that are most grosly ignorant ; but trouble of conscience cometh with some enlightening work . Diff. 2. Melancholly prevails on men by degrees , but trouble of Conscience many times comes suddenly , as lightning . Diff. 3. Melancholly trouble is exceeding confused , but troubles of Conscience are more distinct . Diff. 4. The more melancholly any hath , the less able are they to bear outward affliction ; but the more trouble of Conscience , the more able to bear outward afflictions . Diff. 5. Melancholly puts a dulness upon the spirits of men , but trouble of Conscience for sin puts a mighty activity upon mens spirits . Diff. 6. Trouble of Conscience cannot be cured the waies melancholly may . FIrst , Melancholly , it is many times in men and women where there is most gross Ignorance of God , and of Sin , and of the things of their Eternal Estate ; it may consist with gross ignorance : Many melancholly people are most ignorant and sottish , and know nothing of the Principles of Religion : but troubles of Conscience can never come without some new Light of God darted in , and setled upon the hearts of men and women ; it comes alwaies with some inlightning work of the Spirit . Melancholly is many times with a great deal of darkness within ; the mind is dark where melancholly prevails , and many times gross ignorance ; but never any true trouble of Conscience , but God comes in with some light . And therefore if any man or woman be troubled , and say it is for sin , I put this to you ; What hath God discovered to you now , more than before ? What Truths of God hath God setled upon their hearts more than before ? If they can give no further account of no other light let into them , than before , or further Truth let in upon their hearts than before ; then indeed it may be suspected not to be trouble for sin ; as many melancholly people have the name of being troubled for sin , and they have fears of Hell , because of dark thoughts : But 't is not the true work of the Spirit upon the Soul , except it be with convincement of some new Light , or settling some Truth more upon the Soul than before . Secondly , Melancholliness comes by degrees upon men and women ; alterations of the Body are not sudden things , the temper of men and womens Bodies cannot suddenly be altered to any extremity , but gradually , from one degree to another : but trouble of Conscience comes many times as a flash of Lightning from Heaven . Many men and women have come to the Congregation with scornful spirits , prophane , wicked , and ungodly ; never knew what sin meant , nor trouble for sin meant , and God hath met with them in the Word , and fastned some Sentence upon their hearts so , that they fall down under the power of it : that comes just as an Arrow struck into their Liver , and they could never get out of it , & have gone away with horrors of soul ; and therfore this hath not been melancholliness Certainly the humors of the Body , never so suddenly alters the Spirits of men : but when God comes to work , when the Spirit of God , and Bondage comes to work , it needs no matter before , no preparative matter , for the work of the Word is such , as it works immediately , without any preparation : Therfore many men that understood as little of trouble of Conscience as ever any did in their lives , and yet God lets some Truth reach them , fitted to their hearts and dispositions ; that he finds his own sin come to be discovered , and the man is smitten : as he in 1 Cor. 14. 25. the ignorant man that comes into the Church , and hears there the Saints prophesie , He is convinced , and falls down , and saith , verily God is among them , of a truth God is in them : it is a remarkable Text : what ever he thought before ; it may be he heard strange Stories of the Church of Christ , of prophane Meetings , That Gods People , when they met together , they blew out the Candles , and committed Uncleanness , and Wickedness . As there be notorious lies reported abroad of such Sects in the world ; for certainly there is no such Sect in the world ; but such reports are raised , meerly to make the Meettings of Gods Saints odious in the esteem of others . As the Jesuite said , Do you but Calnmniate strongly , somewhat will stick , though nothing be true : Well , what ever thoughts they had of the Assemblies of the people of God ( for it is like the Heathens had strange thoughts ) but when he came in , and heard what was done , he is Convinced , and Judged , and the secrets of his heart came to be discovered ; the text saith , The man falls down and Worships God , and reports God is among them . So many people hear great Relations of such Men , and such Preachers , and Sermons , and they go to hear what they can say , and what they do ; and may be go with an intention to scorn ; as I have known some , come and sit close to a Pilar , and with an intention to jeer , and scorn , but before they have been gone , God hath darted some truth into their Conscience , and they have been struck with the word , and gone away with terrors in their Conscience , this cannot be melancholly . As Paul , when God converted him , God comes and meets him , with light from heaven , and strikes him from his horse , and he stands trembling , and cries out , Lord ! What wilt thou have me to do ? There is a great deal of difference between this and melancholly . A Third Difference is this , Melancholly is exceeding Confused , they are exceeding Confused in their thoughts , and the trouble of their Spirit : And many times they have troubles , and sinkings , but they can give no account of it at all ; yea , their troubles be beyond their ground , the grounds that they be troubled about , are very confused , that they understand them not themselves ; but troubles of Conscience are a great deal more distinct , and there the soul seeth ground for the trouble beyond the trouble . As in Melancholly , the trouble is beyond the ground of trouble ; so in affliction of Conscience , the ground is beyond all trouble ; I am troubled indeed ▪ but I see cause to be troubled more ; and this is a great part of many mens trouble , That they can be troubled no more . A Fourth Difference is this , The more melancholly there is in any man or woman , the less able are they to bear any outward affliction that befals them : but the more trouble of Conscience , the more able shall they be to bear afflictions that befals them . Those who feel the trouble of Sin heavie , do account all other afflictions light : but melancholly people do feel all Afflictions heavie , they cannot bear the least cross , their hearts are ready to sink upon any thing , and the more melancholly increaseth , the more weak are their spirits , and the less able to bear any cross . But now , trouble of Conscience , the more sin , and the heavier the butthen of sin lies upon the Soul , the more slight thoughts hath the soul of outward crosses . Alas , it may be he hears of some that have some grievous diseases in their bodies ; Oh saith he that is troubled in conscience , Oh if it were no worse with me than so , it were but a flea bite , but it is another manner of matter : if God would change my trouble , I could easily bear that . As Francis Spira hath this expression , Oh! ( saith he ) were I but released , and set free , as before , from trouble of spirit , my thinks I could scorn all the threatnings of cruel Tyrants , and with undaunted resolution bear all torments : So that the height of this trouble makes the other less . It was a good Speech of a reverend Divine of our times , when he heard any impatient under afflictions ; he used to say thus , Surely the Reason why Affliction is heavie upon you , is because Sin is light . Those that be impatient under Afflictions , it is a●sign Sin is light , because Afflictions are heavie ; troubles of Conscience would make all Afflictions light , Melancholly wil not . Fifthly , A principal Difference above all that hath been named is this , Melancholly doth mightily dull the spirit of any man or woman wheresoever it prevails it makes them heavie , and dull , and unapt : But now , trouble of Conscience for Sin , it puts a mighty quickness in men , it puts an activity , another manner of activity and stirring in the spirit than ever was before . You shall have many men and women sit dully under a Minister many years , under the word , and never act ; but when God comes to stir , and awaken Conscience for Sin , their Spirits be active and stirring then , in another manner than they were before . Whereas poor people , overwhelm'd with melancholly , they sit moping , and heavie , and dull , and lumpish , and no activity of spirit at all ; but trouble of Conscience for sin , is as fire in his bones . As Jeremiah said , He would speak no more in the Name of the Lord ; but the word of God was as fire in his bones , and made him active and stirring , so trouble in Conscience makes them active and stirring ; now they can pray , they could not pray before ; now they be active , and working ; As Acts 9. When God troubled Paul , the text saith , Behold , Paul Prayes : Go saith the Lord to Annanias to Saul , Behold he prayes : as if Paul never prayed in all his life before . Certainly you that cannot pray , that never prayed , but read a prayer , or prayers your mothers taught you ; you cannot Pray : but if ever God troubles your Consciences for sin , then you will Pray , as if you were in heaven , Oh mighty Prayers then , Oh for Christ , Oh Pardon of Sin , and Peace ; then there is another manner of acting , and stirring of his spirit , in Prayer ; than ever was before . But melancholliness , will not do it ; but makes a man heavie , and dull , in the very act of Prayer . There is a notable example of the actings of Spirit in troubles that come from Sin , whereas the other makes them dull : 't is that in the Book of Ezra , Chap. 9. vers . 3. and 5. Verse 3. And when I heard this thing , I rent my garment and my mantle , and pluckt off the hair of my head , and of my beard , and sate down astonied . This you will say made him dull ; mark what follows : Verse . 5. And at the evening sacrifice I arose up from my heaviness , and having rent my garment and my mantle , I fell upon my knees , and I spread forth my hands unto the Lord my God , and said , Oh Lord my God , I am ashamed and blush to lift up my faee to thee my God , for our iniquities are increased over our heads , and our trespasses are grown up to the heavens , &c. There mark the Prayer Ezra makes at the evening Sacrificed when the time was come that he should stir and seek God , then his Spirit was mighty active , and stirring , though he were astonished before . If it had been melancholly , his heart would have sate still then ; so that trouble of Conscience puts life into the Soul in Prayer . And so it makes the soul active in meditation and contemplation ; melancholly people be dull , and heavie , and know not how to meditate , nor what to meditate on . Those troubled in Conscience , Oh what quick thoughts have they about God , & Christ , and eternity , and the law , and sin ; and their souls work about such objects , that they can have no help unto from their bodies and senses , and yet their spirits are raised higher than before , in their workings●… And so when they come to hear the Word , Oh how active be their spirits ; in catching of the word , and at every truth . I appeal to you that are troubled , what difference there is between your spirits now , and what they were before you were troubled for sin , before you came to the Congregation , to see and be seen , and wondered what men meant to be so earnest ; and now , you mark every tru●h , and catch hold of every sentence , and mark the mind of God , and understand what is said : before you came and heard , and never understood what was meant by such and such things ; you saw the Minister earnest , but you could not conceive what the man meant in his earnestness , but now you see what he means in his earnestness , and understand what weight is in those truths , you hear revealed : this is som●what like , when the spirit is thus ●…ed , and acted in Prayer , and Pearing . And in Conference , when you were in Conference with good men , before , Conference about good things was dry , and a dull thing , and you savored not the things confered on , but presently were asleep : but now , if you come where there is Conference of God and his Word , and Christ , and the like , your mind closeth with this . If you were only melancholly , this would make you more dull and heavie , but this makes you more lively and active , therefore there is a great deal of difference . Lastly , Trouble of Conscience cannot be cured as Melancholly is . Melancholly many times is worn out with time , and Physick cures that , and outward comforts and contentments cures that , but trouble of Conscience is a wound of a higher nature . As Francis Spira said , when they brought Physitians , and thought it trouble of body ; Alas poor men , they think to cure me by Physick : Ah it is another manner of malladie , and must have another manner of medicine than Plaisters and Drugs to cure a fainting Soul and Spirit for Sin. Conscience must have Gospel Antidotes ; therefore you that thought you had trouble of Conscience for Sin , and you are now eased , or perhaps not so much troubled now as before ; look back what cured you , how comes it to pass you be less troubled than before ? hath time worn it away ? such a Sermon , and such apprehensions of such a truth , darted into you mightily , and troubled you ; you had such troubles , but what hath cured you ? many times one can give no account but this , Sure time hath worn it away ; if so , then it was not a right trouble . So it may be you took Physick , your body was troubled before , now it is lively , and more blood in your veins , more spirit now , and may be now your affliction is taken away , and this hath ●ured you : if there be no other trouble than this , certainly you know not what trouble of conscience means , at least not in a saving way ; either it was not trouble of conscience at all , or else it is not cured aright , but as the thorn that lies rotting and rankling in the flesh ; a thorn when it first gets in , puts one to a great deal of pain ; perhaps if it be let alone , the pain will be over for the present ; but it lies rankling , and will put you to pain afterward , if it be not cured : So of trouble of Conscience for Sin , and if nothing have cured it , but these things , it is like the thorn in the flesh , and will trouble you afterward . There is another manner of Cure , for it is the greatest thing God can do to comfort a troubled Conscience , it must be the bloud of Christ applied by the holy Ghost ; it must be a plaister made of the bloud of Jesus Christ , and applied by the holy Ghost to Cure this . And therefore I beseech you consider what hath been said about this Argument ; and as the Psalmist saith , Blessed is the man that wisely considereth of the poor , so I say blessed is the man and woman , that wisely considereth of these troubles ; in this , dont cast it upon your children , & friends , Oh they be froward , or mad-men , or melancholly , Oh do not say so . You that are acquainted with storms and tempests , you think them dreadful , it may be some of your friends have lately known what dreadful storms there have been ; now if any of them should make relation of it , and another should sa● , this is but a conceit , and a fancy , and no reallity but a dream ; would you think these men spake like wise men ? Certainly , if any storm you have met withal at Sea hath terror in it , know , stroms in Conscience hath a thousand times more than storms at Sea : Therfore when you see any troubled in Conscience for sin , fear and tremble , let your Conscience shake at it , and make use of their trouble . I remember a story of one Vergerius that came to comfort Francis Spira , and he came to comfort him as other men did ; but he saw such dreadfulness upon Francis Spira , that it struck terror in his Soul , that he left his Bishopprick , and went to Basil , and became a famous Protestant . Thus when we hear of troubles of Conscience , slight it not , but let the fear of God be upon you ; go and renounce Sin. Oh if some of our friends did know what slighting of a troubled Conscience were , it would make them do as he did ; though he had a rich Bishopprick , he renounced all . And thus we have done with this First Use . CHAP. LIII . A Second Vse from the whol Treatise , shewing that a man may be in a most miserable condition , though he be delivered from outward affliction . First , If a man be prosperous by sin , if a man raise himself to a prosperous condition by any sinful way , let such men consider three things : 1 What is got by sin , it cost dear . 2 What is got by sin , is accursed to thee . 3 What is got by sin , must be cast away , or thy soul is cast away . Secondly , When men come to be more sinful by their prosperity : explained in three Particulars : 1 When prosperity is fuel for their sin . 2 When it gives men further liberty to sin . 3 When it hardens in sin . WE are yet upon the great Doctrine of the Evil of Sin , shewing that there is more evil in Sin than in any affliction . Many things you know have been delivered in the Explanatory part of it , wherein I have endeavored to set before you , the vileness of sin , to paint it out unto you in the true colors of it , as I was able : And having set Sin before you in the vileness of it , we have begun the Applicatory part of this Point , to draw some Collections by way of Use from what hath been said concerning the dreadful Evil of Sin. I have finished the first Use : I shall now proceed to the Second . Vse 2. And that is this , If there be such dreadful evil in Sin above all Evils of Affliction , Hence then it follows , that a man or woman may be in a most miserable condition , a miserable estate although they be delivered from affliction : I say , It is possible for a man or woman to be a most miserable creature , though they have no outward affliction ; yet their condition may be very miserable , because there is evil enough in Sin to make one miserable without affliction . Most people in the world know no other miseries than that miserie that comes by affliction , and they make afflictions to be the only rule and measure of a miserable condition : so much afflicted , so miserable is their estate ; and so little afflicted , so happie is their estate : They think that those people that are delivered from affliction , are happie people ; and those people that are under affliction , are miserable people ; Oh he hath lost his estete , suffered shipwrack , hath grievous diseases in his bodie , is put in prison , and so lives miserably all his daies : thus people look upon men and women in affliction , as if they were only miserable . Before I have done with this Use , I shall I hope , convince you , That it is not affliction , yea , all afflictions , miseries , troubles outwardly , do not make us miserable , but only sin ; where there is most sin , there is most miserie , though less affliction . It is a great mistake in people to judg of happiness or unhappiness by these outward things : You shall have many people when they see men and women very poor , that have no houses , nor clothes , nor meat and drink , that are fain to work hard for their livings , that are sickly and weak , Oh they be in a pitiful condition : but when they see others provided of houses and land , that have attendance , and are gorgiously attired , brave diet , and good trades ; these be happy men . Now the Point that hath been opened to you , will serve to rectifie your Judgments in these things , and not to make afflictions or no afflictions to be the rule of happiness ; but to make sin , or no sin ; or less sin , to be the rule of judging of the happiness of our condition . It was the Speech of Luther , One drop of an evil Conscience is enough to swallow up all the joyes in the world , all the prosperity in the world : There is so much evil : in sin , that though a man or woman had all the joyes and prosperitie that possibly the world can afford , yet one drop of an evil conscience , the guilt of one sin in an evil conscience , is enough to swallow up all , and make this man miserable in the height of all prosperitie . Let a man be raised up as high as the world can raise him , set upon a Throne , having a Scepter in his hand , and a Crown upon his head , having all the Pomp and Glorie the world can afford ; yet if sinful , yea , if he have but the guilt of any one Sin upon his Spirit , this man is a miserable man. But let any one be as poor as Job , and sitting upon the dunghil scraping his sores , if delivered from the evil of sin , this man is a happie man. I remember a Speech of Anselm that I have read ; That he had rather be in Hell without sin , than in Heaven with sin : looking upon sin as so great an evil , as if to be rid of sin would make a man happy under the torments of Hell : and being under the guilt of sin , it would make a man miserable , though in Heaven . Certainly then the guilt of Sin , makes a man miserable in al outward prosperity ; and the deliverance from Sin , will make a man happie under all outward afflictions and miseries . So though a man be prosperous in his worldly estate , yet if Sinful , that hath enough in it to make a man miserable : especially considered in this , if there be these two Branches in it : First , If a m●n be prosperous by Sin. Or , Secondly , Be sinful by his prosperity . Then he is indeed a miserable Creature notwithstanding all his prosperity , I beseech you observe it , and it follows from the Point that hath been opened , that there is so much evil in Sin. As First , If there be so much evil in Sin , Let a man be never so prosperous , if prosperity be furthered by sin , or sin furthered by prosperity , he must needs be a m●st wretched miserable Creature . If prosperity be furthered by Sin : as thus ; If any man raise himself to any outward prosperous estate in a sinful way , although the world may judg such a man happy , having his hearts desire satisfied yet it is most certain , this man is a wretched man. As suppose a man get preferment by a sinful way , Oh his heart is eagerly desirous to get up to Preferment , to get Livings and Estate in the world , and he doth strain his Conscience for it ; and when there is a Sin between him and his Preferment , he will get over the Sin he wil climb and scamble over this Sin to get the Preferment ; rather than lose the Preferment , he will scamble over Sin , and go through Sin unto his Preferment : so eagerly desirous are men of Preferment , that though Sin be between them and their Preferment , they will break through ; they will break through the hedg but they will gain it . Oh how many Schollers , and others , especially such whose Educations have been mean , when they see any way of Preferment , Livings , or Estates , though they have some Sin between them and Preferment , how have they got it , and think themselvssafe when they have got Livings and Preferment : Oh these men be miserable , and therefore miserable because preferred , because prospered in their hearts desire . And so for men that get riches and estates otherwise than by right , by deceit and oppression ; in any sinful wicked way ; it may be now they have got fair houses , and well furnished , and means coming in , and they bless themselves , and think now they be happy ; yea , and others also , they think them happy , and live bravely in the world : but if you knew all , you would look upon these men as most wretched cursed Creatures . Certainly those men will one day curse the time that ever they had such an estate , and will wish rather , that they had begged their bread from door to door , than have got their estate by sin . Seeing there is so much evil in Sin , let these men consider these things . Such as have Prosperity by Sin , let them consider , 1 This thy Pros●… it cost dear ▪ exceeding dear ; of thou make up thy reckoning , and put all in that it cost thee , you will find you be no gainers at all . When men have got any thing in possession , they usually reckon , I but , what did this cost me ? thus much , or thus much ; and if they see that the costs and charges comes not so high as the benefit , then they applaud themselves as gainers . Well , you have gotten Estates , Preferments , Honors , be it what it will in the world ; but what did it cost you ? Some sin or other , did you not strain your Conscience in that benefit you have got ? And if did so , certainly if this be put in the reckoning , if there were any sin in it thou hast got nothing by the bargain : What hope hath a hipocrite though he hath gained ? though he may seem to have gained his own hearts desire , yet if all be reckoned , put in what Sin it cost , and there is no gain at all . If any of you should go to Sea , and when you come there , you suffer shipwrack , and yet thou makest a shift to get home , by boat or some other way , saving your life , and when you come home , you have brought a toy or trifle to your wife ; now hath this been a good voyage ? do you reckon this a good voyage ? perhaps it was for a toy you suffered shipwrack , and you bring this home ; do you think this will make the voyage good when you have cast up your reckoning ? How many men and women in the world for trifles and toyes , suffer shipwrack of a good Conscience ? when you look upon that you have got , it is but a trifle and a toy ; you might have been happie without it , and you have ventured shipwrack of a good Conscience for this ; do you think your prosperitie to be delighted in that you have got in sinful , and vile evil waies ? I remember the Prophet when he came to Ahab , when he had gotten Naboths Vineyard by most cursed , sinful , wicked waies , 1 Kings , 21. 19. God bad him go and meet Ahab , and say , What hast thou killed , and gotten possession ? As if the Prophet should say , Oh wretched man that thou art , thou hast gotten possession of the Vinyard , but hast thou killed , and gotten possession ? So may I say to anie wicked man or woman in the world that hath got by waies of sin ; What hast thou sinned , and gotten possession ? lyed , and gotten possession ? cozened and cheated , and gotten possession ? Dost thou think good will come of this ? art thou happie in the enjoyment of this ? Well , 2 Know , Whatsoever thou hast gotten by sin , it is accursed to thee : Thou maiest look upon every bit of bread thou eatest , that thou hast got by sinful waies , look upon it as having death in it ; and everie draught of beer , & wine , thou drinkest , thou maiest look upon it , as having the wrath of the Almightie mixed with it . You have got an Estate , perhaps you were poor , and mean before ; but now you have wronged , and cheated , and cozened others in sinful waies , and now you have your tables furnish't , and can go to the Tavern , and drink : in this meat and drink of thine , there is the wrath and curse of God. Suppose a man had stollen a garment , and it proved to be in a house that had the plague ; suppose a theef got into a house that hath the plague , and hath got cloathes , and perhaps the bed-cloathes of one that died of the plague , and if one tel him what they be , can he have delight in them ? perhaps he hath them upon his bed , but the plague is in them . Certainly whatsoever any of you in all your lives , have got by any way of sin , the plague is in it : that is a certain truth , there is the plague , the very curse of the Almightie in it . 3 Therefore , Whatsoever is got by sin , it must be cast away , or else thy soul is cast away : It must be restored again , there must be restitution made to the utmost of thy power , for any thing got in a sinful way ; for there is so much evil in the way of sin , that God will not have any man by any means in the world , enjoy comforts that come that way ; God himself doth so hate Sin , and he would have all his people so hate Sin , that he would not have any one in the world have any comfort by Sin. Therefore as soon as ever anie ones Conscience comes to be enlightened , to understand what Sin means , if they find that there be any thing in the house , got in a sinful way , they can never be quiet til they have render'd it back again ; the sight of it strikes terror into them , they cannot endure to come into the room to see that got in a sinful way . There have been some have got much by waies of Sin , and when they have lain upon their sick and death beds , and conscience awakened , Oh they have cried for Gods sake take them from my sight ; they could not bear such things in their sight , that they have got in the waies of sin . As ●udas got thirtie pieces , out of a covetous hu●or he would have money , and not be so poor as the other Disciples , but he gets mony in a sinful way : but when Conscience came to be awakened , and terrified , he goeth , and a kind of vengeance goeth with him , he goeth and throweth it to the Scribes and Pharisees ; he throws them down , they were to hot for him , he could not indure the scalding of them in his Conscience , they were even as it were melted in his Soul , he could not keep the thirtie pieces , they were so terrible to him . So certainly that 's thy 30. peeces , any houshold stuffe , any thing thou hast got in a sinful way , oh it will be terrible to you one day I beseech you brethren take notice of it , any one that hath got by waies of sin anie thing , it is not enough to the salvation of that soul that it hath been never so much sorrowful ; all the sorrow in the world , and repentance thou canst have for sin , will not save thy soul , except thou dost restore , except restitution , to the utmost of your abilitie be made , you can never have comfort and assurance that sin is pardoned . It is an old speech of an ancient , The Sin is not remitted , till that taken away be restored . There are many men and women ▪ they think if they can get anie thing by sinful waies , they will repent , and pray to God for forgiveness , and be sorrie , and yet keep that gotton in a sinful way . No , that will not serve the turn , all thy praying to God with never so much sorrow , yet there must be restitution of what you have sinfully gotton to the utmost of your abilities , though the partie be dead , you must not keep it : Suppose whomsoever you have wronged are dead , you must not keep it if they have anie heirs , or executors ; suppose you know not them , then you must give it to the poor , you must be rid of it . So much stain and evil is in sin , that anie thing that comes by way of sin must not be kept . And this is not so strange a thing but that the heathen have been convinced of it : I remember a storie of a heathen that did but owe to a Shoomaker for a pair of Shoos , and no bodie knew he owed it , when the Shoomaker was dead , he thought to save it ; but his Conscience was so troubled , though the man was dead , and no bodie could charge him with it , that he could not sleep , or rest , and be quiet , but riseth with amazement and trouble in the night , and runs to the Shoomakers house , and throws the Money in , and saith , Though he be dead to others , yet he is alive to me . If a heathen had such convictions of Conscience , that he must not keep that which was gotton by sin , if he could see sin so sinful , that what was gotten by sin must be cast out ; surely you Christians must be so wise ; Oh consider this , you are a multitude , come together , is there never a man or womans Conscience now in the presence of God , that tells them , That there is something that they have gotten by such a sinful way . Now this is the charge of God to you upon your spirits , That as ever you do expect to find Mercie from God , that you do forth with and immediatelie restore that which you have gotten by anie sinful way , it will be your bane , and your ruine , you will venture your souls else ; that must be restored , or your souls must go for it ; and all your sorrow and trouble , will not do , ezcept these be restored , these be restored to your power ; either that , or some other thing in lieu of it , you must not think to live upon sin . It may be servants , in their Masters service , pilfered and purloined ; whatsoever you got for your selves , perhaps you have spent it , but hereafter , either your souls must perish , or else you must , if God have made you able , restore it , though it be all your estates , you be bound to cast up those sweet morse●s you have taken . There was once one that had wronged a man in five shillings , and it was fiftie years after that wrong was done , that he sent to these hands of mine , those five shillings , and desired me to restore it ; Conscience now did so sting him , that he could not injoy it . So though it be fortie , fiftie , or threescore years ago , when you were yong , that you did the wrong , you be bound , as you do expect mercie from God , to restore what you have wronged , because there can no prosperitie come in by sin , no good , there is so much evil in sin . This is the First , when a man comes to be prosperous by Sin , then he may be miserable notwithstanding his prosperitie . Secondly , When a man comes to be sinful by Prosperity : As when a man comes to Prosper by sin , so when Sin comes in by Prosperitie : And for this , Three Considerations likewise . Sin sometimes comes in , by Prosperitie , a man is more sinful , because more Prosperous ; certainlie this man may be miserable notwithstanding his Prosperitie As , First , When Prosperitie is fuel for sin . Secondly , When it gives them further license , and liberty to sin . Thirdly , When it more hardens them in sin . Certainlie this man , though he be freed from Afflictions all his daies , yet is a most miserable man ; because he is delivered from Afflictions . 1 He comes to have Prosperity fuel for sin : That is matter for sin to work upon ; so that Prosperitie nourisheth and fattens up sin . As manie men , because they have Prosperitie , their sins grow to a mightie height by Prosperitie : Prosperitie is fuel for Lust , fattens your malice , and o●asions pride . Were it not he had such an estate as he hath , and a healthful lustie bodie , then he could not be guiltie of so much Lust , uncleanness , drunkenness , pride ; so much malice and revenge ; the more God doth deliver them from Afflictions , sickness , povertie , the more feuel hath he for sin , wickedness , and the lusts of his heart to burn upon , and grow up to a flame . As it is with a bodie , those humors of the bodie , are matters for the disease to grow upon , and feed the disease ; they be no good to the bodie , but mischief to it : some men have great big arms and legs , but what bigness is it ? a bigness that comes by disease by dropsies , such humors their bodies being full of them , they feed the disease of the bodie : now be these humors anie such things as that we should rejoice in ? do they make for the good of the bodie ? they make for the bigness , but not the goodness of the bodie . So anie mans estate , that makes matter to feed lust upon , and nourish and grow upon this ; such a man is so much the more miserable , by how much the more Prosperous he is : as usuallie wicked men , through the malignitie in their hearts , they do make all their Prosperitie to be nothing else but nourishment for lust to breed on . As it is with a gracious heart , it will turn al things he doth injoy , to be matter for his grace to work upon , and to further the work of grace : so a wicked heart will turn all he doth injoy , to be matter for his lust to work upon , and to further his lust ; the excellencie of grace appears in the one , and the malignitie of sin appears in the other . Now if sin be so great an evil , then whatsoever a man injoys , if it be a furtherance of sin , and nourish sin , it makes him the more miserable , a miserable creature ; though a prosperous man , yet this man is miserable , because his Prosperitie makes him more sinful . 2 If his Prosperitie doth give him further liberty in Sin ? As thus , Manie men that be poor , be quicklie restrained , they have manie restraints , alas , they be afraid the Law will get hold of them if they be drunk , or unclean , he is quicklie restrained ; may be he dares not for fear of the displeasure of some friend he depends upon : a hundred things keeps in men in affliction from taking ▪ their libertie in Sin , which otherwise his heart would have committed , whereas , a man Prosperous in the world , takes libertie , and who shall controule him ? he will be drunk , and unclean , and break the Sabbath , and who dares controule and speak to him ? and I beseech you observe this , manie men account that the greatest happiness of Prosperitie , that by this means they may come to have their wils , their sinful wills , that they shall live without controul in the satisfying their sinful lusts ; this they account the happiness of Prosperitie . This is a most abominable cursed happiness , to account the good of Prosperitie to consist in this , That it gives more libertie to sin ; Oh it is a most Pestelentious Power that inables to do mischief , to hurt ones own soul , or others : So that is a most pesteferous estate & condition , that gives a man libertie to satisfie his lusts the more . Brethren , consider of this , it is a most dreadful curse of God upon a man , that God wil let a man go on smothlie in waies of Sin , without controul , that he shall have libertie without controul ; if there be anie brand of Reprobation that one may give , this is it , as black a brand as can be given , that God suffers a man to go on smoothly in sin without any controul , that he can have full libertie . It is a speech of Barnards , Therefore doth God spare the Rich , because his iniquitie is not found only to DISPLEASVRE , but to HATRED ; because God is not onlie now Angry , but he Hates him for Sin : that is a Speech of Barnard , Therefore doth God spare the rich , and deliver manie wicked men from Affliction , because Sin is grown to the height , that it is above Gods Displeasure , God may be displeased with his children for Sin , but he doth not come to Hate them ; they be not children of hatred , because of infirmitie ; but now when God suffers a wicked man to go on smoothlie without anie affliction in his way of Sin , and so take libertie in Sin , this mans Sin it is to be feared is grown to the height , that it comes to the verie hatred of God , not onlie to displeasure . I remember Barnard in another place calls this kind of mercie in God , to deliver men from affliction in a sinful way , he cals it a mercie more cruel than all anger , and praies God to deliver him from that mercie . That is , That he should go on Prosperously in a wicked way . And if you knew all , it would be one Petition to God ( you in a Prosperous way , it would be one Petition you would put up to God ) everie day , Oh Lord , never let me prosper in a sinful way and course , Oh Lord , rather let any Affliction be upon me , than that my smoothness in my way should make my sin more smooth and delightful . I appeal to you Marriners , suppose you were sailing neer Rocks or sands , and were becalmed , till you come just there where they are , and then you should have a wind come full upon you , and fill your sails to the full , your sails perhaps are all up , and a wind comes that fills them to the full with wind , I but this wind carries you directlie upon the sands , or rocks , would you not rather have the wind a little more still ? would you not rather have a half wind ? or a side wind ? would you not rather have your sails down ? or not half so much filled as they are , when they carrie you upon the rocks and sands ? So here , it is just as if you should see a man rejoice that his sails be filled with wind , and all his sails up , when another that stands by knows , it carries him upon the sands that will undo him . So it is with a man that rejoiceth in Prosperitie , that carries him with full sail to wickedness . God fills their sails , their hearts be filled to the full , with all that their hearts can desire , and they be filled with all their braverie , but this ( as the sail ) carries them on further to Sin and wickedness ; upon the rocks and sands to eternal destruction : It were better for these men , that their sails were down , and all under the hatches , a thousand times better than to have all the libertie to Sin. I beseeeh you brethren , observe the difference between Gods dispensations and his dealings with the wicked , and his dispensations and dealings with his Children , in this one thing it is verie observable ; with the wicked God deals thus , in just judgment he suffers stumbling blocks to lie in the way of Religion , that they stumble therein , and find abundance of difficultie , when they have some good stirrings of their affections , and good motions , and intentions ; but there is such a stumbling block they be offended at , and such a thing lies there and hinders them , and makes the waies of RELIGION difficult : but when they come to the waies of Sin , there all their waies be smooth , there 's no stumbling block lies there , but all is clear , and God suffers them to prosper and go on a pace ; the way to life is full of stumbling blocks , but the way to destruction is clear : thus God deals with the wicked . But with his Children God will make the way to life and Salvation to be very smooth and clear ; The way of the upright is plain : if the heart be upright , those things others be offended at , and stumble at , they be delivered from ; those stumbling blocks be taken away : gracious hearts find the Waies of Godliness , plain , comfortable , and smooth waies : But now , the waies of Sin to Gods Children , they be full of stumbling blocks , there God is pleased to lay stumbling blocks ; when God seeth his Children hanker after sinful waies , God makes this let , and the other let , this affliction , and the other affliction ; one thing or other they shall find in Gods Providence to stop them in the way . A most excellent Promise for this to the Children of God , when God was in a way of mercie to them , you have in Hosea , 2. 6 , 7. Therefore behold , I will hedg up thy way with thorns , and make a wall that she shall not find her paths : ( Mark ) when God intends good to his Church , he promises to hedg up the way , and wall it up ; that is , the way to Idols , that they should not find it so easilie as before : Oh take notice of this , Oh all ye Servants of God , when you have found your hearts hanker after evil waies ; Oh the goodness of God , he hath laid stumbling blocks in the waies of death ; whereas others when they have come to the waies of death , all is clear and smooth before them , and they have their hearts desire . This is the difference between Gods dealings with his people , and the wicked . 3 As Prosperitie is fuel for sin , and gives libertie to sin , So it hardens the hearts of men and women in sin : As it is with the Clay , when the Sun shines upon it , it grows harder , mire and dirt grows harder with the shining of the Sun ; so wicked and ungodly men , their hearts grow hard in the waies of sin , with the shine of Prosperitie upon it . As the Iron is soft when the fire is in it , but harder when the fire is out ; so with men and women , in affliction they seem soft , but they are the harder when out again : We have a notable place for this , Job , 21. from the 7. verse , to the 14. there is a description of the prosperous Estate of the wicked ; now at the 14. verse , see how their hearts be hardned , Therefore they say to God , depart from us , we desire not the knowledg of his way ; because he had said before of them , Their houses are safe from fear , neither is the rod of God upon them . Their bull gendreth and faileth not , their cow calveth and casteth not her calf . They send forth their little ones like a flock , and their children dance . They take the timbrel and harp , and rejoyce at the sound of the organ . They spend their daies in wealth . They live merrie , brave lives ; therefore their hearts be hardened in sin , that they say to the Almightie , depart from us , what need we the knowledg of God ? what need so much preaching ? and so much ado ? we desire not such things . I beseech you mark , and observe what kind of men those are , that so slight the Word of God , and disesteem of it ; and that in their carriage and actions , do as it were , say unto God himself , depart from us ; for so it is , though it may be they think not so , when the Word and Ordinances depart ; yet they do as much as if they should say to God , depart from us , we desire not the knowledg of thy way : I say , observe what kind of men these are , not men under Gods wrath , or afflictions , observe what men they are , and when they say so , I say , not when they be under Gods wrath , but those that live in Authoritie , and flourish , and have delights and contentments to the flesh ; these say , depart . I confess , many poor people that know nothing of God , and that be meer Atheists , that live all their daies in meer Atheism , to hear them say so , it is no wonder : But I speak of men inlightened , and where , almost , have you anie so readie to say , depart from us , let the Word and Ordinances depart , and that slight God in his Ordinances , as men do that are in the greatest Prosperitie , that enjoy comforts , and brave lives , and have the world at will. Now let all such know , That though they may bless themselves , and the world may bless them ; yet wo to them , when God saith , let them prosper in sin ; Hosea , 4. 14. I will not punish your daughters when they commit iniquity : God threatens it as a Judgment not to afflict them . I remember Origen upon that Text hath this note ; Will you hear the terrible voice of God ? God speaking with indignation ? I will not visite when you sin ; this he calls the terrible voice of God , speaking with indignation : This is the most extream of Gods anger , when thus he speaks . And so Luther hath such an expression , Wo to those men at whose sins God doth wink and connive , and that have not afflictions as other men . And so Jerom , in writing to a friend that prospered in wicked waies , saith he , I judg thee miserable , because thou art not miserable : So certainly , those men are therefore miserable , because they be not miserable ; and it were a thousand times better for these men , to lie under some heavie and dreadful affliction in this world . And this is the Second Use , If there be so much evil in Sin , then a man may be a miserable man , though he be not an afflicted man , because there is evil enough in sin alone to make a man miserable without affliction . CHAP. LIV. Use 3. If there be so much evil in sin , then it 's a mighty mercy to get the pardon of sin . Use III. IF there be so much evil in Sin as you have heard of , then certainly this must needs follow , That to get pardon of sin is a mighty mercy . It must needs be a wonderful thing to have the pardon of sin , to get to be delivered from that which hath so much evil , that is so dreadful , it must needs be very hard to be obtained ; grievous diseases be very hardly cured . Certainly Brethren , those men and women that do think , that to get pardon of , and power against sin , is a little or light matter , I dare charge them as in the presence of God , they never yet knew what sin meant ; and all that I have delivered about the evil of sin , hath been but as the beating of the air to them , to no purpose , that yet make but light of the great work of procuring pardon for sin , and making peace with God for their sin . If all the world were in a confusion , turned into a Chaos , we should think it a great work of God to bring all in frame and o●der again : Certainly it is a greater work of God , for to deliver the soul from the evil of sin , and free the soul of it , than it would be for to raise up the frame of Heaven and Earth again , if all were turned into a Chaos . Therefore Numbers , 14. 17 , 19. verses , where Moses speaks of pardon of Sin ; see how Moses speaks of it there : And now I beseech thee ( saith he ) let the power of my Lord be great , according as thou hast spoken , saying . What was this concerning which God had spoken , that he would shew his great power in ? See the 19. verse , Pardon I beseech thee the iniquity of this people , according to the greatness of thy mercy : ( Mark ) let the power of my Lord be great , and then pardon the iniquitie of thy people : as if Moses should say ; Oh Lord , this requires great power , the Almightie power of God is required for pardoning of iniquitie , as well as the infinite mercy of God Oh consider this , you that think lightly of getting pardon of sin , this is the greatest business in the world , and certainly that soul that God doth set in good earnest about this work , to get the pardon of sin , that soul is the most busie Creature in all the world : never was the soul taken up about a more blessed work , since it had a being , than this is ; if it understand what it is about , it takes up the whol strength of soul and bodie , when the soul is about so great a work : therefore you that come to have some inlightenings to shew you the evil of sin , and you be about that work of getting pardon ; Oh you had need intend it ; and work mightily and strongly indeed ; for know this , you are about the greatest business , the greatest work that ever Creature was about in the world ; there is no creature in all the world was ever about so great a work as thou art about ; when thou art about the getting pardon of sin , thou hadst need mind it , and follow it , and not have thy heart taken up about other things , for it is the great work of the Lord , that infinitely concerns thee ; Oh that men and women had cleer apprehensions about the sweetness of this work ; 't is true , Gods mercie is above all our sins , and he is readie to pardon , and to forgive ; but the Lord will have his Creatures know , that it is the greatest work that ever he did : yea , and take altogether Justification of a sinner , is as great a work as ever God did ; the means that tend to it , and the work of a soul about procuring pardon , is the greatest work that ever soul was about : so you must understand it ; and you cannot but understand it , if you understand what hath been delivered . This is the Third Use . CHAP. LV. Use 4. If there be so much evil in sin , this justifie the strictness and care of Gods People against sin . Two Directions to those that make Conscience of smal sins . First , Be even in your waies , strict against all sin . Secondly , Be very yeilding in all Lawful things . Use IV. IF there be so much evil in Sin , Hence then is justified the strictness and care of the People of God against sin . They be afraid of everie sin , they dare not be so bold in the waies of sin as others are , but they tremble ; when any sin is presented to them , they be afraid , and tremble ; others go on boldly , and presumptuously , and laugh at such as be afraid ; Oh such scrupulous Consciences ! Oh they dare not do such a thing because 't is a sin they say ! Oh they dare not by any means because they dare not sin : thus others laugh at them , because they think they be more scrupulous than they need be , that should be afraid to do things so little as they think these are . I beseech you observe the perversness of mens hearts ; you shall have them if men offend the Law of man , them that are in Authoritie , the Commands of men , in things that they themselves will profess to be verie little , and smal , then they will cry out of such its Rebellion , and Rebels against authoritie , and they are not worthie to live , and they would have the severest punishments that can be , against them that will not obey mans authoritie in little things : but mark , these men that will so urge small things , and where they be small , the worse the disobedience ( say they ) in disobeying in small things . Yet these men that seem verie Consciencious in such things , when they see men afraid to offend God , that dare not do little things if sinful , dare not speak an idle word , and be sinfullie merrie as others are , that are afraid of intemperance , and everie small thing , ( as they think ) these men will jeer such ; what a horrible Sin is this ? What! urge mans Authoritie in small things , and jeer those that be Consciencious to Gods Authoritie in small things ! What shal the Authoritie of man put weight upon smal things , and not the Authoritie of the Almightie put weight in small things ? Well , whatsoever they think , brethren go on , and make Conscience of small things , and never call anie sin little , because you have heard of so much evil in it , go away with this impression of the Evil of Sin on your hearts ; Well , by this I have heard of the Evil of Sin , I have learned to account no sin smal , though never so little in the eye of the world . Is it a Sin ? If so , do thou never admit of it ; if it be a sin , abhorre it : let this temptation never prevail with thee ; What ? will you not do this , you may do worse ? This I would advise those gracious and godlie , that do indeed make Conscience of small Sins , and do well in making Conscience of small things ; I give you these Two Instructions to carrie along with you , as you do make Conscience of small things , and you do well in it , because there is so much Evil in Sin. So , The First Instruction , Be sure your Course be even this way , that as you seem to make Conscience of some things smal ; so make Conscience of all : Let not men of the world , that observe your waies , find you tripping , and have just cause to say , These men seem scrupulous in small things , but in otherwaies , they give libertie enough to themselves . And ( say they ) though they will not swear , they will lye ; and such like aspertions , sometimes through malice , the men of the world cast upon Profession . But I speak to you in the name of the Lord , take heed you give not occasion to the men of the world to say so ; to say , I , these be so scrupulous in Ceremonies , and so nice in these things ; though certainlie we are bound to be so , for God is a jealous God , and if in anie thing we be Consciencious , we must in his Worship be Consciencious there ; but then you had need be so much the more careful , that they find you exact in everie thing that you do . You servants , perhaps you inquire after the Worship of God , you yong people ; and it is a great mercie of God , that God stirs up yong ones to inquire after the true worship of God , and not to worship God in that ignorance that your fore-fathers did ; that took up everie thing upon custome , or the use of the Parish they lived in ; for certainlie it is not the practise of manie ; nor the command of Authoritie can make it lawful , if not warranted by the Word : Well , perhaps manie yong ones now begin to inquire after the way of Gods Worship ; and perhaps your Masters , or Parents , or may be Husbands be angry , and vexed , and wonder what is come to you ; because grown so scrupulous of these things : Now I say , you had need be verie exact in your Masters familie , that you may not be found tripping in other things ; and you Wives had need be verie exact , that your Husbands find you not faultie in other things ; and you Children had need be verie respectful to your Parents , and careful of your Duties to them , because they be more apprehensive of anie failings in that which is due to them , then they are of any thing in the Worship of God ; and they know God tyes you to the practice of those duties . Now if you cannot joyn in their practice , and such Superstition as your Masters do . Now if these Servants be unfaithful in Service , and carelesss , and stubborn , and stout in answering again : how doth this harden their Masters against this way of Worship ; and harden their hearts against them ? What ? You make Conscience of Superstition because sinful , and is not this Sin , as well as that ? to be unfaithful , and stubborn , and stout ; if you make Conscience of one sin , why not of another ? therefore all you that seem to have more tender Consciences than others , and more afraid of the least sin than others ; be sure you walk exactly , and especially have a care of your duty towards men , with whom you walk ; for they can spy you presently , if you trip . A Second Instruction I commend to those that make Conscience of little , of the least Sin ; is this , Be sure you be as yeilding and tractable in all other things as possible you may , in all things lawful : I ground it upon this , Because those whose Consciences be tender , and dare not commit the least Sin , for anie seeming good ; they cannot but stand out rather than commit some evils , some things that they be required to do they dare not do , because sinful , it cānot be but in some things they must stand out , because they be convinced that it is a sin : now this the world judges stoutness , and pride , you make Conscience of it , but they think it pride , and stoutness of spirit , why ? Cannot you do this as well as others ? when alas God knows , and your Consciences tels you , that you would with all your hearts , but cannot ; you should sin against , and wound your own consciences , therefore let them do what they will , you cannot do what is required ; let masters rage , and be angry , and husbands be displeased , you cannot yeeld , your consciences will not suffer you . Now that you may convince them , that it is conscience , and not stubbornness , how shall this be known , that it is consciousness , and not stubbornness ? for we cannot see into your consciences ? I give you this Note to discover it , to them ; be more pliable and yeilding in all other things , and there , to go beyond all other women , or children , or servants . As now , if there be a woman whose Conscience cannot yeild to some things , and her husband is displeased because he beleeves it is stoutness , now that her husband may beleeve it Conscience and not stoutness , it concerns that woman to observe whatsoever gives content to her husband in everie thing else ; & to be more yeilding , and pliable , and tractable , and herein denying her own will , to give content to her husband in other things , and herebie he will be convinced , sure she is not stout and stubborn in other things ; why ? because in this I find her more pliable , and yeilding , and willing , than before . So for Servants , if you cannot yeild in that your Masters would have you ; strive to give him the more content in other things : Children to your Parents , in other things be more dutiful , and one neighbor to another ; if neighbors would have you do that which is against your Conscience , when you cannot do that , yet in other things yeild to your own prejudice , to convince them , that in what you do not yeild , it is meerlie out of Conscience , and not stubbornness . This is the Fourth Use I might here have gone further , and ( if there be so much evil in Sin , I would ) have labored with men and women to come to be sensible of all the evil of sin , and to have stopped sinners in their sinful waies , and courses ; and likewise to have drawn sinners to Christ , and to have made men and women to prise Jesus Christ , by whom all their sins may possibly come to be forgiven ; who is the onlie Ransom & Propisiation for sin : for this brethren , is the ground of all I have said , that we might be made to esteem Christ , and prise Christ . And in this regard , though what I have said , seems legal , yet certainlie it is a fond unistake in people that think Christ is not preached , except the word Christ be named . But know all that hath been said about the Sinful ness of Sin , hath been a Preaching of Christ , for it hath been in way and order to bring Souls to Christ , that I might cause Souls to flie to Christ , and go to him that is the onlie Propisiation for Sin , and the onlie Ransom for Souls . And certainlie brethren , if once these things I have delivered concerning the Evil of Sin , come to be apprehended , and the Soul made sensible of them ; Oh! how sweet , and precious , and dear will Christ be to such a Soul ? and the Name of that great God will be honored in such a Soul : But I shall prosecute this in the following Discourse . CHAP. LVI . Use 5. If there be such Evil in Sin , hence then is justified the dreadful things spoken in the Word against sinners . THere is more Evil in Sin , than in all Affliction : That 's the Argument we have been long upon ; and have made some good entrance into the Application of it , there hath been Four Uses made of this Point already , that hath flowed naturally from the Evil of Sin. There are yet divers more Uses which are of great Concernment : wherefore we proceed to it . Vse V. If there be such dreadful Evil in Sin , Hence then the Word of God that speaks such dreadful things against sinners , cannot but be justified of all those that know what sin is . There are verie severe and fearful things , revealed in the Word against Sin. Now , such as understand not what the Evil of Sin is , are readie to think them verie hard . For indeed , it is onlie by the word , we come to understand , wherein the true Evil of Sin lies . Paul to the Romans tels us , That before the Law came , he knew not Sin : And had I Preached these Sermons concerning the Evil of Sin before the Athenians , the wisest of Phylosophers , they would have said as they did concerning Paul , What new ? What strange Doctrine is this ? And so it is like it hath been unto all those who have no other rule to judge of things by , than carnal Reason and Sence . Those who are not acquainted with the mind of God , revealed in his Word ; they perhaps have strange thoughts concerning all that hath been delivered ; and think I have been but an hyperboler al this while : but certainly those that judg of things according to the word , they see that there is a realitie in all that hath been delivered , and they justifie the Word in all ; yea , they justifie the severitie of the word against sin , when they see it even against themselves , for their own sins ; that 's a good sign , when the heart of a man or woman , doth not onlie justifie the word in general , but when the word comes most powerfullie , and sharplie against his own sins ; yet he lies under the power of the Word , and saith , It is good , and holy , and righteous , the word of the I ord ; though it speaks bitter things against his own sins . There are many men and women that have some seeming good affections , and some tenderness of spirit , and would seem to melt at a Sermon , when some truths be delivered to them : but when the severitie and strictness of Gods Justice , in the word is presented before them , their hearts flie off , and they seem to be verie hard things . We have a notable example for this in Luke 20. if you read in the storie before , you shall find the people spoken of , were much stirred , with many things they heard of in the Word : but in the 16. verse , when Christ told them he would come and destroy those husband-men that had used the messengers so ill that were sent for fruit , and the Kings only Son too : He shal● come and destroy those Husbandmen , and give the Vinyard unto others ; and when they heard it , they said , God forbid . Oh God forbid that there should be so much severitie : those people , in this particular , discovering a slightness of spirit ; that though they were people that seemed to have tender hearts , and were much stirred , and their hearts melted at some truths delivered : well , but yet when they heard of the severe Judgments against evil men ; Oh they had more compassion in them than God had , & said , God forbid that things should be so hard ; What ? is not God a merciful God ? and we hear of nothing but severity ; that there should be such severitie in God , utterly to destroy , God forbid . Thus people now a daies , when they hear Arguments of Gods goodness , and mercy , their hearts be ready to melt and yeild , and they be affected , and stirred ; but when they hear the severitie of Gods Justice against sin , Oh then God forbid that there should be such hard things , God forbid these things should be true . Certainly Brethren , you cannot have any true meltings of Spirit wrought in you , nor work of Gods Sanctifying Spirit , unless you find such a principle in your hearts , as should cause you to fall down and tremble , and yeild unto the Justice of God , and the severity of the Word against sin ; except you find a willingness to justifie God and his Word in all the severity that he doth reveal against you in your own sins . I his is the Fifth . CHAP. LVII . Use 6. If there be so much evil in sin , it shew the miserable condition of those whose hearts and lives are filled with sin . Use VI. ANother Use is this , If there be so much evil in sin , Then what a miserable condition are those in that be full of sin , w●ose hearts and lives are filled up to the brim , to the very top , exceeding full of sin . Is there all this evil ( that I have spoken of ) in the nature of Sin ? in one sin ? ( as you have heard ) such dreadful evil in the least sin ? Oh Lord , what a condition are those in ( I say ) that are guilty of an infinite number of sins ? It is said , Eccles . 9. 3. The hearts of men are full of evil , full of sin : it is true of all the sons and daughters of men in the world that their hearts be full of sin . A toad is not so full of poyson as the heart of every man and woman in the world is full of sin : and that which thou art full of , is such an abominable thing in the eyes of God , as you have heard : yea , and as their hearts are full of sin , so they be fully set to do evil , Eccles . 8. 11. Because Sentence against an evil work is not speedily executed , therefore the hearts of the sons of men are fully set in them to do evil : this is true of all ; in their natural condition , their hearts are full of evil , and their hearts are fully set in them to do evil . All the actions that ever thou didst do , all the thoughts of thy mind , and the words of thy mouth ; all the actions of thy life , ever since thou wert born , hath been nothing else but sin , if thou be in thy natural estate . This we dare avow , and speak as in the presence of God , That every man and woman not yet converted , had never any thought ▪ never spake word , never did any action in all their lives , but they sinned against God. And if Sin be to evil , what an evil case are those men in , who be so full of sin ? in all that ever they did in all their lives , yea , their best actions ; how full of sin be those ? and how miserable is their condition , in that regard ; who have given up themselves to follow Sin with greediness ? Are there not some of you before the Lord , whose consciences cannot but ●el you that you have given up your selves to follow the lusts of your own hearts with greediness ? to satisfie them to the full ? and all your grief hath been , that you could satisfie them no more : this hath been the condition of many who have lived in a course of sin all their daies ; yea , and it may be against conscience also ; who have been guilty , not only of multitudes of sin , but guiltie of such multitudes with woful aggravations , as against light , against means , against vows : Certainly if Sin be such an evil in its own nature , though but any one , if God should set but the least sin , but of thought , upon a mans heart as he may do , he would ●ink the stoutest-heart down to the bottomless gulph of despair ; then what will become of thee if God come to settle all thy abominations upon thy heart altogether ? The Floods of ungodly men ( saith David , Psal . 18. 14. ) hath made me afraid : The word Men there , is not in the Original ; but translated by some , The floods of wickedness have made me afraid . Certainly if God discover the floods of those wickednesses that your consciences may tell you , you have been guiltie of it cannot but make you afraid : if God come , and set all those sins in order before thy face , it will be a most dreadful Object and Spectacle . Let me make use of that Phrase , Job , 6. 12. Is my strength the strength of stones ? and my flesh of Brass ? So may I say unto those who have such woful guilt of sin upon them ; What is thy strength the strength of stones , and thy flesh of brass ? that thou canst bear the weight and burden of so many , and such horrible transgressions as thou hast been guiltie of ? when thou hearest that there is so much evil in one sin , and that in the least Sin. We reade , Leviticus , 16. 22 , 24. of the Scape Goat , that when Aaron and his Sons the Priests , should come and lay his hands upon it , and put the Sins of the people upon him , he was to go into the Wilderness , into a desolate place among the wild beasts there ; to note the woful condition of a Sinner that hath the guilt of multitudes of Sins upon him ; when he is like that Scape Goat to go into the Wilderness among wild beasts readie to tear him . Thy condition is worse , except thou art delivered from the guilt of sin ; I speak of one under the guilt of sin , it is like to be worse with thee , thou art in a worse condition , than if thou wert to live among Tigers , and Bears , and Dragons , readie to tear thee : Certainly thy estate is far worse . If thy bodie were full of sores , thou wouldest think thy condition very sad , it would cause much dejection of Spirit ; but for thy soul to be full of Sin , to have so much Sin , is worse than if thou hadest plague sores upon thy bodie from head to foot . If you should see a man , all over from the crown of the head to the soal of the foot , full of plague sores , you would think that man in a sad condition : Certainly the state of every man unconverted , is far worse , because he is all over full of Sin , that hath so much evil in it . As for that Doctrine of the fulness of Sin in the heart and life of man , that will require another and larger Treatise by it self ; therfore I do not intend to fall upon that Doctrine , how man is full of Sin in his heart and life ; that may be done hereafter : but only for the present , to present this Meditation before you ; If so much evil be in every Sin , then the fulness of Sin must needs put a man or woman in an evil and sad condition : Psal . 73. 10. God saith , He will wring out to the wicked , a full cup of wrath , to those full of Sin. Job , 20. 11. there it is spoken of the wicked and ungodly , That their bones are full of the sins of their youth : thy life is full of sin , thy bones may be full of the sins of thy youth : many youths , yong people , run on in great iniquities in the times of their youth ; and multiply sins , and ad Sin to Sin : well , know that thy youthful sins , may prove thy ages terror ; and thou that art so full of Sins when yong , and given up to all kind of Sin now , hereafter thy bones may be full of the Sins of thy youth . Thus much for this Use likewise , because that it would require a Doctrine by it self . I proceed to another . CHAP. LVIII . Use 7. If there be so much evil in sin , how dreadful a thing it is for men or women to delight in sin . Use VII . IF there be so much evil in sin as you have heard , mark then further what follows : What a dreadful thing is it for men and women to delight in sin , and rejoyce in sinful waies , to make a sport of sin : What infinite impudency is this for a Creature to make merry and rejoyce in Sin against God ? Hast thou nothing to be merry withal ? Hast thou nothing to rejoyce in but sinning against the Almighty ? What ? shall there be so much revealed to thee concerning the dreadful evil of thy sins , and yet you so far from being convinced , that there is so much evil in it , as you rather look upon it , as having more good in it , than there is in God himself , and Christ , and Heaven , and all the glorious things of eternal life ? for so doth everie man and woman that makes anie sinful way their chief joy ; I say , they are so far from being convinced of so much evil in it , as hath been declared , as that they do rejoyce in it , as if there were more good in it , than there is in God himself , or Christ , or anie thing revealed in the Word concerning the treasures of the riches of the grace of God in Christ ; this is horrible wickedness : it is an horrible evil in thy heart , that such an evil as sin is , should be so suitable to thy heart ; that there should be anie suitableness between thy heart , and so great an evil as sin is : yea , note that thou hast a verie cursed heart , that should be suitable to that which is so evil ; a verie poysonous heart , that there should be so much agreement between that which is so poysonous , and the temper of thy heart : True , a toad will take poison , and it is suitable to it , it lives upon it , and takes delight in it , as you do in meat and drink : Now those that can make Sin their meat and drink ; as Christ saith , It is meat and drink to do the Will of my Father ; so it is meat and drink to manie ungodly men and women to do wickedlie . Now hereby thou art declared to be a toad , to be of a venemous nature , that hast such a suitableness between thy Nature and Sin. Sure nothing but a venemous toad can delight in poison : so nothing but a heart more venemous and loath som than a toad is to the daintiest Ladie in the world to put a toads head to their mouth ; I say , none but such a heart can take delight in a sinful and ungodlie way . Suppose there were a suitableness between the corrupt humors in thy soul and sin ; yet now thou hast heard so much of the evil of it , it is a cursed madness in thee to take delight in it , because it is suitable to thy Nature : What canst thou delight to drink sweet poison ? because poison is sweet , and comes to be suitable because of the sweetnesse ? If thou know it to be poison , and strong poison , what a madnesse were it in thee , to drink a ●●ll draught only because 't is sweet ? There is the same madnesse in all men and women in the world that can take pleasure in sin , because there is sweetness in it , and the suitablenesse of it unto their corrupt nature . There is not only difference , but contrarietie between thy heart and a godlie mans ; a godlie man or woman had rather suffer all the torments in the World , than endure that which thou makest thy chief Joy. What a contrariety to God , and the Nature of God ? what a difference between the Nature of God and thee ? That which is a burthen to the Spirit of God , is the most delightful thing in the world to thy spirit . Yea , what a desperate heart hast thou , that that which murthered Christ , thou canst delight in . Certainlie where there is delight and pleasure in Sin ; Sin increaseth infinitelie ; there must be most desperate increase of Sin. For as it is with grace , those men and women that have gracious hearts , and come to make the waies of godliness their delight once ; Oh they grow up in godliness ; no men and women grow up in godliness so as these do that come to make the waies of God their delight . If you would grow up in grace , make the waies of God your delight , and then you will grow in grace . So contrarilie , those men and women that come to make anie waies of Sin their delight , and joy of their hearts , they grow up in sin , in a most dreadful manner . And be it known unto you , that according unto the measure of your delight in Sin , so shall be the bitterness and torment that you shal indure herafter . As Rev. 18. 7. it is said of Babilon , So much as she hath glorifed her self , so much torment give her : So God will say of all sinners , that hath taken pleasure in unrighteousnesse ; So much as you have rejoyced in sin , so much torment give that soul . Yea , the time will come that God will take as much delight in your destruction , as you have delighted in sinning against him . Prov. 1. latter end , God will laugh at their destruction , and mock when their fear cometh : Is there never a man or woman here in this congregation that hath committed sin and laughed at it ? or made some others commit sin and laugh at it ? I speak to you as in the name of God , Is there not one man or woman whose Conscience tels them , I have sworn an oath , or told a lye , and laughed at it ? made another drunk and laughed at it ? Dost thou laugh at sin ? rejoyce at sin ? take heed , come in quicklie , thou hadsi need fall down and mourn bitterlie at Christs feet ; otherwise certainlie thou art the man or woman at whose destruction God will laugh another day . It were thy wisdom rather to howl and cry out in anguish of Spirit , because of Sin , than to make it matter of jollitie and joy ; Let us all take heed of making our selves merrie with sin : We must not play with edge tools : There is a notable place we have Prov. 26. 18 , 19. As a mad man , who casts fire brands , arrows , and death , so is the man that deceaves his neighbor , and saith , Am I not in Sport ? I beseech you consider this text , many of you will cozen and cheat your neighbors , and when you have done , make a jest , and mock of it that you cozened and cheated : so what the holie Ghost speaks to such a man , and this Scripture culs out that man and woman whosoever they be that ever deceaved their neighbor . And afterwards when they come among their companions , laughed at it . As mad men or women ( mark what the text saith ) who casts fire-brands , arrows , and death ; so is the man that deceives his neighbor , and saith , Am I not in Sport ? and it is but a jest , and a matter of nothing , and can jeer him , when he hath done : mark , this is a mad man that casts fire-brands , arrows , and death ; Oh that God this day , would cast a fire-brand , and arrows , and every sentence of death upon thy heart that hast been guiltie of this , and not humbled to this day for it , Oh it is the fool as I have shewed , makes a mock of sin . What ? Canst thou commit a wickednesse , be drunk , or unclean , or filthie , and then thou afterward go and tell thy companions , and make a sport , or a mock at sin ? Thou art one of the fools in Israel , and God this day casts shame in thy face ; thou hast shame cast in thy face even by the Almightie this day out of his Word . Certainlie Brethren , if we understand what the evil of Sin is , when we are in any company , where men and women be never so merry ; if there were but one wilful sin committed among them , anie one apparent sin , it were enough to damp all the joy that day ; and indeed it should be so . We reade of David when he carried the Ark , a gracious work , and there was but one sin committed , in touching the Ark unadvisedly , and it damped all the joy . And certainlie , it was the sin from which there was more cause of damping the joy , than from the punishment ; for there was more evil in the sin , than in the punishment : Now you shall have many men and women in merrie Meettings , and Companie , they be merry , and eat , and drink , and laugh : well , but abundance of sin is committed in the Companie , but not one whit dampt all that day ; but can go on in their mirth , and tales , and laughing ; go on as freelie and fullie , as if there were no sin committed . Be it known to you this day from the Lord , any of you that have been in anie Companie , merrie and jollie , and yet sin hath been committed before your eyes , and you have heard it with your ears , if it have not dampt your joy and mirth ; know your hearts be not right with God ; and it is a sign your hearts have been vile , cursed hearts , that when you have seen sin committed in your companie , yet you can go on with joy . Suppose in your company , in the midst of your mirth , one takes a knife and stabs himself into the heart ; would not this damp your joy ? would you goon in your mirth still ? would not all your joy be gone ? when you be in companie and hear one swear , if you had eyes you would see them even stab them selves to the heart : and there is more Evil in this , than in the other ; and yet you can go on in your joy and mirth , though since you sate down there hath been fortie oaths sworn there . We reade in the 2 Sam. 13. 29. at the feast of Davids Sons , Absaloms inviting of Amnon to dinner , Absalom bids his servants , whem Amnon was merrie , to strike him to the wall ; and they did so : and then every one of the King's Sons gat up , and all their mirth was done , though they were very merrie before . So if your hearts be right when you are in companie , and hear one swear , or blaspheme Gods Name , or speak against Religion , it would be as much as if one were stab'd in the room , all the mirth of that day would be gone if your hearts were right . And do not think this too strict , that sin committed by others should damp your joy : Certainlie , the thing is most reasonable , and apparent as possibly can be , to convince anie mans Conscience , that understands what the Evil of Sin means : and yet many of you have not onlie continued your joy , but have been joyful and jocond , the rather because sin is committed in the companie . As suppose one make a jest upon Religion , and scorn Profession , you laugh with them , and make merrie with them . When one makes a lye upon Religion , you can laugh and be merrie : Oh certainlie , if you have anie Conscience at all , you cannot but be this day convinced of horrible sin against God. Suppose thou wert in merrie companie , and thou shouldest hear of a certain , that tydings is come , that thy Ship is cast away , and that thou hast lost all that ever thou didst venture in that Ship , wouldest not thou give over ▪ wouldst thou go on ? wouldst not thou say it is time for me to be gone now ? and dost thou not account more the hazard of thy own soul ? and the soul of thy brother ? than of thy Goods ? Certainlie , thy heart cannot be right with God. Oh! take heed than in your merrie Meettings ; we do not denie but men and women may be ioyful , and eate , and drink together , and delight themselves in the Creature , but it must be so , that it must be without apparent sin : I know there will be natural infirmities in anie action ; but I speak of open and apparent wickednesse ; joy must not be when there is apparent wickednesse . You think godlie people are not for Societie and good-fellowship ; indeed you cannot expect they should be joyful and merrie , but that they should rather be melancholly and heavie , and sad in your companie , when they see so many sins committed there : what would you have them merrie when they see the companie inbrue their hands in their fathers bloods ? would you have the Son merrie , when the companie imbrue their hands in his Fathers blood ? Certainlie everie godlie man or woman , when they come in companie , and see so manie sins committed , they do actuallie and reallie see you stab and imbrue your hands in Gods blood : when you rejoyce in the Lord , they can be as merrie and joyful as anie of you all : and have sweet comfort in your companie ; but not when sin is there committed . Manie of you when you have been in merrie companie , when you are gone , you can report , Oh we were to day in such a place , and we had such merrie companie , it would do ones heart good to be among them ; we were so merrie and jocund , we had a brave time . Well , but was there no apparent wickednesse committed in your companie ? never an oath sworn ? no excess in the Creature in drinking ? no ribaldry talking ? you never think of that , as if that were nothing at all , it did not abate the least of thy joy : Certainlie thy heart is not right , thou knowst not what sin means , thou must know it after another manner . One Particular more , because t is useful , and these * merry times are most pleasing among the yonger people , when they come abroad in company , they will make a sport of sin , and think nothing of it . I will apply one text of Scripture to that sport of yong men , when they seek to make one another drunk , or swear , and speak wickedlie , and rejoice in it : 't is just like that sport , 2 Sam. 14. Abner saith to Joab , Let the yong men arise and play before us : and observe what play this was ; then there arose and went over twelve men of Benjamine , which pertained to Ishbosheth the Son of Saul , and twelve of the servants of David , and they caught every one his fellow by the head , and thrust his sword in his fellows side , so they fell down together : and this was their play . So it is with yong men , many times when they come into companie , yong prophane men , they come to play , and make sport , but it is in the furtherance of Sin one in another ; and they do but as it were take the sword and thrust it in one anothers bowels , and what in them lies , to be their ruine and eternal destruction for ever . CHAP. LIX . Use 8. If there be so much Evil in sin , than every soul is to be humbled for sin . Use VIII . IF there be so much Evil in sin as you have heard , Hence the Consideration of what hath been delivered , should cause al your hearts to be humbled for the sins your Consciences tels you , you be guilty of : not onlie those that are so full of sin , but everie womans Child hath cause to apply what hath been said , and to be humbled in their souls before the Lord for that woful guilt they have brought upon themselvs . And now I speak to every soul , for there is none here but have much sin , they be guiltie of : Now Oh thou sinner whosoever thou art , charge upon thy soul what thou rememberest concerning the evil of sin , charge it upon ●hy own heart , labor to bring it with power upon thy own spirit ; bring thy sin with all the aggravations of it that possible thou canst , and lay it upon thy heart , and labor to burden thy heart , to make thy spirit sensible of it : open thy conscience , and let in all these Truths thou hast heard , suffer the Law to come with power , and though it doth slay thee ( as Paul saith , when the Law came , sin revived , and I died ) though it slay thy soul , open thy bosom , and let it come : go to the verie pits brink that sin endeavors to plunge soul and bodie in eternallie ; be willing to go to the pits brink , and see what there is in the verie pits brink , and upbraid thine own heart for the hardness of it , and think with thy self thus , Lord , what a heart have I ? I can be troubled for everie little loss and affliction , but Oh the hardness of my heart , for sin I cannot be affected , it yeilds and stirs not ; for anie pettie loss , or if anie cross me , what a disturbance is there in my spirit then ? but little or nothing for my sin ; Oh what shall become of this heart of mine ? what shall I do with this heart of mine , thus hardened from the fear of the Lord ? what ? wil sin bring confusion upon the whol Creation ? what shall then become of my soul , if ever I come to answer for my sin my self ? Certainlie my Brethren , God must have glorie , and therefore we must be humbled for Sin , seeing there is so much evil in it : it cannot possibly be , but that God must expect to see all his poor Creatures that have been so guiltie , to lie down abased , and humbled , as poor , wretched , miserable , forlorn undone Creatures by reason of sin . It is a mightie dishonor to God that ever we have sinned thus against him , as we have done : but that we should not be sensible of it ; this ads as great dishonor unto God as the former Sin did . When a man or a woman commits Sin , they dishonor God in that ; but being not sensible of it after committed , is a greater dishonor to God than the commission of it was : and the longer they continue unsensible of their sin , the more desperate their Sin against God grows : for if thou hast not anie sence of Sin , but goest on , in a little time thou maiest come to be past feeling , as the Scripture hath the Phrase , being past feeling : So manie men and women , first they begin not to be troubled for sin , and put it off ; at length they come to be past feeling , and if thy heart be unsensible of the evil of it , then sin grows exceedingly : So saith the Scripture , Being past feeling they give up themselves with greediness to all lasciviousness , and wantonness . What is the reason men and women give up their souls to sin , to lasciviousness and wantonness with greediness ? Because they be past feeling . Oh the hardness of the heart in Sin ; the stone in the heart , is worse than the stone in the bladder . Object . But you will say , If I labor to bring the weight of sin upon my soul , you have told us there is so much evil in sin , that if God should but bring , and set it upon my heart , it would sink my heart , and bring me to despair ; we had need labor to put off the weight and burden of it then ; and yet now , after you have told us the heavy weight of it , do you labor now to bring the weight and burden of it upon our souls ? Answ . Yes Brethren , To bring the weight and sence of Sin , is that I labor for ; not to bring more guilt , but the sence and burden of sin ; and this is not the way to bring you to despair . But first learn what I mean by this , that you may learn , not to be so shie of bearing the weight of Sin , as before you have been ; but to be willing to take up the burden ; for there is no danger of despair in this : If there come despair , it is rather when God shall force the burden of Sin upon your souls ; but if God see a man and woman free and willing to lay the weight and burden of sin upon themselves ; to that end that they may be humbled before the Lord , and give glorie to God : Certainly God will take care of that soul , it shall never sink under the burden of sin . This now , as in the name of the Lord , I pronounce to you ; everie soul that is willing to bring the weight of Sin upon himself , to that end that it may be humbled , and give glorie to God ; my life for that soul , that soul shall never sink under the burden of sin ; certainlie God will take care of such a soul , that it shall not sink under that burden : therfore be as willing as you will , to let as much weight of Sin as will , be upon your heart , and the more willing you be , the greater is the care of God over that heart , that it shal not perish . But 't is the way to despair , if you upon the hearing of these things , come to be shie of meditating upon sin , and be loth to entertain those meditations , that may work the weight of Sin upon your own souls . Now it is just with God , when he shall come and force the weight of sin upon you , and lay the burden of it upon your spirits , then to let you sink under the burden of it , for God to behold you sweltring under the burden of it without pittie and compassion ; and your own Conscience will be readie to tell you so ; yea , now the weight of Sin is upon me , but is forced whether I will or no ; now God may justlie let it lie : This is a sad and a sinking thought ; and if anie thing let sin lie upon the soul , that it shall never be purged , it will be this ; When the Spirit would have brought Sin in the weight of it upon my Conscience , I put it off , and now God puts it upon me , and therefore it troubles me thus . Therefore be willing to be humbled , and know , if you be willing , Jesus Christ is appointed for that end to raise you up ; and there is as much power in the Gospel to raise your heart , as there is in sin to press down your heart , if you be rightlie burdened with it . CHAP. LX. Use 9 If there be so much evil in sin , this should be a loud cry to stop men , and turn them from sin . Use IX . ANother Use is this , If there be so much evil in Sin , Then the consideration and meditation of all that hath been said , should be a mighty cry unto all , to turn back , and stop in the waies of sin . Oh thou Sinner , whosoever thou art , in whatsoever place of the Congregation thou art ; God hath brought thee by his providence to hear or reade these Sermons concerning the evil of Sin ; know that all these Sermons that have been preached unto thee , they be all but as one loud , loud crie to thy soul , stop , stop ; Oh Sinner in thy sinful courses , stop here , turn , turn ; Oh Sinner out of thy sinful waies , turn , turn , why wilt thou die ? why wilt thou die ? Oh wretched , sinful soul , thou art lost , cursed , undone , and wilt perish eternally in that way thou art in ; turn , turn , while thou hast time : God cries , his Word cries , his Ministers cries , Conscience cries , all those that have known what the evil of sin means , cry to thee , unless thou wilt destroy thy self , undo thy self eternallie , stop in that way , for it is a dangerous desperate way thou goest in , the verie road way to the Chambers of eternal Death . As ever thou wouldest be willing God shall hear thy crie upon thy sick bed , in the anguish of thy soul ; thou wilt then crie , now Lord have mercie upon a poor , wretched , sinful soul : Thou wouldest be glad ( I say ) that the Lord should hear thy crie upon thy sick bed and death bed : Now then , as ever you would have God hear your crie , when you are in the greatest anguish of your souls upon your sick bed , and see death before you , be willing to hear the crie of God to your souls at this present : and know , if you do not hear the crie of God that cries to you , to stop you in sinful waies ; then these verie words I have spoken to you at this present , may come in your mind , when you crie for mercie ; and then you may think , Oh wretch , now I crie to God for mercy , but do I not remember such a time ? was there not a loud crie in my Ears and Conscience , as from God , that I should stop in my sinful waies and courses ? and was not I then charged as in the Name of God , and as ever I expected God should hear my crie in such a time , that I should hear his voyce ? Oh it will be dreadful for you to hear such a voyce as this , Because you would not hear me , therfore I will not hear you . Therfore behold , I crie again in the Name of God , stop , stop , turn thee ; Oh sinful soul ; alas ! whether art thou going ? from God , from Comfort , from Life , from Happiness , from all good whatsoever , thou art going ! I call Heaven and Earth to record , that these things that I have delivered to you concerning the evil of sin , are the Truths of God , and have been the Truths of God : And certainlie what I have delivered , and you read , concerning the evil of sin , it will come and rise up one day against everie sinful man and woman that doth go on in anie known way of Sin ; and it will prove as scalding lead in thy Conscience : Everie Truth thou hast heard , and everie Chapter thou hast read , concerning the evil of Sin , I say , if yet thou goest on in any one known way of Sin , it will one day be as scalding lead in thy Conscience ; the dropping of scalding lead in the eyes of a man , will not be more terrible to him , than the droppings in of these Truths will be in thy Conscience another day . Now it will be a sad thing , my Brethren , if God should send me amongst you by his Providence , onlie to aggravate anie of your Condemnations : God forbid , there should be this Errent sent amongst you , that anie of his Messengers should be sent for this end , to aggravate your condemnation : this is that which is the prayers of my soul , that this may not be the Errent I am sent for , if possible ; not to seal the condemnation of anie one soul : But this I know , except there be great reformation among manie , certainlie the verie Errand God intended in the conclusion ( though I do not say that is the primarie , and first end , but it is that which will prove so in the conclusion ) through the stubbornness of the hearts of sinners , that will prove the Aggravation of their condemnation . Wherefore yet let me labor with your souls ; who knows whether anie of you shall hear me preach anie one Sermon more ? whether ever God will call after you any more ? to stop or turn in the waies of Sin ? whether ever you shall hear the Word more ? Perhaps God will sear your conscience , and say to him that is filthie , let him be filthie ▪ God now speaks to you , and cries after you , if you harden your hearts now , it is more than Angels or men know , whether ever you will have one crie more . Therefore let me abide here ; tell me Oh Sinner what is it thou gettest in waies of sin that thou wilt dwel here ? what is it the world hath to draw thy heart from the strength of all these Truths delivered in these Sermons ? Sure it must be some mightie thing when such Truths as these , backed with Arguments from Scripture , strength of Reason ( as all these be ) cannot restrain thee . Sure it must be some wonderful thing , that must over ballance all these Sermons , and all these things : what hast thou such a heart , that is set upon any sinful way , anie secret hant of Sin , that thou findest such good in it ? that by it all these Truths are over ballanced ? Certainlie there is no such good in the world , if all Creatures in the world should joyn together , to give some comfort to ballance these Truths delivered concerning the evil of sin , all the Creatures in Heaven and Earth could not give such things as would ballance it ▪ Therefore certainlie thou art deceived ; the refore return , return , Oh Shulamite , return ▪ return . Oh that the Truths delivered in this Point might be as that sudden amazing ●igh that came to Saul , when he was going o● i● courses of Sin , Acts , 9. there was an amazing Light came and stopt Saul in his course . Oh that God would cause the light of these glorious Truths delivered concerning this Argument , to be as an amazing light to thy soul , to stop you in the waies of Sin. Object . Oh but you will say , We cannot stop , you put that upon our power , that God must do . Answ . 1 First , For that act ( I have told you ) what power God gives , though you have none of your own ; God gives power for the bare outward act ; and do not say you cannot do this ; you know what convincements you have had of that , therefore say no more you cannot : And though you cannot , yet God useth to convey power through the Word , while God calls upon Sinners to stop and mend , Gods way is then to convey power : But in the mean time though there be no saving work of grace come in ; yet thus much by an ordinarie and common work of Gods Spirit may be done , God may cause a Sinner to resolve whatsoever come of it , that way of sin I dwelt in , I will never meddle withal ; and so there may be a sequestration of the heart from sin , though not a full possession of Gods Spirit come into the soul . As thus , It is many times with God and the Sinner , as with man and man ; A man in debt , and not able to pay , an Ar●est comes on his Goods , and there is a Sequestration of the Goods , but so as they are to lie in other mens hands ; so as though they , be not quite take ●…way from the Debtor , yet they be out of his power , he can have no use of thē for the present , til the debt is paid ; but whosoever wil come & pay the debt , he shal have the goods . So w th the heart , when the siner comes to venture on Christ for pardon of sin ; the sinner seeth I cannot over-rule my self , sanctifie my heart , overcome my lusts ; however , God sequesters the heart for the present so far from them , that I will not go on in these waies again , I will not follow that Company again ; there is a forbearance of those acts of Sin ; that though the heart could not sanctifie it self ; yet it lies thus before the Lord , Oh Lord , do thou pardon , do thou come in , and Oh , let Christ pay the debt for my Sin , and let him take possession of my heart , but in the mean time , Satan shall not use it , as before ; and the waies of Sin , those gross waies I will forbear , though I die for it : I will rather sit still all my daies and never stir off my seat , than go to such wicked Companie ; and I will rather never open my mouth again , than swear , and speak so filthilie ; but Oh Lord , do thou discharge my soul , and take it to thy self : and then comes in a sanctifying work of God , to sanctifie the soul , and save it . But Oh! that I might prevail thus far , That there might be but a Sequestration of the Soul from sin this day ; though Sanctification come not in , though the holy Ghost come not to rule in thy Soul ; yet that there might be a Sequestration , that the heart might come and lie down , and say , Lord , come thou in , and take Possession ; but for those delights and contents , I took in sin before ; I am resolved , though I perish for ever ; I will not go on in them hereafter . Here would be a good stop in the waies of sin ; for a man that goes in a dangerous way , he must make a stop before he turns , and consider , Oh Lord , where am I ? and whether am I a going ? and is this my way ? and then he turns . Now this I endeavor , if possible , to make a stop in sinful waies ; that you might consider , Oh Lord , where am I ? what am I a doing ? what will become of me ? Oh! that you might go away with such thoughts in your bosoms . And then followes the next . CHAP. LXI . Use 10 , & 11. If there be so much Evil in Sin , than turn to Christ , and bless God for Christ . Use X. TO labor to drive your hearts to Christ ; Oh then flie to Christ : Here you have revealed to you that which one would think would terrifie the hearts of men and women , and make them flie to Christ . One would think that revealed concerning the Evil of Sin , should make heaven ring with cries to God for Christ ; Oh! none but Christ , none but Christ ; what would become of all your souls , if it were not for Jesus Christ ? were it not for that glorious Mediator sent to be a Propisiation for sin , and to make an Attonement to the Father for Sin. Christ is set up as that Brasen Serpent , that al those stung in Conscience with the venom and poison of sin , might look up to the Brasen Serpent , and be saved . Is there anie soul , that by all I have said , of the Evil of Sin , finds it self stung with the poison of Sin ? Know Christ is that Brasen Serpent that is set up for thee to look upon . If thou find Sin , as the avenger of blood pursue thee , Oh now run to Christ . If thy heart burn , and scorch in the apprehensions of sin ; as the Hart brays after the water brooks , so let thy heart bray after Christ , there are cooling and refreshing waters : then indeed , shal that I have delivered , be useful for the souls of poor creatures . When the Soul hath been before the Lord , crying mightilie to heaven for pardon , and part in Jesus Christ , if so be after I have Preached all these Sermons , if God shall hear of Souls , getting alone in their closets , and crying out , Oh Lord , I never understood what the meaning of Sin was ; Oh what a wretched creature have I been all my daies ? now Lord , except thou have mercie in thy Son , in the mediation of Jesus Christ , through his blood , his heart blood that was shed for sinners ; I am a lost and undone Creature for ever : Oh Lord , that wch is done can never be undone ; Oh Lord , let me find favor in thy Son , here I am , do with me whatsoever thou please , onlie a pardon ; a pardon in Jesus Christ , to deliver me from the guilt , and uncleaness of my sin . Yea , now will God say here is somewhat done , when sinners cries come up to heaven ; what hath been doing in this Congregation ? what is the matter you come crying for Christ ? heretofore your hearts were never stirred after Christ , what is the matter ? why stir you so ? who hath told you anie thing ? As God said to Adam , when God called , and he hid himself , when he comes out , he saith , I was afraid because I was naked : saith God , Who told you that you were naked ? So when poor souls cry to heaven for Christ , God may say to the poor soul , Why ? what is the matter ? who hath told thee any thing ? As Christ said to the Pharisees , Who hath forwarned you to fly from the wrath to come ? So God will say , Why ? what is the matter ? who told you this ? I hope some poor soul will have experience of this , when you go to pray for Christ , and you shall Pray after another manner than formerlie , when your Prayers shall be , even cries to heaven ; when God shall say , Why ? what is the matter ? why cry you more than before ? I hope some poor souls , can give a good account of it , and say , I see my self lost and undone without Christ ; better be a Dog , or a Toad , or anie thing , than a man , if I have not Christ ; because they are not capable of sin , and my heart is full of sin ; and I have heard the evil of it , and therefore Oh give me Christ or I am undone : Oh! such a Soul will be exceeding acceptable unto God. And therefore , to such a soul , I propound in the name of the Lord , the Doctrine of Life , and Salvation , and Peace ; be it known therefore to you , God the Father , looking upon the sinful Children of men , and seeing them all in a perishing condition by Sin , out of infinite bowels of tender compassion , he hath provided a glorious way of Mediation , of Propisiation for Sin ; and to that end he hath sent his onlie beloved Son , out of his bosom , that hath taken mans Nature upon him , united in a personal union , to that end that he might be a fit Mediator to stand between a provoked God and sinful souls ; and this Christ hath born the full vials of the wrath of his Father , the curse of the Law due to sin ; satisfied infinite divine Justice , made a full Attonement between God and sinful man. Onlie upon these terms now , he doth tender and offer to everie poor wearied distressed soul , al that his Son hath purchased by his blood , all his merits , that they might be an attonement for thy sin , a Propisiation for thy soul , to discharge all thy sin , that thou mightest come through him to stand acquited before the father for ever more . This is the sum of the Gospel , and this I present and Preach it , and offer it to you , and this not onlie to the least sinner , but to the greatest sinner in the world , this I present , as in the name of God , that is the message we have in the name of God to deliver unto you ; and now whatsoever your sins have been heretofore , God onlie requires that your souls should now stand admiring at the infinite riches of his Grace in his Son , and that your souls should be taken off from the Creature , and Sin , and live upon Christ , surrender your souls to him , and cast your souls on that infinite rich grace of God in him , and upon that instant , every one of your sins , though never so great and hainous , yet I pronounce in the Name of the Lord , everie one of them is pardoned , and all done away , as if they had never been committed , This is the Sum of the Gospel unto those that come to see their Sins , and be sensible of their need of Christ by their Sin. Object . But you will say , This makes all you have done , but a little matter ; if Sin may be done away thus , what need all this discovery of the evil of Sin ? it is not so great an evil , if it may be thus wash't away ? Answ . Ah poor carnal heart , that speaks thus ! Is this a light or little matter ? True , it is in a few words , in the end of a Sermon ; but be it known to you , There is more in these words I have spake in this last half quarter of an hour , there is more of the glorie of God in them ; than in Heaven and Earth beside ; not because they come from me , but because I have spoken that which is the Sum of the Gospel ; and in truth , in one Sentence of the Gospel , there is more of the glorie of God , than in all Heaven and Earth besides . You must be convinced of this , and know it is so ; and if ever you come to be partakers of the good of the Gospel , you will see it to be so . Oh Brethren ! in that I have said , there is the glorious Mysterie of Godliness ; great is the Mysterie of Godliness , God manifest in the flesh ; the great Counsel of God , working from all Eternitie , is in this , in the Sum of the Gospel . The greatest work that ever God did , was in sending his Son , and in the offer of his Son to Sinners that their sins might be pardoned . Therefore think it not a smal thing , and hear when I call upon Sinners to come and cast their souls upon Christ . It is one of the gloriousest works that ever was done , for a sinful soul to come and close with Christ the Mediator ; and if once you come in , your hearts will be so full of the glorie of God , that presentlie all the glorie of the Creature will be darkned in your eyes , and you will be so filled with the glorie of God , that you wil come to see the filthiness of Sin this way as much as in anie way . All the Sermons I have delivered concerning the evil of sin , will not set out the filthiness of Sin to you , as that glorie of God that your hearts will be filled withal , as soon as you come to close with God in this Mysterie of the Gospel . Perhaps it is not so apparant to everie soul ; but wait a while , and there will more of the evil of sin be discovered in this , than in anie way . Vse XI . And then the Use that I shall make of it is this , If there be such evil in sin , then bless , bless God for Christ ; Blessed is that man and woman whose sin is pardoned , Psalm 32. Oh blessed is he whose sin is forgiven . Certainly it is a blessed thing , that sin should be forgiven ; this requires a whol Sermon by it self : I shall but name it now , because I shal ( it may be ) hereafter speak of this particularly , of the great Blessedness of the Pardon of Sin , onlie take notice of it ; any that hath a comfortable assurance of their sin being pardoned , go away rejoycing , Son , Daughter , rejoyce , your sins are pardoned ▪ there is enough in that word to bring comfort and joy to your souls . CHAP. LXII . Use 12. If there be so much evil in sin , then it is of great concernment to be Religious betimes , and there by prevent much sin . Use XII . AGain ; One Use more . If there be such evil in Sin , Then it is of great use to begin to be Godlie and Religious betimes , for yong ones to come to be godlie betimes : why ? Because they may come to prevent so much evil and so much Sin. Oh happie those that begin to be godlie when yong ; you prevent a thousand sins , that others commit by their not knowing sin betimes . True , if there were no other use of Godliness , than meerlie to bring you to Heaven , then you might stay till your sick and death beds , and then be Religious , it were enough : but besides bringing you to Heaven , there is use of Godliness to keep you away from Sin and Ungodliness ; and there is enough in that to countervail anie pleasure : suppose you yong people abstain from some pleasure , or joy that others have ; the truth is , you have greater and better pleasures ; but suppose you had none but keeping of your souls from sin , this meerlie were enough to countervail whatsoever you suffer in the waies of God. There are manie converted when they were old , and what would these give for to be delivered from the guilt of some sins committed when they were yong ? When they look back to their lives , Oh this sin I committed in such a familie , and when I was an Apprentise in such a place ; Oh that I were delivered from them ! Oh they lie upon my heart ! Oh that vanitie and wickedness ! Oh those oaths I swore in such a companie , among yong men ! Oh those Sabbaths I brake ! Oh those lyes I told , and the drunkennesse I was drawn to ! Oh I cannot look back to these , but my thinks I could even tear my heart from my bellie , to think what a heart I had , to sin against God , and multiplie Sin against Him. Thus at the best , when God awakens their hearts , they would give ten thousand worlds to be delivered from the Sins of their Youth : And therefore now , you yong ones , seeing there is such evil in Sin , Oh prevent it : You know how the Sins of Youth lay upon David , Remember not against me the sins of my youth ; therefore now prevent those Sins that otherwise will lie so heavilie upon you , as that you will be forced to crie out , Oh remember not against me , the Sins of my Youth : Oh it is a happie thing to see yong ones good ; and it is the greatest hope that God will shew mercie to England , in that God begins to draw yong ones on in the waies of Godliness , so that we hope there will not be so manie Sins committed in the Age to come . We have cried out of the Sins of yong ones ; and one Generation that hath followed another , hath been but like the Kennel , the lower and further it goeth , the more filth it hath gathered ; and so the lower Generations have gone , the more filthie they have been . But we hope God intends to turn the course , and to make Godliness as much honored , as it hath been dishonored heretofore , and that there should not be so much Sin in the next Generation . Heretofore yong people when they had daies of Recreation , what did they but multiplie Sin ? what abundance of wickedness was committed by Youth then ? and on Shrove-Tuesdaies , abundance of wickedness committed by Youth then ; and so the Generation was filled with Sins of Youth . But now God is pleased to stir up the hearts of yong ones , that instead of multiplying of Sin , they be got together on such daies , to Fast , and to Pray , and make daies to attend upon the Word , and so avoid Sin : It is that certainlie , that doth encourage the hearts of Gods People to pray to him , and to seek him for mercie , that God gives hearts to yong people that they multiplie not Sin as heretofore . If there be anie here that have begun this , Oh go on in that way , and when others multiplie wickedness upon such daies , get alone , and attend upon the Word , and recreate your Souls in the Word , and holie conference : true , God gives libertie to recreate , but let it he as it was wont to be with the Companies in London , though they did recreate , they would have their Sermons too . So instead of horrible wickedness that was wont to be upon those daies , as I suppose some of you can remember ; upon Shrove-Tuesdaies infinite wickednesses was committed in the Citie , and thereabouts : we hope instead of wickedness , and joyning together in wickedness , there will be joyning together in the Waies of God : And thus doing , you wil encourage us in the Waies of God ; and Peace and Mercie will be upon you . CHAP. LXIII . Use 13. If there be so much evil in sin , Then it s a fearful thing for any to be instrumental to draw others to sin . WEE are now to finish that Tractate about the greatness of the evil of Sin : It hath been an Argument that hath much encreased in our hands , like unto the bread , the Loaves that Christ did break unto the People , that in the verie breaking did multiplie ; and so hath this Argument done : but we are now to put a period to it . Manie Uses you know hath been made alreadie , as Corollaries and Consequences , from that great Doctrine of the evil of Sin , that Sin is a greater evil than Affliction : The last day the especial aim and intention of the Application was , Therefore to drive Sinners to Jesus Christ , seeing there is so much evil in Sin more than in all Affliction : Oh what need have we ( who are such great Sinners ) of Jesus Christ , that is the Propisiation for Sin ? I have only one Note to ad further on that , and we shall proceed ; it is an Excellent Expression I find in Luther , saith he , There is a great deal of difference between the Consequencia Legis , and Consequencia Evangelii . There is a Consequence of the Law , and that is this , Thou hast sinned , and therefore thou must be damned : But the Consequence of the Gospel is this , Thou hast sinned , therefore go to Jesus Christ ; that is the Argument the Gospel uses from Sin. But passing by all we have said concerning that Use , we proceed to further Applications that are behind . Four or Five Uses we are to speak of , and then we shall have done with the Point : I will be brief upon the first Two or Three , and the Two last we shall stick most upon . Vse XIII . If there be such evil in Sin as you have heard , Hence then it is a fearful thing for any one to be instrumental to draw others to sin . All that hath been said in the opening of the evil of sin , must needs speak very terribly unto all that ever have been any way instruments to draw others to sin in all their lives . Now , Oh that God would speak to every man and womans Conscience in this Congregation , that are conscious to themselves , that ever they have been any cause to draw others to sin : Is there not one whose Conscience presently at the naming of this Use doth even tell you , well , now God speaks to me , for certainlie there hath been some that I have drawn to sin , that I have been a means to further sin in . If any one of you have ever been a means , by counsel , or advise , by approbation , by perswasion , by encouragement , by abetting of any , by joyning with any in anie sinful course to draw them to sin ; know , that God speaks to you . First , God tells you this ; That if you had been born to do mischief , you could not do a greater mischief than this is ; if you had been the means to undo men and women in their outward Estate , it had been nothing so much ; but thou hast what in thee lies , been a means to undo an immortal soul ; yea ; and to cause them to sin against the infinite God ; so that thou art guiltie of everie sin thou hast been a means to draw others to , and thou art worse than those that have sinned ; for thy act in drawing them to it , is a dreadful evil , and then that which they have done is thine too : Hast not thou sins of thine own enough to answer for before the Lord , but thou must have the sins of another also ? Dost thou know what thou hast done , in enticing others to sin ? either to uncleanness , drunkenness , to companie keeping , and breach of the Sabbath , and other sins : Perhaps thou hast brought them to pilfering and purloining , and many other particulars , and other waies that might he named ; for indeed if we should enlarge our selves in this Point , it might well require a whol Treatise , but we must contract our thoughts . It may be there are some in this Congregation , that have been a means to draw others to sin , and they be now in Hell at this instant for that sin thou wert a cause of . What a sad thing is this for any man or woman , to have this to lay to heart ; I know I have drawn such and such to sin , I have been a means ( at least ) to further sin in them ; well , they be dead and gone , and they manifested no repentance before they died , and therfore for ought I know , yea , it is much to be feared that they be now in Hell , and now a tormenting for that verie sin I was the cause of , and if the Lord gives me wages according to my works , I must thither to them : What ? shall they be in ▪ Hell for the sins I brought them to , and shall I escape ? is it anie way likelie and probable , but that I must follow , when as they be there for the sins I brought them to ? what shall the Accessarie be condemned and executed , and shal not the Principal ? I am the Principal , and the other is but the Accessarie . Certainly there had need be a mightie work of humiliation , for thou art in exceeding danger that art the cause of bringing anie other to sin , for it is that must needs lie exceeding heavie upon the soul of anie man and woman ; if God never give you a sight of this great evil ; certainlie you perish : but suppose God do give you the sight of so great an evil , and you begin to be humbled ; Oh this very meditation wil cause your humiliation to be full of bitterness , and will cause it to be very hard for you to lay hold upon mercie and pardon ; when you shall think thus , Ah were it for my own sins only I were to answer for , I might have greater hope ; but there be others sins I drew them into , and they be condemned perhaps , and in Hel , and how shall I escape condemnation my self ? I do not say that there is an impossibilitie of pardon , for the Grace of God is infinite ; and were it not infinite , it were impossible for such a soul to perish , and thou ( that art the cause of it ) come to be saved : I say , there is a possibilitie , but it is as if it were through the fire , if ever thou escape ; do but thou consider , if it should be , that thou shouldest die in impenitencie also , as the other did , and that thou didest go to Hell , when you two should meet at the day of Judgment , and he should see thee , the cause that drew him to sin , Oh what a grief it would be to thee , how would he curse thee and the time that ever he saw thy face ? that ever he lived in that Familie where thou livedst ? It may be some Parents have been a means to draw by counsel and advice , the Child to sin ; Oh the Child when he sees his Parent at the Day of Judgment ; how will he curse the time that ever he came from such Loyns ? and such a womans Womb ? Oh that rather he had been the off-spring of a Dragon , and the generation of a Viper , than from the Loyns of such a man and woman ; you encouraged me to such and such waies of sin , to opposition , and hatred , and speaking evil against the People of God , the Servants of God that were strict in their way ; and now you and I must perish eternally : sure in Hell they will be readie to cast fire-brands in one anothers faces that have been the cause of sin in one another in this world : and so Husband and Wife , that lie in one anothers bosoms , if they be the cause of any sin in one another , it may cause woful terror to them , and appear worse than if a Serpent had lay in their bosom ; for those that draw others to sin , do worse mischief than any Serpent or Viper in the world can do . You had need look to it betimes ( I shall wind it up with this one Note ) Whosoever hath been the cause to draw others to commit any Sin ; know this , That the least that can be required , if God do give thee a sight of thy sin , and to be humbled for it , if thou doest go away out of the presence of God , as having an Arrow darted into thy bosom for this , then I say , go away with this one Note : You be bound to make some restitution in a spiritual way as much as you can . For this you know ( I shewed before ) in a mans temporal Estate when you have wronged , you must make restitution ; if you will have mercie , you must make up the wrong as you are able : much more here , when you have wronged any in their souls ; a Soul wrong calls for Spiritual Restitution , as well as Body wrong , or Estate wrong , calls for a Bodilie , or Estate Restitution . Quest . What do you mean ( will you say ) by this Spiritual Restitution ? Answ . This I mean , That if those be alive that thou hast drawn to sin , thou art bound to this part of Restitution ; that is , To go to them and to undo what possibly thou canst what thou hast done ; and now to tell them of the evil of that sin , and to do them all the good for their Souls that possibly thou canst : Now to shew to them , how God hath convinced thee , and what the work of God hath been upon thee , and how heavie and dreadful sin hath been made to thee , and to beseech them for the Lords sake , to look to themselves , and to consider of their estates , and to repent of that their sin , that you were the cause to bring them to : And so , if there be anie means in the world wherbie thou canst do good unto their Souls , thou art bound to do it ; yea , to them , their children , their friends , as you are bound to make restitution unto the next friends and heirs of those that you have wronged in their goods , if the partie wronged be dead . So if those should be dead thou hast drawn to sin , suppose when thou wast yong , thou drewest such a man to drunkenness , adulterie , or the like , and they be dead and gone ; thou art bound to do good to the souls of their Children : for know , according to the nature of the wrong , must the Restitution be ; One text is observable for this , to shew that according to the nature of the wrong must the restitution be to the utmost that can be , Exod. 22. 5. If a man shall cause a Field , or Vinyard to be eaten , and shall put in his Beast , and shall feed in another mans field : of the best of his own field , and of the best of his own vinyard shall he make restitution . This is the scope of the holy Ghost in this text of Scripture , That if anie one shall wrong another in his vinyard , or his field , he shall make restitution : ( and mark what the text saith ) not in anie slight manner , but of the best of his field , and vinyard : he must not say , I warrant my Cattel did not do any hurt , but eat a little of the worst , and I will make restitution of the worst ; no , but must make restitution of the best of his field and vinyard : he must not think to get off with a barren peice of ground , but with the best must he make restitution . This shews what a full restitution God will have . So then if a man hath wronged his neighbor in his vineyard , t is not enough for him to say , I will make restitution in my barren ground ; no , but out of his vinyard must he make restitution ; so if he have wronged his neighbor in his field , he must not go and say , I will give a part of the Common , but of the best of his field must he make restitution ; so if he have wronged another in his estate ; he must give of his estate : and if the wrong be to the soul , the restitution must be to the soul ; according to the wrong must be the restitution : And I beseech you be convinced of this , All the sorrow in the world is not sufficient , without you make restitution ; this is so cleer out of the word , and even by the light of nature and of Conscience , that they may easilie convince themselves , whosoever doubts of the thing ; nothing in Religion more cleer than this is , therefore restitution is required by God of thee , as ever thou wilt expect to find mercie . This Argument ( if God be pleased to set it home ) will make many men and women , who when they were yong , were ring leaders to wickedness to others , Oh how forward would they be to good now , they would be ring-leaders to good to others now . I pronounce it as in the name of God , you can have no assurance of the truth of Repentance , except there be some indeavor in some degree to be as forward for God , now as thou hast been in the waies of sin before , if you have been Ring-leaders to the sin of Sabbath breaking , you must be Ring-leaders to draw others to keep the Sabbath ; and if you have been Ring-leaders to ungodlinesse , you must be forward to draw others to godlinesse . Oh take heed of this , it is a woful thing to draw others to sin , seeing there is so much evil in sin as there is . CHAP. LXIV . Use 14. If there be so much Evil in Sin , than there ought to be no pleading for sin . Use XIV . IF there be so much Evil in Sin as you have heard , hence then surely there ought to be no pleading for sin ; there is too much evil in it for any one in the world to plead for it ; to make any excuse , or any Plea for it : As if there be a notorious wicked house where there is much evil done in it , we account it a great disgrace for any to Plead for it : If it be in Question , and any Justice of Peace plead for wicked Ale-houses it is a blot to him . If there were no sin committed in it , it were not much ; but if it be a notorious house for sin , to Plead for it , is accounted a great blot . And now you that have heard of the great evil of sin , will you ever open your mouths to deminish and excuse sin ? and yet how ordinarie is this in the world ? Some go to evil wicked company , and when they spend their times in drinking ; Plead , Why ? they must have recreation ? I pray , what work do they tire themselves withal that needs so much recreation ? what service do they do for God wherein they spend their Spirits ? and the strength of their Souls in serving God , that they need so much refreshing ? And so when they spend whole daies in drinking and eating , why ? they do but rejoice in the use of the Creature ; and may they not keep Companie with such men that be honest men ? and so anie kind of sin , wicked ribaldry talking , is but mirth ; and notorious covetousnesse , but providing for their Familie ; and horrible pride , but handsomnesse ; somwhat they will have to say , Pleas and Excuses for almost anie sin . Certainlie brethren , if we understood the nature of sin , we would say as Jerubael , Let Baal plead for himself : So let sin plead for it self ; never be heard to open thy mouth to plead for sin in others , excuse it in others ; much lesse in thy self . Those that be so full of excuses and pleas for sin , it is an evident argument God never discovered the evil of sin yet to them ; never caused the weight and burthen of sin to lie upon their Conscience , nor what we have mentioned of the evil of it . Oh! know thou hast to deal with the infinite God , it is a matter of thy soul and eternal estate ; and think not to put it off with vain pleas and excuses ; but set thy self in the presence of the eternal infinite God. Indeed if you have to deal with your Mothers , or Friends , you may put them off with excuses for sin ; but if you would set your selves as in the presence of God , and there set sin before your eyes , you would not so easilie put it off with excuses , as you do . CHAP. LXV . Use 15. If there be so much Evil in Sin , Then of all JVDGEMENTS , spiritual Judgements are the greatest . Use XV. IF there be so much Evil in Sin as hath been delivered , then above all Judgements spiritual Judgements are the greatest . Oh! what a dreadful thing then is it for God to give men or women up to sin , this is the most fearful Judgement that can befal anie man or woman in the world , except God should send them quick down to hell . Yea , it may be , if God should send them quick down to Hell , and cause Hells mouth to open presentlie , it would not be so great a Judgement as to give them up to sin . And yet this the Scripture speaks of ; much of Gods wrath burning this way ; God hardened the heart of Pharaoh , God gives up to a Reprobate sence ; he that wil be filthie , let him be filthie still ; he gives men up to their own Counsels : I might shew you divers texts of Scripture for this , but there are Two Things in this POINT , that requires large discusion . 1 How can God that is so infinitly good , have a hand in sin , that have so much evil in it ? we must clear God , that he is not the Cause of sin in anie , but to shew how far God hath a hand in sin , this would require a long time to open , which I cannot now do . 2 To shew how much dreadfulnesse there is in this miserie to be given up to Sin ; to open to you the dreadfulnesse of spiritual Judgements will require a long time also : Therefore because I have resolved to make an end of this at this time , therefore I must reserve these Two things to larger discusion . Only thus for the present upon what hath been said , let this be the Prayer of everie one of you ; Oh Lord , whatsoever Judgement thou sendest upon us , deliver us not up to spiritual Judgments ; Lord , give us not up to sin ; do not punish sin with sin ; rather punish sin with anie Affliction than with Sin : when God doth come to punish Sin with Sin , the condition of that man or woman is a very dreadful Condition , because there is so much Evil in Sin. CHAP. LXVI . Use 16. If there be more Evil in Sin than in Affliction , Then when Sin and Affliction meet , they make a man most miserable . NOW we come to the Two last Uses ; we must insist a little longer upon them : especially the last , as having several branches . Vse XVI . Therefore if there be more evil in Sin than in Affliction ; Hence , what a miserable Condition be those in , that have both these evils upon them , and that in a high degree . That Affliction doth make a man in a very sad and miserable condition , that sence teacheth men and women ; every one doth account those men and women that are under great afflictions to be under great miseries : well , but now you have heard in these many Sermons , how that there is another Evil , greater than all Afflictions . Now then , what if both these Evils come together , and concur both together to make a man miserable ? then he is a miserable man every way . Then he is a miserable man to Sence and Reason of men , to the judgment of the world ; and then he is a miserable man in the judgement of the holy Ghost too ; in the judgment of God , and the Saints , in the Judgment of the Word : when both shall come and joyn together to make a man to be miserable , sure these be miserable persons indeed . If a Child of God see a man in affliction , he will not presently judg him miserable , because he doth not know ; it may be he is godlie , if he be godlie , he is not miserable , though he be afflicted ; but the world presently judges him miserable , because afflicted : On the other side , the world judges him not miserable though he be sinful , if he be not afflicted : On the one hand , the godlie man judges that man in affliction , not miserable , if not sinful ; on the other hand , the world judges that man not miserable that is not afflicted , though he be sinful . But now when both these be together in one man , as a sinful man , so an afflicted man in a high degree ; this all judg miserie . And what a companie of most miserable wretches have we in this world ? how manie in woful straits and extremities , for the Bodie ? in their estates , for want of bread , for want of cloaths , in want of house , in want of fire , in want of all necessaries that can be ; their bodies diseased , full of pains , their bodies deformed , their very parts of Nature exceeding loathsom , unfit for Service every way , in all outward appearance , for their outward estates extreamly miserable ; and yet together with this extreamly wicked also , extreamly sinful : go into their houses , there is nothing but beggerie , and miserie there , and there is as much wickedness and iniquitie , as beggerie and miserie : it may be these poor Creatures thus miserable , their hearts be full of Atheism , live without a God in the World , know not God , know not Christ , know nothing of their IMMORTAL SOULS , know nothing of another Life , live just like Bruit Creatures , in all filthie uncleannesse ; it may be suffer for their wickedness before men , are whip't , put in the Stocks , or Cage , lie in dark Dungeons , in cold , nakedness , and hunger , and all for their sin and wickedness : what woful Creatures are these , and how many hundreds , nay thousands , have you of this kind of Creatures in this Stepney , that are such objects of pittie , that me thinks should make all your hearts bleed when you consider them , and how many you have of them in this place : were it , I confess , that the charge of Souls in this place should lie upon me , I should think I had work enough to do with such poor Creatures as these ; if I should live Methuselah's daies , and should make everie day to be more hours than twenty four ; yet work enough for all my time ; I should think I had little time for any refreshment any other way ; knowing how many poor souls are in such a condition that perhaps are not onlie outwardlie miserable , and inwardlie poor ; but their outward miserie , encreaseth by their inward miserie , the one encreaseth the other : As it is a great evil for sin to bring affliction ; so a great evil for affliction to encrease sin as their affliction doth ; there affliction puts them upon swearing , lying , prophanness , cozening , keeps them from sanctifying the Sabbath , seldom come in the Congregation : I perswade my self , there be thousands belonging to this place , scarce ever heard Sermon in this place , scarce know whether Christ be man or woman , scarce know any more than if they had lived among the Turks ; and yet these poor Creatures live miserable lives every way for their bodies : Alas , I suppose there be very few of these I preach to now , that be Hearers of me now ; perhaps God may have some love to some poor Creatures that may come creeping into the Congregation , that may hear me : this Exercise was intended for such Poor that might come in the morning , for many of the Richer sort had rather take their ease , and give them room enough ; they might supply the want of their room , and yet how few of them come here : they , it may be , are at home ( many of them ) mending their cloaths , or perhaps at some worse exercise on the Sabbath ; and thus have neither God , nor the World ; are miserable here , and like to be eternally miserable . If there had been given to this Place by the Parliament , or any other , so much , as that everie Sabbath day morning , sixpence a piece should have been given by way of dole ; nay , if it had been but a twopenny dole , we should have had abundance ; whereas now scarce any once come : And as , not many mightie , not many rich or noble come , so not many very poor , and outwardly miserable come . Me thinks when any of you look upon their condition , you should have your hearts raised to bless God that hath made a difference between you and them : and when you be crost in your families , think with your selves , Why should I be discontented because I have this or that cross ? doth not God make my condition a thousand times better than many hundreds that live neer to me ? do not I everie day , nay every hour almost in the street , see hundreds of people , I would be loth to change conditions withal ? And who hath made the difference ? who hath put a difference between you and them ? You that have Estates , and comfortable Yoke-fellows , and Children about you , that have your Tables spread , and Houses furnish't , and Lodging , and good Friends , and God hath made known Himself , and given his Ordinances unto you , and hopes of Eternal Life ; Oh what a difference is between you , and such wretched Creatures as these are ? And yet there are many of such poor Creatures thus afflicted , that ( may be ) look upon themselves , and do acknowledg they be miserable Creatures in regard of affliction , but never think themselves miserable in regard of sin , they understand not that miserie . But now I speak to you who have heard these Sermons of the evil of sin , or read them , I hope by this time you come to understand what a deal of evil there is in sin , that so you may put both together , woful Affliction , and Sin. If there be anie here account themselves miserable by affliction , as I suppose ( though you be not in that extremitie of povertie that others are , yet ) many think themselves miserable by affliction , that little think your selves miserable by sin all this while : nay , some may be have thought themselves so miserable by affliction that you have made out and measured Gods intentions of good to you hereafter by that ; you have your Hell here for the present , and therefore think you shall have Heaven hereafter . This is the great Argument many men and women have , because they have a Hell here , therefore they shall have Heaven hereafter . But be it known unto thee , if together with thine affliction thou still remainest sinful and wicked , thou maiest have a Hell here ; and a Hell Eternal hereafter also . Mark what is said of Sodom , unclean and filthy Sodom who lived in all manner of filthiness like bruit Beasts ; it is said of them in the Epistle of Jude , ver . 7. Even as Sodom and Gomorah , and the Cities , about them in like manner giving themselves over to fornication , and going after strange flesh , are set forth for an example , suffering the vengeance of Eternal fire . Mark , Sodom suffered the vengeance of Eternal fire , and yet Sodom suffered the vengeance of present fire ; there came fire in this world , and brimstoue , and consumed them for uncleannesse who burned in Lust ; and yet for all the fire and brimstone upon them in this world , the Holy Ghost saith , that they suffered the vengeance of Eternal fire ; they were sent down from fire in this world , to Eternal fire in that world to come So certainly , many people be sent from misery in this world to Eternal misery ; and all the miseries on them in this world , be but the beginnings of misery , but as the per-boyling of flesh to the roasting hereafter ; they have a little heat of misery here , but 't is but as the per-boyling to the roasting in Hell hereafter . Know therefore , all those that are miserable here , and sinful , and wicked ; let them know , the Justice of God is an infinite stream , and there is never a whit the less to run because of al that hath run before , but his hand is stretched out still ; as in Isa . 5. 25. after God had spoken of dreadful wrath against his people , saith he , Therefore is the anger of the Lord kindled against his people , and he hath stretched out his hand against them , and smitten them , and the hills did tremble , and their Carkasses were torn in the midst of the street ; for all this his anger is not turned away , but his hand is stretched out still . Mark , Gods wrath is so terrible , that hills and mountains tremble at it : We hope now , we that endured so much shall endure no more ; mark what he saith next , For all this , his anger is not turned away , but his hand is stretched out still : So though God have manifested some displeasure , or brought woful miserie upon thy Body , Estate , or Name , and yet thy heart not brought to the true work of Repentance ; for all this , the hand of God is stretched out still , and Eternally against thee , if so be thou return not from sin . For thee to think there will be an end at last , because thou hast endured hard things , is just like the Fool I have read of , one that sate by a running stream , a river , and he would have gone over , but he thought he could not yet ; but there had a great deel of water run away , and he saw it still running apace , and so sate still , hoping it would have done running before night , nay saith he , it hath run a great deal , at last I hope it will be dry , and never considered it was fed by the Fountain , and was a running stream : Such is the folly of many people that think because that they suffer somewhat now , ere long they shall suffer no more : Doest thou not know Gods wrath is a continual stream , fed from an Eternal Fountain ? Some reason thus , Because I prosper , therefore I hope God loves me : And others reason thus , Because I am afflicted , I hope He loves me : but both these Reasons will certainly deceive thee . Oh that I had here many of these people to speak to , I would enlarge my self much to them , for my soul even bleeds over them : Oh consider , thou that art under great afflictions ( if God have brought any such poor Creature to this Exercise ) consider you are under great and sore afflictions , and sensible of them ; Oh if thou wert but delivered from sin and wickedness , the greater part of thy misery by far , were gone and over : What wouldest thou do to deliver thy self from misery ? thou art in woful poverty , and in painful diseases , and grievous extremities ; Oh if one should come to help thee , he would be a good Master that could but deliver thee from thy woful pain , and thy miserable poverty and extremity . We know , if God do but give a heart to turn from sin , the greatest of thy misery were gone , and thou wilt presently be in a better condition than the greatest Emperor , or Monarch , or Prince in the world , in a sinful condition . I would but put this to any of those poor sinful Creatures , sensible enough of their misery by affliction ; Suppose thou wert quite delivered from outward miserie , and thou hadest an Estate given thee to live bravely , and in as great pomp as any Gentleman or Knight ; so that thou that wert in great beggery and misery , now comest to live like a man of fashion : wouldest not thou think it a woful evil for thee , upon a sudden to be put in the same beggery thou wert in before , in rags , and beggest for a farthing ? If now thy Estate be changed , and thou ridest in thy Coach , and hast all thy heart can dedesire , wouldest not thou account it a woful condition to be presently put in that woful beggery and penury thou wert in before ? This would sink thy heart . Know , the commission of any one sin , is a greater misery than if there should be such a change of thy Estate ; if God should give thee a heart to turn from thy sin , perhaps thine affliction might be taken away , for it 's a punishment for sin ; and as you know David saith , I have been yong , and now am old , yet never saw I the Righteous forsaken , and his seed begging their bread . And truly that he hath said , I verily beleeve most of you may say , That in all your lives you never saw one , that you had good evidence of , to be truly godly and gracious , to go up and down as our common beggers in that woful perplexity . I do not say but godly righteous men may be in want and in need , but for my part I never knew any godly and righteous , but one way or other , God stirred up some to Releive them : Or if they have been forced to seek relief of some , they have gone and made known their condition to others their neighbors , and so they have commended them to others , and those to others , and so they are commended from one to another , that either know them , or by the recommendation of them that do know them , and so are releived . But to go in such an extravagant way , from door to door a begging their bread , I hardly think you can give example of any godly have been so : And if God would but turn the heart of some poor , wretched , miserable Creature , so that there might appear godlinesse in them , God would provide for them . It s true , though there be not godlinesse , we should not let them perish , God forbid ; let them not want that which is absolutely necessary , let them not starve ; yet the Scripture saith , Let them that will not work , not eat ; let not us do more than the Scripture commands , to give liberty in such waies as increaseth sin ; and let not us nourish that which nourisheth sin ; but inquire after them that be godly , and releive them : And if poor people would depend upon God in his wayes , he would provide for them . And know if thy Afflictions should not be taken away , if thy sin were gone , thou wouldest be far more able to bear thy Affliction : for a man that hath a sore shoulder cannot bear a burthen , but if the sorenesse be gone , he can bear it the better : so thy Affliction would not be so heavy , if thou wert godly , as it is now ; nay , it would be sanctified to thee , and thon wouldest bear them the better . I confesse , this is hard to convince them that be ignorant of God & the nature of grace ; but certainly there is a truth in these things ; therefore though it be rare for God to come in with his saving grace into the heart of such that be miserably afflicted ; though it is true , their Affliction doth not hinder , for were it not for their wickednesse , they might be happy ; I would not make their Affliction greater than it is , they might be happy were it not for their wickednesse : but we see it so rare , because their Education is such , there is no good Principle in them , and nothing to work upon in them ; being bred up in Atheism , therefore it is very rare . But because it is so rare , so much the greater will Gods grace be , if God have some of these poor Creatures in this Congregation at this present , and speak to their hearts ; how much more rare would it be because it is not often seen ? what if God pass by great , rich men , Noble men , Princes , and shall look into thy Cottage , and on thy miserable Estate , and convert thy Soul , and shew mercie to thee : What! for God to set his heart upon thee ! and give the Blood of his Son for thee ! and to make thee an Heir with Jesus Christ ! give thee an Inheritance in the Kingdom of Glory , and in Life ! to make thee come and reign with him Eternally ! Oh the infiniteness of Gods grace , that ever God should set his heart upon such a poor Creature as thou art ! Therfore go away with these thoughts ; Oh wretched Creature , how have I lived without God in the world , and look't for nothing but a little bread and drink , and thought my self happy if I could but get this ; and thus lived miserably here , and I confess have thought my self a miserable wretch all this while ; but God hath told me this at this present , there is a worse evil than all this ; the evil of sin I have been full of all my life ; and put both together , how miserable are we ? and therefore the Lord be merciful to me : if God strike thy heart , know , thy soul is as precious in Gods eyes as the richest man in the world , as King or Prince ; the greatest Noble man 's in the Land is not more precious in Gods eyes than thine : yea , and the Ministers of the Gospel be sent by God to preach Jesus Christ to thee , as well as to preach to the richest and greatest in the world ; Christ came to shed his blood for thee , as wel as for the greatest in the world ; and the Kingdom of Heaven is opened as wide to thee as to the greatest and richest ; though 't is true , thou canst not deliver thy self from outward affliction , yet thou maist deliver thy Soul from Hell as well as the greatest in the world : therefore be not miserable here , and miserable hereafter , but look after God , and Christ , and Eternal Life ; though thou beest not like to be great here , yet who knows but that thou maiest be crowned with Glory Eternally hereafter ? there is fulness of Mercy in God. Poor Creatures , if they see a Coach come , if they think a Gentleman be there , or a Noble man , how they run , and cry out , Oh good my Lord , or your Worship , and lift up their voyces for Alms : If an ordinary man come , they will desire relief , and beseech them for a halfpenny or a farthing : but if a rich and a great man pass by , then they cry and lift up their voyces ; why ? because they think there is more to be had . Oh know , there is fulness of Riches and Grace in God , to turn thy misery to Eternal felicity ; there is mercy enough in God to raise thee from thy low , weak , miserable estate , to the height of glory and happiness : And if God cause his Word to prevail with thy Soul , thou maiest go away with the best dole that ever thou hadest in all thy life . And thus much I thought to speak to those poor people that were both sinful , miserable , and afflicted . CHAP. LXVII . Use 17 Being of Reprehension to six sorts of people . First , It reprehends those that are more afraid of Affliction than Sin. Secondly , It reprehendeth those that are careful to keep themselves from sin , but it 's meerly for fear of affliction . For 1 This may be without change of Nature . 2 Thy obedience is forced . 3 Thou art not unbottomed from thy self . 4 Thou art not like to hold out . Also two Answers to an Objection of those that think they avoid sin for fear of Hell : 1. Thy Sensitive part may be most stirr'd by fear ; but yet thy rational part may be most carried against sin as sin . 2. Those that avoid sin meerly for fear , never come to love the Command that forbid the sin . 3 They are willingly ignorant of many sins . 4. Those that avoid sin , and not out of fear ; even when they fear , God will destroy them ; then they desire God may be glorified . 5. Those that avoid sin out of fear , do not see the excellency of Godliness , so as to be inamored with it . Thirdly , It reprehends those that will sin to avoid affliction . Fourthly , It rebukes such , as when they are under affliction , they be more sensible of affliction than of sin . Also there is five Discoveries whether mens affliction or sin trouble them . Fifthly , It reprehends those that get out of Affliction by sinful courses , and yet think they do well . Sixthly , It reprehends those that after deliverance from affliction , can bless themselves in their sins . Use XVII . COme we now to the last thing . The last Use is this ( I wil but shew what might have been said , and so wind up all ) There are six sorts of People , that from this Point are reprehended . You shall see all Naturally follow from the Point in hand , that there is greater Evil in Sin than in Affliction . First , Such kind of people as be more afraid of Affliction than of sin . There be many people very ●hy of Affliction and solicitous to prevent Affliction , but not to prevent Sin. Many reason thus , I had need be a good Husband , and lay up somwhat , I know not what I may meet withal before I die , I may want before I die : many are penurious and covetous , and will not enlarge themselves to good uses when God calls , because they be afraid they and their Children may want before they die ; who knows what we may meet withal ? and thus they are careful to prevent Affliction . But for Sin , they do not lay up to prevent that ; whereas we should be very solicitous , least we should be drawn into temptation , and therefore we are taught to pray , Lead us not into temptation , as well as , Forgive us our trespasses : True , God keeps me from such and such sins , but what if God should leave me to temptation ? what a wretched Creature should I be if ever this corrupt heart of mine should prevail against me ? as I have cause to fear , I find such wickedness boyling and bubling up , and such pronenesse to such and such sin ; if the Lord be not infinitely merciful to me I shall break out to the dishonor of his Name , scandal of Religion , and wounding of my Conscience ; and this God knows causes the most solicitous care that I ever had , least my heart should break out against God , to the scandal of that holy Profession I have taken upon me . Oh is it thus with you ? Oh this were a happy thing indeed As when men hear of one that is broke , they wil inquire what is the reason ; he had such an Estate , what is the reason he broke ? One ( may be ) saith , he trusted Servants too much , and that caused him to break ; Oh this will cause him to look so to it , that he will never trust his Servants too much : Another ( may be ) saith , Because he lived above his means ; and this makes him that he will not live above his means : And another , He will have his Country House , and his Servants riot at home when he is abroad : And another , He trusted too much , and such like Reasons : Now we will be wise to take heed of that which brings others to afflictions . So it should be with us when we see any fall into sin ; Professors that made a shew of Religion , and afterwards fall foully , inquire now , what is the matter this man broke ? he broke his Conscience , what is the matter ? one that had such admirable gifts , and made such a Profession ; Oh may be all the time he had a proud heart ; therefore I will keep my heart humble : Oh he had Excellent Gifts , and enlargements in Prayer ; but he had a slight vain Spirit ; Oh let me take heed of this root of bit ternesse in my Soul : He is broke now , but what is the matter ? Oh he began to be sluggish and cold in Closet work , and such duties in his Family ; Oh let me take heed , and keep up communion with God in secret in my Closet , and in my Family : He broke indeed , but how ? Oh some secret sin he kept in his bosom , there was some secret sin he let his heart hanker after , and now God hath left him to it ; now by Gods grace I will look to my self , I will by the grace of God take heed of secret sins . Thus Brethren , if we were sensible of the evil of Sin , we would be thus careful to prevent the evil of sin , as well as the evil of affliction . And so many , for their Children , Oh they will be providing for their Children , that they may live like men , and have somwhat to take to : but if you were apprehensive of the evil of sin , you would provid for their Souls as well as their Bodies ; and therefore , Oh let me put him in a good Family , and there he may learn to prevent sin . This is the First , To reprove those that labor to prevent Affliction , but not Sin. Secondly , It serves to reprove those that be careful to keep themselves from sin , but 't is meerly for fear of affliction , only upon that ground : as if there were not evil enough in sin it self , but all the evil were in affliction . Certainly these men and women understand not this , That there is more evil in Sin , than in Affliction ; if thou didest understand , and wert sensible of this Point I have treated upon , thou wouldest find Arguments enough from sin it self to keep thee from sin , though no affliction should follow . Thou abstainest from sin , what is the reason ? not because of any great evil thou seest in sin , but because of affliction ; thy Conscience tells thee it will bring thee to trouble , and into affliction , and this keeps away sin : 'T is true , it is good for men and women to avoid sin upon any terms , and this is one motive God propounds to avoid sin by , but this is not all or the chief motive ; because of affliction , and trouble , Conscience tells thee , God will be even with thee , and the wrath of God pursues thee : very few come so far , to have such apprehensions of the evil consequences of sin , and to avoid sin upon them grounds : But you should labor , not only to avoid sin from the evil consequences of sin , but for the evil of sin it self ; for if thou avoid sin only from the evil consequences of sin : Know , 1 This may be without change of Nature ; a man or a woman may be in such an estate , as they may not dare to commit some sin out of fear of trouble that may follow , and yet not his Nature changed : as a Wolf chained up , may be the same that he was before he was chained up ; his nature is not changed . 2 If meerly for fear of trouble thou forbearest sin ; then know , thy service and obedience is forced service and obedience , and so not accepted when meerly forced . 3 If thou avoid sin meerly for fear of affliction , then thou art not yet unbottomed off from thy self , not quite taken off from thy self . 4 If thou avoid sin meerly to prevent affliction , then thou art not like to hold out ; that is a principle in Nature , nothing is perpetual that is violent ; and this is violent , to avoid sin meerly for fear of affliction : such men and women will not hold out , if there be no other principle than this , they will fall off at last , they will abate at last , and so they will come to fall off . But you will say , Oh Lord , this is my condition ; I am afraid . There are I suppose many in this Congregation may , and do apply these things , and it strikes to their hearts to think , Lord , then I am afraid I have no grace at all ; for it is true , I have avoided sin , and have not gone on in the same sins others have done ; but for my own part , for ought I know , meerly out of fear of Hell and Affliction , and trouble that will follow , rather than from any other evil in sin : What is there no grace in me that avoid sin for fear of affliction ? For the helping of them that apply it otherwise than it should be , to conclude there is no grace at all . Therefore , 1 Know , That though the Sensitive part may not be so much stirred from the beholding the evil of sin , as of affliction , yet the Rational part may more work against sin as sin , than from affliction that follows . How will this follow ( will you say ) that the Rational part is not ordered by the Sensitive ? Thus : If I put my finger in the fire , there will be more pain to Sence , than if I endured that which is a hundred times worse : as , suppose a Prince should lose his Kingdom , that is a greater evil than to have his finger a little burnt ; yet there would be more to sence for the instant , than can be in the other : But if he come to the Rational part , to chuse which he will take , he will rather take that which is most painful for the present . So the troubled soul , though to sence it find more from the fear of evil ; but if it were put to its choice , he will chuse any affliction rather than sin ; so that the Rational part fears its sin more than its affliction : For if it were thus , that it might have its choice , that it might commit such a sin without any affliction , or such an affliction without sin ; which will you take ? Certainly that soul in the rational part , will chuse the affliction without sin , rather than the sin without the affliction . But yet I have here more to say to such , to satisfie the Consciences of those that are troubled , and that say they be afraid that they avoid sin from fear of affliction : To see if there may not yet be grace . 2 Know therefore , That man or woman that avoids sin meerly from fear of affliction , though he avoids the sin , he never comes to love the command that forbids that sin ; but is weary of Gods Command : But now a soul that doth not only avoid sin through fear , but withal hath a love to that command that binds his Spirit also : if thou find it thus , that thou hast a love to that command that forbids that sin that thou doest avoid ; certainly thou doest not avoid it meerly from fear of affliction . Those that avoid sin meerly from fear of affliction , they do not commit sin because they dare not ; but in the mean time would be glad if there were no command against it . As it was the Speech of one that cried out , Oh that God had never made the seventh Commandement : He had an inlightened conscience , but a filthy heart ; but conscience now stood in his way , he hates therefore the Command that forbid that sin ; Oh that that Command had never been made , saith he . So those that meerly refrain sin from fear of trouble and Hell , though they keep from the sin , yet they never love the Command that forbids sin : But if thy heartclose with the Command , and saith it is good , holy , and righteous , and blessed be God for this holy Law ; peace be to thy soul : it is not thy case to avoid sin for fear of affliction , but for sin it self . 3 To satisfie those Consciences : Those that avoid sin meerly from fear of affliction , they are willingly ignorant of many sins ; they do willingly turn their eyes from the Law of God that forbids sin : True , they dare not go on in the commission of those sins directly against Conscience , Conscience will not suffer them : now because they have a mind to sin , they wink with their eyes , and be loth to be convinced that it is a sin , because that they have a heart delighting to close with the sin : there is a great deal of deceit this way . But now when a mans or a womans Conscience tels them this ; It is the desire of my soul to know any sin , and if I find there be a sin that I am ignorant of in the way I walk , I could spend night and day till I come to know it ; and when I have found it out , I hope my Soul should come to rejoyce that God hath revealed that to be sin , that before I knew not to be sin . But now one that avoids sin for fear of affliction , if he know it not , he can go on quietly , and therefore is willing to go on in that ignorance , and therefore is loth to take pains to know a sin to be sin ; if he have any fear of , or suspition that such a gainful way , or pleasant way be sin , if he fear it , saith he , give me time to examin whether it be sin or no , & he is willing to pass over examinatiō , that so he may go on & injoy his lust without fear . But now wher the heart is right , if there come to be suspition that such a way is sinful , though I have got never so much by it , yet it must be left off ; I must , if this be sin , come to live lower than I have done ; yea , my conscience tells me , if this be found to be sin , I must come down ; yet my heart tells me , I would with all my heart know it , and ask counsel of them that know the mind of God , and beg of God that he would discover to me whether this be a sin or no. But now those that avoid sin for fear , they when they ask counsel , will be sure to ask their advice ( whether such a sin be a sin or no ) that be of their mind . 4 Those men that are willing to avoid sin , not out of fear , but because of the evil of sin it self , they shall find this disposition in their souls ; At such a time as they be even afraid God will destroy them for sin , they even then desire God may be glorified ; though I perish , let God be glorified . But those that avoid sin out of fear , when they apprehend there is no hope , they be ready to fly in Gods face : nay , if I must be damned , I will be damned for somwhat ; if I must perish , I will perish for somwhat : But that soul that fears sin for the evil of it , it saith , well , though I perish , and am damned , yet let God be glorified , though I perish : Certainly thou avoidest not sin meerly out of fear . 5 Again , Those that avoid sin out of fear , they do not see the beauty and excellency of godliness in others , so as to be enamored with it . Some avoid sin out of dislike and hatred of sin ; and doest thou see a beauty in these , and doest thou say , Oh that I were in such a condition . Those that can see the excellency of grace in others , and prise and love it in others ; certainly there is some Seed of that grace in their souls . So now , they that have no grace , envy others that have grace : but they that have grace rejoyce in those that they see have any grace . This is the second Particular , rebuking those that avoid sin meerly out of fear of affliction , together with satisfaction to that case of Conscience , because I know it lies heavy upon men and womens Souls Thirdly , The Consideration of this Point , doth rebuke such as are so shy of affliction as that they will fall into sin to prevent affliction . Certainly this is a foolish choise , for any to be so afraid of affliction , as to prevent affliction , rather venture upon sin . As if a man should see a Craggy way , and he will rather turn into a puddlely way , one all mire and dirt , than endure one hard and craggy : Thou seest the waies of God hard and craggy , and thou turnest into the puddlely and dirty waies of sin to avoid that hard craggy way : well , if God have a love to thee , he will bring thee back again , and thou must go that way that thou wilt not now . Augustine hath this Expression in his Confessions , saith he , When God first convinced me , I was convinced of the rightness of Gods way , but I saw the trouble in it , and I cried out , it pleaseth not me well to go in such troublesom waies . So many men and women , be convinced of Gods waies , but they shall suffer such trouble in them , and they must go through such traits ; and to prevent this , they will chuse sin . Certainly Brethren , it was not long , since there was a time , that those that made conscience of sin , were subject to many troubles , and suffered much ; when ( we know ) if a man departed from evil , it was enough to make him a prey : I beseech you , see if you did not ( to prevent some suffering ) commit some sin : Some of you when brought to be sworn Vassals to those Courts , that never were by Gods Institution ; had you not some remorse in conscience ? ( I mean the Church-Wardens , as they stiled them ) and when you were put to such Oaths , had you never inward regreet in your Consciences ? but yet you must be excommunicated if you did not take the Oath ; and if you did , then you bound your selves , not only to be their Vassals ( which were not of God ) but besides , you bound your selves to be Persecutors of the Saints by it : for certainly , the fulfilling of all their Cannons , it was meerly persecution , and yet you were their sworn Vassals ; and yet because you were afraid of trouble , you ventured and made bold with your Conscience ; Oh look back to these things . If you will say , now Ministers speak against such things ; you should have done so two or three yeers ago . For my own part , I did then , two , three , four , or five yeers ago , and was of the same mind I am now ; and through the strength of Christ and Gods mercy to me , I ventured somwhat , and therefore I may the more freely and boldly speak now ; not because it was meerly to keep from danger that I have spoke no more , for I did speak it hertofore . But now look back what regreet of conscience you had ; and yet meerly for fear of affliction , thou pasedst through that regreet of Conscience : It were just with God to make affliction more sore and heavy ; and those that will avoid the affliction by sin , God may justly bring back that affliction : But this would be a large Argument , to speak to those that will not venture upon suffering , but run upon sin . Fourthly , This rebukes such , that when they be under affliction , yet they be a great deal more sensible of affliction than of sin . This is against the Point , that saith there is more evil in sin than in affliction ; and yet when you be under affliction , you be more sensible of the evil of affliction than of sin . There be divers sorts of these , and divers things to be said to these . 1 As some prophane wicked men that commit horrible wickednesse , that it is a wonder their Conscience flies not in their faces , and tears not their hearts out of their bosom , for the woful guilt upon them ; and yet they are never stirred : But when Gods hand is upon them , in some grievous Sicknesse , they cry out for pain , but not one whit sensible of sin , that never comes in their minds ; but their pains and disease : and when their friends come , they complain of grievous nights , and what heat they be in with their Feaver , and how they burn , and have been tormented , but not a word of sin ; all their guilt , the Sabbath breaking , oaths , company keeping , opposition of goodnesse , this lies not upon their Conscience at all : Oh! these be wretched creatures , besotted , guilty , hard hearted , left of God to the day of His Righteous Judgement . 2 Others , when they be under Gods hand , they lie fretting , and vexing , and murmuring , and repining : As Solomon saith , Prov. 19. 3. Man perverts his way , and his heart frets against God : First perverts his way , and yet when Gods hand is upon them , fret against Gods way ; thou shouldst fret against thine own heart for Sin ; but thou fretest against God for Affliction . 3 A Third sort , and these principally I intend , and they be such that when they be in Affliction , will complain much of sin , and seem to put all the trouble upon Sin ; but in truth their trouble is more for affliction than sin . Now I would find out these ( it will require time ) I suppose I might cull out a great many that it may be make a great complaint of sin , and yet the truth is , that which lies at the heart and pincheth there , is Affliction rather than sin . How do you know this ? If a man come and complain , Oh this wretched heart of mine , and pray help me against it ; how can you tell it is for Affliction and not for sin ? Perhaps they have had great losse by Sea ; brought their names into disgrace , lost such a friend , are pincht with poverty ; and then come and lay all upon sin : whereas it is the affliction that lies in the heart , this pincheth them most . Many men and women , account it a kind of shame to complain of Affliction , this they think a disgrace , and therefore that they might not have the disgrace of complaining of Affliction , they turn all upon sin ; and t is sin troubles them . Now I would find them out thus . 1 You shal find many that come and complain of Sin : who do they complain to ? to strangers , that know little of them and their condition , rather than to others that are acquainted with al their wayes , and their whole-courses , though able to help them : for there is a great deal of Suspition in that ; for certainly if your heart be right , you will make complaint to those that know most of your waies and courses ; but those that be strangers , you can go and complain to in some general way ; and perhaps to some that may be some way able to help and relieve you in Affliction ; but wil not complain to those that may help you against Sin , if they be not able to help otherwise . 2 Another is this , Those that make complaint of Sin ( and indeed not true ) it is affliction , not Sin ; you may know it by this , Though they complain of Sin , it is in general terms , Oh! they be vile sinful Creatures , but never come to rip up the secrets of their hearts to those that they complain unto : But now any secret sins that might cause shame , they be kept in , and never opened . But that is their general complaint , That they be vile sinful Creatures ; whereas if it were sin that lay upon thy heart , thou wouldest come and open all thy secret sins to those that are faithful and willing and able to help thee , if thou judgest them faithful , if thou dost not judge them so , why complainest thou , to them ? if thou thinkest they be , thou wilt be willing to open all thy sins to them . But if thou art all upon general terms , it is a dangerous sign , it is Affliction , and not Sin. 3 Again , Many complain to others , but very little between God and their own Souls in secret ; their complaints be more large , when they come to them than when they are between God and their own souls in their Clossets : now if it be for thy sin thou complainest , then though thou dost complain to them that through Gods blessing may help , yet thy chief complaint will be to God at the throne of grace , and there thou wilt pour forth thy soul in the bitternesse of thy heart . Many come to the Minister and complain That they be wretched sinners , but scarce go to God in secret : or content themselves with some Prayers , just as they are in the Book , or the like , but never pour forth their souls in secret for sin . This is another Note that it is rather for Affliction , than for sin . 4 Another Note is this , If it be for Affliction more than for sin , any one that hath grief upon them , according to that grief that is upon them , they be ready to aggravate that grief : As thus , suppose a man or a woman troubled for the death of their Father , or Husband , or Wife , Oh such a ones dear friend is dead , father dead , or husband , or wife is dead ; well , they be mightily troubled and perplexed for this : Now if any come and speak any thing to aggravate their sorrow , they close with it presently ; as thus , You complain of sorrow for your father ; I he was a loving father , and they presently close with it , and this aggravates their sorrow ; and so you have lost your husband ; Oh! never woman lost so precious a husband as I ! so that which is spoken to aggravate that which lies upon the spirits of men and women they be ready to close withal . So now , if you would know what lies upon your spirits , when men and women be troubled , for tryal , what they be troubled for , here is the art of a Minister , or a Christian to find out what lies upon the spirits of men or women ; some say sin ; well , but it may be it s not that ; how shall we find it out ? Thus , Whatsoever lies upon the heart that troubles them , they will be very willing to acknowledge any thing said to agravate it that lies upon their Spirits most . If any come and tell them of the Evil of Sin , and agrravate it , and say , This is an evil condition , and you must be humbled for it , and throughly apply the Word of God to them , to shew how deeply they are to be humbled , and lay sin before them in its right colours : if sin trouble them , they joyn with it , and say , It is evil indeed , the Lord humble me , and shew me more of this Evil of Sin , and they like that Word of God that layes home the Evil of Sin most . But if it be not Sin that they are troubled for , by these speakings against Sin their hearts be hardened , and their hearts rise against the aggravation of sin ; but if it be Affliction , come and pitty and condole them , and say , Alas ! you have such sorrows , and troubles , and Oh! poor Creatures it is pitty but some others should help you ; I , they take this , and this aggravates their sorrow . 'T is observable in David when he fled from Absalom , how ready he was to entertain any thing that might aggravate his sorrow . When Ziba came and accused Mephibosheth , though it were very unlikely , he presently embraceth it . So when a man is under Affliction , he will readily hear , and embrace what may aggravate it , and a man under trouble for Sin , will readily embrace that which will aggravate his Sin ; this is an excellent Note to come to know where the burthen pincheth , whether it be Sin , or Affliction . 5 The last Note to try whether Sin or Affliction trouble thee , is this , There is according to the trouble of the heart for sin , a favorinesse of Spirit to the contrary good : thy heart will in some measure have a love to , and a favor and relish of that spiritual grace contrary to that sin of thine that thou complainest of . But now you have many that complain of sin , they say , but yet their hearts be still as unsavory , and they do no more relish spiritual and heavenly things , contrary to that sin that they complain of , than ever they did before . Therefore the burthen and weight lies not upon sin , but affliction . Take heed , examine thine own heart , there is much deceitfulnesse in the spirits of men and women . Thou takest the name of God in vain , when thou comest and complainest of sin , and the truth is , thine affliction is upon thee , and if thine affliction were gone , thou wert well enough : perhaps thou art crost in thy family , if that were taken away thou wert well enough for all sin . Therfore be sure thou beest faithful with God , and thine own Soul. A Fift sort of people to be reprehended are such that get out of Affliction by sinful wayes , and think they do well . But if there be more Evil in Sin than in Affliction , Then it must be a woful getting out if by way of Sin. Many people in straits , if they can get out any way , by hook or by crook , so they get out , they care not how : What! hast thou gotten out of prison by sin ? thou hast broke prison : Just like a Malefactor that hath broke prison , but then there is Hue and Cry sent after him , and the Constable pursues him , and if he be taken , he is laid in the Dungeon , and Bolts put upon him , and is used more hardly . So I say , if thou art in any Affliction , thou shouldest lie there till God let thee out ; but if you break out before God let you out , Hue and Cry follows you ▪ and you will be certainly ●ver taken ; the Remedy is worse than the Disease : this is to skip out of the Frying-pan into the Fire . Like a man in a burning Feaver , should he drink a pint of cold water to ease himself , this may ease him a while , but he is scorched and parched with heat afterward . This is like as if a man should run from a little Cur that barks at him , and he runs into the mouth of a Lyon. Are you in Affliction , and to prevent it run to Sin ? This is just as if some little Whelp should come at thee , and thou runnest from it to a Lyon. So much difference there is between Sin and Affliction : Just as if you should say , God will not , and therefore the Devil shall : every man that takes sin to help him , doth as much as if he should say , well , I see God will not help , therefore the Devil must : For what God doth , he doth by Lawful means , and if thou must not have it by Lawful means , thou must say , well , this way I shall not have help , and yet thou wilt have it , and therefore thou wilt to the Devil for it . Certainly if thou knewest all , thou wouldest have little comfort in this . Wilt thou break thy bounds in sinful waies to get out of affliction ? As many Apprentises , because their Masters chastise them , run away into many hardships : So many men and women , because they have crosses in their yoke-fellows , break away , and will not live together ; and a hundred other particulars I might shew how men break from affliction by sinful waies : but I must hasten , only take that place for this in Jeremiah , 28. 13. Go tell Hananiah , saying , thus saith the Lord , Thou hast broken the yokes of Wood , but thou shalt make for them , yokes of Iron : When God sent a yoke of Wood to declare what affliction the people should bear , Hananiah breaks it ; yea saith God , hath he broke them ? go tell him , he shall have a yoke of Iron . Thou breakest off the yoke of affliction ; know from God , thou shalt have a yoke of Iron . Sixtly , This reprehends those , that after deliverance from affliction , can bless themselves in their sin , though they be not delivered from that . There was such a sickness thou hadest , and there thou laiest in anguish of Spirit , and every one thought thou wouldest die , then thou thoughtest thou shouldest to Hell ; well , thou art delivered , and art as bad as ever , as unclean as ever , as covetous as ever , as malicious and prophane as ever ; Oh know thy condition is woful . I remember Austine hath this Speech of one , Thou hast lost the benefit of affliction as well as thou hast lost the affliction : Oh it is a heavy loss , to lose affliction without profit , for this is the last means God usually useth , and therefore thou art worse than before thou wert : it may be thou wert troubled with the stone , and thou art cut of the stone , but hast as hard a heart as ever ; What is the stone gone from the bladder , and the stone in the heart still ? Oh! God it may be sent this to cure thy heart , and thou art delivered from the one , and thou art glad of that ; Oh know , that thou art in a woful case , for sin by this means hath gotten firmer root , because it hath withstood affliction ; as if the Arrow were taken out , and the venom still remains . Now all I shall say is this , The Lord seal all these Truths about the Evil of Sin upon your hearts , all I have said of the Evil of Sin. I must be brought at the day of Judgment to avouch and justifie what I have delivered : and know every one of you here , at that great Audit Day , must be brought to answer , what , and how you have heard , and what effect it hath had upon you all . Consider what hath been said , and the Lord give you understanding in all things . FINIS . The Names of several Books Printed by Peter Cole in Leaden-Hall , London ; and are to be sold at his Shop at the sign of the Printing-press in Cornhill , neer the Royal Exchange . Eight Books of Mr. Jeremiah Burroughs lately published : As also the Texts of Scripture upon which they are grounded . 1 The Rare Jewel of Christian Contentment , on Phil. 4. 11. 2 Gospel-Worship , On Levit. 10. 3. 3 Gospel-Conversation , on Phil. 1. 17. To which is added , The Misery of those men that have their Portion in this life only , on Ps . 17. 14. 4 A Treatise of Earthly-Mindedness , on Phil. 3. part of the 19. vers . To which is added , A Treatise of Heavenly-Mindedness , and walking with God , on Gen. 5. 24. and on Phil. 3. 20. 5 An Exposition on the fourth , fifth , sixth , and seventh Chapters of the Prophesie of Hosea . 6 An Exposition on the eighth , ninth , and tenth Chapters of Hosea . 7 An Exposition on the eleventh , twelfth , and thirteen Chapters of Hosea , being now Compleat . 8 The Evil of Evils , or the Exceeding Sinfulness of Sin : On Job , 36. 21. latter part . Twelve several Books of Mr. William Bridge , Collected into one Volumn . viz. 1 The great Gospel Mystery of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 2 Satans Power to tempt ; and Christs Love to , and Care of His People under Temptation . 3 Thankfulness required in every Condition . 4 Grace for Grace ; or the Overflowing of Christs Fulness received by all Saints . 5 The Spiritual Actings of Faith through natural impossibilities . 6 Evangelical Repentance . 7 The Spiritual-Life , and In-Being of Christ in all Beleevers . 8 The Woman of Canaan , 9 The Saints Hiding-place in the time of Gods Anger . 10 Christs Coming is at our Midnight . 11 A Vindication of Gospel Ordinances . 12 Grace and Love beyond Gifts . Six several Books , by Nich ▪ Culpeper , Gent. Student in Physick and Astrology . 1 A Translation of the New Dispensatory , made by the Colledg of Physitians of London . Wherunto is added , The Key to Galen's Method of Physick . 2 A Directory for Midwives , or a Guide for Women . Newly enlarged by the Author in every Sheet , and illustrated with divers new Plates . 3 Galen's Art of Physick , with a large Comment . 4 The English Physitian : being an Astrologo-Physical-Discours of the vulgar Herbs of this Nation : wherein is shewed how to Cure a mans self of most Diseases incident to mans Body , with such things as grow in England , and for three pence charge . 5 The Anatomy of the Body of Man , wherein is exactly described the several parts of the Body of Man , illustrated with very many large Brass Plates . 6 A New Method both of studying and practising Physick . Six Sermons Preached by Doctor Hill , viz. 1 The Beauty and Sweetness of an Olive Branch of Peace and Brotherly Accommodation budding . 2 Truth and Love happily married in the Churches of Christ . 3 The Spring of strengthning Grace in the Rock of Ages Christ Jesus . 4 The strength of the Saints to make Jesus Christ their Strength . 5 The Best and Worst of Paul. 6 Gods eternal preparation for his dying Saints . The Bishop of Canterbu●●es Speech on the Scaffold . The Kings Speech on the Scaffold . King Charles his Case , or an Appeal to all Rational Men concerning his Tryal . A Congregational Church is a Catholick visible Church , By Samuel Stone , in New-England . Mr. Owens stedfastness of the Promises . Mr Owen against Mr Baxter . A Vindication of Free Grace , By John Pawson . The Magistrates support and Burden , By John ●ordel . The Discipline of the Church in New-England , by the Churches and Synod there . A Relation of the Barbadoes . A Relation of the Repentance and Conversion of the Indians in New-England , by Mr Eliot and Mr Mayhew . An Exposition on the Gospel of the Evangelist S. Matthew , by Mr Ward . Clows Chyru●ge●y . Marks of Salvation . An Exposition of the whol first Epistle of Peter , by Mr. John Rogers of D●… in Essex . Christians Engagement for the Gospel , By John Goodwin . Great Church Ordinance of Baptism . Mr Love's Case , containing his Petitions , Narrative , and Speech . Vox Pacifica , or a Perswasive to Peace . Dr Prest●●s Saints Submission , and Satans Overthrow . A Treatise of the Rickets , Published in Latin by Dr Glisson , Dr Bate , and Dr Regemorter , now translated into English . Mr Symsons Sermon at Westminster . Mr Feaks Sermon before the Lord Major . Mr Phillips Treatise of Hell. — Of Christs Geneology . Mr Eaton on the Oath of Allegiance and Covenant , shewing that they oblige not . THE ALPHABETICAL TABLE . A Addition NO addition to sin can make it good . Page 18 Affliction Affliction is better than sin . 3 It 's light . ibid Christs the greatest . 8 Some good in it . 11 It is instrumentally good . 12 It is sanctified to the Soul. ibid A fruit of Gods love . 13 Good annexed to it . 14 Good of Promise . ibid Good of Evidence . 15 Good of Blessing . ibid Affliction cannot make a man evil . 140 Affliction may stand with Gods love . 266 Affliction to sinners the beginning and forerunner of all evil . 336 , 337. — Ripens them for destruction . 337 It is not mercy to be delivered from affliction when we are in a sinful way . 439 It is sometimes a judgement not to be afflicted . 443 Approve God approves no sin . 38 Abstain Some abstain from sin for fear of Affliction only 523 Avoid Some sin to avoid affliction 526 Authority Sin resists Gods Authority 65 Attributes Sin wrongs God in his Attributes 58 — They plead against sinners 67 Alsufficiency Sin wrongs God in his Alsufficiency 59 B Beams Beams of Gods wisdom in the light of nature 63 Bitterness Sin makes affliction bitter 330 Bless Saints bless God for afflictions 16 — Not for sin ibid Bless God for Christ 482 Burden Christs burden 127 Sin a burden to heaven and earth 321 Beast A sinner worse than a beast 370 , 371 Bondage Sinners in bondage to the Devil 264 , 265 Bounds No bounds to be set to our love of God , and hatred of sin 350 , 351 , 352. C Capable Sin is not capable of good 17 Men and Angels only capable of sin 73 Charge Job's false charge 1 Saints must charge their hearts 54 Choice Sin a worse choice than affliction 2 The wicked choice 60 Conscience Conscience must not be strain'd 21 Trouble of Conscience being overcome , if men return to sin , they are worse 91 Make Conscience of all sins 450 Conscience troubled for sin what : 385 , &c. — It is the beginning of the second death 399 , 409 Cry Saints cry unto God 16 Creator Sin wrongs God as a Creator 69 Contrary Nothing contrary to God but sin 35 Contraries seek the destruction one of another 53 Cause God no cause of sin 37 Creature Creature comforts in order to God 38 All Creatures against sinners 289 The Devil the lowest Creature 364 Curse Christ made a Curse 131 Sinners under the Curse 291 Sin is a Curse ibid Sin brings a Curse upon the whole world 321 Sin brings a Curse upon al evil . 331 Comforts — Of wicked men , what : 279 No comfort by sin 432 Confusion Sin would bring all to confusion 323 Conformity — To Christ , in sufferings ; to the Devil in sin 355 , 356 , 357 , 358. Condemnation Sin brings men under the sentence of it 277 Condemnation not recalled but transmitted to Christ 278 Communion — With God , what : 254 Converse They fit to converse that live the same life 254 , 255 Covenant The Covenant of Grace keeps sin from taking away the Image of God in the regenerate 256 Consequence — Of the Law and Gospel 492 Course Some get from affliction by sinful courses 534 D Death Sin the Death of the soul 255 Deliberation Sin needs no deliberation because wholly evil 29 Disease Sin compared to a disease 257 Despise Sin is despising of God 46 Who despise their souls 310 Destruction Sin seeks Gods destruction 54 Devil The Devil better than a base lust 61 Sin is Originally from the Devil 358 , 359 Lay not all upon the Devil 360 Sins reference to the Devil 357 , 358 , 359 , 360 , 361 , 362 , 363 Do Few men know what they do when they sin against God 8 Deceive The way of the wicked deceiveth 294 Deliver Delivering up to Satan , what : 377 Some bless themselves in sins , after their deliverance from Affliction 536 Dealings God 's dealings with the wicked and godly are different 440 Draw Draw not others to sin 492 Defile Sin defileth the soul 262 It defileth all things man meddleth with ibid Delight vide Joy Delight in sins dreadful 462 , 463 , &c. God takes delight in the souls that converse with him 255 Departing Sin a departing from God 285 Despair Despair is not from the depth of humiliation 86 — But from want of it ibid Divorce It is hard to make a divorce between sin and the soul 90 Displeasure Gods displeasure against sin 113 — Against Angels 114 — Against Men 117 — Manifested in his law 118 — In its Terror and Curse 119 — In his severity against smal sins 119 , 120 121 — His Wrath & Hell 122 Gods dealing also with his fore-shews his displeasure against sin 123 , 124 , &c. Gods displeasure with his people 438 , 439 Deceit Against deceit 466 E Enemy Who Gods enemies 48 To whom God an enemy 285 , 286 All the Creatures are enemies to sinners 288 , 289 Encourage Saints encouraged to bear afflictions 17 End Men think of three good ends in committing of sin 18 No good end in sin ibid The end of the Agent and of the Act 44 Loss of the end worse than loss of means 75 Gods glory his end of creation 76 Mans end what 259 Endless — Torments 133 , 134 Enjoy We cannot enjoy God and sinful wayes together 61 Estate , vide Gettings Wicked men usurpe not their Estates 280 — Have right to them and how ibid Eternity The Eternity of all evil from sin 339 Evil — Sin the greatest 10 Of Two Evils to choose the least , no god axiome in point of sin 23 Sin makes a man evil 140 It 's better to hear & reade evils than feel them 297 F Face Gods face what 286 Fight Who fight against God 41 Froward Guilt causeth frowardness 270 Fuel Prosperity is fuel to sin 436 Full Mens hearts full of sin 458 Flouds Flouds of wickedness 460 Fear , vide Terror Sin causeth fear 290 You must not fear affliction more than sin 517 Feeling Past feeling 473 G God God needs not the Devil to help his Cause 21 Good Good in comparison vide Affliction 3 Good of Entity and Causality 11 Good by occasion 12 Good instrumentally ibid Good and End is the same 258 Sin spoyls all good 320 Grief — Must be for others sins as well as for our own 103 Guilt Sin brings guilt 269 Guilt what ibid Guilt makes men bloudy 270 Guilt takes away comfort 271 Guilt brings fear 272 , 273 , 274 , 275 Only guilt makes sufferings evil 276 Gettings Gettings by sin cost dear 430 Gettings by sin are accursed 431 , &c. Glory Sin labors to frustrate God of his glory 75 It cannot frustrate Gods glory 76 God wil have his glory one way or other 78 Our good and Gods glory connexed 312 Grace An eternal Good 340 , 346 In Grace no power to work except God works with it 359 H Hearts The different working of the Saints hearts 15 The way to break a heart 96 Sin hardens the heart 297 Hell Hell is better than sin 4 Humble The way to humble the soul 34 , & 47 , 48 , 49 Few humbled truly 84 Holiness Sin casts dirt upon Gods holiness 64 Holiness what 291 Horror — Is not true Humililiation 88 House The house where sin is , is worse than that which is haunted by the Devil 374 , 375 Harden Prosperity hardens 442 Hands Concerning such as lay violent hands upon themselves 19 Hate God hates sin 38 Who hate God 44 The object of Gods hatred 265 , 266 , 267 Sinners hate themselves 310 Humiliation — For sin against God sanctifies his name 87 — It abides after pardon 89 — Makes a divorce from sin 91 , 92 Exhortations to humiliation for sin 471 I Image Sin most opposite to the Image of God in man 145 , 146 The excellency of the image of God in man 147 Holiness the image of God 147 , 148 , 149 , 150 , 151 Infinite Infinite and less than infinite cannot stand together 345 A kind of infinitness in sin 345 Infinite power must overcome sin 346 Sin hath infinite desert 347 Sin deserves infinite misery ibid Infinite in time , and in degree 348 An infinite price paid for sin 349 Justice Sin wrongs God in his justice 66 Judgement Examples of Gods judgements upon sin 118 , 119 , 120 , 121 , 122 The difference of the judgment of God , from the judgment of the world 142 Spiritual judgements the worst 502 Joy Against joy in sin 464 465 , 466 , 467 , 468 Sin damps joy 468 , 469 K Know Few men know God or sin 80 , 81 Sinners know not the excellency of the rational creature 306 They know not Gods holiness 307 Four things must be known 327 Knowledg Knowledg of sin makes Christ precious 56 Kingdom — Of Christ , and of Satan , what 361 , 362 , 363 L Law — The glass to see sin 124 Light Common light , and saving light 150 Little Call no sin little 448 , 449 , 450 Lye An Officious lye 19 Lye not to save the world 20 Life Sin strikes at the life of God in man , 151 , 152 , 256 What the life of God in man is 253 The life of man excellent 256 Losses A Christian may have many Crosses , but no Losses 340 Liberty Prosperity gives liberty to sin 437 M Mercy Sin wrongs Gods Mercy 68 Mediator — Must be God & Man 82 Ministry Ministry of the Word is for our good 295 — And Gods glory ibid — It makes sin bitter ib. — Makes stomachs rise against it 296 — A great Ordinance 323 Magistracy — A great Ordinance 324 Marriners — Englands strength 324 , 325 , 326 Mean Mean-men , who 252 Malliciousness Maliciousness in sin 312 Means Means to crush sin 323 Melancholly — Distinguished from trouble of Conscience 387 , 388 , 389 , 390 , 391 392 , 393 , 394 , 395 — Six Differences of it 414 , &c. Misery Men freed from affliction may be in misery 426 Great misery when sin and affliction meet 504 N Nature Sin in its nature opposite to God 35 Mans nature 253 Necessity No man brought to a necessity of sinning 24 O Omniscience Gods Omniscience wronged by sin 62 Omnipresence Gods Omnipresence wronged by sin ib. Opposition — Of sin to God in Four things 33 Order Sin breaks the worlds Order 72 Occasion God takes occasion by sin 73 Affliction may occasion sin 141 P Persecute Who persecute God 47 Pitty Sinners to be pittied 313 , 314 , 315 Pleased Saints never well pleased with sin 16 Pleased with Affliction ibid Price A great price notes greatness of inisery , or of the Person 350 Promises The promises of sin are delusions 25 Possession Satans possession of the heart 379 God hates not people possessed , but pitties them 380 Portion The Devil and wicked men have the same portion 383 Prosperity Of prosperity by sin 428 429 , 430 Of sin by prosperity 436 , 437 , 438 Prosperity a judgment to the wicked 441 Plead Plead no● for sin 500 Pardon Some Saints grieve most after apprehension of Pardon 90 Pardon is a great mercy 445 , 446 Patience — Of God to be admired 92 — Of Christ is perfect 233 Power Sin wrongs God in his power 65 Power in creatures a drop of Gods power in them 287 Pray Afflictions teach to pray 298 R Rebellion Sin is rebellion 45 Report Martyrs have a good report 6 Repentance — A continual act 89 Resist Sin resists God , how 42 Revenge Let out revenge upon sin 317 Root All sin comes from the same root 43 Rejoyce Saints rejoyce not in sin 16 Saints rejoyce in affliction ibid Redemption Sin wrongs Christ in his work of Redemption 70 Restore Ill gotten goods must be restored 432 , 433 , 434 , 435 Restitution — According to the nature of the wrong 497 S Satisfie Sin denies good in God to satisfie the soul 58 Serviceable No good thing ought to be Serviceable to sin 27 Seed Sin the seed of evil 293 Grace the seed of good ibid Shame Shame better than sin 6 , 7 Sin brings shame 303 , 304 , 305 Why Sinners not ashamed 306 Sufferings — Of Martyrs 5 The red glass of Christs sufferings 124 More in Christs sufferings than in any 134 Speak — For God 104 , 105 Strength — Of Christ 133 Sin the strength of all evil 328 , 329 Striving Striving against God , what 42 Striking Sin is a striking at God 50 Spirit Sin wrongs the Spirit of God 71 Sweat Christs sweat 128 Strictness Strictness of Gods people justified 448 Stubbornness Stubbornness distinguished from from Conscientiousness 452 Separate What separates men for God 291 What separates men from God 292 Slave , vide Subject Soul Christs Soul sufferings 401 Sorrow Christs sorrow 125 Sin — More evil than any misery 3 , &c. — A heavie Thing 7 — A Non-Entitie 11 — No good in the being of it ibid — It is cause of no good 12 — It comes not from good 13 — No good annexed to it 14 — No good of Promise ibid — Of Evidence ibid — Of Blessing 15 Sin is Opposite to all good 319 Sin in its self is misery 354 Sin sells the soul to the devil 367 — Turns the soul into a Devil 368 Sensible Some more sensible of affliction than sin 528 Sinner Every sinner guilty of all the sins in the World 362 Succession — Of Sin 362 , 363 Subject Difference between a Slave , and a Subject 366 T Temptation — To avoid 98 — Edward the 6th avoids it with tears 101 — No sin if not entertained 372 Terror What causeth terror 273 , 274 Thoughts Thoughts of God terrible to some 273 Time Time spent in sin is lost 28 Truth Sin wrongs God in his truth 67 Truth in its Latitude , the object of mans understanding 283 Turns Sin turns all good into evil 321 Exhortation to turn from sin 476 V Venture No good should be ventured for sin 26 Venome — Of sin 43 Vile A wicked person is a vile person 141 , 144 Useless Wicked men useless men 29 Undo Man doth undo himself by sin 140 , 262 Union What breaks Union 282. 284 Spiritual things Unite 282 Why mans soul is capable of Uuion with God 283 , 284 W Wisdom Sin wrongs God in his wisdom 63 Weapons Sinners fight against God with his own weapons 77 Way — Of the godly and wicked difference 441 Worse No man is worse for Affliction , but for Sin 141 Worth All the men in the world not worth one Christian 143 , 145 The end is worth the means 260 , 261 Work Sin is not the work of God 25 Sin opposite to God in its working 41 World Sin would destroy the world , were it not for Gods wisdom 74 Wrong What wrong sin doth to God 54 They who have wronged God , must do much for God 109 , 110 , 111 , 112 — Sin wrongs the Soul 309 Wrath — Of God 125 Christ drinks the Cup of Gods wrath 129 What the wrath of God is 343 Will A Sinner exalts his will above Gods 64 , 65 Fulfils the Devils will 363 , 364 , 365 Walk How God walks contrary to sinners 286 Word The Word must be prized 406 , 407 The Word justified for threatning 455 , 456 Worm Sin is the matter whereon the worm breeds 263 Wayes to kill the worm of Conscience here 26 The Blood of Christ cures the worm here 264 Weight — Of Sin , what 132 God weighs out Afflictions to Saints 334 , 335 It is good to bring sins weight upon our selves 474 Y Youth It is good to be godly in Youth 488 FINIS . THere are these several Books of Mr. Jeremiah Burroughs that will shortly be published , viz. His Sermons on Job 36. 21. The second of Peter the 1. and 1. The first Epistle of John 3. 3. The second of Corinthians 5. 7. Matthew 11. 28 , 29 , 30. The second of Corinthians 5. 18 , 19 , 20. There are also in the Press Seventeen Books ( being the substance of many Sermons ) Preached at Harford in New England ; By Mr. Thomas Hooker , somtime Fellow of Emanuel Colledg in Cambridg , in England ; which are Discourses on Seventeen several Scriptures . Notes, typically marginal, from the original text Notes for div A77976-e2950 Reader , ●…is Trea●ise was first Preached at Stepney , neer London , on the Lordsday mornings ●t was begun Nov. 29. 1641 and finished Feb. 27 1641. It is thought good ●o give the Reader Notice hereof , in espect to ●ome Expressions ●…d in 〈◊〉 Trea●…e . Doct. * This was written in the Year 1641. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praepositio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , auget significationem , declarat animum undique maerora obsessū & circum vallatum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat attonitum esse ex significationem auget , ita ut sit animo & corpore per horrescere . Medici v●cant horripilationem . Gerrh . in Harm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Beza Hesychius dicit significare palaestrum & bellum proprle est timor quo corripi solent in certamen descensury . Stephan . in Thes . Notes for div A77976-e8930 * This was preached on the 2. of January Notes for div A77976-e12970 * This was 23. of January . Notes for div A77976-e14880 * This was Preached at Stepney the 26. of February . 
A30575	----	An exposition with practical observations continued upon the eleventh, twelfth, & thirteenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.] Burroughs, Jeremiah, 1599-1646. 1651 Approx. 1188 KB of XML-encoded text transcribed from 275 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2008-09 (EEBO-TCP Phase 1). A30575 Wing B6071 ESTC R26576 09505928 ocm 09505928 43340 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30575) Transcribed from: (Early English Books Online ; image set 43340) Images scanned from microfilm: (Early English books, 1641-1700 ; 1326:19) An exposition with practical observations continued upon the eleventh, twelfth, & thirteenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.] Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. [28], 570 [i.e. 486], [16] p. Printed by Peter Cole, London : 1651. Reproduction of original in the Harvard University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Bible. -- O.T. -- Hosea -- Criticism, interpretation, etc. 2006-04 TCP Assigned for keying and markup 2006-05 Apex CoVantage Keyed and coded from ProQuest page images 2007-05 Ali Jakobson Sampled and proofread 2007-05 Ali Jakobson Text and markup reviewed and edited 2008-02 pfs Batch review (QC) and XML conversion AN EXPOSITION WITH Practical Observations CONTINUED Upon the Eleventh , Twelfth & Thirteenth Chapters of the PROPHESY OF HOSEA . Being First delivered in several LECTURES at Michaels Cornhil , LONDON . By Jeremiah Burroughs . Being the Seventh Book published by Thomas Goodwin , William Greenhil , Sydrach Simpson , William Bridge , John Yates , Will. Adderly . LONDON : ●●inted by Peter Cole , at the sign of the Printing-Press in Cornhil , near the Royal Exchange . 1651. To the READER . GOD who alone is perfect in Himself , hath reteined this Prerogative to Himself , That His Work should be perfect ( as Moses speaks ) And as another Holy One hath it , doth al his pleasure . Paul , though in what-ever he was to commit to writing ( in matters sacred ) had infalibility of assistance , yet perfected not all be intended : These things we will do , if God permit , said he to the Hebrews : But we no where find extant any evidence , that he accomplished what he there intended ; Namely , A full Methodical Discourse upon those first Principles , and Foundations of Religion , which that speech had reference unto . It is no wonder then , that if such a kind of Imperfection accompanied the Works of so great a Master-builder , if it attend those who build on this Foundation , and are not priviledged ( as yet he was ) from building Hay and stubble . This sort of Incompleatness hath befallen the Works of this worthy Author , in respect to the finishing of this Prophesie , which he intended , and had performed ; wherein yet to the Church of God , there shal be no loss , there being no thoughts nor Notions suggested to any man , which though for the present they die with him . But the same Spirit that is the inspirer of all , doth bring to light in some one or other servant of God , in his own time . What a Treasury of Thoughts seemed to be lost , and to die with the Savior of the World , which he had not , could not then utter ; which yet the Spirit that fil'd him without measure , distributed amongst the Apostles that came after him , according to the measure of the gift of Christ in each . There is no beam of Divine Light hath shone into any mans heart that shal finaly , and for ever be put under a Bushel ; but in the end shall be set up , to give light to the whol House . The purpose of this Preface is , To consign the Pasport thorough the World , of these last Notes of the Author upon this Prophesie ; Namely , The Eleventh , Twelfth , and Thirteenth Chapters ; and to assure the Reader , That they are the best and most genuine that can be expected , being collected out of those under his hand , al along ; and the best Copies of those that took them from his mouth : And to subjoyn this hearty prayr , for a blessing from Heaven on these , & the rest of these our Brothers Labors that are published , that his Works may follow him , and he receive ( at latter day ) a full reward , even according to the fruit of his doings . Thomas Goodwyn , William Greenhil , Sydrach Simpson , William Bridge , John Yates , Will. Adderly . THE CONTENTS CHAP. XI . VERS . I. COhaerence Page 2 Observation 1 God stands much upon the cleering of himself to be a God of Love and Mercy Ibid. Obs . 2 It is the Priviledg of the Saints to be beloved of God 4 Obs . 3. It is a great aggravation of sin , to sin against Love 5 Obs . 4 It 's very useful to call to mind Gods old Love 6 Obs . 5 All Gods old mercies remain engagements to duty , and aggrations of sin 7 Obs . 6 Let not our hearts sink though we are able to do but little for God 8 Obs . 7 If God love us so soon , our love to God ought not to be deferred 9 Obs . 8 The Church is in the same relation to God as a Son is to a Father 11 Obs . 9. Let wicked men take heed how they use the Saints , for they are Gods Sons 12 Obs . 10 The Saints are not only Sons in relation but in community . ib. Obs . 11. Gods Sons are not free from sore and grievous evils in this world . 13 Obs . 12 It 's a great mercie to be called out of Egypt 14 Obs . 13. God hath an eye to Christ in all he doth 19 VER . II. Exposition 22 Obs . 1 It 's a mercie of God to have Gods Ministers calling us to obedience 23 Obs . 2 When God hath called us out of affliction , it 's a great addition of mercie to call us out of son unto duty ib. Obs . 3 It 's a great aggravation of mens sins if they be called to duty , after God hath called them out of misery , and they do not obey it ib. Obs . 4 For men not only to disobey Gods call , but to turn away themselves from it , and from those that speak to them in his name , is very micked and a high degree of sinfulness 24 Obs . 5 It is yet a higher wickedness to have our corruptions irritated by the Word , and provoked . ib. Obs . 6 That Gods free grace is very great and very strong 25 Use Comfort against a stubborn heart 26 VER . III. Exposition 27 Obs . 1 When God calls his people out of afflictions , yet they know no more how to guide themselves in their way , than a little child doth 28 Vse for England 29 Obs . 2 The way that God leades people in many times may be a way of much difficultie ib. Use We have cause to bless God that we are in his way 30 Obs . 3 Though we meet with difficultys in our way , yet God loves to teach his people how to go in their way , and the more difficult their way is , the more care hath God of them , to teach them how to go ib. Use Be not discouraged at your difficulties , but look up to God for guidance ib. Obs . 4 Seeing God makes it a fruit of his love to teach them how to go ; when you see others slip and stumble in the way of profession of Religion : Bless God then for his mercie towards you that he helps and teaches you in your way 33 Obs . 5 Take heed , you that have need of teaching that you be not wayward , foolish , wanton , and unruly , and that you do not wilfully run into rugged and slippery waies 34 Obs . 6 Gods Ministers and all others should labor to follow God in this way of his , that is , To have a tender care of others ib. Obs . 7 Gods Ministers must not be discouraged though they meet with those that are very froward 35 Obs . 8 It is a great aggravation of sin when children requite not their parents for their education 36 Obs . 9 God will not cast off his children though they get hurt 37 Use Be not discouraged when you have gone out of Gods way , because the Lord will heal his people 38 Obs . 10. God doth us much good we knew not of 39 Use Not to abuse our strength in the waies of sin , and so manifest that you know not that God hath healed you 41 VER . IV. Exposition 42 Obs . 1 That the waies of God are very rational so that they may draw any man of understanding to love thew . 49 Obs . 2 The way to prevail with men is to deal with them in a rational way 50 Obs . 3 It 's a great aggravation of sin , not to be drawn dy these cords of men 52 Use , 1 Saints should be eminent in courtesie 54 Use , 2 We should draw our relations with gentleness ib. Use , 3 Gentle means rejected , aggravate sin 55 Obs . 4 We must preserve the honor of our inferiors though their faults be great ib. Obs . 5 It will aggravate the shame and confusion of men which disregarded Gods using them in an honorable way 56 Obs . 6 Not to be drawn to our duty but by violence and strength , it is beastial 57 Obs . 7 As God deals with us according to our nature so we ought to deal with God ( as far as we are able ) sutable to his nature ib. Obs . 8 That the Lord doth not alwaies stand upon number , though the greatest 59 Obs . 9 That Love , it hath strong bonds 63 Obs . 10 We should labor to cast the bonds of love upon those we have to deal with 66 Obs . 11 Seeing Love hath such bonds in it , we should make use of the Love of God to bind our hearts to him 78 Obs . 12 There 's nothing more aggravats sin , than that it is against Love 88 Obs . 13 That deliverance from oppression is a great mercie 92 Obs . 14 To abuse our ease when God is pleased to deliver us from yokes , is very sinful 93 Obs . 15 To oppress one another , after we are delivered from oppression is likewise a great evil 97 Obs . 16 Mercies prepared and provided for , laid before us are to be prized 101 Obs . 17 In receiving of our food , we must look up to Heaven 102 Obs . 18 The Service of Gods people is easie , and their provision is bountiful ib. Use How great is the mercy of God to us who hath eased our yokes , and laid meat before us 〈◊〉 103 VER . V. Obs . 1 That which bardens men hearts against threats in their sin , is some shifts that they have in their thoughts 104 Obs . 2 A stout heart cares not whether it goes rather than it will return to God 105 Obs . 3 Stubborn hearts if any thing crosses them will foolishly and desperately wish their return to their former condition of misery ib. Obs . 4 God knows how to cross wicked men of their wills , to spoil them of their plots 106 Obs . 5 If we will not do Gods Will , God will cross us of our own 107 Obs . 6 God is not so much displeased at our sins , as at our not returning 108 Obs . 7 To refuse to return notwithstanding means used and mercies tendered , is a fearful thing ibid. Obs . 8 Scornful spirits when they are called upon to return from their evil waies , do not only deny returning , but also scorn and slight what is said to them 110 VER . VI. Obs . 1 It 's time for a people to return , when God doth whet , or draw out his Sword 111 Obs . 2 That the abiding of the Sword is a sore judgment ib. Use , Against protractors of the War Obs . 3 The sword shall abide as long as God will have it ibid Obs . 4 That though it be sad for the sword to be in the Field , yet for the sword to be in the City is sadder 113 VER . VII . Exposition 118 Application 1 Publick to England ibid 2 Private to particular persons 119 Why men start back Reasons 1 Gods waies are unsutable to them ibid 2 They have a greater mind to other things ibid 3 They are weary of the waies of God ibid. 4 They have watched advantages to get off from what they have formerly made profession of ibid 5 They are sorrie they engaged themselves so much as they did ibid 6 They greedily embrace any Objections against such waies ibid 7 They are very greedie to take any offence ib. 8 They watch for offences 120 9 They are willing to embrace any opinion , that will give them liberty 121 Obs . 1 That it is a great evil for men to strive against their conscienoes 122 Obs . 2. Mens hearts sink down to low and mean things naturally . 126 Obs . 3. It is the end of the Ministry of the Word , to call men to the Most High God , who have their hearts groveling after low and base things ib. Obs . 4 It is a great and sore evil to stop our ears against the calls of the Word 127 Obs . 5 That the calling to the most high God is a special means to cause those that are in a suspence to come in to a full resolution . ibid Obs . 6 The true Worship of God is an elevating thing 129 An Exhortation 131 1 To great men ibid 2 To Saints ibid How God hath exalted the Saints . 1 He hath raised them from the depth of miserie 131 2 He hath made them one with his Son ib. 3 Hath loved them with the same love wherewith he loved his Son ib. 4 Hath made them Co-heirs with his Son ib. 5 Hath given his Angels to be ministring spirits to them ibid 6 God intends to honor himself in their eternal good ib. 7 He hath prepared for them a Crown of Glory ib. Obs . 7 God hath little honor in the world 132 VER . VIII . Exposition general 134 Exposition particular 135 Obs . 1 The greatness of mans sin hinders not the work of Gods mercie 141 Use , 1 If the bowels of Gods mercie work towards us , let ours work towards our brethren . 142 Use , 2 Why should great afflictions for God hinder our hearts working to him , when our great sins against God hinder not Gods heart from working towards us ibid. Obs . 2 Sinners are at the very mouth of misery when they do not think of it ibid. Obs . 3 Gods free mercie is that which keeps us from being destroyed ibid. Obs . 4 Sinputs God to a stand ib. Obs . 5 The salvation of a sinner breaks through manie reasonings and workings in Gods heart 143 Obs . 6 According to the relation a sinful people have to God so difficult a thing is it for God to execute his wrath upon them 144 Why God is not readie at any time to execute Judgment upon a sinner . 1 The prayers of the Saints stand against Justice 145 2 The Lord look upon the place with an eye of pitie ib. 3 God considers that he hath but little worship in the world 146 4 He looks upon the Service hath been formerly given him in that place ib. 5 There may be a remnant of Saints there ib. 6 He eyes the miseries they will endure ib. 7 The Lord sees how the adversaries will insult 147 8 He looks upon the Elect ones not yet born ib. 9 If my wrath must be satisfied let it run out upon others ib. 10. The affliction of the Saints is Gods own affliction 148 11 God will fetch good out of their evil ib. 12 Gods Justice is glorified by his patience ib. 13 Gods mercie may convert ib. Obs . 7 A chollerick disposition is none of Gods Image 150 Use 1 Take heed of being passionate ib. Use , 2 Let not Ministers be tart in the Pulpit ib. Obs . 8 Saints may be bold in seeking God in prayer 151 Obs . 9 The Saints that walk close with God must needs be verie secure 154 Obs . 10 When judgments come upon Gods own people there is some great matter in it 155 Obs . 11 There is a difference between the day of patience and the day of wrath ib. Obs . 12 If God do not hasten Judgment against us , we should not hasten it against our selves ib. Obs . 13 The people of God are subject to as sore evils as the worst of men 156 Obs . 14 When sinners are neerest to judgment , then the bowels of Gods mercie works towards them 157 Obs . 15 Those that are in relation to God have a priviledg that others have not ib. Use Take heed of abusing Gods mercies 158 Obs . 16 If God be unwilling to make his People like the Wicked in punishment , let them not make themselves like them in sin ib. Obs . 17 Though God be never so much inclin'd to mercy he doth not hide his eyes from the sins of his own People ib. Use Let not the encouragement of mercie hide our sins from us 159 Obs . 18. Strong motions to repentance , give strong encouragements to come to God 160 Obs . 19 Let arguments of obedience to God cause stirrings in our hearts . 161 Obs . 20 Let us not think it too much to have our hearts turned from strong resolutions to do evil . ib. Obs . 21 God's repentings are mighty encouragements to Prayer 162 Obs . 22 Wee must gather as many arguments as we can to kindle Repentance in us ib. Obs . 23 Our mercies to others should not be cold , but burning 165 VER . IX . Exposition 165 Obs . 1 The stirrings of mercie in our hearts should rather prevaile with us than stirrings to wrath 166 Obs . 2 Stirrings for God should rather prevail with us than temptations to sin 167 Obs . 3 Gods mercies do not free his People from all fruits of displeasure ib. Obs . 4 We should acknowledge mercie , though we suffer hard things . 167 Obs . 5 Sinners should not be secure when evil is upon them , and think Now we know the worst on 't . 168 Obs . 6 God is very gracious to his People when evil is upon them ib. Difference between God and Man in point of Anger . 169 1 Man is not able to rule his Anger ib. 2 Man is of a revengeful and cruel disposition 170 3 Man is in a rage often-times with others , because of the disquit of his own heart ib. 4 There is but very little , if any mercie at all in man ib. 5. Man is of a fickle and unconstant disposition ib. 6 If man pass by an offence , it is from some motive from without ibid 7 Man thinks it his dishonor to be reconciled to those that offend him ibid 8 Man cannot foresee the consequences that may follow upon his pardoning of offences 171 9 Man cannot work good out of what ill carriages are against him ibid 10 Though man promise much mercie yet upon any offence , he will recall his promise again ibid 11. Man thinks it's best to take his advantage of offenders at the present time 172 12 Man is bound to positive Rules of Justice that are set to him . But God is free . He will have mercie on whom he will have mercie ibid Obs . 7 God glories in the goodness and mercie that is in himself . ib. Use Passion and anger debases man 173 Obs . 8 If God were like Man , sinners could not be forborn 174 Obs . 9 It is a good way to exercise faith in Gods mercie ibid Use Let us labor to be holy in our anger 178 Obs . 10 God delights to shew the glory of his holiness in mercie toward sinners 179 Obs . 11 Gods faithfulnesse is a special part of the glory of his holiness ibid Use 1 We may see hence how holiness will help our faith ibid Use 2 Let us manifest our holiness in our faithfulness ibid Obs . 12 God continues among a people for his Saints and Elects sake ibid Obs . 13. The Saints are of great use where they live 179 Obs . 14 Humiliation and reformation do often save a City from destruction 180 Use Let not our sin provoke God to destroy us ibid VER . X Exposition ib. Obs . 1 It is the Lords infinite goodness to be the Captain of his people 181 Obs . 2 It is the honor , safety , and happiness of the Saints to have God go before them ibid Obs . 3 That the Majestie and terribleness of God causeth the wicked guilty conscience to fly from him 182 Use Oh the blessing of a clean conscience ibid Obs . 4 That when Gods time is come for a through reformation in the world , he will make the earth tremble 184 Use 1 Despair not at the strength of the wicked 185 Use 2 Learn to prepare for those times ibid Obs . ult . There are like to be great stirrings in the West 186 VER . XI . Exposition 186 Obs . 1 God hath his time to place his people in their own houses , in peace , and safetie 187 Obs . 2 It 's a good work to be instrumental in this ibid Obs . 3 They that walk after the Lord shall be placed in their houses ibid Use Trust God with your houses . ib. VER . XII . Exposition General 188 Particular 189 Obs . 1 Many profess to God the acknowledgment of his Greatness , Glory , Power , &c. but it is but as a lye to God ib. Obs . 2 Many men beset the business and affairs that they mannage , with lyes also 190 Obs . 3 That when men are once engaged in shifts and lyes , they grow pertinacious in them 191 Obs . 4 The sin is the greater , where there is no example of evil in others 192 Obs . 5 To continue in a false way of worship when a right way is held forth , is an aggravation of sin ib. Obs . 6 It 's a great comendation to continue in the Truth , when others fall off ib. Obs . 7 We should be more severe to those that are nearest to us , when they dishonor God , than to others 193 Obs . 8 To enjoy but little with God , is better than to have much without enjoying God 194 Obs . 9 To serve God , is to reign 195 Obs . 10. God hath never bin without som Witnesses to his Truth ib. Obs . 11 It is unfaithfulness to forsake the true Worship which God hath appointed 196 Obs . 12 God hath a special eye to a States faithfulness in point of Worship ib. Obs . 13. Faithfulness consists in a constant persisting in good ib. Obs . 14 We should look more at the example of a few Saints , than of thousands of wicked men . 198 CHAP. XII . VER . I Exposition 199 Obs . 1 Creature-Comforts will prove but wind 202 Obs . 2. It 's a grievous thing when troubles come to have nothing within us to help us but wind 203 Several waies of encreasing Lyes 1 By carrying about Reports . 207 2 By mis-reporting of Reports . ib. 3 By adding to Reports ib. 4 By inventing new Reports ib. 5 By maintaining Lyes by Lyes ibid. Use 1. Take heed of spreading Reports to the dishonour of Religion 210 Use 2. Search out the truth first , before you report at all ib. Obs . 3 When people are guilty of a sin , the Prophets should beat upon it again and again 212 VER . II. Exposition 213 Obs . 1 God commends and contends with his Church at once ib. VER . III. Exposition , 1. 219 Obs . 1. We are to acknowledg God's Election of our Forefathers to be an Act of free grace 222 Obs 2 Those which receive great blessings from Gods mercy to their Ancestors , are to acknowledg the free grace of God ib. Exposiston 2 223 Exposition 3 ib. Exposition 4 226 Exposition 5 228 Exposition 6 231 Exposition 7 232 Obs . 3 That when God strives against his Servants , he gives them sirength 234 Obs . 4 It 's a great honour to manifest much strength in prayer ib Obs . 5 The way to prevail with men is , to prevail with God 236 Obs . 6 That the time for the Church to prevail in , is then when she is most weak 239 VER . IV. Obs . 1 Prayer is the great prevailing Ordinance with God 246 Ingredients to Prayer 1 Faith in the Covenant of God 248 2 To be in Gods way 259 3 To plead a particular promise ib. 4 Sence of our own unworthiness ib. 5 Acknowledgment of mercies and truth in promises 260 6 Remembrance of former means ibid. 7 Deep sence of the thing desired ibid. 8 Strong arguments 261 Obs . 2 God finds his people many times when they little think of him 262 Obs . 3 The foundation of the Saints comfort is in the Covenant of God 264 Obs . 4 Mercies promised should beleeved when there is much unlikelihood 265 Obs . 5 The multiplying of the Church is a great blessing ibid. Obs . 6 The Saints have need of renewing promises ibid. Obs . 7 The blessing that comes to the world comes by promised seed ibid. Obs . 8 It was in Gods heart to do good unto us Gentiles thousands of yeers since ibid. Obs . 9 God is still working towards the fulfilling of promises 166 Obs . 10 The mercie and faithfulness of God is constant for continuance ibid. Obs . 11 The Saints have need of the confirmation of mercies ibid. Obs . 12 It 's a great help to fiath to have God present himself to the soul as God Almighty 267 Obs . 13 God delights to revive his people in their fears , with sutable mercie ibid. Use , To learn tender-heartedness towards them that are in fears and troubles ibid. VER . V. Exposition 269 Obs . 1 That though God be never so strong and terrible in himself ; yet faith hath strength to wrastle with him 284 Use , Christians should raise up their spirits when they have to deal with God ibid. Obs . 2 God is the same to us ( if we forsake him not ) as he was to our forefathers 289 Obs . 3. There 's no need of Images to keep Gods remembrance 288 Obs . 4 God manifests his glory , that he may be remembred from age to age ib. Obs . 5 The meditation of the Name , JEHOVAH , is a useful Memorial of God 289 VER . VI. Obs . 1. The consideration of our godly forefathers is a great argument to turn us to God ib. Obs . 2 That God is the Lord of Hosts , is another argument to turn us to him 290 Obs . 3. Because God is Jehovah , we must turn to him 291 Obs . 4 The Excellencie of the Saints is an Argument to turn us to God 293 Obs . 5. We depart from God in the midst of our services , when we perform them not in Gods way . ib. Obs . 6. In our turning to God , we must reform our special sins 295 Obs . 7 We must reform as well in Duties of the Second Table , as in matter of Worship 296 Obs . 8 There must be righteousness among men , where there is a turning to God 298 Obs . 9 Those that are in Authority must manifest their turning to God , by Execution of Judgment . ib. Obs . 10 The mixture of Mercie & Judgment is very comely 299 Obs . 11. A turning heart to God , is a waiting heart 303 VER . VII . Exposition 310 Obs . 1. Men by their sin may lose the honor of their progenitors . ib. VER . VIII . Exposition 324 Obs . 1 Wicked men will have somthing to say for themselves ib. Obs . 2 Wicked men may prosper a while in their evil courses ib. Obs . 3 Wicked men attribute all that they get unto themselves ib. Obs . 4 Carnal hearts account riches the only substantial things 325 Obs . 5 Wicked men glory in the estates they have gotten ib. Obs . 6 Carnal hearts seek to relieve their consciences with outward comforts 326 Obs . 7 Wicked men beleeve not that God is so angry with them , as they are told he is 327 Obs . 8 Evil things many times have good names 330 Obs . 9 It 's hard to convince covetous men of their iniquitie ib. Obs . 10 It 's hard to convince them that they do not love to be charged with their sin 331 Obs . 11 Men may in words profess the thing that they are guilty of to be abominable ib. Obs . 12 Wicked men care not , so other men cannot accuse them 332 Obs . 13 A carnal heart extenuates his sins 333 Obs . 14 If wicked men can but scape the danger of Law , it 's all they care for 334 VER . IX . Obs . 1 The prosperity of men in a sinful way makes them forget what God hath done for them in former times 336 Obs . 2 God takes notice of mens unthanfulness ib. Obs . 3 Old mercies are great engagements to duty and the neglect of dutie a great aggravation of sin 337 Obs . 4 God gives hopes of mercie to sinners upon their Repentance 339 Use To persons offended by others 341 Doct. 2 The consideration of what God 〈…〉 h done should help our 〈◊〉 in beleeving what he will do ib. Applied to England . VER . X. Obs . 1 It 's God that speaks by his Prophets 344 Obs . 2 It is a great mercie to a people for God to speak to them by his Prophets 345 Obs . 3 God will take account what becomes of the labor and pains of his Prophets 347 Obs . 4 'T is a great mercie for God to declare his mind again and again ibid. Use , How may God upbraid us with this 348 Obs . 5 The Lord takes account of the manner of mens preaching , as well as of the things they preach 349 Obs . 6 The revealing the Word by similitudes is very useful and profitable ibid. Obs . 7 Slight not the Word when it comes by a simile 350 Obs . 8 Rest not in the pleasantness of the simile ib. VER . XI . Obs . 1 Whatsoever is presented in the Worship of God ( if not of Gods appointment ) is meer vanity 352 Obs . 2 When Gods Judgments have been against any for sin , all sinners guilty of the same sins have cause to feare . 353 Obs . 3 Such whose principles are neerer to God than others , if they be superstitious God will surely be revenged of them 354 VER . XII . Scope 357 Obs . 1 Such as take pride in their Ancestors should look back to the mean condition of their Ancestors 392 Obs . 2 Dependance upon God in afflictions shews grace of God in any 393 Use , 1 To servants which are in hard service ib. Use , 2 To servants which are out of it . ib. Obs . 3 Love wil carry through long service 394 Obs . 4 A good Wife is a great blessing of God , though she have no portion ib. Obs . 5 Children should not marry without their Parents consent 395 VER . XIII . Obs . 1 None shal lose any thing by what they do for God 397 Obs . 2. The shiftless estate of our Ancestors , should humble us much 398 Obs . 3 God works great things for his Church by smal means ib. Obs . 4 It 's a great aggravation of sin , to transgress against God's more than ordinary appearing for peoples good 399 Obs . 5 Abuse of suth as have reference to the service of God , is a great evil ib. VER . XIV . Obs . 1. God is not angry unless he be provoked 403 Obs . 2. It is only sin that provokes God 403 Obs . 3 Som sins provoke God more than others 405 Obs . 4 They that be wilful in sin , their blood will be upon their own heads 407 Obs . 5 God will be Lord , let wicked men do what they can 410 CHAP. XIII . VER . 1. Obs . 1 It 's an Honor to have respect from others when we speake 415 Vse for Inferiors ib. Obs . 2 Those who are in Place of Power account it their honor , that others should tremble at what they say 436 Obs . 3 The subjection of the hearts of men to those in authority , is a work of God 417 Obs . 4 The meaner the beginnings of men are , the more imperious they prove 418 Obs . 5 Men of great repute , and reverend respect , by sin fall from their dignitie 419 Verified in Magistracy and Ministry ibid. Use , For Magistrates and Ministers 421 Obs . 6 Alteration in marter of Government is a hard and difficult thing 422 Obs . 7 Men of resolved spirits will break through difficulties , when God raiseth them up to it 423 Obs . 8 If after they have gone through difficulties they rest in their own strength , they shall vanish and come to nothing . 423 Obs . 9 Alteration in Religion is a difficult business 424 Obs . 10 Men of resolute spirits will go on in matters of Religion , though it be from better to worse 425 Obs . 11 When God withdraws his protection from a Familie , he leaves it as a dead carkass 426 Obs . 12 Corruption of Worship causeth God to withdraw from a people ib. Obs . 13 When wicked men are most active in their evil way , then they may be under the sentence of death 427 VER . II. Obs . 1 Vse makes a mighty alteration in mens spirits 428 Obs . 2 When destructions neerest , evil men are wickedest 430 Obs . 3 There 's no stop in Apostacy . 431 Obs . 4 Every sin against conscience , weakens the work of conscience 433 Obs . 5 In what degree a man fals off from God , in that degree he loseth his comfort in God 434 Obs . 6 When one hath sinned against God , his spirit and holy duties are unsutable ib. Obs . 7 The presence of God is terrible to an Apostate ib. Obs . 8 What may turn an Apostates heart to God , is grievous to him ib. Obs . 9 One sin cannot be maintained without another 435 Obs . 10 The pride of an evil mans heart is such that he will be justifying his sin ib. Obs . 11 When men are grown far in an evil way they grow desperate ib. Obs . 12 When men trust to their own understandings in matters of Worship God gives them up to sottishness 441 Obs . 13 It 's false Worship to give Religious respect to any creature by kissing as well as bowing to it 443 Use Against such as kiss the Book when they take an Oath ib. VER . III. Obs . 1 The messenger of wrath drives unsetled men to misery 444 VER . IV. Obs . 1 It 's a great evil to sin against the work of mercy 445 Obs . 2 Deliverance from Egypt is a Note of Gods being our God 446 Obs . 3 The end of Gods great work is , That he may be known to be God ib. Obs . 4 God delights to manifest himself in a way of salvation . 448 Obs . 5 Saving mercies are great mercies ib. Obs . 6 No creature can do us good further than God gives it leave . ib. Obs . 7 Our faith should be exercised on God as a Savior ib. Obs . 8 We are never safe but when our peace is made with God. 449 Obs . 9 God is never worshiped as God , but when he is worshiped as a Savior ib. VER . V. Obs . 1. It 's a great mercie for God to know a man in time of trouble 451 Obs . 2 Gods knowing us in distress , is a mighty engagement to us . 452 VER . VI. Obs . 1 It 's better to want the comfort of the creature , and to have Gods protection , than to have the creature and live of our selves ib. VER . VII . Obs . 1 The Lord pities sinful men in adversity 499 VER . VIII . Obs . 1. The wrath of God is more dreadful than the dreadfulness of all the creatures in the world . 505 VER . IX . Obs . 1 It 's an aggravation of sin another day , to be the cause of the evils we suffer 508 Obs . 2 Men would put offtheir evils from themselves to God 510 Obs . 3 God knows how to turn all the evils upon our selves 511 Obs . 4 A man can bring himself to no misery but there 's help in God for it 519 Use , Look up to God when you have done evil 520 Obs . 5 Those that seek help in God and yet misery grows upon them , let them examin themselves . 521 Obs . 6 The more God hath helped men , the greater will their destruction be if they be destroyed at last 522 VER . X. Obs . 1 It 's a sad condition when God rules over a people in spight of their hearts 523 Obs . 2 The things that carnal hearts rest upon will vanish 526 Obs . 3 God loves to insult over men in their carnal confidences . 526 Obs . 4 It 's great confusion to carnal hearts when they shall be asked , Where 's their confidences ? 527 Use Let us learn to seek after those things we may be able to give an account for 528 Use , 2 Let not the Saints be afraid of evil men ib. Obs . 5 Though God be much with a man , yet if he be of a low rank , carnal hearts regard him not 529. Obs . 6 Men will not hear so long as they do not suffer 533 VER . XI . Obs . 1 God may have a hand in things wherein men sin exceedingly . 535 Obs . 2 Things that are very evil , may have present success 536 Obs . 3 Gods gifts are not alwaies in love ib. Notes whether it be out of Love , or Hatred . 1 When we desire the gift rather than God in it 540 2 When our desires are immoderate and violent 541 3 When God grants men their desires before due time 542 4 When there comes no blessing at all with what we enjoy 543 5 When what we desire , is meerly to satisfie our lusts 544 6 When men are so eager that they care not whether they have it from a reconciled God , or a provoked God. 545 7 When the mercy is given , whether we be fitted for it or no 546 8 When we rest upon the means we use and not upon God. 547 9 When God gives our desires , but not a sanctified use of them 548 10 When there goes a curse together with what we have ib. 11 When we regard not what becomes of others , so we may have our desires satisfied 549 12 When God satisfying our desires makes way for some judgment 550 13 When men are greedy of things , and never consider the inconvenience ib. 14 When men seek to have their desires satisfied meerly because they love change 551 15 When it comes through impatiency to submit to God in a former condition 552 16 When desire of further mercies make us forget former ib. 17 When men desire new things out of distrust of God 553 18 If God change our conditition , we bring the sins of our old condition into our new . 554 19 If we seeek to attain our desires by unlawful means ib. Corralaries drawn from the former Notes . 1 Be sure you quiet your desires 555 2 Let us prepare our hearts to seek proportionable grace for what we have ib. 3 Be not too much exalted when your desires are satisfied ib. 4 Never draw arguments of Gods love by satisfying our desires 556 5 Envy not at men when their lusts are satisfied ib. 6 Learn to deny your selves in your desires ib. 7 Never rest in what you enjoy , before you know from what principle it comes ib. 8 Look after what God never gives but in love 557 9 Bless God when you find what you have in love ib. Notes of another Sermon prepared by the Author , but not preached 562 The Names of several Books printed by PETER COLE , at the sign of the Printing-Press in Cornhil , by the R Exchange , in LONDON . Seven Books of Mr JER . BURROUGHS , lately published ; as also the Texts of Scripture on which they are grounded . VIZ. 1. The Rare Jewel of Christian Contentment , on Phil. 4. 11. Wherein is shewed : 1 What Contentment is . 2 It is an holy Art and Mysterie . 3 The Excellencies of it . 4 The Evil of the contrary sin of Murmuring , and the Aggravation of it . 2. Gospel-Worship , on Levit. 10. 3. Wherein is shewed , 1 The right manner of the Worship of God in general : and particularly , in Hearing the Word , Receiving the Lords Supper , and Prayer . 3. Gospel-Conversation , on Phil. 1. 27. Wherein is shewed : 1 That the Conversations of Beleevers must be above what could be by the light of Nature . 2 Beyond those that lived under the Law. 3 And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those Men that have their Portion in this life , on Psalm . 17. 14. 4. A Treatise of Earthly-mindedness , on Phil. 3. 19. Wherein is shewed : 1 What Earthly-mindedness is . 2 The great Evil thereof . Also to the same Book is joyned , A Treatise of Heavenly-mindness , and Walking with God , on Gen. 5. 24. and on Phil. 3. 20. The Fifth , Sixth , and Seventh Books are , An Exposition with Practical Observations , on the 4 , 5 , 6 , 7 , 8 , 9 , 10 , and 11. Chapters of the Prophesie of HOSEA . AN EXPOSITION Of the PROPHESY of HOSEA . CHAP. XI . VERS . 1. When Israel was a child , then I loved him , and called my Son out of Egypt . THIS Chapter is made by some , the sixth Sermon of Hosea's Prophesie . The scope of it is this : To cleer God from severity , and to upbraid Israel for ungrateful and stuborn carriage , against Mercies and Means : and yet to promise mercy to the remnant , to his Elect ones , which is to the end of the 11. verse . As for the 12. verse , though it be made a part of this Chapter , yet it were more aptly a great deal joyned to the 12. Chapter ; and so it is by some . There were in the end of the former Chapter dreadful threatnings against Israel , that the Mothers should be dashed in pieces upon their Children , and the cutting off of the King utterly , this was in the close of the last Chapter . But now , doth not this argue God to be a God of ridgedness and severity ? Where is the Mercy , Goodnese , and Clemency of God towards his people ? What! to have the Mother dasht in pieces against her Children ! To cut off the King of Israel u 〈…〉 terly ! Yes , saith God , for all this I am a God of Mercy and Goodness , for I have manifested abundance of Mercy already , and am ready still to manifest more ; but you have been a stubborn and a stout hearted people against me . And from that General scope , Note : That , God stands much upon the cleering of Himself to be a God of love and mercy : Whatsoever becomes of wicked men , yet God will be cleered before all the world , that he is a God of much mercy ; God takes it very ill that we should have any hard thoughts of him , let us not be ready to entertain such thoughts of God , as if he were a hard Master . I remember Luther hath such an expression , That , all the Scripture , the general scope of the Scripture it is , to declare the Lord to be a God of mercy and goodness ; saith he , The whol Scriptures aim at this , That we should beleeve and be confident that God is a gracious and merciful God. And this is the scope of this Chapter . Let us rather charge our selves of wickedness , and ungrateful dealings with God , and let us for ever justifie God and acknowledg him to be not only a Righteous God , but a Gracious God ; though thou and thousands such as thou art shall perish to all eternity , yet the Lord shall be acknowledged a God of Mercy before his Angels and Saints for evermore . But thus much for the scope . When Israel was a Child . At his first beginning to be a people , that 's 〈…〉 In his yong time my heart was towards him . Indeed , the heart of God was to Israel , that is , Jacob , the Father of the Tribe , before he was born , before he did either good or evil : But here 't is spoken not of the Father , but of the Tribes , Israel , when they were first a people , In their yong beginnings , then I loved them . When he was a Child . That is , First , When he knew little of me . Secondly , When he could do little for me . Thirdly , When there was much vanity and folly in him , as there is in children . Fourthly , When he was helpless and succo 〈…〉 ss , and shi 〈…〉 ess , and knew not how to provide for himself . And further , Tarnovius , a learned Commentator upon this Prophesie , thinks that the Hebrew word that is here translated a Child , is a word that notes the stubbornness of Israel against God , one that hath often shaken off the yoke of parents , or of a master , and so [ Ky ] that is translated [ when ] is sometimes [ although ] Although Israel was a Child , a Froward and Perverse Child , that shook off the Yoke , yet then I loved him . And what a child Israel was when God loved him you may find , in Ezek. 16. 4 , 5. &c. And as for thy Nativity in the day that thou wast born , thy navel was not cut , neither wast thou washed in water to supple thee , thou wast not salted at all , nor swadled at all . ( and then in the 5. verse ) None eye pi●ed thee to do any of these unto thee , to bave compassion upon thee , but thou wast cast out in the open field to the loathing of thy person in the day that thou wast born : then in the 6. verse , And when I passed by tree and saw thee polluted in thine own blood , I said unto thee when thou wast in thy blood , Liv● : yet , I said unto thee when thou wast in thy blood , Live. Again and again , ( and then in the 8. verse ) Now when I passed by thee , and looked upon thee , behold , thy time was the time of love ; and I spread my skirt over thee , and covered thy nakedness : yea , I sware unto thee , and entred into a Covenant with thee , saith the Lord God , and thou becamest mine . Well , but wherein did God manifest that he did love Israel when he was a Child ? Mark the 8. verse , When I passed by thee , and looked upon thee , behold , thy time was the time of love ; and I spread my skirt over thee , and covered thy nakedness : yea , I sware unto thee and entred into a Covenant with thee , saith the Lord , and thou becamest mine . The Love of God to Israel i exprest in these three particulars . First , That God made a Covenant with him . Oh 't is a great mercy of God , and a fruit of great love , that such an infinite God would be pleased to make a Covenant with his people , to bring them into Covenant with him ; all man-kind was in Covenant with God at first , but falling from that first Covenant , there was but only a peculier people that God took into Covenant with himself , and made it as a fruit of his great love , to take a certain people into Covenant with himself more than others . And secondly , Thou becamest mine ; that is , I had separated thee for my self , and took thee for a peculier one to me , and intended special mercy and goodness to thee , Thou becamest mine , so as that I should have a special propriety in thee , and thou shouldest have a special propriety in me . And then thirdly , I confirmed all this by an Oath , I sware this unto thee ; Was not here love , for God to Covenant , to take in to such propriety , and to swear that we should be his ? Thus when Israel was a child I loved him , that 's the meaning of this Scripture . Now the Note of Observation is this . First , That , it is the priviledg of the Church and of the Saints , for God to love them : God loves his people , this is their priviledge , he loves them with a special love . In the 12. of Jer. 7. they are called , the dearly beloved of Gods soul ; see how God loves his people . God he delights in his Saints , and there is nothing in the world that should sanctifie a gracious heart more than this , That God loves him ; And as Gods love is extraordinary to them more than to other People , so their love again should be reflected upon God in a more than ordinary way ; There 's nothing can be a recompence to Love , but Love : that 's certain , Love is never satisfied but with Love ; And therefore , seeing God professes love to his people , he doth expect love from them , therefore he will not be satisfied with any duties you perform , whatsoever you do , but it must be out of Love , Love must have Love , and know , that you cannot prize Gods love more than God prizes yours , there is nothing in Heaven and Earth that God prizes more than the love of his Saints , and therefore , if ever Gods love , or Gods prizing of your love , may gain love , Oh you Saints , love the Lord. That 's the first . But Secondly , It 's a great aggravation unto sin , to sin against love . For to that end God here shews that he loved them , that he might aggravate their sin so much the more , and cleer himself . Many times you make in the daies of your humiliation , and at other times , many aggravations of your sin , that your sin it is against knowledge ; this is great ; That your sin it is of an hainous nature , that it doth a great deal of hurt , that it brings you under dreadful threatnings , that it provokes the wrath of an infinite God against you ; these are great things for the humbling of your hearts for sin . But above all aggrevations for sin , this is the great aggravation , That your sin is against Love , that though God hath shown much love to you , yet you sin against a loving God , and a gracious God. God begins with this aggravation , being his scope here to cleer himself , and to charge his people of ungratefulness , yet God loved them . Oh! sins against love are great sins indeed . But Thirdly , I loved him when he was a child . 〈◊〉 very 〈…〉 to mind Gods old love . That 's the Third Note ; The love of God unto us when we were children ; yea , the love of God unto our fore-fathers , the love of God unto a people when they were at the first beginning , the ancient love of God to a people , 't is of very g 〈…〉 use , it is of great use for al to consider of the love of God in former times to them ; nay brethren , it would be of very great use for us to consider of ancient love of God to England . And I will give you one remarkable Note of Gods antient love to this Nation , that 's this ; That it was the first Nation that ever God set his heart upon for the chusing of the Gospel , the first Nation in the world that by publick Authority did submit to the Gospel , and certainly God remembers that love of England . For we find it recorded ; it 's true , we cannot expect Scripture for this , because it was ●●nce the time of any Scripture ; but so far as we may give any credit to Stories , we find it , of all Nations upon the face of the Earth , the first that received the Gospel with the Countenance of Publick Authority . And this is not a little matter : Certainly the Lord remembers the kindness of our youth , and the old love of England , and the first love of England in receiving the Gospel . Indeed God caused the Gospel to be preached to other places before it was to England ; I , but there was no plac● that by the countenance of Publick Authority 〈◊〉 〈◊〉 it so soon as England did , and therefore England may be said to be the very first fruits of the Gospel in that respect . Oh! 't is good for us to consider of that , and many good uses we may make of Gods old & ancient love ; when we see any further expressions of Gods love it may encourage us upon the thoughts of his former love , there was an old love and this God continues , his old love unto his people , and surely God intends yet further love unto us . And then for our selves in particular , It 's very good for us to look back unto his ancient love : That is , Now God hath loved some of you from your child-hood , how the providence of God did work towards you then ; Some of you ( I suppose ) in this place may say , that God loved you when you were children , when I was a child I had such and such expressions of Gods love towards me , It was love that I was born of Christian Parents , and that I was brought up in Christian education , That I was delivered from such and such dangers , yea ( it may be ) God began to reveal himself to me betimes . And if you would call to mind all the loving passages of Gods providence since you were children , you might have matter of meditation sufficient . There 's many of you that complain you cannot find matter for meditation : I 'le give you a rule to help you in meditation at any time , it 's this , When you cannot meditate of other things but you are presently be wildered and know not whither to go , then turn your selves to this meditation , To think of all the gracious passages of Gods providence towards you ever since you were children , and this the weakest may be able to go along in . And that 's the third Note of Observation . Fourthly , All Gods old mercies remain engagements unto duty , and aggravations to our sin . I loved him when he was a child ; 't is brought to that end , to aggravate their sin , and further to engage them unto duty . Remember that the love and mercies of God unto you when you were children are engagements to duty when you are old . And they are aggravations of your sin , The sins of those men and women that are against old mercies they are the greatest sins : Oh! that you should sin against that love of God unto you when you were children ! God began with you then , and hath continued his love and mercy to you ever since ; then , Oh! make this an aggravation of your sin , in the day of your humiliation , charge it upon your own souls , these and these sins have I committed , though God loved me , though Gods mercy and goodness was towards me when I was a child and hath gone along to me , yet I have walked unworthy of all that love and mercy , know that if you do forget the old love of God , yet the Lord remembers it , he remembers his old mercies , and he remembers your old sins . But then fiftly , Let not our hearts sink in despairing thoughts , though we see that we are able to do but little for God , and though we are unworthy of love ; Though there be much vanity and folly in our hearts , and in our lives , yea , though there hath been much stubbornness , yet still let not our hearts sink in despairing thoughts , I loved them when they were a child , They could do little for me , and they knew little of me , and they were vain , and foolish , and stubborn , and yet I loved them . Certainly the waies of God towards Israel are as a type of his waies towards his Saints , as the afflictions of Israel are Typical to the Church ; and we gather an argument to be patient in afflictions when we reade how God dealt with the people of Israel in the wilderness ; so we may gather an argument to help our faith when as we reade how God dealt with them , though they were unworthy and were poor and weak , yet God loved them . Therefore you poor people that find your selves weak in understanding , alas ! you know little , and can remember little of that which is good , and alas ! you can do little for God , ●ea I find ( perhaps saith one ) much frowardness and stubborness in my heart against God ; but do you bewail it ? if so , let not your hearts be discouraged , do not think that these are things that will hinder the love of God ; Gods heart may be towards you notwithstanding this , when God comes to love he doth not find the object to be lovely before he loves , but his love makes the object to be lovely , therefore God can love though thou knowest little , and can do but little . But you will say , He can love , I but , Will He love ? If I did but know that , this would satisfie my heart . To that I answer , First , how ever , when you hear that God did love Israel when he was such a child that none eye pitied him , this is enough to help you against any concluding thoughts against Gods love , for God did love his people when they were as unworthy as you are . And then secondly , But would you know whether God would love you ? the readiest way for you to know whether God will love you , yea or no , It is first , To raise up your faith , if you are able , upon such grounds as these are , Upon the consideration of his love to his people when they were unworthy . And then secondly , In quietness and meekness of spirit to lay thy self before the Lord as an object of his pity . If thou doest not think thy self worthy to be an object of love , yet lay thy heart before God as an object of pity , and there resolve to wait til the time of love shall come , till God shall make known that his heart is towards thee for good , 't is not the way for thee to be froward and vexing because of thy unworthiness , meanness , poverty , and baseness , and so to determine that he will not love thee therefore ; but , I say , the way for thee to have the sence of Gods love , is this , When thou seest there is no worthiness in thee why he should love thee , yet there is enough in thee to make thy self an object of his pity . And sixtly , Doth the love of God to his people begin so soon ? I loved Israel when he was a child , Oh! let not thy love then to him be deferred too long ; Gods love begins betimes to his people , let not his people ; love be deferred too long . God is before hand with you in love , and when ever we begin to love him it is upon this ground , Because he loved us first . You who are yong youths , do you love God betimes , for if you be such as ever shall be saved , God did not only love you when you were a child , but he loved you before you were born , before the foundations of the world was laid ; Oh! it is pity that the first springing of your love should not be bestowed upon God : Certainly old love is the best love , as old love in God is sweet , so old love in the Saints ; it 's a sweet thing to think that God loved me from a child ; but then , if I can say this too , I loved God from a child , this will make it sweeter : put but these two together , Oh! when these two can be added , what is wa 〈…〉 g to the comfort of ones life ? God loves that love that is from a child , Jer. 2. 2. I remember the kindness of thy youth , saith God. For yong people to love God , Oh! God loves that , God loves the love of yong ones , the love of children ; how sweet will old age be to thee if thou canst say thus , Lord , through thy mercy I have loved thee from a child , and that 's an evidence that thou didest love me when I was a child ? How many are there now that are old whom God loved when they were yong , that would give ten thousand worlds if they had them that they had known and loved God sooner than they have done ? Though it 's true , I lived in wickedness almost all my daies , and yet at length God manifested himself to me , and by that I know God hath loved me from eternity , but , Oh! that I had loved God from a child ; I say , those whose eyes God enlightens , and hearts God converts to himself , would give ten thousand thousand worlds that they could but say this , Oh that I had but loved God from a child ! You who are children and yong ones , do you begin betimes to love God , that if you live to be old you may say , that God loved you from a child . It was an excellent speech of Austin when God pleased to work upon his heart , Lord , I loved thee too late : And so it will be with any that do begin to love God , they will say that they loved God too late ; and it will be the great burden to their souls that they loved God so late as they did . And called my Son out of Egypt . I call'd him ; that is , by Moses and Aaron , I sent them to call them out of Egypt and bring them from thence ; and this seems to have reference to that Scripture in Exod. 4. 22. where the Lord saith , Israel is my Son , even my first born . Moses comes to Pharaoh in the Name of God to have Israel out of Egypt , and he coms to Pharaoh after this manner , and , Tell him , that God saith , Israel is my son , even my first born , so in Jer. 31. 9. I am a Father to Israel , and Ephraim is my first born . My son , The Seventy have it in the plural , My sons , his sons out of Egypt ; but in the Hebrew it is in the singular , I called my son out of Egypt , and although the holy-Ghost speaks of al the people in general , yet he puts them in the singular number , and in their very community they are cal'd the son of God. The Church ( that 's the Note from hence ) is related to God as a son to the father ; yea , the very first-born ; what God speaks of the people of Israel is especially intended towards his Saints which are the true Israel of God , they have the priviledg to be sons unto God , to be children , Is it a light matter ( saith David ) to be the son in Law to to a King ? but then what do you think it is to be the son to the King of Heaven and Earth ? and the Heir of Heaven and Earth ? Is Ephraim my dear son ? Jer. 31. 20. Ephraim my dear son , This is the priviledg therfore of the Saints , that God deals with them as sons , I 'le spare them as a Father spareth his own son that serveth him , in the third Chapter of Malachy , the 17. verse . And the special priviledg that they have from this is , that they are not under that Law that slaves are under , in reference to God ; those that are in the state of slaverie they are under this Law , Do , or Die , if thou doest offend but in the least thou shalt perish for ever , the curse of the Law is upon thee ; But the Sons of God are brought into another condition not to be under that Law , they indeed if they do offend may be corrected and chastized , but they are never under the Law of the sentence of eternal death for their offence ; there 's a great deal of difference between the administration of God towards Slaves , and towards Sons , This is the great priviledg of Son-ship , That thou art not under the Law , thou art brought under another Law , under the Law of Jesus Christ , that though thy sin indeed of its own nature , if God should deal with thee in Justice , would be enough to put thee under an eternal Curse , yet being a Son , God puts thee under another Law , and doth not deal with thee by that Law that pronounces a Curse against every sin . They are Sons . Secondly , Let wicked men who have to deal with Gods people , when any of the Saints of God are under their power , let them take heed how they use them ; For they are Sons ; they are not Slaves , they are the Sons of the eternal God , in Jer. 2. 14. Is Israel a Servant ? is he a home-born Slave ? why is he spoiled ? How comes it to pass that Israel is dealt withall so as he is ? What , is not Israel a Son ? When as any of the people of God are under the power of any men , God looks upon them as Sons , and if they deal hardly with them God will enquire and will say thus , Is such a one a slave ? had he been a slave I would not so much have car'd for your dealings thus with him , but he is a Son. You find in the Acts that they were afraid when they heard that Paul was a Roman . When thou knowest thou hast to deal with a Son of God , know that thou hast not so much liberty to misuse him as thou hast to misuse another man , though no liberty to misuse any . Thirdly , The Saints are not only Sons in their particular relation , but in their Community they are sons too : Take them joyn'd together , as the members of the Church , and so the whole Community of the Church now , is but as one Son : I called my Son out of Egypt . He speaks of the whole Body of Israel : Now the Lord looks upon the Community of his Church as one Son in the singular number . There are many priviledges that do belong to the Church of God in their Community , as well as in their particular relation . And they should labor to unite themselves much together , seeing God puts them altogether in the singular number . Oh! the Lord loves unity in his Church . Though a Son , yet in Egipt . That 's the Note further from thence , That Gods Sons are not free from sore and grievous evils in this world , though they be Sons , yet they may go into Egipt . In Jer. 12. 7. I have for saken mine house , I have left mine heritage , I have given the dearly beloved of my Soul into the hands of her enemies . Though the dearly beloved of Gods Soul , yet given into the hands of enemies : Though Gods Son , yet goes into Egypt : So the Church under Antichrist for above twelve hundred years , God gave up his Sons into that spiritual Egypt . We must not think therefore as soon as we come under greivous afflictions , that God hath cast us off from being Sons ; though they were in Egypt , yet stil they were my Sons . Now we are ready to think that if God bring us into sore afflictions then we are no more sons ; No , thou mayest be delivered up to the power of the enemy , and yet a son of God still , and no slave for all that , and no enemy . There 's a notable Scripture in Deut. 32. 10. where it is said of the people of Israel , That they were in the waste howling wilderness , and yet they were as the apple of Gods eye . : so thou maest be delivered up to the wast howling wilderness , to suffer sore things , to be banished from thy house and home , and to wander up and down in the wilderness , and yet remain as the apple of Gods eye . It is a strange sight indeed to see a child of God , an Heir of Heaven , a Co heir with Jesus Christ , one dearer unto God , than Heaven and Earth , to be under the power , the humors , the lusts of wicked men , of base ungodly ones ; yet it is so , yea , for a time they may be slaves to Satan ; I say , those that God hath an eternal love to even are for a season oft times slaves to Satan : But then they have not the comfort of this Son-ship , nor do not know it . But now they may know themselves to be Sons , and yet slaves to the humors of wicked and ungodly men , there is not a stranger sight in the world , I beleeve the Angels in Heaven do not see a stranger sight that they more admire at , when they see a godly man to be under the lusts of wicked men ; but this is Gods work for the present : God intends to manifest himself in another way hereafter , but for the present he fetches about the glory of his own ends this way , to let even his own dear sons to be in Egypt . But God calls them out of Egypt , God hath his time to deliver his people and call them out of Egypt : and 't is but a Call , and it 's done , it is as easily done as a man that gives a call for such a one out of such a place ; let our bondage be never so great , 't is but a word from God to deliver us . Again , It is a great mercy to be cal'd out of Egypt . This the Lord here brings as a great testimony of his love to them , that he calls them out of Egypt . In Exod. 12. 42. It is a night to be much observed of all the Children of Israel in their Generations ; To be called from that Egypt was a fruit of Love ; and so to be called from spiritual Egypt , ( for mans natural estate , is a spiritual Egypt ) to be cal'd from Antichristian Egypt is a great fruit of Love ; and as 't is a fruit of love , so it is an aggravation of sin , for so it is brought , I called my Son out of Egypt , and yet they did thus and thus . If God remembred this mercy , of calling them out of Egypt so many years before as an aggravation of their sin , how much more may the Lord make that an aggravation of our sin that called us of late out of that Egypt that we were in ? Many waies I might shew you that we were under a great , if not a greater bondage than the Israelites were under in Egypt . And there hath been as out stretched an arm ( though not so obvious to sence ) in calling of us out , as in calling of them out of Egypt ; now let not this be an aggravation of our sin , the sound of our cries under the yoke of our bondage is not yet out of our ears , and the very sores of our shoulders through their yokes are not yet throughly healed , and therefore if we now before the sound be out of our ears and our sores be healed , yet grow to be wanton , foolish , vain proud , cruel , oppressing one another , and abusing of our liberty , Oh! our sin must needs be accounted exceeding great before God. Well , but yet we see not all the mind of God in this expression , nor the chief part of his mind , for we find in in Matth. 2. 15. that there the holy Ghost cites this Scripture that now I am opening to you , and interprets it of Jesus Christ . When Jesus Christ was fain to fly into Egypt to save his life , the holy Ghost saith , That it was to fulfil that Scripture , I called my Son out of Egypt . It is a very strange Interpretation , ( as we have divers other such in the new Testament ) and Hierom upon the place saith , That Julian takes advantage upon this , and some of the Jews , with others that hated Christian Religion , did take much advantage upon this quotation of Matthew , against the Authority of the Gospel , and said , surely it argued Matthew very unskilful in Scripture , that he should make such a quotation as this , when it is apparant that it is spoken of the calling of the people of Israel out of Egypt . And truly we should never have thought that there had been such a meaning in this place of Hosea , had we not found it so interpreted by the holy Ghost . And by the way , before we come to open that , and shew how that was a right quotation of this Scripture , I 'le but observe this one Note from it , that we may see that by the interpretation both of Matthew , and divers other places we find in the new Testament , that there is much more of the mind of God in the old Testament , than was ordinarily known to them that lived in those times . Which of the Jews could have made such an Interpretation , I have called my Son out of Egypt ? That is , Jesus Christ after he is born , he shall be persecuted and forced to fly for his life , and that into Egypt , and he shall come again out of Egypt ; who could have thought the holy Ghost could have intended such a thing as this is ? Things were not understood til they came to be fulfilled , and then they were understood . And the truth is , as in the old Testament , so in the new , there are a great many Scriptures that we understand yet but little of . And the time of our knowing the meaning of them is reserved to the time when they are to be fulfilled , many Prophesies we have in the Revelations , and other places , that are ( I am confident ) as dark to us as this place of Hosea was dark to the Jews ; and there is as excellent a spiritual meaning in many places of the new Testament hidden from us , that will hereafter to the Church of God be revealed cleerly , as there were in the old Testament , many places ( I know not whether I may say as many as those ) but are as much hidden from us . Jesus Christ that was the Lamb slain from the beginning of the world , in Rev. 5. 〈◊〉 he that shall open the Book that is seal'd , and it is a fruit of the death of Christ , it is the Lamb , as he is a Lamb slain from the beginning of the world that shall open the Book that is sealed : there are many things in the book of God that are sealed to us this day , and 't is the purchase of the blood * of Jesus Christ to open it , and 〈…〉 hen his time comes it shall be opened to us . I have called my Son out of Egypt Interpreters I do find do much weary and tire themselves and the readers about this point , and those that will search into Interpreters about the aptness of this quotation may quickly spend daies in it , I find the opinions reduced to these three heads . Some think that Matthew quotes this but only by way of allusion , and similitude , that there is a similitude between Christs going to Egypt and returning , as the people of Israels going to Egypt and returning , but that is a fridged and a poor , weak Interpretation , and against what is said in Matthew , which saith it was that the Scripture might be fulfilled . But the second hath more in it , which is of Junius that learned man , he thinks that the very litteral sense of the place is rather a Prophesie of Christs going into Egypt and returning again , than of the people of Israels going into Egypt and returning again . So he saith in his Paralels , in his 6th of the first book , it is ( saith he ) as if God should say , I have threatned that I will utterly destroy the King of Israel , what shall I wholly destroy Israel therefore ? No no , I will not do that for my Sons sake , for though Israel is unworthy and receive not my Son , and by my Sons going into Egypt it is declared that they are unworthy of him , and that they should never have my Son come among them again , yet he shall come amongst them again , and that shall be an evidence to them that I will not cast off my people of Israel , and it 's a very spiritual and good Interpretation , and we find often that , the Lord when he did promise mercy to his people , and would give an evidence that he would not destroy them , he would give a promise of Jesus Christ ; as in Isa . 9. 6. Vnto us a Child is born , unto us a Son is given : he seals the Promise that he will not cast off his people by promising the Messias ; so Junius thinks that the Lord here doth seal this promise of mercy to the people of Israel , that he will not utterly cut off his own people , Why ? because he will call his Son out of Egypt . But , yet I cannot think that it will fully satisfie , but I will give you that which may more cleerly appear to be the mind of God , and that 's this , That this Scripture in Hosea , it was intended to be typical , not only to shew what was past , that God did indeed call his people out of Egypt , but to be a type of what God did intend for the time to come ; as to give you other instances , there are many things that are spoken in the old Testament , that are spoken litterally of some other things , and yet apparantly are meant typically of Jesus Christ , first in Exodus , 12. 46. compared with John , 19. 26. in Exodus , it is in the institution of the Pass-over where God saith , Not a bone of it should be broken : Now in John 19. 36. it is said , when as the Soldiers came to break the bones of the two Theeves that were upon the Cross , through a providence they find that Christ was dead and so they broke not Christs bones . One would think now that this were a meer accidental thing , but yet the holy Ghost saith there , it was for the folfilling of that Prophesie , that not a bone should be broken . Thus you see things that are very accidental yet God hath a special work in them , God intends great things by things that seem to be of little moment in our eyes , What more light thing than that , that they should not break the bones of Christ ? though meant cleerly at first , & litterally concerning the paschal Lamb , yet typically concerning Jesus Christ . Compare two other Scriptures together in 2 Sam. 7. 14. with Heb. 1. 5. in Sam. it 's apparantly spoken concerning Solomon , I will be his Father , and he shall be my Son. But now the Apostle in Heb. 1. 5. he speaks of Christ there cleerly , and saith , To which of the Angels bath he said , Thou art my son , this day have I begotten thee ? and again saith he , he shall be my Son , and I will be a Father to him . It 's meant firstly of Solomon , and typically meant of Jesus Christ . So the people of Israel going into Egypt and turning back again , are meant litterally of Israel , but God meant to Prophesie what would be done with Christ , that he should go to Egypt and return back again . And indeed , God hath an eye to Christ in all things he doth , in all his works some way or other they have reference to Jesus Christ ; that indeed was one of the greatest works of God for his people carrying them to Egypt and bringing them back again , but God did not intend that so much , but he had an eye to Jesus Christ in it . And we shall see hereafter ( take this Note ) that it will be one great part of the Glory of the Saints to see how God had an eye to Jesus Christ in all his great works in the world ; now we look upon such a work , and such a work to have such an influence upon such a business , but we do not see the reference that it hath to Jesus Christ ; hereafter it will be a special part of the glory of the Saints that they shall see how in all the works of God , he had an eye to Jesus Christ ; even the work of Creation ; God would not have created the world but for his Son , and the fall , and in every thing he had an eye to his Son , for the magnifying the great work of his Son , and such who had a special work of the Spirit of God in those times did understand Gods meaning , though ordinarily they did not : I remember one learned Interpreter hath this expression , to shew how they might understand Gods mind by his types , he expresses it thus , As it was with Jonathan when he carried his Bow and Arrows into the field to give David a note whether he should fly away for fear of Saul , or return back again . Now when Jonathan shot his Arrows , he said unto his youth , It is beyond , and on this side . Now the youth knew no more but thus , that he was to look at the Arrow ; yea , but saith he , David knew more , that when he said it was beyond him , then he should do thus , and when it was on this side then he should do thus . It is a very good expression in the difference of the types and the letter of things , those who knew but meerly the letter they were but like Jonathans youth that did but only according to what Jonathan said , but David he knew the reach of Jonathan , and so was able to make use of it . Oh! it 's an excellent thing to be able to understand the reach of God in his Word ( as I may so say ) and it 's a fruit of love . It 's a fruit of the love of Jesus Christ to his Saints that we should know his mind more than other men do . And certainly if the people of Israel had but known this when they first went into Egypt and returned back again , that the Lord did aim at Jesus Christ in it . Would it not have been a comfort to them , if they had known that God intended to make them conformable to his Son ? Would it have been a comfort to them to have known it ? Then certainly it must needs be a comfort to the Saints to know now , that in all their sufferings they have a conformity to Jesus Christ ; we know it now , and that 's the reason why we do suffer , it is to make us conformable to Jesus Christ ; the Jews did not know this , that which was the reason why God would have them suffer , but we know it , and therefore in all our sufferings we should exercise our faith in the sufferings of Jesus Christ , Do we suffer thus and thus ? he did so , to take away the sting of our sufferings : and in a special manner you that have been driven from house & home , if there be any here that have been driven to fly for their lives , and perhaps you have been driven to go among strangers ; Oh! but your suffering is not so great as the suffering of Jesus Christ was , he fled for his life when he was but an infant , and did not only fly to strangers , but to his enemies , to the Egyptians : you are driven but from one part of England to another , Oh! exercise your faith in this ; it was a very strange work of Gods providence that presently after he was born he must fly for his life ; you that are fain to carry your children with you , Oh! remember how Joseph and Mary was fain to do it , was fain to fly for the life of Jesus Christ , and carry him , and this flight was a great deal more than your flight , for they were fain to fly to Egypt . Now supposing it was by land as that many reasons may be given , they were fain to fly a matter of an hundred miles through the desert wilderness where there was no habitations : you fly from one town to another and find relief ; they were fain to fly above an hundred miles , it 's fifty leagues , which your Marriners accompt three miles to a league , and was in the very desert between the Land of Canaan and Egypt : Now though it 's true , the people of Israel was fourty yeers in the Wilderness ; but it was not through the length of the place , three daies journey might have carried them into the Land of Canaan , but it was fourty years that they were about it , God prolonged it , and they did intangle themselves and were stubborn and Rebellions , and so it was prolonged , though the way was but in its self short : but yet certainly this flight of Joseph with Christ to Egypt must needs be sad and miserable ; it cannot be conceived that any of your flights should be so said and miserable as that was , for they could not carry any provision with them , but were fain to fly in a private way to save the life of Jesus Christ ; Oh! how often do you think did Joseph and Mary look upon this Babe when they were flying through the desert Wildernes , & think , What , is this the Son of God ? Is this the Savior of the World ? Is this he that should be the redeemer of Israel ? Is this he that is God and Man ? Is this he that is the second person in Trinity , that presently after he is born we must fly for his life through a desert wilderness ? Oh! the strange work of God in the very work of Mans Redemption ! Things were so low and poor , and seemed to go on in such a contrary way , as it would have put any ones faith to it , to have thought that Jesus Christ should have done such great things as he did . Oh my brethren ! this is the way of God to put the faith of men to it , especially at first . So it was with Christs flight into Egypt . It follows ; VERS . 2. As they called them , so they went from them , &c. AS they ] That is , Moses and Aaron , and other Prophets , and Ministers of God sent unto them , they called them to serve the Lord , and to worship him according to his own way . And especially they called them from Idolaters and false worship . As they called them , so some turn it ; that is , Though they were so called , so called , yet they went from them . When the means of God is so powerful , to resist then is a very great evil . If our Gospel ; that is , our Gospel preached with so much plainess and power is hid , it is hid to those that are lost . But take it here : As they called them ] that is , Look what earn 〈…〉 ess there was in Moses and Aaron and other Ministers of God to call them from their evil waies , so much stubornness and stoutness was it for them to go against it . Calvin thinks it is , Because they called them , THEREFORE they went from them . Because they called them ; that is , They went from them for the very nonce ( as we use to say . ) Because Moses would have us do thus and thus , we will do the quite contrary for the very nonce . They went from them : that is , Turned their backs upon them ; like stuborn Children and Servants when they are called they will not hear , but turn their backs upon you ; so did they to Moses From whence observe ; First , It is a mercy of God , to have Gods Ministers calling us to obedience . Who are we that God should send his Messengers after us ? What need hath God of us ? Suppose we go on in the waies of death and perish , what shal God lose by it ? But this is Gods mercy , that he will cal after us ; God may say , If you will go , go on and perish everlastingly : Oh! but he doth not so . Secondly , When God hath called us out of affliction , it is a great addition of mercy to call us out of sin unto duty ; and we should account one as great as another . We think it a great mercy if the Lord will call us out of an affliction ; but when God calls us out of a misery , and calls us to a duty , Do you think that that 's as great a mercy ? That 's a sign of a sanctified heart indeed . You are in sickness and under great extremity ; if God should say , I wil give out my Word to deliver you , that would be a sweet word you would say . I but when God gives out his Word to call thee out of thy sin to a duty , thou shouldest as joyfully take an hint of that Word of God too ; Oh! do you prize Gods call unto you from sin to duty , as much as from misery to prosperity . Thirdly , It 's a great aggravation of mens sins if they be called to duty , after God hath called them out of misery and they do not obey it . After thou comest out of an affliction , whether bodily or spiritual , God expects thou shouldest as diligently hearken to his call that calls thee to duty , as thou doest take hold of his mercy when he held it to thee to deliver thee out of thine affliction ; charge thy soul thus , Oh wrenched heart that I have , I called to God , and God hath heard my call , and now God hath delivered me , and calls me to a duty , and shall I stop mine ears against Gods call ? Oh how just were it for God to leave me in misery , when I turn my back to him when he cals me to a duty ! Fourthly , For men not only to disobey Gods call , but to turn away themselves from it , and from those that speak to them in his Name , this is very wicked , a high degree of sinfulness before God : In Jer. 2. 27. They have turned their back unto me , but not their face ; and so in Jer. 32. 33. They turn their backs , that 's more than not to obey . Our backs , that is , to refuse to obey , to resolve not to obey , in Jer. 18. 17. God threatens them that in the day of their calamity he would shew them his back too ; as when a Traytor is petitioning to his Prince , so long as the Prince is but willing to parly with him , and reade his Petition , there is hope , but if the Prince turns his back and will not look upon his Petition , there 's no hope then : So there is hope of people that we may bring them to obedience so long as they will hearken to the Word , but if once they turn their backs , then there 's little hope ; so when God turns his back upon sinners there 's little hope then . Remember you that turn your back upon calls to obedience , Oh! remember that Scripture in Jer. 18. 17. that God threatens in the day of your calamity he will turn his back to you . Now this wickedness men do not grow to on a sudden ; at first they are loth to be convinced that such a thing is a truth , but at length when the evidence of truth comes cleer they in a desperate way turn their backs upon it and resolve not to hearken to it : a famous instance you have of this in Jer. At first they said that Jeremiah did not speak the Word of the Lord , but afterward , As for the Word of the Lord that thou hast spoken , we will not hear . Fifhly , It is yet a higher wickedness to have our corruptions irritated by the Word and provoked . As they call'd , so they went away . When mens hearts grow as Lime , that the showers of the Word shall inflame them , this is a sad condition indeed ; when the more cleer evidence they have of the Word , the more desperate wicked they grow . We find it so in some places , when the word comes with the greatest power , this is all the effect it hath upon the hearts of men , to make them the more desperate wicked . You wonder sometimes that where the Word is preached with power men should grow more wicked ; wonder not at it , for where the Word doth not convert sinners , it doth harden them . Sixtly , From the extream perverseness and stubornness of the Jews we may learn this Lesson , That Gods free Grace is very great and very strong ; the Lord was merciful to his people that were thus stuborn and stout , but the more they were call'd to obedience the more wicked they grew , and yet Gods mercy continued towards them for a long time together , and indeed in that God should set his heart and love upon such a people as this , it is one of the greatest helps against despair almost as any we know , Do but look into the Book of God , and reade of the people of the Jews what wretched , froward , perverse , stuborn , stout-hearted people they were , and yet that God of all the people of the earth should chuse them to be his peculier people ; Oh! the free Grace of God! there 's nothing that God hath in his design more than to honor free Grace . I confess I had thought to have spent some time in shewing to you the extream stubornness of the people of the Jews , and all to this end to magnifie the free grace of God towards such an unworthy people ; you find that God doth so himself when he speaks of his Mercy to that people , he doth give them this notice , That he would have them to know , that what he did for them was not for their own righteousness , in Deut. 9. 6. Vnderstand therefore that the Lord thy God giveth thee not this good I and to possess it for thy righteousness ; for thou art a stiff-necked people ; As if God should say , I might magnifie free Grace , whereas I might have chosen some other people that might have been more yeeldable to my hand , I chose you , that it might appear that all that I did was out of free Grace . In Psal . 78. 8. Be not stuborn as your forefathers were ; they are called stout-hearted , stiff necked , strong , they seem to be of strong spirits , but it is strong against the truth ; and though stubornness hath a kind of Glory in it , yet the truth is , there is nothing but weakness in it : in Ezek. 16. 30. How weak is thy heart , saith the Lord , seeing thou doest all these things , the work of an imperious whorish woman ? They are said to be strong-hearted , stiff hearted , but saith the holy Ghost , how weak is thy heart ? and you shall find in Scripture that they are called stiff necked , and Iron-●inewed , and that they walked contrary to God , and that they are perverse and crooked , and that they had hardened their hearts and made them like an Adamant ; and saith Stephen , You have alwaies resisted the holy Ghost ; and impudent children , and rebellious children : It is very observable if you read those Scriptures , presently after they came out of the Land of Egypt , within three daies after God had shown them such a miraculous work they fell to murmuring , nay , they did not stay so long , for it is said in Psal . 106. They provoked the Lord at the Sea , even at the red Sea. And in Exod. 16. 2. 28. and in chap. 17. ver . 2. the people did chide with Moses again , so reade the story of Exodus , Numbers , Deuteronomy , Judges , and the Kings , and you shall find them continually rebelling , a people with an Iron sinew against God , and yet for all that the Lord makes choice of this people , and loves them ; Oh! free Grace , the free Grace of God. When your children are stuborn and stout against you consider of this , you think it a grievous affliction to you , Oh! but there is none in the world that are so crossed with stuborn children as God himself is . And though you should find your hearts to be very stuborn , yet for all that do not have your hearts sink with despair , for Gods Grace is free to overcome even stubornness , as it did here . You have a most remarkable place for that , for the overcoming of stubornness , in Exod. 34. 9. Let my Lord I pray thee go amongst us ( for it is a stiff-necked people ) This was no argument of despair , that God should not go among them ( for it is a stiff-necked people : ) But Moses makes such an argument with God , Lord , they are a stiff-necked people , yet I pray thee let my Lord go amongst us , and pardon our iniquity and our sin , and take us for thine heritage . [ Where by the way we may note how the Chaldae paraphrase renders this , viz. Let the Majesty of the Lord go with us ; the Majesty or Divine Presence : the Hebrews call it Shecinah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they usually distinguish this from God the father , and say there is no coming before the blessed high King without Shecinah . So our Savior more plainly , John , 14. 16. But to return . ] God holds forth by this example that he would have none sink with despair , but be brought in by his free Grace , notwithstanding their stuborn hearts that they have had against him . Now as for the latter part of this second verse , of their sacrificing to Baalim , and burning incense to graven Images , I shall not need to speak to that , as having spoken of that heretofore . VER . 3. I taught Ephraim also to go , taking them by their Arms : But they knew not that I healed them . HEre we have the third degree of Gods goodness towards Ephraim , the fruit of his love , he call'd them out of Egypt , and he call'd upon them by his Prophets , and he taught them to go . God here compares himself to a Nurse , or to a tender Mother , or loving Father , that carries along the child , and guides the hand of it , and the feet of it ; and as they are leading the children if there be any rugged foul way , the Nurse or the Parent takes them up in their Arms , such was my dealings towards Ephraim said God. In Psal 77. 20. God there is said to lead them by the hand of Moses and Aaron , like a flock of Sheep . But here he is said to lead them like a Nurse , or a Parent , and this expression seems to have reference unto that we have in Deut. 1. 31. In the Wilderness the Lord thy God did bear thee as a man doth bear his son in all the way that ye went ; Look as a man leads his son by his hand , and when he comes to hard way doth bear him up and take him in his arms , so did the Lord thy God deal towards thee as a man to his son : for so he call'd Ephraim in the former verse , his Son , he loved him when he was a child ; so he is compared to to a child , and God to the parent that teaches him how to go , God taught them how to go in their way out of Egypt all along in the Wilderness until they came to Canaan When they came first out of Egypt they knew not which way to go no more than a child , and if God had left them when they were brought out of Egypt , certainly they had perished in their way , the way was very full of difficulty in which they were to go and God did seem to leade them about , but the Scripture saith , He led them in the right way , in Psal . 107. 7. though they were fourty years in the Wilderness , whereas they might have gone through within a few daies , yet still they were led in the right way , God taught them to go . From whence there are these Notes of Observation . First , When God calls his people out of afflictions , yet they know no more how to go , to guide themselves in their way than a little child doth . We think if we be delivered from such and such an evil we are well , but when God doth grant deliverance if he should leave us there , we should quickly spoil our selves , we should quickly turn the mercies that we have into misery if we be left but a while ; It is the pride of mens hearts that makes them venturous of them selves , hence they get many a knock and bruise ; Oh! many stumble in their way and split themselves and perish because they will be going themselves and not depend upon Gods hand . We find by experience now God hath brought us out of Egypt here , in great measure we are called out of Egypt , and we hope that God intends a Canaan to us , yet what children are we ? we do not know how to step a step in our way , Oh! how often have we been at a stand in our way since God hath been pleased to call us out of Egypt ? we have been at a maze ; not knowing which way to take , this way or that way , Oh! how often have we fallen in our way , and gone astray ? If ever people had need to have God to teach them how to go , then have we at this day ; our path is an untroden path , and there are many stumbling blocks in our way , we often stumble and fall in them ; Poor children have not more need to have the hand of the Parent or Nurse , when they go upon the Ice , in slippery waies , then we have need of the hand of God upon us to leade us in our way and to guide us . That 's the first Note . Secondly , The way that God leads people in many times may be a way of much difficulty ; he said , he taught Ephraim to go , and led him in the way . If we enquire what that way is ? it was the way through the wilderness , yea , before they came into the wilderness , before they came at the Sea , in Exod. 14. 9. The Egyptians pursued after them , ( all the Horses and Chariots of Pharaoh , and his Horsemen , and his Army ) and overtook them , encamping by the Sea , befides Pi-hahiroth , before Baal-zephon . Pharaoh and all his host pursued them , they were in a very straight way , The Sea was before them , Pharaoh and all his Army was behind them , and they were encamping by the Sea , before Pi-hahiroth , at the mouth of those Mountains , that the Mountains did compass them round about , and they were before Baal-zephon , that is , the god of watching , the Egyptians God that they made accompt was the God that did watch those that went out of their Country without any leave , they came before that God that was the God for their watching those that went out of their their Country , and to keep them from going out , and between the Mountains , and the Sea before them , and a great Army behind them , and yet God taught them to go ; what a way doth God teach them to go in ? And then when they go further they must go through the Sea , or no other way , God taught them to go through the Sea , and when they have gone through the Sea , Is all the evil over ? No , they must come into the wast howling wilderness , and there be led along for fourty years together , and yet God doth reckon up his guidance of them here in this way as a fruit of his love . So long as we are in Gods way , though the way be difficult , yet we have cause to bless God that we are in his way , and let not us be troubled at the difficulty of our way when we see God before us , and leading us in our way . Thirdly , Though we meet with difficulties in our way , yet God loves to teach his people how to go in their way ; and the more difficult their way is , the more care hath God of them to teach them how to go . We do not find such an expression of Gods care of them to teach them in any other way but this of theirs , when they went first out of Egypt ; because that way was the most difficult , therfore God takes upon him in a special manner to teach them in that way . Be not discouraged at your difficulties , but when you are in your way , and your conscience tels you that it is not a way that you have chosen to your selves , look up to God for guidance , cry to him ; as you find in Psal . 107. 6. They cryed to the Lord in their trouble ; ( and then vers . 7. ) he led them forth in a right way . Mark how these two are joyned together : They cryed to the Lord in their trouble , and he led them forth in a right way . When you are in straights , cry to God in your trouble , the Lord will lead you forth in a right way . When we have been in the greatest straits and have had the hardest way to go , how hath God taken us up in his arms ! Through Gods mercy , though we be very weak ; yet we are gone on a great way even from Egypt , from our spiritual Egypt and bondage . It is unthankfulness in people , to say , We are in as bad a condition as ever we were . VVhat God may bring us to through the unthankfulness of men we know not , but certainly through Gods mercy we have been led along a great way in our journey , God hath taught us to go ; it hath not been the wisdom nor providence of men that hath carried us on in our way so far as we have been , no , we have found apparantly we are not much beholden to the wisdom of men for that way that we have been carried on in , but 't is God that hath come in in our straits , we see by what hath fallen out , how we should have perished in our way , we should have returned into Egypt ; how often have we been ready to think , Would things were with us as heretofore they have been : Oh! this hath been the peevishness of our spirits , to be thinking of turning into Egypt : as it was with this people , though God was with them in their way , yet often they thought of returning back again . We have been ready to be thinking of by-waies for our selves , and every one to be shifting his own way , and what cross paths have we walked in , first one way , and then another way , undoing what we have done ? First engaging men , and then discouraging the same men that we have encoraged ; though they have continued the same , yet our spirits have not continued the same towards them . VVe may apply that that you have in Jer. 31. 22. which is spoken in reference to their way , coming out of their captivity ; How long wilt thou go about , O thou backsliding daughter ? It may be well applied to England at this day ; Oh! how long wil we go about ? that is , shifting this way and that , and not daring to trust God in his way ; we are afraid that if we should go on in the right path that God guids us in , that we should miscarry , and therefore we go about , and that 's the reason it is so long before we have our deliverance , because we go about , and do not follow Gods guidance in our way . There 's an excellent promise that God makes to his people in Jer. 31. 9. in reference to the guiding of them in their way from their Captivity ; They shal come with weeping , and with supplications wil I lead them : I will cause them to walk by the rivers of waters , in a straight way wherein they shall not stumble : for I am a father to Israel , aud Ephraim is my first born . This is a Scripture very sutable to that Scripture we are now opening . It 's a fruit of fatherly love to guide us in a straight way , and keep us from stumbling . But mark how this shall be done : They shall come with weeping , and with supplications will I lead them . There must be weeping and supplication to cry to God for guidance in our way : As a poor child if it be left a little by the Mother or Nurse , it stands crying to be guided in its way ; and this should be our care in all our straights , not to fly upon this Instrument , or the other , but to cry to God to guide us in our way . We may apply this to Gods guidance of the soul from spiritual Egypt ; when God brings the soul out of the spiritual bondage he guides it in the way to heavenly Canaan : you whom the Lord are bringing out of your Spiritual Bondage , look up to God to teach you how to go : why ? For your way is a hard way , it is a straight way , it is a narrow way that you are going now , it hath many stumbling blocks in it , it hath many by-paths near it , that are very like to it ; Your way is a very slippery way , and you had need be taught how to go ; you may slip and fall and break your selves quickly if you be not taught how to go ; you that are yong beginners in the way of Religion be not too confident in your own understanding , and your own strength : many poor children for want of the care of their Nurses have gotten such fals when they were children that have lam'd them and made them go crooked all their daies ; and so it hath been with yong Professors of Religion , many yong ones in the profession of Religion , because they have been too bold and confident in their own understanding , the Lord hath left them to such fals that they prove but crooked all the daies of their profession , but though they do go on in a way of profession of Religion , they are but maim'd Professors , crooked Professors , because of the falls that they have gotten when they were yong ones : And truly we have very great cause to fear that who lives but a few years , to see those that are yong Professors of Religion now live to be something old , I say , we have cause to fear that those that live to see it , will see a great many maim'd and crooked Professors of Religion , for there are a many yong ones in these slippery times gets fals that venture so much upon the Ice , upon doubtful things that they understand not , which get such falls and bruises that are like to stick upon them as long as they live . Some of you it may be may remember when you were children you would use to venture upon the Ice , and be sliding , and you got such bruises then that now you feel them ; Oh! let yong ones take heed of venturing upon doubtful things , let them look up to God to make their way plain before them , and not lean to their own understandings lest they have falls ( I say ) by which they get bruises that they may feel another day . And further : Seeing God makes it to be a fruit of his love to teach them how to go , when you see others slip and stumble in in the way of profession of Religion and spoil themselves , Oh bless God then for his mercy towards you , that he helps and teaches you in your way : As when a man is riding upon the road in winter time , it may be he sees some before him whose horses get into holes and stumble , and it may be the man breaks his leg or shoulder before him , if it proves not to be deadly to him ; now if you should see a man falling and breaking his leg or arms , falling down with his horse in such dangerous waies as there is in many places , would you not have cause to bless God that you are delivered from that , that God hath preserved your limbs ? Thus when you see Professors falling in the way of profession of Religion , Oh! bless God that he teaches you in your way , that he guides you . To women that are weak in waies that are slipery you will take hold of their hands to guide them ; and so God doth to you , know the whol course of your way from spiritual Egypt to spiritual Canaan , it is Ice and rugged al the way , that God is fain to take you by the hand , and Oh! the goodness of God to condescend thus to his poor Creatures , to compare himself to a Nurse , Oh! how often would we run into harms way ( as we use to say ) if God did not lead us ? And further , Take heed you who are weak and have need of teaching , that you be not wayward and wanton ; that you be not foolish and unruly ; and that you do not wilfully run into rugged and slippery waies : God indeed is as a Nurse to teach you how to go , yea , but be not you as wayward and froward children that sometimes tire their Nurses ; it 's more difficult to teach some children than others how to go , they are so froward and wilful that they will go their own way , if the eye of their Nurse be but from them never so little they will go their own way ; Oh! take heed you be not among those froward wilful children that will be going their own way . Again further , I taught Ephraim to go . Gods Ministers and all of us should labor to follow God in this way of his , that is , To have a tender care of others ; we should be like our Father : God takes a delight in teaching weak opes how to go , and in guiding of them in their way . Truly we that profess our selves to be Gods children , we should imitate our Father , and especially Gods Ministers , they should take a delight to help weak ones on in their way , and to carry weak ones in their very arms ; that which God is said here to do , Moses in another Scripture is said to do , as in Numb . 11. 12. Have I conceived all this people ? have I begotten them , that thou shouldest say unto me , carry them in thy bosom , ( as a Nursing Father beareth a sucking child ) unto the Land which thou swearest unto their Fathers ? It seems Moses , though he thought it to be very hard to bear so many people in his arms ( as it were ) yet God gave that Commission to him , and he did it according as he was able , he did carry the people as a Nurse , or a Father or Mother carrieth the sucking child in their bosom . Yea , And though Gods Ministers meet with those that are very froward , yet they must not be discouraged ; we are as froward in reference unto God , as any can be in reference unto us , and therefore you must consider you that are Ministers , when you meet with yong Professors , and others that are beginning in the waies of godliness , and you find them untoward and peevish many times , do not cast them off because of that ; if God should have cast off you because of that , what would have become of you ? No , instruct them with meekness , even instruct them with meekness that oppose themselves ; though they kick and spurn , yet instruct them with meekness though they oppose themselves , and in 1 Thess . 2. 7. we have a notable pattern of a Minister there how he should carry himself in this respect ; But we were gentle among you , even as a Nurse cherishes her children . Thus Ministers should be of gentle spirits , and know that God doth put them in place to teach children how to go in their way ; and therefore we find it in Tit. 1. 7. that they must not be soon angry , Ministers must not be of angry dispositions ; you would be loth to put your children to froward Nurses , their very milk would some way favour of them , and your children may get a great deal of hurt by Nurses that are pettish and froward ; it is a special qualification and necessarily required in a Nurse , that she be of a gentle and patient disposition : Now Gods Ministers are compared to Nurses , and do not think the comparison too mean , for God himself is compared to a Nurse , when he saith he taught Ephraim how to go . And then lastly , Seeing the tender care of God , like a Parent or a Nurse towards the Child , is made an engagement to their duty , and an aggravation of their sin , because they were not what they ought to be . As if the Prophet should have said , Oh! therefore you should have served and loved the Lord that was so gracious to you as to teach you , but you have not done so , and therefore your sin is greater . From whence the Note is , That the love and tender care of Parents and Nurses in bringing up children , and enduring much trouble with them , is a great judgment to children when they grow up to requite with duty and due respect their Parents and Nurses ; and if they do not it's a great aggravation of their evil . You that are grown up from children , remember the care , remember the sorrow , remember the trouble of your bringing up , and be ashamed of your undutifulness ; How is it that you have all your limbs , but from the care of your Parents and Nurses ? you are to bless God for your Parents care , and the care of those to whom you were committed when you were children , and know that you owe due respect unto them for it . He is an Apostate to the great Law of Nature who Violates Charities due unto Parents and Nurses . I remember I have read of the Pisidians , a certain Heathen people , that when they were a Feasting at any time , the first fruit of all their Feast they would offer to their Parents , as thinking it unseemly for them to rejoyce in the use of the Creature without shewing due honor to their Parents from whom they had their being and education ; Heathens have ever condemned undutifulness in children to be unnatural and liable to punishment , and they have punished undutifulness ; and the Law of God ( we know ) doth punish a stuborn child with death . But they knew not that I healed them . Many times children , though there be a great care to teach them how to go , yet they will venture themselves , and by their venturousness and wantoness they get many a knock and bruise . So it was with this people , indeed my care was towards them , but they would go their own way , and they often bruised themselves . Well , did God therefore reject them and say , It is through your own fault that you have gotten these bruises and maims . No , I healed them saith God. Though he were never so froward , and he got by that many bruises , yet my pity was so great that I healed those very bruises and maims that he got by his wilfulness . Though in the reading of this we may pass it easily by , yet it is as notable a Scripture as most we have in the Book of God. What 's the reason our consciences do so misgive us , and that we are so afraid that the Lord will leave us to our selves ? when our consciences accuse us of this , Oh! we may thank our selves for it , the Lord shewed us another way , but we through our sinfulness , and frowardness would go in our own way , Can we think that the Lord should have care of us in our sores that we got our selves by our wilfulness ? yes , ( saith God ) such was my compassion towards Ephraim , that I taught him how to go , and yet they got bruises , But I healed them afterwards . That 's the Note from it , God will not cast off his children though they get hurt ; yea , though they get hurt by their own sin , yet the Lord is so gracious as to heal thm . You have a notable Scripture for this , in Isa . 57. 17 , 18. For the iniquity of his covetousness was I wrath , and smote him : I hid me and was wrath , and he went on frowardly in the way of his heart . He went on frowardly when I smote him ; what then ? in the 18. verse , I have seen his waies . One would have thought that should have followed , I have seen his waies , and I 'le smite him , and plague him , and make him to know what it is to deal so frowardly and perversely with me , but , behold the goodness of the Lord ! Gods waies are not the waies of men , his thoughts are not our thoughts , for he saith , I have seen his waies , and will heal him , and restore comforts to him ; I will not say , I will never leade him more , because he would not regard my teaching but goes his own waies and gets many bruises ; No , I have seen his waies and will heal him , and lead him notwithstanding . Oh! be not discouraged when you have gone out of Gods way , but be troubled and ashamed , make use of this promise , the Lord sees the frowardness of his people , and yet will heal them , and lead them , and restore comfort to them . And my brethren , thus hath the Lord dealt graciously with us in our inconsiderate , foolish , sinful courses , how often we in this Land have been brought low by our inconsiderate , foolish waies , we have been sore wounded , we have been in danger to bleed to death by the falls that we have got , we have often given all for gone as it were , mens waies have been so perverse and cross as there hath been little hope of any good , that sometimes when we have met together we have even said , al is gone , we are but betraied , and therefore there is little hope of any good ; Have not we oftentimes said thus ? but the Lord hath come in and healed us , and that Scripture in Isa . 57. hath been made good unto us , the Lord hath beheld the frowardness of our waies , and yet hath healed us , and yet hath led us . You have gone one in such and such waies saith God , and you have even undone your selves in them , and you were made but fools , and others squandered away your estates and nothing came of it ; well , you knew not what to do , I 'le leade you in waies that you do not think of , in such waies as you have the least hopes of good by , I wil lead you on in those waies and restore comfort to you . My Brethren , the waies that the Lord hath this last Summer restored comfort to England by , were they waies that any of you did think of this time twelve month ? Certainly it was never in the imaginations and thoughts of men to be brought in such waies as the Lord hath lead us in , and restored comforts to us by , the Lord did see that the way of the old Soldery was not the way to restore comforts to England , but the Lord hath led us in other waies : well , let Gods healing of our bruises that we get in walking in our own waies make us thankful and careful that we run not wilfully into any such waies any more , that we be not still more ventrous , and more careless ; if we be , God may suffer us to break our bones ; for though God be patient and loving , and merciful , yet he hath times to leave men in the perversness of their waies , it may cost us dear before we are healed if God doth leave us , though God may not take away his love , to cast us wholly off , I but we may be forced to cry again and again with David , in Psal , 51. Restore to me the joy of thy salvation , that the bones which thou hast broken may rejoyce ; David would go out of his way , and he got such a fal as he broke his bones ; Oh! that the bones which thou hast broken may rejoyce . When God heals us , he expects that we should take notice of his work , that we should acknowledg him . But mark what follows . But they knew not that I healed them . I healed them saith God , but they knew not that I healed them . My Brethren , that 's the Note from it , God doth us much good that we know not of : I say , God doth us much good that we know not of ; not only in preventing mercies in a day that we know not of , but in healing mercies , we attribute our healing to this and the other cause ; but it is God that comes in in the use of means , somtimes comes in beyond means ; though means oftentimes hath been used and no good hath been done by them , at last God by a secret and invisible blessing he comes and heals us ; we must not envie at the honor that is due to Instruments ; But certainly by the healing that we have had this last Summer , we have cause to look beyond all men and means ; though God hath used means , yet it is God that hath healed us , and they desire that we should attribute all the Glory to God , our healing hath been such that except we even maliciously shut our eyes we cannot but know and acknowledg that God hath healed us in great measure ; Oh! let not us by our pride and stoutness , our oppression , our foolishness make it appear that we do not acknowledg that God hath healed us , God stands much upon that , because it is his Glory to heal his people therefore he stands much upon it to be acknowledged to be the healer of his people . For bodily healings we are ready to acknowledg those that do heal us ; What thankfulness is given to Physitians when they have been Instruments to heal our bodies ; Before healing any body would say they would give , Oh! what would they give ! al their estates that they might be healed of such a disease ; but when they are healed it may be they will neglect the Physitians , but 't is those that are of base spirits : but others are very ready to acknowledg thankfulness that way to the Physitians that heals their bodies : how gainful therefore is the practice of Physitians that God makes use of to heal mens bodies ? I remember I have read of Lewes the Eleventh of France , that for his Chaplins he allowed them twenty shillings a month , but for his Physi●ian , one John Cottiere , his allowance was ten thousand Crowns a month ; four Crowns would serve his Chaplin and ten thousand for his Physitian , that 's a gainful practice , because men are more sensible of the healing of their bodies than the healing of their souls . Well , any of you who have been in great sickness and distresses of body , yea , and in distresses of soul too , and are healed , do not you now by the frolickness of your spirits and the abuse of your strength in the waies of sin , manifest that you do not know that God hath healed you , both in respect of National healing , and in respect of Personal healing ; let every one make use of that of David in Psal . 103. Bless the Lord , O my Soul , and all that is within me bless his holy Name ; and again , Bless the Lord O my soul , and forget not all his benefits , who forgiveth all thine iniquity , who healteh all thy diseases . Oh! that we were able to joyn these two together now , Who forgiveth all thine iniquity , and healeth all thy diseases . Healing is a mercy indeed , but then 't is a mercy to purpose when it is a fruit of forgiveness , when we can make good the former ; who forgiveth thine iniquitie , and healeth thy diseases , when we can say our healing is a fruit of our forgiveness ; God hath in great measure healed the Land and Nation , Oh that we could say that he had forgiven us ! our healing without our forgiveness will be to little purpose , and therefore in the times of our greatest wounds we should cry for forgiveness in the first place , and not be satisfied with anie healing without forgiveness of our sins . And so particularlie , God hath healed some of your diseases in body , it may be your families have had the Plague , or some other disease , Pox , or Measels , why the Lord hath been pleased to heal you , you were in a sad condition then , and the Lord hath healed your families , yea , but can you put both together , bless the Lord who hath forgiven the iniquitie of my familie , and healed the diseases of my familie ? And so for your own particulars , do not satisfie your selves with this , that you have your healths restored you , except you can bless the Lord who hath forgiven mine iniquity , and healed my diseases ; when thou findest the one , that thou art healed , be not satisfied except by faith thou canst see the other , that thou art likewise forgiven all thine iniquities . And thus much for the third Verse . VERS . 4. I drew them with cords of a man , with bonds of love . THis Verse is a great Verse , and it will be very hard to pass over this in an Expository way only . I drew them with cords of a man , with bonds of love . Here 's a fourth or fifth expression of Gods love , ; for there was two in the former Verse , Taught them to go , and healed them . Now here 's the fifth , I drew them with cords of a man , with bonds of love . God still aggravates his mercy that they might see their sin . As there 's no such way to be kindly humbled for sin , as to see it against much mercy . I drew them with cords of a man. Some would carry this as if it were a proper name , with the cords of Adam , for so the word is , for the word Adam , signifies a man of red earth . But it 's rather to be taken appellatively , with the cords of a man , that is , I did not deal with them like beasts , which must be drawn or put on with violence , my way was not thus with them , to draw them and to have Iron Chains about them , or strong cords to force them on in their way , no saith he , I dealt with them like men , I drew them on with the Cords of a man. It doth note these three things : First , I dealt with them in a rational way , as men , not as beasts , and sought to draw them in that way , as men . Secondly , I dealt with them in a gentle way , not with rigor and violence , but as a man , for they were humane , so my waies were waies sutable to their humanity : as the Scripture sometimes speaks of the Rods of men , I 'le chastise them with the Rods of men , by which some think is meant , ( that is ) more gentle , I dealt with them gently . And then thirdly , With the Cords of a man , that is , I dealt with them in such waies as were honorable to them , as were sutable to that respect that is due to a man. I considered that they were men made at first according to my Image , and they were the most excellent Creatures that I had upon the earth here , and therefore I dealt with them in a way sutable to their Nature , to preserve the honor of their humane Nature , Rationally , Gently , Honorably . First , Consider how Rationally God dealt with this people . First , The Law that I gave to them it was according to the Principles of right Reason , there was nothing in my Law but was sutable to the very principles of right reason , in Deut. 4. saith he , The Nations shal hear al these Statutes , and say , Surely this great Nation is a wise and understanding people , ( why ? ) in the 8 verse , What Nation is there so great , that hath Statutes and Judgments so righteous , as all this Law which I set before you this day ? Mark , all the Nations that are about you shall say , What Nation is there so wise , that hath Statutes and Judgments like this Nation ? Surely then my Law it had abundance of Reason in it , it had the reason that might convince not only you , but all the Nations about you ; I drew you with the Cords of a man , in a rational way . Secondly , God strengthened it with many Arguments , which is some way beyond the manner of men ; If the Lord had but only given out his Law , and left men to find out the meaning , it had been enough ; yea , but the Lord drew them with the Cords of a man , that is , added to his Law many Arguments and Reasons to shew the equitie of the Law that he had given to them : now men think it enough if they give out a Law , you do not use to have the proof of the Law and the reason of it ; yea , but saith God , I drew them with the Cords of a man , I gave them a Law that had reason in it , and explain'd that ; as if we should go no further than the very moral Law , see how God begins , I am Jehovah thy God , that brought thee out of the Land of Egypt , every word a Reason to back the Law. I am Jehovah , therefore obey . I am thy God , therefore obey . I am thy God that brought thee out of the Land of Egypt , therefore obey . So you shall see how the Lord doth argue his Law by the strength of Reason . Yea , not only Reason , but many Perswasions and Motives , and Exhortations , as man deals with man , if you reade the 4 , 5 , and 6. Chapters of Deuteronomy , you shall find all those , with Motives , and Perswasions , besides Reasons , to draw them on to obedience , Now Motives and Perswasions are the Cords of a man , to draw man as a rational Creature . Fourthly , If there were any objections that they had , I answered al their objections . Do not you find when you come to hear the Word , that the Word meets with every secret objection , you can have no secret objection against any thing that God requires but at some time or other the Word meets with it . Fiftly , Yea , I called them to reason with me , therefore I dealt with them like rational Creatures , as in Isa . 1. 18. Come , let us reason together , saith God ; see how God deals with people after the manner of men : As now , If you should fall out with a neighbor , and it may be your neighbor is froward and humorous , but now , you are able to overcome your own passion , and you go to him and say , I pray thee let us reason the case together , and if it be yours , take it ; now you deal with him like a man. So God , why saith he , let us reason the case together , be not carried on with humor and passion , but let us come and fairly reason the Case one with another . Further , Sixtly , God earnestly desires that they would but consider of things , in Deut. 32. 29. Oh that they were wise , that they understood this , That they would consider their latter end . Now when you have to deal with them that are humorous , if you by the strength of reason have power over your own passion you would be ready to express your selves thus , Oh that I could but find such a man in a way of reason , that he were but wise , that he would but weigh things ! thus God saith concerning his people , Oh that they were wise and considered , and understood things ! Seventhly , God pleads with them after the manner of men , in Jer. 2. 35. I will plead with thee , because thou saiest , I have not sinned ; thou art Righteous in thine own thoughts . Come , I will plead with thee , and convince thee saith God. As now , If one wrongs you , and they will not acknowledg that they have wronged you , perhaps some are of turbulent spirits and they will make them know that they have wronged them by casting them into prison , and by Law ; but God he doth not do so , but he pleads the Case with them . And then in the last place , The Lord will appeal to their own consciences whether they have dealt well with him , yea , or no ; he will make them to be the Judges ; in Isa . 46. 8. Remember this , and shew your selves men : bring it again to mind , O ye transgressors : do not be led on like beasts in your passion and humor , shew your selves but men , and do but remember , and think of it , I will leave it to you to Judg , and so , Judg between me and my Vinyard ; and then again , Are not my waies equal , and your waies unequal ? Now all these expressions are to shew how God did draw them with the Cords of a man in a rational way . Secondly , In a gentle way : As if God should say , I have not driven them on with rigor , but I have dealt gently with them like men : indeed if so be that one should be alwaies striking a youth , or servant , or man , you would be ready to say , you are not medling with a beast , or a dog , but with a man ; saith God , I remembred I have to deal with a man , and therefore I dealt in a gentle way . There are these six or seven particulars , how God expresses his dealing with them in a gentle way . As first , I have suted my self to their verie dispositions , this is now to deal in a gentle way ; as a Schoolmaster he looks upon his Scholers not as a company of beasts , but as the children of men , and therefore he considers their dispositions and tempers , and he sutes himself with their temper , ( if he be a wise Schoolmaster ) and will draw them on with such waies and Cords as are sutable to humane Nature . So I do saith God. Secondly , I have observed when they were in the best temper , and have sought to work upon them then , I have observed what their dispositions are ; but now though men and women are of such and such dispositions , yet alwaies their good humor doth not work . If you that are wives will deal with your husbands like men , observe when they are in a good temper , and then deal with them and seek to draw them ; God doth so ; I observed when they were in the best temper of all , and then I came upon them with the most strength , to draw them at such a time rather than another . Thirdly , I gave them time to consider ; though they were never so untoward , yet I did not come instantly upon them with blows , but I gave them time to consider , to bethink themselves : many Scriptures we might shew for either of these : you do not give beasts time to consider . Now when you fly upon others presently without giving them time to consider , you deal not with them like men but beasts . Fourthly , I have hired them to obedience by my gifts ; I do not only in an imperious way command them to obey , or else look to it at your peril , but I have come and hired them to the waies of obedience , and gave them gifts to draw them , and so I dealt with them like men . Fifthly , I have had consideration when they did not obey , whether it were through weakness or wilfulness , when they were disobedient , I did not make it all one whether they disobeyd through weakness , or wilfulness , and so I dealt with them accordingly . And then Sixtly , In all afflictions that was brought upon them , I considered that they were but men of weak natures , and could not bear much ; I did not lay on as if I were laying on upon an Ox , or such a creature that had so much strength to bear , but I considered they were men , and I laid on my strokes gently considering that they had tender natures : as you know the Prophet speaks in Isa . 57. 16. I will not contend for ever , lest the spirit that I have made should fail before me . The Lord looks upon the weaknesses of his people , and therefore will not contend , lest their spirits should fail before him . Seventhly , In their afflictions , I was sensible of their afflictions as well as themselves ; so you know what the Lord saith , In all their afflictions I was afflicted , I was sensible : so as a tender Father , or wise Master , if he doth strike the child or servant , the very blows in a manner will be as sensible to him as to them : but it is not so with you when you strike a beast . So saith God , I did not afflict them , but it went to my very heart , and I was afflicted as well as they . Thirdly , I drew them with the Cords of a man ; that is , in an honorable way , so as that honor and respect that was any way due to such a creature , or that was sutable to such a creature it was preserved . First , My Instructions was ever more than my blows , I never struck more blows than I gave them Instructions , if I struck them one blow , I gave them twentie , fourtie instructions to one blow . When you have children or servants , and perhaps you will give them fourty blows to one instruction , you deal with them not like men , but like beasts . That 's the first . It 's a dishonor to mankind , for any Superior to give more blows than instructions , but I dealt with them like men , sutable to that respect that is in a kind due to humane Nature . Secondly , Whatsoever spark of ingenuity remained in them , I took care to preserve it ; that 's the second thing ; If there were but a spark of ingenuitie in any of them I took great care to preserve that ingenuitie , and not to quench that spark in all my dealings towards them . Thirdly , I aim'd at their good as well as mine own , as well as my glory ; there 's many Scriptures that way ; you do not do so when you strike beasts , you do not consider of the good of the beast , but at the benefit that you should have , that he may further your work . But now when you come to strike men you must look at their good as well as at your own good ; there 's no parent must strike the child , but must look at the benefit of the child rather than to satisfie his humor . When you strike meerly for your own advantage without aiming at the good of those you strike , you deal not with them like men , but like beasts . Fourthly , I did never any thing towards them but so as they might have hope still preserved in them of being reconciled to me upon their coming in , though they deserved never so much , and I seemed to come against them the most harshly , yet I never so came against them but there was hope preserved , that at any time of their coming in and repenting I would be reconciled to them ; this is to deal with them like men , when you deal with any that offend you ( parents or Governors ) never be so harsh , but though they be very evil , there must be preserved som hope that upon their coming in they be reconciled to you . Fiftly , I was careful to maintain their honor as my people , ( that is ) in all my dealings with them , though they were hard somtimes to flesh and blood , yet I put a difference between them and other people ; other people were to me in comparison but as dogs ( as it were ) but these as men , and as free men , in Jer. 2. 14. Is Israel a Servant ? is he a home born Slave ? why is he spoiled ? What , Israel a servant , a home-born Slave ! no , he must be look'd upon as a free man. So in Isa . 27. 7. hath he smitten him , as he smot those that smit him ? No , I look upon them with some different respect , and as men , and as Free-men , and deal with them so . Sixtly , Whensoever they began to return , I met them half way ; I did not stand it out to the uttermost to discourage their hearts , but I met them half way in all their returnings . And did not God deal honorably with them ? Indeed if you would deal in a contemptuous way with another that hath offended , you will say , Let them wait ; yea , but if we will deal with another in an honorable way , if we see him but in coming a far off , we will run and meet him , as the father of the prodigal did ; so saith God , I did not deal with them in a contemptuous way , but I drew them with the cords of a man , and in an honorable way I dealt with them . Thus you have this expression opened , I drew them with the cords of a man. Now there are divers Observations from hence : The first is , That the waies of God are very rational , so that they may draw any man of understanding to love them : If mans nature were not degenerated , were it that we did but stand right in regard of our principle of Reason , it were impossible but the waies of God should draw us , at least to an outward obedience to them ; there 's no reason in your waies , but there 's reason in Gods waies , and therfore if you had but the hearts of men , though you had not the hearts of Saints , yet to approve of Gods waies , at least : and for an outward conformity to them you might be drawn ; if men were not besotted with their lusts , certainly they would never be so confident in their sinful waies as they are , if men did but bethink themselves of the way of God. Saith Solomon , When thy people are carried away captive , and shall bethink themselves : there is so much reason in Gods waies , that if one did but bethink himself : Saith David , I considered my waies , and turned my feet unto thy testimonies . Oh! it 's a great mercy to have a considering heart ; and it 's a great judgment of God to leave men and women to a slight and vain spirit , not to weigh and ponder things ; most people are led on in a continued hurry of passion , like to the Horse in the Battel , and no man saith , What have I done ? Oh! couldest thou but have so much power over thy passion , and the violence of thy lusts , as to get alone and weigh Gods waies , surely thou couldest not but be convinc'd that the waies of God are better than thy waies , they are so rational . The Second Observation is this : The way to prevail with men , it is to deal with them in a rational way ; the way that I took with this people to prevail with them , it was , to draw them with the cords of men : Certainly the way that God takes to prevail with people is the best way . Therfore those men that would prevail with any people to bring them to any thing that they desire , t is to deal with them in a rational way , and so seek to prevail with them ; the Spirit of God doth so , in Joh. 16. 8. And when he is come , he will reprove the world of sin : it is , shall come with DEMONSTRATION , for so the word Logically signifies ; it 's a word that signifies to convince in a way of demonstration that one cannot deny possibly , and so the Apostle saith , We came in the demonstration of the spirit and of power . Mark ; Demonstration of the Spirit , so it came to be in power ; and it concerns Ministers more especially . If you that are Ministers would speak powerfully to people , speak in demonstration , the demonstration of the Spirit indeed it must be , there is a spiritual Reason in the Scripture ; Ministers must not think to scare men into the waies of Godliness , though I know some times God makes use of the bare terrors of the Law ; but the main thing whereby Ministers must have hope to do good to their people must be by preaching convincingly , to overcome their very reason as much as possibly can be , and to set the Law of God so before them as if they will but judg between God and their own souls , they shall condemn themselves , and approve of God. That Ministry is like to be the best Soul-saving Ministry , that meets with every objection of their hearts , and at every turn the secrets of their hearts comes to be opened ; Oh! remember you preach to men and therefore you make use of that reason that you find in Scripture : I know reason alone will never do it ; I , but God when he works to the salvation of souls , he works upon them after the manner of men , and therefore the Ministers of God that are Co-workers with God , they should work in such a sutable way . And not only Ministers , but Majestrates too , they must labor to draw them with the Cords of men also , that is , not by violence , in thing , that men cannot be convinc'd of , to think to force them in a way of violence , ( I say ) in things that they cannot be convinc'd of , in such things as they are not wilfully ignorant of , they must not make prisons and fines to be arguments , these are not the Cords of men ; indeed in things that have the light of common Equitie and Justice , as Civil things that carry in the very face of them a light of common Equitie and Justice , there Majestrates need not stay for any further convincement , and there ( I say ) they need go no further , but they may deal with them in a violent way if they break those ; but in all things that are of a more dubious nature , and that are from connexions , and consequences , and more difficult to be understood , and that are controversal even among godly men , and wise men , there they must look to it , and people must have waies of instruction first , and to be informed first , and likewise if they do not oppose them in a wilful way , but if they see that they do desire to understand what they are able and cannot , they must not think to go on in a way of violence there , that is not to deal with men like men in that thing , to force them unto such waies that they do not see reason for , and let them labor to the uttermost they can , they are not able to understand , then certainly there must be forbearance in such things ; and especially the rather , because that Christ hath given us charge , not to yeeld to any thing in matter of Religion till we do understand the rule of it ; Whatsoever is not of faith , is sin ; when Chist gives that charge , that we must not yeeld to it because such and such men do so , till we do examine it and be able to understand the rule ; now then surely the uttermost that the power of violence and force can do is this , To make men examin things , but no further . And so for you that have any under you , your servants and children , instruct them , shew them the evil of their waies , do not fly upon them with your rage and passion , but deal with them like men in way of instruction . The third Note is this , It 's a great aggravation of mens sin , not to be drawn by these Cords of men ; for a man to stand out against reason is a great aggravation : so men stand out against many waies of God , and yet their consciences fly in their faces and condemn them . Oh! thou art a wretch , that though the Lord hath sought to draw thee with the Cords of a man , with Reason , and hath convinc'd thee , he hath gotten the cords into thy conscience , and God pulls , and thou pullest , and wilt not be drawn with those Cords , Oh! this is a wickedness for men to go on in waies that their own consciences do condemn them in ▪ Some vain reasonings can draw men to sin as a Cart-rope , that 's the meaning of that place , They draw iniquity as it were with a Cart rope ; that is , their vain reasnings that they have for their sin twisted together make a strong Cart-rope to draw iniquity ; Oh! shall not Gods Cords be as strong as the Devils Cords , or Mans Cords ? Manie there are , though God seems to draw them with these Cords of a man , yet their lusts are so strong like pamperd horses in a Team , they will break the Cart-ropes , break all their harness to peeces ; and so do manie unruly Spirits even say like those in Psal . 2. Let us break his bonds , and cast away his Cords from us . Well , thou shalt one day be held by the Cords of thine own sin ( as the Scripture speaks ) and thy conscience shall lash thee with those Cords of Conviction that did not draw thee : Shall not the Cords of Conviction draw thee from thy sin ? they shall serve to be as whips to lash thy soul even to all eternity ; know that the Rules of Right-reason , and Scripture-reason shall stand when thou , and thousands of such wilful fools as thou art shall perish eternally . And these are the Notes for Gods dealing in a Rational way . And then the second was , in a Gentle way . First , Mans Nature , ( if it be not degenerated ) is of a loving , gentle disposition , 't is the nature of man to be of a gentle disposition , that 's the Note from hence , and I raise it thus : I dealt with them , with the Cords of a man : that is , Gently , which is mans Nature , such a gentleness as fair means will work upon it rather than ridged waies , and hence in ordinarie speech , Kindness is called humanity , let men have some humanity in them , that is , let them be Courteous ; to be courteous , and to shew humanity we use for al one ; so that the nature of men , though it be fallen , yet if it be not twice dead , and overcome by its corruptions exceedingly . There is an humanity , an ingenuity in the very nature of man naturally . Oh! you that profess Religion , labor you to be eminent in this ; in Courteousness , in Gentleness , in Humanity , know , that Grace though it doth elevate above Humanity , to Christianity , yet it doth not take away Humanity . No , it raises it higher ; and therefore seeing there is something left in mans nature of Gentleness , and Fairness , surely those that have Grace , and have a principle to curb corruption , they should have much Gentleness , and Fairness with them . Secondly , Seeing that these are the Cords of men [ Gentleness ] we should use them to draw those on to goodness that we do desire . Ministers , Parents , Governors , Neighbors , observe the dispositions of those you have to deal with , sure your selves to them , labor to gain their hearts that way if possibly you can , that they may have good thoughts of the waies of Godliness , do not put them on by bitterness and sowrness . Did not God gain upon your hearts in a gentle way ? however , if God did come in a harsh way to your apprehensions at first , yet know , there is no such distance between you and your neighbors , those that are under you , your children , or servants , as there is between God and you ; therefore it is for you to deal with your fellow Creatures in a gentle , fair way . If a Hunter would get his Game , he doth not make a houting and noise , but he goeth gently without any noise : And so it is not through violence , noise , and horror ; if you would get people but in a gentle way , hire children and servants to that which is good . Learn that way you that are of harsh tempers , to entice your children and your servants to good : You do nothing but threaten them to good , and say , If you wil not do thus and thus I 'le deal with you thus and thus , by way of threatning : Oh! try what an enticing way will do ; do not you so domineer over others as to think that it is for you to satisfie your wills upon them , but labor to sute your selves to them . And never chastife Children nor servants but with greef , and put a difference between weakness and wilfulness in your Children and Servants , and let your hand be heavie upon them only upon meer necessity , when all other means are tried , never but then let your hand be heavie upon them : Thus you should do with those under you , as God deals with his people , with the Cords of a man , gently . Thirdly , From hence it is a great aggravation of sin , That we stand out against gentle means , the fair glosses of temptation they take our hearts . As now , if you can bring gifts to a man you can quickly blind his eyes : we have found these cords of men , we have found that mans nature loves gifts , and those in the place of Justice if they have bribes and gifts brought them ; Oh! those are the Cords of men , those are sutable to their natures indeed . Now God doth thus ( as I may so speak ) bring gifts , but if God shall not prevail with his gifts , this will be a great aggravation of your sin . And then the Third and last is , The honorable respect that is shewed unto men . The Observations are these . First , In your dealings with children and servants , remember you have not to deal with beasts , that is , Alwaies preserve their esteem . It is a Rule that will be very helpfull to those that have yong ones to bring up , though the fault be great , yet put them not to so much shame before others as they should have no esteem or honor to lose , they will grow desperate them ; and so long as there is that bridle you may keep them from much evil . And this is the reason that your Goal-birds never com to any good almost ; Why ? because they have no honor to lose , all is gone already and therefore they grow desperate ; and there 's nothing more sutable to a mans nature to be kept from evil , than the loss of respect , and the loss of honor ; and therefore the very doom of the damned at the day of Judgment it is exprest , that they shall rise to shame and confusion of face ; to shame , that 's as much against humane nature as any thing : and therefore you that have to deal with men , take heed how you deal , alwaies keep such a hand over them as those that are under you may see that there is some honor that they have yet to lose , do not deprive your selves of such a means to bridle your children or servants : Some of you have for your servants of good birth in this Citie , divers have children of very good birth , and very good education , that had very good breeding , use them accordingly , draw them them with the Cords of men , and draw them with the Cords of men of such education , and of such birth : If you be of meaner birth and education , and had hard breeding , and were drawn by iron Cords , do not you think to deal thus with others that had better breeding than your selves , but deal with them fairly , Consider of what breeding and education they had , and so deal with them according to that respect that is due to such of such a qualitie . And then Secondly , How will the shame and confusion of men be aggravated hereafter , which did disregard Gods using of them in an honorable way ? This is the way to bring shame and confusion upon you for ever , so as hereafter men and Angels shall say , and so your conscience shall say : Just it is with God to punish me with eternal shame and confusion , why ? for God had respect to me when I lived , and God dealt with me in an honorable way , and did seek to draw me with the Cords of a man , and it 's just with God that now he should give me my portion among Devils and Reprobates , and that he should no more regard me as a creature but rather hate and abhor me as a Devil , for I would not regard his dealing with me as a man : this will justifie God in that wrath that will be upon you another day . And from all together observe , Not to be drawn to our duty but by violence and strength , it is beastial : bruit beasts can roar and cry out when the pain is upon them : and so it is with many men , they never cry out of their sins , never fear God , never yeeld to the hand of God but only then when Gods strokes are upon them , then they cry out and bellow like beasts ; Well , God delivers them , but they to their lusts as formerly , and spurn against God as soon as they are delivered , make Vows and Covenants to God , and then sin again , and God comes upon them again , and they fall a crying out of their sin again ; Well , they are raised , and the hearing of the Word that never prevails with them , but in their afflictions then they will repent and cry out , Oh! cry out of their companie , Oh! that we had spent our time in praying , and in lamenting for our sin , that we spent in such and such company ! Yea , this is when Gods hand is upon you , But what do you do upon the hearing of Gods Word , that 's to be like a man , to be drawn by the Word , and not to be mov'd only by blows , Oh! thou hast a beastial heart , and brutish heart , and charge your selves with that brutish heart : I fear some of you have cause to say , That in all the course or my life my heart hath never yeelded to God , but just when blows hath been upon me . I beseech you brethren deal with God like men , God deals with you like men . ( And that might have been another Note in wind●●g up all . ) I drew them with the Cords of a man , and with the bonds of Love. The Lord deals with us sutable to our Nature , Oh let us deal with God as far as we are able sutable to his nature . Why , doth God regard us as men ; let us regard him as God then , let us glorifie God as a God ; when the Lord hath to deal with us he considers we are men , when we have to deal with God let us consider he is God , and as the Lord is pleased to condescend to us as men , Oh! let us labor to ascend up to him as God. With Bonds of Love : The word here translated Bonds , it is , Thick Cords , not only with Cords , ( as you have it before ) but with Thick Cords , so the word that is translated Bonds signifies ; for it comes of a word that signifies to [ Wreath ] and to thicken with wrea hing ; that as you see those that make Cords and Lines , they take their Hemp and wreath one Wreath , and then they take another and wreath that , and so another , and wind many Wreaths together , and so make a strong Cord , that 's the propriety of this word . With the Bonds of Love. ] That is , with such Bonds as have many Wreaths in them , have many things joyned together to make it to be a strong Cord , a Cord as strong as a Cart rope : for so I find the same word is used in Isa . 5. 18. where it is said , They draw iniquity with the Cords of vanity , and sin as it were with a Cart rope . The word that is trranslated there , Cords , it is the same that is in the former part of our verse , The Cords of a man ; But now the other : And sin as it were with a Cart rope , that 's the same word that here you have in the text , translated The [ Bonds ] of Love. With a thick Rope of a Cart , with a Rope that hath many Wreaths in it ; so that though the former word in your English [ CORDS ] seems to have as much as the latter [ BONDS ] yet according to the Hebrew this latter hath more in it , and signifies such Cords , as have many twisted and wreathed together ; As indeed we shall find when we come now to open the Bonds of Love that God did draw this people withal , we shall find many Cords wreathed and twisted together to bind this people fast to God ; you have a sutable expression somewhat paralel to this in Jer. 31. 3. With loving kindness have I drawn thee , saith God. I have drawn them with the Bonds of Love ; that is thus ; I have used them in a loving way ; If love would have gained them , if love would have overcome them , if love would have bound them to me they have wanted no love saith God , whereas they had deserved the bonus of iron to be upon them ; instead of those iron bonds that their sins deserved , they have had the bonds of love . If you ask me what were those Bonds of Love that God drew this people of Israel unto Himself by ? The first was this , God did wonderfully separate this people from all the Nations in the world unto Himself , to be a people unto himself , and that out of love , and this was a great fruit of love , and a strong Wreath this was , had there been nothing else , That God should set his heart upon this people above all other people in the earth to be his people , in Exod. 33. 16. Wherein ( saith Moses ) shall it be known that I and thy people have found grace in thy sight , if thou goest not with us ? for thereby ( saith he ) shall ne be separated from all Nations of the Earth : it is in your books , only , shall be separated , but the Hebrew word signifies wonderfully separated , we shall wonderfully be separated from all the Nations of the earth . Indeed the Lord he did wonderfully separate the people from all the Nations of the earth , and this was only out of love , it was not from any excellencie he saw in this people . In Deut. 7 6. The Lord did not chuse thee &c. but in the 7. verse , He did not set his love upon you , nor chuse you , because you were more in number than other people , for you were the least of all people . Observe my brethren by the way , That the Lord doth not alwaies stand upon number , upon the greatest ; this indeed is our argument that so many go in such a way , and so few in another way , and so surely God is most like to approve of that that the most go on in ; No , God doth not alwaies stand upon number ; saith he , I did not chuse you because you were most in number , for I knew that you were the least ; therefore it was only love that made the Lord chuse this people at first , and separate them from other Nations . And then the second Bond of Love is : I chose you , and your seed also : And this was a great mercie ; If I had but only set my heart upon your selves , it had been somwhat , but it was upon you and your seed , so as to bring you , and your seed into Covenant with me . There 's two twists ( as I may so say ) in this Bond of Love , that he should chuse them and their seed , and bring them both into Covenant , for thus you have it in Deut. 4. 37. Because he loved thy fathers , therfore he chose their seed after them . and in Ezek. 16. 8. there the text saith , It was a time of love ; and I took you and entered into Covenant with you . It was a time of Love : and that made the Lord to enter into Covenant with this people . God shewed it was a time of love indeed , that he would take such a people as this was , and enter into Covenant with them . And then the third Twist : I set my heart upon them to delight in them too ; I made them my portion , my inheritance , my Treasure , the Deerly beloved of my soul , my Glory , a Royal Diadem to my self ; I could shew you Scripture for every one of these expressions that this people were taken by God to be his chief Treasure , his peculier Treasure , and his Delight , Deut. 7. 6. The Lord thy God hath chosen thee to be a special people to himself : a special , and he gives them all those Epethites . Surely these are Bonds of Love. And then in the fourth place , If so be at any time they were in any afflictions , I pitied them , and looked upon them with the eye of mercie , and releeved them , redeemed them out of their afflictions , in Isa . 63. 9. In his love and in his pity he redeemed them . And then fifthly : I set on work all my Wisdom , and my Power , and my Mercy to do them good above all Nations , working great wonders for them . Now this we shall not need to mention any particular Scripture for , the whol story of God , carrying of them from Egypt along in the Wilderness to Canaan , and there providing for them is a testimony for this , so in Isa . 63. we named before Gods redeeming of them , he ads this too , And carried them all the daies of old . The Lord never was so glorious in his power towards any people as towards them , the right hand of his Power and Excellencie was stretched out for them , in Exod. 15. And then sixthly , By the Bonds of Love , I had a continual watchful eye over them , and their Land , mine eye was upon their Land where they dwelt for good , above all other Lands that were upon the earth , in Deut. 11. 12. A Land ( saith the text ) which the Lord thy God eareth for : the eyes of the Lord thy God are alwaies upon it , from the beginning of the yeer , even to the end of the yeer . Canaan was a Land that God cared as little for as any place of the earth before his people came into it , a Land wherein God was as much dishonored as in any place of the Earth ; but now when his people came into it , now it is a Land that mine eye is upon , that the Lord takes care of , from the beginning of the yeer to the end of the yeer : this respect did God shew to his people . Seventhly . I gave them my Oracles , the Revelation of my Will. This was another notable fruit of the love of God to this people ; In Judah was God known : his Name was great in Israel , in Psal . 147. 19 , 20. He shewed his Word unto Jacob , his Statutes and his Judgments unto Israel . I dealt not so with any Nation : And as for my Judgments they have not known them , saith God. This was a notable Priviledg that Israel had above all other people . In Rom. 3. What advantage hath the Jew ? ( saith the Scripture ) or what profit is there of Circumcision ? Yes , every way , the Jew hath much advantage every way above al other people of the earth : Why , wherein ? for unto them were committed the Oracles of God Other men had the book of Nature , they could see Gods Name as it were written in the Characters of the book of Nature ; yea , but the special things of God , the Counsels of God concerning the Eternal Estate of the Children of Men , were not then revealed : but saith he , I gave to this people my Oracles , they had those Counsels of mine concerning mans eternal estate revealed , I opened to them my whol heart and soul , all that I would have known to the children of men for that time I opened to them ; Oh this is a bond of love indeed , to have the Oracle , of God committed to a people . And then the Eighth Twist ( as I may so say ) in this bond of love to make it a great Cable ( as it were ) to bind them unto God , was this : I set my heart so upon , as to have the Messias to come from them , in whom all the Nations of the earth should be blessed ; I rather chose this people than another to have my Son to be born of them , to be of their stock . And then Ninthly , I gave them a Law , the sum of which was nothing but love : ( as I opened the last day , That the Law of God had strength of Reason in it , and so God drew them with the cords of a man , his Law was rational . ) So I drew them with bonds of love , I gave them a Law , the sum of which was nothing but love , as thus : What 's the sum of the first and second Table of the Law ? The sum of the first Table it is , Thou shalt LOVE the Lord thy God with all thy heart , and with all thy soul : And the sum of the second Table is , Thou shalt LOVE thy Neighbor as thy self : so that Love is the sum of the whol Law. And then Tenthly , I have out-bid all temptations , whatsoever good , pleasure , delights , honor they could expect in following any thing else , I shewed them that they might have it , and much more in my self ; there was nothing they could have in following after any of their false worship 〈◊〉 creature they would have any good in , I made it appear that they might have as much in my Self , I out bid all temptations for the encouraging of them in my waies , that is in the full course of Scripture , we find the Lord propounding himself to his people as a lovely object , on purpose to draw their hearts away from all other things that might seem to be lovely , that he might have the whol soul to himself . Yea , and in the Eleventh place , Whensoever they were in any want , if they did but cry to me , I heard them . What people is there so great as this people that the Lord is so nigh unto in all that they call upon him for , saith Moses ? Yea , and lastly , I have done so much for them , that it cannot be conceived that I should have done more . What should I have done more for my Vinyard than I have done , Isa . 5. 4 ? Let any one speak what love they could conceive could be more from a God to his people than I have shewen . So that put all these together , and you see how God did draw this people with bands of love . Now this for the Explication . Now from hence our First Note is , That , Love it hath strong bonds ; Strong , as strong as death , Cant. 8. 6. None are so strongly bound together as friends that are bound in Love. The bonds of Nature are not so strong as the bonds of Love. A friend is nearer than a brother saith the Scripture . The bonds of Love are the strongest bonds , they are a twisted bond . For First , Love it is in its self a lovely thing to behold , there 's an amiableness in Love to draw the eye and the heart to it : In Cant. 7. 6. How fair and how pleasant art thou , O Love , for delights ? How fair and how pleasant is Love ? Take Love for the affection of love , it is fair and pleasant for delight ; and when the beloved is called by the Name [ Love ] it shews that Love is very amiable , and very beautiful . Secondly , Love it hath much sweetness in it , much power to insinuate its self into the heart : As we know base love , adultrous love it hath a great deal of power to insinuate into the heart : in Eccles . 7. 26. the hands of the whorish woman are called bonds : If whorish love hath such power so to insinuate and to be bonds , much more then hath True Love , Cracious Love. Thirdly , Love it is generative , Love hath a great generative power to beged Love. Augustin saith , There is no greater provocation to Love , than to begin to love . * Love can draw iron hearts . Love , it is the Loadstone of Love , it will draw Love , and beget Love where ever it is . Fourthly , Where Love is got into the soul it cōmands all , it commands all the Faculties and Understanding where Love is got . Look what a man loves , so accordingly his understanding will work : It a man loves his sin , his understanding will be working for his sin ; Oh what subtil Arguments will men have for their sin when they love it ! any way that a mans heart is engaged in Love he will be very subtil to argue for it . So on the contrary , when once the Lord hath taken the heart with Love , this Love commands the understanding , and then all reasonings are for God , and the soul it hearkens after no reasonings that are against God , or against his waies , when once the heart is taken with Love. If a mans heart be taken with love to a Woman , he will hear nothing against her ; but if his love be taken off from her , then every report that he hears against her he will aggravate to the uttermost he can , and will soon beleeve it . So it is , when a mans heart is taken with the things of God , and of Religion , it will hear nothing against them ; but if a mans heart be off and do not love the waies of God , then they are glad if they can hear any thing that makes against them . Love commands all the Faculties of the Soul , the Understanding , and the Thoughts , it commands the Will , and Affections , it commands the Body , it commands the Estate , it commands the Liberties , it commands all that a man hath , or is , or can do . Love hath the absolute commanding power of all , Oh! Love hath strong Bonds . And again , Love it makes every thing that is done for the beloved to be delightful ; It doth not only command to do a thing , but it makes it delightful , I will rest in my love and rejoyce over them with singing , saith God. When the heart is once taken with love , ( I say ) it doth not only do that which is good for that which it doth love , but doth it with delight . And then , Love knows not any bounds , it never sets its self any bounds at all , but would do , and do , and do , and do even infinitly for that it doth love , so far as love prevails no bounds are set . Yea , and when it doth much , it will not be wearie neither . So far as the Soul is acted with Love , it will never be wearie with what it doth . Men that love their pastime all night they will sit up at it and never be tired ; so those that love the waies of God , though the flesh may be weak , yet not the spirit . And then , Love it is strong , so as it stands out against all oppositions , nothing that doth oppose can prevail against love : in Cant. 8. 6 , 7. Love is as strong as death , and many waters cannot quench the fire of love . And then in the next place , Love , it rejoyces in suffering , not only delights in doing , but delights in suffering . If one that loves another shall suffer for him that he doth love he will rejoyce in those sufferings . And lastly , Love , it suffers not its self to be its self ( as it were ) to be at his own dispose . Love doth wholly give its self into the possession of him that it doth love , it is not his own no longer ; The heart that is once taken with love is no more its own , but gives its self into the possession of that that it doth love : so that put all these together , and you may see that love it hath strong Bonds . I drew them with the Bonds of Love. And then a Second Note of Observation is this ; Let us do as God doth then ; that is , Labor to cast the Bonds of Love upon those we have to deal with ; it 's Gods way to his people to bind them to himself , to throw upon them Bonds of Love , And then saith God I have enough , I have them strong enough if I get them with the bonds of Love. Oh let us do as God doth , labor to draw people with bonds of Love ; If you would draw any to you , let it be by Love , do you desire to draw any to you , you that are Ministers , especially you are appointed to draw others to God , it 's your work : what should you do ? open the Love of God to them , present the Grace of the Gospel to souls , labor to work upon their hearts by all the mercies of God , By the mercy of God tendered to them , by the mercy of God received by them , bestowed upon them : There 's no such way to draw souls to God as this . Repent , for the Kingdom of Heaven is at hand , that 's the preaching of the Gospel . The first preaching of all Christs Sermons , and of his Disciples was , Repent , for the Kingdom of Heaven is at hand . As if he should say , Oh! Sirs , look about you , Consider your waies , there 's a glorious Kingdom now at hand , a Kingdom of righteousness , and mercy wherein the glory of the Grace of God comes to be revealed to the children of men in another way than ever formerly . This is the way to bring men to repentance . It 's true , it 's good to use all means , to shew the greatness and the justness , and the holiness of God , and the like ; But the prevailing argument above all to bring men to repentance it is , That the Kingdom of Heaven is at hand ; and indeed we would do so if we did consider that repentance it is a Gospel Grace , it is not that that comes by the Law , the Law takes no notice of repentance , but the Gospel , and therefore to present the Love of God as it is in the Gospel , so there God manifests his love to the children of men , and that 's the way to draw to repentance ; there 's a notable story that we have in the book of Martyrs , not far from the beginning , as also in the Ecclesiastical History of Eusebius : speaking of John the Apostle that did commit a yong man which was very hopeful unto a Bishop , to take care of him ; but afterwards proved to be very wicked , and got among a company of theeves , and so came to be the Captain of a company of theeves and robbers , and was wholly bent to slaughter , and murder , and extream cruelty , and lived in the mountains : Afterwards John comes to this Bishop to whom he had committed the yong man , and bid him restore unto him the charge which he and Christ had committed into his Custody , then the elder looking down with a heavy countenance , sobbing and sighing , said , He is dead . John enquiring how , and what kind of death , he answered he is dead to God , for he is become the Captain of a company of theeves in such a place . The Apostle then rending his garments in great sorrow , said , Prepare me a Horse and let me have a guide , and so rode in post , being come unto the place he is taken by the theevish watch , he neither flieth nor resisteth , but saith , for this purpose came I hither ; bring me unto your Captain , who being armed beheld him coming , but when he knew that it was John , he was strucken with shame , and fled away . The old man forgetful of his yeers pursueth him flying , and crieth : My son , why fliest thou from me thy father , unarmed and old ? O son ! tender my case , be not afraid , as yet there remaineth hope of salvation , I will undertake for thee with Christ . And thus he runs after him crying that yet there was hope of mercie and pardon , and that he would die for him . He hearing this , first stood still , turning his countenance to the ground , next shoke off his Armor , then trembled for fear and wept bitterly , so that this broke his heart and he returns back and falls a weeping upon the neck of John , and became an eminent Christian afterwards . Whatsoever is to be thought of this story , yet certainly there 's no such bonds as the bonds of Love to draw the hearts of people unto God. Have you to deal with stony hearts ? the way it is to lay them upon the soft pillow of the Gospel , and so you may break them ; lay a stone upon a stone , and so it goes from you and doth not break , but if you lay it upon a pillow you may presently break it with a hammer . The Word is compared to a hammer , yea , but we must labor to lay the hearts of people upon the pillow ( as it were ) of Love , upon the Grace of God in the Gospel , and that 's the way to break their hearts ; there are none so bound to God as those that are bound to him by Love , those that are bound to God by fear , that hath not Love mixt withal , their bonds will not hold , they will seek quickly to break the bonds of fear ; there 's no men ( I say ) that are held to God by the bonds of fear but they will seek after any occasions to break those bonds , and if they can but get any opportunity to get themselves out of those bonds , they will , and commonly at last they do break them and get themselves out of the bonds of fear : but now those that are held by bonds of Love , they are held for ever unto God. I beseech you observe this Note , When men cast off the sweet of their sin , by the sweet of the Love of God , then they will never return to their sin again . Oh! but if it be only the bitterness of the Law , of punishment , that makes them cast off sin , they will be ready to turn to their sin again , as a dog will return to the vomit , as a dog casts out the vomit meerly in regard of the pain he doth feel ; but when it is cast out by the sweet of Love , when one sweet enters for another , such hold on their way . Austin hath a notable expression for that in the 9. Book of his Confessions , about the beginning , speaking of a swee● of sin , Thou Lord ( saith he ) didest cast out those sweetnesses , and thou didest enter in thy self instead of them , who art more sweet than any pleasure whatsoever . And it was from hence that he held on so in his way , because God casting out the sweet of sin , instead of that sweet he had by sin before did himself ( I say ) enter into the soul , that was more sweet to Austin's soul than all other sweetnesses whatsoever . Oh! saith he afterwards , The sweet it is to want those sweetnesses , when he had the Love of God come in instead of whatsoever sweetness he had before . No mervail though Grace be so persevering , and we reade so much of perseverance , especially in the times of the Gospel , because that there 's none truly converted unto God but they have that sweet come into their souls through Love , that is more delightful to them than all the sweet they had by sin before . Never be afraid , you that God is beginning to turn to himself , never be loth to part with any sweetness you had in the waies of sin , for by turning to God you shall find that sweetness in God and his waies that will be a thousand times more . Oh they are things that they love and they are loth to part with them ; Yea , but when you are turned to God , God will be as lovely to you as ever any thing in the world was . If the Ice be but broken over night by the Husbandman , he comes the next day and it is frozen up again ; but let the Sun come with his warm beams , and then it runs down with flakes , then it breaks throughout many Countries together , it breaks all at once by the beams of the Sun : And so the beaking of the heart by the terrors of the Law , it is but li● the breaking of the Ice with a pole by the Husbandm●● to give the Cattel drink , but when the Love of God co 〈…〉 to the heart , then the corruptions of the heart dissolve even as the Ice dissolves when the warm Sun comes upon 〈◊〉 . Th 〈…〉 ay therefore to gain the hearts of men , it is by love . And we should the rather do it , because it is the great design of God in the Gospel , To manifest his love to the Children of men , he hath opened his heart , and the treasures of love in the Gospel ; What is the Gospel but the treasures of the love of God opened ? those eternal loving kindnesse , of God towards mankind they are opened in the Gospel ; and no Minister can be a faithful Minister of the Gospel , but those that shall endeavor to open the heart love of God to the children of men in Jesus Christ , and go to gain souls unto himself ; Oh! 't is a pleasant work to be a Minister of the Gospel in this respect , to be alwaies searching into the treasures of Love , and to make them known to souls for the gaining of them unto God. And then likewise , If you have to deal with men , you must labor to draw them with the bonds of love ; in Phil. 2. 1. If there be therefore any consolation in Christ , if any comfort of Love , if any fellowship of the Spirit , if any bowels , and mercies ; fulfil ye my Joy , that ye be like minded , saith the Apostle . Oh! let it be through Love , that you come to be like minded ; and do not think to force men into the same mind , to use bitter language and expressions to men if they differ in judgment from your selves : But if there be any Love , be of the same mind , labor to get into one anothers hearts , if you would do good to one another . As a Minister , if he would do good to his People , he must labor to get into their hearts , that the people may love him : therefore it hath been observed that your wrangling Ministers , and bitter men , that if they be but crost in any thing they presently went their own bitterness , they never do any good at all . But those that can be willing to deny themselves , and willing to suffer for the Case of the Gospel , they prevail most . And so , if you would do good for any of your kindred , do what you ca 〈…〉 get into their hearts that they may love you , and so 〈◊〉 may be a means to draw them to the waies of God : 〈…〉 y Love you may come to have any liberty in their hearts that you would , you may say what you will if once they be perswaded that you love them , then you may ask more liberty to reprove any thing that is evil in them , and to perswade them to any thing that is good , then they take nothing ill from you ; and therefore 't is a great disadvantage that men of sowr and bitter spirits have in obtaining their own designs ; if they once speak any thing though never so good , yet it is rejected , because that people think it is not out of Love : But on the other side , it is a mighty advantage that a sweet and loving disposition hath , let such an one speak never so , though the thing be never so harsh , yet the party will take it wel , because he knows he loves him . Oh! these bonds of love , my brethren , they are mighty strong . When you meet together in any Society , if you would have any thing , do not seek to get your wil by wrangling , and frowardness , but by bonds of Love. I confess there are some men that are of such perverse spirits , that the neerer one comes to them , the further they go from one , that they have even lost all ingenuity ; but if you have to deal with men that you think to be gracious , and to be ingenious , then do not think to gain any thing from them but by Love. These bonds of Love that here we have in the Text the Devil seeks to break , the great design of the Devil it is , to make men to have hard thoughts of God , & his waies , and to make them beleeve that God hates them , and that though they have some good things from God for the present , yet that the heart of God is not towards them , and so labors to make a separation between the soul and God. And so the great design of the Devil is to break the bonds of Love between Christian and Chistian : It was a fearful judgment that we reade of in Zach. 11. 14. when the staff that was called Bonds was broken , even the Brotherhood between Judah and Israel , he threatens it as a Judgment ; I 'le break the bonds of brotherhood . And then you find that the staff of Beauty was broken when the staff of bonds was broken . My brethren , never was the bonds of Love more broken among Christians than they are now . We reade of bands of Love , but what 's become of them ? They are broken . They were in former times so twisted ( as I told you the word in the Hebrew signifies ) love so twisted into so many Wreaths as one would have thought they could never have been broken ; but whatsoever the matter is , we find they snap asunder . Oh! how justly might God bind us with Iron bonds , seeing that the bonds of Love will not bind us ! God hath cut the Cords of divers of our yokes asunder , and hath broken the bonds of the oppressor , and now behold we break the bonds of Love ; Oh! unworthy wretches that we are , every one of us looks with a jealous eye one upon another , every one shifting for himself , there are no bonds of love in our hearts ; the wicked in Scripture are said to die without bonds , that 's Gods patience , that they shall die without bonds ; but wo to us , we live without bonds , and that 's our sin , and the wrath of God upon us , in Eccles . 3. 8. There is a time to love ; when is the time ? Certainly if ever there were a time to love , then this is a time to love . And there is a time to hate . Oh Divine Love ! whither art thou gone ? hast thou left the earth as unworthy of thy beauty and glory ? Oh! that thou wouldest come again unto the hearts of the Saints , and bind them together ! The want of the bonds of Love every one complains of , Oh! those soul-refreshing , and soul-ravishing meetings that we were wont to have . But especially more publickly , we find the bonds of Love quite gone , and quite broken : reade but over the 1 Cor. 13. and see the effects of Love there , and by that you will find the bonds of Love quite to be gone ; Love , the Scripture tells us , it thinks no evil , it maks the best interpretation of things that can be ; Now surely there 's a great deal of want of love amongst us , that when men in the uprightness and sincerity of their hearts shall desire to find out the mind of God , and the will of God , and meerly out of conscience because they dare not go any further than they see the mind of God to go before them , therefore they shall be judged to be a stiff-necked people , and to be the great hinderers of Reformation ; Is this the best interpretation that possibly can be made of things ? Is it not possible why there should be some other grounds why they differ from their brethren , but meerly stiff-neckedness ? how if it should be owned by Jesus Christ at the great day , That it was out of sincerity , because they did desire to know the mind of Jesus Christ fully , and yet they could not see what their brethren say they did ? We should make the best interpretation of things that possibly we can . Love it cures all things , and it bears all things ; now for such publick striking against any such forbearance , and crying out that we would have a Tolleration of all things u● Religion , this is the great argument when they know in their consciences that their brethren do joyn with them in the Doctrinal part of Religion , and in the main things , and those things wherein they differ are things of no such great moment , but may be forborn with peace enough if mens hearts were peaceable and still ; now to in fuse that into the peoples heads that if they were but in any thing forborn there must be a tolleration of all things , surely this is not any fruit of Love , this is not that which the holy Ghost saith , That Love bears all things . I am loth to mention any further , lest there should be any occasion of stirring up any spirits , and so hindering the fruit of Love : Let me say on the other side , there may be too eager censure the other way , that is ; to censure such as are of a different way and judgment that they do it altogether out of their self-ends , and self-aims , I verily beleeve that on the other side , those brethren that do differ , they may be consciencious in their way , and do it out of zeal to God , and to what they apprehend to be truth ; We should apprehend one another so , if we see there be nothing else wherein they do manifest corruption of heart but meerly in their waies of difference in their judgments and opinions . Now if both could but thus judg each of other , that they both are upright in what they do pursue : One side imagins that our part is Gods mind , and the other side judges that that party is Gods mind ; let us judg now that they do it in uprightness except it apperrs some other way , then we should quickly come to close and joyn hearts together , if we had such upright opinions one of another , therefore the more it is the design of the Devil to break those Bonds of Brotherhood , and of Love , the more should we labor to unight together . And you who are Superiors , labor you to gain your Inferiors by love , Oh let those tie together ; do not say of your inferiors , they are of untoward dispositions , and how can my heart be towards them , to love them ? Oh! none of your inferiors are more untoward unto you than you are unto Christ ; and Christ , if he should not love you because of your untowardness , what would become of you ? Now consider of this , when your servants and children are untoward , Why should that hinder love , when as my untowardness doth not hinder the love of Christ to me . I remember I have read of Monica , Austins Mother , her husband being an Heathen , and that some of her neighbors that had Christian husbands wondred how they came to live so lovingly together , saith other Christian women that were neighbors , Our husbands are Christians , and yours an Heathen , and yet you live more lovingly with him than we do with our husbands . She answered them , It may be when your husbands do any thing that provokes you , you are presently froward with them , but I labor to overcome my husband by love , & so to gain his heart to me , and upon that we live so lovingly together , Christianity teaches me to perform the duties of a wife to my husband , though my husband be an Heathen . I verily beleeve there are many godly men and women , that sometimes when the one is godly and the other is wicked . You will say , How can that be ? Yes , though there be godliness , yet there may be such frowardness and passion as may cause wonderful disturbance : but on the other side , where there is godliness and love , there is such an overcoming with Love , that though the man be wicked and never so harsh , yet he hath the nature of a man in him , and so long as he hath the nature of a man in him he will be overcome by Love , and therefore that 's the way to bind men and women together ; Would you be united more than ever yet you have been ? labor to cast the Bonds of Love one upon another ; let the husband study how to overcome his wife with love , and so the wife the husband , and then there will be a sweet union indeed : and so for Masters and servants , there should be Love there to unite one to another , though the master be above the servant , yet the master should account it a happiness to him in that his servant doth love him ; there is not such a distance between you and your servants , as there is between God and you ; Oh! it 's a sweet thing when a man can say in his family , I bless God all my familie loves me ; And whatsoever they do , they do it out of love to me ; It may be you are harsh towards your servants , and you will make them do what you command them to do , and they dare not do otherwise , yea , but what 's that ? but do your servants love you ? do they do all for you out of Love ? you might have as much obedience from your servants as you have , and have it a great deal better than you have , if you have it out of love ; and so likewise in a family , when one servant loves another ; as it was said of David in 1 Sam. 18. 22. All his servants love thee , all Sauls servants did love David ; so those that are servants should labor to live so in families as all the other servants should love them . But you will say , They are so wicked that how can I hope to have love from them ? Yes , Though they cannot love thee as thou art godly , yet godliness hath something in it that is common to the excellency of mans nature . Yea , and those that are in place of power in the Magestracie , they should labor to gain those that are under them by love : as the greatest in a family if he be a Lord , or an Earl , should not think it too much to gain a servant by Love ; so those that have the greatest power in Government , they should not think it too much to gain their meanest Subjects in a way of Love : we see it was thus with David , 1 Chron. 28. 2. Then David the King stood up and said , Hear me my Brethren , and my People . See what a sweet expression is here of a great Prince , Then David the King stood up , and he said , Hear me my Brethren , and my People ; he did not sit down Majesterially and say , My People , and you that are my Subjects , and that are under me , I command you to do thus and thus ; but he stands up unto them and saith , Hear me my Brethren , my People : This was a way to gain the hearts of people unto him . You know Absolom he sought in a false way to steal away the hearts of people by a gentle carriage . I remember I have read of John the Second , a King of Portugal , he chose his Emblem to be a Pelican , that he might express his love to his Subjects upon this ground ; for the Pelican when her yong ones have been bitten with Serpents , she feeds her yong ones with her own blood , and thereby cures them : now upon this , this King of Portugal chuses the Pelican to be his Emblem , thereby he would testifie his readiness to let out his blood for the good of his Subjects , for the healing of his Subjects . He would not feed upon his Subjects blood , but he would rather let out his own blood for their good . This is the commendations of a Prince , not to seek to feed upon Subjects blood , and to raise up his Honor , and Prerogative by his sheding of their blood ; but to love them so , as to be willing to let out his blood for their good if it might be . The maxim that some have labored to infuse into Princes , I had rather be feared , than be loved ; it is a maxim only beseeming Tyranny , and no way sutable to an ingenuous spirit , but to a base and sordid spirit ; Certainly that man , be he what he will , that is acted by that principle , is a man of a sordid and low spirit : a man of a generous spirit , and of an ingenuous spirit would rather be beloved than be feared : Let every man seek to gain another by love : If you strive otherwise to gain any but by love ; First , You are not likely to prevail . Secondly , If you do prevail , there will be so much trouble before you do prevail , that it will not be worth the having when you do prevail . Thirdly , When you have your will upon them , they do the thing that you would have them , they dare not do otherwise ; I but they hate you though : What good is this , for a man to have his will upon another , if in the mean time he hates him ? Then Fourthly , If you do not prevail by love , They will do no more than just needs must ; and this is the reason indeed why Hypocrites do so little for God , God hath never gained their hearts by Love , but only by fear , and therefore they will do no more for God than they must of necessity ; whereas ( as I said before ) love never propounds bounds . And then Fiftly , If you do not get them by Love , they watch for all opportunities to fling off . Now what a poor gain is this , to gain one with a deal of trouble , and for him to do what I would have him , and yet to hate me , and to do no more than needs must , and then to wath for all opportunities to appear against me ? Where fore my Brethren , for the close of this Note , let us follow after Love , and provoke one another to Love , you will find sweetness in your own Love , and sweetness that you get by Love , in the very exercise of Love you will find sweetness , and then the Love that you get by others you will find that sweet , and you will find it so much the sweeter because you get it by Love. And then further , another Note is this , Seeing Love hath such bonds in it , Let us make use of the Love of God to bind our hearts to him . You have heard that Love hath bonds ; And then you have heard that we should do as God doth . And then Thirdly , Is this Gods way ? Oh! let us make use of all the Love that ever God hath shewen unto us for to gain our hearts unto himself . And this would be a large Theam to speak of , if we should lanch into it ; if I should come to open unto you what the Love of God hath been to you , how much Love God hath shewn to the Nation , and to our selves for the gaining of our hearts , Oh the many twists of this Cord ! 't is a strong Cord indeed to bind us to God. In Deut. 11. 13. If thou shalt diligently love the Lord thy God ; there 's that that he requires of them , after what he hath done for them . If thou wilt but diligently love the Lord thy God. That 's that that God seeks by al his love , to work our hearts to Love. Not to speak now of the Love of God to you as you are Creatures , nor as you are Men ; But a little to speak of the Love of God to you as you are Saints . I shall shew you very briefly what strong Cords of Love God hath cast upon you , to gain your hearts to himself to love him . As first , Gods Love to you ( if you be Saints ) it is eternal Love , before ever you were born the bowels of God yerned towards you , ( as I may so speak with holy reverence . ) God was twisting these bonds of love from all eternity that he might gain your hearts , God was thinking that in such a time there shall be such and such men and women that shall live upon the earth ; I 'le make preparation by such bonds now as shall unite and fasten them close to my self when ever it comes to be revealed to them . It was love from eternity , Oh! the Transactions that were between the Father and the Son from all eternity for to manifest love to your souls ! the great Counsels ( I say ) that were transacted between the Father and the Son before the world was , were about these Bonds of Love to you . Secondly , It 's choise Love , when he left many thousands , he set his heart upon you , Mal. 1. 2. Was not Esau Jacob's brother , saith God ? Yet I loved Jacob. So wert not thou of such a Familie ? and yet thou seest how God hath cast off a great part of that Familie , and yet hath he loved thee ? Wert not thou such a ones brother , such a ones sister that remained wicked and ungodly , and it may be died so ? and yet God hath loved thee , he hath past by so many great ones in the world , and so many of thy kindred , and rather pitcht his Love upon thee . It 's choise Love , and therefore this might gain thee to himself . Thirdly , It is free Love , the Love of God is free ; so you have it in Hos 14. 4. I will love them freely : and in Deut. 7. 7. The Lord did not set his love upon you , nor chuse you , because you were more in number than any people : for you were the fewest of all people . God there would manifest his love to his people to gain their hearts to him : saith he , The Lord did not set his love upon you , because you were more : ( Why then did God set his love upon us ? ) in the 8. verse , but because he loved thee . It 's a strange arguing : The Lord did not set his love upon you because you were more , but the Lord did set his love upon you , because he loved you ; he could go no higher . There can be no other reason why the Lord should love you , but because he did love you . We use to say , it 's a womans reason to say , I will do such a thing , because I wil do it . Now if any of you would have a reason why God loved you : why thus , He loved me , because he loved me . The Lord did not set his love upon you for this reason ; but he did set his love upon you , because he loved you . So , it is a free love . Oh! let the freeness of it be another Ingredient , so as to bind your hearts unto him . Fourthly , God hath so loved you , as he gave his Son for you . So God loved us . Sometimes it hath been in the thoughts of men whether there might not he more worlds than this world . Certainly God in his infinit power he might make a thousand worlds more glorious than this , such worlds , as the meanest Creature in those worlds might be as high in excellencie above the Sun , as the Sun is high above a piece of earth . But now this we may know , let there be never such excellent Creatures made , they cannot have a greater fruit of love than mankind hath from God ; Oh! this is the love of God to mankind , this cals aloud to the children of men to love God , here 's a fruit of love beyond that which is to Angels ; for the Lord took not upon him the Nature of Angels , but the Nature of man. Fifthly , God so loved his people , as he hath given himself too , as well as his Son. Not only given the Second Person in Trinity , but Himself . He doth not think enough to give Heaven and Earth to thee to be thy Portion , but he will make Himself to be thy portion , he will be thy God. You would think it a great matter if God should say , Well , all this world I will give to be thy portion ; yea , that I might give a testimony that I love thee , I will make another world for thy sake , and make thee the Emperor of it all ; but in that God hath given thee his Son , and given thee Himself , this is a greater degree of Love ; and the soul of man , were it enlarged indeed so as it might be , yea , so as grace doth enlarge the hearts of the Saints , such a soul would say , Lord , what will thou give me , if thou givest me not thy Son , if thou givest me not thy Self ? though I be less than the least of thy mercies , yet except I have thy self to be my protion , this is not sufficient for me . Well saith God , That thou maiest know that my heart is set upon thee for good , I 'le give thee my Son , I 'le give thee my self and my Spirit . Oh! what love is this to the children of men , that ever we should live to have our ears filled with this sound from Heaven , that God should do such things as these are for the children of men ! Sixthly , God doth so love his people , as in comparison of his Saints he cares not what becomes of all the world ; in Isa . 43. 4. I loved thee , therefore will I give men for thee , and people for thy life . If thy case be so that it shall not be well with thee without great evils that shall come upon the children of men , the generality of men , and many people and Nations ; I do not so much care for them ( saith God ) my heart is upon you : so as in comparison of you I care not what becomes of all the world . Oh the Love of God unto his Saints ! Yea further , God hath loved thee so , as he hath pardoned all thy sins ; here 's another twist of Gods Love , in Rev. 1. 5. Vnto him that hath loved us , and washed us from our sins , by his own blood . For his giving himself for us that is in Gal. 2. 20. He hath loved us , and washed us from our sins by his own blood : here 's a fruit of Love. You do not hear it said , that Christ hath loved us and hath purchased great Kingdoms for us , hath made you Lords , and Earls , and Countesses , and so hath loved you ; no , But he hath loved us , and washed us from our sins by his blood . Now it 's a good argument ; that the Love of God is upon you , if you account this to be a great fruit of Love to wash you from your sins by the blood of Jesus Christ ; Surely if he will do so much for you , as shall cost him so dear as his own blood , he loves you ; the Love Jesus Christ broke through these difficulties , for when there were such transactions between the Father and Son about redeeming the Soul , saith God , If thou wilt take upon thee to deliver them from their sin , thou must come thy self and be made a Curse for their sins . What , will you undertake such a thing as that , to deliver them from their sin ? it will cost you thus much . Saith Jesus Christ , Lord , thy will be done in it , yet let me deliver them from their sin , though I lose my life , though it cost me my blood , though I be made a Curse , whatsoever it cost me , yet let their sins be washed from them . He hath washed us from our sins , though it cost him his blood . Oh! the Love of Christ to his Saints ! what Bonds of Love have we here ! I have seen some that they may twist and bind their cords the more fast , they will wet them that so they may close and bind the more . Oh the Cords of the Love of Jesus Christ , are wet with his own blood . Again , Loved thee , surely his Love hath been great , he hath put loveliness upon thee , he hath put upon thee his own Nature . If one can say any thing greater than hath been said , this one would think should be very high and great , tor God so love us as to put his own Nature into us , to make us partaker of the Divine Nature , so to love us , as to put his own Life into us , to enable us to live the very same life that himself doth live , so to love us as to put his own Image upon us , Oh! this is the Love of God to his Saints . Again , He loves thee with the very same Love wherewith he loves Jesus Christ himself ; In John 17. about the latter end , That thou maiest love them with the same Love wherewith thou hast loved me , saith Christ to the Father . Oh! to have the same Love that the Father loves Christ withal , Is not this a strong Bond to bind thy heart to God ? If God had loved thee only so , as to give thee an estate and honors here in this world , this is no other love but that the Reprobate may have , and will this Love satisfie thee ? Oh! the difference between the Love of God to his Saints , and the Love of God to other men ! he loves the great ones of the world that are wicked with no other love , but with the love that he loves a Reprobate ; but he loves the Saints with the same Love wherewith he loves his Son , and this Love will bring thee one day , to be one with the Father and the Son , and is not here a strong Bond of Love to gain thy hea●t to Himself ? And further , from this it must needs be , that the Lord must delight in Communion with his Saints : and indeed God doth all this for his Saints , puts the Divine Nature into them , and the Life of God , and sets so much Love upon them ; why ? that he might have a people to enjoy everlasting Communion with him ; saith God , I would fain have some Creatures that might live with me , to enjoy communion with me , that might live to see my face , and see all the Glory that I intend to manifest to all eternity : Oh blessed God! hast not thou the Angels that are with thee to enjoy thy Glory , to have communion with thee ? no saith God , but I would have these poor creatures that are so low and mean in the world , I would have them to be raised up to enjoy communion with my self ; this is the end of Gods bestowing any Grace upon his Saints , it is that he might raise them to enjoy communion with him , and to delight in him , and he to delight in them , that he might have creatures to communicate the treasures of his goodness too , and that thou mightest communicate what thou art able to him . Surely Christ doth not account himself to be full without his Saints ; and therefore you find in Ephes . 1. 23. that the Church is called , the Fulness of Jesus Christ , and therefore he praies , Father , let them be where I am , I shall not account my self so full except they be with me , and see my Glory . Oh the Love of Jesus Christ to his Saints ! And then further , This Love it sweetens and sanctifies all for good ; thou maiest see Love in every thing , now though thou hast less of the creature than others have , yet thou hast it out of Love ; when thou comest home it may be thou hast not so much as others have , perhaps but a piece of bread and smal drink ; yea , but I have it out of Love : look upon all thy mercies , and thou mayest see the eternal Love of God to thee in them . They are all sanctified to me for the furtherance of eternal good , the Lord from all eternity did see that such a kind of life was the best for me to further the eternal good he intended for me , and therefore he hath disposed of me to this condition rather than another condition . Oh! how sweet may the life of a man or woman be when as they can reason after this manner , Well , this condition that now I am in , the Lord from eternity saw the fittest condition to work my heart to himself , and therefore it is that I am in this estate rather than another . And then Love ; thou findest daily by experience , how hath the Lord helped thee in thy straights , and heard thee in thy prayers , and answered thy desires . This I told you in the opening of the text was a fruit of Love to the people of Israel , and so it hath been with thee . And this love is very strange too , for though the Lord did forsee all thy weakness , and all thy unbeseeming carriages , thy unworthines , &c. yea , the Lord did not only foresee what thou wouldest be before he did manifest love , but he did forsee how thou wouldst walk unworthy of his love after it was manifested to thee , and though he forsaw all this , yet still his love was not quenched towards thee , but saith the Lord , My love shal break thorow all this . Many times you set your love upon some , and they prove untoward , and unworthy , and you think with your selves , Could I have but foreseen this untowardness they should never have had my love : but now the Lord did foresee al thy il requitals , and yet it did not hinder the love of God towards thee . And then further , In the love of God there is the love of all relations . As now , The love of a father towards a child : the Lord takes upon him the relation of a father , and the love of a husband ; the Lord takes upon him the relation of a husband , and the love of a friend too , that 's sweet . And then , that that crowns all it is this , That it is an abiding love , an everlasting love , a love that shall never be quenched : He that the Lord loves , he loves unto the end , he will rest in his love , Zeph. 3. 17. Jer. 31. 3. 2 Thess . 2. 16. If thou knowest that he hath loved thee in his Son , thou hast hereby an everlasting consolation ; let Heaven and Earth meet together , let there be what changes and alterations there will , yet there is everlasting consolation for thee , if thou knewest but this love of God. Now my brethren , all this I have done to that end , that your hearts may be gained unto God ; And what wilt thou do now ? Wilt not thou now love the Lord thy God ? shal not al this love of God to thee in Christ constrain thee ? The love of Christ constrains me , saith the Apostle . Oh! love the Lord , all ye Saints ; if the Lord hath thus loved you , love ye the Lord all you his Saints . Then God is Love himself , he is the Element of Love ; And whither should love go but up to the Element ? Air it desires to be in its proper place ; and Earth will descend to its proper place : the proper place of Love , is God , God is ( as it were ) the Element of Love , for so the Scripture saith , God is Love : And he that dwels in God , dwels in love . Oh labor to be rooted and stablished in love . in Ephes . 3. 17. Being rooted and stablished in love , you may be able to comprehend with all Saints , what is the length , and breadth , and depth , and heighth , and to know the love of Christ , which passeth knowledg . Being rooted in love , thereby ye come to comprehend with all Saints , the breadth , and length , and depth , and heigth , and to know the love of Christ , which passeth knowledge . It is not the strength of natural parts , Learning doth not so much teach us what the length , and heighth , and depth of the love of Christ is , as Love , get but your hearts rooted in Love , and you wil come to understand the glorious things of the Gospel in another manner than ever you did . And mark what follows : That you might be filled with all the fulness of God. Had we not such an expression in Scripture , we should not dare to make use of it ; What , for a poor creature to be filled with God , to be filled with the fulness of God , to be filled with all the sulness of God! This is the reason why Christians are so scant in their obedience , and empty in their spirits , because they are not acquainted with this breadth , and length , and depth , and heighth of the love of Christ : Oh know , that God prizes thy love , and he is satisfied with nothing but thy love ; in Cant. 7. 12. There will I give thee my loves , saith the Spouse . When thou comest to the Ordinances , to hear the Word , receive Sacraments , or Prayer , yet if thou comest not to give the Lord Christ thy loves , it is nothing ; There will I give thee my loves . Oh! Christ prizes love at an high rate : and that love that will serve for other things , certainly will not serve Christ . He loves thee too little ( saith Augustan ) that loves any thing besides thee , who loves not that thing for thee . You may love Wife , and Children , and Friends , yea , but you must love them all for God ; when you see any thing lovely in Husband , or Wife , or children , or Friends , yea , but think this is but a beam of the loveliness of God. And thus I have endeavored now to raise your hearts to God by Love ; the Lord hath cast Bonds of Love upon your souls , On ! that by the Ministry of his Word this day these Bonds may be somewhat strengthened , that you may feel some strength in these Bonds , that you may go away with your hearts more strongly united to the Love of God than ever . I drew them with the Cords of a man , With Bonds of Love , and I was to them as they that take off the yoke on their Jaws , and I laid meat unto them . Part of the last Sermon it was spent in opening unto you these Bonds of Love. And shewing , First , What were the Bonds of Gods Love towards the people of Israel , the several expressions of Gods Love to them in several particulars . And shewed you how that all those that had to deal with men to draw them to God should do as God doth , labor to draw them with Bonds of Love ? I have especially directed my self unto the Saints of God , and shewed to them what bonds of of Love God hath laid upon their hearts to draw them to himself . I have not applied this point generally yet ; for indeed one principal Bond of the Love of God towards the Nation will follow in the words after ; But certainly the Lord hath sought to draw this Nation to himself with Bonds of Love. We may say concerning God , he hath loved this Nation : Loved it . It was the first Nation that ever received Jesus Christ by the countenance of publick Authority , of the Supream Authority in the Nation . And when Antichrist had darkned the light of the Gospel here , the bowels of Gods Compassions yerned towards it , and God wrought wonderfully to deliver this Nation from Antichristian Tyrannie . Moreover ; The Lord hath not sent the light and power of the Gospel to any Nation under Heaven more fully ; nay , without prejudice to any other we may say not so fully as to this Nation ; though there are many of the Saints of God else where , yet in no place under Heaven hath God more , yea , so many Saints ; ( I might almost say , put all the Nations of the earth together ) so many that know him so fully , and have that power of godliness in the worshiping of him , as here in this Nation . Oh! the Bonds of Love that are upon us ! Yea , If we look upon our outward mercies , those liberties that we enjoy , there 's scarce any Nation that hath the Commonalty of the people that live like men in comparison of ours ; for the most part of all the Nations in the world , the generality of people are like slaves rather than any Free-men , their Governors rule over them with Tyranny ; but here the Common people have Liberties , and God works mightily for them , for the vindicating of the Liberties , that they have both for their bodies and outward estates , and their souls likewise , and Oh! the Love that God hath shewn unto us of late in working so miraculously for us as he hath done ! But there is one point more observable in these Bonds of Love that God draws people unto himself by . The scope of the Prophet here in mentioning these Bonds of Love , it is to aggravate their sin , from whence there is this : That there 's nothing more aggravates sin than that it is against Love. God hath Three Bonds to bind us to Obedience . There 's the Bond of his Law. And the Bonds of Afflictions . And the Bonds of Love. But now to break all these Bonds , The Bonds of the Commandements , and the Bonds of Afflictions , and Bonds of Love too , this aggravates sin very much . Oh charge thy sin with this aggravation , Oh thou sinner ! What against such a God , such Love , Oh what a vile heart have I ! Saith Augustin , Oh 't is too hard a spirit ; that though it will not bestow Love , yet it will not requite Love. O! let not there be such a hardness in the Spirits of the Saints . Thou didest not begin with God to love , thou didest not begin to bestow Love ; be not so hard towards God as not to requite Love. Do not we see how base Love can gain upon mens hearts , adulterous love , what strong bonds that love is , the giving of gifts and bribes , what bonds they are to tie mens harts , their hands and tongues ! and shall not the Love of God and the fruits of that be a stronger Bond to tie thy heart unto him ? Nothing goes more to the heart of Man of God than the abuse of Love : A man can better bear the abuse of his mony , the abuse of any thing he doth , or hath , than the abuse of his Love : Gods Spirit is grieved with his Saints : we do not reade that the Spirit of God is grieved with the Wicked , God may be angry with the wicked every day , but not grieved , but when the Saints sin against him the Spirit of God is grieved , because their sins are against Love ; when thou sinnest against God the Lord looks upon thee , as Caesar once upon Brutus ; What , thou my Son ! What , thou whom I have so loved ! What , break all those bonds . When we reade in the second Psal . of the Kings and Princes of the Earth , that said , Let us break their Bonds asunder , and cast away their Cords from us , We think that 's great Rebellion ; but for thou that professest thy self to be Gods , it 's a greater evil to break these bonds of Love ; Oh! thou my Son , my Child , thou whom I have bestowed so much Love upon , yet thou to sin against me , when thou art committing of any evil , conceive with thy self as if God were looking upon thee , and pleading with thee , by all those fruits of his love that ever thou hast received from him , and wilt thou yet sin against him for all this ? We reade in Mark 14. 72. when Peter had sinned , Christ did but look upon him , and he wept bitterly ; Oh! Peter saw love in the looks of Jesus Christ , and therefore we know after when Christ came to him , he pleaded with him with this argument of love , Doest thou love me ? and doest thou love me ? Oh! when he saw the eyes of Christ so sparkling of love , and then considered that he had sinned against that Christ that had so loved him , broke all those bonds of love , then he went out , and wept bitterly ; the word is in Mark 14. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , He did break out in weeping . For so it may signifie , that force that there is in doing any thing , to lay a force upon ones self to do a thing , He did break out , break out in weeping , he was not able to bear it , his heart burst even in sunder , when he considered how he had burst asunder the bonds of Love. Oh that after such manifestations of Mercy and goodness , such warmings of heart in Communion with Jesus Christ , what thou , Oh my soul ! what , canst thou find in any waies like Gods waies ? canst thou find the like love and the like sweetness in any as thou hast done in God , yet for all this unkind , unloving dealings , God follows thee with Love , his heart is yet open unto thee ; As a man that goes from the Sun yet he hath the warm beams of the Sun that follows him , and doth warm him ; so the hearts of the Saints do many times go from God , decline from him , yet they have the warm beams of Love that follows after them to draw their hearts again to him ; Oh! return , return into this bosom of infinite Love , here thy soul may have everlasting imbracings . And I was to them , as they that take off the yoke on their jaws , and I laid meat unto them . Here 's a fruit of Love in delivering them from their bondage ; as a Husband-man who is merciful to his beast he will not tire it too much with hard labor , but takes off the yoke , lifts up the yoke with his hands and gives it food ; so did I saith God , I did not tire Epbraim with labor and servitude . When you were in Egypt , and often afterwards when under your enemies yokes , I freed you from your bondage ; as the Husband-man when the beast hath been plowing and begins to be hot lists the yoke up to cool the neck that the beast may refresh its self . From their jaws . Because of some Instruments , some bridle that was fastened to the yoke that was on their neck and put into their jaws . Therefore there 's this phrase , Lifting up the yoke from their jaws . Luther upon the place understands this of that spiritual ease that there is in the yoke of Jesus Christ : so saith he , The Lord by his Spirit doth help us to obey ; he doth not only command , and tel us what to obey , but assists us with his Spirit , and gives us power , and lifts up the yoke , and bears it together himself with us , and hence Christ tells us that his yoke is easie , and his burden is light . Indeed it 's an easie yoke in comparison of the Law , the Law saith , Do this , and live ; do not , and die : the Law takes advantage upon every infirmity , It admits not of endeavors without performances , It gives no strength to what it commands ; Oh! but the yoke of Christ is easie , Christ continues strength ; there 's never a Command without a promise to give strength ; As an artery that runs together with the veins . And Christ accepts of endeavors , Oh! the yoke of the Gospel is far easier than the yoke of the Law. So , I have taken off the yoke . ] We must not think this too far fetcht , because we find that the holy Ghost in the new Testament interprets the beginning of this chapter concerning Christ , that we would never have thought to have been meant of Christ ; I called my Son out of Egypt . I opened there how this was to be understood of Christ . Now if so be that God had an eye to Christ , when he said , I have called my Son out of Egypt : why should we not think that there might be an eye to Christ in this , when he saith , I took the yoke from off their Jaws ; I delivered them from the yoke that neither they , nor their fathers could bear ; and I brought a more easie yoke of the Gospel upon them . But though the holy Ghost had an eye to this , yet that that is firstly and litterally meant , it is , the deliverance from oppression , I delivered them from the oppressions that were upon them . From whence then the Observation is this , First , That deliverance from oppression is a great mercy . Oh! what ease is there in it ! Oh! how doth it cool our necks ! In Levit. 26. 13. I have broken the bonds of your yoke , and made you go upright . There was a time that we had heavie yokes upon us , that made us stoop , we stoop'd under them , but through Gods mercy these bonds of our yokes are in a good measure broken , that we may go upright , and wo to us , if we go not upright now . In Ezek. 34. 27. They shall know that I am the Lord , when I have broken the bonds of their yoke , and delivered them out of the hand of those that served themselves of them . My brethren , If ever God manifested himself to be the Lord towards us , it hath been in breaking the bonds of our yoke , of the yokes that were upon us , and in delivering us from those who served themselves of us ; we were under a proud and cruel generation of men , that minded themselves , and car'd not what became of the Consciences , of the Estates , Liberties , and Lives of men , so be it that they could have their humors , their lusts served upon us ; and what means could we see for the deliverance of our selves from their yoke ? But the Lord hath appeared ; and then saith the text , They shall know that I am the Lord ; If we did not know that God was the Lord before , yet now we may know him ; and the truth is , such hath been the wonderful works of God towards us in the breaking of our yokes , that it were enough to convince an Atheist me thinks ; those of you that have been heretofore troubled with temptations of Atheism , The strange waies of God towards this Nation in freeing of us from those yokes that have been upon us , may convince you of a God , may make you say , Surely there is a God in Heaven that beholds the waies of the children of men , the Lord is God ; Then shall you know that I am the Lord. Oh! that upon the manifestation of God in this way of mercy , we may come to know that God is the Lord , the Lord might have forced us to have known that he was the Lord , by laying more grievous yokes upon us , by bringing us under more dreadful evils than ever yet we were , but the Lord hath rather been pleased to chuse a way to make us to know that he is the Lord , by taking our yokes off from us . This God hath done . The Second Observation is from the Scope that the Prophet brings this for , which is , to aggravate their sin so much the more ; as if he should say , I have taken off the yoke from your jaws , and yet now you are wanton and kick and spurn with the heel against me . From whence Note ; That to grow wanton , to abuse our ease , when God is pleased to deliver us from yokes , is very sinful , a very great evil . What now when we come to have a little libertie more than we had before , to be freed from that yoke and bondage that we were in , and begin to feel our necks freed of those yokes that were before upon them , What! now to begin to frisk , and spurn , and kick , and against God Himself , that hath taken the yoke from off us , Oh! this is very dreadful . What , to abuse our libertie that we have from our bondage , to all manner of licentiousness in horrid and wanton Opinions , in wicked and abominable practises ; certainly this is an ill requittal of this fruit of Love , in lifting up the yoke from off our jaws . This is a very great evil which we are this day guilty of ; if ever there were a people guilty of this evil , of kicking and spurning against God so soon as he hath taken off the yoke from their jaws , than we are at this day : Could any have beleeved that if it had been revealed from Heaven , but Six years since , That within six years this People of England should be delivered from those sore yokes that they cried to Heaven because of the burden of them , and the Lord would work in a miraculous way to deliver them ; but upon their deliverance there shal be such wantonness , such horrid , blasphemous opinions , and wicked licentious waies , yea , that those that make profession of Religion shall be guilty of , presently upon the taking off of their yoke , Could it have been beleev'd ? Certainly if our forefathers that were under the yoke , that were godly , and cried to God for deliverance , if they should rise out of their graves now , and assoon as ever they were risen out , ye should make a full Narration of all that Libertie that God hath granted to his people in England , in the breaking of all that yoke of Tyrannie in the Civil State , and the yoke of Tyrannie in the Ecclesiastical State , they would presently think that they should see wonderful glorious effects of this in England ; but if within a month or two after they should have conversed with men they should hear of such monstrous opinions , they should see the extream licentiousness and wantonness in the hearts of men , expressed in their waies , Oh! they would be ready to spit in the very faces of their children , of those that now live in such times as these are . The wantonness and licentiousness of men hearts in abusing of our freedom from our yokes , it 's very evil in these Respects : First , Because this hardens the hearts of former Oppressors : Our former Oppressors , our Prelats and others , will not they say , ( or do not you give them occasion to say ) Now you see what is the fruit of casting of us out , Was there such wantonness before ? were there such horrid Opinions before when we had power ? We kept down all such things , we could easily curb these , when we had power ; but you see what extravegancies there are , how men run wild assoon as our power is taken from us . By this means they are hardened : And others that are of Prelatical spirits , they are hardoned , and begin to think surely the other way is the better way ; and indeed if this be a good argument , That the keeping men in union , and the keeping down errors by violence shall prove the truth of any way , or of any Government , it may as well prove Prelatical , as any other , for we know that they kept men from venting of such notorious errors by violence ; but shall we , because there is not this violence upon us , shall be more erronious , and more wanton in our spirits ? Secondly , This wantonness and abuse of our Liberty , and licentiousness , it darkens the glory of this great work of God in our deliverance ; the Lord hath been pleased to magnifie his Name in the deliverance of these Kingdoms from the yoke ; Now what should be the care of all the people of God , but to seek to magnifie the great work of God , to make it beautiful and glorious before the eyes of all ? But now by this wantonness and licentiousness men do darken the Glory of God , they take off the lustre and beauty of it , Psal . 149. 4. the Lord there promises , to beautifie the meek with salvation , He will beautifie them with salvation : now the Lord hath wrought so towards us as to beautifie us with salvation , and indeed there is a great beautie upon the work of salvation that he hath wrought ; but this doth ( I say ) darken the Glory of God , and it takes away the beauty of the work of God in our salvation ; What , hath God done all this for us , that men might turn wanton and run w●ld into monsterous opinions , and blasphemies ? Oh! wo to thee that thou shouldest live in such a generation as this is , how unfit art thou to live in such a time as this is to darken the glory of such a glorious work as God hath wrought for us here in England ! Thirdly , By abusing our liberties from our yokes , you do wrong others , wrong those who are wise , and holy , and peaceable , and you make them to be denied that liberty that otherwise they might have . It is for your sakes who are so wanton and run so wild in opinions , and in the loosness of your lives , that ( I say ) those that are otherwise discreet , wise , and holy , and peaceable , and that would make use of what liberty Christ would have given to his people , they must be denied it for your sakes , it will be upon your account one day , what ever denial they have of that liberty that they would use in a gracious and peaceable way for the honor of God ( I say ) you must answer for it one day , for 't is your wildness that is the cause of it . Yea Fourthly , This wildness , and loosness , and abuse of deliverance from bondage , it will be the means to bring others to be under greater yokes again , it were just with God ( at least ) that it should be so . Yea , It might make any that have but any Civility , or Morality in them , to think that they shall do God good service in yoking these men in another way than ever they were yok'd , ( I say ) it might make them to think that they do God good service when they see the Name of God dishonored , and Religion so abused ; I say , by this means they may come to think it would be a good service to God to lay yokes upon such kind of men as these are . If ever , instead of the great strings that have tide yokes upon you , you should have lesser strings , if you should have them multiplied to tie yokes upon you , yet thank your selves , you are the cause of it , in Lament . 1. 14. The yoke of my transgression is bound by his hand : The Lord may justly bind the yoke of your transgressions upon you ; Oh! that God would humble us for the abuse of our libertie of the freedom from our yokes , Oh let us take heed of this , and say with our selves , Surely this is not the use that we should make of our deliverance from our yokes ; no , but rather this use , we will rather so much the more willingly take the yoke of Jesus Christ upon us : In Exod. 12. 25. after the people of Israel were delivered from the yoke of Egyptian bondage , presently upon it , Thou shalt keep this service ( speaking of the passeover that was to be kept upon their deliverance from Egypt ) Thou shalt keep this service . The word that is there , Service , it is the same that is used somtimes for their Service and Bondage under the Egyptians ; as if the Lord should say , You were once in Service indeed , there was a Service that the Egyptians requir'd of you , a servile Service it was , and your necks were under it , now I 'le work thus miraculously to deliver you from that servility that you were under , and now you shall keep this Service , Oh my service is a great deal better than the service under your Enemies . And indeed this should be the use , we were slaves to our Adversaries , let us be willing now , seeing we are free men , to be servants of Jesus Christ , and to take his yoke ; but the growing wanton upon the taking off our yoke , is a great aggravation of Sin. But further , As it is a very great evil to grow wanton when we are delivered from our yokes ; so certainly to oppress one another after we are delivered from oppression must needs be a great evil likewise . In Deut. 28. 48. ( but that belongs to the former Note that we should serve God with the strength that before was spent in serving our Enemies . ) Because thou servedst not the Lord with joyfulness and gladness of heart , therefore shalt thou serve thine Enemies which the Lord shall send against thee , in hunger and in thirst , and in nakedness , and in want of all things : and he shall put a yoke of Iron upon thy neck , until he have destroyed thee . But surely , If this be a mercy that we should bless God for , That we are delivered from the yokes of men , and the abuse of it in our wantonness be great ; Then this must needs be greater , That we should fall upon laying yokes one upon another . If it be the mercy of God to take off your yokes , we should seek to take off yokes from our Brethren , and to make their waies to be as easie to them as possibly we can , not to seek waies to pinch their consciences ; Conscience oppression of all opp●ssions is the worst , There was heretofore a generation of men who studied what would pinch conscience most , and that that they found would most pinch conscience , that they would urge to the uttermost upon men ; this was devilish ; I hope we have not many so vile as these were . But you should consider what though such and such opinions and waies will serve my turn , will they not be burdens to others ? Well , but though they be burdens , if they be truths , why should they not be urged ? Nay , Suppose they be truths , yet except they be necessary , let not men be instrumental in imposing them upon them : If there be a necessity then there 's no plea , but some men are so happy ( if I may so call it ) as that they have a latitude in their judgements , that which way soever the times turn they can find out a distinction to help themselves , that so their fair necks should never come under a yoke , so it fals out that alwaies their judgments sutes with the times . I will not condemn these men , for possibly it may be God gives them to see further than others do , but yet , by this they have ease : but now were these men ingenuous , they should consider their brethren thus . I have a Latitude , and I could go along with the countenance of the times as they were before , the former times , and now the times are changed , I can go in these times too ; But some others whom I have reason to judge , as faithful , as gracious as my self , they have no such latitude , it falls out unhappily for them , for in former times their judgments could not suffer them to do what was enjoyned them , they were fain to suffer and to be deprived of estates and livings and whatsoever they had ; well , now the times are changed , it falls out so that their judgments cannot sute now neither with these times , and yet surely it is not through frowardness , nor through perversness , for take these men in all things else , I find them as consciencious , as spiritual as my self , Alas ! must they now suffer , and shal I ad to their afflictions ? shall my hand be used to lay the yoke on them & to press it hard ? God forbid , I 'le rather study , though I will not bauk any truth , I 'le stand to defend what ever I am perswaded in my conscience is a truth , yet I 'le study what possibly I can to ease them , and to make their lives as comfortable to them as I can ; I know God hath given them ability and hearts to do him service , and it may be as much as I , Oh! why should they be hindered and discouraged in their work ? I 'le study what latitude there may be for them : This were somewhat like , Oh! this were ingenuity indeed , this would savor of a good spirit indeed , This would be a good testimony of your thankfulness unto God for breaking off the yokes that were upon you : My brethren when our yokes are taken away , or lifted up we must have regard to others as well as our selves , and not think or say , let them bear , let their necks bear ; Oh no , what are our necks more than theirs ? If God pities his people and will lift up the yoke , let us do what we can to put under our hand although we bear somewhat our selves . Some men they glory in imposing upon others ; but it is the Glory of God to take off the yoke from the Jaws of others , and from their necks , that 's his Glory ; 't is not such a glorious thing to lay yokes upon others , but the glory is in lifting up the yoke from them . Christ professes his yoke is easie , his burden light ; Oh! let not ours be hard and heavy then , If Christs be easie ; and especially in these daies of our Fasting and Prayer , Oh! let us be verie careful to lift up the yoke from our brethren as much as possibly we can without sin , Isa . 58. 6. Is not this the Fast ( saith God ) that I have chosen , To loose the bonds of wickedness , to undo the heavy burdens , and to let the oppressed go free , and that ye break every yoke ? Is not this the fast that I have chosen , that ye break everie yoke &c. and in the 9. verse , Then shalt thou call , and the Lord shall answer ; Thou shalt cry , and he shall say , Here I am : If thou take from the midst of thee the yoke . Still mark how God urges this , when you come to fast ; Is this the Fast that I require , to do thus and thus ? no saith he , but to undo the burden , and to let the oppressed go free , to break every yoke : and again , if you shall do so , Then shalt thou call , and the Lord shall answer ; thou shalt cry , and be shall say , Here I am . God stands much upon this in the daies of our fasting , that we lay no burdens and yokes upon our brethren ; but that we do possibly what we can to take off yokes , that we may be able to appeal to God , Lord , thou knowest that I do what possibly I can , and I pray that thou wouldest direct me to do any thing to make the lives of those that I beleeve to be faithful and consciencious to be comfortable to them . This is not to let liberty to all licentiousness and blasphemy whatsoever , but when I see that such and such things are no other but that may stand with Godliness , and godlie and peaceable men may have many doubts among them , and especially seeing I hold this now of late , and did not see it heretofore as now I do , I will do possibly what I can with a good conscience that my brethren may enjoy thy Ordinances in what liberty thou wilt afford unto them , this savours like the Spirit of a Christian indeed . And likewise you that are Governors , seeing God account ; it his Glory to take off the yoke from his people , Oh! be you tender towards them that are under you ; as Majestrates , so all Governors , Parents , and Brethren , and Neighbors , not to lay too heavie yokes upon Children and Servants ; Fathers provoke not your Children to wrath , and Masters they should be gentle towards them that are under them , knowing they have also a Master , and therefore give them what libertie may be without sin , even outward libertie , not to keep them continually at work , but some times of recreation , some times of refreshment , it 's true , your Holy-daies are taken aken away , but surely there was no such way and means to bury them in Oblivion that they should never be thought of again , then to have some set times for Servants , and Children to have their recreation ; It were the only way to keep the Sabbath pure , for if they have it not in the week day , they will have it on the Sabbath , or otherwise they will keep up that which they were wont to have in their former Holy daies . The beast must not alwaies be plowing , sometimes the yoke must be lifted up , and must have some refreshing . It follows . I laid meat unto them . Luther . I so wrought for them , as they should eat their meat quietly : as if he should say , You did not provide for your selves your meat , I prepared it for you , and came and laid it before you ; thus God laid meat before them when he rained Manna from Heaven ; when the Quails were he provided it . Whence observe : Mercies prepared , and provided for , laid before us , are to be prized : When we come to have a mercy , I say , that did not cost us much , when it is prepared and set before us , this is to be prized . How many of you have all your mercies prepared for you ! When you go abroad about business , now you take no care for provision at home in your families , you do but dress you , and go abroad , it may be to a Sermon , or other company , and return home again ; you have your Tables spread , and find full Dishes upon your Tables without any care of yours , it 's all prepared for you . Oh! consider of the mercies of God towards you in this thing . Whenas many poor people they are fain before they can get bread , to be working hard to prepare food for their families , their wives and children ; but the Lord laiet meat before you . God is to be acknowledged in this . The propriety of the word is , I made it to descend , it came down from Heaven , it was neither too high nor too low , but it came just to you , fitted for you ; which teaches us thus much : In the receiving of our food , we must look up to Heaven , we are more beholden to the Heavens than to the Earth for our bread ; God is to be acknowledged , in that he satisfies the poor with bread , yea , and that he satisfies the rich with bread ; you that are the richest of all , you are to see how it comes from Heaven ; I made it to descend . I say , our very food we should look from whence it doth descend , it doth descend from Heaven ; lift up thine eyes to Heaven when as thou art eating meat , be not as the Swine under the Tree that looks downward to the Achorns , but never upwards towards the branches of the Tree from whence the Achorns fall ; but look up to Heaven from whence thy meat and provision did descend . I took off their yoke , and I laid meat unto them . I made their service easie , and I made their provision comfortable . It 's quite otherwise with many ridged and cruel Governors , they make the service of those that are under them hard , but their provision to be very scant , quite contrary . The service of Gods people is easie , and their provision is bountiful : Now the service of your servants is hard , and your provision is very penurious , you would have your servants to do your hard labor , and yet provide little food for them ; Oh this is a baser cruelty than any , to put their servants to hard labor , and yet not to provide comfortably for them for their food . But my brethren , the main thing that I would note from hence , is ; How great the Mercies of God is to us , who hath eased our yoke this day , and laid meat before us too ; my brethren , who would have thought four years since , that there should be Civil Wars for almost four years together in our Land ? and such cruel bloudy Wars , and so overspreading the Kingdom as they have , and that yet we should at this day have provision so plentiful as we have ? Did not all say , even at the first year when the Wars began , Surely things would be very scarce ? many began to lay in Corn and other provision , and we had cause enough to have feared it ; but behold the bountifulness of the love of God , that hath eased our yokes , and hath laid meat before us , that the poor is satisfied with bread , there is no complainings in our streets ; we have not only our bread , but our Tables fi'ld ; What difference do you see upon the Tables of men now from that they were in former times ? If a stranger should come into this Kingdom , hearing what miserable Wars there hath been , as bloody and cruel as in any Kingdom , and yet come to see every mans Table so fill'd , he could not but stand and wonder ; Certainly strangers think our condition to be far more sad in respect of provision than it is ; let 's not be wanton with our plenty : we were wont to say , if we might have but Bread and Cheese and the Gospel it were good cheer . Now my brethren we have outward food , and the Bread of life too . What , Is this sweet , to be freed from outward bondage , and to have meat laid before us ? how sweet is it then to be freed from spiritual bondage , and to have the food of life laid before us ? yet this is our condition . Our blessing is specially in having our spiritual yokes taken off from us , and having the Bread of Life laid before us in a more plentiful measure then ever we had ; Was there ever a time that this City had so much meat laid before it for the soul as at this day ? the misery of other parts of the Kingdom is your mercie ; the Lord grant that you do not loath your Manna , and despise it , God hath waies enough to cut you short . VER . 5. He shall not return into the Land of Egypt , but the Assyrian shall be his King ; because they refused to return . He shall not return . TO give you first a short paraphrase of the words , for there 's no difficulty in them , and then the Notes of Observation . It is , As if the Prophet should say : Howsoever he thinks to help himself with ease , to shelter himself there , yet he shall not , but he shall go into Captivity into Assyria , for all means that have been used would not bring him to return . So then the Observations : First , That which hardens mens hearts against threats in their sin , is some shifts that they have in their thoughts ; let the worst come that can be , yet I have such a relief . My Brethren , it 's a great mercy of God to take mens spirits off from all their vain shifts and hopes , so as to be throughly convinced that there 's no help in any thing , in the creature , in Heaven and Earth , but only in my turning to God , and casting my soul down before Mercy ; if that saves me not ; I am undone for ever : when the heart comes to this , ( I say ) God is in a gracious and merciful way working , I see my sin , my affliction that is upon me , and feel it , though my heart would be shifting this way and that way , yet God hath convinc'd me , nothing can do me good , but I am lost and undone , what ever course I take , except I return to God , and humble my soul before him , and seek his face , and obtain meroie from him Secondly , He shall not return to Egypt . It was a verie strange perverseness to think of this shift , to go back to Egypt , why was not Egypt the place of his bondage , and the Egyptians still retained their cruelty , and yet they thought of this help that they would turn to Egypt rather than to God. From whence the Observation is , A stout heart cares not whither it goes , rather than it will return to God. As the Prodigal will rather go to the Swine to feed upon husks , than to his father ; like some stout children , they care not what miseries they suffer rather than they will come and humble themselves to their parents , They will hang themselves , and drown themselves , and seek their fortune ( as they use to say ) rather than be perswaded to come in and submit themselves ; No , never as long as they live , though they die , yet they will not , and thus their hearts are stout , and while they think they are stout against their parents they are stout against God too , yet God hath waies to bring mens stout hearts to yeeld . Thirdly , A stubborn heart though God be in any way of mercy , God calling them to waies of mercy , yet if any thing crosses them they will foolishly and desperately wish their return to their former condition of misery . If you make any thing that God doth , an argument to a stubborn heart for duty , if it pleases him not , he will reject all that 's done for him and say , he had rather be as he was before , let me go into Egypt again ; stubborn hearts if they meet with any cross in their way , this is their unthankfulness , that because they are vext and crost in some one thing they will ( I say ) foolishly and desperately wish that they were in the the condition that heretofore they have been in . Oh! thus it is with many of us , how foolishly , how wickedly have we thought and said it was better with us heretofore then now , let us return to our former condition ! This is thy folly and thy desperat wickedness ; But saith the text , He shall not return , though he thinks of returning ; as if the holy Ghost should say , do not please your selves to think it is but to return to Egypt , you cannot be worse than now you are , for God hath worser things for you . And my brethren , this is our case this day , let not us think of returning to our former condition , certainly if we should take such a course to return to our former condition , we should be far worse than we were before , our danger would be far greater ; this is certain , to the view of any men that have their eyes open , that our condition in England must either be far better than it was , or far worse than it was : There 's many say , Oh! we were thus and thus in former times , and if we were but as we were , we should do well enough ; Oh! let 's not think of that , we must certainly either be far better , or far worse than we were , for if we think of returning it will not be to Egypt , but to Assyria , which will be worse . The Fourth Note is this , God knows how to cross wicked men of their wills , to spoil them of their plots ; they please themselves with this and the other thing , they will do thus and thus , if they be put to this shift then they have a second , and a third , yea , but there 's a God in Heaven that hath determined otherwise . Never were wicked men more cross in their plots than they are at this day ; They have said , that they would do thus and thus , but God hath said they should not , and they have not done it . Now God in his Mercy crosses his people of their wills that are set upon sin ; but when the wicked are crost upon their sin , it is , because God hath other waies to bring about greater evils to them , To bring them to Assyria . Well then , whatsoever any mans thoughts and desires are , the Lord deliver us from turning into Egypt again . And likewise the Lord grant the Assyrian may not be our King. It follows . The Assyrian shall be his King. The Lord deliver us from both , That an Assyrian may not be our King. Why an Assyrian ? why was he threatned to be their King ? You shall find that he was one of a cruel stout heart , an hard heart , and a proud heart , the Assyrians were so ; They were a generation of men of cruel , proud , stout , hard-hearted men . Isa . 10. 5. Oh Assyrian ! the rod of mine anger , saith God , and in the 7. verse , It is in his heart to destroy , saith God , of the King of Assyria : and in the 12. verse , When the Lord hath performed his whol work upon Mount Zion , and on Jerusalem ; I will punish the fruit of the stout heart of the King of Assyria , and the glory of his high looks . Oh! 't is a sore evil to be put under the rage of a proud and a stout hearted man , who will set his heart against God himself , who though God fights against him , yet will stand it out , though his design is crost yet he will not come in , he will not give glory to God though his will cost him the blood of many thousands , yet he goes desperatly on , he regards more his own will and lusts than the blood or lives of millions . For people to have such a stout heart , armed with power , raised with pride , enraged with cruelty to reign over them , how sad and dreadful condition are those in ? This is that the Lord threatens here ; and why ? Because they refused to return . I beseech you observe this ; saith he , They shall not return to Egypt , but the King of Assyria shall reign over them ; because they refused to return . From whence the Observation is this . If we will not do Gods will , God will cross us of our own . They would have their will , they would return , but they shall not saith God , for they will not return to me , therefore they shall not return whither they will themselves . God can cross us in our own wills at every turn . Foolish men who will presume to cross God in his will , when God hath them at such infinite advantages to cross them every way in every thing ! If you cross God in that he delights in , you may expect God will cross you in that you most delight in . Oh! when you are crost in your minds in any thing that you have set your thoughts and heart most upon , reflect upon your own hearts and think thus ; Have not I crost God in his mind , in that which God hath set his heart and mind upon ? It 's a good way , my Brethren , to take a holy revenge upon our selves , if we cannot get our hearts to work for God as they ought , not to suffer them to work for our selves as they would . Again , For they would not return , saith God. God is not so much displeased at our sins , as at our not returning . He doth not say , that the Assyrian should rule over them because they had sinned , but because they refused to return . It is too much that thou hast sinned , but as soon as ever thou hast sinned it concerns thee to think of returning , God expects presently as soon as ever the sin is taken notice of , that thou shouldest begin to return , it is dangerous to continue in sin in the least ; this aggravates thy sin dreadfully , and endangers thy sealing up to wrath everlasting . And then Thirdly , He refuses to return , after all means used , after all mercies tendered , after all callings after thee , yet to stand out , this is yet worse . Not to return is evil , but to refuse to return notwithstanding means used , mercies tendered , Oh this is fearful indeed ! Oh! lay this to heart thou convicted sinner , what offers of mercie hath God made to thee ? what calling unto mercie hast thou heard , outward calls , inward calls of the the Spirit of God. Oh! how hath God called after thee , Return , return thou Shulamite ; Return , return , return thou wretched wilful sinner , Oh come in and return , what means of all sorts hast thou had to cause thy heart to return to God , and yet standest out ? think of that Scripture in Job , 9. 4. Who hath hardened himself against him and hath prospered ? What , doest thou think to harden thy self against God , and yet think to prosper ? Who hath hardened himself against him and hath prospered ? and mark what follows ; Which removeth the Mountains , and they know not ; which overturneth them in his anger , which shaketh the Earth out of her place , and the Pillars thereof tremble . And yet cannot thy heart be overturned , nor tremble ? In this that thou refusest to return , thy sin is aggravated above the sin of the Devils themselves , for we do not know that ever the Devils refused to return ; for they were never offered mercie , God did never offer the Devils mercie , God never sent to preach to them , either by his Ministers , or Spirit , and to call them to return and you shall have mercie ; here 's a price paid , here 's a salvation for you , your sins may be pardoned ; the Devil had never such an offer , Who knows what the Devil might do if such an offer were made to him ? But now these offers are made to thee , and thou refusest to return ; Oh! return therefore , O thou sinful soul who art wandering from God in the waies of death and destruction , give in thine answer ; as we reade in Jer. 3. 22. where the Lord there calls his back-sliding children , Return , ye back-sliding children , and I will heal your back slidings . Mark the answer that they give to God , Behold , we come unto thee ; for thou art the Lord our God. Oh! that there might be such an answer given this day from some back-sliding soul that is turned from God! Oh poor soul ! whither art thou gone ? God calls this day to thy soul , Return , return , and professes that he is willing to heal thy backslidings , Oh! give in this answer , Oh Lord , behold we come ; for thou art the Lord our God : Oh! that some soul might return , and might refuse no longer to return ; Why wilt not thou return ? God is content to return to thee , thou art turned from God , and God in the waies of his Administrations is turned away from thee ; but mark the Promise , in Jer. 8. 4 , 5. Thus saith the Lord , Shall they fall , and not arise ? shall he turn away , and not return ? by then is this people of Jerusalem sliden back by a perpetual back-sliding ? they hold fast deceit , they refuse to return . Shall he turn away ] Some interpret this of God : The Lord is not so turned back , but he is ready to return ; Oh! why should●● thou backslide with a perpetual back-sliding ? And then the last Note is : They refuse to return ] The word that is translated , they refused , may signifie they scorned . What , talk to him of returning , tell him of his sin against God , the greatness of his sin , and the greatness of the danger , and the threatnings of God against his sin , he despises all these things , these are poor things to scare children withal ; Tell him of the mercies of God in pardoning his sin , he slights all ; this humiliation now for sin , this breaking off of sinful courses , they deride the motions of them , they scorn to return . Scornful spirits when they are called upon in the bowels of mercy to return from their evil waies , they do not only deny returning , but they scorn and slight what is said to them . Wel , know there are some who admire at Gods mercies , calling of them to return , who admire at mercy tendred to them , and prize it more than all things in the world , they turn unto the Lord with all their souls , nothing in all the world can stop them , they bless God that ever their ears heard the call of God , calling them to return , and they would not for ten thousand thousand worlds but they had heard Gods call , and felt the Spirit of God working their hearts to him to return , howsoever thou dost scorn and contemn it . Thus much for the 5th Verse . It follows ; VER . 6. And the Sword shall abide on his Cities , &c. THey relied upon their Cities and therefore refused to return ; but saith the Lord here , The Sword shall abide on his Cities ; The old Latin hath it , The Sword hath begun : and Hierom in his Translation takes it so . If we should take it thus , we might have a hint of a very profitable meditation . It 's time for a people to return , when God doth but wher his Sword , or draw out his Sword ; in Jer. 18. 7 , 8. At what iustant I shall speak concerning a Nation , and concerning a Kingdom , to pluck up , and to pull down , and to destray it ; if that Nation against whom I have pronounced , turn from their evil , I will repent of the evil I thought to do unto them . Oh! happie had it been for us , if when the Sword begun with us we had turned from our evil . But we must rather take it as it is in our Books , and so the words are more proper , for , The Sword shall abide on their Cities . As for the evil of the Sword , that I have already opened in the latter end of the former Chapter . But that which I here would note , is ; The abiding of the Sword upon their Cities ; From whence observe ; That the abiding of the Sword it is a sore Judgment . So it was here , for afterwards in the reign of Hoshea then was this Prophesie fulfilled , when Samaria was besieged for three years together . When God threatens fearfully , he threatens the abiding of the Sword ; when he doth not only threaten the Sword , but Bathing his Sword , and being filled with blood , and made fat with fatness , and devour , and shall be made Satiate , and made Drunk with blood . All these expressions we have in Scripture , these six expressions , in two Scriptures you have them all . Isa . 34. 5. 6. and then Jer. 46. 10. Oh! this is a dreadful thing , for the Sword to abide . It hath abode long upon Germany , the Lord hath been angry with them for almost this thirty years : we think three or four years long for the abiding of the Sword. But if it be such a fearful judgment for the Sword to Abide ; how vile are they that seek to prolong the abiding of the Sword upon a people , and that for their own advantage ? Oh! that is a cursed thing , these men live upon blood , every draught they drink they drink blood , that have endeavored the prolonging of the Sword upon this Kingdom for their private advantages . My Brethren , we have cause to bless God , that God hath raised up instruments for us , who have hazarded the shortening of their own lives for the shortening of the War , who have done their work of late this year , as if they took it by the great ; there is a froward and envious Generation of men that will say of some kind of men because they differ from them in somethings , they would be glad that these troubles might continue because they might have the more libertie . But we see that men , though of different judgments , they do not take a course to have the trouble continue , you see how they hazard themselves to make all the hast possibly they can , and that to admiration , and doing things in the winter season , that is not ordinarilie heard of among other Nations , and all this , that the Sword may not abide upon their Country , but that peace may be hastened , so that the blessing of God be upon such . Again further , The Sword shall abide as long as God will have it ; he that is the Lord of Hosts , he gives the Commission to the Sword , and till he calls for his Commission back again , the Sword it shall go on : We may think the wars may be at an end , Oh! let us look to it that we make up our peace with God , and then we may hope it , but otherwaies the Lord may cause a Serpent to come out of the Cockatrice Eg , the Lord may kindle fires otherwise than we can imagin ; therefore saith God , The Sword shall abide . It may be they thought , that indeed if the enemy come he will not stay long : Oh! but he shall abide . I verily perswade my self , that there were many , yea , and the wisest in this Kingdom , that did perswade themselves at the begining of the taking up of the Sword , that it would scarce have held twelve months together , it was impossible to have foreseen the abiding of the Sword so long upon us as it hath . Yea , but if God gives Commission it must abide : There 's a notable text for that in Jer. 47. 6 , 7. O thou Sword of the Lord , How long will it be ere thou be quiet ? put up thy self into thy scabbard , rest and be still . Mark the answer there : How can it be quiet , seeing the Lord hath given it a charge ? It must go on , it must abide , seeing the Lord hath given it charge . And then , The Sword shall abide on his Cities . ] It is a sad thing for the Sword to be in the Field , but for the Sword to be in the Cities it is sadder ; for in the Cities there is the strength of the Kingdom : when the Sword comes into the Cities , Oh! the fearful sights of houses fired , of streets running with blood , the hideous noise of shreeking and cryings out of women and children : I remember Joseph us in his story of the Jewish Wars , reports of Jerusalem when the Romans came against it and took it , that the narrow streets of the City of Jerusalem was so filled with dead bodies , that there was no passage , and he saith , That the streets ran with the blood of men , and there were many things set on fire , that were quenched with the blood of men and women that ran in the streets , so dreadful was the Sword there ; and the number of those that were slain , & died in that time that the sword was stretch'd out against that one City , he saith was , Eleven hundred thousand , because it was that time that the people came-up to the Passeover , and then he saith it was that they were surrounded . Oh! for the Sword to come to populous Cities is very dreadful . And the dreadfuller it is , the greater is the mercie of God to our Citie , the Lord hath wholly delivered it from the Sword that it hath not come at all upon it ; If the Sword should have come to this City , Oh! it would have raged indeed : for this was the But of the malice of the Adversaries , their furie it was reserved for this City , Oh! but the Lord hath protected it , it hath been the Citie of the Lord of Hosts , the Lord hath commanded that no Army should meddle with it for hurt : Isa . 37. 33. 34. 35. I will defend this City ( saith God ) and I will save it for mine own sake . Yea , it is for Gods own sake indeed that he hath said to the Sword , Go through the Land ; and indeed quite through the Land except this City , and a few Counties about it : as in Ezek. 14. 17. Or if I bring a Sword upon that Land , and say , Sword , go through the Land , &c. The Sword hath even devoured from one end of the Land to another , Jer. 25. 15. And yet this Citie preserved , Oh! not only preserved , but made a refuge and a succour for all the godly partie flying from the rage of the Sword , great is the Lord , and greatly to be praised in this City preserved by the Lord , Except it had been preserved by the Lord , the Watch-men certainly had watch'd in vain . It follows . And shall cousume his branches , and devour them . The Branches ] that is , The Towns and Villages about the City ; for the Cities in a Kingdom are like the Root , or the Bodie of a Tree , and the Villages or the Towns are as the Branches of the Tree ; and here 's threatned both Citie and Branches . And this Citie hath been as a great Body of a Tree that hath sent out juice , and sap , and succor to all the Towns and Villages in the Kingdom . When the Sword is upon the Citie there is little hope that the Villages shall escape , Isa . 14. 31. Howl , O gaie ; Cry O City , thou whol Palestina art dissolved . When the City cries , then whol Palestina is dissolved ; no mervail then though there hath been such plotting in this City , by making divisions , besides other treacherous and villanous waies , to spoil this City , to bring the Sword upon it , What laboring hath there been to betray us , one plot upon another , assoon as one is broke presently another , and all against this Citie ? Oh! what a pleasant sight would it have been to our Adversaries to have seen this City in confusion , & wallowing in its own blood ! But the more there is depending upon this Citie , the more careful should all that love peace , and the welfare of the Kingdom , labor for the good of this Citie , everie one should labor for the peace of it , that it may be a Citie compacted with unitie within its self , that all that are godly and faithful may joyn in one , that every one may bear the infirmities of his Brother , that there may be no grating upon one anothers Spirits , no exasperation , no stirrings up violence one against another , especially against those that are gracious and peaceable . The more plotting , and falsness , and treacherie there is against this Citie , the more should we be faithful and labor for the good of it , yea , and the more should we encrease our prayers for it . You have a notable Scripture in Psal . 55. 9. I have seen violence and strife in the City , day and night they go about it upon the walls thereof , mischief also and sorrow are in midst of it . What then ? in the 17. verse , Evening , and morning , and at noon will I pray and cry aloud , and he shall hear my voice . What saith the Psalmist ? I have seen violence and strife in the Citie , yea , and deceit and guile do not depart from their streets . What shall I do then ? Evening , and morning , and at noon will I pray . We complain of contentions and divisions , and strifes in the Citie , and that there are so many plots and treacheries against the Citie ; Oh! let not us only talk of these things , but encrease our prayers in the frequencie , and fervency of them , Oh! let there be no family , but let there be praying to God in the family , Evening and Morning at least ; and if you prayed twice a day before , then thrice a day now , because of the strife in the City , and the treachery and deceipt that is here , and the Lord wil hear our voice ; and he concludes the Psalm thus , Bloody and deceitful men shall not live out half their daies ; but I will trust in the Lord. Let them be never so bloody minded , and desire to imbrue the City in blood , yet saith the text , The bloudy and deceiptful man shall not live out half his daies : but I will trust in the Lord. Because of their own Counsels . The Evil , Folly and Danger of mens own Counsels , we have spoken to , in the 10th Chapter , 6th Verse , They shall be ashamed of their own Counsels . Now only a word of that , in reference unto the abiding of the Sword upon them . The Sword hath abode upon us divers years ; the wisest amongst us did not think the Sword would have continued so long as it hath don ; And yet who can tel when there will be an end of these things ? Among other evils , certainly this evil of our own Counsels is a great evil , that hath made the Sword to abide upon us : Every man follows his own Counsel , one man for his friend , and another for his friend : Mens own Counsels , both in Parliament , in City , in the Army , in the Country , throughout the Kingdom hath been a great cause of the abiding of the Sword so long a time upon us . Their own Counsels . The old Latin hath it , Shall eat up , or destroy their heads , those men that had heads amongst them , that seem'd to be the wisest , the chief Heads that were the wisest and most full of Counsel , they were the cause of the continuance of this evil upon them . So Montanus hath it , Their Counsellors . And so Vatablus . Because of those that put them upon those Counsels were the cause of the abiding of the Sword , in Ezek. 11. 2. Jaazaniah , and Pelatiah , These are men that give evil Counsels in the City ; God hath an eye upon them , upon such as give evil Counsel in the City , as the men that are causes of the evil that is upon the City : There is nothing more useful in troublesom times , than Counsel , if set aright ; and nothing more dangerous in troublesom times , than Counsel , if it be wrong . The Lord deliver us , both Parliament , Army , City and Kingdom from their own Counsels ; This wil ever be , men will ever follow their own Counsels , till they be taken off from their own designs , their own ends , till they can trust God with his work , and be willing to be swallowed up in the Publick . Squint-eyed , and selvish Counsel will destroy us , if God be not infinitly merciful unto us , yea , and it may be there are some that have good aims for God , and yet in their Counsels they may be led aside by carnal principles : As for instance , only in this own thing : That there is no such way for the furtherance of the Kingdom of Christ , but by the corespondancy of it with the Kingdoms of the world . Certainly this Counsel is very dangerous in such times as these are , this principle upon which many that have good intentions do go , they desire the furtherance of the Kingdom of Christ , they can ●ppeal to God of the sincerity of their hearts , and their ●earts are sincere in their desires of the furtherance of the ●ingdom of Christ , and they think this principle is a very good one . That the best way to further it is , to do that that may stand with peace in a way of corespondan●y w th the Kingdoms of the world , it wil be the best way 〈◊〉 set it up , and if they did not think that were the best ●ay to set up the Kingdom of Christ they would not do i 〈…〉 But certainly they are mistaken in their Counsels h●e ; For as the Kingdom of Christ is not of this world , so he way of the promoting of the Kingdom of Christ it is not by endeavoring the correspondencie of it with this world ; God hath laid the great work of mans salvation , the greatest work that concerns the glorie of his Name , in that which is foolishness to men , and almost all the great works of God , especially those that have a more immediate subservencie unto the Kingdom of his Son , he brings those works about , not by mans counsel , but by waies and means that seems folly to the counsels of wise men , of men carnally wise . But we come now unto the Seventh Verse . VER . 7. My people are bent to back-sliding , &c. IT may be sometimes they begin to reform , but they are quickly off again , for there is a principle of Apostasie in them , They are bent to back-sliding ; If they do any thing in the way of Reformation , it is upon some external motive ; but their hearts are another way ; They are like a bough of a Tree that is bent contrary to the Nature of it , by an external force , it may be for the present yeelds such a way , but there 's an inclination , a propension in the Bough to go another way , the way that its own nature carries it unto . Thus it was often with Israel , upon some extraordinary work of God they would do such and such things , but they were as a deceitf●l bow that soon starts back . My brethren , let us search our hearts ; there was a great forwardness of Reformation in the beginning of the Parliament , then how did men stir ? the Spirits of men did seem to be then of another way than now thy seem to be , It appears that in many of them it was ony a spirit against those that had oppressed them , and a 〈◊〉 umphing and rejoycing in having their wills upon them , and in the novelty of change of things , but their hearts remain as carnal , drossie , & vain as ever , and therefore when mens wills were a little satisfied , and they saw that the godly people of the Land began to rejoyce , hoping that now there should be a greater freedom for , and countenance of the Religious party than ever , and finding that there were some difficulties in the work of Reformation , and that thereby their lusts should be curbed , they should not have that licentiousness in their sinful waies as before , upon this their hearts are bent to back-sliding , that is , they fall off from the godly people of the Land , that they formerly closed with , and seem'd much to rejoyce in , now their hearts are against them as much as ever they were with them , yea , their hearts do vex , and fret at any Liberties they may possibly enjoy , or at any work of Reformation that is begun . Thus it is in the publick , mens hearts are bent to backsliding . And privately for the particular , mens hearts are bent to backsliding from the waies of godliness that they began to profess , as thus , Many yong ones , and others , who have had workings on their hearts , and have made great profession of Religion , yet not having their hearts changed . First , Gods waies have been unsutable to them , and therefore have been hard and tedious to them . Secondly , Other things they have had a greater mind to , only they have been kept from them by the strength of conviction and external motives . But upon that they have grown wearie of the waies of God , that 's a third degree , weary of them . Yea , Fourthly , They have watched all advantages how they might get off from what they have made profession of . Yea , Fifthly , They have been sorry that they have engaged themselves so much as they did . Yea , Sixthly , Any Objections against such waies , they greedily imbrace , and diligently improve . Yea , Seventhly , They are very ready to take any offence . Yea , Eightly , They watch for offences . And Ninthly , Any Opinion that will give them a liberty from that straitness they made profession of before , they are willing to imbrace and entertain ; if there be any practice that may give them any more liberty , they fall presently to it , and so they come to backslide . Now their actural backslidings are but a fruit of the bent of their spirits , their spirits were bent to backsliding before , and what they do now is but a fruit of the inward bent of their spirits . Let such know , that if they have no need of the waies of godliness , the waies of godliness have no need of them ; the waies of godliness shall be justified and honored , when they shal perish and be swept oft as filth and dung from the face of the earth . I 'le leave only that Scripture with them , in Heb. 10. 38. If any man draw back , my Soul shall have no pleasure in him . But I find the reading of these words [ bent to back-sliding ] very various , and indeed the Hebrew doth seem to countenance divers readings ; and Calvin he doth reade it , and Pareus , and others of our later Writers , Suspenst sunt , they are as men in suspence , hanging as it were in suspence ; for so the word translated [ Bent ] it is a word that signifies a propension to a thing ; and they turn it , Men that are in suspence ; and so the Septuagints translation , They are a people in suspence : and it is very proper to the Hebrew word here to translate it thus , They are a people in suspence . Now then , If the translation of the word be thus , which is for ought I know as sutable , or rather more than the other , why then there are these two things mainly in it . First , They are in suspence ; that is , They being in straits know not what to do , I find in Deut. 28. 66. [ Thy life shall hang in doubt before thee . ] The same word that here is translated [ Bent ] it is there [ Hanging in doubt ] and that makes me the rather think that this Interpretation may set out the mind of the holy Ghost in this Scripture ; so then the meaning must be this . They see themselves in a sad condition that they know not which way to turn themselves , they see their plots take not , their designs prosper not , they see God is out against them , they would fain fal upon new plots , but they see as great an unlikelihood to prosper in their new plots , as in the former , what the Issue of them may be they know not , thus they are in suspence , and in doubt not knowing which way to turn themselves . And blessed be God that hath put our adversaries in suspence , and doubt : This is a judgment of God upon men who cannot trust God in his right and holy wayes , they must have waies of their own , they follow their own counsels . and these counsels of their own insnares them , and brings them into most miserable straights that they know not how to extricate themselves . God makes the waies of the righteous plain to them , But the counsels of mens hearts brings them into straights . They thought to deal more wisely for themselves , but the truth is , their counsels in which their wisdom was much applauded , brings them into most miserable straights and extremities , that they know not what to do . And then Secondly , Luther hath a very good interpretation of this , he reads the words thus : My people doth doubt whether they would turn to me or no ; thus he reads it , and interperets it thus , They see they profit not in their way , their Consciences misgive them , they have some thoughts of returning to me , sometimes they are perswaded it's best for them to return , but the corruption of their own hearts stirs up Temptations , Temptations present themselves to them , so they are off and on , they know not what to do , they give many onsets , but they came not off freely , my people do doubt and hang in suspence and do not come off freely to my way . And this is according to the * Chaldae Paraphrase , They have plots , thus they do doubt to Convert themselves to my Law. There are rowlings of their thoughts , this way , and that way , but they are in doubt and come not to a full resolution . Now my Brethren , This is a great evil , for men to strive with their consciences . When their consciences puts them upon the waies of God , they think , There is good in Gods waies , they think that God is not well pleased in the waies that they are in , they think it might be very well if they did reform their way ; yea , but then on the other side , there comes in temptations , I but there are such difficulties in the way , I shall discountenance such and such great ones , I shall have opposition by such and such , in that they will be displeased , I shall hazard my self , and the like , I must deny my self in many things , I must go against the hair in these and these things , I must cross my heart in such things that my heart is strongly bent upon , why may I not do well enough in some other way without so much trouble to my self ? And thus their hearts reason within them , and yet again at other times they have serious thoughts begin to work , and their consciences begin to stir again , but have not I to deal with a holy and glorious God ? how if things shall prove otherwise than they are apprehended by me ? what good will it do to me to cozen my own soul ? were it not better for me to return ? [ Oh! that I could but tel how to speak this day to such as are perhaps yet in suspence , it may be there are some here this day that are in suspence in their own thoughts , they cannot be quiet in that way that now they are in , when they awake in the night season their consciences trouble them , and yet when they come abroad among company then that carries them away again , and thus their lives do as it were hang in suspence , and are vext and troubled in their own thoughts , not knowing what to do ; Oh! that I could ( I say ) speak to these hearts this day , that I could but tell how to present some determining thoughts to such as these that are in this suspence : I 'le but in a few words present four or five Meditations to such that may help them to determine , to come to a determination ; for the truth is , This is the cause almost of all the wickedness of such as live under the means , that have enlightned consciences , They do not come to a full determination : If thou beest in suspence , let me cast into the scale these thoughts . First , These stirrings that are now upon thee , that put thee thus to oppose the waies of sin , and to bring thee so far as to be in suspence , know , they are the work of the holy Ghost in thee , take heed of sinning against the holy Ghost ; I do not say , that all going against such stirrings and workings is , The sin , that unpardonable sin ; but this I say , the sinning against those stirrings and workings of thy conscience is A sin against the holy Ghost , take heed of sinning against the good Spirit of God ; The holy Ghost hath begun to conceive in thee , take heed thou doest not destroy the child in the womb . We know it's murder to destroy a child in the womb , when it is but beginning to be conceived ; And thou that art in this suspence , thou hast a conception of the holy Ghost in thee ; take heed of murdering of it . Secondly , If the Spirit of God leaves thee after this , thou wilt be more hardened than ever ; let this be in thy thoughts ; Thou hast stirrings of conscience , and some propension to the waies of God , but yet thy corruptions hang off , look to thy self while these workings of God are upon thee , if they leave thee , they will leave thy heart harder than ever it was . And then Thirdly , Take this Meditation , When thou art about matters of infinite consequence ( as now thou art ) certainly , the safest way is the best way ; 't is not enough for thee to say , it is necessary , and why must I do thus and thus ? and what need it ? and may not I do wel enough without it ? But when thou art reasoning about matters that concern Eternitie , though thou canst not fully satisfie thy self in this , or the other way , yet to take the safest way is the best way , and that thou art upon the safest way , it 's enough to countervail what ever trouble thou meetest withal ; Though it should not be absolutely necessary that thou shouldest take such a course in such a particular , yet if thy conscience doth but dictate to thee , that this way is safer than the other ; it 's the best way to go the safest way . And the Fourth Meditation is this , That there is more evil in the least sin , than there can be good in whatsoever all the Creatures in the world can tender to thee Resolve upon this : this is a certain principle that cannot be denied : There is more evil in the least sin , than there can be good in all that all the Creatures in the world can tender to thee . And then Fifthly , That it is best for me to do that now , which I would wish I had done if I were now to die . Put that Meditation into the scale ; Art thou in suspence , hanging this way or that way , whether fully to come off of those waies of sin that thou art upon , or no ? Put this Fifth thing into the scale , It is best for me now to do that that I would wish I had done if I were now to die : This wil be a mighty thing to weigh down abundance of temptations that may be put into the other scale ; and so thou maiest come to a determination . They are in suspence . The old Latin reads it , My People they hang in a kind of hope that I will return , and that all may be well with them at last ; that though they do thus and thus , yet all may be well with them at last : God hath often delivered them out of great afflictions , and why may not he deliver them still ? And so they hang in expectation of Gods coming to them . So they make the word that is here translated , [ Backsliding ] to be a returning , a returning of God , [ They would have me to return first ] And so I confess the word hath something in it that signifies Returning : But those that are skilful in the tongues say , It is not used in a good sense , but in an evil ; it 's rather a going from , than a returning . But yet , as the old Latin hath it , The hope for Gods returning , and that things may be well , is the cause of the hardening of many hearts in the waies of sin ; they hang as it were in the Air , thinking that it may be well with them , and that things may not prove so bad as they hear : But cursed is that hope of comfort that hath nothing else to ground upon , but only , that it may be things are not so bad as they hear out of the Word . But it follows ; Though they called them to the most High , yet none at all would exalt him . Though they called them ] That is , The Prophets and Messengers of God called them unto the most High , they wanted not means in the Ministry of the Word , they were called to the Most High , that is , to God. Now that God is The Most High , we have spoken to in Chap. 7. Vers . 16. there he hath the title of THE MOST HIGH . You who are highest , look upon God as above you , know that God looks upon you , and all men that are lifted up in the pride of their own hearts , as infinitly below him . God is the most high : Well , but , They called them out unto the most high ; that is , They called them in the Ministry of the Word . First , That they might know him , that is , the most high , that they might know him to be the Infinit , Supream , High , Glorious , Majestie , that they might know the infinite distance that there is between God and the Creature , and that they might know him to be the Highest end of all things , so as to work after him as the most high . Then Secondly , That they might acknowledge him , that they might thus fear him , that they might worship him , that they might love him , and trust in him , as the most high God. That they might submit their wills to him whose will is supream above all , and especially in matters of worship . They called them to the most high , that they might come to have this high God to be theirs , to enjoy him to be their portion ; thus the Prophets call'd them to the most high . Whereas their hearts were d●ossie , and low , and base , they minded only the satisfying of their flesh , and having their wills one upon another , their hearts hung down to their devised worship , though the thing it was sutable to their publick ends , and it was great wisdom for them so to do , yet God would not own that , but did dispise that worship of theirs that they thought to honor him withal , and the Prophets therefore called them from these base , drossie things , called them to the most high God. The Note of Observation . First , Mens hearts they sink down to low and mean things naturally ; unworthy of their souls , unworthy of that excellent nature that they are indued withal : men indeed have swelling hearts in their base sinful way , but this is their disease ( this swelling ) I say the heart of man wants a true elevating principle , the knowledg of the most high would raise them up higher than their pride can do , the pride of man raises mans heart , yea , but that 's their disease ; but the knowledg of the most high would raise them up higher than their pride : but sin wheresoever it is it doth debase mans nature . Secondly , It 's the end of the Ministry of the Word , to call men to the most high God , to call after men that have their hearts groveling after low and base things , that they might come up to the most high God , to know him , to fear him , to worship him , and to enjoy the most high God to be their portion . Have not you found this fruit of the Ministry of the Word in your hearts , calling you many a time to the most high God ? Have not those things sounded in your ears , that have called you from vain things that your hearts were upon , telling you of the high God that you have to deal withal in all your waies , who will have to deal with you to all eternity ? I make no question but many of your consciences have found this , have found a word darted into your hearts that hath called you from low base things to the high and blessed God. And then Thirdly , It is a great and a sore evil to stop our ears against the calls to the most high God , against the calls of the word that calls you to the most high God ; I say , to stop our ears against this is a sore and a dreadful evil . What , not answer to Gods call ! Doth God call you , and you not answer to him ? We say to a child , Your father calls you , or to a servant , your master calls you , will you not answer ? Oh! to shut our ears against the call to the most high God is a dreadful thing , it will lie heavie upon thee one day , those calls thou hadest in thine ears will prove to be terrors in thine heart ; Certainly , though thou lettest go the calls of the Word to the most high God , remember this one Note , The calls that thou hadest to the high God being neglected by thee , will prove terrors in thine heart ; poor creature , what is it that thou listens to ? what invitations doth take thy heart , that the calling to the most high cannot overcome thee ? And then Fourthly : Their hearts are in suspence , though they called them to the most high . From the connexion of these two we have this Note . That the calling to the most high God is a special means to cause those that are in a suspence , to come in to a full resolution . In Psal . 97. 9. Thou Lord art high above all the earth , thou art exalted far above all Gods. What follows in the 10. verse ? Ye that love the Lord , hate evil . God is a high God above all Gods , hate evil then , set your selves against evil , be resolved in the waies of God , for when you are called to the most high , by this you come to see how infinitely worthy God is of all glory from you , you may see by this what infinite good there is in this God , and that there is infinite power in this God to avenge himself of you , if you neglect his call , therefore there is a mighty deal of force to cause resolution . In the 7. of Acts , we have a notable speech of Stephen concerning Abraham . Abraham was called from his fathers house , and it cannot be imagined but that Abraham had many thoughts to keep his heart in suspence , when he was called from his kindred , and al the contentment and comfort he had there , it 's impossible but flesh and blood would suggest many thoughts to Abraham to keep his heart in suspence : But what took Abrahams heart off from suspence , to resolve fully what to do in such a case ? the text saith , The God of Glory appeared to him ; it was not only God , but the God of Glory . My Brethren , when God is calling you off from all Creature comforts , from all things that may quiet your hearts in the world , and you have strong temptations to keep you in the waies of sin , let but the God of Glory appear to you , and this will take up your hearts , this will bring your hearts to a full resolution . Oh! blessed , blessed are those souls though they have continued long in suspence , yet at length the God of Glory appears to them , in the midst of their doubts , and temptations , and hangings off . And if there be such a force in this , then learn to present before thy soul that is in such a suspence , the Glorie of the great God , look up to this great God , 't is the infinite high God that I am called to ; Oh! thou suspending , thou wavering soul , look up to this most high , and answer this call of God unto himself , answer it thus ; Oh Lord , Thou art an Infinite , Blessed , Glorious Being , the Supream Being of all ; I am a poor , vile worm that lie under thy feet , it 's mercie that thou wilt vouchsafe to look towards me ; thou mightest have let me gone on in base waies , and perished to all eternity without giving me any call to thy self ; but now that thou shouldest give me a call to thy self , the high and glorious blessed Lord , this is mercy ; Lord , I come , and with fear and trembling fall down before thee saying , Lord , what wilt thou have me to do ? Those who have been wavering and afterwards setled they have found that this hath been the thing that hath setled them , some dreadful authoritie of the high God that hath come to their hearts in some truth beyond what formerly he hath done , and this hath fully taken off their souls to him . And then Fifthly ; The true Worship of God is an elevating thing . Then are they called to the most high when they are called to the true Worship of God , for it raises the soul to the most high . Mens inventions are low things , are base and unworthy things , Oh consider whether thou findest this in the Worship of God ? doest thou find thy soul raised up to the most high in his Worship ? thou doest never worship God aright , except thou findest in some measure thy soul raised up to the most high in his Worship ; let no man look upon the Worship of God as a low mean thing ; know , when thou art to come to worship God , thou hast now to deal with the high God , whom Angels worship and adore ; 't is that God who is far above all Creatures in Heaven and Earth : thus thou art to look upon the Worship of God. Oh! how far are most men from this when they are worshiping of God! very few there are that lift up their hearts to the most high ; even in the duties of Worship . And so it follows in the words , None at all would exalt him . Why , If God be the most high God , how can he be exalted ? I answer : He is so high , as he cannot be more high than Himself , God cannot be more excellent than he is in Himself , God cannot make Himself better than He is , nor more glorious in Himself than He is : Therefore no creature can make him more than he is : all that all the Creatures in Heaven and Earth can do for God , can ad nothing to him : In Nehem. 9. 5. He is exalted ( saith the text ) above all blessing and praise . Yet then God accounts Himself to be exalted . First , When he is known and acknowledged for the High , Supream , First being of all things , when we fear Him as a God , when we humble our selves before him as before a God , when we are sensible of the infinite distance there is between him and us , when we are willing to lay down what we are , or have , or can do for the furtherance of his praise , when his Will is made the Rule of all our waies , and especially of his Worship , when we make him the last end of all , when 't is the great care of our souls , and work of our lives to do what possibly we can that he might be magnified & lifted up in the world , and when we account the least sin a greater evil than can be recompenced by all the good that Heaven and Earth can afford unto us ; and now God accounts Himself exalted by us . And this is the Work that all of us have to do ; to give up our selves to the exalting of the Name of this blessed God ; He is worthy , so worthy of honor from us creatures , that though ten thousand millions of Men and Angels should perish eternally for the furtherance of the least degree of his honor , he is worthy of it all , so high is this God , and therefore know it to be our work to endeavor in our places to exalt him , and blessed is that man or woman that when they are to die are able to say , Oh Lord , thou hast been high in my heart , thy Wisdom I have adored , and submitted mine unto it , thy Will I have honored , and yeelded mine likewise to it , and it hath been the great care of my soul that I might do somthing in my place to lift up thy Name according as I have been able ; I say , thou maiest go out of the world in peace as having done in some measure that thou camest into the world for . Oh! you whom God hath exalted , let it be your care to exalt this God ; and especially the Saints of the Lord , know God hath exalted you on high , and expects that you should lift up his Name ; he hath lifted up you out of the depth of miserie , from the nethermost Hell , he hath joyned you to his Son , he hath made you one with his Son , He hath loved you with the same love wherewith he loveth his Son , he hath made you Heirs , Co-heirs with his own Son , he hath given his Angels to be ministring Spirits to you , he hath made it his great design to honor himself in your eternal good , the greatest work that God hath to do in the world it is the honoring himself in your Glory ; he hath prepared a Crown of glory for you ; Oh then , do you joyn together to exalt the Name of this God who hath lifted up you who were such poor vile worms , let the high praises of this God be in your hearts and mouths for ever ; in Psal . 108. 4. Thy mercy is great above the Heavens , and thy truth reacheth unto the Clouds ; mark what follows in the 5. verse , Be thou exalted , O God , above the Heavens , and thy Glory above all the Earth : Oh Lord , we see thy mercy is exalted above the Heavens , and thy truth to the Clouds : then Lord be thou exalted above the Heavens , that is in our hearts , and in our lives ; Oh! that God may be exalted , in an answerable way above the Heavens in what we do for Him , as He hath been exalted above the Heavens in what he hath done for us ; let 's all exalt Gods Name : he will be exalted in spight of your hearts . My brethren , God hath exalted Himself of late in our eyes , in a glorious manner , in Psal . 21. 13. Be thou exalted , O Lord , in thine own strength ; Oh the Lord hath exalted Himself in His own strength : but mark what follows ; So will we sing and praise thy Power : Oh! let us sing and praise the power of God , who hath exalted Himself in his own strength , and for the good of his own people so of late . But none would exalt him ( saith the text . ) God hath little honor in the world ; men seek to exalt themselves , but none to exalt God ; every man follows his own way , his own lusts , but the blessed and glorious God is exalted by few , or none . Men will appear to lift up Antichrist , to exalt him ; the Kings of the Earth they will give their power to the Beast , but none will exalt the Lord. Oh! let this grieve the hearts of the Saints , to see that the blessed God , so blessed in their eyes should be exalted by so few . And consider , every one of you , how little he hath been exalted by you in all your waies . And why should you vex and fret that you have not honor and respect , when as the blessed God who is so infinitely worthy of honor and glory , yet none ( almost ) respects Him. Well , let this be the Meditation from it ; The less glory I see God have from the children of men , the more let me labor to honor him . None would exalt him ] So the words are read in your Books , and I think that is the most proper sense . Yet I find Luther hath another reading , and so others , and that might likewise stand with the Original ; for if you observe the words [ him ] is not there : But it may be ( saith Luther ) there is none that lifts up himself ; he , and others turns it thus : That 's thus , Men are in a sleepy , sullen mood , that when God calls them , they will not stir up themselves to listen to Gods Call ; and so Luther makes use of this similitude : As a stuborn servant , or child when the master cals him , he will not stir and lift up himself to his call ; There 's none will lift up themselves ; drossie , base , drousie spirits , that are sleepy and sink down to base , low things , they will not lift up themselves when they are called to the most high God. It 's a great evil to give way to a dead , dull , and sullen heart , not to lift up our selves when God calls . When you come to the Ministry of the Word , you come with hearts dead and sinking down with discouragements : Now when God cals , you should stir and lift up your hearts to close with those Truths of God that do concern you ; and it 's a great evil in many , when they hear excellent Truths that might do them good , yet they do not lift up their hearts to close with those Truths . And now we come to the Eighth Verse , which is a Verse very full ; and if in any , you will give me liberty a little to enlarge in that Verse . VER . 8. How shall I give thee up , Ephraim ? how shall I deliver thee , Israel ? how shall I make thee as Admah ? how shall I set thee as Zeboim ? mine heart is turned within me , my repentings are kindled together . HEre , according to Luther , ends the Eleventh Chapter , and the Twelfth begins at the next Verse . For the words themselves , we have not a more full expression of pathetical Affections of Mercy and Compassion in God , in all the Book of 〈◊〉 than here ; How shall I give thee up ? I beseech you observe ; God was in the midst of his threatnings of Judgment , & charging of them with their sin : saith he , The Sword shall abide upon their Cities , and consume their branches : because of their own Counsels . And when they were called to the most high God , yet none would exalt him : How ! not one would com in ! What would follow ? One would think , Now let wrath pursue them , let the curse of the Almighty overtake them , one would wonder that it did not ; but mark a greater wonder , that after the charging of them for this wickedness , and in the midst of Gods threatnings of the most dreadful judgments to consume them by the Sword , How shall I give thee up , Ephraim , & c ? The Lord here takes upon Him ( as it were ) the person of a loving Father towards a stubborn and rebellious child , the child hath gone away from the Father , and hath continued in slout waies , It may be the Father sends after it , it will not come , it will not return , but goes on stubornly , the Father hath many workings in his heart to cast it off ; he shall never be a peny the better for me , let him beg his bread from door to door , he is unnatural to me ; yea , but when he is in the midst of these resolutions , and hath these sad thoughts towards the child , yet there comes a turning of his bowels on a sudden , Oh! but how shall I give it up ? how shall I disinherit it ? how shall I do it ? It is my child , though stuborn , why may it not return ? why may not yet God work good upon it ; It 's very evil , but how shall I give it up ? I know not how in the world to bring my heart to it . Thus the Lord breaks out here . Here we have in your books four [ How 's ] How shall I give thee up , Ephraim ? How shall I deliver thee , Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? I confess in the Hebrew there are but two , but yet for the sense of it the Interpreters put in the other , and they have the sense of four , How ? How ? How ? How shall I do it ? there are four Interogations here , and four Answers . Four Pathetical Interogations that God asks as it were Himself . First , How shall I give thee up , Ephraim ? Secondly , How shall I deliver thee , Israel ? Thirdly . How shall I make thee as Admah ? Fourthly , How shall I s●t thee as Zeboim ? God is here Interogating Himself in these four Interogatories that come from his own bowels . And here are four Answers to these , As thus ; First , Mine heart is turned within me . Secondly , My repentings are kindled together . Thirdly , I will not execute the fierceness of mine anger . Fourthly , I will not return to destroy Ephraim . These are the Four Answers ; and the Last Answer hath Two Arguments . First , I am God , and not Man. Secondly , The holy One in the midst of thee . Now what the force of the Arguments are , we shall see when we come to them . But first to give you the brief opening of the words in a way of paraphrase , and then the several Doctrinal Notes from them . First , How shall I give thee up , Ephraim ? Or as some others reade it , What shall I do to thee ? I am as it were at a stand what to do ; as the Father that hath the rod in his hand comes to correct , and lets the rod fall out of his hand , his affections work so strongly ; What shall I do ? As if God should say , Oh! were there but any repentings , were they but ever so little , I would be glad of it , I would take any little repentings , could I but tell how to vindicate mine honor any other way , I would do it ; Oh! what shall I do ? It is your foolish , wilful stubornness , going on in such a vile , finful way that puts God to such a stand ; What shall I do ? God seems here to have his heart troubled in him , much like that in Exod. 33. 5. when God was offended with the people there , saith he , Put off thine ornaments , that I may know what to do with thee . It 's a strange expression : as if he should say , come and fast , and pray , put off your ornaments , and humble your selves before me , that I may know what to do to you : Oh! why may there not be some hope ? put off your ornaments , if there be but any repentings and turning to me . Or if you take it as it is in your books , How shall I give thee up ? Then the scope is thus : Thou art upon the very brink of destruction , wrath and miserie it is prepared for thee , thou art in the very mouth of ruin , It 's nothing but only a giving thee up and thou art undone , wrath and miserie stand waiting only for my giving thee up , Oh! but how shall I do it ? I see thee upon the very brink of ruin , thy very neck upon the block , and thou now waitest for my giving up , but I cannot tell how to find in my heart , How shall I do it ? How shall I give thee up , Ephraim ? Oh! here was a strong argument that mov'd the bowels of God. Ephraim , if thou wert indeed the refuse of the world ; I would not so much care for many thousand of them , but thou art Ephraim , Thou art my deer child , Ephraim , my deer son , you know what God saith in Jer. 31. about the 18. verse . How shall I give thee up , Ephraim ? How shall I deliver thee , Israel ? As if he should say , Justice calls for thee , that I would deliver thee up to him , thou art call'd for to be delivered up to Justice , Justice plead , that thou art her due ; but , How shall I do it ? How shall I do it ? How shall I deliver thee ? It goes much against me to do it . The Septuagint they turn the words , How shall I protect thee ? So the old Latin. And the mistake comes from a little difference in the Hebrew word , so that the same radical letters in the Hebrew word that is for [ delivering ] signifies a [ Shield ] likewise , To protect as with a shield . And therefore they translate it so , How shall I protect thee ? but that comes to the same , thus : How shall I protect such a one as thou art ? How shall it be for mine honor that thou shouldest be under my protection ? Men indeed do abuse their power they have , to give protection to others , you know there hath been a great abuse since the Parliament begun by protections that have been given to others , but saith he , How shall I do it ? that is , I who am a holy and infinite God , how shall I protect such a one as thou art ? How shall I protect thee , Israel ? Israel , here 's another argument indeed ; Israel , I remember thy Father , I remember that mighty Prince who wrastled with me and prevail'd , and I account it my glory to be the glory of Israel , and his seed : What , art thou the posterity of Israel , of such a one so deer to me , and such a Prince that heretofore prevail'd with me in prayer ? What , art thou his posterity ? Oh! how shall I deliver thee up , Israel ? Oh when God looks upon them he sees them sinful and wretched , but when he looks upon what they were in reference to their forefathers , How shall I give thee up , Israel ? How shall I make thee as Admah ? How shall I set thee as Zeboim ? Admah and Zeboim , they were the names of two Cities , that were two of the five Cities that were together with Sodom and Gomorah ; now four of these five Cities were destroyed by fire from Heaven , for the wickedness of them , and one of them only was spar'd for Lot's sake . But this Admah and Zeboim were two of the Cities that the judgments of God was most terrible upon ; the Apostle Jude in his Epistle , the 7. verse , saith , That they did suffer the vengance of eternal fire . Now saith God here , The truth is , you have provoked me as much as Admah and Zeboim have done , their sins were not greater than yours , and there is as great wrath that belongs to you as to them , but oh ! how shall I do it ? how shall I make thee as Admah and Zeboim ? how is it possible for me to find in my heart to yeeld to do it ? Hierom upon the place doth move this Question . Why doth he mention Admah and Zeboim , and not Sodom and Gomorah ? The Answer that he gives is this , That Judab , those Tribes they are compared in their sin to Sodom and Gomorah , in Isa . 1. and Ezek 16 : for Judah had more means than Israel had , Judah had the Temple with them , and therefore their sin was the more aggravated . Sodom and Gomorah they were the chief sinners ; and Admah and Zeboim they did but as it were follow them , ( so he ) And by following their example they came to inwrap themselves in the same Judgments , but yet altogether their sin was not like Sodoms and Gomorahs , therefore Judah that had more means is compared to Sodom and Gomorah ; and the ten Tribes , to Admah and Zeboim . My heart is turned within me . Luther hath a Note upon this , according to his usual way in expressing the Grace of God to the height , saith he , 'T is as if it were , that the heart that 's stir'd with anger for the sins of men , were not the true heart of God , and therefore saith he , My heart is turned to me , mine own heart ; now I have my own heart indeed when I have thoughts of peace ; when I had thoughts of wrath that was not as it were mine own heart , sutable to that expression we have in Scripture , That God calls his execution of Jugment , his strange work . So that 's Gods own heart that is affected with our evil , and that doth even turn with mercie towards us ; so mine heart is come to me saith God , as if it were gone before . But , My heart is turned within me . The meaning is this ; As when a mans heart is much affected in love and compassion , there 's the working of the Spirits and blood round about the heart , and mighty motions and stirrings in the heart . So saith God , Me thinks I find all the blood as it were , and my spirits so working and stir'd , that I find my heart even turning up and down within me when I come to the execution of wrath . And then , My repentings are kindled together . It is a very notable phrase , Here , by [ Repentings ] I take is meant those thoughts of God by which he came to do such things as men do in their repentings . My repentings together ] That is , All the thoughts that I could ( as it were ) possibly muster up , that could be mustered up together for to turn my heart from the waies of Truth to the waies of Mercy , they are all come up together to me ( saith God ) and being all joyned together , they make a fire , and have set my heart on fire ; As a company of brands being laid together make a great flame ; so all those thoughts that possibly may be any means to work my heart to good to this people , they are all presented together , and being come and joyned all together in one , they set my heart even of a flame , and mightily are stirring in my heart . Oh! this is the goodness of God to his people , to have all things that any way may be a motive to do good to his people , to come up all together before God , all in one , and when they come in one there to make a fire in the very bosom of God , all the reasonings as it were of my heart being joyned together for them have kindled a fire , so that I cannot hold , but I must needs vent my self thus , How shall I give thee up , Ephraim ? But you wil say , Why doth God express himself thus ? God might without any more ado pardon , and help , or deliver , why should he express himself in this manner ? It 's the Answer of Mr. Calvin here , He doth accommodate himself ( saith he ) to our rudeness ; God who disdained not to take mans nature upon him , disdained not to act in the person of a man , who being much wronged , is reasoning in himself what to do , his heart is full of pity , his bowels yern , and he would fain find a way for mercy ; and when provocation of execution comes in in his mind , it is as a dagger to his heart . Oh! how shal I do this ? As if you would imagin any merciful man in the world that were put to a straight , would fain have a way for mercy to save a wretched sinner : God takes upon him the person ( as it were ) of this man , and saith , How shall I do it ? God doth ( as it were ) in this bring Mercy and Justice both together , to plead the Case , both against , and for Ephraim . Justice comes in and pleads , Lord , their Sins are great and many , their Mercies have been great , their Means that they have had hath been exceeding much , thou hast been exceeding much , thou hast been patient a long time towards them , and this hath been abused , their hearts are still hardened , thy Name is blasphemed because of them . These Arguments come up against them . But now there comes up Arguments for them . I , but than Mercy steps up and pleads , But Lord , art not thou a God : thou art a God : These actions indeed may overcome men , but shall they overcome thee ? [ And this is Ephraim . ] Are not they thy People ? are they not in relation to thee ? are they not in Covenant with thee ? Spare them Lord for their for fathers sake , for Abrahams sake , for Israels sake , who was so mighty with thee ; remember Lord the kindness of their youth , the wonders that thou hast done heretofore for them , when they were stuborn and rebellious ; Lord , thou hast many of thine Elect among them , and therefore wilt thou utterly consume them . Oh! when the Lord hears these prayers of Mercy on the other hand , How shall I do it ? I cannot do it . Thus you have seen the opening of the words , with the paraphrase . But now for the Notes . If any one of you should have any thoughts that I do not briefly pass over this Scriptur in an Expository way , I may even answer you , How shal I do it ? It were a very great burden upon one , to meddle with such Scriptures as these are , in an Auditory that doth desire to have something spoken to their hearts , and meerly to pass it over in a meer Expository way ; therefore for the Notes , the first Observation is this , The greatness of mans sin , hinders not the work of the bowels of God towards them . There was none exalted him , but they followed their own Counsels and did what they list , yet , how shall I give thee up ? ( this from the Connexion . ) I will give you an instance , and that 's a very famous one as we have in all the book of God. What sins were greater than the sins of Jerusalem against Christ when he lived ? and yet Christ looks on Jerusalem , and weeps over it ; weeps over it , when he considered of the destruction of it . Yea , and mark , Though Jerusalem were guilty of the Blood of Christ , took away the very Life of Christ ; yet when Christ was risen again , one of the first things that Christ doth in the 24. of Luke , 47. when he was going there to Emaus , Christ saith , That Repentance , and Remission of sins was to be preached in his Name among all Nations , begining at Jerusalem . Repentance , and remission of sins preached to all Nations : Oh! but surely Jerusalem must be left , Jerusalem that did slay the Prophets , and was so injurious , yea , Jerusalem that put Jesus Christ to death : though all Nation should have Repentance , and Remission of sins preached to them , yet one would think Jerusalem now should be excepted ; No saith Christ , begining at Jerusalem , Jerusalem shall be the first place where I 'le have preached Repentance and Remission of sins , even that Jerusalem that took away my life , I 'le have preached Repentance and Remission of sins there in the very first place of all , Oh! Gods mercies are beyond mans iniquities . My brethren , If the bowels of Gods mercies shal work toward us , notwithstanding our great sins , why should not the bowels of our compassions work towards our Brethren , notwithstanding their infirmities ? why should we upon every little discontent cast off all pity and love to our Brethren ? What , such great things in us , and yet moves not God to cast us off , but still , How shall I cast thee off ? Oh! when you look upon your Brethren that once your hearts did close withal , and that were as your own souls , and if now you should be any instruments of evil to them , you should have such reasonings as this , How shall I do it ? I see infirmities in them , I , but notwithstanding my great sins , God saith of me , How shall I give thee up ? And then Secondly , Why should great afflictions for God hinder your hearts working to him , seeing great sins against God doth not hinder Gods heart yerning to you ? Why should any great afflictions for God hinder your hearts working twards him ? Surely if God will he merciful to us notwithstanding our sins , we should go on in the waies of obedience to him notwithstanding any afflictions that we meet withal for our obedience . Again , a Second Note is this : Sinners are at the very mouth of misery , the brink of destruction when they think not of it , there 's nothing but giving of them up . And then Thirdly , It 's nothing but Gods free mercy that keeps us from being destroyed ; le's the Lords mercy that we are not consumed . In the Fourth place , Sin puts God to a stand ; How shall I do it ? It brings disorder into the world ; God must set his infinit wisdom on work to bring thing about to his own glory , sin hath brought disorder and confusion ; Now saith God , I must set mind infinite wisdom on work to bring glory out of this confusion . If God hath any good intentions to thee , know , they sin laies such difficulties in Gods way to find out a way for thee , as puts him to a kind of stand , as thus , For God to find out a way that all the wrong that sin hath done to him should be made up , and yet thy soul should be sav'd , 't is the hardest thing in the world : Thou canst commit sin easily , but ( I say ) when the sin is committed , for God then to find out a way that all that wrong that 's done to him should be made up ( as it must be , for otherwise all the disorder will not be brought into order ) and yet thy soul sav'd , it 's the hardest thing in the world ; and were not God , a God infinite in wisdom , it would put him so to it , as he were never able to find out a way . God doth seem as it were to be at a stand , How shall I do to save these sinners , and yet not to wrong my self ? Oh! this should humble us for our sins : As if a child should do so much evil as to bring himself into such bryars and troubles , as that his tender father being affected with his sad condition would fain help him , but if he doth help him , he is put to abundance of difficulties for the helping of him , and he is fain to beat his brains , and study waies and means how he shall come to save this his child from utter undoing ; now if the child hath any ingenuity in him , he will not only think , it 's no great matter , so be it I be delivered , Oh! but this will break his heart , Oh! what troubles have I brought my father into ? It is thus with us in reference to God , if we look upon God thus as personating a man. And then in the Fifth place , The salvation of a sinner it breaks through a great many reasonings and workings of Gods heart . How shall I do it , saith God ? We little think what reasonings there are between Mercy and Justice about our lives , about our souls many times , could we but hear what reasonings there are in Heaven between Mercy and Justice about our lives , Oh! it would go to our hearts : The great salvation that comes by Christ , it was not determined without many reasonings between Mercy and Justice , there was presented to God whatsoever Justice could say , and what ever mercy could say ; What ( saith God ) must my son be under my wrath for the satisfying of Justice , and be made a Curse ? yet this must be , Justice requires satisfaction , How can it be done without the Son of God being made a Curse for mans sin ? these kind of reasonings there are in the heart of God for saving of mans soul ; in 1 Sam. 16. 8. we reade of Abishai , and Davids reasoning the case about Sauls life ; saith Abishai to David , God hath delivered thine enemy into thine hand this day : now therefore let me smite him , &c. No , saith David , do not smite him , do not destroy him , and thus they reasoned one with another ; Saul was in a very ill case when there was that reasoning about his life ; such a case are we in many times , the Justice and Mercy of God doth reason about our lives , and souls , Oh! how do we depend upon God for our lives and souls ? and if we be sav'd , we are sav'd through many reasonings . But the main Point of all is this , That according to the relation that a people , a sinful people , or persons have unto God , So God finds it a difficult thing to execute wrath upon them . How shall I do it ? The wrath of God is many times brought to the birth , and God cannot as it were ( to speak after the manner of men ) know how to put strength to it to bring it forth . This is the reason that in Scripture we have such sending after sinners , and crying to them , to return , such earnest wishes , Oh! that they would return ! and such pleadings with them , They will not come in , and return ; This is the reason why we reade of the Lord whetting his Sword , and bending his Bow , and preparing his Arrows . Why , is not God ready at any time to execute judgment upon a sinner ? Oh no , he will be whetting , and bending , and preparing , and all because it is a work that he is loth to go through withal ( as it were ) and this is the reason why God will not stir up his wrath , or if it be stir'd up , he will call it back again . Lament . 3. 33. The Lord afflicts not willingly ; neither doth he grieve the children of men ; and all this is , because Gods nature is to be merciful , mercy pleases him , and the Lord doth perfectly foresee , and hath perfectly in his view all the reasons that might move him to mercy . As now thus : These are the things that makes God to be at a stand when he comes to execute judgment upon a people , or persons that have relation to him , where his Name is professed , and where himself is worshiped . First , This reason is presented , The many prayers of the Saints withstand against justice . Justice must break through all the prayers of all the Saints of God that are in such places ; and this is not an easie matter ; we account it not an easie matter for to break through a mighty Army ; God cannot come to a people that he is related to , and is worshiped by , but that he must break through an Army , the Army of the prayers of his people ; now saith God , How shall I do it ? Oh! it is a mighty Army that is between me and them . Yea , Secondly , The Lord looks upon such a place with pity , Because of the many children and little ones that there are in such a place , yea , the children of his own people . You know when God was about destroying of Neniveh , he look'd upon the many thousands that knew not the difference between the right hand or the left . But when God comes to destroy a Kingdom that doth worship him , he looks upon those many infants , and the little ones , and sees them many of the posterity of his Servants ; As they are but littles ones that moves his bowels , they have not been guilty of those sins that their parents have been guilty of , and they are the little ones of mine own precious Servants , many of them , How shall I destroy this place , even for their sakes ? Thirdly , God considers that he hath but little worship in the world , there are but few in the world that do worship him at all ; and though it 's true , there are such mixtures in worship here , as in respect of that I cannot accept of what they have done , yet it is somewhat that I am worshiped , there are very few in the world that own me to worship me at all . Fourthly , If ever God hath been honored in such a Kingdom by his Saints , either by their doing or suffering , the Lord regards all this when he is about to draw out the Sword of judgment . It 's true thinks God , there are but few that honor me now , but there are many of my Servants that have done much , and suffered much , how many have I that have stood out to witness for me , and my truth ? Certainly my Brethren , the Lord in saving any Kingdom when the Kingdom is in danger , if it be a place that he hath been honored in , and that his people have suffered much there for his Names sake , then he remembers it ; and there is not a louder argument next to the blood of Jesus Christ , in the ears of God to save a place from ruin , than the blood of his people that have been shed for him ; and therefore such a place is beholding to all that have suffered for God. Fifthly , He accounts what number of his Saints are there : There are yet some of them left ; And would I have saved Sodom if there were but ten righteous persons ? Now I 'le reckon how many I have , not ten , or an hundred , but ( it may be ) God shall find thousands of righteous persons ; now the blood of my Son that pleads for them , and therefore how shall I give them up ? Sixthly , I foresee the miseries they would endure , Oh! the very cries are in mine ears already , if I should deliver them up into the hand of their enemies , Oh! the extremity they would endure , how would they be plundered of all they have , put into prison , put to miserable torments ! Oh! what shreekings and cries would there be , even from my people that would worship me ! And me thinks 〈◊〉 ears are fill'd already with their cries before-hand . Many times when we speak of the sorrows and miseries of people , before they come we are a little affected with them , but when we are eye-witnesses of the miseries of people ; as if any of you have seen the woful miseries of those that have been under the power of the adversaries , then your hearts would be affected indeed : but now all the miseries that they should endure are present before God , as if they were now in real being , and therefore , How shall I give them up ? And that 's the sixt thing that puts God thus to a stand , that makes it hard for him to give up a people that are any way related to him . Seventhly , The Lord sees how the adversaries would insult ; If I should deliver them , they will not honor me , they will blaspheme , they will scorn at their prayers , and fastings , and at all their trusting in God , and at their good cause , and what 's become of your good cause , and of your pretending to God , so much as you have done ? Now the Lord foresees these blasphemies and insultings of the proud adversaries , how they will triumph , and tread upon his Saints as dirt under their feet . Eighthly , There are many of mine elect ones that are to come out of their loyns , and therefore though I do not preserve the Kingdom for their own sakes , yet for those elect ones that comes out of their loyns ; If I should deliver them up to the rage of the enemy , then the line of my election would even be cut asunder , and therefore , How can I give them up ? I shall wrong my self in this thing , in cutting asunder even the very thread of election in giving them up . Ninthly , If my wrath and justice must be satissied , let it run out upon others , who will set the bryars and thorns before me that I may go through them and burn them up together . Tenthly , If my Saints be afflicted , it will be my affliction ; It 's true , they will suffer very much , but in an their afflictions I must be afflicted too ; I foresee what afflictions it will be to mine own Soul. Eleventhly , I am bound to fetch good out of all their evils . Suppose I should give them up , yea , but then I must work for mine own glory , and fetch out good from all their snfferings ; And will it not be as easie for me to be patient towards them , as to work good from their sufferings when they are given up ? God reasons in this manner . Twelfthly , If I destroy them , what glory shall I have ? I shall have the glory of my Justice ; I , but it will be but passively : And will that be much , to have the glory of Justice in a passive way ? I have enough in Hell to glorifie my Justice in a passive way . Yea , Lastly , Why may not Mercy yet work upon their hearts ? Who knows but if ye I continue the Gospel amongst them , and deliver them from those great straights that now they are in , who knows but their hearts may be turned unto me ? Oh! my brethren , I make no question , but at this day all these reasonings have been in the heart of God , concerning England . When we have been at the very pits brink , the Lord hath been often saying even concerning England , How shall I give thee up England ? how shall I make thee as Admah ? and set thee as Zeboim ? mine heart it turned within me , my repentings are kindled together . At that time when Forces were raised ( before the Parliament ) against our Brethren of Scotland , then said the Lord , How shall I give thee up ? And then at Edge-hill , and at Brainford , and at Newbery , and Marston-more , and Nazeby-fight , we were at every one of them even at the delivering up to the rage of the Enemy ; and then comes in these reasonings of the heart of God , Oh! how shall I make them as other people , as Germany , and other people ? besides others in former times , as in 88. and the Pouder-Treason ; I say , there have been the workings of the bowels of God towards us , a poor , wretched and sinful people . And let us now learn to acknowledg whence our preservation is ; It is not from this man , and the other man , so much as from the reasonings of the heart of God thus for good unto us . Hence let us learn what to do when any temptation comes to any sin : What , is it thus with God ? doth God say when we are in danger of being destroyed , how shall I do this ? Then when any temptation comes to us to sin against God , Oh let us say , How shall I do this , and sin against God ? As Joseph ( you know ) it was his reasoning , when he had as fit an opportunity to fin as almost a man could have had , with his Mistris , yet presently comes there this reasoning in his heart , How shal I do this , and fin against God ? Oh! there is reason it should be so with us , when God hath fit opportunities to destroy us , there comes the reasoning of Gods mercy into his heart ; so when we have our temptations to sin , there should com these reasonings into our hearts , Oh! how shall I do this , and sin against the Lord our God ? Let us present al these reasonings to our souls . Men wil gather reasonings for their sin : and so we should gather al the reasons that possibly we can against our sins . It were well my brethren , if men after they have sinned would say , Oh , what have I done ? But it 's better if men before they have sinned would say , How shall I do it ? Oh! certainly our mind : are very barren that we have not upon every occasion when a temptation comes , reasonings to move us against it ; Indeed after a sin is committed , men then can think of this reasoning , and the other reasoning , Oh! if God should thus deal with us , First deliver us up and and destroy us , and then God should think of this and that what might have been to have preserved us , it would have been ill for us ; therfore God , just when the danger comes for our ruin , then he thinks of all that might keep off ruin from us : And so when the temptation to a sin comes then should we think of all things that might keep us from this sin . How shall I give thee up Ephraim , &c. The last Exercise we opened unto you this verse , and made some Observations from it ; to proceed now : The next Note is this , It is not the Image of God in any man to be prone to wrath , to delight in wrath , to be sudden in , the execution of anger ; when God comes to execute anger he cannot do it , but he must have a how shall I do it ? before he doth it , he must make a stop : proneness to anger , suddenness to let out wrath , it is not the Image of God in any man or woman . When any of you are about to do any thing , especially against your Brethren , against those that you have relation to , be not over passionate , reason the Case first in thine own heart , How shall I do this ? True , I think such and such they are in the wrong , but what good will come of it if I do thus and thus ? Are they not those that I have had sweet converse with , and experience of their godliness ? would it not be more for the honor of God if I did forbear ? will any good come to the publick ? shall not I rather serve the designs of the enemies with such sharpness and bitterness ? will they not laugh and scorn at Religion ? Oh! How shall I do this ? Oh! when we have workings in our own thoughts as bitter as gall , if before we vent them , we would but put this to our selves , how shall I do this ? with presenting all the arguments that possibly we can to stop it , much good would come of it . Yea , Ministers when they are to preach , when they have prepared to deliver something , yet if there will be any tartness in it , they should think , how should I do this ? what may come of it ? I may vent my self , but what good may come of it ? what glory to God ? what good to the Church ? We should make many pauses , and many stops to our anger . As somtimes when you are traveling abroad in the Country , you come upon some steep hill , you shall find that the Country men they lay here and there in several places something to stop the Current of the water , for otherwise it would gore too much , if it should run down swiftly , but when it hath some stop it doth not do so much hurt : Oh! how doth the anger of men gore deep ; why ? because it runs headily , and violently down , and it hath nothing to stop it . Men in anger they are very full of thoughts , and resolutions , and continually all the reasonings of the hearts of men and women in their anger tend to nothing else but to heat their hearts more , all their thoughts work that way , till their hearts are made fiery hot , and so they burst out and cannot stay , they muse upon nothing else but that that may further their anger and displeasure : And those that are barren enough in their thoughts otherwise , yet are very quick in invention , and wittie for the letting out of anger and wrath . But this would be your wisdom had you the Image of God prevailing in you , when you find anger stirring in your bosom , you would rather muster up reasons that may allay your anger , that may qualifie it , you would muse upon those things that may serve to be a stop to it for the present , as God doth here : Oh! did men but do so , say , How shall I do this ? what peace and quiet might we have among us ! A Ninth Observation is this ; you see when God , though he threatned very sorely , and charges deeply , yet , How shall I do this ? He reasons in his own heart for waies of mercy towards his people . The Note from it is this ; Here we have encouragement , plentiful encouragement to come to God in prayer in seeking mercy , notwithstanding our wretchedness , and sinfulness , yea , encouragement for beleeving , This Scripture may be a mighty help to faith in our prayers , seeking of our resting upon God , as thus , What , doth God find it hard to him to execute wrath , doth God muster up all arguments that may be to stop his anger , and how he may manifest goodness and mercy ? why then if thou hast any arguments to plead with God for mercy , thou mayest come up with boldness , and freedom to him , he is ready to receive it , for thou bringest unto him that which is exceedingly sutable to him , sutable to his very heart , thou bringest matter to him that is agreeable to what his heart is set upon ; what , doest thou apprehend the displeasure of God out against thee , or against the Land where God hath any relation ? hast thou any arguments at all in prayer to plead with God , For so God gives his Creature leave to plead with him as if he were a man ; Oh! come ( I say ) with a free spirit , come cheerfully , come with encouragement , for thou comest now to do that which Gods heart is full of ; If so be that a man could know the thoughts of other men , know what thoughts their spirits are most full of , and could come at that time and suggest thoughts unto them sutable to what their thoughts are upon , what entertainment would they have , why surely , when poor sinners ( if they be penitent sinners ) shall come to God and suggest any arguments for mercy , I say thou doest suggest that which the heart of God was full of , and exceedingly sutable to it , The same thing that thou pleadest , mercy is pleading already , and mercy carries on those arguments with a great deal more strength than thou art able to do , but it takes it well at thy hand to present any to it , Thou art loth to perish , and God is as loth thou shouldest perish , if God give thee a heart to come to him to stop wrath , thou comest to him to do a work exceeding acceptable to him , 't is as acceptable to God , such a work , as it can be acceptable unto thee : when thou apprehendest Judgment ready to be executed , look up to mercy , it may 〈◊〉 the holy Ghost may raise an act of faith , and this act of faith will set bowels on work , the bowels of God are very ready to work ; That which is very ready to work , a little thing will set it on work ; I say , Gods bowels are very ready to work in the waies of grace and mercy towards sinners , and the least act of faith in that mercy , would certainly set bowels on work a main : Mercy calls thee to help , Mercy hath been pleading a great while , and Justice pleading ; Mercy calls thee in to help , and assist her to plead for thee , and who knows but the casting voice staies for thy coming in , though there hath been pleadings in Gods heart , yet the dispensations of God may be such as the casting voice shall not come till thy pleadings be come in , and then the business may be determined as it was here . The Tenth Observation is this , Oh consider the different dealings of the Father with his Son ; let our Meditations be raised from this , Doth the bowels of God thus work towards poor sinners , pleading for them when wrath is ready to be executed , then we may here see the great difference between Gods dealings with his Saints , and with his Son. When God comes to deliver his people , these that he had relation to , where he had some of his Saints , and for their sakes he speaks this , he saith , How shall I deliver thee ? We do not find that God said so concerning his Son , God did deliver up his Son unto wrath without a How shall I do it , yea , the Heart of God was in it , there 's no such expression of reluctancie about this work , but the Scripture saith that it pleased God to bruise him ; It pleased him well , it was an act that pleased God to bruise his Son : Indeed it was for glorious ends that he had in it ; why so ? God might have ends enough for to bring forth his glory in our bruising ; but yet notwithstanding any ends that he might bring about , he saith , How shall I do it ? God doth not delight to grieve the children of men , but God did grieve his Son , he bruised him , and it pleased him to bruise him . You shall find such an expression in Isa . 53. and in Psal . 40. In the volumn of the book it is written of me , that I should do thy will : It was the will of God that Christ should come and suffer what he did ; when Ephraim was bemoaning himself , Góds bowels were troubled within him , he doth let the rod fall out of his hand , in Jer. 31. 19 , 20. When Ephraim was bemoaning himself ; mark how Gods bowels there works , but the Scripture saith That God did not spare his Son ; God would spare Ephraim ; Jesus Christ did bemoan himself when he cried out , If it be possible , let this Cup pass from me : and , Oh God , my God , why hast thou forsaken me ? Oh what a bemoaning of himself was this ! and yet in Rom 8. 32. God spared not his own Son , he did not spare him , notwithstanding all the moans that he made unto him , but he delivered him up . Here we reade of the repentings of God that are kindled , and divers times in Scripture of Gods repenting of the execution of Justice upon sinners , but when he speaks of Chist , I have made him a Priest for ever , that is , so as he should be a Sacrifice , both the Priest to offer , and the Sacrifice its self , in Heb. 7. 21. The Lord sware , and will not repent : Oh certainly it was from this work of God , the delivering up of his Son , that the Lord hath such working of bowels towards sinners when wrath comes to be executed , to say , How shall I give thee up ? Yet further , If the heart of God doth thus work towards sinners when they are ready to be given up , yea towards those that are very evil , for so these were , Their hearts bent to back-sliding ; Hence then we may learn. That the State of the Saints that walk close with God must needs be very secure ; If the Lord deals thus with rebellious Sons , what will he do with a Son that serves him , that walks close with him ? though a Son very vile , very sinful , yet there is a how shall I give thee up ? Oh then , thou whose conscience witnesses of thy sincere endeavor in walking close with God continually , know that thy estate must needs be secure . Yea further , if this be so , Surely whensoever God delivers up his own people to any judgments , there 's some great matter in it ; some great matter in it , for never doth any affliction come unto them , but it breaks through many reasonings of Gods heart , God intends some great matter ; Doth judgment begin at the house of God ? It is because the Lord hath some great intents to bring forth , it is not because the Lord takes pleasure in the moans of his people , in the sorrows and sufferings of his Servants , but it is because he intends some great things ; for certainly these bowels of compassion would not let such sore and grievous evils pass , if there were not some great ends and purposes of God to bring about . And yet further , hence observe , The difference between the day of patience , and the times of wrath : for the sakes of those that were godly here , Gods patience speaks thus towards the body of the People , and so was patient and long-suffering towards them . There is a time that God wile laugh at the destruction of sinners , and he will mock when their fear cometh , when he will execute his wrath , and be comforted as the Scripture speaks : There is a time indeed when God saith , How shall I give them up ? but there is another time wherein God doth give forth the wine of his wrath , The Wine , it doth delight the Lord as Wine doth unto a man , when indignation shall be as Wine to God , then mercy and patience shall hold their peace , for they have then their glory already , they will never speak more , but turn over the sinner unto Justice , yea , pleads unto Justice against the sinner . And then lastly , Seeing that God comes off thus , when he is about the letting out of wrath , making such stops as he doth , then surely we should not hasten Judgment against our selves ; but let us make use of these dealings of God for the breaking of our hearts , and causing them to return unto him ; let not us assist Justice to our own destruction , seeing Mercy pleads ( as it were ) against the execution of it , let us take heed of new provocations , when God is about the letting out of his wrath , let not us pull it upon our own heads , seeing God keeps off , and forbears , let not us hasten it ( I say ) and pul it upon our own heads . If Sodom had but known Gods reasonings with Abraham in the behalf of it , one would have thought it might have broke the very hearts of Sodom . And let us consider of the reasonings of God in this , and lay them to our hearts for the breaking of our hearts , and think thus with our selves , Lord , why should it be so hard with thee to deliver me up , when it is so easie with me to sin against thee ? there 's no pleadings hath stop'd me in the course of my sin , the Word hath pleaded , Conscience hath often pleaded , but I have not been stop'd in the course of my sin ; Oh! why should any pleadings stop thee in the course of thy wrath ? The Lord cause such kind of workings to be in our hearts for the breaking of them , Considering , that indeed it is through the pleadings of Mercy that any of us are alive , that we are out of the nethermost Hell. And thus much for those words , How shall I give thee up , Ephraim ? how shall I deliver thee Israel ? It follows ; How shall I make thee as Admah , and set thee as Zeboim ? I opened the words the last day , what is meant by Admah and Zeboim , the two Cities that were neer to Sodom and Gomorah , that were destroyed in the same destruction . The Notes of Observation follow . First , That Gods people may be in danger of as sore and great evils as the vilest and worst of men , their sin may have such agravations upon them , as may make them liable for the present in this world to as sore & great evils as the worst of mankind . For indeed , the aggravations of the sins of the Saints are such as makes their sins , if God should deal with them according to a Covenant of Works , and not in a Covenant of Grace , their condition would be sadder than the most wicked and vile : In Amos , 9. 7. saith God there , Are ye not as the children of the Ethiopians unto me ? You have had ( indeed ) deliverances , and so have they , And are you not unto me as the children of the Ethiopians ? What are you better than the children of the Ethiopians unto me , if I should look upon you as in your selves ; Therefore in Isa . 1. 10. The Princes of Judah are called the Princes of Sodom ; and the people , the people of Gomorah : And in Lament . 4. 6. The punishment of the iniquity of the daughter of my people is greater than the punishment of the sin of Sodom . Ezek. 16. 48. As I live , saith the Lord , Sodom thy sister hath not done , she , nor her daughters , as thou hast done , thou , and thy daughters . [ As I live ] God swears to it , that Sodom was not guilty of such great sins . You will say , Yea , but we are delivered from such evils , by being under another Covenant . Yea , but that should not at al hinder the work of your humiliation , but rather further it , considering what you are in your selves . Secondly , When sinners are at the worst , and the neerest Judgment , yet bowels of mercy are working towards them , when they do deserve to be as Admah and Zeboim , even then . This Note rises from hence : but we had it also from the dependance of the words . Thirdly , Those that have relation to God have a great priviledge that others have not : Thus : As if God should say , Let Admah and Zeboim perish if they will , let Fire and Brimstone come from Heaven , and Eternal Fire pursue them , what care I for Admah and Zeboim : But how shall I make thee as Admah and Zeboim ? Oh! I know not how to find in my heart to make thee so . Those that have relation to God have a great priviledge that others have not ; God disposes his Mercies as he pleases . It may be some of you think that your sins are not so great , or not greater than the sins of others , and therefore you may escape as well as they . No , you may mistake in that , God may save some that are guilty of greater sins than you , and yet damn you , damn you for sins less than the other . Gods mercy is his own ; If God wil destroy Admah and Zeboim eternally ; who can say against Gods dealings with them ? But , how shall I make thee as Admah and Zeboim ? God knows how to make a difference between man and man. Let no man presume , and say , Because others commit as great sins as I , I may escape aswel as they ; No , thou reckonest in this without thine Host ; God may make a great difference between his dealingswith them , and with thee , and do thee no wrong neither ; for the mercies of God are his own . Fourthly , Seeing God is loth to make his people like to others , like to the wicked and reprobates in punishments , let not them make themselves like to them in sin . Doth God put a difference between Reprobates and his People in punishment ? Oh! let the Saints then labor to put a difference between themselves and such as are of the world in matter of sin , let that be no argument to them , Such and such do thus , and why may not I do so ●oo ? that 's no argument with God ; I have destroyed such and such , and why may not I destroy thee ? that argument wil not prevail with God. Thou committest such a sin , and I have some in Hell that I sent thither for the same sin : but this argument prevails not with God : Oh! let not such an argument prevail with thee , that because such and such sin , therefore I will venture too . A Fifth Note is , Though God be never so inclined to mercy , yet this doth not hide from his eyes the sins of his own people , he still sees them , he sees what they are in themselves , and he sees what would become of them if they were left to themselves : Now I am in a way of mercy towards you , yet I look upon you now as such as have deserved to be as Admah and Zeboim , do not think that because my mercy works towards you , that therefore your sins are not before my eyes , I know your iniquities , and yet am gracious and merciful . And is it so ? Neither then should the hope , or encouragement of mercy from God hide our sins from us : As the thoughts of Gods mercies to us do not hide our sins from him , so our hope of mercy from God should not hide our sins from our own eyes , but at the same time when we think of the greatest mercy , yet we should look upon our selves as the most wretched , miserable , forlorn Creatures in our selves . It follows . My heart is turned within me , my Repentings are kindled together . The word here translated [ Turned ] it signifies some great stirring , some change into another condition . And that expression of God here , My heart is turned , it is not only to note , ( according as I see several Interpreters go ) that God doth change the sentence of his wrath , yet without any change in Gods Nature , for the same God working upon divers objects , works in a diverse way without any change in himself , so that though there were those things that might have produced wrath , and reasoning for it , and ( God speaking after the manner of men as it were ) inclinations to it , yet upon such considerations it should not be , and though this would be a change in man , yet God is infinitly above us , and we are not able to know his Nature , this is without any change in him . But I think the words besides that , it specially hath another scope , and that is to note the strong affections ( as it were ) in God , for so in all this we must speak of him after the manner of men , to note the strong affections that there were in the heart of God ; as now , We know that strong affections in us , whether they be affections of Love , or of Joy , or of Anger , They carry the heart along with them , and cause very strong motions in the heart . I 'le give you one Scripture that hath this very phrase , that will shew you the meaning is not , Turned within me , that is , in a way of change so much ; as to note strong motions that there are in the heart of God towards sinners : Lam. 1. 20. there the Church is lamenting for her sin , and expressing the mighty workings of heart that she did feel in her self by reason of her sin , and of her affliction , and you have there the same expression that you have here : I am in distress , my bowels are troubled ; mine heart is turned within me . The meaning is not there , that I am changed in my heart , so as I am turned from my sin ; But , My heart is turned within me , that is , I find a mighty moving in my heart through the mighty workings of it , and the strong affections of my heart , ( as we say sometimes ) You make my heart to leap in my belly , or pant , or ach within me . Any kind of strong affections makes strong stirrings in the heart . So 't is here , My heart is turned within me , I find mighty strong motions and stirrings in my heart . The Notes . First , When there are strong movings of the heart of a penitent after God , such an one may be very well encouraged to come to God , for there are strong motions in Gods heart after him . My heart is turned , there are mighty strong movings in my heart for mercy to you , do you find such movings in your hearts as you never were acquainted withal before ? before your hearts lay dead , and dull , and nothing would stir your hearts ; and now you find your hearts mightily stirring and working ; Doth your hearts work strongly towards God ? be encouraged in those stirrings , there are as strong stirrings in Gods heart towards sinners . And then secondly , Let arguments to obedience for God cause stirrings in our hearts ; let them not lie dead and dull in us : As Arguments for mercy , Oh! how stirring are they in Gods heart ! If any argument for mercy towards finners be propounded , the heart of God mightily stirs , Oh! what arguments do you meet withal coming from the Word many times , that one would think might work upon the heart of a Devil to draw to obedience , and yet your hearts lie dead , and dull under all those powerful arguments , Oh! how unsutable are your hearts to God! Do you expect that Gods heart should work strongly towards you to do you good , and yet nothing stir in you ? And then Thirdly , My heart turned within me ; we must not cast out wholly the sence that 's given of it ; Turned in respect of the revoking of the sentence . The Note is : When we have resolutions , strong resolutions to that that 's evil , let us not think it too much to have our hearts turned , to recall our thoughts , and our determinations , and our strong inclinations : Many times men have strong resolutions to a thing , and they see arguments that might turn them , but only this , They have resolved , and they are loth to change their thoughts and resolutions : Oh! take heed of this , for God expresses himself after the manner of men , there have been many times strong resolutions to have destroyed thee eternally , but the Lord doth that which man would do when he changes his resolutions , though there be no change in Gods Nature ; and he would by expressing himself after this manner to us , hold forth this Note , That we should take heed we stand not upon our resolutions when there are arguments to the contrary , but be willing to have it known that now we are otherwise than before we were . My repentings are kindled together . Surely God repents not as man doth . But you know the answer of Divines ; viz. That his administrations are such as if he did repent : But the word here translated Repenting , comes from a root that signifies as well Comfort , as Repentance , noting that Repentance and Comfort are very neer a kin one to another : as the Hebrews express Sin , and Punishment with the same word ; so they express Repentance and Comfort with the same word . My Repentings are kindled . My bowels yern within me ; so that expression you have in Gen. 43. 30. Josephs bowels did yern within him . And 1 Kings , 9. 26. The mother of the child when she saw it would be cut pieces , her bowels yerned ; the word yerned there , is the same here with kindled , her bowels kindled within her , she found a heat in her bowels . They are kindled [ together . ] Whatsoever might cause any Repentings , they all come together , they lie glowing at the heart . The Notes are these Three , First , Here 's mighty encouragement for prayer ; when we present arguments to God for mercy , to think , that those arguments we present , and all other that possibly may be presented they lie glowing at Gods heart , they lie glowing warm at the heart of God ; they are not only before God , but there they lie as a company of sticks that are gotten together and so glow and are ready to flame out ; so all considerations that any way may serve to do good unto the Saints , they do lie glowing at the heart of God altogether . It may be sometimes we come in prayer , alas we are straightned in our own bowels , perhaps we cannot express our selves , it may be but in one or two particulars we are able to express , and that which comes out of our hearts comes very cold ; but when we are straigtned in our own bowels , and can express but little for our selves , and if we see such as belongs to Gods Covenant , we must know that all considerations that possibly men and Angels can express , that may do thee good they are all with God , and are in a heat in Gods heart . I do not know such a full expression as this is of Repentings kindled ; kindled together . Then Secondly , Let us gather as many arguments as we can to cause repentance , and lay them together , and never leave working them upon our hearts till we find them kindled : Surely there 's all the reason for it in the world ; Doth the Lord gather all together that may be for our good , and lay them upon his heart , and there keep them to his heart till they kindle and work powerful workings upon his heart for good to us ? then , when we would repent , ( for there 's reason that we should repent as well as expect that God should for us ) we should be gathering all arguments that possibly can be , and never leave till we find them kindled and warm at our hearts . Oh! many of you , at some times you have one argument that sticks at your hearts , and at another time there 's another ; at such a time there was some one truth darted in , and it took your hearts , and you would say as those that went to Emaus , Did not we find our hearts burn within us ? so you found Truths coming in at such a Sermon , and at another , and another ; yea , but now could you get but all those arguments that ever God did dart into you to waies of repentance , could you but get them together , and work them upon your hearts , and never leave till they be kindled , and be crying to God as Elisha did , till he got fire to come from Heaven to consume the Sacrifice : Oh Lord , my heart hath a deal of waterie stuff in it that will not kindle , till the fire of the holy Ghost come to kindle these arguments and make them to burn ; Oh! if it were with us , as David in Psal . 39. 31. saith he , While I was musing , my heart was hot within me , and the fire burned : so we should go into our closets and be gathering all things together that we can to work upon our hearts , and continue mufing till we find the fire burning within us . Nay , our hearts heat so , as to break forth with our tongues , and even to say from our souls , Well , the Lord is God , it is he that is worthy for ever to be feared , and honored , and serv'd , I have lived like a base , and sinful , wretched creature , without a God in the world , but it 's the Lord that is God , that is worthy to be honored , from my Bodie , and Soul , and Estate , and Name , and Liberty , and Life , and whatsoever I am , or can do ; now if it would break forth in such a resolution , how excellent would it be ? Oh! let us be humbled I beseech you for the coldness of our hearts , that nothing can kindle there ; What a damp is there upon our spirits , that when any argument is laid it goes out presently ? We have Truths laid upon us when we come to the Word , but our dampie hearts quenches them all , they do not kindle ; many are wittie enough to gather arguments for sin , and lay them upon their hearts , and so to kindle wickedness in their hearts , as in Psal . 41. 6. you have a notable Scripture there of wicked men that came to David , They gathered iniquity in their hearts ; all things that might sute with their wicked hearts , and for the furtherance of their ungodly waies they gathered them together for the encouraging , and strengthening of them in their evil waies : But it should be the care of the Saints to gather all things that might further repentance in them ; That 's the reason why wicked men are so hot in that that 's evil , They gather arguments together ; and hence it is that wicked men when they have been in wicked company they come from it so hot in their resolutions to sin , Why ? because they have gathered a great deal together for the heating of their hearts in their sin ; and so should the Saints when they are together in a holy communion and fellowship , they should be gathering one from another , every one come and afford something to lay ( as it were ) to kindle the fire , But how ? laying their light ends together , and not their dead ends together . And then the Third Note is this , Our mercies to others should not be cold , but burning : Let us be merciful , as our Heavenly Father is merciful : That is , Not only wishing good to others , but let there be kindled mercies in our bowels , that we may not be able to keep them in . I suppose many of you , especially of estates , have had many thoughts , that you would do this and this for such good uses , and you see some reason why it should be so ; yea , but now , have these arguments burnt in your hearts , so as to cause you to break forth into resolutions ? Well , though I have had thoughts and inclinations to make use of my estate thus and thus , yet I have been kept off , but now they are kindled in my heart , and I am resolved upon it . Thus it was with God ; and let it be so with you . And thus much for the Eighth Verse . The Ninth follows . VER . 9. I will not execute the fierceness of mine anger . I will not execute the [ burning ] of mine anger ( so the words are ) IT 's true , your sins , and arguments against you did lie at my heart , and did even burn it ; but I will not execute that , I will execute the kindling of my mercy , but not the kindling of mine anger . Mark the several phrases , Bowels was kindled in way of mercy , and Wrath was kindled , there was burning Wrath , and burning Mercy , but that which prevails , It is , the burning Mercy , that prevails , I will not execute the burning of mine anger ; why ? For I have kindlings of mercy in my bowels . But how was this true ? Was not Israel carried into captivity , and continued there many yeers , and never yet returned again ( as some think ) and when they were carried into captivity for three yeers together , there was a siege at the City , and yet God saith here , He will not execute the sierceness of his anger ? For the Answer : That which before was said , will give sufficient answer to it , How shall I make thee as Admah , and Zeboim ? that is , though God did suffer them to be carried away captive , and their enemies prevail'd against them , yet he did not make them as Admah and Zeboim though : There was not the fierceness of Gods anger , the Burning of the anger of God , out against them . And the Lord had even in their carrying into Captivity , yet he had respect to his Elect Ones , and hath to this very day an intention to do them good afterwards : And so we shall find in the next verse , that there is a promise of the returning from their Captivity , and therefore though they were for a long time to continue in Captivity , yet still God did not execute the fierceness of his anger . Sin indeed stirs up anger and fierce anger in God. The Septuagint translate the words thus , I will not do according to the anger of my wrath , that is , in extremity , I will not do thus with you , there were mighty stirrings in Gods heart , pleadings of Justice , and pleadings of Mercy , but Gods mercy overcomes , gets the day , as it were : Mercie triumphs over Justice . The Observations : When we have stirrings between Mercy and Wrath , the stirrings of Mercy should rather prevail , the bent of our hearts should rather be in them . When we have workings this way and that way ; which is the most benign side ? the arguments had need be very much the stronger for wrath , than for Mercie ; If the arguments have any equality , or neer any equalitie in them , certainly the arguments for mercie should prevail : they do so with Gods heart ; Oh! be you like God in this . And then Secondly , When there are stirrings with God , and temptations to draw to sin , the stirrings for God likewise should prevail . Have not you found it thus many times in your selves ? you have had stirrings in your hearts to such and such duties , and at the same time there hath been temptations coming to such and such sins ; now I put it to your Consciences , as in the Name of God , Cannot you tell divers times how the temptations to sin hath got the day ? you have been rather carried from God to your base sinful lusts , and your Conscience hath been overcom ; Conscience hath pul'd , and drawings of the Spirit have been very powerful , but yet temptations have been more powerful , and you have gone that way ; Oh! be ashamed of this , that it should ever be said , That at such a time there were stirrings with Conscience and Temptations , Temptations and Conscience stirring together , yet that Temptation should overcome Conscience . Thirdly , Gods mercies do not free his People from all fruits of displeasure . [ But I will not execute the fierceness of mine anger . ] And my brethren , this is not meant meerly of the times of the Law ; for this anger of God upon them is to this very day ? But yet it is not fierceness of anger , like that of Adamah and Zeboim : There are ( no question ) among them the elect Ones of God at this day , God wil not have this called the fierceness of anger . So , 't is displeasure , 't is captivity , long captivity , They are a reproach , and a by-word to the world , and yet not fierceness of anger : Our discontented hearts are ready to call every little affliction , fierceness of anger ; Oh! how fierce is God , if we suffer any little ! And indeed did we but know what anger our sins deserve , we would learn , not to call every affliction that is upon us , no , nor our greatest afflictions , fierceness of anger . Fourthly , We should acknowledge mercy , though we suffer hard things ; If yet we be not utterly , not everlastingly cast off , acknowledge Mercy ; it is Mercy my Repentings kindled : I will not execute fierceness of anger : Why ? Because they were not as Admah and Zeboim . Learn we all this : This day whatsoever afflictions are upon me ; though it may be you are ready to say , Such afflictions are upon me , as upon none ; we are ready to think our afflictions to be the greatest of all ; yea , but bless God that thou hast not fire from heaven to consume thee and thy family , for this might have been thy portion , this fierceness of Anger . I will not return to destroy Ephraim . God here compares himself to a Captain that comes with his Soldiers unto a Town : I suppose many of you in this place may easily come to understand the meaning of this word , by what they have seen and felt themselves : Soldiers come to a Town , and there they pillage it and away they go , and so the poor people think , Soldiers have been here , and I hope we shall do well enough now , and think all 's over : It may be within a month or two after , the same Soldiers come again , and utterly ruin the place , and strip them of all . But now saith God , I will not return to destroy Ephraim , that is , Though I lay my hand upon them , and afflict them , and take away many comforts from them , yet when I have done that , there I 'le leave , I will not come back again with a purpose utterly to ruin them ; This I might do , I might return upon them with one evil upon another , but I will not do so . From whence note : There is no cause that sinners should be secure when some evil is upon them , to think this is all , now they know the worst : No , God may justly return upon them again and again ; If thou turnest not to God under thy affliction , God may justly return upon thee to ruin thee . Indeed if thy afflictions were such as hath caused thy heart to return to God , thou maiest then hope that God wil not return upon thee , but if so be thou behav'st thy self frowardly under thy afflictions ( I say ) thou maiest justly expect that God should return upon thee . But Secondly , God is very gracious to his people when evil is upon them , he will not ad , and ad , till he utterly destroy them , but he will forbear that he might have some subject for his Mercie , he will not contend for ever . For I am God ( saith he ) and not man. Here 's an argument that is very full , I will not execute the fierceness of mine anger , for I am God , and not a man. Before God took upon him the person of a man in those yernings of his bowels , that is , When he would express his mercie , mark , there God would come in the most familier way to make us know the meaning of his mercy ; but when he comes to speak of Anger , there he would have us know that he is not like to a man in way of Anger ; in the way of Mercie , saith he , if there be the most merciful man upon earth , know that I am like him ; but when I come to anger , I am not like man in the way of anger : God is verie desirous that we understand fully his heart in the waies of his mercy , but when he speaks of the execution of his wrath , I will not do that , why ? For I am a God , and not a Man : And mark the strength of this expression , the difference between God and Man in the point of the execution of wrath , you will find it very useful to you ; First for the opening of it , and then for the several Observations to be drawn from it . As first , Man is of a weak spirit , not able to rule his anger , Man , if he be but a little heat with anger , it 's turn'd into rage , and there 's no rule at all ; but I am not man saith God , I am God , I am no man , 't is not with me thus , I am not of a weak spirit , I am able to rule my anger , in Nahum , 1. 6. the Lords anger there is said to be furious , but I find the word in the Original , The Lord of anger , so Montanus turns it , a God that 's able to rule his anger , and expresses it in the midst of the expression of his greatest wrath , I am God , and not Man , [ Man ; ] the word is not [ Adam ] but [ Ish ] a strong man , or a Noble man , but I am God [ Ell ] I am a strong God , and I am able to rule anger so as man cannot . Secondly , Man is of a revengeful and of a cruel disposition , man cares not what he doth so that he may have his lusts ; but I am a God and not a man , of a loving , sweet , and tender disposition . Thirdly , Man , many times because he hath not satisfaction within his own heart , therefore he is in a rage with every body : Man flies upon others , not so much for any thing that they do , but because of the disquiet of his own heart ; but I am a God and not man , I am infinitly Alsufficient of my self , & there is no disquiet in me , all it at rest and quiet within me , and this makes me to be of such a quiet disposition towards my Creature . Fourthly , If there be any mercie in a man , it 's but verie little , a little matter will stop the current of the mercy that is in man ; but I am a God and not man , there is infinite mercie in me , an infinite current , and the current of the mercie that is in me cannot easily be stopt , for I am a God. Fifthly , Man is of a fickle and an unconstant disposition , but I am Jehovah and change not , and therefore the sone of Jacob are not consumed . Sixthly , If man passes by an offence , it is from some motives or some perswasions from without , if there be none of those motive and perswasions from without , he is fevere , and he is ridged , but I am a God and not Man , I have enough in mine own heart to perswade me , though there be no arguments from without , yet there 's enough within me , in my own bowels to perswade me , for I am a God. Seventhly , Man he thinke it a dishoner to him to begin reconciliation with those that have offended him , what shall I go and disgrace my self to begin with my inferior ? let him begin with me if he will ; this is mans disposition ; but I am a God and not man , I account it my glory to begin the work of reconciliation , there is not such a disposition in me as in man. Eightly , Man , he cannot foresee the consequences that may follow upon his forbearing , or pardoning of offences , and therefore he is loth to forbear or pardon : But I am a God and not man , I have infinite wisdom and can foresee all consequences that will come . Ninthly , Man , he cannot work good out of what ill carriages there are against him , and that makes him not to forbear ; but I am a God and not man , I know how to work out mine own ends , and for the glory of my Name out of all the sins of my people . Tenthly , Man though he promises much mercie , yet oftimes , if those that he promises meroy to do offend him , he will recal his promise again , and he thinks he may do it , and he makes all his promises but conditional ; yea , but I am a God and not man , I do not stand so upon it , though I know beforeh and there will be many weaknesses , and infirmities is my creature , yet I have some promises that are absolute promises to those that are my Elect Ones , and I will not recal my Promises though they be unfaithful and sinful . Man doth not only recal Promises when there is occasion given , but many times through unfaithfulness . And therefore I remember Brentius an approved Divine , hath this More upon this place , The word ( saith he ) is Ish , not Adam , and so he translates it , I am a God ; and not a Noble man ; you shall not have such dealings with me as from your great men , many great then make great and fair promise● and you depend upon them , but they will deceive you , according to that in Psal . 62. 9. Surely men of low degree are vanity , and men of high degree are a lye ; and your Courtiers and great men , how do they deceive the expectation of those that are with them , especially in their need , they leave them in the lurch many times ; but I am a God and not man , you shall not have such unfaithful dealings with me . Further , If man forbears and passes by offences now , he cannot have the offenders again at advantage when he pleases , and therefore he thinks he had best take the advantages now ; Oh but I am a God and not man , my Creatures I have them alwaies at advantage ; it 's true , I can spare them now , for I can have them under my feet again , and again , and again , and therefore I have no such reason to take advantage of my poor Creatures as one man hath of another . Lastly , I am God and not man ; that is , Man he is bound to positive rules of Justice that are set to him , but I am a God and not man , I will have mercy on whom I will have mercie , and whom I will I harden . The Observations . First , Goodness and mercy in God is that wherein he Glories : it 's true , the Lord is high above man in all excellencies , but mark here how he glories that he is a God and not man in the point of execution of wrath : Many glory in their anger , and make that to be their excellencie , and their bravery , Oh they are brave men and of brave spirits when they can vent their wrath , when they can rail and speak evil , and make others to come and submit to them , and strike or punish them , why now they are brave men , I 'le make you do thus and thus : as in a Familie you shall have sometimes a poor man or woman manifest abundance of pride of spirit as if they were Princes and Monarchs , they will do thus and thus , and you think your selves to be of brave spirits ; but mark , God glories in this , that he doth not execute the fierceness of his anger . I am infinitly above man : Wherein O Lord art thou above them ? I am above them in this , That I can rule mine anger , and am merciful to those that are beneath me : here 's Gods glory . My Brethren , this Scripture ( were there no other ) shews that passion and anger debases man , we have a notable Scripture for this , that God glories in his long suffering and patience towards his Creature , in Numb . 14. 17. And now , I beseech thee , let the power of my Lord be great , according as thou hast spoken . What had God spoken , or where had he spoken any thing ? Mark , this Scripture hath reference to the latter end of Exod 32. there God promised that Moses should see his glory , and in Chap. 34. God made his glory pass by him , and what was it ? The Lord , the Lord God , merciful and gracious , long-suffering , and abundance in mercy and truth &c. Now Moses hath reference to this , Moses laies hold upon this , as if he should say , Oh Lord , was not there a time that I was pleading with thee ? and didest not thou promise to shew me thy glory ? and was it not the Lord long-suffering and of great mercy , forgiving iniquity and transgression & c ? why now Lord manifest thy glory , now Lord shew thy self to be a glorious God , in doing what ? mark in the 19. verse , Pardon I beseech thee the iniquity of this people : That 's the glory that God should shew forth , and manifest his power in it ; one would rather think that the power of God should rather be manifest in the destruction of sinners ; no , the power of God is manifest in Mercie as well as in miserie and destruction : And we find that those that come up neerest to God , they are the most loving and gracious merciful hearts , yet if they do but come neer to God so as possibly natural men may , to have but any magnanimitie , that 's a little neerer to God than a base sordid spirit , the magnanimousness of of any mans spirit appears in his love and forbearance and meekness , and gentleness , for so we know the Heathens could say , The greater any one is the more placable is his anger , a generous mind not easily mov'd , and so he compares the Lyon , and Bears , and Wolves , 〈…〉 , the Lyon is a magnanimous Creature , therefore saith the Heathen , it 's enough for to fall down before a magnanimous Lyon , but for Wolves and Bears they insult over those that falls down before them ; So those that have the most magnanimous spirits have the most patient spirits , and forgiving spirits , and pardoning spirits : This is as cross a Note unto a carnal heart almost as any thing , I mean to one that gives way to the lusts of his passion , for he thinks himself only magnanimous when he can vent his anger ; and were it not for the thought that he thinks he should be a fool , he would forbear his anger ; it is not thy honor , but it makes thee base in the eyes of thy servants , children , and wife , when thou comest into thy house like a mad fool , it makes them look upon thee , and despise thee , when they see thee thus drunken in thy passion . Secondly , Such are the provocations of God caused by sin , that if God were like to you , sinners could not be forborn ; as if God should say , The truth is , your sins were such as were not I a God , it were impossible that I could bear ; for so it is ( though we think not of it ) the evil of sin is so great that if all the patience that were in all the men that ever was since the world began were put into one man , if he knew the great evil that there is in sin , he would destroy the world , he would not bear , if his heart were but holy , as here God saith himself . Thirdly , It 's a good way to exercise saith in Gods mercy , to look upon God as a God beyond us , beyond any creature ; for so this is therefore exprelled , to the end that the people of God might exercise faith in beholding God as a God ; that 's the way to help thee in thy faith ; wouldest thou exercise faith upon God ? look upon him as a God , 〈…〉 do not conceive him to be as a man ; It 's 〈◊〉 , 〈◊〉 〈…〉 upon him somtimes as a compassion at man is a litle help , 〈◊〉 that will not do it ; I suppose it would help a little , some that are here , suppose this , Thou hadest to deal with the most merciful man that ever liv'd upon the face of the earth , wouldest not thou hope then that thou mightest be sav'd if he had the dispose of thy eternal estate : suppose there were a Judg that had the most relenting heart that ever was in the world , and all relentings that ever were in all mens hearts were in him , if this Judg had the dispose of thy eternal estate , would it not help thee , to know thou hast to deal with one that is infinitely above that Judg : That Judg were a cruel Tyrant and Tyger in comparison of this God , God is God , and not man , he is infinitely above man in the waies of his mercy : We many times with looking upon God as our selves it makes us bold in sin first , and afterwards it makes us despair in sin , as thus in Psal . 50. 21. Thou thoughtest I was like to thy self , saith God there , that is , because I was patient and long-suffering towards thee , thou thoughtest I was like unto a man ; and a man though he be a little offended , you think you may please him again , and so you thought I was like to your selves , therefore you go on in your sins ; So the Devil first makes us look upon God like our selves , and so we think that God hath no greater hatred to sin than we have ; but then turn the other side , when we have once committed the sin , when the Devil would tempt to despair then he makes us look to God , like to our selves , that 's thus , I find that I could not forgive such an one if he had wronged me in such a manner , and therefore they look upon God like a man , nay , like a corrupt man ; Oh! what a dishonor is this to God , that because thou thy self hast a froward perverse cruel heart that thou canst not forgive , therefore thou lookest upon God as if it were as hard for him to forgive as for thee . My Brethren , the looking upon God as a God , it would help against many discouraging thoughts in poor sinners : as first thus , My sins are very great ; Men will forgive little offences , but God is a God , and not man , and therefore great mercies are little in comparison to him . A second discouraging thought is , I have sinned against many offers of mercy ; but God is God , and not a man , and Gods mercy is such as brings in men that have refused the offers of Mercy . And then Thirdly , None is so sinful as I , but God is a God , and not a man , and therefore he is above thee in the waies of his mercie , God hath more mercy yet than ever he did manifest to any one creature in the world , and though I be the vilest of all sinners , yet let me look upon God as a God , and not a man. Fourthly , I am unworthy ( saith the sinner ) of any mercy from God. Indeed , if you had to deal with a man it might hinder , but God is a God , and not a man , therefore 't is not unworthiness that hinders mercy in God , it is that mercy pleases him . Yea , But I am like to be of no use to God. It 's true , if you were to deal with a man , he might not be pleased , but God stands in no need of you , or any of his creatures , for he is a God , and not man ; thou doest not honor God , as a God , if thou doest not cast thy soul upon his mercy , as the mercy of a God. If I put this unto thee , I hope the glory of it will be so great as will keep it from being abused , What , doest thou think thy condition is grievous , but doest thou think that such mercy would not serve the turn as this is that now I am naming , that thou shouldest have such mercie as an infinite God should therefore manifest , to that end that he might shew to Men and Angels to all eternitie what the power of his infinite Mercy can do ? would not this mercie serve thy turn , such a mercie as this is ? I 'le name it again , abuse it at your peril Suppose thy condition so low , yet would not this serve thy turn , such mercy as an infinit God should shew , to that end that he might appear to men and Angels to all eternity , what he is able to do in the infinitness of his mercy , Would not this serve thee , and help thee , and heal thee ? Now this is tendred to thee in the Gospel , even this mercy is tendred to thee in Christ to be an object of thy faith ; and the very presenting of this is a work of the Ministry of the Gospel that it might draw acts of faith , for it hath a power to draw forth faith , yea , to beget faith , the very presenting such a thing as this is hath a quickness in it : It 's true , if you look upon God only as a merciful man , this is no such glory as the shining of it upon the soul will ad life ; As now , the shining of the Moon , or a hundred Torches wil never beget life in a Garden ; but the shining of the Sun wil do it : so the apprehending of the mercy of God any other way but as a God , as a God in Christ , will never beget life in the soul , but look upon him in the infinitness of his mercy , whose thoughts of mercy are beyond ours as high as the Heavens are above the Earth , this is the way to beget faith . And therefore those that cannot beleeve , they take very il courses for themselves , only to have their thoughts upon such things as may discourage them , and they think that this is as pleasing to God ; but certainly the way to beget or raise faith in thy heart is , to look upon God as a God in the waies of his mercy . Yea , but you will say , The truth is , this that you speak of , that God is a God , and not a man , is rather a discouragement to my heart , 't is a God that I have sinned against , and not a man ; as one way it may encourage me , so another way it may discourage me ; Against thee , against thee only have I sinned ( saith David ) Psal . 51. And indeed , this is the most piercing thought in a true penitent heart , My sin is against God , I have lived so long a time without a God in the course of my life , and I have struck at God himself in my sinful waies . Oh wretch that I have been ! I have been guilty of the darkening of the glory of the great God in the world : Now I 'le answer thee this in a word ; And is this that which doth aggravate thy sin in thy heart ? does this work upon thy heart most , that thou canst appeal to God , that of all the considerations of sin that ever thou hadest in thy life , there is nothing grieves thee so much , as that it is against God ? Because God is so glorious , so infinitely worthy of honor from all his creatures ; be of good comfort , and take encouragement from this point , and mark what I am saying , and with that I shall close all . If the confideration of the glory of God above a man doth thus aggravate thy sin to thy humiliation , then it will aggravate the mercy of God to thy consolation as well ; If thou workest this thought upon thy heart , Oh my sin is against a God and not a man , and therefore my heart is humbled , then the Lord would have thee to make use of the consideration of his glory as a God for thy comfort ; God is a God , and not a man , in the way of mercy . The Holy one in the midst of thee . God glories much in his Holiness , and that in the midest of his people . Gods Holiness is , [ He is ] here said to be the Holy One. 1. To shew that the anger He would let out should be such , as should have no mixture of evil . But what considerations might be to order and guide it should not be wanting . Mens angers are very unclean , there is much smoke and fil thy stuff together in their fire . But here in Exod. 15. 11. [ God is said to be ] Glorious in Holiness . Gods vials [ of wrath ] are golden , Revel . 15. 7. Let us labor to be holy in our anger . This is a rare thing , if there be any corruption in mans heart it usualappears in his anger . 2. Because of his gracious carriage toward them in regard of his Covenant , to make that good to them , he would remember his faithfulness to Abraham . Obs . 1. God delights to shew the glory of his Holiness in mercy , and in pardoning of sin rather than in revenging for sin . Obs . 2. Gods faithfulness is a special part of the glory of his Holiness . Use , 1. Hence see how Holiness will help our faith . Use , 2. Let us manifest our holiness in our faithfulness . I am holy to make them holy ; to sanctifie them to my self . In the midst of thee . Casting the beams of his Glory on every fide of him . But how in the midst , when they so vile , and cast off from being his people , a sink of Idolatry and wickedness ? In respect of some of his Elect Saints . Obs . God continues among a people for his Saints , his Elects sake . The Saints should consider of God , a holy God in the midst of them , and accordingly behave themselves , Levit. 26. 12. I will walk among you , and I will be your God ; But 2 Cor. 16. 16. I will dwell among them , and walk in them . Obs . Men of Place and Government , should be in the midst of those that are under them , carrying themselves holily , though they should be froward , pettish , sinful , yet they should carry themselves according to rule in all holiness , gravity , wisdom , moderation , &c. Rivit , Tarnovius , with some others , thinks that here is ( Enallage Numeri ) a change of the number ( Sanctus , for Sancti ) Holy , for Holy Ones , or Saints , and so hath reference to the destruction of Sodom , because there were no righteons , here are . Obs . The Saints are of great use in the places where they live . They are the cause of mitigation of Judgments . I will not enter into the City . Luther thus , God would [ signifie himself ] to be merciful to scattered Israeh among the Gentiles , Vt tamen non redeant ad Politiam Mosaicam , but so that they should not return to the Mosaical Law. But rather it is to be taken in reference to the manner of Gods proceedings in the destruction of Sodom ; after he had done conferring with Abraham , he entred into the City , and destroyed it by fire and brimstone . Obs . God many times stands at the gates of a City , ready to enter in and destroy it , but humiliation in prayer , and reformation keeps him out . God hath not entred in here thus yet ; Oh! let not our sin cause a meroiful God to go out , and a provoked God to enter in . VER . 10. They shall walk after the Lord , He shall roar like a Liyon . THey shall not walk after their own inventions any more ; nor after the lusts of their own hearts , nor after the examples , or the counsels of men , but after the Lord , they shall see God before them , their hearts shall be drawn after him , as they shall see God in his various administrations , so they shall turn this way , or that way which way soever God leads them ; though in paths they have not known before , yet now they shall walk after him , though in paths that few others walk in yet . Through fire and water , though in difficult paths never so dangerous to outward appearance ; though God should lead them from their dearest comforts , sweetest contents , though it did not appear to them , whither the way tended , what God meant to do with them ; yet seeing God before them , they shall be willing to walk after him ; they shall account that way God is in , the best way , the safest way , the most comfortable way , Revel . 14. 4. These shall follow the Lamb whither soever he goeth , these were redeemed from among men , being the first fruits to God , and to the Lamb. They shall walk in a constant steady course of obedience after the Lord. It is the Lord , the blessed glorious God , whom their souls love ; whom they desire to honor ; to whom they have given up souls , bodies , lives , liberties , names , estates , whatsoever they are , have , or are able to do . When Peter heard it was the Lord he threw himself into the Sea , that he might walk after him there . Thus the soul converted to God , loves to walk after him . But this is spoken of the Church , as walking after the Lord in times of Reformation , especially that famous time of the restitution of all things , when God shall call home his people , the ten Tribes , who yet are scattered up and down wandring and groping in darkness ; They shall walk after the Lord , the Lord shall be a Captain to them , leading them along as his redeemed ones , working by them glorious things in the earth , and bringing them through all opposition to places of rest , and fulness of all good ; God shall appear in such visible administrations of his , so as they shall say , Lo , this is our God , this is the Captain of the host of the Lord , yea , it is even the Lord himself , we will joyn together and follow him , whose wisdom , faithfulness , and courage is infinite ; we will follow no other but him , and in subordination to him . The sight of such a Captain going before them , shall put life , courage , and magnanimity into them , whatsoever they were before . Hence note , Obs . It is the infinite goodness of the Lord , to be the Captain of his people . Obs . It is the honor , safety , happiness of the Saints to have God before them , to be walking after him . He shall roar like a Lyon. If God appears thus it will make them fly from him : No , they shal , notwithstanding this , walk after him . Obs . That the majesty , and terribleness of God , in his wonderful and dreadful works , causes the wicked , guilty conscience to fly from him ; But the Saints shall follow after him , and cling unto him : Isa 33. 14. The sinners in Syon are afraid , fearfulness hath surprised the hypocrites . Who amongst us shall dwell with devouring fire ? who amongst us shall dwel with everlasting burnings ? He that worketh righteously , and speaketh uprightly . Act. 5. 13 , 14. Of the rest durst no man joyn himself to them . And Beleevers were the more added to the Lord , multitudes both of men and women . Psa . 46. ( Luthers Psalm ) 2. We will not fear , though the Earth be moved , though the Mountains be carried into the midst of the Sea , though the waves thereof roar , though the Mountains shake . Vers . 6. The Heathen raged , the Kingdoms were moved ; be uttered his voice , the Earth melted , The Lord of Hosts is with us , the God of Jacob is our Refuge . Nahum , 1. 2. The Lord revengeth , the Lord revengeth , and is furious ; the Lord will take vengeance of his adversaries . Vers . 3. The Lord hath his way in the whirlwind , and in the storm . Vers . 5. The Mountains quake at him , the Hills melt , and the Earth is burnt at his presence . Who can stand before his indignation ? who can abide the fierceness of his anger ? his fury is powred out like fire , and the Rocks are thrown down by him . Vers . 7. The Lord is good , a strong hold in the day of trouble , and he knoweth them that trust in him . Joel , 3. 15 , 16. The Sun and the Moon shall be darkened , and the Stars shal withdraw their shining ; the Lord shall roar out of Syon , and utter his voice from Jerusalem ; The Heavens and the Earth shall shake ; but the Lord will be the hope of his people , and the strength of the children of Israel . Hab. 3. 17 , 18. Although the Figtree shall not blossem , &c. yet will I rejoyce in the Lord , I will joy in the God of my salvation . Oh! the blessing of a clean Conscience , it looks on th 〈…〉 Terror of the Law , and of God , with comfort . Where there is neighing of Horses , beating of Drums , ratling of Pikes , foaring of Cannons , yet if a friend be the General , we fear not . Al the terror there is in God , is comfort to the Saints ; the wicked have the dark side of the Cloud , the Saints the bright . Deut. 33. 2. From his right hand went a fiery Law. Vers . 4. Moses commanded us a Law , even the inheritance of the Congregation of Jacob. Nehem. 9. 32. The great , mighty , and terrible God , will keep Covenant and Mercy . Psal . 47. 1 , 2. Shout unto God with the voice of Triumph , for the most high is Terrible . Be godly , and keep Conscience clean in these latter times ; train up your Children in waies of godliness . Shall roar like a Lyon. The roaring of the Lyon invites the rest of the beasts , there is something for them . Quest . But when was this ? Answ . Many think when the Babylonian Monarchy was broken by Cyrus ; then Belshazzars knees beat together , and then the Captivity returned , and that divers of the ten Tribes joyned in the return . But this is spoken of the Body of them ; and if any such remarkable return [ had been ] Ezra would not have left out their Genealogyes . Others refer it to the times of the Gospel , Heb. 12. 26. Yet once more I shake not the Earth only , but also Heaven . The voice of the Gospel , Repent ; and he that beleeves shall be saved ; but he that beleeves not , shall be damned , was a Terrible voice . When secure minds ( saith Luther ) hear , that salvation belongs to none but those that are baptized , and that beleeve in the Name of Christ ; they indeéd tremble , and are solicitous concerning their salvation . Junius when he read the first Chapter of the Gospel of John [ was terrified ] But I take this rather to be meant of some notable work of Reformation and calling in these ten Tribes to joyn with the Church . The Lord will roar to terrif● the hearts of their Adversaries , that they shall not be ab●● to hinder their return . Hence note , That when Gods time is , come for a through Reformation and bringing in his people ; he will roar terribly in the world , he will appear in such Majesty , Glory , and Justice , that he will make the earth tremble , Psal . 102. 16. When the Lord shall build up Sion , he will appear in his Glory . It hath been his way in his appearing for his Church , Psal . 76. 1. Thou , even thou art to be feared ; and who may stand in thy sight when once thou art angry ? Thou didest cause Judgment to be heard from Heaven , the Earth feared and was still 〈…〉 God arose to Judgment to save the meek of the Earth 〈…〉 12. ) He shall cut off the spirit of Princes , he is 〈…〉 Kings of the Earth . Isa . 34. 4. All the host of 〈…〉 be dissolved , and the Heavens shall be rolled together as 〈…〉 and all the host shall fall down as a leaf ; for my Sword shall be bathed in Heaven . ( Ver. 6. ) The Sword of the Lord is filled with blood , it is made fat with fatness . ( Ver. 7. ) The Land shall be soaked with blood . ( Ver. 8. ) For it is the day of the Lords vengance , and the yeer of the recompences for the controversie of Sion . Ezek ! 17. 10. Shall it not wither when the East wind toucheth it ? At the raising of Christs Kingdom , Psal . 45. 4. Thy right hand shall teach thee terrible things , Revel . 6. 15. The Kings of the earth , and the great Men , the rich men , the chief Captains , the Mighty men hid themselves in the dens , the rocks of the Mountains , and said to the Mountains and Rocks , F●l● on us , and hide us from the face of him that sitteth on the Thron and from the wrath of the Lamb. Dan. 12. 1. There shall 〈◊〉 a time of trouble , such as was never since there was a Nation all that time thy people shall be delivered . Lactantius Lib. Cap. 15. as then Egypt imitten , so now all places ; as then signs and prodiges , so now ; admirable wonders in all the Elements of the World , [ Earth , Sea , Air. ] 1. Because the ungodly have been cruel against the Saints , Psal . 74. 4. Thine Enemies roar in the midst of the Congregation . 2. The wicked will be secure ; yea , his own people , [ and will stand in need of roaring to awaken them . ] 3. The Adversary will be stout and proud , Consundetur omne jus , & Leges perilunt . All right will be overturned , and Laws perish . 4. The difficulties will be great , so as when Christ comes shall he find saith on the earth [ namely that ever his work shall be brought about ] Luke , 18. 8. There will 〈…〉 ighty changes of things . Hence observe , 〈…〉 ir not though wicked men strengthen themselves 〈…〉 uch , God can soon make mighty alterations . 〈…〉 . 14. Be not afraid ; remember the Lord which is ve 〈…〉 and terrible . Deut. 7. 21. Thoushalt not be afrighted at them , for the Lord thy God is amongst you , a mighty God and a terrible . Again , Hence learn to prepare for thosetimes . When he shall roar , the children shall tremble from the west . Amos , 3. 8. The Lyon hath roared , who will not tremble ? There shal be mighty stirrings of heart : Mens hearts shal shake within them , so as there shall be way made for people whose hearts are awakened to come into the Church . There is a trembling of the Enemies , they shall be struck with such astonishment , that they shall not hinder ; Their violence and rage shall be abated . They shall say 〈◊〉 once the Egyptians , Let us take heed what we do , the Lord 〈…〉 t s for them . And the hearts of those that God intends to call shall 〈…〉 wakened , the slightness , and vanity of their spirits shall be taken off ; The fear upon their hearts , shall make them fear ; they shall be roused from their sluggishness ; they shall make hast to come in to joyn with the people of God. Fear causes hast , so the word * here signifies , [ and is rendered by some ] Men delay and trifle , till God strikes their hearts with fear . Spiritus sanctus nescit tarda molimma . The holy Ghost likes not lazy laboring . Isa . 49. 17. Thy children shall make hast . The children shall tremble from the west . Those afar off [ which were ] most unlikely , Isa 42. 4. Legem expect abunt Insulae . The Isles shall wait for my Law. The Mediterranean , the Mid land Sea is in the west . Isa . 49. 1. 12. Hence note that , There are like to be great stirrings in the Western parts . VER . 11. They shall tremble as a bird out of Egypt , and as 〈…〉 out of the Land of Assyria . BEing strucken with fear they shall hasten , so the word ▪ advolabunt , they shall fly . This some think to be fulfilled when divers of the ten Tribes joyned with Judah in the return of their captivity ; for the Monarcy of the Assyrians was subdued by the Persians , whose King was Cyrus . Therefore it is thought that the fame liberty was given in Assyria for the ten Tribes , as in Babylon for Judah . And not long after Cambyses the son of Cyrus , overcame the Egyptians , as Herodotus , Lib. 8. Justinae , Lib. 〈◊〉 . saies . And it 's like he would be favorable to the ten Tribes , as his father had been to Judah . But Ezra , as was noted above , in likelihood would not then have omitted their Genealogies : Howso 〈…〉 in the great Restauration of things , this will be fulfill 〈…〉 The Jews were strongly set to go to Egypt ; now they shall as strongly desire to get out , to joyn with the Churches . Fly as a bird , not come as a snail ; get over all difficulties , [ having ] their spirits elevated , raising them from earthly drossie things , they have no consideration of them . Now all their desire is to joyn with the Saints , that they together with them may follow after the Lord. And as a Dove out of the Land of Assyria . 1. Doves are sacred there . Euseb . Preparat . Evang. Lib. 8. 5. 2. They are terrified with the least noise . Terretur minimo penae stridore Columba . 3. Doves fly swiftly , Oh! that I had the wings of a Dove ( saith the Psalmist , Psal . 55. 6. ) 4. They fly by flocks , Isa . 60. 8. Who are those that fly as a cloud , and as the Doves to their windows ? 5. It may be from those Countries , Doves come at certain times of the yeer , as several sorts of Fowls do to to us in their seasons . And I will place them in their houses ( saith the Lord. ) i. e. I will provide lockers for them [ he followeth the the former metaphor of Doves . ] Gods people have been tossed up and down , they have had no abiding in their houses . But God hath his time to place them in their houses in rest , quietness , and safety ; to deliver them from violence and wrong . 2 Sam. 7. 10. Moreover , I will appoint a place for my people , Israel , and I will plant them that they may dwell in a place of their own , and move no more . It 's a good work to be instrumental in this , that those who live godlily and are peaceable , may abide quietly in their houses and not be tossed up and down , because they cannot beleeve or practice what others do . This tossing such up & down , though it may be from a zeal for Christ , yet Christ will never own it . Those who walk after the Lord , shall be placed in their houses . They were willing to leave their houses that they might follow him ; and now God places them in them . Trust God with your houses , Resolve to follow the Lord whithersoever he goes ; he hath time to place his people in their houses , when others , who dared not trust God , shal wander in darkness . — . Saith the Lord. This must be the work of the Lord , it 's only He can do it . That mercy that comes beyond all means , it 's the sweetest mercy . No matter what the means be , whether any or no , so be it you have a Word of God for the thing . VER . 12. Ephraim compasseth me about with lyes , and the house of Israel with deceit . THe Lord having manifested the bowele of his tender compassion towards Ephraim , ( the ten Tribes ) he comes further to shew what was that , that stopt the way and course of his grace , of the grace that otherwise might have been let out unto them . Ephraim compasseth me about with lyes . Besets me with lyes , that 's the word , be besets me round ; I am in respect of the sin of Ephraim , ( that is , of the Governors , and of the [ house of Israel ] that is the People ) I am ( as it were ) a man beset round . As a men that would have a passage such a way , he goes one way and there he is stopt ; and another way and there he is stopt : so God compares himself to such a man , as if he would be going on in the waies of mercy , & there he is stop● in one co 〈…〉 of sin or another , and going on in another way , there 〈◊〉 is stopt again . Ephraim hath beset me with lyes , that is , with false wor ship , ( for that 's a lye ) with Pretences , they put fair Glosses upon things but all are but lyes , he hath beset me with politick shifts of his own . These did beset God , yea , and beset the Prophet too , for so I find some turn it , they think it 's spoken as in the person of the Prophet , the Prophet complaining that he was beset with lies , that they might prejudice his Ministry , that they might do what they could to take off the power of his Ministry in their hearts , they beset him with lyes , with false reports of this and the other thing . Upon which one hath that Note . A faithful Divine , a Preacher , is nothing else but as it were a Center to which all lyes of falsehood do tend , they all go that way , 't is a great plot of the Devil to draw his lines , and to let them make the Ministers of God ( that God uses as any Instruments of good unto his people ) to be as the Center of them all . Thus Meisnerus in his Comment upon the place . But I rather take it as spoken in the Name and Person of God ; Beset me with lyes , ( i. e. ) They do not only seek to blind men , but they would do what they could ( if it were possible ) to deceive me , saith God. And indeed when men seek to blind their own consciences , what do they but seek what they can ( if it were possible ) to deceive God. In the very act of Worship ( saith God ) they are false , they do profess , honor and service to God , but they lye unto him , even when they are worshiping of Him. Many in their prayers , in the solemn act of Worship , they beset God with lyes . Oh! how do many come into the presence of God when they are worshiping of him , and there profess to God the acknowledgment of his Greatness , his Glory , his Majesty , his Power , his Sovereignity , his Dominion over them , and profess a great deal of the fear of the Name of God! and yet God knows it is not in their hearts , it is but as a lye to God ; when they are worshiping God there they acknowledg their sin , and judg themselves for their sin , as if they were very much humbled , and troubled for their sin ; but God knows that this is but a lye to him , there is no such humiliation of their hearts before him as seems to be in their expressions before God ; especially when they are in company they cry to God for grace , and would fain above all things in the world have his Grace , but God knows 't is but a lye , all their prayers are even besetting God with lyes . Oh! Consider how far any of you have been guilty of this , especially in praying with others , according to that Scripture , Psal . 78. 36. They flattered him with their mouth , and lyed unto him with their tongue . The word that is translated flattered , it signifies deceived , They deceived him with their mouth . Why , Can God be deceived ? No ; But they did what lay in them to deceive him , if it were possible that he should be deceived they would deceive God. No mervail though men do deceive men so much as they do ; many that are of upright hearts they wonder when they hear of the falsness of mens spirits that they can be so . No mervail ( I say ) when as God himself complains of being deceived by them , that is , They are so false , and do so beset God with lyes , that if it were possible he himself should be deceived . That 's the first Note . And then Secondly , As it was here with this people besetting God with lyes , Thus many do compass and beset businesses , the businesses and affairs that they mannage they beset them with lyes , that 's thus , They plot with themselves how they may handsomly contrive a company of lyes together , by a handsom putting of them together , that so they may beset mens unsterstandings ; there is such a cunning abroad in the world ( I say ) to seek to beset the understandings of men , so as men shall not know what to say to things , and yet they cannot tel how to beleeve them , neither do they know what to say , things are so contriv'd , and so set , they think with themselves , If such a thing shall be questioned , then I have such a shift to put it off ; and if another thing shal be doubted of , then I have such a report to make it good , some fair pretence or other : And thus they beset businesses with lyes , and beset mens understandings . But Judah yet ruleth with God , and is faithful with the Saints . This of Judahs ruling with God , Luther , Meisnerus , and others , do think that it hath reference unto the story that you find in 2 King. 18. the story of Hezekiah , of the great Reformation that he made : Truly if it should be so , then it appears that this people had continued very long in besetting God , and his Prophet with lyes , for then the Prophet had been threescore years and ten a Prophet to this People , and had been shewing to them their sin above seventy years ; for from the time of Hosea's prophesie , unto the begining of Hezekiah's reign , it will appear to be above threescore and ten years , and stil the Prophet is complaining of this people , at that time when Judah did thus rule with God , That they still continued besetting God with lyes . I would only note this Observation from it ; That when men maintain their way by shifts , and falsness , if they be once engaged in falsness , and shifts and lyes , they grow pertinacious then , there 's little hope of their recovery , then let what will be said against them , let Gods hand never so much appear , let the Truths be never so cleer before them , they go on pertinaciously when they are engaged in such a way as that . But for the words themselves , Judah yet ruleth with God , and is faithful with the Saints . That 's thus , Israel , the ten Tribes were not encouraged by her sister Judahs example , for Judah did otherwise , though the ten Tribes they did beset God with lyes thus , their worship was all false , and nothing but a lye : yet Judah continued still in the true Worship of God. Though examples of evil in others are no excuses , yet where there is no such temptation , the sin is so much the greater . That 's the Note from it . If indeed Israel could have said thus , You indeed complain of our false worship , Who doth otherwise ? Doth not Judah do so aswel as we ? do not they follow the same course aswel as we ? we took our example from them . No , Israel could not say so , this would not have wholly excused , but it might somewhat have lessened , evil examples do somewhat lessen , but not excuse wholly . Yet when there is no examples at all , but men take up evil of themselves , and are rather examples to others : this is a great aggravation of their sin . Again , Note , That , To continue in a false way of Worship when there is a right way held forth by others , this makes the sin the greater . It 's true , if we could say , we have been all our daies brought up in this way , we never knew no better , we saw none that held forth any other to us ; this might have been somewhat . But they could not say so , for Judah yet ruled with God , Judah held forth the right way of Worship according to the mind of God , and therefore the sin of Israel is here aggravated . Thirdly , Yet Judah rules with the Saints . It was more to the commendations of Judah to continue in the true worship , after Israel ( the ten Tribes ) had broken off ; for they were the ten Tribes , they were more in number , they were a more flourishing Kingdom a great deal than Judah was , yet for Iudah to hold on in the right Worship of God , when so many fel off from it , and when a more flo●rishing Kingdom than Judah was , had continued so many years in false worship , this was a great commendations . Indeed there is a great temptation in this , when we see a multitude go another way ; the Devil prevails much to draw mens hearts to that way ; But the stronger the temptation is , the greater is the commendations of those that shall stand out ; what though they be but a few , what though they see others for the present seem to prosper , yet if thou canst hold on in the way of truth , in the way of Gods Worship according to his Word , God looks upon this as a thing very pleasing to him ; it is a very great commendations to those that do thus , and God takes it kindly from them : yet Judah doth thus , whatsoever Israel doth . There were many evils , and that very gross in Judah , but yet saith the Prophet Hosea here , Judah ruleth with God. Why ? for the Prophet Hosea he was a Prophet to Judah , he was not sent to Judah to enveigh against Judah , but to the ten Tribes ; and therefore though there were many evils in Judah , he takes not so much notice of their evils , as of the evils of the ten Tribes . From whence the Note is this , That we should be more severe to those that are neerest to us when they dishonor God , than to others that we have not so much to do withal ; as now ; A Minister he is not so much to enveigh against those that God hath not set him over , that doth not belong to his charge , but if there be any evil in those that belongs to his charge there he should deal more plainly ; and so for others , you are not so much to meddle with other men that do not concern you , as with your own familie , those that are under your charge . It 's true , we should not see God dishonored , but we should some way or other ( as God calls us to it ) testifie for him ; but the main thing that we should look to , it is , To those that are under our charge ; many are very indulgent towards those that are under their charge , and very busie and bitter against others . Again , Judah ruleth with God. Hierom upon this place tells of a Tradition that the Jews have here about Judahs rule , and it is this , faith he , When the people came out of Egypt , and Pharaoh pursued them , and the red Sea was before them , the Mountains on either side , they were mightily terrified , yet God bad Moses bid them go on , the people thought with themselves , whither shall we go ? and so were afraid . Now Judah had a spirit ( say they ) beyond the rest , and was the first Tribe that ventured to go into the Sea , and from thence obtain'd to be the principal Tribe : This is but their Tradition . But here the meaning is , Judah yet ruleth with God , that is , the Kingdom of Judah yet continued according to Gods mind in the house of David , and maintained the true Worship , and so ruled with God. There are divers excellent Notes further from hence : First , That which men enjoy with God , though it be but a little , it is better than to enjoy much , and not with God ; as thus ; The Kindom of Judah was but smal in respect of the Kindom of Israel ; yea , but Judah rules with God : To have a little with God , it 's a great deal better than to have a great deal without God. As here in a Kingdom , so in an Estate , Hast thou a little Estate , yea , but hast thou it with God ? Oh! it 's a great deal better than to have a great Estate ? and have much guiltiness with it , and not to have it with God ; Israel maintained their Rule by shifts , and that 's a great evil ; Though thou hast thy desires , yet if thou gettest them , and doest maintain them by shifting courses , that 's a sore and a great evil , thou canst have little comfort in the enjoyment of thy desires ; for this is the meaning of the Prophet , as if he should say , Israel rules , but how did they get and maintain their rule ? it was in false , sinful waies : It may be thou hast thy will over thy brother , yea , but thou hast it in a sinful way , thou blessest thy self in that thou hast thy will , but thou hast little cause if thou knewest all . Israel did not rule with God. Luther upon the place , saith , Papist , dare not venture to i 〈…〉 the true Doctrine , for fear their Rule should be lost ; so 't is in many people , they are afraid of the loss of their Rule , if they should entertain the true waies of Gods Worship , they think that the true waies of Gods Worship cannot stand with their Ruling , and Power , and therefore they had rather have their Rule , and Power , and let the true Worship of God go . Thus it was with Israel . Or thus : Judah yet rules with God ; That is , Judah continuing in a right way of Worship , and doth so reform as he rules in an honorable condition , Judah rules with God , Judah reforming as he doth , why Judah rules with God , is , in an honorable condition . To serve God is to Reign the Kingdom that serves God , reigns indeed , yea , that man or woman that serves God , reigns . It 's an honorable thing to serve God ; the Lord Christ hath made us Kings unto his Father , because the service of God is so honorable . Judah rules with God. This saies Meisnerus , and others , hath reference to Hezekiahs notable Reformation , and Victory thereupon over the Assyrians , of which 2 King. 18. &c. The old Latin hath it ▪ they translate Ruling with God , thus : He doth descend , or come down as a witness with God , so they render it . And indeed the difference , though it may seem to be very much in our English tongue , yet in the Hebrew the letters that are for ruling with God , and for coming down to be a witness for God , there is very little difference , it is in the pointing , not in the Hebrew letters . Ribera maintains this reading , and hath these two meditations hinted from that reading : first , others they leave the true Worship of God , but Judah continues , and so witnesses for God. God hath never been without some witnesse to his Truth . And in evil times when others do forsake God , and his worship , then for people to be willing to venture , and appear any way to witness for God is a very honorable thing ; Oh! 't is a blessed thing to be a witness to the Truth , therefore was I born saith Christ , that I might bare witness to the truth , for those that are faithful and upright in evil times they are Gods witnesses . That 's his first Note . And then Secondly , He descends , that is , he is content to be in a lower condition so be it he may witness for God , though Israel be in a more flourishing condition , and we be kept low , it 's no great 〈◊〉 so be it we may be Gods Witnesses , thus doth a gracious heart , I indeed see others in the world , they are brave , and have the countenance of the times , and have all things according to the desires of the flesh here , but we are kept low , it 's no matter , so be it we may but witness for God , let others take the outward glory and bravery of the world , let us be witnesses with our God. It follow● . And is faithful with the Saints . He is faithful , that is , he continues in the right Government God would have him , and in his true Worship . To forsake the true Worship and Government God hath appointed , is unfaithfulness . And cleaving to it 〈…〉 lly through much difficulties and suffering is a special p 〈…〉 of faithfulness ; 't is an evil not to be 〈◊〉 with the State in Civil 〈◊〉 , but not to be 〈◊〉 with God in matters of Religion is a greater evil . Again , God hath a 〈…〉 to a S 〈…〉 faithfulness with him in point of Worship ; though there may be many evils otherwise , yet if they be 〈◊〉 ●o him in point of Worship , God hath a special eye to that . Lastly , 〈…〉 in good , it is not faithfulness only to profess good , but to continue in our profession . Judah is faithful with the Saints . I find divers learned men to take this to be an E●●ll age of the number , and reade for , with the Saints , with the Holy One , for we may find such examples in Scripture that the plural number is used sometimes for the singular , as I 'le give you an instance in this very word , how the Saints , is used for the Holy One ; for God himself , in Joshua , 24. 19. For be is a Holy God. The word that is translated Holy there , is in the plural number , as here , and yet it must be understood and read in the singular , He is a holy God , and so faithful with the holy God , so some reade it . But to take it as you find it in your books , Faithful with the Saints , that is , with Abraham , Isaac , and with Jacob , with Moses , with the Prophets , with the Forefathers , he doth continue faithful with them . Or Secondly , Faithful with such as are sanctified ; the true Priests of God , that God had sanctified to himself , faithful with the Sanctified Ones : whereas Jeroboam took off the lower sort of the people and made Priests to God , Judah he would have no other Priests , but the Sanctified Ones of God. Thirdly , He 〈◊〉 〈◊〉 faithful with the people of God ; for all of Israel that were holy , that were godly , that were the Saints , that were not detain'd by some special hand of God , as much as they could they went from the ten Tribes , and went to Judah to the true Worship of God , now Judah entertain'd them , and used them well , and were faithful to them ; But on the contrary , Israel , the ten Tribes they were unfaithful , by using the Saints of God evilly , that would worship God according to Gods own way , they were cruel , and oppressing , and unfaithful to them , but Judah was faithful towards such , imbracing and encouraging of them . For us to go on in faithfulness , though we have none to joyn with , it is a commendation , and the waies of God are excellent whether any or no do joyn with us in them . But it is a great encouragement to be faithful with the Saints , that is , to go on in those waies that we see the Saints go on in , and ●o joyn with the Saints of God , with such as are the choice Saints of God , to joyn with them , that 's a great ●ncouragement , it strengthens the people of God in their way very much , Faithful with the Saints ; Oh! 't is good to be with the Saints , to be with a few of the Saints , a great deal better than to be with abundance of the men of the world . Judah is faithful with the Saints . You should look more at the example of a few Saints , than at the examples of thousands of wicked men , yea of carnal men , of loose and carnal professors ; It 's true , the example of no man is to be a rule , but it is a mighty encouragement , and hath much probability in it , when the most gracious and holy Saints are in such or such a way . And thus much for the opening of this Eleventh Chapter . CHAP. XII . VER . 1. Ephraim feedeth on wind , and followeth after the East wind . WEE reade in the 8th Chapter of this Prophesie , the 7th Verse , that they had sown the wind , and should reap the whirlwind , and now they feed according to what they sowed , and of what they reap'd ; according to our proverb , ( They drink according to what they have brewed ) They did sow the wind , and here they feed upon the wind . By feeding on the wind , is a proverbial speech , to note the following after vain , unprofitable things , that 's to feed upon the wind , when men please themselves in their own conceits , and in their own counsels , and plots , and waies that are unprofitable , [ and wil certainly be unprofitable to them ] these men feed upon the wind . When men have vain confidences in such waies of their own , leaving the waies of God , and blessing themselves in foolish plots , and hopes of their own , these men feed upon the wind . When men think to please God with their own inventions , they feed upon the wind ; when they think to escape danger by their own shifts they feed upon the wind ; when they think to prevail against the Saints by their deep Counsels , and fetches , these men feed upon the wind ; when they promise to themselves great matters by waies of their own , that are not Gods , these men feed upon the wind : And the Prophet rebuk●h the ten Tribes for this . They feed upon the wind , and so their hearts come to be puft up , to be filled with pride by such food ; you know according to the food of a man or woman , so will the body be ; so those that feed upon wind must needs have puft-up hearts , proud hearts , puft up with conceitedness of themselves , and contempt of others that are not in the way that themselves are in , they lie sucking of imaginary content and sweetness in their own waies , they are full of themselves , wheresoever they come they must needs vent themselves , they are so ful of their wind , they feed upon the wind , yet one prick of disapointment wil quickly let out all the wind from such bladders , they are quickly amort and dead in the nest if they be disappointed . Evil men that live upon comforts , that are carnal in any creature , upon the applause of men , upon honors , they likewise feed upon the wind and are puft up for a while , but any prick of Gods appearing against them lets out the windy stuff and quickly they are dead ; any member of the body that is puft up with wind it seems to be greater than any other part , but it is not stronger , no , it is the weaker for being puft up with wind : And so it is with the hearts of men that are puft up with windy conceits , and with the contentment of the creature , they have no strength by this puffing up , though they seem to be higher , yet when they are call'd either to do , or suffer for God , they appear to be very weak then , and therfore will change as the wind changes . I remember Pliny observes this of the Chamaeleon ( a creature that feeds upon the wind ) and he cites Democrates for it , ( that hath written a whole book upon that creature ) That there is no creature in al the world more fearful than the Chamaeleon is , and the reason ( saith he ) that it is so changable , ( that it will change into all kind of colours according to that that it joyns to ) is , the fearfulness of its nature . And truly it is a very good discription of men that feed upon the wind , they seem big when they have no opposition , and ô , what they will do ! they will do thus and thus , and great matters ; but the truth is , no men are of more fearful hearts than those men that are puft up with the wind of their own conceits , when God comes to cross them , or they are call'd to suffer in the way that they go in , they will quickly turn to any colour , this way or that , because they do but feed upon the wind , therefore they come to be feeble creatures , they have no strength at all in them . And we know that the wind raises tempests and storms : and so men that are puft up with the wind of their own conceits , they are the men that raise such tempests and storms in the places where they live . My brethren , the Saints have better food to feed upon , that that makes them more sollid , and more staid , while the men of the world feed upon the wind of applause , upon their own conceits , and upon their own vain counsels and plots , and upon the creature , and think to fill their bellies that way ; the Saints they feed upon the Mercy of God , upon Gods Al-sufficiency , they feed upon his Word , and Promises , and upon the Covenant of Grace , they feed upon Jesus Christ whose flesh is meat indeed , and whose blood is drink indeed , and so they come to have strength in them , for their food is ●great deal better than the food of others ; other men feeding upon the wind their stomachs are fill'd , and hence it is that they cannot savor , nor relish heavenly things , the breathings of the Spirit of God are not entertain'd by them , because they are fill'd with their own wind ; but the Saints are willing to empty themselves , and to receive in the holy Ghost into their souls , and the blessed things that the holy Ghost doth bring , Christ comes in to sup with them , and they to sup with him , and thus they come to be nourished to eternal life , and fitted for any service , or any suffering that the Lord is pleased to call them to ; their food is different . It follows ; And followeth after the East wind ▪ This East Wind , especially in those Countries , it is noted to be a very hurtful Wind ; exceedingly hurtful to man and beast ; and so we have a proverb of the East Wind , The East wind blows neither good to man nor beast ; but more especially in that Country . So we find it in Scripture , in Gen. 41. 6. the text saith , The seven thin Ears that Pharaoh saw of Corn that came up , but were blasted with the East wind , and in Ezek 17. 10. Shall it not wither when the East wind toucheth it ? and in Job , 15. 2. Should a wise man utter vain knowledg , and fill his belly with the East wind ? When you see men talk and utter vain things , they do but seek to fill their bellies with the East wind . The East wind was so hurtful because there came a heat of the Sun that made it dry and scorching in those Countries ; and therefore the Septuagint translate this , the scorching Wind , for the burning and heat of it . And the vulgar Latin likewise , renders it , Heat . Now you will say , What doth the holy Ghost mean here ? It 's to hold out a very excellent Truth to us : That those men that seek to satisfie themselves with creature comforts , the thoughts of their own counsels and plots , their own inventions , their own waies , they do not only deceive themselves , and will be disappointed at last of what they expect ; but they will find these waies of theirs to be very pestilentious ; very hurtful , very dangerous , they will find that such waies as these , will undo them , will bring them to misery . Oh! how many have undone themselves with their own counsels ; were it indeed that men were but meerly disappointed of their vain hopes , there were a great evil in that , but if that were all it were not so much , if so be that men at last should meet with no other evil but disappointment , it were not so much , but you must not escape so , you that will feed upon the wind , and bless your selves in your own waies , you must expect to meet with wrath and misery , those waies that you may think to shift from danger will bring you into danger ; Oh! how many upon their sick beds , and death beds , have cried out in the bitterness and trouble of their souls , for following of their own conceits , and counsels , and waies , and the waies of other men , they see how that they are undone , undone by those waies : Oh! we have fed upon the wind , and we find evil waies that pleased us then to torment us now , to bring anguish , sorrow , and trouble upon us . And one Note further , Follows the East wind . They met with storms , ( observe ) for the East wind was very hurtful , and tempestuous in those parts : Now to meet with storms , and tempests , and have nothing within us to bear us out , but the wind , but emptiness , this is grievous , when they shall meet with the East wind , and have nothing within them ( I say ) to bear them out but meerly emptiness , this is very sad and grievous . Suppose men meet with the rough East wind , or there 's such storms and tempests , yet if they have had solid food whereby they come to get good blood , and marrow , and spirits , they may be able to bear it ; but when the body is empty and meets with tempests , Oh! this is very grievous to the body : so it is with many when they meet with afflictions , but the Saints they have such solidity within them that bears them out ; but other men that are empty , that have fed upon the wind all their daies , they have nothing to bear them out in great afflictions , but their hearts sink down in horror and despair . But it follows ; He daily encreaseth lyes and desolation . Ephraim together with the ten Tribes , with them all , all the day long he encreaseth lyes , that is , he hath new plots , and new devises , and new shifts for himself , he encreaseth lyes , new opinions , and new reports , so we are to understand the word in the latitude , encreaseth lyes . First , In matters of Doctrine , there he encreaseth lyes , having forsaken once the Truth : if the truth be once forsaken , men do not know whither they shall go : Grant but one error ( we use to say ) a thousand will follow , and they will multiply abundantly , especially some errors , there are some such breeding lyes as if they be granted , there must be a great many others to maintain them . Never was there such an encrease of false Doctrine , of lyes in that sense , as there is at this day , in Revel . 12. 15. the text saith , that when the Dragon could not prevail against the Church , against the woman , by bloody persecutions , ( for that 's the meaning of it ) then saith the text the Dragon cast out of his mouth water as a flood after the woman , that he might cause her to be carried away of the floo 〈…〉 this was the policie of the Devil , first laboring by violence to prevail against the Church , but that he could not do , and when he could not do that , then he cast w●ter out of his mouth like a flood , that it , as Interpre 〈…〉 observe , he did labor by a deluge of error and her 〈…〉 undo the Church , when he could not do it by open violence : Truly this Scripture is even fulfilled , concerning us this very day , the Lord hath been pleased to curb the Dragon in this sense , and those that were instruments of the Dragon in open and violent perse 〈…〉 cution , so that they cannot persecute the Truths as they were wont to do ; now this is the way of the Devil , this Dragon he sends out of his mouth a flood of Errors and Heresies after the Truth , after the Church , laboring to swallow up all by this flood ; and certainly we are in a great deal of danger at this day in this respect , there is a flood and deluge of such things , of all sorts almost of old errors that ever were , and many of them extream dangerous , and men are serviceable to the Dragon in this thing more than they are aware of , Oh! that we could but see the subtilty of Satan in this , in the continual encreasing of lyes , for these four or five yeers there hath been such an encrease as it could never have been thought ; Certainly if some of our forefathers that were holy and gracious should rise out of their graves , and come to see and hear such things as may be seen and heard in our daies , they would stand amazed at it , and they would wonder how it were possible that ever England should be fill'd with such horrible opinions , and waies as they have been in these latter times , so that now there lies the hope of the Devil , by encrease of such lies , to eat out Godliness , and Religion thereby , and this indeed seems to be the most hopeful design , that the Devil hath in these latter times , mens hearts are carnal , loose , and sensual , and therefore they are prepared to receive these lyes ; and hence they multiply apace , because they are prepared to receive them , but yet let none multiply them more than they are , by putting among those lyes some truths , By shutting in truths in the midst of them , to make them appear likewise to be lyes , and to be taken as honest men are when they are gotten by any accident in the company of lude people , they are apprehended upon suspition , meerly because they are in their company ; and it is a way of the Devil to multiply and encrease these falshoods and lyes by shuffling in some truths among them , and because he could not have them suspected otherwaies they must be taken upon suspition because they are there among them ; let not men gather these lye● together to the end that they may oppose some truths thereby , but as the Prophet speaks , What is the chaff to the wheat ? If men will speak of lyes let them enveigh against them , and only against them , and make it appear that that 's the work of their spirits , meerly to oppose them , and not under such a pretence to make other things that yet they cannot make appear to be false , to make them appear to be odious and monstruous , meerly by shufling them together among such horrible and damnable lyes . That 's for false Doctrine . And then secondly , Thy encrease lyes and desolation , that is , lyes against the Prophets of God , against the Saints , and against the Waies of God. And certainly there was never the like multiplying as there is at this day in this sense too , men carry their multiplying glasses along with them up and down ; at first , a lye , it 's like a stone in the water ; you know a stone first cast in makes a little circle , and then that another , and that another , and every one greater than another : And so it is with many lyes , at first they appear not so great , but that makes another , and that another , and that another , and so they grow greater , and greater , and that exceedingly ; there 's many waies of multiplying and encreasing lyes . First , by carrying about reports , and so make one lye to become many . And then a Second way is , by misreporting of reports , that is , by putting reports into another dress , according to what men themselves apprehend , and that which is a truth when it comes to be examined nakedly , yet they will , being put into another dress , and such and such things laid together in another way than they were at first , they will seem to be very false . This is a way of multiplying lyes . Thirdly , by adding to reports , every man according to his spirit , draws consequences , and when he hath drawn them , he makes them to be part of the report , and so makes it to be the Original , as if it were the Original , whenas it is but the Comment , and so lyes comes to be multiplied . Fourthly , by inventing new ones they come to encrease and multiply , because such and such falshoods will not do the feat , more shall then be added to them . Fifthly , they encrease and multiply , by maintaining lyes by lyes , as if men be engaged once in a business , they must defend themselves ; If once they have misreported a thing , there 's no help for it , but now it must be defended one way or other , somewhat must be done to defend it ; as 't is many times so in your servants , a Servant hath done a thing amiss , well , this Servant seeks to cover it by a lye , and when once he hath told one , he must tell a great many more to defend that one ; and thus it is with men . And truly my Brethren , seeing that this Scripture doth so by providence come in our way , let me speak thus much to you from it . It is one of the strangest things that ever was in the world , that there should be such strange reports of things that are matters of fact , yea , that one Godly man , or company of men should say one thing , and others , that we think Godly men , should say quite contrary , and both in matters of fact ; I say , 't is that which would make men stand amazed as much as ever any thing that fell out in any age , to consider of it ; for there is no sin that is more against the ingenuity of a gracious heart , than a deliberate lye , to speak against a mans knowledg , and against a mans conscience , this sin is against the ingenuity of a gracious heart as much as any sin ; and yet even such as we think to be godly , and gracious , even reporting so quite cross , what shall we say to this ? Austin hath such an expression of his , to a friend that writ to him about the telling of an officious lye : he answers him again , No ; he must not tell a lye , no , not to save the whol world . Now what a difference is there in the hearts of men in these daies ? Truly , I do not know a greater temptation to Atheism at this day than this is , for what will men think ? There 's such Religious men speak thus , and others that we account as Religious as they speak quite contrary ; Is there any Religion in the world ? We see so much contradicting one against another , surely one side must be false . It 's that that I am verily perswaded is the cause of much Atheism amongst us , and if God be not pleased to prevent one way or other , it will open a wide door to Atheism in the Nation ; But therefore those that would fain get this stumbling . block to be remov'd , and do not rejoyce at it as some do , some there are that rejoyces at these things , there 's nothing more pleasing to them when they meet together , whereas they should be matter for our humiliation , we should mourn for them , to see how God is dishonored this way , and what abundance of hurt is like to come to souls by this means ? But now therefore , a little to quiet our hearts , so as we may not be endanger to turn Atheists by it , let us consider from whence this comes , that so many lyes should be encreased and multiplied . For First , Consider , though one saith this thing is so , and the other faith it 's quite contrary , yea , but it may be that both sides do report according to their own apprehensions of things , and apprehending things in a different way , having divers principles , both of them may think they are in the Truth , and yet one may contradict the other , because they may speak according to their apprehensions on both sides , for it is very much according to the principles of ones spirit in any thing , especially if a business hath many things depending on it , and there are many circumstances to be laid together , then according to mens apprehensions and their principles , ●hey will lay things together , so as may best sute their principles ; and others will say things together , so as may best sute their principles , and so both of them may think they are in the Truth , and contradict one another , and yet neither of them speak against their consciences : this ( possibly I say ) may even be among good men . And then sometimes the reason of contradiction , it is , because men do not speak from their own knowledg , but they are ready to speak from others , and are so confident in others ; whomsoever men love , when they see men to be of their side and way , they are very confident in their rports , and so speak it , not from being Eye-witnesses themselves , and so they may come to contradict one another , and not go against their own consciences : Reports are cross one to another ; and this is the evil indeed of giving credit to reports , and of running away too suddenly with them ; But though it be an evil in men , yet it comes not from this , of speaking against their consciences . And then a Third cause it may come from this , That when men report , they do not report all ; Reports are cross one to another , yea , but did you hear all , or do you report all ? It 's a great matter when a man will take one piece of a thing and make a report of it , and not all ; another man may come and report the quite contrary , whereas if all were brought together there might appear some agreement , and perhaps they would be both of the same mind if the whol series of the thing were laid before them ; bring things to the Original and then you see how they agree ; as now , sometimes in Scripture , there are divers readings , yea , but now by the bringing divers Translations to the Original , we come to see what an agreement there is : And so it is with reports , bring them to the Original , and so you may come to help your selves and see what agreement may be made . And then further , Reports ( may be ) are cross , but the crosness of things may be in mens memories , rather than in the things themselves , I say meerly in the memory , and people do not in all things that they speak , say , why I remember thus , or I remember this is not expressed , but sometimes the very nature of the thing carries it so . My Brethren , therefore take heed of spreading reports to the dishonor of Religion . And , Secondly ; If you hear any false things that you think surely this must be a lye , rather go to the party , or get some that are acquainted with them to go to them to see whether they can satisfie you in the thing ; there 's many men that stand and wonder at such a report , whereas if they , or any friend for them , would but search out the thing , they might have such a plain history of the things related to them , as should fully satisfie them , as they should say , there would be no such matter at all , so that their apprehensione would be changed presently . But so much concerning encreasing of lyes in regard of reports . But then there 's a Third thing here ; That is , Encreasing lyes in regard of Practice , still following after new vanities , if they find not satisfaction in one they are not mov'd thereby to seek the true God that they may have satisfaction , but seek to have satisfaction in other things : Oh! let 's consider thus ; I find no satisfaction in this , yea , but is it not because I forsake the Lord God , in whom there is all satisfaction ? let me repair to God , and in him I shall find satisfaction . No , but they take another course ; I have not satisfaction in this thing , then I 'le seek to have satisfaction in another thing , and so they go from one false way to another , and encrease lyes in this sense ; I will have new devises to shift off Truth ; the consciences of men will not be put off with old shifts , they have satisfied their consciences a while with one shift , yea , but conscience will not be put off long with that , but they must have another , and when conscience comes to apprehend the weakness of that , then it must have another ; Oh ; take heed of being inventive for the satisfying of conscience . It follows ; They have encreased lyes and desolation . Men when they imbrace their own vain conceits , and hopes , and false waies ; they think they have gotten a great catch ; but the truth is they imbrace their own ruin : Mark how they are put together , Encrease lyes , and desolation is the fruit of lyes ; and secondly , desolation is encreased by lyes ; the more sin the more desolation , you will perish the more dreadfully , in Prov. 19. 8. A false witness ( saith the text ) shall not be unpunished , and be that speaketh lyes shall perish . He that walks uprightly he walks surely . Prov. 12. 19. The lip of Truth shall be established for ever , but a lying tongue is but for a moment ; it may bluster a while and keep ado , and deceive many , yea , but it is but for a moment . It follows ; And they do make a Covenant with the Assyrians ; and Oyl is carried into Egypt . That is , That they might have power to crush their Brethren of Judah , they think to strengthen themselves and so seek to make a Covenant with the Assyrians ; you have found this charged upon them many times here in this Prophesie of Hosea , 13. 7. 11. and in Hosea , 10. you have this sin of making a Covenant with wicked men , and it is repeated again , and again , to shew the hainousness of this sin , in forsaking God , to joyn with ungodly men . And to teach us this lesson , That when people are guilty of a sin , the Prophets of God should beat upon it again , and again . I shall not need to speak any further of this , but only so . And Oyl is carried into Egypt ] That is , They carry Oyl for gifts , and merchandize , the Land of Canaan abounded much in Oyl ; but there was little or no Oyl in the Land of Egypt , and therefore it was a great merchandize to carry Oyl from the Land of Cannan into Egypt ; in Ezek. 27. 17. Judah , and the Land of Israel were thy Merchants , they traded in thy Market , Wheat of Minnich , and Pannag , and Honey , and Oyl , and Balm . But this was ( as it were ) the staple Commodity . Now my Brethren , Egypt you know is a type of Antichrist , and Canaan a type of the Church ; Egypt hath no Oyl , there 's no Oyl grows there , no , there 's Gall and Wormwood , there 's no Oyl ; but Oyl is in the Land of Canaan . My Brethren , What are we but almost like Egypt this day ? We would be loth to return into Egypt to our former bondage , but we even turn our selves to be as Egypt , we have little Oyl among us ; What , is God bringing us to Canaan ? how comes it to pass there is no more Oyl then ? Oh! the Oyl that is among us ( if there be any ) it's rather the Oyl of Scorpions , than any thing els ! mens Spirits , and mens Pens , and mens Tongues are even full of this Oyl , as if the Ink that were made in these daies , were made of the Oyl of Scorpions . Israel ( the ten Tribes ) would send Oyl to Egypt , to gain the favour of Egypt , that they might have their wils over their brethren , they would be at a great deal of cost , and part with their Oyl : Oh! my brethren , shall it be so with us ? to apply it spiritually , that we might have our wils over our brethren , shall we part with our Oyl ? Why do not we say as the Figtree , Shall we leave our sweetness to come and reign over you ? So , shall we leave our Oyl ? that is , The suppleness , the gentleness , the tenderness of our spirits , shall we lose these , that we may prevail over our Brethren ? Oh! how many were of supple tender spirits , and loving one towards another , yet out of a desire to prevail against their Brethren , they have parted with their Oyl , even with the tenderness and suppleness of their spirits : Remember , Egypt hath no Oyl , but Oyl is in Canaan , it grows there . VER . 2. The Lord also hath a Controversie with Judah , and will punish Jacob according to his waies , according to his doings will he recompence him . THis Verse I shal presently pass over . But the first part is very observable . Calvin saith of it , It 's a wonderful thing ; Did not God say , That Judah rules with God , and is faithful with the Saints ; and now saith , He hath a Controversie with Judah ? I find some therefore would reconcile it thus , and say , The Lord hath a Controversie FOR Judah ; ( but that 's a little strain'd ) But the Lord hath a Controversie WITH Judah . And there may be Four Reasons why after God had said , That Judah rules with God , and is faithful with the Saints , that he saith , He hath a Controversie with Judah . The First Reason is this , To shew , that God doth not so look at the good of his People , but he sees the evil in them too . You know those passages in the 2d of Revelations , where God commends such and such Churches for doing thus and thus ; but yet notwithsthnding , I have a few things against thee , I do not so observe your good , but I observe your evil too . My Brethren , some there are , that if there be any evil in men , they can see no good in them , this is wicked . But others there are that if there be any good in them , can see no evil ; this is too much indulgence too , it is two extremities in both . Secondly , Yet God hath a controversie with Judah ; Judah hath no cause to bless her self in her waies that are good , because she retain'd the true Worship of God : Men are very apt to bless themselves in some waies that are not good , because they did chuse some other waies that are good ; I mean thus , That such men as imbrace the true Worship of God , are right there , they will have pure Ordinances , and the way of God right according to the Word , and because of that though there be some loosness and negligence in their waies otherwaies , yet they put off conscience with this , and think they are the true Worshipers of God , and have the Ordinances of God in the purity and power of them , and so think to swallow down all , much loosness , much carnality , much pride , much sensualness , much hypocrisie , and yet because they are in the way of the true Worship of God they seek to satisfie conscience with this . Oh! take heed of this , God may have a Controversie against you . Thirdly , The Lord hath a Controversie with Judah , he doth express himself thus , that Israel might neither think God or the Prophet partial . The ten Tribes might say , Doth God threaten us ? Is not Judah as bad as we ? are there not evils among Judah as well as us ? are we only the sinful people ? No ( saith the Prophet ) I acknowledg there 's much evil in Judah , and therefore the Lord hath a Controversie against Judah too , and Judah is not like to escape , and let not this satisfie you , that because others are bad , therefore you may escape ; no , they are bad , and God hath a Controversie against them . And this may be an useful Note to us , men are very ready to put off the evils that they are guilty of with this , I am not worse than others , I do such a thing amiss , and others do such a thing amiss as well as I , and so they think to escape that way . Oh! thou weak man , thou vain man , why wilt thou deceive thy soul with this ? Doest thou think that another mans evil may be an excuse to thy evil ? Thou art a vain man and knowest not the way of God. The Fourth Note is this : Therefore doth God say , he hath a Controversie against Judah here , to shew them , how much more must the ten Tribes expect the displeasure of God ; If Judah who retains the true Worship of God , yet for some other evils God hath a Controversie against them , then what will become of Israel , who have those evils , and reject the true Worship of God too ? As if the Prophet should say , your condition is far worse , therefore doth the Lord say , he hath a Controversie against Judah , that he might aggravate the evils of Israel : like that of Peter , If Judgment begin at the House of God , where shall the wicked and the sinner appear ? If so be that the Church which have the Ordinances in the purity of them , yet God is displeased with them for their sin , how much more will he be displeased with them who are corrupt in the Worship of God ? Therefore men should not bless themselves with such discourse as this : Why , others have evils as well as we , yea , but if God will punish them for their evils that have sewer , and a great deal more good than thou , how much more will he punish thee ? Oh! if those that are the dear Saints of God , that worship him in truth and sincerity , and they have evils among them , but yet they shall not escape scot-free , Oh! then , what will become of thee who art a wicked and vile wretch and hast no good at all ? If a Moses that had done God so much service , yet for one sin of passion ( for so it was ) was shut out of the Land of Cannan , ( it was but one time that he spake unadvisedly with his lips , that God shut him out , and bid him speak no more to him of that matter ) what will become of thee that hast a passionate froward spirit , and thou that never hast , nor wilt do God the service that such a Servant of his hath done , what will become of t 〈…〉 ? Oh! how ●ayest thou look to be shut out . This use you must make of the sins of others , and Gods dealings with them . And saith he , I will punish Jacob according to his waies &c. There is Two Questions necessarie for the opening of this . First , Why the ten Tribes are call'd by the name of Jacob , we never reade that they are call'd by the name of Isaac , and of Abraham . Now for the Answer to that , it 's given thus ; which is a very satisfying Answer , That therefore the People of God are call'd in Scripture by the name of Jacob , and by the name of Israel his other name , rather than by the name of Abraham and Isaac , because they ( though godly ) and were the Father and Grand-father , yet in Abrahams family there was wicked aswel as good ; likewise from Isaac's loins there came Esau aswel as Jacob ; but now from Jacobs loyns there came none but were of Gods Church , all Jacobs Sons they are the twelve Patriarchs , and therefore they are call'd by the name of Jacob , rather than Abraham or Isaac ; and therefore when he speaks of the People of God , he calls them the seed of Jacob , I said not to the seed of Jacob , seek ye me in vain . But then Secondly , Why is Jacob mentioned in this place ? Because the Prophet intends presently in the words that follow , to bring the example of Jacob to them before he was Israel , to aggravate their sin for the work of humiliation , and therefore here he names Jacob to take away that vain plea of their hearts , whereas they would say , Why were not we the posterity of Jacob , Have not we Jacob to be our Father ? Well ( saith he ) I 'le punish Jacob , and I 'le shew you by and by that you have no such cause to boast your selves , that you have Jacob to be your Father , and so I take it , and most Interpreters , that by Jacob he means the ten Tribes . Now for the other part of the text I shall speak nothing concerning that , because in Chap. 4. Ver. 9. we had the very same words there . It follows ; VER . 3. He took his brother by the heel in the womb , and by his strength had power with God , &c. THis Prophet enveighing against the sins of these ten Tribes , and threatning Judgments in these words ; He takes away the plea that he saw was in their hearts against what he had said , We are the children of Jacob , and why do you thus charge us , and threaten us in the Name of God ? was not Jacob our Father ? As in Christs time they pleaded that Abraham was their Father . Now in these words read unto you , the Prophet takes away this plea , and the scope of them comes to this , as if he had said , you may bless your selves in that Jacob was your Father , but it will do you little good , for you are a degenerate off-spring from him ; It 's true , God was very gracious to Jacob , and Jacob was very deer to God , it 's otherwise with you , Jacob worshiped God after another manner than you do ; The Prophet therefore sets before this people here in the words read , Gods mercy to Jacob , and Jacobs graciousness in his behavior towards God , that he might upbraid those children of Jacob , who walked so unworthy of such a gracious Father as Jacob was , that 's the scope . Now how this is set forth we shall speak to presently , only for the scope of the Prophet in these three Verses read unto you we take notice only of this one instruction . That it is a great upbraiding of children that are wicked , to hear of the graciousness of their parents , and should be a matter of much humiliation to wicked children to hear of the relation that their parents had to God , and what worshipers of God their parents were : children that have had gracious parents should look upon it as a shame to them when at any time the graciousness of their parents is but mentioned before them . I remember I have read of a King of Poland , that was wont to carry the picture of his Father in a plate of Gold about his neck , that he had honorable esteem of , and when he was to do any matter of great importance , he would take this picture and kiss it , and use these words , God grant that I may do nothing now remisly , that I may do nothing now unworthy of my Father ; because his Father was so good a man. Oh! you that have had gracious Ancestors , think often of them , and when you are tempted to sin , think this , Is not this unworthy of my Ancestors ? would they have done thus ? Children should so walk as the vertues of their Fathers should not die in them , but they should hold them forth . As Ambrose in an Oration of his upon the Commendations of Theodotius , saith he , Though Theodotius be gone , yet surely so long as his Son lives , Theodotius will live among us . He meant thus , that the vertues of that vertuous Emperor would certainly live in his Son that was so hopeful . Oh! it 's an excellent thing when the vertues of gracious parents do live in their Children ; and it is a very evil thing when the Parents are dead , yea , and their vertues are dead in respect of their children , there 's nothing of them appears in them ; they love to inherit their Lands and Estates , but it was a great deal better to inherit their vertues , and their godliness . But the people of Israel did not inherit the godliness of Jacob , and did not so much take to heart the goodness of God towards their Father Jacob , that the Prophet doth here now lay open before them , and to that end he makes use of three Histories . There is three famous Histories in the two first verses that I have read to you that the Prophet here makes use of , and there 's much of the mind of God in them , I shall open much Scripture in the first two verses , for they refer unto three Histories that we have in the book of Genesis . The First History of Jacobs taking his brother by the heel you shall find in Gen. 25. 26. He took his brother by the heel . And then the Second History you shall find in Gen. 32. And the Third History , partly in the 28 , and partly in the 35. of Gen. The first is , He took his brother by the heel . You must refer to that Scripture in Gen. to know the mind of God in this , there you shall find that in the womb of Rebekah there was a striving between Iacob and Esau , this was before they were born , and at their birth Iacob put his hand out and takes his brother by the heel , from whence he had his name Iacob ; that signifies a heel , and from thence a Supplanter . And Esau he hath his name of Acting or Doing , he was made a man , that is , because he was hairy when he was born , he was as it were a man already , from whence he had his name Esau , he is ( as it were ) a man made in the womb : Saith * Luther , here 's the man that will do all things famously ; when Esau was born , and they saw him so hairy , they thought he was the man that would do very great and famous things in the world , and from thence he had his name Esau : Now Iacob in his birth he takes this Esau that every one thought when he was born would have been a famous man , and done famous things , he takes him by the heel : saith Luther upon the place , a most wonderful History , this taking his brother by the heel . But what 's the meaning of this , ( you will say ? ) why doth the Prophet instance in this ? to what purpose is this to the ten Tribes , that Iacob took his brother by the heel ? what good would this do to the People , that Hosea was prophesying to ? he tells them that their Father Iacob take his brother by the heel ? what did he aim at ? Was this story to be a means to humble the people for their sins ? how could it do it ? Therefore we must know that the scope & meaning of this great work of God , in taking his brother by the heel , it was this : First , It shewed , That though Esau was the first born , and so in an orderly course the birthright should have descended upon him , and upon his posterity , for so it did , the blessing did use to go along with the first-born , and with their posterity ; in which the first-born was a type of Christ , who is called , The first begotten of all creatures : and the blessing upon the first born was a type of the blessing that we have by Christ : Now though this in an orderly way belonged to Esau , as being the first-born , yet Jacob's taking of him by the heel , was a certain token from God that Jacob should supplant him , and that he should get the birthright from him , and so the blessing from him ; and in that Jacob should thus get the blessing , though he were the yonger , and this sign was given of it when he was in the womb ; this did shew the free election of God , that it was through Gods meer free Grace that Jacob had the blessing rather than Esau , and so that the posterity of Jacob were in a better condition than the posterity of Esau : It was only the free Grace of God , not from any excellency in Jacob , any worthines in him more than in Esau , for God shewed a sign of it that he intended good when they were in the womb , before Jacob could do any thing that was good . Though Esau was the Elder , stronger , hairy , active , stout man , and Jacob a plain man , yet Jacob is chosen , Esau is rejected ; and God shews the sign of this , by his taking his brother by the heel . Now this concern'd the people very much , they understanding this to be the scope of it . As if he should say , What , you are the posterity of Jacob , and not of Esau , and you glory in this ; Wel , how comes it to pass there is so great a priviledge to the posterity of Iacob rather than to the posterity of Esau ? how comes this ? Is it not from the free Grace of God in chusing one rather than the other , & that in the very womb ? as in Mal. 1. 2. I have loved you , saith the Lord ; yet ye say , Wherein hast thou loved us ? Was not Esau Jacob's brother , saith the Lord ? yet I loved Jacob , and hated Esau . In this I manifested my free love , even unto this people , that though Esau was Iacob's brother , and eldest brother , yet I loved Iacob , and hated Esau . So in Rom. 9. 11. The children being not yet born , neither having done good or evil , that the purpose of God according to election might stand ; not of works , but of him that calleth . It was said , The elder shall serve the yonger ; as it is written , Jacob have I loved , but Esau have I hated . Now this was to shew Gods free grace , that it was in the womb . If any should say , But God foresaw that Jacob would be a better man than Esau . I answer : If it were of foreseen works , there were no Argument in this to prove Gods free election , but the Apostle makes it to be an Argument to prove Gods free election of Iacob rather than Esau , because he chose them in the womb . Luther upon the 25. Chap. of Genesis hath an excellent discourse upon this subject , concerning Gods rejecting the pride , pomp and vanity of the world , and chusing the things that are mean and contemptible in the eyes of the world ; and it was an emblem of it , in that God would rather chuse Iacob the plain man , than Esau the hunter , and the hairy man : I say , it was an emblem of this , That the Lord intends to reject the brave things in the world , the galantry , glory and pomp of the world , and wil rather chuse the mean and contemptible things of the world : Who can perswade ( saith Luther upon the place ) the Pope , and Charls the fifth , the French King , and the like , that they being great in the world , yet are contemptible in the eyes of God , and God hath rather chosen despised and contemptible things than them ? And that was the scope of the Prophet to humble this people , that they should consider of the free grace of God towards Jacob. And we should make use of this , We are to consider the free Grace of God how it hath wrought in chusing our for fathers , and what good we do enjoy by such a choice , we are to acknowledg it to be a fruit of free Grace too ; Others were before God as well as our forefathers ; as now , when God brought the Gospel first to England , other Nations were before God as well as them , It was meer free Grace that pitcht upon them rather than others , and we enjoy the blessing of it to this day , let us not sin against this free Grace of God shewed to our Ancestors . And more particularly , You that now enjoy great blessings from Gods mercies to your Ancestors either outward or inward , you must consider the free Grace of God ; as now , such of you as are rich , great in the world ; whence is it that your Ancestors were richer than others , and were not beggers as well as others ? Was it not free Grace , free Grace in in the kind of it ? it was the free goodness of God ; Others that had their Ancestors to be beggers they were before God in the same lump with your Ancestors , and that God should rather pitch upon your Ancestors to be honorable in the earth and rich , and you enjoy the benefit of it in this world , look to the free goodness of God that hath made such a difference between your Ancestors and others ; it may be some of you , though you be honorable , and rich , yet your elder Brother might be rejected , and sometimes Families rises from the yonger Brother rather than the elder ; It was so here , Iacob that was the yonger he afterwards came to have the blessing , and Esau rejected . And it may be that the posterity of the elder Brother proves wicked ; it was so here , Religion in the Family of Jacob and not in Esau ; look back to this , and see what cause you have to bless God , and how you are engaged to the free Grace of God towards you in regard of your Ancestors ; as here the Prophet would have this people look back to the free Grace of God to their Father Jacob ; and that 's the first thing the Prophet aim'd at . But in the Second place , Jacob took his Brother by the heel . That is , as if he should say , your Father Iacob he was greedy of the blessing , greedy of the birth-right , there was a secret in stinct of God upon the spirit of Iacob when he was in the very womb , to be greedy of the blessing of the birthright , and therefore he would do what he could to get it from his Brother , as if the Prophet should say , Oh! but you that are his posterity you are carnal , you do not regard the priviledg of the birthright , you do not regard the blessing that comes by it , being carnal you care not which way that goes , so be it you may but live and have your ease and contentment to the flesh ; Oh! you are not like your Father Iacob that was so greedy to have this blessing . We are to make use of this for our instruction thus , some of you that have had your parents very forward in their youth , betimes some of your Parents were gracious and godly , were greedy of the things of God , now you should make use of that for the humbling of your souls , Oh! how negligent have I been ? how careless is my spirit , and slight and vain ? yea , though I be come to yeers , do little regard that which my Parents were greedy upon when they were very yong . That 's a second thing . And then yet further , Jacobs taking his brother by the heel , in the third place , it was a type of the prevailing of the Church , of the people of God against the wicked at last ; God made Iacob a famous and notable type in this work ; That certainly the Saints though they may seem to be low and mean for the present , yet they shall get advantage over the men of the world . The men of the world are set out by Esau , they are ruffling abroad in the world , & of fiery hot spirits as Esau was , & they have great things in the world for a time , and the Saints are under them , as Iacob was under Esau ; but certainly the Saints shall prevail against all the Edomites , all the Esaus ( as I may so speak ) there is a time that they shall supplant them , and get the power over them , this was typified in this work of God upon Iacob in the womb , in taking his brother by the heel , the godly shall prevail at length against all the wicked and ungodly in the world : You should consider it , as if the Prophet should say to them ; you are seeking to provide for your selves in the sinful way you are in , Oh! if you did but consider , that the faithful , though they be persecuted for a time , what low condition soever they are , yet they shall get the power over all the great ones in the world , it would be otherwise with you than now it is . So we find in Scripture that though indeed the way of the Saints be such as they are kept low for a long time , yet the Scripture tells us , that at length they shall have the dominion , in Dan. 7. 18. The Saints of the most High shall take the Kingdom , and in the 21. verse , I beheld , and the same horn made war with the Saints , and prevailed against them , ( but how long ? ) Vntil the Antient of daies came , and judgment was given to the Saints of the most High , and the time came that the Saints possessed the Kingdom . And verse 17. The Kingdom , and Dominion , and the greatness of the Kingdom under the whol Heaven shall be given to the people of the Saints of the most High , There is a time that it shall be given to them . And Psal . 49. 14. The upright shall have dominion over them in the morning . This was typified in this notable work of God in Iacob's taking Esau by the heel to supplant him . Fourthly , Here we may see the providence of God , how it extends towards infants , even in the very womb ; the very striving of children in the womb is not without providence ; there was a mighty providence of God in this , to set out the greatest things of God that are revealed in the Scripture . Now though there be such extraordinary and great things set forth by the ordinary stirrings of infants in the womb , yet certainly there is no stirring of the child in the womb but it is with some providence of God , and God he hath his eye upon , and his hand in the working even of the very child in the womb . And yet further , Luther observes the secret waies of God in working upon infants , and though they have not the use of Reason , yet saith he , there may be mighty workings of God even upon their spirits in a secret way that we are not able to understand : And upon that occasion he falls a crying out upon such as do deny baptism to them , upon that very ground , because they are not capable of any work of God upon them , and the denying of it upon that ground , he calls it a very odious opinion , to think that because of that , they should not have it , for saith he , as it is with children , they have their nourishment in the womb in another manner than when they are born , and so the works of God upon their spirits may be such as when they are in the womb , and when they are little ones before they come to the use of Reason , that may be far different to what the work of God is upon them when they come afterwards to have the use of Reason . And then the last thing that is to be noted from hence , is this , That men who prove notable in their lives , have many times notable presages of their notable exploits in their very birth of what they should do after ; as it was a notable exploit that Jacob should do in supplanting his Brother : By some notable providences God shews many times what men shall do that he chuses to be eminent in the world ; as Moses , by what was done upon his birth there was a presage of his strange and wonderful kind of deliverance when he was both , and being brought into Pharaoh's Court : and so John Baptist a Presage of what should be afterwards ; and so other stories tell us of men that have been famous for good or evil , there hath been presages at their birth . I remember it is said of Nero that did such monstrous things , that when he was born , he was born with his heels forward : and it is said of Dominicus that great persecuter of the Saints , that when his Mother was with child , she dream'd that she had in her womb , a Wolf with a fire-brand in his mouth , and he even proved to be so , for he was one of the first that stirred up Persecution against the SAINTS by FIRE ; and your Papists they turn it quite otherwise ; I remember one of the Papists interpreting this providence of God , that the Mother of Dominicus ( who was the father of the Dominicans ) should have such a dream ; it was to signifie saith he , That by the Splendor of his holiness , and Doctrine he should inflame the whol world , and that was signified ( say they ) by the fire-brand in his mouth , whereas experience taught otherwise . Now I note this only to shew the vanity of mens spirits in interpreting waies of providence meerly according to their own humors . And thus much for that notable story of Jacobs taking his brother by the heel . Now follows the next , and that is , — He had strength with God. Now this story refers to Gen. 32. you shall find if you cast your eyes upon the Chapter before the 31. that God having bid Jacob return into the Land of his Fathers , and to his kindred , he promised him that he would be with him in his journy ; yet mark , though God had made him go this journy , and had promised that he would be with him in the journy , yet Jacob for all that doth meet with as hard things in the journy as almost a man can reade , or hear of , that ever man did hear of , or meet with in a journy or business that God set him about ; he had an express command of God to go , and a promise of God that he would be with him in the journy ; it would ask some time to shew the many hard things that Jacob met withal in the journy , but among other of the hard things that he met with , this was a very sad one , that being to go by the Land of Seer , the Country of Edom where his brother Esau liv'd , he sent messengers before him , not being altogether without some fear , that the old grudg that was in the heart of his brother still remain'd , and that his brother might now have an opportunity for to satisfie his desire upon him , and according as he fear'd he found it , for having sent messengers to his brother , they reurn again to him , and bring him word that his brother was coming against him with four hundred men in a hostile way , so manifesting by the manner of his coming that he did intend mischief against Iacob , in Gen. 32. 6. and now upon this the heart of Iacob was much distressed , so the text saith , That Jacob was greatly afraid and distressed , vehemently afraid , and great straits was upon his spirit ; now being in so great straights , Iacob seeks to provide for himself , he did not presently conclude and say , we are utterly undone , but he would see what could be done , so though he knew the sury of his brother , yet if it were possible but to save some part of his company he would do it , and so he divides them in the way of prudence as might be the best way that he conceived for the safety of any of them , but though he dealt in a way of prudence for safety , yet , That he trusted not to , but seeks unto the Lord , he would go to prayer in so great a straight and extremity that he was in , for so in verse 24 he had been at prayer , and there he was found alone , which cannot be interpreted to no purpose but that he might be waiting upon God to know his mind , and to seek God. And when he was alone there appeared to him in the form of a man that came out against him as an enemy , and as though he would destroy him , not only Esau his brother came out to destroy him , but there comes out one wrastling against him as though he intended to destroy him likewise , and this man that did appear as a man , the truth is , was no other than God himself , it was Jesus Christ , and so he is call'd an Angel ; That it was Christ appearing in the form of a man there , taking humane shape , it 's cleer from verse 5. for he is call'd Jehovah , and the Lord of Host , and you shall find in Gen. 32. that Jacob call'd the name of the place Peniel , for saith he , I have seen God face to face , and my life is preserved , so that Jacob knew before he had done , he knew it was God , God comes and appears against him as an enemy even at that time that this holy man Jacob was in so great straights as he was , and yet Jacob though God did thus appear against him , he did not sink in his heart , but stir'd up all the strength that he had , and wrastles even with God himself thus appearing like an enemy and prevail'd , and had power at length , though one would have thought that there had been enough to have sunk Jacob's spirit , the distress that he was in at that time , his brother coming with four hundred men ready to destroy him , he left alone , one comes and wrastles with him , yet he had power with God. This is a famous and a notable story as any we have in the old Testament . And for the First , that which is implied here , He had power with the Angel , that is , with God , when he came and wrastled with him in such a time of so great extremity . Oh! I beseech you observe this in the first place , This is Gods way with his Saints , sometimes with his best and dearest Saints , that when they are in the greatest dangers , and in the greatest afflictions and troubles , God even then comes and seems to be an enemy to them at that time ; for the time that God came & wrastled with him , and seem'd to be as an enemy to him , it was in the time of the greatest extremity that one would think it's possible for a man to be in , you cannot apprehend greater distresses , or greater cause than there was for the distres , of Jacob at this time ; A poor man with a few women and children and cattel , and having his brother that owed him a grudg , and had sought his death , to come with four hundred men in an hostile way , and he left alone , and at this time God appears like an enemy to him , this was sad , a very heavie condition indeed . As God did with Jacob , so with Christ himself ; when Christ was betrayed , God never appeared in outward appearance against Christ as at that time when his Disciples left him , just in the night when he was to be betrayed then he was in an Agony , and sweat drops of water and blood , yea , and when he was in the hands of his enemies , and lift up to the Cross , and made a decision to all the world , yet then he cries , My God , my God , why hast thou forsaken me ? Forsaken at that time in so great a distress ; Jacob in this was even a type of Gods forsaking Christ in times of such great distress . And so we find in Job , when he was in so great distresses , yet the terrors of the Almighty were upon him . And Heman , with divers others that we might name : 'T is a point of very great concernment to us ; Oh be not discouraged , be not discouraged you that are the people of God , if at any time you be brought into his condition , for Jacob was a type of all the people of God in this case , and therefore this story is of very great concernment , Gods waies towards him were a resemblance of what they are like to be to others afterwards , and to the end of the world , namely this ; That the most eminent , precious Saints of God must not think to be excused even from this condition , but when they are brought into the greatest outward afflictions that possibly can be imagined , that God even at that time should appear against them like an enemy , Oh! this is the saddest condition that can be , to any one that hath any acquaintance with God. You shall have many poor Servants of God in affliction wil say , As for these afflictions they are heavy indeed upon me , my Estate gon , or Husband gon , or Wife gon , my Friends leave me in this condition , yea , and it may be the hand of God is upon me in sickness , and so one trouble after another ; Oh! but though these are heavy , had I but the light of the face of God upon me it would be nothing to me , had I but those comforts that once I had in the assurance of Gods love , it would not be much to me ; but when all these outward comforts are gone , and I never saw God appearing like an enemy to me so as at this time , Doth God deal thus with any of his people ? Am I not a Reprobate ? For God doth use when his People are in affliction , then to appear with the light of his face to comfort and encourage them ; but he hath not done so to me , even at this time I find God more terrible to my soul than ever yet I found him , and therfore surely I am but a cast-away : I make no question but some of you may know the meaning of such temptations as these are in the time of your afflictions , or if you have not known the meaning of them hitherto , you may come to know the meaning of them hereafter ; and you that have known , or hereafter if you shall know what these things mean , Oh! treasure up this Scripture , it will be worth a world to you , For the Devil wil mightily strengthen himself with this , What , are not you a cast-away ? surely God hath rejected you , he would never appear against you in your afflictions if he had any love to you . Or you may answer the temptation thus : Yes , yes , I have read in the Book of God , and heard that even thus God dealt with my father Jacob that was so precious . Yea , but was not he in some way of sin ? No , he was in the way that God bad him go on in , and yet even then when he was in so great a distress , God wrastled with him , never wrastled more with him than then , and seem'd to come against him like an enemy , and such a time as that was , Oh! treasure up this that your hearts may not sink in despair , in the greatest afflictions , and spiritual dissertions that are both together . Only this by the way , — He had power with God. It appears that when God came thus against him to wrastle with him , God intended no hurt to him , it was but to stir up his strength , and to prepare him for great deliverance , and for choice mercies , God at this time did intend to Jacob as great a mercie as ever he gave to any of the children of men in this world , and that was this , That he should have strength to prevail with God , and as a Prince to prevail with God , and that he should in this be a type of all his people hereafter that they should prevail with God , that he should have his name changed and be called Israel , because he was a Prince prevailing with God , and in this he should be honorable to the end of the world , and be set up as a type for the comfort of al the Saints to the end of the world ; I say , it was as great a mercy as ever any meer child of man had in this world , at this time when Jacob was in the greatest depth of affliction almost as you can conceive a man to be in . Therefore oh remember this that it is the way of God when he doth intend the greatest mercy to any of his people , sometimes to bring them into the depth of affliction , and therefore do not conclude that never any was so afflicted as I have been , why Jacob might have said so , and yet at that time God had never greater thoughts of mercy than he had to him then , and therefore remember this again , when such kind of temptations work , never any was so afflicted as I have been , grant it , yet it may be there is mercy intended for you at this time , that never yet was granted to any of the children of men before , 't is possible it may be so , it was so with Jacob , and therefore let not your faith flag . He had power with God ; in this great distress that he was in he doth not lie down as a man discouraged , but he 〈…〉 rs up what strength he had , and he falls a wrastling , a wrastling with this man , even with God thus appearing against him as an enemy : Oh! thus should the seed of Jacob do , you that are the seed of Jacob , for so specially your praying Christians in time of distress are call'd by the seed of Jacob , [ I said not to the seed of Jacob , seek ye me in vain . ] They are not call'd the seed of Abraham , but of Jacob , because Iacob was so eminent in praying in so great extremity , the seed of Iacob should do so , every little opposition that comes upon a sluggish heart , a heart that hath low and mean principles , sinks him presently , I say , take a man or woman that hath but low and mean principles , every little opposition presently damps his spirit and maketh him yeeld and bows him down , and they are ready to say al is gone if they are but opposed a little ; Oh! art thou of the seed of Iacob ? the seed of Iacob should never think their condition to be so sad , but there may be recovery ; Is it a great affliction that is upon me ? am I in great distress ? let me so much the more stir up my strength . As I remember it was said of Alexander , that when he was in a great danger , saith he , Now there 's a danger fit for the mind of an Alexander . So , doth God bring into great straights ? now there 's a straight fit for a gracious heart , for one that is partaker of the Divine Nature to incounter with ; stir up therefore what strength thou hast , do not say , I shall never be table to overcome this difficulty , do not say so , for you are not in greater straights than Iacob was at this time , and yet mark , Iacob had power , and stirs up his power . It may be you have that strength that will do more than you are aware of , the grace of God is mighty in the hearts of his Saints : Have you never been enabled to do more than ever you thought you should have been enabled to have done ? he stirs up his strength , he doth not lie down sullen and discouraged ; as it 's usual for Christians to do if God doth but afflict them , and specially if he draws but the light of his face a little from them , presently they lie down discouraged , and will not be comforted : Oh! thou doest not shew thy self to be of the seed of Iacob , thou hast not the spirit of thy Father Iacob in thee . By his strength he prevailed with God. Strength : What strength , you will say ? He had very great bodily strength , he wrastled partly with bodily strength , as in Gen. 29. 8. 10. you shall find that Jacob was a very strong man of his body , for the Stone of the Well that the Shepherds was fain to meet together to roul away , Jacob took it and roul'd it away presently ; but certainly he had strength beyond his ordinary bodily strength at this time , God raised a bodily strength beyond what ever he had , and it 's like beyond what ever man had before ; God raised Sampsons bodily strength to be very great , and the power of God was seen in that , and may be seen much in the elevating of nature in a creature , whereas the Scripture saith , The body that is sown in weakness , shall rise in power . I remember Luther saith , That mens bodies shall be raised to that strength that they shall be able to coss Mountains as a man tosseth a Ball. And Anselme hath such an expression tending that way , That the Saints shall be so strong in the world to come , that if they will they can shake the earth at their pleasure . Surely much bodily strength was here to wrastle with an Angel ; you know the power of an Angel , one , in one night could slay above fourscore thousand men , and yet here Jacob himself wrastles with an Angel , that is the Son of God , the Second person in Trinity , that is the Messenger , the Angel of the new Covenant , but especially his spiritual strength was great , wrastling with his soul , the wrastling of Faith that was in his soul at that time , that was very great , he had power with his spirit when he did prevail . Now from hence observe , That he did prevail with his strength . That when God strives against his servants he gives them strength answerable to his striving . Here Jacob , was in great extremity , and God comes and wrastles against him , but God gives him strength proportionable to his wrastling ; Oh! take this for thy comfort and encouragement , Many times thou art ready to reason thus , Alas , I am not able to lie under a little affliction , what shall I do if I meet with a greater affliction ? certainly then I should sink . Oh! be not discouraged with such unbeleeving thoughts , for though thou beest weak , and it is as much as ever thou canst do to stand under the burden that there is upon thee , now , it may be there may be greater burdens , but then there may be greater strength ; there was answerable strength put into Jacob to wrastle with those difficulties he was call'd unto : He will not suffer us to be tempted beyond our strength . And then , With HIS strength ] What , Jacob's strength ! Mark , The strength that God puts into us , though it be Gods own , yet when we have it , and work by it , God accounts it as ours , 't is call'd Jacobs strength , though the truth is , it was Gods strength , God himself wrastling with him gives him strength , and yet he will account it Jacob's own strength . Further , That 's another Note , It 's a great honor to manifest much strength in prayer in wrastling with God ; this was the honor of Jacob , O! with his strength he prevailed with God , a great honor to put forth strength in wrastling with God even in prayer . We should not come with weak and empty prayers , but we should put forth strength ; if a Christian hath any strength in the world for any thing , he should have it in prayer : According to the strength of the fire the bullet ascends ; so according to what strength we put forth in prayer it 's that we prevail with ; this strength of Jacob was a type of the spiritual strength that God gives his Saints when they have to deal with him : and we find in the new Testament , there 's mention of very great strength that the Saints have by the Grace of God ; in Ephes . 3. 16. According to the riches of his Glory , to be strengthened with might by his Spirit in the inner man. Mark what expressions are here , That they might be strengthened , be strengthened with might , and with might by the Spirit of God , and in the Inner man ; and all this according to the riches of his Glory : This is the strength that a Christian may attain to , I say , a Christian may here in this world attain to that strength , as it shall appear that there is Might added to Strength , and the Spirit of God to enable him to that Might , and that in the Inner man , and that according to the riches of Gods Glory ; surely the strength is great that is by the Spirit of God , but such strength as shall manifest the Glory of the Spirit of God , yea , such strength as shall manifest the riches of the Glory of the Spirit of God , this is the strength that is attainable for Christians , even here in this world : This is that the Apostle praies for the Ephesians . Oh! let us be ashamed of our weaknesses seeing there is such strength to be had , Jesus Christ is the Lyon of the Tribe of Judah , he hath strength , And of his fulness we may come to receive Grace for Grace , Oh! let us not be satisfied with faint desires and wishes , when as Jesus Christ is tendered to us as the Fountain of strength . Now I appeal to you Christians , Do you walk so as that it doth appear that you have such strength as doth manifest such riches of the glory of God in you ? And there 's another Scripture , Col. 1. 1● . Strengthened ( saith the text there ) with all might , Mark ; Strengthened with all might ; with all might , according to his glorious power : Thus Christians should seek for to be strengthened with all might , according to the glorious power of God : To what ? Vnto all patience , and long suffering , with joyfulness . Vnto all patience ] It may be you have strength to bear some afflictions , you have some patience ; But are you strengthened with all might ? and are you strengthened according to the glorious power of God , unto all patience ? And it may be for a time you seem to have some patience ; But hath Patience had her perfect work in you ? and is it to all long-suffering ? Though the affliction doth continue a great while , Will you patiently hold out to long-suffering , and that with joyfulness ? This is the glory of a Christian , to have strength with God , the glorious power of God strengthening of them to all might , to all patience , with long-suffering , and with joyfulness ; And with his strength he had power with God , and he prevail'd ; he was as a Prince with God , and so , that 's the word according to the expression , in Gen. 32. 28. For as a Prince he hath power with God ; whereas it is said in your books , That with his strength he had power with God , the words may be as well translated , He was a Prince with God ; and then it is repeated , yea , he had power over the Angel , he was a Prince against the Angel , and so prevailed . Now the main thing in this expression , That he had power with God as a Prince , and prevailed ; The main thing that is held forth , is this , That the way to prevail with men , it is , to prevail with God : This was an evidence to Jacob , that certainly he should prevail against his brother Esau , Esau came against him to destroy him , and he was afraid , God gave him a certain evidence that he should prevail , saith he , Thou hast prevail'd with me , and there 's no fear of prevailing with all the men of the world , now thou hast prevailed with God. This indeed were a notable point , if one would speak of this at large , and a very useful point in these times , That the way to prevail with men , it is , to prevail with God : What 's all the powers of men ? they are all at the dispose of God ; the work is done when thou hast but prevail'd with God ; thou heatest of great dangers that there are abroad in the world , but do thou get alone in thy closet and fall a wrastling with God , and be wrastling till thou feelest thy faith wrastling with God , then thou mayest come down and conclude the work is done ; no men shal ever prevail against you that have so much interest with God , these may live joyfully in the world , never need fear the power and the rage of wicked men , they have that within them that helps them to prevail with God , and certainly man cannot prevail against them . Our rough brethren have come out against us , as here Esau this rough brother of Jacob came out against him , and yet Jacob prevailing with God , prevail'd against him : And blessed be God , that when our rough brethren have come enraged against us , there hath been some amongst us have prevailed with God , and by prevailing with God , have prevailed over them , and against them : But though we are delivered from these rough brethren , yet we have rough ones in another kind still , that are against us ; Oh , but let us carry our selves blamelesly , and inoffencively towards them , that yet behave themselves roughly and furiously against us , and so seek to prevail with them that way , in a constant carriage of innocence and blameless lives before them , to convince them if it be possible of all their mistakes : But above all , let us seek to prevail with God , and then God may turn their hearts , turn the hearts of our roughest and furiousest brethren , whose mouthes are so opened as they are , and whose pens do go so as they do , let 's prevail with God , that so at length they may come and fall upon their necks as Esau did , and to give them the right hand of fellowship ; it 's not impossible that such things may be done , surely one would not have thought that they that were at such a distance as they were , that they should have come so together , surely we have never provoked our brethren so as Esau hath done Jacob : let 's not be troubled more than God would have us , but seek God , and wrastle with God , it 's in vain to stand wrastling with them , giving ill word for ill word , and pen for pen , that 's not the way , but wrastle with God , and walk convincingly before them , and so you may turn the hearts of our rough brethren , and that in a little time ; surely it 's not more impossible to soder the spirits of brethren that seem not to be at so great a distance and so imbittered one against another , it is not more impossible to soder them , than it was here with God to soder the spirits of Esau and Jacob , and to have such a comfortable meeting as there was at this time . In this prevailing of Iacob against Esau we have a type of the Churches prevailing against all the ungodly ; though the Enemies may be strong and furious , certainly the people of God shall prevail . As before in Iacobs taking Esau by the heel , there was a type that the people of God shall supplant all the wicked ; so in Iacob's prevailing at this time , here 's a type that certainly the Churches shall prevail let men do what they will , and be as bitter as they will , the Iacobs shall prevail at length . Mark yet further , With his power he prevailed even over the Angel. ] If you look into the Story you shall find that he did prevail , but it was after he had wrastled a great while ; Constancie in wrastling with God will overcome at length , though we do not prevail at first , as Iacob did not , but was wrastling all night , and day broke , and then he prevailed : Oh! be not discouraged though you prevail not at first . Oh! I have been seeking God thus long , and have not prevailed , but go on still , you know not but that may be done in one hour that hath not been done a long time before . Mark further , Iacob after he was lame prevailed ; Iacob had been wrastling all night , and got nothing , then the hollow of his theigh was toucht and he was lame , now surely he will be overcome ; shall he prevail now ? he that could not prevail when he was so long and strong he is not like to prevail now , Oh! this is very useful and seasonable for us . That the times for the Churches prevailing , it is the times when they are most weake , when they are most unlikely to prevail , when they are lame , why then is the time for them to prevail ; We are ready to think , Oh! if we could not get it when we had so much strength , is it like to be done now we have so little strength ? Now by this Iacob came to be more humbled when his theigh was toucht , so that he was lame : God uses to damp means , and to bring even the sentence of death before he doth intend to bring the greatest mercies . Further , Iacob though he had a strong Adversary against him , and he wrastled long with him , and he was lame , yet continuing wrastling , he grew more resolute towards the latter end than he was before ; for you never read of Iacob so peremptory before , I wil not let thee go , until thou bless me ; and that 's one thing that 's very observable for the sad condition Iacob was in , the hollow of his theigh was toucht , and that likewise should have been added , That the Angel would have been gone , God would have been gon and have left him in that affliction , but then Iacob's spirit grew up more with a greater resolution than he had before , I will not let thee go , except thou bless me : It seems now that Iacob had more sight of him that he was God than he had before . This should be our way in our dealings with God , that when God brings us in the lowest condition , and God seems as if he would leave us , we should stir up our spirits then , and be more resolute and strong than before , Oh! it 's time now for the heart to bestir its self , when God is ready to go away , do not say , God will be gone , and therefore link down sullenly , but it 's time for thee then to stir up all that thou hast , and to act faith more then , as if Jacob should say , I will try yet one fall more , I will not yield the cause yet , certainly I must not perish ; as if Jacob should say , it 's true , all things seem against me , as if I should be destroyed , but it must not be saith Jacob , Faith begins to stir , Hath not God bid me come here ? have I not the Word of God for it ? did not God say , he would do me good in this journy ? and though it 's true , the providence of God seems to work against me , but yet the Word of God works for me , and I will try whether shall prevail , Gods Word , or Gods Providence : thus Jacob wrastles , I will not let thee go , as if he should say , I have the Word for what I do , and God hath bound himself by Covenant , and so long , though Heaven and Earth meet together , although I see my brother coming against me , and God departing from me , and all threatning ruin , yet I will beleeve still that there is mercy for me ; This was Jacobs last turn ( as I may so say ) as the trying as it were the last fall in this his wrastling , in opposing the Word that he had , with the Work of God towards him : And this is a Note of very great use in al our conditions , let us not lay so much weight upon any Work of God as upon the Word of God , let us build upon the Word rather than fear the Works , for it hath been the usual way of God when he hath given out a Word , that his Works have seem'd to go quite cross , as not only in our father Jacob , but even in our father Abraham , What was the Word of God to Abraham ? There was two promises by God made to Abraham , one was this , That he would bring him into a Land that flowed with milk and hony . And a second , That he would make his seed as the Stars in the Firmament . Wel , here was Gods Word , But how was Gods Work ? The very next thing that you hear of him , he was carried into Canaan , after he had left all his friends and was ready to starve presently , now the word is , Thou shalt be brought into a Land that flows with milk and bony ; and assoon as ever he comes into that Land he was ready to starve . Here 's a Land indeed ! And then a second Promise of having his seed as the Stars of Heaven ; Abraham was twenty five yeers after this before he had any one child of the Promise , and he grew old , and also his wife : Well , he had at length one , and God commands him to kill that one , to sacrifice that one ; But what a work is here ? how quite contrary to the Word ? Well he was saved ; and Isaac is forty yeers before he marries ; here 's sixty five yeers gone from the promise , and there 's but even one of his seed that must be as the Stars of Heaven , at length Isaac marries and he was twenty yeers without a child , here 's eighty five yeers and but only one birth from him ; yea , and after that the story will make it out , that Jacob was above fourscore yeers before he married and had any children , there 's between eight and nine score yeers gone , and here 's but only Isaac and Jacob. How doth the Work of God seem against his Word in appearance ? It 's the way of God , and therefore let us never trouble our selves about Gods Works ; he came indeed afterwards with his Works and fulfilled his Word to the uttermost , but for the present it seem'd to be against it . Oh! lay up this as a lesson , you will have use of it many , and many a time . It follows . With his strength he prevailed . Prevailing at last will recompence all our strivings ; Jacob was fully recompenced ; here he speaks in a way of recompence of Jacob after his striving , Oh! it was a hard wrastling , I , but he prevail'd at length . And so it will be with all the people of God , let them go on and wrastle , and though things be hard for the present , when mercy comes it wil pay for all : Oh! thou wilt hereafter see no cause of repenting that ever thou did est continue in this wrastling with God , Oh! thou wilt see cause to bless God : blessed be God that kept up my heart all this while ; Oh! God knows that many times it was ready to sink , and if I had left off , what had become of me ? I had lost the mercy that now I find ; but I continued through Gods mercy , and now he is come , he is come at length ; Prevailing recompences all our labor and trouble in seeking . Well , he prevail'd , but what 's this to this people of Israel ? Thus ; this was to shew , the base degenerateness of this people , as if he should say , Oh! of what a brave spirit was your Father Jacob , but you , you are a base people , you basely subject your selves to Heathens , to Idols ; your father was of a brave spirit indeed , and would not have subjected himself to any creature in the world , yea , he would wrastle with God himself when he had his Word for it ; Oh! but it is otherwise with Jacob's posterity , you can crouch to every base thing , you will crouch to the humors of men in the Worship of God , and do any thing to save your skin saith he , you are unworthy to be counted of the posterity of Jacob : that 's the meaning of the Prophet here : Jacob's posterity indeed they should be prevailers upon the world , above temptations , it 's unseemly for one of the seed of Iacob to yeeld to the base lusts , and the humors of men ; what , shall we yeeld to a base lust when Iacob would not yeeld to the Almighty , but prevail'd with him ? are we of the seed of Iacob now ? Oh! we are of low , mean spirits , led aside of every vanity , and overcome with every difficulty . But how did he prevail ? in what way did he put forth this his strength ? It follows ; VER . 4. He wept , and he made supplication . THis weeping of Jacob is not recorded in the History of Genesis , nor in all the Book of God , but only here ; his supplication is recorded , but not his weeping : therefore his weeping was had either from hand to hand , by way of tradition , ( it was known that when he wrastled so with the Angel he prevailed ) or otherwise by Revelation , but certain it was that he wept when he did wrastle : There are many ridiculous conceits of the Jews , and some old Writers about this , they say it was the Angel that fell a weeping , and prayed Jacob to let him alone , thus they carry it ; But to take it generally as our Divines do , that Jacob wept , and made supplication , and so prevailed with God , Iacob's heart was prest in the condition that he was in , and so prest , that it caused tears to bubble from him , and no mervail though tears came from him , his heart could not but be full , for when he came to think thus with himself , What , after I have served such a hard service under Laban my Uncle , and God bad me come away from him , which I took to be such a great mercy from God to deliver me , yet how soon was I presently in danger of my life , even my Uncle Laban pursuing of me , and God delivered me there ; And must I now fall into the hand of my Brother ? is the day come for him now to have his rage upon me ? I see little other likelihood , his strength is great , and God himself appears against me , and I have been wrastling a great while , and I can get nothing from God , but that it 's likely here I must die and perish , yea , and that God should leave me thus as he doth , that God should appear a greater enemy to me than my Brother Esau , and lame me : Oh! now might not this be a sign that God intends to destroy me , yea , God would be gone too when I am in such a strait as this is ; Oh! this makes him weep . As a poor child when it is in straits and is crying to the mother , the mother beats it and strikes it , yea , the mother will be gone and leave it in those straits ; Can you blame the child though it cry ? So it was here , Jacob was in straits , and was seeking God , and God beats him and makes him cry , and would be gon ; Oh! this doth press tears out of the eyes of Jacob , Oh! what will become of me now ? As if Jacob should have said , Were it that I should perish alone it were not so much , but my Wives perish , and how can mine eyes be able to see their destruction ? yea , it may be they will be ravished before mine eyes by these rude Soldiers : These kind of workings in Jacob's spirit you cannot but conceive that it must draw tears ; he wept before the Angel , considering this his sore distressed condition . And on the other side , there were thoughts would make him weep too , The thoughts of his Misery , and the reasoning of his Faith , when he considered ; I , but surely I am in the way of God though I be in a great deal of danger , I have the Promise of God , I have his Covenant with me , I have to deal with the Holy , Blessed and Gracious God in all my waies , Who knows but that my extremity may be Gods opportunity ? The heart of my brother it is certainly in the hand of God , and all Creatures are in Gods hands too : Now the actings of Faith would make one to weep aswel as of Fear and Trouble , and it were well if we could weep on both sides : Sometimes you roul in your thoughts all the aggravations of your afflictions , and they make you weep : Now can you roul in your thoughts the aggravations of Gods Goodness and Mercy , and can that make you weep ? The end why God brought Jacob into this condition , to fal a weeping before the Angel , it was , That he might humble him , and break his heart before he gives him deliverance ; for it was one of the greatest honors ( as we intimated before ) that God did for Jacob , that ever he did to man , therfore God would bring him very low before he would raise him so high , and make him fall a weeping aswel as praying before he should have the Mercy ; Oh! this is Gods way , He will bring men very low , to humble them before they shall have mercy , therefore when mens hearts are high and lofty , stout and hard , they are not in a way of Mercy from God ; but when mens hearts begin to break , thaw and melt , and are tender , then they are in a way of mercy , as here ; So we find it often in Scripture that God intending mercy , first breaks the heart and melts it by mourning and sorrowing ; as Josiah , you know that was his condition , his heart melted when he heard the Law , and God sends presently a Promise of Mercy to him : and in Ieremiah , there the Lord promises his People , That he will bring them with weeping , and with supplications , that shall be the way . One Note or two more : It becomes the most generous and magnanimous spirit , to have his heart breaking , and to express his heart breaking with tears before God ; It is an excellent thing to see a man of a brave spirit , strong and ful of courage in any service of God , and yet when he comes to have to deal with God , to have a melting , tender and soft spirit in his dealings with God. If you should see now a great Captain or General that were brave and magnanimous when he was abroad in the field about any difficult work , but when he comes before God in Prayer , there he can weep like a child , there he can mourn and lament , and his heart break assoon as a child ; this is an excellent spirit now , spirits that can turn according to what God cals them to , this way or that way , can be stout and hardy in a work that requires stoutness , and can be soft tender and yeelding in such a work that requires such things : Thus was our father Jacob : Oh! to have tender hearted Captains and Generals , to have couragious spirits , yet broken hearted spirits , to mix the work of Grace thus it is most excellent , and it becomes the most bravest spirit in the world , not only to fall down to prayer , but to weep before the Lord ; some men think it 's too low a thing to fall a weeping in prayer , as if it were a womanish and a childish thing ; Oh! it 's an argument that thy heart is carnal and base to think , that it 's for want of understanding , I say , this is evil , and it comes from much corruption in the heart for to think it either beneath a brave spirit , or beneath a prudent spirit ; I 'le give you one example that weeping is not beneath a brave spirit , this is enough , and also that of David , no man did shed more tears in the presence of God than David that brave Captain ; but to put both together , I 'le set before you the example of Jesus Christ , in Heb. 5. 7. the text saith , That in the daies of his flesh he offered up prayers and supplications , ( how ? ) with strong cries and tears : even Jesus Christ , the Son of God , God blessed for ever , he that was equal with the Father , the Lyon of the Tribe of Judah , he that had all strength and power , and had all the treasures of wisdom hid in him , and the fulness of the God head dwelt bodily in him , and yet when he had to deal with the Father , he offers up prayers , with strong cries and tears . Doth it become the Captain of our salvation in his seeking of God to weep ? know then , it is not unbecoming any man or woman : Are you of the seed of Jacob ? then when you would prevail with God labor to work your hearts even so as you may express your affections , outwardly labor to do it in prayer , it will help to break thy heart : As a broken heart will cause outward expressions , so outward expressions will be a further cause to break the heart . And work thy heart by all arguments thou canst to come to that tenderness and softness , that thou mayest be like the Captain of thy Salvation , when thou art crying to God to cry even with tears before him , and when thy heart is so broken with tears , then exercise thy faith upon the prayer of Jesus Christ . Now it is through the Spirit of Jesus Christ that my heart doth thus break , but I do not rest upon these , God forbid that I should rest upon my enlargements , upon my breakings ; No , but I will rest upon the breakings of Jesus Christ , who in the daies of his flesh did send up mighty cries with tears to God , and was heard , he prevail'd . — He made supplication . Supplieation ( or prayer ) it is the great prevailing Ordinance with God ; that 's the Note . It hath been the great Engin that hath carried things on in the world , Prayer , in Revel . 8. 4. The prayers of the Saints were offered up , and voices of Thunder , and Lightening , and Earthquakes followed when they were offered . Prayers of the Saints can move Heaven and Earth , they can prevail with the God of Heaven and Earth . The Praying Legion , was called the Thundering Legion . And Luther saith of prayers , they are our Guns , our Cannons , our Prayers can prevail more than Cannons ; The Saints have alwaies put their great strength upon Prayer . It 's a very observable Scripture . Psal . 109. 4. For my love , they are my adversaries ( but what then ? ) But I pray ; it is in your books , But I give my self to prayer , but the words , Give my self , you may observe printed in another distinct Character , which is to note that those words are not in the Original , but added by the Translators , and in that they dealt * faithfully ; but if you reade it as it is in the Hebrew it is , For my love , they are my adversaries ; but I pray : as if he should say , that 's my refuge , I account prayer to be the great help that I have , when they are my adversaries and rail upon me , I will not rail upon them again ; when they oppose me , I will not oppose them again ; but I pray , I 'le pray to my God , and I make account I have help enough there to resist my enemies that I have . Jacob prevailed over the Angel by suppication . It 's a good sign of a gracious heart to lay the weight of business upon pra 〈…〉 But I will not enter into this common place of the excellency or power of Prayer and Supplication , but only this , It 's not every prayer that will prevail so with God. What prayer will then ? Such a prayer as Jacob's was , in Gen. 32. 9. there 〈◊〉 shall find how your Father Jacob prayed , and there 〈◊〉 excellent Ingredients ; saith the text , And Jacob said , O God of my Father Abraham , and God of my Father Isaac , &c. That 's the First Ingredient to Prayer , Faith in the Covenant of God , upon that the strength of any prayr most depends ; Indeed to have strong Expressions , and Affections in prayer are good ; but Strength of Faith in the Covenant of God is the greatest strength of prayer , and it was with this strength that Jacob did prevail : Oh! God of my Father Abraham , and God of my Father Isaac , as if he should say , Oh! thou God that hast entred into Covenant with my Father Abraham , and Isaac , O God , remember thy COVENANT , O God , I rest upon 〈◊〉 COVENANT , the COVENANT of Grace that 〈◊〉 hast made with them , for so certainly that with 〈◊〉 hans and Isaac was the same , for it 's said , That Circum 〈…〉 sion was the sign and seal of the righteousness that he had 〈◊〉 Faith. And in Thee shall all the Nations of the Earth be bl 〈…〉 There was the Covenant of Grace . Now O Lord 〈◊〉 it is the Covenant of Grace that I rest upon in the 〈◊〉 straits . When you are in any strait , and go to Go 〈…〉 prayer , if you can have recourse to the Covenant 〈◊〉 Grace , and act your saith upon Gods Covenant with you , Oh! that will be a strong prayer . When there are but words in prayer they vanish as the wind , but when there is much saith in prayer , that makes it to prevail ; the prayer of faith , that 's prevalent , saith the Apostle James , that 's the first ingredient in his prayer , he made supplication and exercises faith in the Covenant . And then the second was , His appeal to God that he was 〈◊〉 the way that he had set him ; He could appeal thus to God ; which saidst unto me , Return unto thy Country , and to thy Kindred . Why Lord , am I out of my way ? am I not in the way that thou hast set me ? I met with difficul 〈…〉 in my way , but Lord , thou saidest to me , Return 〈…〉 to thy Country , thou bidest me return ; so that 's an excellent ingredient in prayer , and ads much strength , when the soul in prayer can come to God and say , O Lord , there is this and this difficulty befallen me , but Lord , I am in the way that thou hast set me , I am doing thy work , I am not out of my way . For any man or woman to be out of their way that God hath set them in will mightily damp their hearts in prayer . And it 's a mighty encouragement to prayer , and carries it on with mighty strength when the soul can appeal to God , Lord , whatsoever straits I meet withal , yet I am in thy way . Then the Third thing in prayer , It is the pleading of ●particular Promise , And I will deal well with thee . ] God 〈…〉 de a Promise to Jacob in particular that he would deal 〈◊〉 with him in his journy that he went. And the 〈◊〉 faith we have to take hold upon particular promises that concerns the particular business we pray about , 〈◊〉 we pray about any business , ( though it 's true , the 〈◊〉 strength is in the great Promise , the Covenant of 〈…〉 ) But then it ads much strength likewise to have 〈…〉 f particular Promises that concerns the very business we are about , and it 's a very good thing when we go about a business that hath difficulty in it to search the Word , and to see what Promises there are that doth more particularly concern the business we go about . The Fourth Ingredient it was , his Acknowledgment , and Sence of his own unworthiness , and vileness , in ver . 10. I am not worthy of the least of thy mercies and of all the truth which thou hast shewn unto thy Servant . When the soul comes with humility before God in Prayer , and is truly sensible of its unworthiness of any mercy , Lord , I am not worthy of the least crum of bread , but rather worthy to be cast out from thy presence for ever , it 's an easie matter for men and women to have such words in their mouths , but to have this indeed in their hearts in prayer , ads very much strength to prayer . The Fifth Ingredient in his prayer it was , The acknowledgment of the mercy that he had received , and of the truth of God in fulfilling Promises ; and both ads much strength to prayer , to take notice of what God hath done for us , to take notice how God hath fulfil'd his Word in great measure for us : when we are praying , we many times are sensible only of what we would have , but not of what we receive ; and the vehemencie of our desires after what we would have , doth take away our apprehensions , and hinders our acknowledgment of the mercies we have had already ; but when thou comest to prayer , whatsoever thy condition be , though in never such great straits , yet acknowledg what thou hast already , be willing to praise God in the lowest condition that thou art in . And then he doth proceed further , and looks back to his former meanness that once he was in ; For with my staff passed I over this Jordan , and now I am become two band 〈…〉 that 's a further expression of his humility , and God. 〈◊〉 ther mercy . And then the next thing is the great sence of what he praies for , Deliver me I pray thee from the hand of my Brother , from the hand of Esau , for I fear him lest he will come and smite me , and the mother with the children . Lord , I do not speak words that have expressions in them without sence of my heart , for Lord , as I am crying to thee for help against my Brother , I do apprehend my great extremity , Lord , I fear him lest he come and smite me , with the mother and the children . When we come to prayer , we must not have words , that are puft-up words , and have little in them , but there must be as much sence of the thing that we pray for , as the words that we speak do seem to import & carry with them ; many times we have great words , and little sence , and that makes our prayers to be so empty . And then the next thing in his prayer it was , The strong arguments that he did use with God ; though it 's true , That what we can say to God cannot move God , yet it may move our own hearts , and God would have us to use strong arguments in prayer ; And thou saidest ( in ver . 12. ) I will surely do thee good , and make thy seed as the sand on the Sea which cannot be numbred for multitude . As if he should say , Lord , how will thy promise be fulfill'd ? didest thou not say that my seed should be as the sand of the Sea ? now if the mother and children be cut off , what will become of thy Promise ? God is so indulgent as to suffer us to plead our cause with him . And these pleading prayers are strong prayers , he wept and made supplication , so he prevail'd with God. Now labor you , ( if you be of the seed of Jacob ) to pray as your Father Jacob did . But so much shall suffice for that Second History , about Jacob's prevailing with the Angel. Now the Third History follows : He found him in Bethel , and there he spake with us . The words in the Hebrew are , He [ will ] find us in Bethel , and there he spake with us . As if it were an encouraging word of the Angel to Jacob , that God would find him in Bethel ; and indeed the Gramatical sense of the words would carry such a sense , but rather , because the Learned know that the word is often used for the Preter tense in the Hebrew , and it 's more according to the scope of the place , to reade them as you have them in your books , He found him in Bethel , and there he spake with us . That is , He found Jacob in Bethel , and spake to Jacob , and in speaking to Jacob , he spake unto us all . Now for the opening of this History , and the shewing how it sutes with the scope of the Prophet in this place . We reade in Scripture of two Meetings that God and Jacob had together at Bethel , and this Text in Hosea doth refer to them both , God finds him in Bethel two times and spake with Jacob , and spake to us both those times . The First time for fear of danger he fled from his brother , when his brother had mischievous thoughts against him , after he got the blessing from him . And the Second time ( again ) after his wrastling with the Angel God meets him in Bethel . The First of these you have in Gen 28. 10. and the Second in Gen. 35. 1. and so on . And it 's necessary to refer to those two Scriptures for the interpretation of this Scripture , you will not know what it means else . 1. He finds him in Bethel , Gen. 28. 10. yea indeed , for Jacob he lay asleep , with a stone under his head , he saw a vision of Angels ascending , and descending from Heaven and God speak excellent things unto him . But the Note is , That God finds his People many times when they little think of him : He comes unto his People in waies of mercy when they scarce dream of it : Jacob was but in a dream at this time , and yet God came in very wonderful waies of mercy towards him . Oh! how often hath God found us in this way ? how often may many of you say , that the Lord hath come unexpectedly to you in waies of mercy ? that you never made account of such mercies as you have met withal . Oh! when unexpected mercies come , we should consider that God found us , whereas our sins might have found us ; but the mercies of God have found us out . And the other time that God found Jacob , it was when he was in great distress , after his daughter Dinah had been defloured , and his sons Simeon and Levi had committed that great outrage against the Shechemites , so great an outrage as to kill the City , and upon that Jacob and all his family was in great danger of being destroyed , for the act was so foul , that it could not but make all the people ( as Jacob thought ) to abhor him , and would be a cause that they should all rise against him , and utterly to cut him off , therfore in Gen. 34 30. Jacob tels his sons , that they had made him to stink among the inhabitants of the Land , so that he was afraid they would gather together and destroy him and his house ; no question the distress that Jacob was in , was very great , that his daughter should be defloured by the uncircumcised ones , and that his two sons should commit such an outrage , and should endanger him to be destroyed utterly by them ; For , who would have thought but that all the Inhabitants of the Land should have risen against him , and have cut him off ? Now the next thing that we hear of , God meets with him at Bethel , and speaks very gracious things to him there , and he did not only speak to him , but there he spake with us . That is , God meeting with Jacob in Bethel , that which he spake to him there concern'd us aswel as it concern'd Jacob. An expression to the same purpose we have in Psal . 66. 6. He turned the Sea into dry land : they went through the Floud on foot : there We did rejoyce in him : For indeed the mercy of God towards the Isralites at that time that did rejoyce them , was a matter of Rejoycing for us . Whatsoever is written , is written for our learning , 't is as if God spake to us : That which God spake to Abraham , [ I am God Alsufficient ; walk before me , and be upright ] he spake that to us , he spake that to thee and me . That that God spake to Joshua , I will never leave thee , nor forsake thee ; that the Apostle to the Hebrews applies to the Christians at that time : that he spake to us , he spake it to thee and me ; if we be BELEEVERS , that that God spake to the distressed and afflicted ones in Psal . 102. He will regard the prayer of the destitute , and not despise their prayer , that he spake to us , for in ver . 18. This shall be written for the Generations to come . And that which God spake to Jacob at these two several times in Bethel , it 's written for the Generations to come , it 's written for us , Well then , what was it ? What was the special thing that God spake to Jacob when he found him at Bethel ? and what was that to us ? I 'le shew you many things , There are nine or ten notable things to be observed by us , which God spake unto us : The first thing that he spake to Jacob that concerns us as well as himself was this , That the foundation of the comfort of the Saints it is in the Covenant of God. That he spake to us there , Gen. 28. 13. when he appeared to Jacob , what said he to him ? I am the God of Abraham , thy Father , and the God of Isaac ; Jacob was flying for his life then , and this was to comfort him in his danger , I am the God of Abraham , thy Father , the God of Isaac ; then he spake this to us , that the foundation of the comforts of the Saints in the times of their distresses , it is the Covenant of Grace that God hath made with them , and their fathers before them . The second thing was this , That the seed of Jacob are the inheritors of the Land of Canaan ; for so he told him , The Land wherein thou liest , I 'le give to thee , and to thy seed . Now this concerns us , that the seed of Jacob shall inherit the Land of Canaan , That was typified by it . There are some that have a thought that yet there shall be an inheritance of the Land of Canaan by the faithful seed of Jacob , but however , this certainly he spake to us , that all the seed of Jacob are the Inheritors of the Land of Canaan one way or other , take it in the Litteral , or in the Typical Sense . The Third thing was , God would have faith raised to beleeve in mercies promised , even when there is a great deal of unlikelihood of the fulfilling of it ; that 's the Third thing he he spake of to us there ; he tells Jacob there at that time when he was a poor , lone man , with his staff , and no provision but a stone for his pillow , then he tells him of making good his promise , it was as unlikely a time as could be , a poor , lone man that Jacob was , went over with his staff at that time , and that he should have such a Promise fulfill'd , and his seed to be so great , and to inherit the hand of Canaan , how unlikely was this ? But God would have him to exercise his faith upon the Promise at this time when there was such a great unlikelihood of it . The Fourth thing is this , That the multiplying of the Church is a great blessing , for saith he , thy seed shall be thus and thus , as the sand of the Sea shore , I 'le encrease my Church abundantly from thy loyns . Fifthly , Promises defer'd , though they are to be looked upon as certain as ever they were , Yet the Saints of God have need of renewing of Promises , even those that have most faith . God renews the same Promise to him that was made ; before God had promised to Abraham to make his seed great , but the truth is , that the Promise though it be as certain as before , yet it had been a long time and there was little come of it . And then the Sixth thing was this , That the blessing which comes to the world , it is by the Promised seed . He tels him that in his seed all the Nations of the Earth should be blessed ; the great blessing of the world is , by the Promised seed , by Jesus Christ . And then the Seventh thing was , That we Gentils were in Gods heart , to do good unto us for thousands of years since ; Though at that time we were as Dogs , yet it was in Gods heart to bless us . Oh! this is a comfortable speech to us , it concerns us Gentils in a more special manner , than it did them that Hosea did prophesie to at this time . And then the Flighth thing is , That the Presence of God and his Protection , is the only Encouragement of the Saints in their waies . For in Vers . 15. saith God , Behold , I am with thee , and I will keep thee in all places whither thou goest ; this he spake to us ; this the Saints should make high account of . And then the Ninth thing is , That though Promises be not yet fulfilled , yet God is still working towards their fulfilling ; for so he tels him , I will not leave thee until I have don all that I have promised to thee , though you cannot see how my Administrations towards you do any way work for the fulfilling of my Promise , yet know I will not leave you until I have fulfilled my Promises . And then the last thing is this which God spake to us there , he tels us of the constancy of his Mercy and faithfulness , that however things may go with us here for a while , yet the mery of God continues , the line of Gods mercy is not cut asunder , but his faithfulness is carried along till all the good that he hath promised , or that Faith can beleeve shal be granted to us , for so he tels Iacob there , I will not leave thee till I have done that which I have spoke to thee of . All this he spake with us . That 's the first time of Gods meeting with Iacob in Bethel . Now the Second time that he met with Iacob in Bethel , it is in Gen. 35. 10. and there see what God spake with us , there God changes his Name to Israel , there God confirms his Promise and Covenant to him again as before , God there remembers his prevailing with him , and his wrastling with him , and in that God tells us he remembers our servent prayers , after they are gone , yet his heart is upon them , there he confirm'd his name , Israel ; and confirm'd his Promise ; That 's that he spake with us there too . That the Saints have need of the confirmation of mercies , especially the Covenant . But then further , Gods presenteng himself to the soul as God Almighty , that 's a great help to faith . I am God Almighty , saith he there , thou hast had experience of my Almighty power in turning the heart of thy Brother , and now thou art in a great danger . Because thou art few in number , thou art afraid of the people of the Land , but I am God Almighty ; There 's little power in Thee , but there 's great power in Me. The Consideration of Gods Almighty power , is that that should help the Saints in the midest of all their straights and afflictions . We find in Scripture that God very seldom when he speaks of his Almighty Power , speaks of his willingness to do them good , for that God would have his people take for granted , that 's implyed in his Covenant that he made with them at first . And then lastly , When Iacob was afraid of being cut off because he was few in number , now God presents himself as God Almighty , and he blesses him now with fruitfulness , and tells him he will multiply him to a company of Nations , and Kings shall come out of his loyns ; In this we have an excellent lesson that God speaks to us . That God delights to receive his people in their fears with sutable , and seasonable mercies . Iacob was never in greater fears than at those two times , yet now the Lord comes at this time of his great straits , and tells him now of multiplying of him to many Nations , and that Kings should come out of his loyns ; at that time when he was afraid that the Nations should come and destroy all that belonged to him , at that time God tells him that Kings should come out of his loyns : Oh! the Lord delights to revive his people in their fears , and doth come with sutable mercies to them . Oh it should teach us to be tender-hearted towards the Saints that are in sears and troubles , and to labor to comfort our Brethren with seasonable and sutable mercies , And especially after great conflicts , that 's observable ; for Jacob had been wrastling with God not long before , and after these great conflicts God comes with the manifestation of great mercies , this God spake to us there , That we should not be discouraged , though God bring us into great conflicts ; because after those times are the seasons for God to speak the most comfortable , and the most encouraging things unto us . There God spake to us . So you see the Third Story thus opened unto you , and the usefulness of it , I know scarce a Scripture fuller than these two verses . And the Reason why the Prophat brings this Third Story to upbraid this people is this ; as if he should say thus ; First , Your Father Jacob , he worshiped the true God in Bethel ; you worship the Calf in Bethel , ( For you know that in Dan and Bethel the Calves were set up ) as if the Prophet should say , Are you the Children of Jacob ? did Jacob worship an Idol in Bethel ? No , God found him in Bethel , and God spake with him there ; but you Worship a Calf in Bethol . Secondly , God made gracious promises to your father Jacob in Bethel , you flight them , you regard them not , you go to shifting courses for your selves and dare not rely upon Promises as your Father Jacob did . Thirdly , You pollute the place that God had made his House , that place where there were such gracious manifestations of God , you pollute it . It 's an aggravation of sin to sin in those places where God hath shewed much mercy . And then lastly , You are gone from the Covenant that your Father Jacob made with God at Bethel , your Father Jacob ( as God renewed his Covenant ) enters into Covenant himself with God at Bethel , and saith , that the Lord should be his God ; But have not you forsaken that Covenant ? you do not stand to the Covenant that your Father Iacob did make at Bethel . It follows . VER . 5. Even the Lord God of Hosts , the Lord is his Memorial . HE that appeared to your Father Iacob was no other than the Lord of Hosts , Jehovah , and Jehovah is his memorial . Your Father Jacob conversed with God , he had great power with the great God , the Lord of Hosts , Jehovah . You forsake this God , you see no such excellency in him , you rather turn to Idols . The Lord of Hosts . But how doth the Prophet make use of this Title of God , The Lord of Hosts ? It is in reference unto those Hosts of God that appeared to Iacob a little before he met with his Brother Esau , the Prophet is speaking of the story of Jacob's meeting with Esau , and how he then wrastled with God , upon which his name was changed , in Gen. 32. 1 , 2. the text saith , The Angels of God met him . And when Jacob saw them , he said , This is Gods Host : This hath reference to that place . The Hosts of God appeared to Iacob just upon this time of his wrastling , and the text saith there , He called the name of the place Mahanaim , that is , two Hosts , or two Camps . Saith Hosea , The Lord of Hosts is his name , as if he should say , It is the same Lord that was the Lord of Hosts that appeared to Iacob your Father a little before his wrastling , it 's the same God , he remains the same God still , and your sin is against that God , and return unto that God that is this Lord of Hosts . Now for this Title , The Lord of Host . That which you see this morning , may put you in mind a little of it , yet I shall not speak much of it now , Because you that have been Auditors here , and others too , may know , that even in this place I have preached upon that Title , The Lord of Hosts , That glorious Name of God , the Lord of Hosts , and likewise published it , I opened that Title some yeers since , because God did appear to England in that Title , the Lord of Hosts more fully than in former times . Therefore to the end that we in this Land might learn now to sanctifie that Name of God , The Lord of Hosts , I endeavored to open it as I was able unto you , to shew what glory of God was in that Name , that we might sanctifie it ; and since that time the Lord hath given us more occasion to sanctifie that Name of his than formerly , indeed this Title , Lord of Hosts , as well as Iehovah is the Memorial of God , and should be to the posterity that remains , we should tell the posterity after how the Lord hath manifested himself the Lord of Hosts among us ; if ever God appeared in the Glory of this Title in any Country and Nation , then he hath done it here : It is from the Lord of Hosts that our Armies have prevailed so as they have done ; one that hath but half an eye ( as we use to say ) can see it . Had God wrought our Victory by a company of Old , Brave , Gallant Soldiers , and by Mighty Armies , then the Glory of God as the Lord of Hosts had been ecclipsed in some measure , but when as such great things have been done , as scarce any story can tell us , since Ioshua's time , the great things that have been done as have been here in this Kingdom within this twelve months , I say the most remarkable story it will be , of what hath been done , as ever we reade of in any stories . How wil the Lord of Hosts be in his memorial if these Stories be set out to the life , lustre , and verity of them ! the children that are not yet born will learn to magnifie God by this Name of his , Lord of Hosts , that such things should be done by an Army so contemptible in the eye of flesh and blood as this our Army was , it is no other than the Lord of Hosts that hath appeared for us . And in that God hath manifested himself by his own people so much ; I will give you one Scripture which I do not remember I made use of then , to shew you what the Hosts of God are besides the Angels , there 's the Angels , and Sun , and Moon , and Stars , and the wholeworks of Creation , there are two special Armies that God hath besides the Sun , Moon , and Stars , and the works of Creation in general . There are two Armies , The Saints , and the Angels , these I may call Mahanaim , the two Hosts of God , the Angels , and the Saints . For that of the Angels I shall not need to give you Scripture . But for the People of God , that they are call'd the Hosts in way of distinction from all other of the Hosts of God : Gods own people ( I say ) God glories in as his Hosts in way of distinction from all other people , this you have in Exod. 12. 41. where the people of Israel going forth from Egypt , the text saith , And it came to pass at the end of the four hundred and thirty yeers , even the self same day it came to pass , that all the Hosts of the Lord went out from the Land of Egypt . What were they but Gods people ? the Church is call'd here the Hosts of God. And so in Cant. 6. 4. the Church of God is said to be terrible as an Army with Banners . And through Gods mercy the Lord hath manifested what great things he can do by such an Host , by an Army that hath had so many of his chosen ones among them , they have been the Hosts that God , the Lord of Hosts hath taken so much delight to be the Captain of , and to go forth withal . But thus much for that Name , the Lord of Hosts , what use the Prophet makes of that Name we shall speak to presently , how it is a Doctrinal point that he builds his Exhortation upon , Therefore return unto the Lord. The next name is , JEHOVAH : The Lord Jehovah is his Memorial . This name Jehovah is a name that God glories much in , for indeed it is the name of Gods Being , it signifies the Being of God more fully than any name God hath ; this , and that name of God , I am that I am , which comes from the same root , and is in effect the same with this name Jehovah ; I say , God glories in this above all his Names : and therefore in Deut. 28. 18. That thou maiest fear this glorious and fearful Name Jehovah , the Lord ; in your books it is , The Lord thy God , but in the Original , That thou mightest fear this glorious and fearful name , Jehovah , thy God ; God looks upon this name , as his Glorious Name , and his Fearful Name , and would have people to take heed that they look to this , that they fear this glorious and fearful Name , JEHOVAH , thy God : This Name the Jews keep a mighty stir about , and think they find great Mysteries in it , they have such superstition , and do so reverence this Name , that they will not so much as pronounce it , they call it the Ineffable Name ; and if it be written upon a Paper , they think it is a very wicked thing to tread upon that Paper . But it 's very observable here how cross the superstition of men is to God , they in way of reverence to God will not so much as mention this Name , because they say 't is a name that God so much glories in : And yet mark here , my Text saith , this name is Gods memorial , God would have this Name mentioned above any of his Names , 't is the Name by which he would be remembred to all generations . So in Exod. 3. 15. there you shall find , that God speaking of this Name of his , [ Iehovah ] it is that that he would be known by to all generations . Surely there is much then in this Name . First , This Name [ JEHOVAH ] it sets forth the Glory of God more than any name in this , because it is a Name that above all Names shews , that God hath a being from himself , in which much of the glory of God is , this is proper to God : And indeed from this one Principle , that God is from himself ; we come to understand almost all things that can be known of God by any light of Nature , by any Natural Understanding , besides what you have by Divine Revelation , As the knowledge of God in Christ , that 's above it ; But the knowledg of God as Adam knew him , and as the Creature can know him by any Natural light , there 's most of all known from this Principle , That God hath his being from himself . First , From Himself follows , That he is the First Being of all things . Secondly , From hence follows , That he is the Supream Being , he is above all . Thirdly , From hence follows , That he is an Eternal Being , he can have no begining , because it is from Himself . Fourthly , From hence follows , That he is an Infinit Being , that there 's no bounds at all of his Being ; for what ever is bounded is bounded by some thing that is without it ; but God being from Himself , and having no cause , can have nothing to limit and bound his Being . Fifthly , From hence follows , That there is All Being in God , whatever hath any being , it must be either that that is the First , or from the First , He is an absolute Being of Himself , having it from Himself , and therefore Al Being is eminently contain'd in God Himself . Sixthly , From hence follows , That whatsoever is in God , is God Himself , from this Name Iehovah , He is an Absolute Being , nothing but Himself : This is the difference between God and any Creature : Whatsoever is in the Creature , is not the being of the Creature . A man hath Wisdom , now the Wisdom of a man is one , and the Esteem of the man is another thing ; but it is not so with God , whatsoever you can say of God , is God , the Wisdom of God , is God ; the Mercy of God , is God ; the Justice of God , is God Himself : and so all the Attributes : we conceive of the Attributes as if they were distinct from the Being ; when we say , God is wise , as if God were one thing , and Wisdom were another ; but certainly if we would apprehend God as in Himself , we cannot apprehend him so ; As if his Wisdom were one thing , and God another ; or his Mercy one thing , and God another ; so that the truth is , nothing can properly be predicated of God , because when a thing is predicated there 's a difference between the Subject and the Predicate , but there 's no such distinction in God ; but whatsoever can be said of God , is God Himself , and there 's as much of the glory of God appears in this one thing , in this ( I say ) that all that is in God is God Himself . The understanding God thus doth help us to see God in his glory as much as any way whatsoever , and few people apprehend this , but look upon God as a Creature , and so they think God is some excellent thing that hath so many Excellencies in him ; but to understand , that all that is said of God , is God Himself , and therefore it is all but one being in God ; it doth appear divers to us , Wisdom , Mercy , Justice , Power , Life , Holiness , and Faithfulness appears many things to us , but in God all is but one Excellency ; As now , The beams of the Sun appear divers to us , they shine through a blue glass , and there 's a blue reflection , and a green glass and then 't is green , and a red glass and then 't is red , but all one beam : So the Infinit , First , Absolute Being of al things appearing in the several workings of His , in the several Administrations of His , this way or that way , seem to be several , but it 's all but one being that is in himself : and this is signified by the Name Jehovah . And further ; By the Name Jehovah , is signified to us , That all the being of the Creature depends upon God , is from God originally , and so depends upon God every moment , every time you hear the Name Jehovah you should be put in mind of this , That as all creatures had what they had from God at first , so they do absolutely depend upon God every moment for their being , and for all the good they have . And then lastly , In this Name is signified thus much , That the Lord will give a being unto all his Promises , and to all his Threatnings ; And therefore when he did appear to Moses , to tell him that he would fulfil the Promise made to his people , to bring them out of Egypt , then he doth tell him that indeed , though he did appear to Abraham by the name Elshaddai , God-Alsufficient , yet he did not appear to him by the name Jehovah , which is as much as if he should say , yea indeed , when I spake to Abraham , I made a Promise to him , that I would give him such a Land , and thus and thus , but I did not give a being to the Promises ; but now I come to make way to the fulfilling of this Promise , now I appear to be Jehovah , thus Jehovah is Gods memorial , that is , every time you reade of the name Jehovah , ( it might very well be wish'd that the very word Jehovah had been kept in your English Translation , but almost alwaies when you reade the word Lord * it is Jehovah ) every time therefore you reade the name Jehovah , or hear that name , then you should meditate this , and contemplate of God , it will help your meditation of God very much , God Jehovah , the Lord he is a Being from himself , the First-being that is the Supream of all , an Infinite being , that hath no bounds at all , it is he that is such a God as is of himself , whatsoever is in him it is his own Essence , it is his Being , an Eternal Being , and from whom all creatures have Being , and do depend , and it 's he that will give a Being to all his Promises , so all his Threatnings , all this is contained in the Name Iehovah which is the memorial of God. And thus for the opening of these Two Names . Now then for the Observations from them . The first is this , Though God be never so strong and terrible in himself , never so great and glorious , yet faith hath strength to wrastle with this God , it 's brought in to this end , Iacob he prevailed with God. God , what God ? The Lord of Hosts , Iehovah , even this God that is the Lord of Hosts , the Lord of all Armies , that hath al power , that is so terrible in all the Armies in Heaven and Earth , and is this Iehovah , this Infinite , Glorious , Supream , Eternal First-being of all things ? and yet Iacob wrastles with this Lord of Hosts , God Iehovah , and prevails with him . So that hence Christians should learn , to raise up their spirits when they have to deal with God , if God hath given them faith they should not be daunted with Gods terror , or with Gods greatness ; thou sometimes lookest upon God as the great Creator of Heaven and Earth , the great Lord of Hosts , the infinite Iehovah , the lustre of his glory seems to amaze thee ; be not afraid , Oh thou beleeving soul , if thou beest a seed of Iacob , notwithstanding all the terribleness there is in God , and all the glory that there is in God , the infinite distance that there is between him and us , which his Name Iehovah sets out unto us , yet thou mayest wrastle with this God , even with this God , and prevail with such a God as this is . Many poor Christians are much daunted , and discouraged with the sight of the greatness of God ; but this text is a very great help to us that we should not be daunted and discouraged with the apprehensions of Gods greatness ; indeed it is for ungodly men , to whom God is an Enemy , they are to be daunted with the apprehension of the greatness of God ; but to the seed of Iacob , even when Iacob prevailed it was with this God , that is the Lord of Hosts , whose memorial is Iehovah . The Second thing is this , That the greatness and glory of God in these Names of his is a great aggravation of sin : for to that end it 's likewise brought to aggravate the sin of this people in departing from this God. Oh! the Lord is infinitely terrible , he is the Lord of Hosts , and he is Iehovah , and yet you wretched creatures have departed from this God , you have sinned against this God ; Oh! 't is a fearful aggravation of mens sin , that their sin is against such a God that is the Lord of Hosts , whose Name is Jehovah ; there is nothing that can humble the soul of a sinner more than the sight of the Lord in his glorious Attributes , when thou comest to know what a God it is thou hast to deal with , this will make thee to see thy sin to be great ; therefore the Prophet sets God in his Glory before this people , that they should come to see their great sin , and that there should be a stop given to the course of their hearts that were running on in the waies of sin . Thirdly , Which is very useful ; Look what Glory and Excellency of any Title , or Name , or Work that God hath ever appeared in to our Forefathers , the same we may have God to appear in to us , if we forsake him not : That 's the Third end why the Prophet here brings these Titles , The Lord of Hosts , Jehovah ; as if he should say , He was thus to your Father Jacob , the Lord of Hosts , and he was Jehovah ; and his memorial is still the Lord of Hosts , and Jehovah , and therefore you might have this God to appear , the Lord of Hosts for your good as well as he did to your Forefathers , and you might have God appear to be Jehovah for you as well as he did to Jacob , if you forsake him not ; Oh! wretches , that you should forsake this God whom you might have to be the Lord of Hosts , and Jehovah to you . Oh! Let 's learn this , That when we reade in Scripture , or hear from our forefathers how God hath appeared heretofore for his Saints , for our Forefathers , let us make this use of it , God is the same God still , and we may come to have as much good from this God as ever any had since the world began , there 's no shortning of his Power , there 's no darkning of his Glory , but whatsoever Power hath wrought , whatsoever Glory of God hath appeared in former times , we may come to have it appear to us now , it 's a mighty argument for people to keep close to God and be faithful with him even because of this . Fourthly , There 's no need of Images to keep Gods remembrance ; the glorious Titles of God and his Attributes , and the Manifestation of Himself in his Works , is the best Memorial of God ; that 's our way , the way of man to make to himself Memorials . God hath made himself a Memorial . When you reade in the Word this glorious Title of God , Jehovah , it 's a better Memorial of God than all the Images in the world are , and we may better Sanctifie Gods Name , and have our hearts better wrought upon by such Titles of God , than by all kind of Images whatsoever . The Fifth Note , When God manifests himself in his Glory , it 's not only for the present that men now might see his Glory , but it is that he may be remembred from Generation to Generation , from one to another , from one time of our life to another , and so from one Age to another ; so here , the Lord of Hosts , Jehovah is his memorial , as if he should say , the Lord manifests himself Jehovah thus and thus , and he would be remembred in other Ages to be so ; what God doth to his people in one Age , he doth not expect only to have his Name sanctified for that present , but he would have it laid up from Age to Age , and would be honored in all Generations from those great manifestations of himself in some one Age. My Brethren , Oh! that we had hearts to do this , Oh! that we could make this God his Memorial , that we could lay up what God hath manifested of himself in this Age for the benefit of another Age ; I hope God wil one way or other provide means for the recording of the famous things that God hath done in this Age , that it may be a Memorial to the posterity afterwards ; for certainly our Age cannot give God the glory that is due unto his Name for what he hath done , we had need labor to continue it to posterity that the Ages to come may remember what God hath done to give glory to him , it is his Memorial . And then the last Note is this , When we would have a holy Memorial of God , the meditation of the Name JEHOVAH is very useful for us . You that say you cannot meditate , your meditations are barren ; Would you help your selves in meditation to have a holy Memorial of God , think much of the Name Jehovah , remember what hath been hinted to you from that Name , and what is contained in it ; And thus much for the Fifth Verse . VER . 6. Therefore turn thou to thy God ; keep Mercy , and Judgment , and wait on thy God continually . THerefore ] Here comes the Use now , all the other seem'd to be the Doctrine , and this is the Use , therefore turn unto thy God , so that this Therefore , it hath reference unto all that the Prophet had said concerning Jacob , and to these Titles of God , as if he should say thus . 1. You had such a gracious Father that did thus prevail with God , to whom God did so appear , therefore turn to God. 2. It is the Lord of Hosts , therefore turn to him . 3. Iehovah is his Memorial , therefore turn to him . For the First , The reference it hath to their father Jacob affords us this Note , That the consideration of our gracious Predecessors , of our Forefathers that were godly , to whom God appear'd in Mercy , is a great argument to turn us to God. Oh! you that are Children , that have had Parents that were wrastlers with God , Are you wicked now ? Consider what Parents you had , and turn you therefore unto God : In. 2 Tim. 1. 3. I thank God ( saith St Paul ) whom I serve with a pure conscience from my forefathers . Oh! 't is a great comfort unto a man or woman , if they can be able to say thus , I thank God , whom I serve with a pure conscience , from my Forefathers : my Forefathers served God , my Grandfather , or Grandmother , or Father , or Mother they were godly ; and I thank God , even from them that I serve God : God is my God , and my Fathers God , Exod. 15. 2. The Second is this , That the consideration of God , to be the LORD of Hosts , is a mighty motive to cause us to turn to God : Wilt thou go on in waies of enmity against the Lord of Hosts , the Lord of Hosts who hath Angels and all Creatures to fight for him ? Wilt thou , a poor worm , stand out against this God ? thou that goest on in a way of wickedness , know , thou fightest against the great LORD of Hosts . What were it for a drunken fellow to come and think to oppose but such an Army as we have that goes out of the City at this time ? but for a poor wretched worm to think to stand against the Infinit GOD , the Lord of Hosts , Oh! 't is infinit boldness , and presumption , and desperate madness in that man ; therefore turn to the Lord : All the while thou art going on in waies of wickedness , thou art fighting against the Lord of Hosts . And on the other side , If thou hadst but an heart to turn unto the Lord , Oh how joyful would this Title be to thee , that that God which is thy God , is the Lord of Hosts , is the Lord of all the Hosts in the World : We are not afraid now to see Soldiers , and hear the beating of Drums , and shooting of Guns , when we know that all are our Friends ; but if we should have heard the beating of Drums , and neigbing of Horses , and shooting of Guns of our Enemies , that would have struck fear : So , one that hath turned to God need not fear any Army , any Creatures , Why ? for all is commanded by God their Father , and Oh! the joy , peace and security that a heart may have that is turned to God. I 'le give you one notable Scripture , in Act. 27. 23. saith Paul , There stood by me this night the Angel of God , whose I am , and whom I serve , saying , Fear not , Paul. Mark , There stood before me the Angel of God. Did not that terrifie him ? The Angel that is but one of the Members of the Hosts of God , any one Angel hath a great deal of terror in him sometimes , for there is much of the glory of God in Angels , and we know that the appearing of Angels hath struck terror into many men : But now saith Paul , The Angel said , Fear not ; If it be the Angel of God , whose I am , and whom I serve , then I need not fear ; yea , let God muster up all his Hosts , and appear to one that hath turned to him , if he can say thus , Whose I am , and whom I serve , these Hosts will say , Fear not . Therefore turn unto the Lord , because he is the Lord of Hosts . Thirdly , Because God is JEHOVAH , therefore turn unto the Lord. There 's a great deal of force in this Name to cause sinners to turn to him , because he is Jehovah , for this Name JEHOVAH hath as much terror in it to a guilty ungodly soul , as we reade of in all the Book of God , I say , put all together that we reade in the Book of God , yet if we did but throughly understand the Name Jehovah we should see as much terror in it to a guilty conscience , and a sinful soul that goes on in the waies of wickedness , as almost all that is mentioned of God that might be terrible . As thus , JEHOVAH . ] If he be Jehovah , he hath power over every thing that hath a being to torment thee with it , for he hath all being in Himself , al being is from him , and the dispose of all , therefore whatsoever thing hath any being in it , this God hath the power over it , to make use of it to torment thee withal . Do but consider how some little creature , if it be in some part of a mans body , what power it hath to bring torment , a little gravel in the kidneys , or stone in the bladder , that 's but a poor weak creature in its self , but being in that place , what tortor doth it bring ! now if a little gravel or stone hath that power to torment thee , then what power hath all things in the Earth , and the infinite God that hath all essence , and all being , and can dispose of all things as he pleases , to bring pain , misery , and torment to a sinner ? It 's a very humbling consideration to a sinner . And on the other side , If there be any power in any thing that hath a being , to bring any comfort to a man or woman , it 's all in God , for God hath all in him eminently ; As now , one Creature hath power to torment in one way , another in another way ; and so one Creature hath power to comfort us one way , another another , but all this is eminently in God , the gravel torments one way , the humor in the veins in the gout that torments another way , and fire torments another way , and the Sword torments after another manner , and burning feaver torments in the body , fire without , and burning feaver within , the stinging of Serpents torments after another way ; now all power of all things is in God Eminently , the quintessence of all things is in God , and therefore the power of God is able to bring all sorts of torments at one time in one thing ; As now , suppose several herbs that have several vertues , one hath a vertue in one kind , another in another , but if these herbs were all distill'd into one water , then a drop of that water hath the same vertue and efficacy that it may be forty several herbs hath ; so now , all creatures that have their several kind of efficacies and vertues distilled into one , If I may compare this distillation unto God , he hath all kind of power in himself , and is able to put it forth in one instant , all the power and efficacie that there is in all creatures in Heaven and Earth , either to torment , or to comfort us , If one herb hath one sweetness , and a second another , and the third another , the distillation of them all together , how sweet will that be ? Now all these being in God eminently , Oh what comfort is there in God than to the soul ! So that look either way to the Name Jehovah , we may see an argument to humble us for sin , the dreadfulness of the wrath of God appears in this , more than in any one meditation that I know of . Neither do I know any meditation that may stick upon the heart to comfort and encourage the heart to turn to God and to rejoyce in God so much as this , That there 's all being in God eminently , and all depending absolutely upon him ; therefore turn to God , because he is Jehovah . Thus you see the connexion of these two . Further , When the excellency of the Saints , or glory of God is set before us , we should make it an argument to turn to the Lord : when both together , the Exccellency of Jacob , and the Excellency of God , this is set as an argument to turn to the Lord ; Turn to me . But they might say , Do not we turn to God ? we do serve God. That may be another Note , That whatsoever Services men do perform to God , yet if they be not in Gods way they do in the midest of them all depart from God , and do not turn to him . They did worship God after a fashion , but God did not account that worshiping of him , but departing from him , therefore turn to God. But turn Thou to God. That is , Every one of you , do not stand objecting and cavelling against what I say , but turn to God every one of you , turn Thou to God. Thou art Israel , Thou art the posterity of that great prevailer with God , therefore turn Thou to God , That 's the Note of Observation from hence ; and if you lay it to heart , you will find it of very great use , Every one should consider what peculier arguments there are that concern him in particular to turn to God ; Therefore Turn thou to God , O Israel . There 's a great deal more reason why thou shouldest turn to God , than others . Oh that every one of us here in this place would but in our meditations labor to recal all those particular arguments that concern our selves , that might turn us to God , do not take it in the general , Turn to God because he is your Creator , turn to God that you may be saved , this concerns all ; but consider what special arguments thou hast , as thus ; Consider what special manifestations of God there hath been to thee ; Consider what special offers of Grace there hath been to thee ; Consider what special workings of the holy Ghost there hath been upon thy heart ; Consider what special illuminations of Gods Spirit there hath been in thee ; Consider of what special dangers thou hast been in ; Consider what special Vows , and Covenants thou hast made to God , and yet hast departed from him afterwards ; Consider what special engagements thou hast had ; These are but the hints that men and women may lay to heart all the arguments that may concern them especially to turn to God. Turn Thou to God therefore . Do not thou look upon others , and think thus , I do as others do , yea , but thou hast more reason to turn to God than others . There are more arguments to perswade thy heart than others , Turn Thou to God. And this is a great mercy of God towards any man or woman , when as God shall dare powerfully those special considerations and arguments that concern their souls to turn to God ; a man or woman comes to hear the Word , and hears the nature of Repentance , & the motives to Repentance , but that generally concerns all , and this doth not much stir the heart , but at another time it pleaseth God to hint something out of the Word that concerns them in particular , and this gives a mighty turn to their hearts more than all the other ; As if a man be asleep , though there be a great noise , perhaps this doth not awaken him , but let one come and call him by his name , Thomas , or Richard , or John , and speak particularly to him , and that will awaken him when a greater noise will not do it : so though there be general arguments of turning to God , it doth not so much prevail with people , as when God speaks to men and women by name , and saies , Turn thou to God. There are these special arguments why thou shouldest turn to God rather than others . Many times you will say , If ever any were bound to God , then I am , then turn thou to God because thou art more engaged than others . Turn thou to THY God. That is , Though you have departed from him , yet he hath not wholly cast you off so but he may yet be thy God : From whence the Note is , That the sight of any Relation to God , or hope of Mercy from him , is a special means to draw the heart to turn to him ; Yet he may be thy God , God hath not left thee , O thou wretehed sinful soul , who knows but that he may be thy God , and thy God to all eternity ? Thou mightest have been past such an Argument of hearing any possibility of God's being thy God , and therefore turn to God , turn to thy God , — And keep Mercy and Judgment . Want of Mercy ( in the Fourth Chapter of this Prophesie ) was charged upon this People , That there was no Mercy in the Land : and so in diverse other places , want of Justice . Now , Turn to thy God , and keep Mercy and Judgment . The Note from the Connexion is this , That in our turnings to God , we must look to our special sins , and reform them . It 's not enough for men and women to turn to God , and leave some gross sins ; But is there any sin more special than another , that you have lived in before your turning unto God ? Reform in that sin above all . A man or woman can never have any sure argument that their Repentance is true , though they have left many sins , if they have not left their special sins ; there 's som special sin that thou hast liv'd in , what saiest thou to that ? Then Secondly , It is nothing for people to reform in Gods Worship , except they reform also in the duties of the Second Table , that 's wonderful . The duties of the Second Table , Mercy and Judgmeut , Turn to thy God , and keep Mercy and Judgment . Many men and women that seem to be forward in duties of Instituted Worship , which is very good ; we are to honor God , God is jealous in that business ; but now , together with that , if we be not conscionable in the duties of the Second Table , of Mercy and Judgment too , it 's nothing , all will vanish and come to nothing except thou livest righteously and mercifully with men also , as well as worship God ; do not think to put off thy conscience with the duties of Worship , except thou doest keep Mercy and Judgment , that 's more General . And then Particularly . Keep Mercy , and then , Keep Judgment , be merciful unto thy Brethren , A heart turning to God , if it be a true turning , it must needs be very merciful to men , God expects that from all that do turn to him , that upon thy turning to God , thy bowels should yern towards thy Brethren , and turn to them in Love , and in Mercy , and Meekness , and Gentleness , and Forgiveness , for when thou turnest to God , is it not the mercy of God that draws thy heart ? If it be not that , thy turning is not right ; never any turned to God rightly but their hearts were taken with Gods mercy : And can thy heart be taken with Gods mercy , and thou not merciful to thy Brethren ? Many Professors of Religion think little of this , but I find the Scripture makes as much of this as of any thing , but faith its self , faith in the Covenant of Grace . These Three thing●●he Scripture holds forth , and urges very much upon men . Faith , Mercy , and Vnity ; the two latter are thought to be little and of no moment with men , but certainly the Lord Christ doth lay much upon mercy towards men , that all that are his Members should be of merciful dispositions , and of uniting dispositions one towards another ; Oh! 't is Mercy that the Scripture makes Religion to consist in , Jam. 1. 27. Pure Religion , and undefiled , is , To visit the Fatherless and Widdows : and in Jam. 2. 13. Mercy rejoyceth over Judgment , it is that which will help men and women in the time of straits , and in times of danger , that they have been merciful towards their brethren , for that I take to be the meaning of that text , Mercy rejoyceth over Judgment ; not that Gods mercy is more than his Judgment , and that though a sinner hath deserved Judgment , yet Gods Mercy will prevail , and triumph over it ; but I take the meaning of that text to be , Mercy in man , and not Mercy in God , that 's thus ; That when man hath had a merciful heart towards others , towards his brethren , that then if he should live to meet with affliction , live to a time of Judgment , times of common calamity , common dangers , that mercy that he hath exercised towards his brethren in the time of his prosperity will cause his soul to triumph in the midest of all dangers ; In the time of affliction mercy rejoyces over Judgment ; let Judgment come , let afflictions come in the world , let there be never such hard times abroad in the world , yet I have a testimony to my conscience , the Lord hath given me a merciful heart towards my Brethren that are in misery , and I that am but a poor creature that have but a drop of mercy to that God that hath , an infinite Ocean of Mercy , will not that God be merciful to me much more ? Keep Mercy therefore , you that turn to God , be of merciful dispositions towards your brethren ; Oh! this is wanting among many that are Professors of Religion , they are of cruel and harsh dispositions , ridged , sowr , and severe dispositions towards others , care not what becomes of others ; Oh! be merciful to your brethren , You that are turn'd to God , shew it in this , That you keep MERCY . The next is , JVDGMENT . Where there is a turning to God , there must be righteousness among men . Judgment ] That is , Righteous Judgment among men , thou canst not turn to God from thy Unrighteousness , and to a Righteous God , and yet still not be Righteous towards men ; Certainly if thou beest turn'd to God , from thy Unrighteousness towards a Righteous God , then thou will be turn'd likewise from thy unrighteousnes towards men , and will be righteous towards them . Many texts of Scripture I might have shewn you , that commend this Grace of Righteousness , and it 's made the great Promise to the Glorious Church when that shall be , That Righteousness shall prevail there , that the People shall be a Righteous People . And Judgment : Not only Judgment in doing no man any wrong , and being righteous in dealing ; But thus Judgment , Execute Justice against Sin , manifest thy hatred against Sin , by the Execution of Judgment : This is the Note from thence , That those who turn to God will manifest their hatred against sin , by the Execution of Judgment , if they be in place of Power . Though in thine own cause thou maiest forbear , yea , thou shouldest be merciful ; but when Publick Manifestation of hatred against Sin requires Justice , then there 's no place for Sparing ; when God calls thee in any Publick Place , to manifest hatred against Sin , then ( I say ) thou maiest not think of Sparing . But you will say , Oh! I must pity , and shew Mercy . Well , If you would be merciful , be merciful in your own cause . Many men that will pleade for Indulgence to Malefactors , yet in their own business they have no Indulgence to those that offend them . It beseems a Judg to be very pitiful when he is wronged himself , but it beseems him to be very righteous and just when the Publick calls him . Keep MERCY , and JVDGMENT . Mercy is first , and Judgment afterwards . The Scripture makes a difference between our respect to Mercy & Judgment : that place in Micah , The Lord hath shewen thee , O man , what he would have thee to do , LOVE MERCY , and DO JVSTICE : There should be a Preheminency in Mercy , Mercy must not only be shown , but loved ; and Justice must be done . And then , Keep MERCY and JVDGMENT . The mixture of Mercy and Judgment is very comely ; The Scripture doth mix them very often , Psal . 101. 1. I will sing of Mercy and Iudgment : and Prov. 21. 21. He that followeth after Righteousness and Mercy , findeth Life , Righteousness , and Honor. Psal . 112. 4. The upright man he is full of Compassion , and Righteousness . Jer. 9. 24. The Lord there doth seem to glory in this , in his Righteousness aswel as Mercy , saith the Lord , Let no man glory in the flesh , but let him glory in this , That he knoweth Me , that I am the LORD , which exercise loving kindness , Iudgment and Righteousness in the Earth . Let him glory in this , That he knows that I am such a God , this is my glory , That I am both Righteous and Merciful . Now for the several Rules , when Mercy should be Shown , and when Judgment should be Executed , that would be the Use here , How men should be directed to mix both these together . Mercy , when men offend by Infirmity , when I see it 's but a weakness , it is not through wilfulness , Mercy then should be shown . Oh that we would consider of this , our brethren that sometime differ from us in Judgment , in practice , consider , Do they appear in any of their carriages any waies , to be wilful in their way ? can you take it upon your consciences , that it is through obstinacy , and through any wicked principles that they have , that they go against conscience ? doth it not appear in all their other waies that they walk humbly and conscionably , that if they be in the wrong , yet it is through meer weakness that they cannot see the Truth , that thou thinkest thou doest see ? Now thou shouldest be merciful towards them , and carry not thy self in a ridged , severe , bitter , and harsh way towards them , but in a Merciful way , Mercy when the offence is by infirmity . And then when the offender is already sensible of his offence , then Mercy . Or , when there may be as much good done in a fair , gentle , merciful carriage , as in a harsh , ridged carriage . And then especially at that time when any man or woman begins to feel passion arise in their hearts and a spirit of revenge to stir in them , above all times , then is the time for mercy ; examin thine heart , thou hast to deal with thy brother , now see whether there doth not begin to arise passion and revenge in thy spirit towards him , now is the time for Mercy , it 's not the fit time for Judgment , it 's not a fit time to give Judgment , nor for thee to execute Judgment , but now is the time for Mercy . And then there 's the time for judgment , When thou art call'd to manifest hatred against sin , when the publick good requires it ; when you cannot be merciful to one , but you must be cruel to another : As in many things wherein men would be merciful , the truth is , the Mercy they shew to some is cruelty to others , and when thou hast the least interest in a business , then there 's the most like to be the time for Judgment . Well , Keep Mercy and Judgment : Keep it , not only do some acts of Mercy and Judgment , but keep it . Many men in some good moods ( observe it ) Oh how pitiful are they ! how merciful are they ! but come to them at another time , and Oh! how ridged are they then ! Oh! how sowr are they ! how bitter , how cruel ! how harsh are they ! We have found it so by experience , you can say , such a man , Oh! what sweet converse had we together , and what a sweet temper'd man he was , how loving , how meek , how gentle , how pitiful ! But come to him now , how harsh , and how rugged in his expressions , and extream bitter , mightily turned as if he were not the man ; keep Mercy , keep it . Doth God at any time melt thy heart , and make thee apprehensive of thy need of mercy ? doth thy heart begin to bleed towards thy Brethen ? Oh! keep it , keep this temper ; the Lord keep this in the thoughts and purposes of thy heart for ever , Oh take heed of change of heart . It should be the care of Christians , not only to do that that is good , but to keep their hearts in such a constant frame . Oh that some of you would but call to mind the dales of old , Was there not a time that your hearts did melt towards your brethren , and had sweet converse and communion with them , what 's become of those spirits now ? Oh! turn to that gracious , sweet , temper again , and if ever God bring you to that temper again , keep it ; Consider what is it that hath changed my heart , what hath brought me to it ; now if God doth discover how thou hast lost that sweetness of thy heart , Oh! labor to repent and turn to God , and resolve , if ever God bring me to that temper again ( as sometimes through his mercy I have felt ) I hope through his Grace that I shall keep my self in that temper ; Oh how happy were it with us if when God brings our hearts into a good temper if we had but hearts to keep them in that temper , keep Mercy . And keep Judgment too . In some acts you shall find men very just , and take them in other acts and there they will be false enough . But now , It should be our care , to be as it 's said of God in Jer. 50. 6 , 7. God is said there to be the habitation of Justice , so it should be in the Courts of Justice , there should be the habitation of Justice . Perhaps sometimes , in some one Cause a man may have Justice in a Court : yea , but if it be not so in all Causes , at all times , there is not the keeping of Justice ; Justice should be alwaies at home : sometimes you may come to a Court and not find Justice at home , but it 's gone abroad , but it should be alwaies the habitation of Judgment . And so it should be in Families , and in particular Persons ; It may be at some times thou wert just in thy waies , yea , but then thou hadest not a temptation , the tempration came not for unjust dealing : There are some men that by a temptation are brought to such unjust dealing , that if a man should have said some divers yeers ago , that thou wouldest have done such things , you would have been ready to think , Am I a dog , that I should do such things ? but now , when a man is once engaged in any unjust way , then he must go on : and therefore keep Judgment . It follows ; Keep Judgment , and wait on thy God continually . That 's thus , Do not satisfie your selves in duties of Mercy and Judgment only , but worship God ; For by waiting on God is meant the exercise of spiritual Graces , wherein the Worship of God consists , wherein we come to make God to be our God : As it is not enough for men to think they worship God , and yet make no conscience of the Second Table ; so neither is it enough for men to make conscience of the Second Table , and not to worship God. It may be there is som of you that are very just , yea , but what worship of God is there in your Families , and in your own hearts ? Do your souls worship God , and sanctifie the Name of God in all your waies ? Therefore this is added , Turn to the Lord thy God , and keep Mercy and Judgment , and wait on thy God continually . Wait on God. The bases , or foundation of waiting , is Faith , Beleeve there is good in God , help , supply here , and that in God alone ; however things seem to be contrary , let things go how they will , I beleeve there is help in God alone , and not in those former base waies that I have taken before , that my corrupt heart hath led me into , here 's help , and not in the other way . Secondly , Waiting on God , is , To attend God in the use of what means God hath appointed for the attaining of such a thing that I expect from him . Thirdly , A looking out for Mercy ; I beleeve here is Mercy and no where else , I attend on God for it in the use of these means , and I look out for mercy . Fourthly , I quietly submit in the mean time , though God staies long ; that 's to wait , so as not to be discontent , not to have my heart sink , though God staies long . Fifthly , I keep in the way of seeking of God all the while : That soul that doth this , may be said to wait on God. A turning heart to God is a heart that is a waiting heart , the heart that turns truly to God is taken off from all Creature contentments , so as to rest in them , and looks up to God for all help , and for all supply . And this waiting is of very great use to those that are turning to God , Consider of it , Is any of you about the work of turning to God ? hath God begun to make a turn to any of your hearts ? Know , that when you are turning to God , you are very like to meet with a great many things that may discourage you , many suggestions of the Devil and your own hearts ; Why should not I go back again ? what good have I gotten by reading , and praying ? I get nothing by it , and all will come to nothing at last , Temptations are like to come thick and three-fold upon the heart of a sinner turning to God : I am confident I am speaking in this to the hearts of all that knows what it is to turn unto God , there was a time that thou wert departing from God , and then thou wentest on quietly , but ever since the time that God hath begun to turn thy heart , Oh! the thick , and three fold temptations of the Devil that come to thee ! Now this is a very seasonable exhortation , turn to God and wait upon him , be not discouraged not withstanding all difficulties , fears , temptations , and discouragements , from Men , and Devils , and thine own heart , yet wait upon God and keep in his way . Oh! it had been happy that this exhortation had been set home upon the spirits of many that the Lord was beginning to give a turn to their hearts , not long since the Lord was beginning to turn thy heart to himself , and thou mettest with some things that discouraged thee which hath turned thee quite off again , Oh! had but this exhortation come seasonably then , Turn to the Lord , and wait upon him , Oh! it had been happy for thee . The Lord make it seasonable now to thee , Oh! remember this text , Turn to God , and wait upon him . Wait. ] Oh! there 's reason that thou shouldest wait upon God , Oh! thou saiest if I had comfort , and if I were sure I should be saved at last , though I have discouragements from men , yet , if I had but comfort from God , then I could be content ; yea , but wait , wait for comfort , wait for peace , wait for assurance , God is a great God , and is worthy to be waited on : Men that are above others will take state upon them , and they will be waited on ; God is great , and therefore wait upon him . And we are vile creatures and unworthy , and therfore let us wait . Beggers if they should rap and rap , and you come and see it to be a begger , your heart rises upon him , if he beg he must wait if you be busie . We are Beggers , and therefore it is fit for us to wait . And Thirdly , God hath waited on us a long time , how long did God wait upon thee , it may be thou wert twenty yeers old before thou didest begin to turn to God , perhaps thou wert thirty or fortie yeers old and God was waiting upon thee to be gracious all that time , God was waiting for opportunity to do thee good , and therefore wait thou upon God. And Fourthly , What we wait for , it is worth our waiting . If a man did beleeve there were nothing but scraps to be had at last , then he would not wait so long ; but if he did hope there was some great thing to be gotten , then he would wait : Beggers if they come to some mean house , they knock at the door and stay a little , and if they give them nothing , away they will go ; but if they come to great Houses , or Coaches , they will wait though it be long , and run a great way after them . So , that which we wait for , it is worth thousands of worlds , we wait for the pardon of Sin , and wait for the assurance of Gods Love , we wait for the shedding abroad of the holy Ghost in our hearts , we wait for rich Treasure , and know that there is enough to be had in God ; your waiting will pay for all . Know also , 'T is a great part of Gods Worship to wait upon him , 't is not the Worship of God , only to Pray , and hear the Word , and receive Sacraments ; but when you are waiting , you are worshiping of God. Further , God is all this while preparing mercy for you . Suppose you come to have a Scrivener write somthing for you , Well , the thing is not yet done , yea , but he is writing as fast as he can : know , O thou soul who art turning to God , all the while thou art waiting , God is working , God is setting all his Attributes on work for thy good , while thou art waiting , and therefore wait on thy God. And know , God is infinitly wise , and he knows when 't is best for us to have the mercy , he knows the times and seasons , wait upon God , for the Lord is a God of Judgment . Alas ! we are hasty , we cannot judg when the time is fittest , but God is a God of Judgment , and therefore wait upon him : should we have a mercy just when we would , our mercy would undo us , and therefore let us wait . Oh my Brethren , we have as much encouragement here in this Land to wait upon God as ever any people had ; we would fain have had the Wars ended , and we began to murmur and repine because it was not done , Oh! but we will not wait , therefore we will not turn ; and those that turn to God least , will wait least upon him ; and those that turn to God most , will wait most upon him ; Do not you see that God hath wrought abundance of good for us by deferring what we would have ? had we had no opposition at the beginning of the Parliament , and suppose the King and Parliament had agreed , and said , You shall have your desires , What would we have desir'd , we would have desir'd some few things , as taking away Ship-mony , Tonnage , and Poundage , Monopolies , &c. and to have a Triennial Parliament , and the like . Now what abundance hath God wrought by deferring what we would have had ? Oh it is good for people to wait upon God , Oh let us look back to our murmurings and repinings all this while . It 's true , we have suffered something , yea , but hath not God wrought good out of our sufferings ? and suppose there should be fears of new storms arising . Oh let us not say we will wait no longer ; Oh I take heed of foolish resolutions of your own : God is wisest , leave God to do his own work , keep the way of God and go on in your duty , and then let God work his own ends , either by War , or Peace , any way as he pleases , wait upon God ; and mark , Wait upon God Continually . Wait ] It 's fit for us to wait . Yea , but we have waited a long time . Well , but yet know that you are at the right door : Suppose a man be knocking at a door , and he hath knockt a great while and no body comes , he begins to think it 's not the the right door , but some body tells him that it is the right door , and then he staies : so we may assure our heares thus much , we are at the right door certainly , and let us not think to go away , and we shall find somebody within , God wil appear at length , What , shal we lose all for want of waiting a little while longer ? Thus it is with many wretched Apostats , that have taken a great deal of pains in seeking after God a great while , and for want of waiting a little longer they have lost all : Oh! let there be this resolution in your hearts , If I die and perish , yet I 'le die and perish waiting upon God. Certainly that soul that hath this resolution will never come to dispair , yea , there 's no such way for the hastening of Mercy , as for a soul to lie flat at the feet of God , let God do what he will with me , if I perish , I 'le perish waiting upon him , though he kills me , I 'le trust in him , and stay upon him : You have waited , how long I pray ? Oh! you have been waiting and seeking of God it may be this half year , or twelve months , What 's that I pray ? O thou wretched soul ! thou hast deserved eternal flames , and wilt thou grudg at God for waiting a few years ? If God would keep thee waiting * all thy daies , and at the last manifest Himself unto thee , thou hadst cause to bless God for ever , and therfore do not grudge though thou hast been waiting a while , and it may be though Thy time is come , yet Gods time is not come , the time that you call long , God doth not call it so ; One day with God is as a thousand years , it 's no time with God , and therefore do not complain of the length of thy time . And your betters have waited longer ; Reade but the 88. Psalm , and there you will find your better waited all his time ; The Lord was pleased to work Grace upon him when he was yong , his heart was turned to God then ; and you may find in the text , that from his youth up the terrors of God was upon him . Wait upon God continually . And you cannot better your self : Whither wilt thou go , poor soul ? Now you are seeking God , you have not what you would have , Whither will you go ? Can you mend your self any way ? if you cannot , then wait upon God continually . It may be before God began to turn thy heart , thou thoughtst Mercy was easie to be obtain'd , thou thought'st then it was nothing to beleeve , thou wondrest that people spake so much of the hardness of beleeving , thou thought'st it easie ; Wel , the Lord is now working upon thy heart , and the Lord would humble thee for those slight thoughts thou hadst of Faith , the Lord will have thee to know , That beleeving in his Grace it requires a mighty work of God , even the same power that raised Jesus Christ from the dead . Be humbled for thy slight thoughts about the work of Faith , and know , that this ( it may be ) is the thing that God intends in keeping thee so low so long , That thou maiest come to see that Faith requires the mighty Power of God to work it , that so thou maiest give glory to God when ever thy heart shall be raised by the work of Faith to beleeve in him , and to be enabled to triumph in him , and say , Lo , this is our God , we have waited on him , and this is the God of my salvation : And therefore you that are turning to God , wait upon him continually . But besides , The Use of Exhortation , he hath a Use of Reprehension , and that 's in the 7. and 8. Verses . Notwith standing all this , as if the Prophet should say , Oh! your hearts are set upon your Covetousness , upon the pelf of this world , these vanities that are here below . You are not ( saith he ) as your Father Jacob ; I exhort you thus to turn unto the Lord , and to keep Merey and Judgment , but it 's otherwise with you . VER . 7. He is a Merchant ; the ballances of deceipt are in his hand ; he loveth to oppress . THis Scripture , though it seems to be somwhat a harsh one , and hard to reade , yet it may be a good providence of God that did bring it to hand at such a time as this is . That 's the scope of the Prophet : We may exhort long enough saith he , yet so long as their hearts are covetous , and set upon their way of getting gain , they will never regard what I say , they will not turn to God , they will not hear of turning to God , but will turn a deaf ear rather . This indeed is the guize of men that have great dealings in the world , and their hearts are set upon their riches , let there be the most glorious Truths set before them that ever were , yet they are as nothing to them : we reade in Luke 16. of Christ himself preaching before a company of men , and some of them being very covetous , mark what the Text saith , vers . 14. The Pharisees also who were covetous , heard all these things , and they derided him , they blew their noses at him , so the word * signifies , they scorn'd him . Christ he spake of Excellent and Divine Misteries , and there were some of his Auditors that had dealings in the world , and great estates , and they scorn'd at whatsoever he spake ; Tel us of such things as these are ! tell us of waies of gain , how we may come to enrich our selves : This seem'd to be the disposition of some of the Auditors of Hosea at this time , therefore saith he , He is a Merchant . The word that is here translated a Merchant , it signifieth a Cananite , and may be translated , if you would translate it according to the very letter of the word , He is a Cananite , for the same word that signifies a Cananite signifies a Merchant in the Hebrew tongue . You have the like in other places of Scripture , Job , 41. 6. Shall they part him among the Merchants , among the Cananites , so is the word in the Hebrew : and in Prov. 31. 24. She delivereth Girdles to the Merchants , the word is to the Cananites . Now the reason why that a Merchant , and a Cananite hath the same name in Scripture , it is , because the Country of Canaan was much given to Merchandize , and indeed much to deceipt . As the Mathematicions were cal'd Caldeans from the Country because the Country was so full of Mathematicions ; so Arabia , Robbers and Theeves , were call'd by the name of Arabians because that it was so full of them ; and so because Canaan had so many Merchants therefore it hath the denomination , A Cananite , and a Merchant . But here the holy Ghost calls them not Israelites , mark , God he doth not say , you are an Israelite , but a Cananite , and that is by way of upbraiding of them , because they had degenerated so much from Israel , ( that was spoken of before ) so he would not call them Israelite , but calls them Cananite . Observe that , Men by their sin may lose the honor of their Progenitors . And further , Though it 's true , that the calling of a Merchant is not only Lawful , but a very honorable imployment , yet the abuse of it may make it very contemptible , if it be abused and corrup ed it may grow to be very contemptible ; for so here , the holy Ghost doth cast such a word upon them , to shew , how through their corruption they had made a calling that was honorable , to become contemptible , and , they had brought contempt upon their own persons : for though Merchants that are subtil may in the pride of their hearts rejoyce in their subtilty and cunning , and think that they can circumvent others by their deceipt , and get money that way in going beyond them ; they may glory in this as if it were a great excellency in them , but the holy Ghost casts contempt upon those , he is a Merchant , a Cananite , and the ballances of deceipt are in his hand . The ballances of Deceipt are in his hand ] The Lord abhor'd their ballances of deceipt , yea , and professed that they are an abomination to him , if you reade Levit. 19. 35 , 36. Ye shall do no unrighteousness in Judgment , in Metyard , in Weight , or in Measure . Just Ballances , just Weights , a just Ephah , and a just Hin shall ye have : I am the Lord , I am Jehovah . This lies upon it , if you will acknowledg me to be the Lord , to be Jehovah , be just in your dealing , have no unjust ballances , let there be no injustice in your trading . And in Deut. 25. 13. and so on to the 16. Thou shalt not have in thy bag divers weights , a great , and a smal ; thou shalt not have in thy house divers measures , a great and a smal : But thou shalt have a perfect and a just weight , a perfect and a just measure shalt thou have , &c. For all that do such things , and all that do unrighteously ( mark ) are an abomination to the Lord thy God. There 's much laid upon it , you think you may take liberty in such things , no saith the text , all that do such things they are an abomination to the Lord thy God , 't is not only a thing that God forbids , but a thing that God abominates to be deceiptful in trading . Doest thou profess any interest in God ? hast thou any hope that God should be merciful to thy soul , to do thee any good ? doest thou think that God is thy God ? know this is an abomination then to thy God , to that God that thou professest to have any interest in ; nay , in Prov. 11. 1. there 's likewise a Scripture to the same purpose , A false ballance is an abomination to the Lord ; but a just weight is his delight . God takes pleasure in that . Now saith the Prophet here , The ballances of Deceipt are in his hand , as if he should say , let him have riches any way , he doth not mind turning to God , but he regards the ballances of deceit . We are to understand this for all kind of deceit in trading , though only ballances are here mentioned , yet here 's a synechdoche ; one special thing is mentioned in a business to set out all of that nature , not only Deceitful Ballances , but Measures , and Tale , and Lights , and Mixtures , when they shall mix water and other things with any Commodity to make it heavier , or mix ill ware with good ware , deceiptful glosses , and appearances , to make wares that are ill to seem to be good by many Arts that Trades-men have to put a gloss upon their wares ; deceiptful words , to tell them what they cost , and what the goodness of it is , to make many protestations , yea , and deceiptful Oaths , all such things are here condemned ; and deceiptful Books , and deceiptful Reckonings ; So that by Ballances of deceipt , are alwaies of Merchants , of Trades-men , whether by Ballances , Weights , Measures , Tale , Lights , Words , Protestations , Oaths , Appearances , Glosses , Mixtures , Books , and Reckonings , all kind of deceiptfulness is here condemn'd , He is a Cananite . Yet those have their due honor , that are righteous in their dealing ; but such as make profession of Merchandize , and are not righteous in their dealings , they cannot think much that the Scripture should call them in the way of upbraiding , a Cananite . Or if he doth but joyn with others in deceipt , that com● in here : As if there be any men , and the way they take he knows it is to cozen others , yet to get gain he wil be content to joyn with them to partake a part of their gain : these things , and perhaps your own consciences would tell you of abundant more that you know of , of the mysteries of iniquity that there is in trading : As we reade of those in the Revelation , that were under the power of Antichrist , they might not buy nor sell , except they had the Mark of the Beast upon them . And the truth is , among a great part , if not most of our Buyers and Sellers there is the Mark of the Beast upon them , deceiptfulness and falsness among them , and because this is thought to be so light a matter , therfore the Scripture laies the more weight upon it . And so much as the time will give me leave , I shall labor to lay some weight upon this , Of deceiptfulness in waies of Trading . The ballances of deceipt are in his hand . That is ( saith a Learned Interpreter upon the place ) By this that they are in his hand , is intimated a continual and perpetual study and endeavor to deceive , he hath it at hand , and it is in his hand continually . In the forenamed place , Deut. 25. 13. and so on , There men are forbidden to have a false weight in their bag ; you must not keep a false weight in your house , much less in your hand . Or it may be he alludes to those that have a slight of hand , to make the ballances turn one way , or the other way , so as their Customers shall not perceive it . — And he loveth to oppress . What oppression is there in Trading ? If I buy a commodity and sell it again , what oppression can there be ? There may be oppression in Trading , As thus : 1. Oppression in Monopolizing of Commodities , that poor men that have been brought up to such a Trade , and that have no other livelihood at all but that , that a few men get into their own hand , and make such use of it themselves that poor men are not able to live by them , this is oppression ; Certainly this monopolizing in Trading is a great oppression , the Lord hath in great measure delivered us , but not wholly delivered us from that , there is a great cry in many parts of the Land still of that . And then Secondly , Oppression in Trading ; when as men take the advantages of mens weaknesses that they deale withall in their Trading : but especially when they take advantages of mens necessiries , that is , If I know that such a man must sell his Commodity , now for men to take advantage of his necessity and therefore beat it down , so as even almost to undo a man because he is necessitated for the selling of it . I verily beleeve you know the meaning of such things as these are . Or now , Those that work upon the necessity in buying , as sometimes when men bring over Commodities , and must bring over such Commodities , you will let them lie to the last period , that so you may have them at any rate , and so when you come to know that men must needs have a Commodity of you , then to raise the price so as they cannot live upon it , this is even to drink their very blood , this is Oppression . They love to oppress : ( that is ) The poor of their wages . There are many poor men that are servants to you that are Merchants , and Trades-men , they live upon their labor , and they must come and fetch Commodities of you , that they must live by ; now you knowing their necessity that they must have your work , therfore you beat down their wages , and not give unto them according as they may maintain their families : you will say , I do not wrong them , If he doth not , another will , I but that will not serve the turn . Or otherwise , They love to oppress : Trades-men oppress their debtors , when they have gotten poor men into their debts then they will make them that they shall buy of them , and of none other , and so will put off any of their braided ware to them , and put it off at a deer rate . You will say , We sell it them , yea , but you force them to buy of you ; for if they should go from you , then you fall upon them , and put them into prison , or evil intreat them some other way . This is to love to oppress , to take the advantages of mens necessities when they are grown poor . Certainly these things are grievous to the Spirit of God , and are abominable in the eyes of God , these are rebuked here , and that you may see that there is a great deal of evil in these Ballances of deceit , and oppression in trading , do but consider these particulars . First , Observe how this is brought in , in my text , as opposite to turning to God ; Turn to God , then presently , He is a Merchant , the ballances of deceipt are in his hand ; he loveth to oppress . Those men that live in any way of deceipt or oppression to get gain to themselves by those waies , these are men that yet have not turned to God ; thou hast not turned to Jehovah , thy heart is not turned to him , thy heart is turned to the earth , the earth is thy portion , thou art to look for the things of the earth to be thy portion , it is not God that thou hast chosen , nor turned unto him . Then Secondly , Thou doest certainly not know what sin doth mean , that darest venture the least sin for the greatest gain ; had God ever enlightened and awakened thy conscience to see what sin doth mean , thou wouldest rather lose all thy estate , and be cloathed with rags all thy daies , than willingly to commit the least sin , to get the greatest estate . It was a speech of Austin , That there must not be so much as an officious lye , that is , a lye when a man intends no hurt , but good , yet this must not be told , saith he , no not for the saving of the souls of all the world : surely then a lye must not be told to get twelve pence in a bargain , or five shillings , or fifty shillings , or five pounds , it must not be told to save the souls of all the world ; Now to tell a lye to deceive others as well as thy self , surely , God hath not yet laid the weight of sin upon your souls , the day is yet to come that you shall know ( perhaps to all eternity ) what the weight and burdon of sin means . And then in the Third place . Certainly you do not trust in God , you may speak of trusting in God , but it is apparant by this , That you have jealous thoughts of God , that you do not beleeve that God takes care of you ; and here 's not only sin , but it shews your misery , you are in such a condition , that your own consciences condemn you , and tell you that God takes no care of you , for did you beleeve that God had care of you , care over my bodie , my estate , my soul , then I 'le leave it to God , I 'le cast my care upon God , I 'le go on in Gods way , and leave all other things to God. But now , when a man is low in the world and would fain rise higher , or would provide such a portion for his children , and he falls to deceiving , and so thinks to get it that way , this is the plain explicit English of it ; For my part I dare not trust God to take care for me , and that that I think God to do for me is not enough , if I trust to Gods blessing , I may be a poor man , my children may be poor , and I dare not trust to promises , nor protections , nor providences , but I must take my own way ; ( the truth is , the language is as much as thus much ) I cannot get an estate by God , and therefore I 'le see what I can do by the Devil . And then Fourthly , All duties of Religion that thou performest are rejected by God ; you who are conscientious to your selves of waies of falseness in your trading , and it may be have gone on many daies and yeers in your waies , I say , all the duties of Religion that you perform are rejected by God , you will deceive , and yet come to hear , and deceive again , and yet hear , and so make the duties of Religion to be a colour to your deceipt . Who would suspect such a man that is so forward in matters of Religion that he should be so deceiptful ? Oh! cursed is that wickedness above all wickedness , it is aggravated by this , When thou makest Religion to be a colour of deceipt , know , that God casts all thy profession and duties as filth and dung back again in your face . I 'le give you this on Scripture in Ezek. 28. 18. Thou hast ( saith the text ) defiled thy Sanctuaries ( how ? ) by the multitude of thine iniquities , by the iniquity of thy TRAFFICK : By the iniquity of thy Traffick thou hast defiled thy Sanctuaries . You go abroad and there you traffick , and deceive , and put off false Commodities , and have false Reckonings , and the like : now you come into the Sanctuary , Oh but you defile the Sanctuary by the greatness of your iniquity ; and among other greatness of your iniquities , the iniquity of your Traffick is that that defiles the Ordinances of God unto you : In Micah , 6. 8. when those Hypocrits had said , What shall we do ? shall we come with ten thousand Rams , and Rivers of Oyl ? Saith the Prophet , He hath shewed thee , O man , what is good ; And what doth the Lord require of thee , but to do justice , &c. As if he should say , Though you come with all these things , it 's all to no purpose , whatsoever Offerings you offer to God , it 's all nothing , except you do Justice . Fifthly , There is a curse mingled with every thing thou doest enjoy . Though it may be some things are gotten honestly , yet ( I say ) there is a curse mingled in all things thou doest , it doth venem and poyson every thing thou doest . In Zach. 5. 3. there was a flying Rol of twenty Cubits , and the breadth of it ten Cubics : then said he unto me , This is the curse that goeth over the whol earth , ( for whom ? ) For every one that stealeth shall be cut off &c. Everie bit of meat thou eatest at thy Table thou maiest look upon it as dipt in the curse of God , I have gotten this by deceipt , thou wouldest be loth to have everie bit of meat rouled up in dirt and so put into thy mouth , but everie bit of meat is rouled up in the Curse of God. And then Sixthlie , surelie thou that art guiltie of this deceipt in the way of trading thou canst not pray , if thou comest to prayer , surelie thy conscience is verie blind , for when thou art conscious to thy self of deceipt , how canst thou come into the presence of a righteous God ? Canst thou say , Oh Righteous Father ? darest thou come into the presence of such a HOLY and RIGHTEOUS God that profess , to abominate thy waies , surely thy conscience must be very blind , if thou doest not understand the evil of thy sin ; It may be there was a time at first of thy trading that thy conscience did trouble thee for a little time , thou had'st mis-giving thoughts , but thou hast worn them out , and so art ready to bless thy self that thou hast gotten over such a difficulty as that is : thy condition is far worse . Or if not , If thy conscience be not sear'd with a hot Iron , then thou wilt be terrified . I verily think that those that have any light left in them that they dare not go to prayers ; Oh! doest thou so prize a little gain , as to take away the freedom of thy spirit , and the holy boldness of thy heart in prayer ! Oh how shouldest thou say to Gain , Get thee hence as a menstruous cloath . Seventhly , Know , that if thou shouldest come to make use of thy estate in any good work , God rejects it : Isa . 61. 8. For I the Lord love Judgment . I hate robbery for burnt offerings ; What will you come and get by deceipt an estate , and come and offer it to me , I abhor it saith God. 'T is a speech of Chrysostom , Why doest thou despise , and despight God in this , in bringing unclean things to him ? it's a reproach to God : a man that hath gotten an estate by deceipt , if he brings his estate to any Service of God , he doth reproach God. Eightly , know that God will avenge such things , it may be the poor man that thou oppressest in thy trading he cannot right himself upon thee , because a bargain is a bargain ( you will say ) yea , but God will come over with the bargain again ; it may be you have done with him in your bargain , but God hath not done with you . You will say to him , You saw what it was , and you bought the thing of me as it was , and I have nothing to say to you ; but God hath much to say to you in this , mark those two Scriptures , Micah , 6. 11. the Lord having shewn what he did require , that men should be just in their waies , now saith the text in ver . 11. Shall I account them pure with the wicked ballances , and with the bag of deceiptful weights ? for the rich men thereof are full of violence , and the inhabitants thereof have spoken lyes , and their tongue is deceip ful in their mouth ; therefore also will I make thee sick in smiting thee . Oh! when God comes to smite thee , he will make thee sick to purpose : sickness to such men as have defiled consciences in their trading is dreadful sickness indeed , as if God should say , You shal have not great content in what you have , I will be avenged on you for what you do , either you , or your heirs shall no enjoy it . But that place concerns Christians very much , a place that it 's impossible for you that are exercised in Scripture , but you must needs take notice of it , 1 Thes . 4. 6. That no man go beyond , and defraud his brother . In any matter , you must not go beyond your brother ; your brother is weak , you will say , Let the weaker look to it as well as he can : No , you must not take advantage of his weakness , he is your brother , you must not defraud him , no not in any matter , why ? because that the Lord is the avenger of all such , as we also have forewarned you and testified . And know this day , the Lord forewarns you once more by the Ministry of his Word , and the Lord by his Word doth testifie against you in this one thing , and if you go on in anie way of deceipt , you go on against the verie strength of the Word , and strength of Conscience this day , and this Word that is preached this day to you shall certainlie testifie against you another day . Yea further , When you come to die , Oh! how terrible will death be to such men ! when they shall leave the sweet of all their estates , and carrie nothing but the guilt , of all with them : In Job , 27. 8. What hope shall an hypocrite have , though be hath gained , when God takes away his soul ? Sometimes men they seek to deceive , and they are discovered , and so they are rendered base and contemptible to all the world ; yea , but sometimes again , they may carrie it so cunninglie , as they shall never be discovered , perhaps in this world , but they shall gain , as Ephraim saith here , I am become rich and have gotten substance , but what hope hath this hypocrite though he hath gained ? what profit shal it be though thou hast gained the whol world and shalt lose thy own soul ? See also James , 5. 3. The rust ( of your Gold and Silver ) shall eat your flesh as it were fire . Yea , Know further , That thou must restore , if thou hast any estate now , or if thou ever comest to have any estate , it must be restor'd or thou canst not expect to find mercy from God with all the sorrow , cries , and prayers that can be , without restitution , there cannot be expectation of pardon and forgiveness . The ancient speech that all Divines in all Ages of the Church have closed withal was , There must be Restitution of that that is falslie gotten , if it be in thy power to do it , thou must restore it or else thou canst not have anie hope of mercie , those sweet morsels that you have swallowed , must be vomited up again ; And therefore you that are Apprentices take heed of pleasing your Masters , to be deceiptful , for if you have a hand in it you must restore . I 'le give you Scripture and Reason for it . The Reason is this , That 't is impossible that any kind of repentance can be accepted of God without restitution , the reason is ; because , That if I have power to restore , all the while I do not restore I do continue in the sin , I do not only wrong the man just the verie hour I have deceived him , but all the while I keep that which is his in my hand , this is the argument that repentance can never be accepted of God that may stand or doth stand with a wilful continuance in the sin that a man seems to repent of , Do I repent of my sin , and yet wilfully continue in the sin ? I say , Wilful , for I have it in my hand to restore : Oh but I shall undo my self ; I but that 's wilful still , Is it better for thee to keep an estate , or to keep a sin ? Now certainly any man that hath anie light must needs acknowledg thus much , That if I truly repent me of my sin , I must do what possibly I can to undo my sin ; Can I say , I am heartilie sorrie for a sin , when I do not what I can for to undo that sin again if I can ? And for the Scriptures for Restitution , there are divers , I 'le give you two or three , Ezek. 33. 14 , 15. And when I say unto the wicked , Thou shalt surely die : If he turn from his sin , and do that which is lawful and right , if the wicked restore the pledg , give again that he hath robbed , &c. he shall surely live , he shall not die . He doth not walk in the Statutes of life except he give again that which he hath robbed . And so in Numb . 5. 6 , 7. there you have the Law about restitution , when a man or woman shall commit anie sin that men commit , to do a trespass against the Lord , and that person be guilty , then they shall confess their sin which they have done , ( is this al ? ) and he shall recompence his trespass with the princial thereof , and ad unto it the fifth part thereof , and give it unto him against whom he hath trespassed . He must confess his sin , yea , but that 's not enough , but he must recompence the partie . This is a most excellent Scripture ; Mark , it 's said here , If a man shall trespass against the Lord , it 's not only against Man , but against the Lord , against the rule of Justice that the Lord hath so set for the maintaining of order and humane Societie in the world : And then observe it further , if a man or woman commit a sin , that men commit , and do a trespass : you wil say , I do no other than all trades-men do , mark , saith the text , If a man or woman commit any sin that men commit , as if the holy Ghost should say , I confess it is a sin that is ordinarie , but though it be ordinarilie committed by men , though there should be confession of that sin , yet if there be not restitution , it will do you little good . I remember Latimer in one of his Sermons that he preach'd before King Edward , speaking of this verie point of Restitution , he saith that the first day that he preached about it there comes one and gives him twenty pounds to restore ; the next time he preached there comes in another and brings thirtie pounds , and another time he preached and there comes another and gives him two hundred pounds , ten shillings , and he hath this homelie expression , Restore what you have gotten , else you will cough in Hell , and the Devils will laugh at you ; Certainly it is that , that will lie heavie upon conscience ; Gravel in the kidnies will not grate so upon you as a little guiltiness that is upon your consciences . I my self knew one man that had wronged another but of five shillings , and it seems he did not much regard it being but five shillings , yet God awakening his conscience fiftie yeers after he comes and could not be quiet till he had restor'd that five shillings . And therefore know , that though it be manie yeers since you have gotten any thing by deceipt and wrong , yet God will ( if he hath a love to you ) put you to restore it again . Oh! what foolish lusts are the lusts of covetousness , as the Apostle saith , Those that will be rich they fall into many foolish lusts ; this sin of covetousness , and deceiptfulness it doth bring men into foolish lusts , and makes men pierce themselves with manie sorrows ; and Oh! that God would pierce them with some sorrow this day , that they might never have one nights rest quiet , till at least they do resolve in their hearts that they will set upon a way to make Restitution . And even those of you that have made false agreements with your creditors , if God awakens your consciences , I see not how you can satisfie your conscience till you satisfie them , these things will not be peace another day . Now the Lord convince those that hearing the Word of God are guilty , and know that God will call for an account of this thing , and of this text that through providence you have come to hear of this day . VER . 8. And Ephraim said , Yet I am become rich , &c. IN the Verse before Ephraim is charged for being a Merchant , for having the Ballances of Deceipt in his hand , and Loving to oppress ; but yet Ephraim saith , I am become rich . Yet . The Particle here is [ nevertheless , ] as if they should say , Let the Prophet say what he will , let him enveigh against me as he pleaseth , I know not what he means by his Deceipt , and Oppression , I am sure I gain well by it , Yet I am become rich , I am sure I prosper in this way , and that 's enough for me . I have found me out substance . The Hebrew word that is here translated Substance , it signifies sometimes Iniquity , Labor , Violence , Rapine , Affliction , Riches , an Idol , and Substance ; all these things this word signifies : for indeed most of them , if not all are usually joyned together with Riches , where men are wicked that do enjoy them . I have found substance . The Greeks they have a word , Rest , Refreshing to my soul . They account the great refreshing and rest to their souls to be in the riches that they have gotten , however they get them . I have found Substance . Those things that the Prophet tels us of , they are but Notions , Imaginations ; but in what I have found there 's Substance , to have an Estate , and Riches , and Comings-in , there 's Substance , I have found substance . First from this observe , Wicked men will have something to say for themselves though their waies be never so foul . The Prophet charges them of very foul things , the Ballances of Deceipt , and loving to oppress , and other sins before were named . Yet Ephraim [ saith ] He hath somewhat to say : It 's a very hard thing to stop the mouths of wicked men , and especially Rich wicked men ; wicked men that prosper in their wicked waies , say what you wil you cannot stop their mouths : The work of Conversion is not so much as begun till the mouths of sinners be stopt , till they be so convinc'd of their evil waies as they have nothing to say for themselves . Secondly , Men though very wicked and going on in very sinful courses , yet they may prosper for a while . Ephraim said , I am become Rich. It 's true , sometimes God meets with wicked men and curses them in their way , that they have not their desire satisfied , but many times they have , they do become rich , they get their hearts desires : Job , 21. Psal . 73. with other places sufficient for this . Thirdly , Wicked men in their prosperity and riches , what they get , they attribute to themselves . I am become rich , and I have found substance , I have got : They do not look up to God , indeed they dare not ; those that get by a sinful way , they dare not acknowledge God in it : and this is the evil of getting any thing in a way of sin , that a man cannot come to God and say , Lord , I bless thee that thou hast given me this ; no , his Conscience would fly in his face ▪ wicked men attribute all to themselves : This is a very wicked and vile thing , Deut. 6. 12. Beware , lest thou forget the Lord thy God , speaking of their having Houses , and Lands , Beware , lest thou forget the Lord thy God , and only look at thy self , & atribute al to thy self , that 's the meaning . Then Fourthly , Carnal hearts they account outward things ( Riches ) to be the only substantial things . I have found substance ; they think there is no substance in other things ; you speak of Spiritual things , of Communion with God , of Faith in Jesus Christ , and of the Promises , they are but poor dry things that have no substance in them ; but tell me of Gain , and Comings-in , there 's some savour there , there 's substance there ; For indeed there 's nothing gives substance unto Spiritual things but Faith , in Heb. 11. 1. Faith is the evidence of things not seen , and the substance of things hoped for , Faith doth give a substance to spiritual things , a Beleever looks upon spiritual things as the most substantial , and looks on these outward things as imaginary ; Carnal hearts think spiritual things imaginary , and an outward estate substantial ; it 's quite contrary in those that are spiritual , in the 8. of Proverbs , vers . 21. saith Wisdom there , That I might cause them that love me to inherit * substance , to inherit that , that is ; as if there were nothing had a substance but only that which comes in by Wisdom , by Grace . We call rich men , substantial men , such a man ( we say ) is a substantial man , for indeed all the substance that the world looks after , it is riches , they make account that 's substance . And then Fifthly , When carnal heats have got estates , they much glory in what they have got . I am become rich , and I inherit sustance . They make their boast in what they have got , they bless themselves in their way ; in Zephan . 1. vers . 9. it is spoken of the verie servants of rich covetous men , that seek to get an estate but to their Masters , in a way either of violence , or of deceipt , They leap upon the threshold ( the text saith ) They triumph , and leap , and skip in their rejoycing that they have circumvenced others , that they have got such and such things to their Masters ; much more then will the Masters themselves leap and rejoyce in the having their hearts desires fill'd : They glorie in it . And then Sixthly , and that 's especially to be observed here , That carnal hearts that get estates in sinful waies , they seek to relieve their consciences that are full of guilt , with the consideration of the outward comforts they do enjoy . The Prophet charges them with their sin , charges the guilt of their sin upon them . But we are rich say they , and we inherit substance . Wicked men will seek to relieve their consciences , their guiltie consciences , in the rejoycing in their riches , and in their estates , and in what they have got ; in Isa . 57. 10. you have a Scripture somewhat sutable to this , Thou hast found the life of thine hand , therefore thou wast not grieved : It may be if a man goes on in an evil way and doth not prosper in it , if God crosses him in it , then he begins to bethink himself , Is not this a finful way ? doth not God oppose me in it ? and then he begins to be griev'd ; But if he can find the life of his hand go on , and he prosper and have what he desires , then he will not be griev'd , then his heart is hardened : Wicked men will set their riches and estates against all their guiltiness , and think it will countervail it . I beseech you consider this Note , There is no more full and sure sign of a man of the world , of a worldlie man than this , That he can think to relieve his conscience in the guilt of the least sin , by the enjoyment of all the things of the world that he can set the good of the things of the world against the guilt of sin , that he can put any thing in the world in the ballance to down weigh the least guilt of any sins ; here is a worldly heart , here 's a man of the world , a wretched heart , thou doest bless thy self in a great estate thou g 〈…〉 test , but hath there been no guilt at all that thou hast contracted by that estate which thou hast got , Thou canst not say but some guiltiness hath been contracted , yea , but this contents thee , there is so much gain comes by it , Oh! thou art a wretched man that canst set the gain in the world to the least guilt that thou hast contracted , Oh! it hath been an ill bargain , riches got by guilt , thou hast made ( I say ) an ill bargain for thy self , thou knowest not God , knowest not with whom thou hast to deal that canst set any gain by sin for to countervail the evil of that guilt that thou hast committed for the getting of that gain of thine . And further , Wicked men labor to satisfie their consciences with the prosperitie they are in , and what they have got by their sin as they set it against their guilt , so in the Seventh place , They perswade themselves that God is not , ( at least ) so much displeased with them as many would bear them in hand . Surely if my condition were so dangerous as you would perswade me to , I should not prosper so much in my way as I do , I should not get riches so as I do ; upon this they begin to think that God is of their mind , as in Psal . 50. 21. Thou thoughtest I was like unto thy self : we find it by experience that when men are under affliction , when Gods hand is upon men then they begin to think that God doth not like of their waies ; but when they go on and prosper they are readie to think that God approves of their waies , that they walk in . There 's a notable storie concerning the Mother of Lumbard , Gratian , and Comestor , [ The first , the Master of the Sentences ( as they call them . ) The Second , the compiler of a great part of the Popes Law , the Decretal Epistles ; the third , the Author of the Scholastical Historie , the best man and book of the three . ] All famous men , and all three of them were Bastards ; Now the Mother of them being a Whore , when she came to make her confession to the Priest , she could not acknowledg much evil in it , and she profest she could not find her heart griev'd or troubled much about it ; ( when the Priest urged her penance and repentance for it ) because though it 's true , that the thing was evil that she did , yet that she did prosper so wel , that they were three such eminent men of such great use as those were . Thus it 's ordinarilie , men think that it may lessen the-greatness of their sin if they get any thing by it , if they prosper in their sinful way , there is no such cause of trouble and grief for it : The people they may laugh at me ( saith a covetous man ) but I applaud my self at home , when I behold the money in the Chest , so long as I see comings-in , let men talk what they will , I cannot beleeve that things are so bad as they report , that God is so much against me , but I hope God loves me . These are the reasonings of a carnal heart , and all because he prospers in his sin . I remember it 's reported of Dionisius that when he had committed Sacriledg , and had a good voyage after it , saith he , See what a good Navigation the Gods hath granted me ; you tell me of Sacriledg , but I am sure I have had a good Voyage after it . Oh! these are Heathenish reasonings , and yet I fear they are not altogether rooted out of such as profess themselves Christians . You that have good Voiages abroad ( observe it ) it may be if you meet with an ill Voiage , then you begin to recollect your self , What sin have I been guiltie of ? but now , if you have a good Voiage , though you have contracted much guiltiness upon your spirits while you were at Land , yet prospering in your Voiage , you never think of anie danger , but all is well because you have a good Voiage . Oh no , a good Voiage is no sign that there is not guiltiness : As sometimes I have told you , that a painted face is no sign of a good complexion ; it may be it is the Curse of God upon thee that doth let thee so to prosper , and if God had anie love unto thee he would not let thee to prosper so as he doth , he would cross thee in thy waies that so thou mightest bethink thy self , There 's another man perhaps that was as wicked as thou , and yet the Lord had a love to him , and he crost him in his waies , so that he hath begun to bethink himself , and not to be at rest till he gets the guilt of his sin done away ; but for thee , Gods heart it seems is not yet towards thee , he hath no love to thee ; and if he lets thee go on and still prosper in a sinful way , this is from the fruit of Reprobation ; and certainlie there cannot be scarce a greater note of a Reprobate than for a man to prosper in a sinful way : This is that we should all pray to God to deliver us from , Lord , let us never prosper in a sinful way , if thou feest our way be naught , that we contract guiltiness upon our spirits in our way , Lord , let us not thrive and prosper ; if we do , a thousand to one but we are undone for ever . He said he was rich , and he had found substance . So he put off all that the Prophte spake . I remember in Luke , 12. when Christ was preaching to the Pharisees , the text saith , Those that were rich derided him ; rich covetous men they slight any thing that is said against them , for they have where withal , they think to relieve their consciences against all their guilt ; Well , though thou maiest think to relieve thy conscience for the present , it will not alwaies be so , there is a time that conscience will speak , and will not be put off with those conceits that now thou puttest it off withal , The Saints they beleeve the Ward against sence , and carnal hearts beleeve sence against the Word ; here 's the difference between a Godly man , and a wicked ; I say , one that 's Godlie , and hath Faith , he beleeves the Word against sence ; let me go on in a way that I know is Gods way , though I do not prosper , yet I have peace in it , I do not repent me of it ; but a wicked man , he will beleeve sence against the Word , let the Word say , my way is never so dangerous , yet if I have experience by sence , that I prosper in it , that shall suffice me , Yet I am rich , and have got substance . — In all my labors they shall find no iniquity in me , that were sin . In all my labors ] That is , In all that I get by my labors . They shall not find in me that that is sin ] That is , Let them search they shal not find in me that that is ; No , as if they should say , Labhor what you say , To oppress , cheat , and cozen , Who can prove it ? let any man prove it if he can , that I do cheat , or get any thing in a false way , let any man dare to come and say it ; Is there any Law that can take hold of me ? They shall not find iniquity in me ; though there be some little matter , yet there 's not any great matter , not any thing that the Law of the Land can take hold of me ; and if my way be such as no man can take advantage against me by the Law , why should I be thus condemned and cried out of as I am . That 's the meaning of these words , In all my labors . From thence the First Note is this , That evil things many times have good names . The truth is , That which is meant here , is that which they had got by Oppression and Deceipt , and they call it by the name of their Labors : so Covetousness is call'd by the name of good-husbandry , and following their Callings , and the Art and Mystery of their Callings ; Many men think to put off their consciences with good words , It 's but the Art of my Calling , and good-husbandry , and the like , in all my labors . Further , observe ; It 's very hard to convince any covetous men of their iniquity , Rich , covetous men are much conceipred in themselves ; in Prov. 28. 11. The rich man is wise in his own conceipt . You shall sometimes see a men that gets riches , and as we say of some when we look upon their wit , we wonder at their wealth ; and others when we look upon their wealth , we wonder at their wit to get an estate , they have wit only to get money , but for any thing else they are ignorant , poor , weak men , especially in matters of Religion , as weak as children , and yet they are wise in their own conceipts , for they have got that that they see all the world runs after : It 's very hard to convince covetous men of their falsness , that they get any thing in a sinful way . Again , There is no fin that is more hard to convince a man of than the sin of Covetousness ; and yet the Apostle speaks in 1 Cor. 5. 11. That it 's a sin for which a man is to be cast out of the Church . When almost did you ever hear of a covetous man convinc'd ? What example can you almost ever bring of one that hath been covetous , and rich , and got his estate in a false way , that shal come and give glory to God , and acknowledg his sin , and cast up his sweet morsels again ? Covetousness it is a beforting sin , it is a blinding sin ; Who shall find any iniquity in me ? what do I do but that I may ? Then Thirdly , That covetous men , as it 's hard to convince them , so they do not love to be charged with their sin : For so according to some it is , Who dares charge me ? It is a very dangerous thing to charge a rich man of any evil , for he hath his Purse by his side , and can tell how to revenge himself upon you . Yea , Fourthly , Men notoriously guilty , may yet in words at least profess what they are guilty of , to be an abominable thing . Who shall find iniquity in me , that were sin ? If I should be false that were a very horrible and vile thing . Come to all trades-men one after another , and tel them of cheating , and cozening , and deceiving ; they will scorn your words , it were a wicked thing , one were unworthy to live : How often Trades men when they have a mind to cheat , will profess , That if they should cozen and cheat , they were unworthy to trade any more ? Oh! what cauterized Consciences have many men that give up themselves to gain , that make all their Godliness to consist in gain , that make Mamon their God , that will go so directly against their consciences . Luther renders it , God forbid that I should be found wicked in my actions . Oh! manie that have much guiliness upon them , will clap their hands upon their breasts , and when you charge them , you have cheated and cozened us , Oh! God forbid that I should do so ; and yet their consciences will tell them that they have done so , and will be ready to take their oaths , and swear , and use such curses that they never did such a thing , or never had such a thing ; and when their Books are false , wil sware that they are true . Again , If wicked men cannot be accused by other men , then they care not . If they can carry it so closely that men shall not see it , then they bless themselves , all is well and fair , if they have cunningly contrived their wickedness that men cannot charge them , Who shall find iniquity in me , that were sin ? Well though you think your selves wel enough because men cannot accuse you and find out your sin , yet God can find it out , Deut. 32. 33. be sure your iniquitie will find you out , God hath his time to find out iniquitie , that will be sin to you , and there is much between God and your consciences , though men cannot charge you . Oh! but if so be , that God would but discover unto the world , unto all your neighbors what he is able to charge you of , how loathsom would many of you appear to your neighbors ! how unfit would you be to trade with men , or who would meddle with you ! if ( I say ) God should open to the world all that he is able to charge you of . Now certainly your condition is not the better because it is kept so secretly that men cannot charge you , but perhaps it would be better if they could , for it might bring you sooner to be humbled for it ; you think now because you have only to deal with God you can do well enough with him : Do you think it such a matter to deal with the infinite , holy , and glorious God! Indeed Servants would be troubled if their Masters should know their deceipt and cozening ; but if a little child knew it they care not for that ; so men think it is no matter for the knowledge of God , but they are loth that men should know it , that will bring shame and disgrace unto them ; Oh! carnal , wicked , Athiestical heart that canst not be satisfied if men know the evil , but can be satisfied well enough though God knows it ! A Sixth Note is , A carnal heart lessens his sins that he commits . Indeed the words may carry it , Who shall find iniquity in me ? If they could find it I would acknowledg it to be a great sin . But I rather take it thus ; Who shall find iniquity in me that were any great matter ? Both these waies I find Interpreters carry it . It is but a little over-reaching , a little craft and cunning , the matter is not great . Well , that which thou accountest little , the Lord will account great another day , the over reaching thy brother , the defrauding thy borther , though it be but a slight of hand , God will find it to be a great matter one day , if God were but humbling thy heart , and doing good to thy soul , Thou wouldest rather aggravate thy sin , that 's in ▪ the way of a true Convert , he labors rather to aggravate his sin , to bring all the circumstances he can to make his sin heavie upon his soul : Oh! I find I cannot get my heart to break for my sin , I cannot apprehend the evil of my sin as I would in the greatness of it , and therefore , Oh! that God would help me to see the greatness of it ; he studies all the circumstances that he can to make his sin great in his own eyes : but now a heart that is not wrought upon to a work of Repentance , all that he labors for , it is to lessen his sin , and to have all the reasonings that he can in a way of deminution of his sin ; Oh! this is an ill sign . It is a very ill sign , That a man stands it out as long as he can . 2. When he can stand out no longer , than he falls a lessening ; It is no more than others do , and how should I maintain my family ? and I hope men may make the best of what they have ? Oh! If the Lord once shew thee the evil of sin , all these reasonings will vanish before thee , and thou wilt fall down and humble thy self before God as one worthy for ever to be cast out from the presence of God : for in this that thou darest not trust in him , thou seekest to Hell to provide for thy self and family , rather than thou wilt depend upon God. And then the last Note is this , That if men can but scape the danger of Law , that they cannot be sued , there 's all that they care for . Who shall find iniquity in me , that were sin ? That is , by the Law : Oh how many are there that you may easily convince them that they have been very false , you speak to their consciences , yea , but what 's that ? can you take your advantage ? Take your advantage if you can , say they : Now if it were not for Atheism in mens hearts it would be the greatest advantage of all , that a man is able to charge his conscience : What witness have you for such a thing ? I have your conscience , Oh they are glad of that , if they hear that you have no other witness , then they think they can do well enough : Now that 's an argument of Atheism in mens hearts , that they think they are well enough whatsoever they do , when Law cannot take hold on them . Well , there is a Court of Conscience to sue thee in , and Justice will sue thee in that Court , and cast thee one day , though mans Law cannot . It follows ; VER . 9. And I that am the Lord thy God from the Land of Egypt , will yet make thee to dwell in Tabernacles , as in the daies of the solemn feast . THe dependance is this : You say you are grown rich by those sinful waies of yours ; I am grown rich , I have found substance : You think now you have no need of me , you have found substance other waies , and I am forgotten by you ; but you should remember that I am the Lord your God , and that God that brought you out from the Land of Egypt ; there was a time when you had need of me , there was a time when you knew not what to do without my help , when you were in great affliction , then I delivered you with a mighty hand , you should remember those old mercies of mine ; Oh! but you are ungrateful , you do not think what I have done for you in bringing you out of the Land of Egypt ; If I be the same God still , why might not you live upon me , and receive as much good from me , as others ? You wil go and seek to shift for your selves by false waies , and forsake me , A●● not I the Lord ? that God that brought you out of the Land of Egypt , Have not I by what I have done for you shown plainly to you that you might aswel provide for your selves by me , as by any other God , by my waies aswel as by any other waies that you take ? Can any God work for you so as I have done ? Is there that good to be got in those waies of sin as there is in mine ? I am the Lord thy God from the Land of Egypt ; not only at that time , delivering of you , but ever since , providing for you , graclously preserving of you , doing you good many waies , from the time that I have been a God to you , and yet you do thus wretchedly forsake me ; In all your straits I have helped you , in all your necessities I have supplied you , in all your difficulties I have relieved you , in all your distresses I have delivered you , in all you burdens I have eased you , everie way of my providence hath been gracious to you , from the verie time of your coming out of the Land of Egypt , how did I provide for you in the wilderness after by Judges , raising you up Kings ? And I am the Lord thy God from the Land of Egypt . The Observation is , First , When men prosper in a sinful way they forget what God hath done for them in former times . As if he should say , You do not remember that I am the Lord thy God from the Land of Egypt ; Now you are frolick and merrie , and have your hearts desires ; but remember there was a time when you were low enough , and cried and made your moan to me in your affliction , Oh! remember those daies . Oh! how ordinarie is it for us in our prosperitie to forget Gods mercies in delivering of us , from Affliction ? We have been low enough not long since , but the Lord hath in great measure delivered us from our Egypt , and presently assoon as God hath delivered us , everie man begins to think of enriching themselves and are plotting for estates , presentlie ( I say ) we have forgotten our sad condition , the time of our mourning , our praying , Oh what disposition is there in our hearts now contrarie to what seem'd to be a while ago ? when we were under sore and sad afflictions , New sins that we commit doth as it were occasion God to remember afresh his mercies that he hath done for us . The Second Note is this , When you walk unthankfully it doth occasion the fresh remembrance of Gods mercy to you ; God looks upon such a people that walk so vilie , What , are these the people that I have done such things for ? it's as fresh in Gods memorie ▪ ( to speak after the manner of men ) what he hath done for us . And if we could have what God hath done for us afresh in our minds upon the commission of new sins , it would be a mightie means to humble us . And the next is , Old mercies are great engagements to duty , and great aggravations of our sin or neglect of duty : But we have had occasion to speak of these things for merlie . It follows ; And I will yet make thee to dwell in Tabernacles . By way of Interogation some reade it thus , What shall I the Lord that brought thee out of the Land of Egypt make thee to dwell in Tabernacles ? Shall I yet continue my wonted love to you as to make you to keep your Feast of Tabernacles still with joy as you were wont to do yeerly ? shall I do thus saith God ? Or as Calvin hath it : ( and it 's a peculier interpretation that he hath , different from all ) it 's as if God should say thus , It is a wonderful thing that you should be so forgetful of my great mercie , in bringing of you out of Egypt , it is so out of your minds that I had need work over that deliverance again ; What , shall I cast you out of your houses , and bring you into captivity again , and then deliver you again , and bring you into the wilderness to dwell in Tabernacles again ? shall I go over my work again ? It is so much gone out of your minds and hearts , as I had need to quicken up your spirits to go all over it again ; this is Calvins Interpretation upon this place ; and he commonlie hits as right as any : And this Interpretation may be of verie good use to us thus , Let us consider our selves , that if all Gods merciful dealings towards us were to begin again , if we were to go through all those straits , and fears , and sorrows that we have passed through , our hearts would shake within us : as a Marriner that hath past through dangerous Seas , Oh he thinks if I were to pass over these again , it would be hard and grievous : Now let us consider of this , if God should but put us into the same condition that we were in seven yeers ago , and say , you shall pass through all those straights that you have been in ▪ and you shall come into the same condition that you have been in , it would be very sad to us to think of , it would make our hearts quake to think of it ; I verily beleeve there 's scarce any of you who have been any way observant of the providence of God towards you , but would be very loth to venture all again , would be loth that God should be to go over with you in all those providences ; and yet God is the same God still , and may do it , yea , but flesh and blood would shake at it ; now do not show your selves so unworthy of Gods gracious dealings with you , as to put him to it to bring you into straits again , to renew what he hath done unto you . Thus he . Many carrie the words in a meer threatning way , and no otherwise . I did indeed bring you from the Land of Egypt , but I 'le bring you into Tabernacles again , as if God should say , I 'le cast you out of your brave stately Pallaces , your City and Country Houses , and you shall come into the wilderness again , and dwell in Tents and Tabernacles . Thus many . But rather I think the scope and meaning of the words , is a consolatory Promise , whereby the holie Ghost invites them here to-Repentance , as if God should say thus , Though you have indeed deserved to be cast out of your dwellings , you have deserved to be brought into Tents and Tabernacles in the Wildernes again , yet I remember my ancient goodness towards you , and my Covenant with your Father Abraham , I am the same God that brought you out of the Land of Egypt , and therefore return and repent , and I 'le be with you in as much mercy as ever I was , what ever the breaches have been for time past , I 'le be as gracious to you as ever I was ; as you have celebrated the Feast of Tabernacles with abundance of rejoycing , so I 'le continue this your prosperous estate , you shall from yeer to yeer have cause to rejoyce , hav●●ause to rejoyce in the Feast of Tabernacles : For this Feast of Tabernacles it was the principal Feast of their rejoycing that they had , and therefore all their Feasts were Feast of rejoycing , in Lament . 2. 7. They have made a noise in the House of the Lord , as in the day of a solemn Feast . There was Triumph and Joy in their solemn Feasts . But now this Feast of Tabernacles was a special Feast of rejoycing , and that you have in Deut. 23. 40 there they are commanded to rejoyce in this Feast , for it was after the gathering in of their Corn , and Wine , in Deut. 16. 13 , 14. there you shall see further , and in the end of the 15 , verse , Thou shalt surely rejoyce , it is not only you may , but a Command , look to it that you do rejoyce in this Feast of Tabernacles , so that the Feast of Tabernacles was a very joyful Feast . Now saith God , I am the Lord thy God from the Land of Egypt , and I will yet make thee rejoyce , as in the Feast of Tabernacles . From hence we have these Notes . First , God loves to give hopes of mercy to sinners upon their repentance ; God loves to draw the hearts of wretched , vile sinners , by giving them hopes of mercie upon their repentance ; so you have it in 1 Sam. 12. 21 , 22. there they confest their sin , and their special sin , in asking a King above all ; but saith Samuel , Though you have sinned , yet do not depart from the Lord , Yet there is hope in Israel concerning this thing , as in Ezra , 10. God sees that if there be not hope , men will grow desperate in their wickedness ; Jer. 2. 25. They said there was no hope , and therefore they would go on still . Oh! it 's good for sinners to see there may be hope . And Gods Ministers when they have to deal with sinners , though very wicked , yet to give them some line of hope to catch at ; though they be even drown'd in their Covetousness in the world , and in their guiltiness , yet to cast a line of hope ; there is nothing reveal'd to the contrary but there may yet be possibility for thy sonl at length to be saved . Oh! let men take heed of dispa 〈…〉 g , determining conclusions against themselves . It 's not the greatness of any sin that can be ground enough for a desperate determining conclusion ; for any man or woman to say , God wil never shew mercy , I say , there 's no greatness of sin , there 's no circumstances to aggravate , that can be ground enough for thee to say , God will never shew mercy ; it is a proud , sullen , desperate spirit of thine to make such conclusions ; thou maiest indeed , and thou oughtest to say , It were just with God not to shew mercie , the Lord might justly cast me out of his sight , but to say , That he will not shew mercie , it 's more than thou , or any Angel in Heaven can say , & therfore , O wretched sinful guilty Consciences , and especially you that have been Apostats , that have forsaken God and his Truths , yet return , return , O return thou Shulamite , thou maiest possibly find God as merciful to thee as ever he was , there 's hope of mercy for thee still , and if thou doest perish eternally it will rather be for some sin to come , than for any past ; If God let thee live , if God let thee live to night , I say , thou wilt rather perish for the sins cōmitted this moment , than for all the sins committed in all thy life time before . But now for thy continuance in Impenitency , that 's a new sin , for thy continuing in rejecting the Grace of God , for thy continuing in thy unbeleef , this indeed may cause God to bring over again all thy former sins , and reckon for them . Oh! this Consideration might draw the hearts of the wretchedest wicked sinner to God. Is it so , that it is not for any sins that have been past that I am like to perish , but if I perish , I shall perish for continuing rather in evil , than for what evil I have committed , Oh! the Lord forbid then that I should continue , let me this day make a stop in evil . The Lord would have hopes of mercie cast to wicked and vile sinners . And let us be merciful , as our Heavenly Father is merciful That is , Let servants and children that have offended you , let them see , that upon their returning they shall find as much favor from you , as ever they did ; sometimes Governors when they are provok'd , behave themselves so ridgedly towards them that it makes them even desperate : God deals not so with you , do not you deal so with your inferiors . And as God shews himself not to be changed , but wil be the same towards this people as ever he was in goodness ; and so it beseems us to be , that if we have shewn respect anie way to other , either in speeches or otherwise , if they appear to be what they were , it beseems us to be towards them as then , let them but appear to be what they were when such respect were shown to them , and according to the example of God it beseems us to shew our selves to them again , and again , to what we then did . I that am the Lord thy God from the Land of Egypt , will yet make thee to dwell in Tabernacles . That 's another Note , The Consideration of what God hath done , should help our faith in beleeving what yet he will do ; he that hath delivered us thus far , may he not deliver us further ? I am the Lord that hath delivered you from Egypt ; Oh! let us make use of what God hath done for us to help our faith in confidence of him for doing further ; The truth is , God hath done so much for England , as there is not more to be done than hath been done , and if there be but as much of the Power , Goodness , and Mercie of God towards us for the next five or six yeers ' as hath been for these last six years , ecrtainly it will be as glorious a Nation as ever was upon the face of the earth , it will be the beginning of the new Jerusalem , if God should continue so as he hath done . And why may not the Lord that hath brought us out of Egypt , bring us to rejoyce as in the feast of Tabernacles ? And so Spiritually ; God who at first did enlighten thy mind , & brought thee from Egyptian darkness , Certainly that God he is able to do as great things for thee still , and to finish the work for thee . How many are there that though they have found Gods mighty hand upon them in giving a turn to their hearts , and bringing them out of the gall of bitterness , and the bond of iniquitie , and yet at any time when they feel but their corruptions a little stirring , Oh they are readie to think that they shall perish one day by the hand of those corruptions ? When we were enemies , were we not reconcil'd to him ? God hath struck the deadly wound to it , he hath mortified thee , and the truth is , ( consider but of this ) I say there is not more to be done to bring thee to Heaven ( thou that hast the least degree of Grace ) than God hath alreadie done ; by giving thee the least measure of grace he hath made a greater alteration in thy estate , from one that is in an estate of nature , than the alteration will be from thy Conversion to the height of glorie , that alteration wil not be so much , neither will it require such a great Power of God to make thee a glorious Saint in Heaven , as it did require to make thee of one that was a child of wrath to be a child of God , thou hast the better half , and the most eminent power of God is put forth alreadie ; for our change from Grace to Glorie will be but gradual , but our change from Nature to Grace , it is Total ; and therefore let thy faith be helped from what God hath done , to beleeve what he will do . — I will yet make thee to dwell in Tabernacles . Divers Learned men carrie this , I will yet make thee to dwell in Tabernacles , to be a Promise of their return from captivity , that they must again in the Land of Jewry keep the Feast of Tabernacles . I confess were this a Promise to Judah I should think it to be the meaning of it , but because it is to Israel who never returned , I shall follow those that think it hath reference to the times of the Gospel , and to all the true Israel of God that should be converted to the faith , and I think it hath reference to that , because we find so often in this Prophesie of Hosea things that are so far off to be interpreted to the times of the Gospel . Therefore I will yet make them to dwell in Tabernacles , Thus to be understood in this Spiritual Sense , That the Lord hath his time , though he seem'd to cast off these ten Tribes , yet to bring the Jews and all the Israel of God , to bring them into his Church , and to build several Tabernacles for them in his Church : And there in several Churches as so many several Tabernacles there they shal have the feast of sweet things , of fat things , of refined Wine upon the Lees , as in Isa . 25. the Promises of the Gospel are set out by a feast of fat things ; so saith God , I 'le bring thee into several Churches , as several Tabernacles , and there shall they keep a feast , and there shall their hearts rejoyce and be satisfied as with marrow , and fatness . My Brethren , the Lord hath delivered us in great measure from Egypt all the difficultie now is about building of Tabernacles ; for the present there 's verie little matter to make Tabernacles of amongst us . I remember Mr Ainsworth in Exod 25. 3. he tells of a Tradition of the Jews , and cites Rabbi Menachem for it , that observed there was no Iron stuff for the building of the Tabernacle : truly our hearts are most Iron , and hard one towards another , and therefore notfit matter for Tabernacles , in 1 King. 6. 7. There was no Iron tool neither heard in the building of the Temple . Oh! my brethren , Iron tools will not do the work for the building of Gods Tabernacle , we must have other manner of tools than these , There 's no Tabernacles almost yet , wherein the Saints either of one judgment , or of another , have much rejoycing . The Glory of God hath not yet filled our Tabernacles that we have built , what God intends towards this Generation , whether ever to bring them into those Tabernacles that here he promises , I know not , but surely that God that hath brought us out of Egypt , he will bring either us , or the posteritie after us , he will bring a Generation of his people to keep the feast of Tabernacles with rejoycing . It follows ; VER . 10. I have also spoken by the Prophets , and I have multiplied visions , &c. THis is a further Declaration of Gods goodness to this people , and upbraiding them for their wickedness , they have had so much means ; as if God should say , They have not wanted the revealing of my Will , I have spoken by my Prophets , and multiplied visions : Heb. 1. 1. seems to have reference to this , That God at sundry times , and in divers manners spake in time past to the Fathers , by the Prophets ; several sorts of waies God reveal'd himself in former times . I have spoken by my Prophets . There is not much difficulty in the words . The Notes briefly are these , That it's God that speaks by his Prophets ; Though Prophets are mean , and the messengers of God mean , yet so long as they speak to you in his Name , the Authoritie of what they say it is above any ; They may be under their Auditors many waies , but the message they bring it is above them ; though they are weak , yet there 's the power of God goes along with what they speak , to make it good ; and therefore you shall find when Christ sent his Disciples to preach , Go ( saith he ) and teach all Nations ; but first he saith , All power is given to me in Heaven and Earth , then the words that follow are , Go ye therfore and teach all Nations ; as if he should say , All the power that is given to me shall go along with your teaching ; it is the Lord that speaks , the Lord Christ that speaks in his Word by his Messengers ; He that hears you , hears me ; and he that despiseth you , despiseth me . The Word doth little good til men come to apprehend this , That it's God that speaks by his Messengers , 1 Thess . 2. 13. the Apostle saith , That they received the Word , not as the word of Men , but ( as it is in truth ) the Word of God. That is observable of Samuel , God called to Samuel , and Samuel thought it had been Eli that spake , and all that time God would not reveal his mind to him , til at length Samuel gives this answer , Lord , speak , for thy servant heareth . Mark , God would reveal his mind to Samuel then , and not before : So 't is here , You come to the Word , and you come to hear the gifts of such men , and such a man hath excellent gifts , and abilities , and delivery , and such kind of things ; God reveals nothing to you , you go away and hear a sound , and there 's all , and no more is revealed to you than if you heard an Oration in a School ; but when God shall be pleased to dart this thought into your minds , I am now going to hear that which is the Word of God Himself , the Word of that God that is my Judg , and that must be my Judg at the great day ; now see whether God will not make himself known to you , that so you shal say , Methinks I never heard Sermon before in all my life , I have come and heard a Man preach , but I never heard God preach before , It was not as the Word of God , but as the word of such a man. God expects that men should tremble at his Word , and therefore look upon it as his Word . Secondly , It is a great mercy to a People , for God to grant his Prophets among them to reveal his mind to them . What would all the world be but as a dungeon of darkness , were it not for the Prophets and Ministers of God 〈…〉 ey are as the Light of the World , and the Salt of the Earth , the World would rot and be unsavorie were it not for the Ministry of the Word in the World ; and so we find that when God-would make a special Promise to his People , he promises them , that they shall have their Teachers , in Isa . 30. 20. And though the Lord give you the bread of adversity , and the water of affliction , yet shall not thy Teachers be removed into a corner any more , but thine eyes shall see thy Teachers ; Oh! here 's a promise to a gracious heart . But to another it 's nothing , What , Shall the Ministry of the Word countervail the loss of my estate ? God doth not say , I 'le take away from you your afflictions , Oh no , but your eyes shall see your Teachers ; perhaps your eyes shall never see your Money , and Estates again , but your eyes shall see your Teachers . And we know when Christ was ascended up on high , in his Coronation Day ; Kings in their Coronation daies use to give great Gifts to shew their magnificence , then the Conduits will run Wine sometimes . Now when Christ ascended up to be crowned on high , What was the great thing that he gave in the world ? He gave gifts to men , Some to be Prophets and Apostles , and some Pastors and Teachers , that 's the great gift of Jesus Christ upon his Ascention into Heaven and taking the Crown of Glorie , as if Christ should say : Shall I give a magnificent gift to the world like a Prince , like the King of Heaven ? I 'le give gifts to men , I 'le give them Apostles , Prophets , Pastors , Teachers , that 's the great magnificent gift that Jesus Christ hath given to the world , Oh! that we could learn to prize it . I remember I have read in Chrysostoms time , that the godlie men when he was silenc'd , they were so affected with it , that they had rather the Sun did withdraw his beams and not shine in the world , than that the mouth of Jo. Chrysostem should be stopt ; They did so prize the Word of God by his mouth . Oh that men could learn to prize it more , at a higher rate . And you that are Citizens , shew your prizing of it in this one thing , Many of you here have your City , and your Country Houses , But what little care is there for men to seat themselves in places where they shall have faithful Ministers of God to reveal the mind of God to them ? If they come to seat themselves any where , they scarce take it into consideration to give a peny the more , because of a faithful Minister , or a peny the less if it hath none ; Oh! this shews the extream neglect of God , and of his Ordinances . How few Country Villages about the City were supplied with faithful Preachers ? It 's a great blessing of God to the world to have faithful Prophets . Thirdly , God will take account of what becomes of the Word , Labor and Pains of his Prophets ; for so he speaks in a way of upbraiding of them , God will take account of all the Spirits that his Ministers spend , of every drop of their sweat , and of all their watchings in the night , I sent my Prophets rising early , and going to bed late , God will take account of all , and you shall know that there hath been a Prophet among you , the Ministers shall be brought out to say and testifie : Lord , I was in such a place , and I reveal'd thy mind thus and thus unto them in these and these waies , that they could not but be convinc'd of , and yet still they continued thus and thus wicked . Fourthly , It is a great mercy for God to declare his mind to men again and again ; I have multiplied visions , saith God : It were a mercie for God but once to tell us of his mind , and if we will not come in at first , for ever to cast us off ; but I have multiplied visions , in Jer. 18. At what instant I shall speak &c. God may justly expect that at what instant Christ is preached , that people should come in , for indeed their Commission seems to run very quick , Go , and teach all Nations : he that beleeves , shall be saved ; he that beleeveth not , shall be damned . As if Christ should say , There shall be quick work made with men ; but yet the Lord is gracious to men , to multiply visions one after another , to reveal his mind at one time , and at another time , the Lord is long-suffering : though our hearts be not mov'd at one time , yet still he would try , and he would have his Ministers to do so too , 2 Tim. 2. 25. Instruct with meekness those that oppose themselves , if God per adventure will give them repentance , to the acknowledging of the truth . It was a great aggravation of Solomons sin , that he departed from God , after the Lord had appeared to him twice , 1 King. 11. 9. Oh! God took this ill , I have appeared twice to him , and yet he departed from me . Oh! how may God upbraid us with this thing , that not twice , but twenty , yea , an hundred times God hath appeared to us , we have had even the Visions of the Almighty , some of you at least ; May not your Consciences tell you , that at such and such a time you have had the Visions of the Almighty , and yet you have stood out against them , yea , and at another time , and another time ? Oh my brethren , the multiplying of Visions is a great aggravation of our sin in standing out : It was the comfort of Paul at his Conversion , in Act. 26. 19. saith he , O King Agrippa , I was not disobedient to the heavenly Vision . Oh how happie were it for you if upon the first vision your hearts would come in ! Oh that you could but say so ! Though it 's true , I lived at such a time , in such a place in ignorance and darkness , I knew little of God , but the first time I came to hear the Word , wherein the Mysteries of the Gospel were reveal'd , I bless God my heart came off then ; so the Aposile he blesses God for the effect that the Word had upon the Thessalonians from the first day , even until that time . I multiplied visions . And then it follows ; I used Similitudes . Now for that I will not trouble you with divers readings , or divers interpretations of those words , I used similitudes , It is a very strange expression , ( we have it not that I know of in the Book of God , but here ) to shew the aggravations of mens sins that they hearkened not to the Word , though the Word was brought to them in way of similitude . You may see here , That the Lord takes account of the manner of mens preaching , as well as the things they preach ; and men may have their sins aggravated , not only for standing out against the Word , but against the Word so and so delivered . The main necessary Truths of God are made known to you all , yea , but some of you , have them made known to you in a more sweet , woing , and winning way , and a more convincing way than others have , and God takes account , not only of the things you hear , but of the manner of it . And Secondly , The revealing the Word by similitudes is a very useful and profitable way ; for it makes much for the setling of Truth , and the making Truth go to a mans heart before he is aware , the Truth conveyed in a way of similitude takes impression upon the memory ; sometimes speak a Truth , and express it in the way of a Simile , and many will go away and remembring the Simile , so come to remember the Truth . I remember it 's reported of that Noble Marques , Marques Galeacias that had a great Estate , and was of Kin to the Pope , and yet coming upon a time but to hear Peter Martyr preach , and upon a meer Simile that he had , God stroke his heart , and it was the means of his Conversion , the Simile was thus : Peter Martyr was preaching , and he had occasion to speak of this , Men may think very hardly of God , and his People , but this is because they do not know him ; as suppose a man a great way off sees a companie of excellent Musicians that are dancing , and there they are playing , and there 's exact art in what they do , but he thinks they are a company of mad men , but ( saith he ) when he comes to draw neerer and neerer to them , and hears the melodious sound , and observes the art that they use , then he is much taken and affected : And so it is with you , you are a great way off , and look upon the Waies of God a great way off , and so you think men mad , but could you but come to observe what excellencie there is in them , it would take your hearts , God blest such a Similitude as this to that great mans heart , so that though his Wife and Children lay sprauling at his feet , yet he came to Geneva and there continued a godly man all his daies . But now Similies should be brought from things known . And we must not urge Similies too far neither , we must take heed of a Luxuriant , wanton wit in urging of Similitudes . And they must be very natural and plain , and proper , or else there will appear rather men in them than God. And because of this expression here , learn you not to slight the Word when it comes by a Simile . You will say , This is but a Simile : but though it be , yet God is speaking to thy heart in it . And above al w th which I must conclude , Take heed when you come to the Word , and it may be you come to the Word where you hear excellent Similies , Take heed that you do not rest in the pleasantness of the Simile . As many men , they come to the Word to have their fancies touch'd , and pleas'd , ● more than any thing else ; do not play with Similies , look rather at what you can see of God in a Simile , than of what wit of man you see in them . And thus much for this Tenth Verse . VER . 11. Is there iniquitie in Gilead ? Surely they are vanity ; they sacrifice Bullocks in Gilgal , yea , their altars are as heaps in the furrows of the fields . WHat Gilead was you have formerly heard in the sixth Chapter , and eight Verse . Gilead is a City of them that work iniquitie ; it was a City of the Priests , beyond Jordan , where the Priests that were beyond the River liv'd . Sometimes it 's taken for the Mount Gilead where Jacob and Laban met and made a Covenant one with another ; here neither is excluded . But most I find refer it to the Citie of the Priests . And what Gilgal was you had opened to you in the Ninth Chap. Fifteen Vers . All their wickedness is in Gilgal . Now Gilgal was the place where they were circumcised on this side Jordan , and belong'd to Judah ; Gilead belong'd to Israel , and Gilgal to Judah . Is there iniquity in Gilead ? Surely they are vanity , they sacrifice Bullocks in Gilgal . They sacrifice Bullocks . ] The Septuagint reade it , The Princes sacrifice . And indeed the word that is for Bullocks is very neer in the Hebr. to the word that signifies Princes , the difference is only a Title on the right hand , or on the left , and so there might easily be a mistake , but to reade it as it is here , They sacrifice Bullocks in Gilgal , great sacrifices , and they think to put off God with their great sacrifices , sacrificing Bullocks but all in vain . I may spare a great deal of time in speaking to the Places , having before spoken to them : Therefore now to see what the scope of the holy Ghost is here , Is there iniqnity in Gilead ? Is there ? an Interogation ; it is , as if he should say : First , Who dare say , there is iniquity in Gilead ? Gilead , what , the City of the Priests , iniquity there ! who will charge Gilead of iniquity , where the Priests are ? what , are you wiser than all our Priests ? Just like to the plea that some heretofore have had , What , do not our Ministers do thus ? is not this the opinion of our Ministers ? shall we not regard what our Ministers do ? Is there iniquity in Gilead ? is there iniquity among them ? do they not joyn in this way ? This seems plainly to be even the scope of this Charge , Is there iniquity in Gilead ? a wonder that there should be iniquity ; what , 't is the City of the Priest ? is there iniquity there ? what in such a place where they use to meet , where they dwel ! Surely they are vanity , saith the Prophet : Even these Priests of Gilead , even these that you rest so much upon they are but vanity , you may give up your consciences and your waies to them , because they come and perswade you that such a thing is to be done , and you must do it , and so by giving up your consciences and waies to them you may be led into much evil . Surely they are vanity ; Though they be your Priests , though they be learned men , and should understand the way of God , yet they have their own interests too , they drive their own designs , they keep not the Truth of God , but they follow their own minds , Surely they are vanity ; those waies that they perswade you to , God allows not of , they will prove vanity , even wise , learned , understanding men , the Priests who seem'd to be much for God , may yet be vanity . Whatsoever is presented in the Worship of God , if not by Gods appointment , it 's meer vanity . Surely they are vanity , even Gilead . Again , This Gilead being on the other side of Jordan , it was taken by the Assyrians , and those in Gilead were carried captive before the other Cities , they were carried afterwards , as it appears , if you reade that story in 1 King. 15. 29. & also 1 King. 3. 26. those that were on the other side Jordan were carried captive first , and Gilead among the rest ; so that it 's probable that this Prophesie of this Prophet was after the taking of Gilead , after Gilead had been taken by the enemy , before the rest of the Tribes were taken : And then the force of his argument is this , There is iniquity in Gilead : yea , and Gilead hath smarted for her iniquity ; though they promised themselves peace , yet all proved but vanity , yea , they smar●ed very dreadfully , for in Amos , 1. 3. it is said there , That Gilead was thresht with Instruments . Now Amos was contemporary with Hosea , and speaks of the wonderful miseries that had befallen the Citie of Gilead ; As if the Prophet should say , Do not you know there is iniquity in Gilead ? hath not God declar'd it by his severe wrath upon Gilead ? have not they prov'd vanity ? What then can Gilgal expect ? they yet sacrifice Bullocks , they are guilty of the same sin of false worship as Gilead was ; God had appointed but one place to worship in , but they had abundance of sacrifices , and had their Altars as common as the very heaps of stones that was in the fields . From whence you may Note , First , That when Gods Judgments have been against any for sin , all sinners that are guilty in the same kind they have cause to fear , and not promise safety to themselves though they be spar'd a while . But further , The Principal Note is this , Gilead had smarted thus and thus , yet Gilgal , that belonged to Judah , and the Prophet now speaks to them , look to your selves , If Gilead hath smarted thus , you are like to smart as much and much more ; for Gilead they did not own the Temple ; the ten Tribes ( you know ) had forsaken the Temple ; and were in a more remote way from God in their very profession ; but Gilgal did belong to Judah , and so were in a neerer way to God in their Profession , they profest a greater care of Gods Worship ; now saith he , What , shall not Gilead escape , who was in a remoter way of profession , and yet shall God be thus avenged of Gilead for false worship ? how shall Gilgal escape that professes a greater neerness to God in his Worship , and yet for all that corrupt Gods Worship , and sacrifices Bullocks upon the Altars , as heaps of stones in the furrows of the field ? that 's then our Note from hence , That such whose principles and professions are neerer to God than others , if they be superstitious , if they mingle any thing of their own in the Worship of God , God will be sorely avenged upon them : Those ( I say ) whose principles and profession comes most neer in the matters of worship . We may look at this point as neerly concerning our selves thus , if a Superstitious , Prelatical Ministry , and People had the wrath of God pursuing them , as it hath been heavy upon them , then those who shall profess to come neer in the point of Reformation , whosoever they be , this side or the other side , any way , whosoever professes to come neerer , if they mingle their own inventions in Worship , God will be more sorely displeased with them , the more piety and holiness , the more we profess to come close to the Word of God , and yet withal mingle our own inventions , the more is God displeased ; Gilgal is rather more than Gilead . Again , Their Altars ( he saith ) are as heaps in the furrows of the field ; as common , and as ordinary , as husband-men use to gather their stones that kept the Corn from growing , and every furlong almost there was some heap of stones laid , and saith he , Their Altars were as common as those heaps of stones . Or it may have reference to some Superstitious or Idolatrous way of theirs ; In the furrows of the field they had many Altars built to sacrifice , that they might seek God for the fructifying of their field ; such a kind of worshiping of God as afterwards the Heathens had , that is in the bounds of their fields , they there performed some superstitious right and ceremony unto their gods for the blessing of their fields ; and following their example , the Papists and those that are superstitious : and heretofore in England you know it was ordinary when men went up and down their Perambulation in the bounds of their field they would set up Crosses , and Crucifixes , and would have Prayers read , and Psalms sung there , which was not meerly to shew what was the bounds of their Parish , but to invocate God for his blessing upon their fruits ; and by making and setting up Crosses in the bounds of their fields , they thought there came a blessing upon their Corn that way , and therefore in that time of the yeer rather , they would go to their Crosses and have their Prayers there that they might have their Corn and Pastors more blessed : thus we see old waies in Superstition and Idolatry even since that time , and among the Gentiles is kept , and the same kind among the Papists , and lately was among our selves , they had their Altars in the furrows of the field . Or in a way of Threat , as some have it , Their Altars shall be broken down , and they shall be as heaps of stones in the furrows of the field ; according to that in Jer. 16. 18. Zion shall be a field plowed , and Jerusalem as on heap ; As God threatned them , so their Altars are here threatned to be broken down , and to be as heaps in the field ; God will regard their Altars no more , ( that they built brave , and with a great deal of cost ) then rubbish and heaps of stones in the field . And thus much for that Eleventh Verse . It follows ; VER . 12. And Jacob fled into the Country of Syria , and Israel served for a Wife , and for a Wife he kept Sheep . GOD by the Prophet here brings in Jacob further , he had spoken of him before ( you know ) about his wrastling with God and prevailing , and still the Prophet cannot get off from this , about Jacob , because he saw that the people of Israel when they were charged with their sins , and threatned with the anger of God , they still had recourse to Jacob their father , and thought because they were the seed of Jacob , therefore God would not deal so severely with them ; therefore still the Prophet seeks to take them off from such a kind of Reasoning . And Jacob fled into the Country of Syria . As if he should say thus , You pride your selves in your Father JACOB ; yea , but consider in what a mean condition Jacob was , and if there hath come any priviledg to you by being the seed of Jacob , it is the meer free Grace of God , and not from any excellency there was in your Father Jacob. He would take off the conceit of the excellency there was in their Father Jacob , for whose worthiness they thought that God surely would not forsake his posterity , though they were very wicked : as if he should say , Consider what a poor condition your Fa ▪ Jacob was in . First , He was a poor exile , he was fain to fly for his life , even from his fathers house ; And then when he did fly , he fled to his Uncle , and what was he there ? a poor Servant , he liv'd in two hard Apprentiships ( as it were ) he found his Uncle Laban to be a very hard Master to him for seven yeers , and for seven yeers after that behav'd himself roughly and ridgedly with him , and changing his wages often , and carrying himself very proudly and haughtely towards him ; saith he , Do not forget the meanness of Jacob , he fled thus : And there he would have a Wife , and when he had a Wife , He had no dowry , but be was fain to serve , for his condition was so low and mean. That 's the first end why the Prophet brings in Jacob here again , to take them off from too high a conceit of Jacob their Father , that they should not rest themselves in him , nor pride themselves in his excellency . Secondly , It is for this end , That he might shew what their Father Jacob was , how unlike to him they who were of his posterity were , for he was patient and humble under long and hard afflictions , as if he should say , He was content to serve , and be in a low and mean condition , but you are proud and haughty , you can bear nothing , but be high and brave , and must sute your selves with other Nations ; your Father JACOB was content to serve a long time for a Wife , seven years , and seven yeers again , and went on in a humble and patient way , and kept close to God all that while , it 's not so with you who are his posterity . Thirdly , He brings in the example of Jacob , to shew how wonderful the providence of God was towards him , in carrying him to his Uncles house , and providing there for him , in protecting of him against his Uncle Laban , is raising of his estate , for he went over with his staff in his hand , but the Lord raised him to be two Bands ; The providence of God was that towards your father Jacob , as if the Prophet should say , You speak of your Father Jacob , Oh that you would but consider of him , to be as he was , to be patient , and humble under Gods hand , and wait upon Gods providence to work good for you ▪ no , but you will be providing and shifting for your selves , and you dare not trust to God as your father Jacob did , and thus you see the scope why the Prophet brings in Jacob. But this will not suffice for the opening of this notable Scripture , we must have some reference to the story this Scripture is taken out of . You shall find the story of Jacob's flying into Syria , in Gen. 28. 2. and then there 's a second story in Gen. 29. about the 15. For this verse hath two stories in it , the story of his flying into Syria , from the house of his father Isaac to Labans house ; and then the story of his serving for his Wives , those two seven yeers . Now for the First , you shall find matter of much instruction . The First story of his flying into Syria , it was for two ends ; That was the First to fly for his life , because Esau did threaten the life of Jacob , and by the counsel of his Mother he fled to his Uncle Labans , until the wrath of Esau should be appeased . Yea , but there was a Second Reason . God made advantage of that flight of his . As many times God is pleased to turn the flights of his people to abundance of good unto them , they may fly because of the danger of their Enemies , and they may think that if they can but have their lives for a prey , if they can avoid the danger of the Enemy it will do well ; yea , but God may have a further end and intend abundance of good to them , that they shall find more mercy in that place where they fly but to get a shelter for their lives , than ever they had in all their lives before ; many that have fled from persecution of ungodly men , they have found greater mercy in the place they have fled unto , though they have fled from their Fathers house , and from their own Country , yet they have found greater mercies there than ever they did in all their lives , they can tell great stories of the mercies of God unto them in the places of their flight . So it was here with Jacob ; that was one end of God that he should fly , that he might provide a Wife for himself out of his Mothers kindred , for so he was charged , you shall find in the story of Gen. 28. that he was charged there by his Father to get a Wife of the Daughters of Laban . And now observe it in Gen. 28. 3. ver . when as Jacob did thus fly into Syria , because Isaac did see that he was like to endure a great deal of trouble and affliction in this his flight , Isaac doth renue the blessing upon him . And thus God doth use to do when he sees his people to be in such a way wherein they are like to suffer sore and hard afflictions , the Lord prepares them by renewing his blessing upon them , by a fresh manifestation of himself unto them , and the renewing of Gods blessing is enough to carry a man or woman through abundance of afflictions , for that did help much to carry Jacob through all his afflictions . Further , Observe in the Second place , when Isaac sent Jacob away , he sent him away in a very mean condition , without any such provision as Abrahams servant was sent with when he went to seek a Wife for Isaac , we reade in Gen. 24. 10. where Abraham sent his servant to find out a Wife for his son Isaac , Abraham sent him with a great deal of provision , with ten Camels , and with Earings , and Bracelets , and the like ; but Jacob is sent away to seek for a Wife , and sent with a staff in his hand . If it be said , That this is the reason why he was sent so meanly , that it was for privacie , because he would not be discovered in regard of the rage of Esau . Though that might be a reason of his first going away in so mean a condition , yet that could not be the reason why Isaac should not send after him afterwards , for we never reade that Isaac sent any servant after him , but sent him away with his staff in his hand , having only the blessing of God upon him ; Therefore it is more probable this , That God did mean to train up Jacob in a low condition , in an estate of affliction , to train him up to patience , and humility , and in dependance upon God. Well then , he goes to Laban , he flies to Syria : that is , to his Uncle Laban , when he comes there he serves him , yea , he was a Servant to him for twenty yeers together in a low condition , so you find it in Gen. 31. 38. he saith there , He had served him twenty yeers , and in all this time he found Laban , though his kinsman , very rough to him ; as many times yong people coming to their kindered find them very rough and hard towards them . Laban was very churlish towards him : and very false to him , yet Jacob goes on and endures all the heat of the day , and the cold of the night , and Isaac his Father was alive all this while , and yet we never reade that Isaac sent to him all this time , a thing much to be wondered at , there was never any intercourse that I read of between his Father Isaac and him all this while , but lives from his Father , though his Father , a rich man and a great man , and yet he goes on in a humble , patient , and quiet way , depending upon God to make an issue out of all his sufferings , and God did at length make a very glorious issue out of all , though Laban used him hardly . Now being Isaac's son and he had the blessing , one would have thought that Laban should have been willing to have bestowed a daughter upon him , nay but he serves for a Wife , and when he had served him , yet he was deceived with a Leah , which was a very great injury to Jacob , Laban urged her upon him ; and it 's a very great part of roughness , and ridgedness , and cruelty in Guardians , or Parents , or any that have the Government of others , to force Wives upon them for their own private advantage , to force Wives upon their Children or Kindred , those matches seldom come to good ; though God turned this to good , yet I say they do seldom come to good , these forced matches , it 's that which is the undoing of many men and women , yong women to be so used : but Jacob saw no remedy , Fulfill her week , that is , the week of the Festivity of her Marriage , that is , confirm this match first ; he would have had that Wife that he had served for , nay saith Laban , confirm this match , for Laban knew that except he had willingly afterwards gone in to her , he had not been bound to her as a Husband , but Laban would have him make sure and own her for his Wife , and then we will agree together , you shall seve serven yeers more for Rachel , and you shal have her ; but now these seven yeers that he served for Rachel we must not understand so as if Laban did keep Rachel from Jacob til he had served that other seven yeers , as if Jacob had not married with Rachel before fourteen yeers was at an end , no , he did but fulfill the week of Leah , and then Laban gave Rachel unto him , upon condition , yet that he should afterwards serve seven yeers likewise for Rachel , for so it 's plain that which was requir'd of him ; and as an evident demonstration that Rachel was given to Jacob before the seven yeers were out , it appears plainly , if you reade the story you shall find that Leah had no children until Rachel was married to Jacob , and yet all the twelve Tribes were born to him within the compass of twenty yeers that he was with Laban ; Now if the first born had been after the fourteen yeers service , it could not possibly be , that all of them should be born after , for we find in the story that Leah had four children one after another , and then left off bearing , and then she gave Zilpah to Jacob , who bare two sons , there was six of them ; and after that Leah had another Son , and a Daughter , and all this before Rachel had any children ; so that it must needs be understood that Rachel was given to Jacob as the first seven yeers , yet he served two seven yeers for these two Wives . Now the Lord was pleased to turn this to a great deal of good , though it was hard service and bondage , yet these two Wives that Jacob served so long for , they were made the two greatest instruments of good that ever had been in the Church before , or ever since , but only the Virgin that brought forth Christ ; for by these two was the house of Israel built up , Twelve Tribes came of them , and those that they gave unto Jacob ; but the holy Ghost reckons the building up by these two , and the blessing that was wont to be upon a married condition , it was taken from these two , in a kind of proverbial way ; in Ruth , 4. 11. the Elders said to Boaz , The Lord make the woman that is come into thine house , like Rachel , and like Leah , which two did build the house of Israel : so that this was the common blessing in a married condition , the Lord make this woman like Rachel , and like Leah that built the house of Israel . Why like these two , rather than Sarah ? It is from hence , Because they built up the house of Israel , and all that came from them were of the Church , Oh it is a great blessing in a married condition to build up the house of God , that 's the blessing in a married condition ; though thou shouldest serve hardly for a Wife , yet if God makes thy marriage so blessed to thee , as thou comest to build up the Church of God by thy marriage , that 's a blessed marriage ; and those that are married , in their prayers , should pray to God for such a blessing , and their friends should pray to God for such a blessing , Oh that the Lord would make this woman , and my Wife , so to be a builder up of the house of Israel . But for further Notes upon this . Jacob fled , and served for a Wife . From the scope of the Prophets bringing this in here , we may 〈◊〉 ▪ That such as pride themselves in their Ancestors , should 〈◊〉 back to the mean condition of their Ancestors ; some are very high in their conceits , because they have such and such to be their Ancestors , it may be two or three degrees off they were great , but look but half a dozen degrees off and they were but mean Trades-men , or Yeomen in the Country ; here the Prophet would take off their pride from priding in their Ancestors ; it is a great vanity for any to pride themselves in their Ancestors , because some of them are great and rich by some providence or other they think themselves out beyond the common sort of mankind , they look upon others under them in a mean contemptible way ; Look unto the Rock from whence ye are hewen . But Secondly , Patience and humility , and dependence upon God in times of long continued afflictions , doth much commend the Grace of God in any : I say , when any shall be patient and humble , and depending upon God , in times of long affliction , this much cōmends the Grace of God in them . Oh! let me commend this Note of Observation to any of you that have hard Services : If I were to speak to a Congregation of Apprentises , that had hard Services , and rough Masters , and cruel Mistrisses , and though it may be a ruin to them , do not fret and vex , do not be desperat , do not fling off and say , Why should I bear such services ? Do not grow into any desperat moods , to go and seek your fortunes ( as they use to say ) many yong men have undone themselves through the roughness of their Masters and Mistrisses to them in their Apprentiships , and though the evil will be upon themselves , yet God will require this at their Masters & Mistrisses hand ; And this is a sign that there is no fear of God , that because they are in hard services , that therfore they should go to take desperat courses ; you see it may be your Brother or Sister hath an excellent service , they have liberty , and better wages , and better provision than you have , yet seeing God in his providence hath disposed of you to such a hard service , look up to God , and wait upon God to work good through this service , God may intend good unto you in this service more than you are aware of , and as for any of you that are come out of hard services , look back to the services that you have had , and consider , How did you behave your selves in those hard services ; Are you the seed of Jacob ? if you be , though your service have been hard , yet you should go on patiently , and humbly , and depending upon God as Iacob . did : and God will remember this for good to you afterwards . Yea but now , did not you behaue your selves proudly and stubbornly , and so make your service so much the more hard , by provoking your Governors ? Oh! look back to these things , and consider how far you are from being of the disposition of Iacob , that you pro●●ss to be your father . Many Apprentises in their hard services have don that that they have cause to repent of afterwards . He served for a Wife . First , the Note is , That Love will carry through long service . Love is ashamed to complain of difficulties . Oh! so it wouid be if we loved God ; do not complain of the service of God to be difficult . The Second is this , That a good Wife is a great blessing of God , though she hath no portion ; though a man serve for her , yet it is a great blessing of God , there is a more special mercy of God there than there is in giving men an Estate : he served long , and long , even for a Wife Luther upon the place , speaks much about the blessing in Marriage , and of a good Wife . Saith he , Certainly Iacob did not serve so long that he might have a Companion of his life , with whom there should be nothing but railing , scolding and wrangling ; no , but he look'd upon an estate of Marriage at the School of all Vertue , for so should a married estate indeed be . And then further , another Note that is very observable , He served these two seven years . This may be one ground why Iacob served so long for a Wife , and a special ground why , Because that he had a charge from his father . Isaac , to take a Wife in La 〈…〉 's family , and therefore he would rather serve seven years , and seven years after that to have a Wife from him , than to go to seek a Wife any other where , in obedience to the charge of his Father . Luther in his Comment upon this very Scripture , he doth much urge that very Note , That Children should be obedient to their Parents in their matches , and take heed of matching against their Parents consent . If you profess your selves to be of the seed of Jacob ( for so the godly are set out in Scripture ) be like unto your Father Jacob in this , In being obedient to your parents in your matches ; there is no greater disobedience in the world , than the disobedience of a Child in the case of marriage , in the flinging off of the yoke of subjection to your Parents in this kind . Luther urges this exceeding much from hence . Civil Laws require the consent of Parents in all Lawful marriages ; and so the Authority of sacred Scripture declares to us that those marriages have been ever happy that have been with the consent of their Parents : And again ( saith he ) experience doth testifie that those marriages have been for the most part unhappy that have been without consent of Parents ; certainly the blessing of God is not upon them ; you may to satisfie your lusts , think to please your selves for a week or two , but it 's just with God that you should live miserably all your daies , that make no more conscience of disobedience to your Parents in your matches . And any of you that are here present , if you be guilty this way , know that the Lord rebukes you this day , and you are taught to go alone , and humble your selves , and to bewail that sin of yours , which is certainly a very great sin , and you had need both Husband and Wife together , both fast and pray to get away the guilt of that sin , that so you may have a blessing upon your married estate , and upon your posterity , without which you cannot expect it ; therefore did Jacob serve thus that he might be obedient to his Father Isaac , which did charge him to go and take a Wife in that place . And thus much for that Twelfth Verse . It follows ; VER . 13. And by a Prophet the Lord brought Israel out of Egypt : and by a Prophet was he preserved . STILL the Prophet goes on in shewing their meanness in their Ancestors , your Father Jacob was thus mean , a poor exile , he was fain to serve thus for his Wife : It 's true , Joseph was a while in prosperity , but when Joseph was dead , all your Ancestors then they were in Egypt as miserable bondslaves ; they were there as bondslaves , and how should they get out ? there was no way in the world , Pharaoh a mighty King , they had no friends abroad , nor no Armies to help themselves , only a Prophet , God sent them a Prophet , Moses , and what was this Prophet ? one that had been a poor Shepheard for forty yeers together in the Wilderness , and when this Prophet was to go into Egypt to be a deliverer of them , was it ever like that he should be the man ? in Exod. 4. 20. the text saith , He took his Wife , and his Sons and set them upon an Ass , we reade but of one Beast that he had , and so he went into Egypt in a mean and low condition , and when he came there he was not owned , and we never read that Moses did declare who he was , and the children of Israel would not own him , and Pharaoh begun to busl● and would not let Israel go ; how should this one Moses deliver them ? nay , their bondage did encrease when Moses came unto them , Yet by a Prophet ( the text saith ) the Lord brought Israel out of Egypt , and by a Prophet was he preserved . This was a mighty work of God to bring Israel out of Egypt by a Prophet , and to preserve them in the Wilderness ; and be the way there is on useful Note , you reade in Exod. 38. 26. There was six hundred thousand , and three thousand five hundred and fifty males from twenty yeers old and upwards . And in Numb . 1. 46. that was the second yeer after they went out from Egypt , and there you shall find that there was just so many , besides Levi , after God had taken Levi for himself to be his portion , thereby God would shew that none should lose any thing that they did for him . How often when men have been willing to give any thing to God , God hath made it up in one yeer ? ( but that by the way . ) This that I bring this for , it is , To shew the great work of God , that by a Prophet he brings such a number out of Egypt , and he preserves them in the Wilderness , uses no means for their preservation , for the guiding of them which way they should go , but a mean Prophet ; for the providing water for them , for the providing meat for them , for the providing of cloathes for them , for the defending of them against their Enemies , that they should not come and destroy them ; when they were in any danger , to help them ; when they were stung by the Serpents , to shew them what they should do to heal them , and to keep them all in peace that they should not mutiny one against another ; To compose all their differences , this Prophet had the great stroke in all these things , this was the mighty work of God towards them . He doth not say , he brought them out of Egypt , but by a Prophet he brought them out of Egypt , and by a Prophet was he preserved . This was first to shew their very low and mean condition , that they had no succor nor help in the sight of humane reason , humane reason could no way help them , they had none but a poor Prophet . Secondly , It was to shew this , That God in their deliverance would appear himself , and would work such a glorious work by his own hand . Thirdly , It was to upbraid this people that Hosea did preach unto at this time , for the abuse of his Prophets , there was a time ( saith he ) a Prophet stood you in stead , now you care not for the Prophets , they may speak what they will , but you care not for them ; but there was a time that a Prophet stood you in stead , how ever stout and proud you are now . I find divers Interpreters observe this , and among the Ancients especially Cyril of Alexandria hath it , shewing how Instrumental a Prophet had been after good unto them . Had not God blessed the endeavors of a Prophet for good unto your forefathers , where had you been at this day ? First note , That the consideration of the shiftless estate of our Ancestors should humble us much : And if the consideration of our Ancestors should humble us thus , how much more when we consider of our own shiftless estate . Oh! lately , how shiftless were we ! And the truth is , though there were Armies raised , yet God would not so much look at them , but rather look'd at his Prophets , and his Servants ; the praying people were the main and principal means that did help us in that condition , and this should humble us , we should take heed of growing haughty and proud when we are delivered , considering how shiftless we were but a little while ago ; and therefore if now we have gotten peace , and prosperity we think is coming in , take heed of pride now , look back to that shiftless , poor condition that you were in a little while ago . Secondly , God shews here mercy to his people by a Prophet , that notes this , That when God works great things for his Church , his way is to work it by very smal means , little means God uses when he intends the greatest mercies to his Church . Gods deliverance of his people from Egypt it was a type of the deliverance of his Churches to the end of the world from their bondage and afflictions , and God sends them a Prophet , and he must deliver them . Though God did it , yet God puts it upon the Prophet as the great Instrumental means for their help , God takes delight in this , when he doth good to his people , not to make use of such great means , as when he doth work his own ends other waies towards other people ; when God intends good towards other people he will do it in a more natural way , by natural means ; but when he comes to work good for his own , he will do it in a more supernatural way : For mercies are so much the sweeter by how much the more God is in them ; so much the more as we see the finger of God in a mercy , so much the sweeter it is . And above all things the Lord accounts himself glorified in his peoples depending upon him in the want of all means , the Lord accounts this his Glory , that he may be an object of the rest of the souls of his people , that when they are in any straights , in any afflictions , that yet they can look upon God as an object for their rest , and can say , My soul , return unto thy rest . Oh consider of this you that are the Servants of God , when you are in straits and difficulties , remember this Note , That God accounts it to be the great glory that he rejoyces in , the special glory of his Name that his Servants shall make him in their strai●s to be the rest of their souls , and this is the reason why he hath used to work so much good for his people by such poor and weak means as he hath done . Thirdly , It is a great aggravation of mens sins , if they grow naught and wicked after God hath in a more than ordinary manner appeared for their good . If then they grow naught and wicked when God hath appeared from Heaven for their good , and wrought beyond all natural means , and set them upon their legs again and delivered them , it much aggravates their sins . Fourthly , which is a principal thing that I verily beleeve the holy Ghost aim'd at in this place , and that is this , That the Unkindness to , and Abuse of such as have reference , though but in a way of succession unto such as God hath used to be Instruments of our deliverance , is a very great evil , ( that 's the Note ) By a Prophet the Lord brought them out of Egypt , and by a Prophet he preserved them ▪ and what , do you abuse them now , and are so much against them ? Divers good things God hath done for his People by Prophets , As by Moses here , so afterwards by Samuel , and Eliah , and Elisha ; great things in the matters of State God had done for this People by Prophets , and therfore he takes it very ill that they should so abuse and slight the Prophets as they did . This shews , for people to do thus , 1. A base levite of spirit : 2. An abominable ingratitude of spirit , and vile injustice , and God will avenge these things . We have a notable Scripture in Judg. 8. 34 , 35. and in Judg. 9. 16. In the 8. Chapter of Judges , you reade there , how God charges the People ; And it came to pass assoon as Gideon was dead , that the Children of Israel turned again , and went a whoring after Baalim , and made Baalberith their god ; and the Children of Israel remembred not the Lord their God , who had delivered them out of the hands of their enemies on every side : neither shewed they kindness to the house of Jerubbaal , namely Gideon , according to all the goodness which he had shewed unto Israel . Gideon had been a famous Instrument of good to Israel , that they received forty years prosperitie by him , but assoon as he was gone , the people went a whoring from God , and then they were unkind towards his posteritie ; so you find in Chap. 9. Vers . 16. All the men of Shechem gathered themselves together ; and all the house of Millo , and went and made Abimelech King. And one of Gideon's Sons goes and expostulates the matter with them , and tels them the Parable of the Trees that did desire a King , but saith Jotham to them afterwards in the 19. Vers . If ye have dealt truly and sincerely with Jerubbaal , and with his house this day , then rejoyce in Abimelech , and let him also rejoyce in you : but if not , let fire come out from Abimelech , and devour the men of Shechem , and the house of Millo ; and let fire come out from the men of Shechem , and from the house of Millo , and devour Abimelech . As if he should have said , God will avenge this : What , did God make my Father an Instrument of so great good to you , and do you so ill requite all his kindness and service that he did for you ? The Lord judg , and if it be so indeed as now I charge you , let this be a manifestation of Gods displeasure , That fire come from Abimelech , &c. As if he should say , Do not think that you can have peace and quiet in such kind of waies as you are in , you think you have provided well for your selves in setting up of Abimelech , and now you bless your selves ; We shal have peace , and go on and be quiet ; Oh no , the displeasure of God will go on and pursue you , and there wil be a fire among your selves , and it 's just with God that it should be so , for this ingratitude of yours towards those that have bin so instrumental for your good . The Scripture holds out this , that this is one way for God to avenge himself upon a People that shall be ungrateful to such as have been instrumental for good to them , that they shall have a perverse spirit mingled among themselves , that when they think to provide for their own ease and peace , they shall have a fire mingled among themselves , so as in the conclusion to devour themselves . These people were very zealous for Gideon in Judg. 8 22. when God had delivered them , they came to Gideon and said unto him , Rule thou over us , both thou , and thy son , and thy son's son also : they made great promises , Oh how were the people affected ! Come , Rule over us , thou , and thy son , and thy son's son , &c. Oh! we were in a dangerous condition , and were like to have been in a perpetual bondage under our enemies , but God hath stirred up thee , and blest thee , and therefore thou , and thy son , and thy son's son shall rule over us : they were mightily affectd with this mercy of God when it was fresh , but presently after you shall find they were off , and forgot what an Instrument of God Gideon had been unto them , and required the posterity of Gideon as ill as if he had been one of their greatest enemies . Oh my brethren , this is a sore and grievous evil , the Lord cannot endure ingratitude . And thus much for the 13. Verse . It follows ; VER . 14. Ephraim provoked him to anger most bitterly . IT 's true , ( saith God by the Prophet ) I loved your Father Jacob , and I have magnified my self towards his posterity in great and wonderful things which I have done for them . But you have been a wretched people , and provok'd me most bitterly : as if he should say , I have a spirit of gentleness , sweetness and love , as indeed there is nothing else in God , if he be not provok'd , If there be any anger , it is from mens provoking him . You have provok'd me bitterly , [ in bitterness : ] You have provok'd , you have imbittered my Spirit against you , by your sins that are bitter ; you make my Spirit that is so sweet of it self , you have made it to be bitter . The word signifies sometimes to Exalt and make high . And I find Tremelius , Vatablus , Calvin and others , translate it , High places . You have provoked me with the High Places , so it 's true ; And indeed that was a special sin , the sin of Idolatry that did provoke God most bitterly against them , and he will come to one in the main , if we take it so . But it is more full to translate it according to that that the word doth signifie more properly , You have provok'd me in bitternesses , you have been very bitter against my Saints that would go from Samaria to worship at Ierusalem . I have shewn in this story of the Prophet how bitter the ten Tribes were against any that would separate from them and go worship at the Temple ; you have provok'd me in that kind of bitterness , you have provok'd me in that bitter sin of abusing my Prophets , you have provok'd me in that ingratitude of yours towards those that I have made Instrumental for your good , you have provok'd me in finning against such great mercies , Oh! you have provok'd me bitterly , you have for saken the living God , the fountain of all good , and have turned your selves to vanity , you have provok'd me to anger most bitterly . From whence the Notes are , First , That God is not angry but when he is provok'd , neither should we be ; let us be as our Heavenly Father is : saith God , You have provok'd me to anger . And then Secondly , It is sin that provokes God , it puts God to stir up his anger , it puts it to tryal , to see whether there be any anger in God or no ; in Heb. 3. 9. Your Fathers provok'd me , they tryed me , they would put it to tryal whether there was such anger in me yea , or no. Wicked men indeed do so , they hear much of the anger of God against sin , and they put it to tryal , they will see whether it be so or no ; they dare not say so in words , but their actions do so : Oh! it 's a dreadful evil to provoke God , 1 Cor. 10. 22. Do ye provoke the Lord to jealousie ? are you stronger than he ? Can you stand it out with God ? Is it not folly to provoke a man that is a Superior , that hath power over you , and can crush you ? Oh wretched , bold heart that darest stand it out to provoke the eyes of his Glory , to provoke the holy one of Israel ▪ What , to provoke him that can stamp you into Hell presently ▪ to provoke him that hath the point of the Sword of Justice at your hearts ! but yet this is the boldness of ungodly men ; a man that dares not provoke his Landlord , yet will dare to provoke God. My brethren , it 's a great evil to provoke one another to wrath , but a greater evil to provoke God to wrath : in Ephes . 6. 4. Parents are charged not so much as to provoke their Children to wrath ; And wilt thou provoke God then ? If we will be provoking one another , let us be provoking to love , and to good works : ( as in Hebr. 10. 24. ) unto a kind of Acrimony of love . If there be a kind of sharpness let it be that which puts us on with an eagerness of spirit to love , and so provoke one another as much at you will , provoke one another to love , and to good works . In Gal. 5. 26. Be not desirous of vain glory , provoking one another ; Calling forth one anothers corruptions , that 's the meaning of it . Let there not be a desire of vain glory , provoking one another , calling sorth one anothers corruptions . Oh! 't is an evil thing that we do call forth the corruptions of one another so . Was there ever times of provoking so as there are now ? every man provoking one another , and stirring up one another to envy , wrath , and malice , Oh take heed of provoking one another ; wonderful mischiefs have come of provoking out another : What mischief do you think will come then of provoking God to anger ? Consider this , especially you that are of passionate spirits , if a Wife , a Servant , a Child doth any thing a mise , you are presently all on fire , Oh that you would have this meditation , What , shall I a poor worm be so soon provok'd with a fellow creature if he doth displease me ? O Lord , what a wretch am I then that dare provoke the infinite God! What , can I think my anger to be so terrible to a Child , a Neighbor , a Servant ? Oh! how terrible is the anger and wrath of an infinite God against a Creature when he is provok'd ! I cannot beat it whoever provokes me , why should I think that the infinite God should bear with me when I provoke him ? Oh! that passionate men and women would have these considerations . But further ; They provoke me bitterly . Bitterly . ] I remember Gualter hath a very good expression about this ; and specially speaking of the way of Idolatry , provoking of God : Just as if a Wife that had plaid the whore , and had used many dalliances with the Whoremaster , and this Wife should come to manifest respect to her own Husband in the same way of dallyance as she did with the Whoremaster before , and he knew what love tricks and sports she had with him , and she makes use of the same waies when she comes home to her Husband . Oh what a bitter provocation would this be ! a Husband would not bear that . Just so did this people do in the way of Idolatry ; in Idolatry they go a whoring to Idols , and they will tender up to God himself that kind of worship that they give to their Idols : Oh this is a bitter provocation . The Note from whence is this , That though sin of its own nature doth provoke God , yet there are some sins provoke him bitterly . In Heb. 3. 8. Harden not your hearts , as in the day of provocation , in the time of bitterness , so the word is ; do not harden you hearts as in the provocation , as in the bitterness of my spirit . Oh! some things doth imbitter Gods Spirit ; as Hardness of heart doth imbitter God Spirit , and False worship ; yea , many times even those things wherein we think we do God a great deal of service doth imbitter Gods Spirit . Oh! there 's many men that think they serve God in doing that which provokes him bitterly : we know what the Scripture speaks of men , that when they shall deal thus and thus with the Saints they shall think that they do God good service . They may have a good intention in what they do , and yet they shall provoke God bitterly : Oh let us not rest in good intentions : I make no question but this people did say so to the Prophet . Wel , whatsoever their intentions were , yet God was provokt biterly by what they did . And as there are some sins that are as bitter clusters , ( as the holy Ghost speaks in Deut. 32. ) so God will be as bitter against those that do provoke him bitterly , in Deut. 32. 24. he threatens bitter destruction . Oh! for the creature to forsake God is an evil and a bitter thing , in Jer. 2. 19. and it will be bitterness in the end . As Abner said to Joab . in 2 Sam. 2. 26. Will it not be bitterness in the end ? Oh those dalliances of thine will be bitterness in the end : those sins of thine that are the most pleasing to thee , as they are bitter to God , so God will make them bitter to thee one day : in Prov. 5. 4. Her end is bitter as Wormwood : though the beginning is as pleasant as Sugar to you , yet the holy Ghost saith that her end is as bitter as Wormwood . In Jer. 4. 18. Thy way , and thy doings have procured these things unto thee ; and this is thy wickedness , because it is bitter . My Brethren , we are charged in Scripture to take heed of being bitter one against another , the Husband ( in Colos . 3. 19. ) is charged not to be bitter against his Wife . It is an evil thing when in a family there is bitterness . Oh! but when the Spirit of the eternal God is bitter against a people : You Wives who have such a bondage upon you , and you find it evil to have such bitterness from your Husbands : Oh but then look up to God , is Gods Spirit sweet to you ? Oh! it is a blessing to have the Spirit of God sweet . There is a Generation of men that hath Gods Spirit bitter towards them , it 's one way whereby we provoke God bitterly , by being bitter one against another : in Ephes . 4. 31. Let all bitterness , wrath , and evil speaking be put away : there 's a charge of God : As we would obey him in any thing , we are charged to put away all bitterness , anger , and evil speaking , Oh what a spirit of bitterness prevails among us ! what bitter words and speeches are there among us ! in Psal . 64. 3. there the tongues of wicked men are said to be as Arrows , They shoot their Arrows , even bitter words ; If ever bitter words did fly like Arrows about our ears , then they do at this day : I verily beleeve that England never understood what bitter words meant as lately it hath known : we reade in Revel . 8. 11. it 's said , That the third part of the waters became wormwood , and men died of them , because they were bitter . My Brethren , sometimes the third part of Sermons are Wormwood , are bitter : Oh! I would to God that sometimes we could not say that the third part of prayer were not bitter ; bitterness in prayer , in writing , in speaking , in conferring one with another ; Do not you think that this provokes God bitterly ? yea , even those men that were wont to sweeten one anothers spirits , and there was a sweetness came upon one anothers spirits in their prayers , and yet now what do they do but imbitter one anothers spirits , so that they cannot meet together now , but they come with bitter spirits , one imbittering the other , as if there were nothing but Gall and Wormwood among us ? Let me apply that Scripture in Jam. 3 11. Doth a Fountain send forth , at the same place , sweet water , and bitter ? What , those that were of such sweet natures and dispositions , and by grace much more sweet , and now nothing but bitterness come out of such Fountains ! one would wonder to see mens natures so changed besides the work of grace : Oh! shall out of the same Fountain come forth sweet water , and bitter ? It follows ; Therefore shall be leave his blood upon him . That is , he shall bring his sin upon his own head , Those that will be wilful in sin , the blood be upon their own heads ; that 's the meaning . Never stand excusing any more , you have warning enough , if you will go on in your way , the blood be upon your own head , you wil undo your selves and there is no help : Mark the phrase ; He shall leave his blood upon him . When God comes to bring the guilt of sin , and the punishment of sin on a mans own head and there leaves it upon him , that 's sad indeed . We reade in 2 Sam. 12. 13. there it is said , when Nathan came and rebuk'd David for his sin , David confest his sin , and saith Nathan to him , The Lord hath put away thy sin ; the word is translated by some thus , The Lord hath made thy sin to pass away ; Oh that 's a happiness indeed , when it may be said of God , he doth make the sin and the guilt to pass away from the sinner , that 's a happiness . But on the other side , when God shall leave the sin upon the sinner , leave the guilt of the sin upon him , as if God should say , here 's the guilt of sin upon the head of such a man , and let it abide and lie , he shall leave his blood upon him , as in Ezek. 22. 20. the Lord saith , He will bring them into the fire , and leave them there ; the Lord many times brings his Saints into the fire of afflictions , Oh but he will not leave them there : but when he brings the wicked into the fire , he leaves them there . And his reproach shall his Lord return unto him . His reproach ] That 's thus , They do what lies in them to bring a reproach upon me the living God , as if there were not an Alsufficiency in me , but I 'le make the reproach to turn upon their own heads ; yea , they reproach my Saints too , but I 'le make this to return upon their own heads , Oh take heed of doing any thing to bring a reproach upon God. You will say , Can the Creature bring a reproach upon God ? I might shew you divers waies : I 'le instance but in this one thing . Apostatizing from God , when professors of Religion that have been very forward and seem'd to rejoyce in the waies of God and to relie upon God , and they shall forsake God to follow after their vain lusts , I say , these do bring a reproach upon God himself , in Heb. 10. 29. they did * despite to the Spirit of Grace , they wrong , and bring a reproach upon the Spirit of Grace . And then Heb. 6. 6. They put the Son of God to an * open shame ( saith the text ) they make him a reproach before all . As when you cart people up and down the City you hold them out as a scorn ; so they put the Son of God to open shame , they do ( as it were ) hold forth the Son of God to open shame : so what thou professest , There is more good to be had in a Whore than in Jesus Christ , and God , and the blessed Spirit , that 's the language of a Whoremaster . Well , you that are Apostates and think to bring a reproach upon Religion and upon the Saints , and they all suffer for you ; from whence is it that the people of God are reproach'd , but because of Apostates ? Well , do you bring a reproach upon God , upon his Name , upon Profession , upon his Saints ? the Lord hath waies to turn the reproach upon your selves ; and usually such men as these before they die , God doth put to open shame , he leaves them to such vile courses as they come to be a shame , a by-word , a scorn , and cast out as dung and filth , not only to the Churches , but from such as have any kind of civility or morality at all , Oh! take heed of bringing a reproach upon God , and so by bringing reproaches upon his Saints ; Oh! let the Saints go on in a constant way of holiness and faithfulness , God will wipe away their reproach , the Lord will return the reproach upon the heads of such as seek to reproach them . And when there comes a reproach upon the wicked , it shall be another manner of reproach than upon the Saints , it 's call'd a perpetual reproach ; the reproach of the Saints is not a perpetual reproach , but when it 's upon the ungodly , it shall be a perpetual reproach , and in Jer. 41. 18. those two things are joyned together , a Curse , and a Reproach , Nehem. 4. 4. Hear O God , for we are despised , and turn their reproach upon their own heads , saith Nehemiah . Sanballat , and Tobiah did reproach the Servants of God , that did seek in the uprightness of their hearts to honor God ; but Lord , return their reproach upon themselves , saith Nehemiah . And truly this is the best way , when the Servants of God are reproached , though they may by lawful means seek to vindicate their names , yet their chief way is , to pray , Lord , turn the reproach upon the heads , or bosoms of our adversaries . And then the last Note is this : — And his reproach shall His LORD return unto him . His Lord ] What is God the Lord of this people ? his Lord shall turn it , yes saith he , 't is as if the Prophet should say thus , you reject God and will not be in subjection to him , you will not own him to be your Lord ; but he will be your Lord in spite of your heart , God will be God , and he will be Lord , let wicked men do what they can , and what they will he will be their Lord ; Christ hath purchased to be Lord over the world , and he will be Lord over all , over all Apostates , Hypocrits , wicked men , let them do what they can against Jesus Christ , Jesus Christ will be Lord over them in spite of their hearts . Oh it s a blessed thing to give up our selves willingly to the subjection of Jesus Christ . If we say we will not have thi● man to rule over us , Christ will say , but I will rule over you , the Lord hath sworn by Himself , and the word hath proceeded out of his mouth in righteousness , that every knee shall bow unto him , and every tongue confess his Name ; be still saith God , and know that I am the Lord : So I say to the most troublesome and tumultuous spirit , that would cast off the yoke of God ; Oh! be still thou wretched , thou proud spirit , and know that God is the Lord , he will prevail against you . God made Julian to know this , that when a dart was struck into him , he cast his heart blood into the Air , with an O than Galilean , thou hast overcome me ! And so all wicked men shall be forced to say one day , Well , though I would cast off the Commands of God behind my back , and break his Cords , yet the Lord hath overcome me , and though I perish to all eternity , yet God will be God blessed for ever , and Lord of the whol Earth . And thus through Gods mercy we have gon through this Twelfth Chapter . CHAP. XIII . VER . 1. When Ephraim spake , trembling , he exalted himself in Israel ; but when he offended in Baal , he died . THis Chapter is partly Legal and partly Evangelical . Legal , charging this people with their fin of Idolatry , and of Ingratitude , shewing them Gods wrath , partly already inflicted , and further threatned them to the 14. Verse ; and again in the 15. and 16. Verses , there returning to further threats : but in the 14. Vers . there is something mixt of the Gospel in the midst of these charges and threats . Ephraim would have put off all the evil that came on him , upon God ; but God charges Ephraim himself with it , all the change of Ephraim's condition from what it had been , comes from his own sin ; and the evil that is like further to come upon him , will be for their own sin . When Ephraim spake , Trembling ; not when Ephraim spake tremblingly ; but when Ephraim spake , ( there 's a stop ) Trembling : as much as if it were said , There was trembling when Ephraim spake , those that heard him did tremble . When Ephraim spoke , there was trembling : There was a time when Ephraim was very honorable among the Tribes , when the very speaking of Ephraim had great power , and took great impression upon whomsoever he spake to . Yea , though Ephraim was the yonger brother , that came of Joseph , yet by the guidance of the hand of God upon Jacob's hand , the blessing came upon him more especially ; and so from time to time God put much honor upon this Tribe of Ephraim , according to the blessing he had from Jacob , when his right hand did lay hold upon the head of Ephraim . Joshuah he was of the Tribe of Ephraim , and when Joshua spake , what trembling was there among all the people ? what mighty power and authority had he ? And you reade in Judges , 8. in their speaking to Gideon , what trembling they caused , and what yeelding presently when they spake , in Judges , 8. the beginning , And the men of Ephraim spake unto him , Why hast thou served us thus , that thou calledst us not when thou wentest to fight with the Medianites ? and they did chide with him sharply . And he said unto them , What have I done now in comparison of you ? Is not the gleaning of the Grapes of Ephraim better than the vintage of Abiezer ? And so in Judges , 12. when Ephraim came to fight with Jephthah they had thought to have done the same , they spake great and swelling words , Ephraim took much upon him , and made account that all should tremble and shake when he spake . And Jeroboam he was of the Tribe of Ephraim , and so it hath reference in a more especial manner to him , and his house , when Jeroboam spake , the Princely Power being put upon that Tribe of Ephraim in Jeroboam , and they having power in their hands they did prevail very much at the first , and caused trembling to all those they spake to . But as if the holy Ghost should say , There 's a great change now in Ephraim , he is not now as he was , nor is not like to continue so . Ephraim presuming upon his excellency , and upon his strength , and worth , he presum'd to sin , he sin'd in Baal , that is , in a way of Idolatry , for so Baal sometimes is a general word for an Idol , Jer. 9. 14. They have walked after the imagination of their own hearts , and after Baalim , after their Idols . And the Chaldae Paraphrase , they seem to allow of this , say they , They did sin , in that they did worship Idols . When he sin'd in Baal : But though it 's meant of Jeroboam presently , including his Calf , yet especially is it meant of that special sin that was afterwards in this Princely Tribe , in the successors of Jeroboam , and that was in Ahab in a more special manner , ● Kings , 16. 31. there he did not satisfie himself in worshiping of the Calves , but added this , to worship Baal , the God of the Sidonians . When he sin'd , then he died . He died . ] His spirit even died ; he was of a stout spirit , but afterwards came to be of a low , base , and sordid spirit , and died . They were under the sentence of death , Jeroboam's house was cut off , and Ahab's house cut off , and the people died at last : They came to be vile and contemptible at last , so that every body could insult over them . When a Lyon is alive and roars , he is terrible to all the Beasts ; but a Lyon that is dead , the most timorous thing that is will run over , or trample upon him ; So Ephraim was terrible to all about him , but when he had sinned in Baal , his honor was taken from him , and every one would insult over him , and then he was fain to crouch to every one , and the wrath of God did pursue him till it never left him , nor his family , nor the people , but they died and came to nothing ; Oh the poor spirit that there was in this Tribe afterwards , When they sinned in Baal ! In 1 Kings , 20. you shall see what a low and mean spirit they had , whereas before when they spake , men trembled , none could make them tremble , but they made others tremble , but now in 1 King. 20. it is said of Benhadad the King of Syria , That he gathered all his host together ; and he sent messengers to Ahab King of Israel into the City , and said unto him , Thus saith Benhadad , Thy silver and thy gold is mine , thy Wives also and thy Children , even the goodliest are mine . And the King of Israel answered and said , My Lord , O King , according to thy saying , I am thine , and all that I have . They had a low and a mean spirit yeelding to any thing , and yet of a mighty surly spirit to be cruel over those that were under him ; The Lord was departed from him , and so their spirits were gone , and they were as a dead carcass , and every one then could insult over them . Thus you have the meaning of this Scripture in general ; yet we shall see more particularly when we examin it in reference to Jeroboam . But from what hath been said , these are these Observations . First , It is an honor to have respect from others , when we speak , to have what we say to be received with reverence and respect , that it takes impression upon the hearts of others , when we speak to them , that it is not cast out as a vain and worthless thing ; thus Job describes his honor , in chap. 29. 9. The Princes refrained talking and laid their hands on their mouth , the Nobles held their peace , and their tongue cleaved to the roof of their mouth ; and in the 21. vers . Vnto Me men gave ear , and waited , and kept silence at my counsel . A great honor it was to Job , that when he spake , his speech was regarded . Let Children , and Servants , and all inferiors learn to give due honor unto those that God hath set above them , not to scorn at their speeches , not to slight their speeches , when they speak to them , to go away & smile & jeer , but it is fit when a Father speaks to his Child , that the Child shew reverence and respect , there should be an awful reverence manifested in the very countenance and carriage of the child , and so when Governors speak to their Servants , and Superiors to their Inferiors . But especially let us give God that honor when God speaks , Oh let there be trembling , Is this an honor that inferiors should give to their Superiors to shew reverence when they speak , Oh let us give this to God , Psal . 103. 20. Bless the Lord , ye his Angels , that excel in strength and do his Commandements , hearkening to the voice of his Word . The Angels they excel in strength , the most excellent Creatures , and what , do they slight and disregard the Word of God ? Oh no , they hearken to the voice of His Word , they give a reverent respect to the voice of Gods Word , and it infinitly beseems us when God speaks to give respect to him , that 's the first . Secondly , Those who are in place of power over others they account it their honor , not only that those under them regard what they say , but that they should tremble at what they say . It is a great delight that man hath to lift up himself above others , and to be imperious above others , we might give divers examples of men that have had great power in their hands , and when any thing hath displeased them , they would speak so as to make others to shake and tremble ; Nay , not only men in great place will do it , but you shall find this disposition in men that are very mean and of a very low rank , yet if they have any under them , they will be imperious over them ; as now in Families , how many when they do but speak to their Wives , though she be colateral , and not directly under him , yet how imperiously do they speak , speak so as to make the house shake almost when they speak , and so Servants and Children : and this they account their Glory . My Brethren , though this be often through much distemper , and pride , and vanity in men to delight to make all that are under them to tremble when they speak , yet this is an honor due to God , and God expects it from us , for the Lord is infinitely above us , and we are all of us under the feet of God , and at his dispose , both for our present and eternal estate . And it is ●it for us , therefore to give regard and some reverence to God when he speaks , to have an heart to tremble at his Word , that 's that God looks for . In Isa . 66. 2. The Lord that is on high , yet he looks to him that is of a poor and contrite spirit , and trembleth at his Word ; the Word that God speaks is that that hath the dreadful Authority of God in it , It is that that binds Conscience , it 's that Word that if thou obeyest not , will bind thee over to eternal death : It becomes the greatest Monarchs in the world to have shaking and trembling hearts when God speaks : Oh! who art thou that canst stand against the Voice of God when he speaks ? Oh bold and hard heart ( I say ) that canst stand out against Gods Voice . In Psal . 29. 4. The Voice of the Lord is powerful the Voice of the Lord is full of Majesty . And in Hab. 3. 16 When I heard , my belly trembled , and my lips quivered at the Voice , and I trembled in my self again . This is the honor that is due to God , Oh it is a comely thing to see a Congregation sit even trembling under the Word of God , manifesting their hearts to be affected with the Authority and Majestie of what it is that God speaks ; for there 's much Majesty in the Voice of God , Oh! 't is full of Majestie . Again , When he spake , there was trembling . This the Prophet mentions as a means to aggravate his sin and misery afterwards , As if the Prophet should say , There was a time that God did subdue the hearts of people under Ephraim , so that Ephraim had a great deal of Authority over those that were under him , When Ephraim spake , there was trembling . From whence the Note is this , which Pareus hath upon the place , saith he , The subjection of the hearts of men unto those in Authority , it is a work of God , God is to have the glory of it : It is from God that the hearts of multitudes shall be brought under some few so as to fear them , and to receive what they speak with trembling , it is from God. In Josh . 4. 14. On that day the Lord magnified Joshua in the sight of all Israel , and they feared him as they feared Moses . Joshua before Moses dyed , was but a servant to Moses , and we do not reade that he was so magnified among the People , they did not fear him so much ; No , the fear was then upon Moses , because Moses was in place of Authority ; but when Moses was taken away , and Joshua was to succeed him in Authority , then the Lord magnified him , the Lord put a lustre upon him , and the Lord caused the People to fear him , as they had feared Moses : It is a work of God to cause People to fear Magistrates . So in Dan. 5. 19. For the Majestie be gave him , ( that God gave the King ) all People , and Nations , and Languages trembled and feared before him . It 's God that puts majestie upon Governors , to make those that are under to fear . It 's a very observable Scripture we have in Psal 77. 14. there it 's spoken of God , that he did wonders and marvellous things ; What are those wonders and marvellous things ? If you reade , you shall find among others , Thou leadest thy People like a flock of Sheep by the hand of Moses and Aaron ; that 's reckoned among the wonders and marvellous things that God doth , That he did lead his People like a flock of Sheep , by the hand of Moses and Aaron ; that so great a multitude should be led like a flock of Sheep by the hands of two , it is a wonderful work of God , God is to have the glory of it , it is for the maintaining of Government and Order in the World , that God doth so subdue the hearts of many under few . Then Fourthly , When Ephraim spake , trembling . Though Ephraim the yonger , yet when he got Authority in his hand , how imperious was he ? And observe , The meaner the beginings of men are , the more imperious often-times they are when they come in place of Power , none more imperious and insulting over men than such as have meaner beginings : this was the yonger Brother , and had power by a special providence of God , not according to the ordinary common course , and very often we find it , that men of mean qualitie , and that were inferior to others , if any providences raises them above others , they grow more imperious than others . And then a Fifth is this , ( which is a principal thing to be observed here , a Note from the change of the condition of Ephraim , when Ephraim spake , trembling , but after he sinned , he died . ) That men which heretofore have been of very high repute , and of reverend respect , so as they had much power to prevail with people that they had to do with , yet by their sin they fall off from their dignity : Sin will bring mens honors down ; though there was a time that every one reverenced him , had high esteem of him , and did much regard what they spake , yet they falling to sin and wickedness , it 's just with God to bring their honor and esteem down , to bring it into the dust , and to make them vile and contemptible in the eyes of those that ere while did reverence them , we find this threatned both to those in the place of Magistracy , and in the place of Ministry . For Magistracy in Job , 12 21. He powreth contempt upon Princes , God powers contempt , though they had very great honor and esteem , yet through their sin contempt is thrown upon them . And then for those in the Ministry , in Mal. 2. 9. Therefore also have I made you contemptible , and base before all the people . The Priests lips should preserve knowledg , and they were very honorable those that were faithful , but when they come to be partial in the Law , that is , when they come to turn the Word of God to their own ends ; it 's a remarkable Scripture , that the Lord made them vile in the eyes of the people . It was , that they were partial in the Law , that was a main thing , that is , they would handle the Word of God partially , what they could get to drive on their own waies by , they would improve that to the uttermost , and turn the Word which way they pleased ; upon this , though they thought to prevail that way , and to get esteem of the people by this means , ye● this was the thing that God threatens , to make them to be vile and contemptible in the eyes of the people because of this . When people come to discover this , that men do indeed drive on their own designs , and their own ends in the waies of God , there 's nothing will take away their repute and their honor more , Oh the great change that there is , in the honors and esteem of men , God for their sin casts them out , and their names as vile men and women who have out-liv'd their honors , even in the very hearts of the Saints : Indeed when there is a change in an outward condition from prosperity to afflictions , then wicked and carnal men will not regard those that they did honor before . As in Job's case , in Job , 29. Job tells us how he was honored , and regarded , and reverenced where he liv'd in prosperity , but when he was in affliction , in Job , 30. 1. Now those who are yonger than I , have me in derision , that 's a wickedness to change our minds of the esteem of men , because of their prosperity , or adversity ; it shews a great vanity of spirit , and where the heart is right , if one that hath been godly and in publick place heretofore , and now God by his providence hath brought him down in regard of his outward estate , yet he is to be honored still continuing in his integrity and holiness . But now this is that which I speak of as a Judgment of God upon men , when God casts out their names from the very hearts of the Saints , and that worthily too , when they shall be worthy to be look'd upon as dead carcasses , though heretofore much honored and respected , heretofore they were as Gardens that had many sweet Flowers , excellent common gifts they had for which they , were respected ; but now like Gardens over-grown with Weeds that no body doth regard ; As Houses that were hung with costly Hangings , but afterwards pull'd down and nothing left but the bare walls : so their gifts were very precious , but now as those Houses having their Lord and Prince gone away there 's nothing but bare walls , and it may be Mice and Vermine run up and down in those rooms that were hung so bravely : So it is with many that had excellent gifts which were highly honored and esteemed of by people that knew them , but now the hangings are gone , now there 's nothing but Vermine running up and down in their spirits ; Oh! what a mighty havock sin will make in the honor and esteem of men ! Let men therefore take heed of trusting in their former repute , for let them have done what they will heretofore , yet if they depart from God their honor will be gone ; Men that are in place of Authority , or in place of Ministry , had need consider this point well , for it 's a matter of great moment for men in place of Authority to keep up their repute and esteem that they may be the more useful and do service , not only for themselves , but that they may be of the greater use to do service for God. And it is one of the great designs of the Devil to seek to cast dirt upon those that God doth use as Instruments for good ▪ Oh! it concerns them to look to it that there be nothing justly cast upon them . It 's very observable how God remembers Ephraim a long time after to put dishonor upon him . You shall reade in the Book of the Revelations where the Tribes are reckoned up , in chap. 7. there 's only two Tribes left out , Dan & Ephraim , Ephraim is not mentioned there by his own name , but by the name of Joseph , and the reason that is given is , because those two Tribes were Ring-leaders in waies of Idolatry ; as Dan , if you reade Judg. 18. you shall find him there a Ring-leader ; and you know the great change of things that Ephraim made in the Worship of God , by Jeroboam's setting up of Calves , and so afterwards sinn●ng in Baal , and so the great dishonor that God put upon him afterwards . When Ephraim spake . Spake , what ? What did Ephraim speak when he caused trembling ? All this hath been only from the general , but what did he speak referring it to Jeroboam that was of Ephraim , and so to the Courtiers that were with him ? these spake these two things , and so caused trembling in the hearts of the people . First , When Jeroboam spake about the altering of the way of Government , about the taking off of the ten Tribes from the house of David , What portion have we in David , and in the house of Jesse ? When this was mentioned , then there was trembling ; it did certainly at first cause the peoples hearts to shake , they thought it was a very great matter , they knew not what would come of it , What , for to forsake the house of David and to have a change of Government in another way ! this caused many thoughts of heart , and much trembling , fearing that there might come very ill consequence of it : When he spake there was trembling . But , he exalted himself . Notwithstanding such concussions of spirit as there was , yet Jeroboam went on in his way , and would venture the worst , let come of it what would , he would on , He exalted himself . But then afterwards he sins in the way of his Idolatry , ( and so his successors sin in Baal ) and then he died , God struck him , and his Familie , and so the ten Tribes . From whence our Notes of Observation are , First , That alteration in the matter of Government , is a matter of very great hazard and difficulty ; men that have to deal in any kind of alteration in matter of Government , had need be very wise in their carriage in it , in respect of the people , for much depends upon them . When there was any alteration in Government there was trembling then , mighty fears and troubles in the hearts of the people . Secondly , Men of Spirit they will break through difficulties , if once they be resolved upon a business . And when God doth intend to have a work acomplisht , he will raise up men of Spirit to go through with it , notwithstanding any difficulties there is in it . He exalted Himself . Though the Peoples spirits were very much troubled , and a great deal of shaking there was throughout the Land , yet he lifts up Himself , he had some encouragement from the Prophet and otherwise so that he would go through . When God ( I say ) hath an intent to bring a business about ; for this was , that he might fulfil what was threatned to Solomon for his former sin . And then Thirdly , If men when they have been helped to go on through difficulties , yet if they shal afterwards rest in their parts , rest in their strength so as to forsake God , and sin against him , it 's just with God to leave them that they shall vanish and come to nothing : He did exalt himself and prevailed in what he spake , notwithstanding the trembling of the People , for having got himself warm in the nest , and strong in his Kingdom , then he lifts up himself in another manner , and forsakes God , and trusts in his own strength , And now he dies , now God casts him off . Men had need take heed , though they be carried thorow many and great difficulties , and by a Spirit more than ordinary , they had need take heed ( I say ) that afterwards they do not walk in their own strength , but walk humbly before God ; If they forsake God , they wil die and perish . That 's the First thing that Jeroboam spake . Secondly , When he spake , when he first mentioned the business in the Alteration of Religion , this it 's like caused more trembling than the other : What is that Jeroboam spake ? That now they were not to go up to worship at Jerusalem , God did not stand upon such things , No , they might save that long journy ; and so there was a Calf set up at Dan and Betbel , and they must go and worship there : This was a mighty alteration in the matters of Religion . And surely when this was mentioned first to the People there could not but be great trembling , the spirits of the godly to be sure they would tremble at such a motion , they would look upon it as a most dreadful Curse of God upon the Kingdom , that there should be such a change in the matters of Religion , from the Truth to that which is False ; and even others too , there was a general trembling , for men have some kind of conscience of Religion and of worshiping God , this was so flat against the Word , that where there was but any Conscience of God they could not but have som fear , they could not tel what might come of it , and therefore there could not but be a very great concussion of spirit in the People of the Land , to tremble at such a strange kind of thing as this was : at first it was so ; But yet afterwards they had dead spirits , that he might do with them what he would , and so joyned with Jeroboam , and joyned with Abab , and sinned more and more . From this speaking and trembling , you have these Notes . First , That the Alteration in Religion is a very difficult business , it cannot be expected but the hearts of People will stir much upon the Alteration of Religion , though it be from worse to better , yet the hearts of People wil stir very much at first . When the Reformation was first from Popery here , what a stir was there ? they were presently ready to take up Arms in Cornwel ; What ad● was there for the Book of Common Prayer , so that the King was fain to write to them , That it was no other than the sum of what they had before , only translated into English , with some Amendments . And certainly the casting out of Prelacie hath caused a great deal of trembling , a great ado there is , How hard it is to get but any rotten tooth out of a mans head , it costs a great deal of pain and trouble . Though the Warrs were undertaken for the maintainance of our Liberties , as we are Subjects , and Men , and for the Civil-Right we have to our Religion also ; but yet we see that the very thoughts of any kind of change in matters of Religion whatsoever it be , it causes the hearts of men to be up , and shake , and to be unsetled , it 's a matter of great moment the change in matters of Religion , and therefore requires much Prayer where it is changed , though from the worse to the better . If it cause trembling when it 's changed from the better to the worse , it wil likewise cause trembling where it is changed from the worse to the better ; and therfore it requires that al the Godly should joyn al their strength together , against those that would oppose their strength against it . The Second is this , That men of resolute spirits will go on , even in the matters of Religion , though it be from the better to the worse , yet you shall have some men whose spirits are resolute that they will go on . Oh! but you will say , The People will not bear nor endure it . Yea , but they will venture to go on with their way and design , though it be from the better to the worse ; but now , if the change be from the worse to the better , than it 's a special gift of God to give men hearts to go on , notwithstanding difficulties . And then in the Third place , He exalted himself , though there were trembling : That is , He did prevail in this his way , in this change of Religion , Jeroboam did not carry things by open violence presently , it was a great while first , but he carried things on by fair shews , one thing after another , and so he prevailed with the People . This is the way to get a design , and not by open violence at present . And then Fourthly , Then he died , when he sinned in Baal . Though God may suffer men to make some alteration in Religion , though it be to the worse , and let them prosper , yet if they will grow from one degree to another in forsaking God , then God comes upon them with his wrath , then they die ; if they know not where to hold , then God will not continue patient towards such a people any longer . And then the Fifth thing is this , That a Family or People from whence God hath withdrawn his protection and blessing , is a dead carcass . Then , He is dead , that I take to be the meaning of that in Mat. 24. 28. For wheresoever the carcass is , there will the Eagles be gathered together ; though it 's true , it 's spoken about the coming of Christ , yet I do not think that the Carcass is Christ , and the Saints like Eagles , and so will be where Christ is , yet it hath been carried so by divers ; now though it 's spoken there of Christs coming , yet it 's meant , of his coming against Jerusalem , there 's a great part of that Chapter of the coming of Christ in his Judgments against the people of the Jews , and now they were as a dead carcass , God having forsaken them ; And the Eagles , Birds of prey , would come upon them : And it might have reference to the Romans coming upon them , whose Ensign is the Spread Eagle , those Eagles would come . The body of the Jews that had forsaken God , and his Truth , and so was but as a dead carcass , the Eagles would make prey of them . A people , or family that forsakes God and his Worship is as a dead carcass . And then Sixthly , 'T is corruption of Worship that causes God thus to withdraw from a people , and make them to be as a dead carcass . When they sinn'd in Baal . As it was said of Troy so long as they kept the Palladium ▪ [ the Image of Minerva ] it was safe , and could not be overcome , but when that was gone then they were overcome and spoiled . So when Gods Worship which is the life and safety of a place when that 's gone , and Worship is corrupted , then there doth come death : Though I do not think that God alwaies observes the strict rule for matters of worship , as towards the Jews ; for the Jews certainly though they had a Covenant of Grace that God dealt with them in , yet they had a special Covenant that God made with them for their being in the Land of Canaan ; now indeed God goes by general rules , that is , to punish the disobedient , and to reward those that are godly , the waies of God now towards Nations and People for his outward punishments , and mercies , are but according to general rules , but Gods administration towards the Jews , besides general rules were according to a special Covenant that God made with them about their living in the Land of Canàan , either prosperously , or in adversity . But then further , When wicked men are most active in their evil way and violence , yet then they may be under the sentence of death , when they seem to have the greatest power to do what they list ( I say ) then they may be as a dead people . When he sinned in Baal , then he died . If you will but observe the story , for these Prophets cannot possibly be understood without reference to the story of Kings , and Chronicles : observe but the story of the Kings , When was it that Ephraim did sin in Baal ? It was in Ahab's time , you shall find that they were never more active for their way of Idolatry than then , nor never more violence , never more cruelty to the Prophets of the Lord , than there was at that time . For then Jezebel she had her 100. Prophets set at her table , but the Prophets of God were fain to be hid in a cave , and Eliah to shift for his life ; And yet when he sinned in Baal , he died . Died ! why he seem'd to be full of life and activity and vigor , and thought to do what he list , and to trample all under feet that would stand against that way of worship , but for all this their bravery and pride they were dead , saith the holy Ghost , they were under the sentence of death , and a base people , God was gone from them , and they were decaying , and so should deny more and more till he did perish ; When he sinned in Baal , he died . VER . 2. And now they sin more and more , and have made them molten Images of their silver , and Idols according to their own understanding , all of it the work of the Craftsmen ; they say of them , Let the men that sacrifice , kiss the Calves . THE Family of Ephraim and the ten Tribes , for so Ephraim is taken for Jeroboam sometimes , and sometimes for the whol Tribe , and sometimes for the Governors , and sometimes for all the ten Tribes as distinct from Judah . Now they sin more and more . From whence I beseech you observe the taking in the people now together with Ephraim , now the number is changed ; at first it was , When HE sinned in Baal , then he died . But now 't is said , THEY sin more and more , all the people joyn with him in way of sin . At first , when he hegan to speak about the alteration of Religion , the people trembled to think of it , but it seems afterwards they could swallow it down well enough , they could joyn with Jeroboam , yea , and Ahab too , more and more , let them impose what they would upon them , they could yeeld to it . From whence the Note is , That men at the first apprehension of things they are much affected , and it may be think that they will never yeeld to them , yet within a while when they have been a little used to them , then there 's a mighty alteration in mens spirits both to yeeld to this , and indeed to yeeld to any thing . How many mens hearts and waies are so different from what they seem'd to be ? If one had mentioned hereto 〈…〉 uch things as now they do , they would have trembled at them , If about six yeers since one could but have presented in a Map all our speeches and waies one against another , and told us how things should be , our hearts would have shaken , and we would have trembled at the thought of it : but now more and more we go on , and God knows whither we shall go ; Oh! the alteration that a little time makes in mens spirits ! now ( saith he ) they are a dead , heartless people , now you may do what you will with them , now they will do things so disagreeing to their former principles , as nothing can be more ; a man would wonder , What , that this people that were so astonished at the very thought of the change of Religion , now that they should be swallowed up in Idolatry . My Brethren , Let us never regard much the sudden affections and sudden expressions of people , though people may seem to be up and very forward in their affections and expressions , yet ( I say ) never rest too much upon them ; There is nothing more uncertain than the spirits of the multitude , and therefore it is the most irrational thing for any of wisdom to think to carry things that way , if he thinks to carry it constant ; you may get them in a hurry in one way at one time , but they will be quickly off again , and that which one time they will cry up , at another time they will cry down ; and such a kind of alteration of spirits these times will be a witness to , I beleeve as great as ever times were , from the beginning of the world , Now they sin more and more . And now . There 's a great emphasis in this Particle , [ Now ] They sin more and more , that is , even now , when the very sentence of death was out against them , even now , they do it . Thus did Ahab in 1 Kings , 16. 30. And Ahab did evil in the sight of the Lord , above all that we 〈…〉 fore him , he added evil . From whence observe this , That when destruction is neerest , then evil men are wickedest . Now their sin ripens apac● ; when the scum grows highest , then it 's neerest the fire , and so the neerer it is to the fire the higher it will grow : It 's a great sign of the neerness of mens times , that they are not long , when they grow notoriously wicked ; See a man that hath been forward in that which is good heretofore , he may have failings and yet the Lord may pity him ; but now let this man grow to be very wicked , not only to abate of his profession , but grow to be very wicked , expect the ruin of that man suddenly , it will not be long . And then Secondly , It is a great aggravation of mens wickedness to sin after Gods threats , and in the times of Judgment , when they are under Gods hand ; Oh! when God appears against us we should presently submit , at the least holding up of his finger : but this is the pride of men , not to stoop even when the hand of God is against them , and the rather because they would justifie their sin ; if they should stoop and yeeld upon the hand of God coming out against them , this would debase them , but they rather will stand out the more that they might justifie their sin , that they are not thus and thus as men would take them to be . And then a Third Note is this , That when men have lost their credits , honor , and esteem through the just Judgment of God , then they grow more base and vile in their sinful waies than ever . Ephraim had a great deal of esteem and honor , but he lost it through Gods just Judgment , and now he , and the people together sin more and more . We find this usual , that mens esteem and credit though they have very base hearts within all the while , yet it will keep them in a very fair way ; but now you shall have many men that though they liv'd very fair so long as they had esteem and credit , yet if their credit be but crack'd , and their este 〈…〉 e but gone , they will prove very sordid in their waies ; As 't is in a Garden , you know if a man have but a few weeds grows up in it , he will have them pull'd up , but if it be over-grown with weed , then he doth not much care for it , but lets it run more and more ; so it is in mens hearts , indeed though there be something amiss in them and their names kept up they will reform , but if once they have fallen so as their honor , credit , and esteem is gone , then they go on more and more , and fall still more and more to further and further wickedness ; or as 't is with a man when he hath a new Garment , Oh he is afraid at first of every little spot , and much more afraid of a rent , but if afterwards the garment be come to be sullied much , or be dirtied a little , he is careless of it then , then he never stands brushing of it so as before : It is thus for all the world with men in respect of their hearts , and in respect of their lives , and therefore it is good for men to look to it betimes , when their names begin but a little to be lost , when they may see the just hand of God beginning to come , then to reform ; for if they let themselves go upon liberty , they will grow vile and abominable . They sin more and more . And then a Fourth Note is this , That there is no stop in Apostasie ; let men Apostatize once from God , and there is no stop then , they cannot tell whither to go then , if once they be rowling down , a man may not think thus , I will but roul thus far , and there I 'le stop ; no , if you be once rouling , you will roul , and roul down to the bottom , and you know not whither you may roul or fall : If a man should leap into the water and say , I will but sink thus far , to the middle and no further , this were but folly , you will sink more and more : so it is with Apostates , I verily beleeve those that did make slight at first , they did not think that they should go so far , Oh! God forbid that they should do such things as were so vile and abominable , yea , but when once they are rouling , when once they are sinking , they 〈◊〉 and sink more and more , till they roul into the bottom 〈…〉 pit of Hell , they sink more and more till they sink into the very bottomless gulf , into such things as they would abhor before . There 's a Curse upon the wicked in Psal . 35. That God would set them in slippery places , and that the Angel of God should persecute them ; when men will go out of the waies of God into the slippery paths of their own , it 's just with God that an evil spirit should drive them on in those waies . It is in going from the waies of God , just as you shall find it in your traveling in Champion Countries , there 's a High-way goes to such a Town , and there 's another way that lies close by it , and you ( it may be ) are got out of the right way , and so go on and think it will bring you to the place where you are traveling , but it winds you out of your right way , and so you go further and further , out of the right Road , perhaps some miles before you are aware of it . And so it is in Apostacie , it may be at first when they are got out of the way of God they think it not so much , but then these evil waies wind them out by degrees so that they grow further and further ; They sin more and more . I wil give you the steps of an Apost●t , going more and more from God. First , When one doth apostatise and sin against God , if it be any sin against knowledge , though never so little , For sin of meer infirmity I cannot call Apostasie , but if it be ever so little against knowledge , this breaks the bond of obedience ; when I wil venture to do that which I know is against God , this bond of obedience being broken , no marvel though you fall and sin more and more . Secondly , Every act of sin hath such a nature in it , as to encrease the habits : Corruption doth grow by acting . As it is with Grace , every act of Grace doth extend Grace in the heart of a man ; the way to grow in Grace is , to act Grace much , so that when you are acting of your Grace , you do not only that that is your duty , but you are growing in Grace , for when you are acting of Corruption , you are not only doing that that is evil , but you are encreasing it , and therefore every sin that causes us to decline from God , makes us to go more and more from God. Thirdly , Every sin that is against Conscience , it weakens the work of Conscience ; the Authority of Conscience will quickly be weakened when it is once broken ; break but off the yoke of Conscience , and Conscience will be weaker than it was before : At the first time when a man sins against Conscience , his Conscience hath a great deal of strength in it , and mightily troubles him at the very first , but having had a flaw ( as it were ) it grows weaker . I remember a notable story which that reverend and famous Divine , Doctor Preston hath , of one in Cambridg that had committed a great sin , and he had this temptation upon him ; Do the act again , and your Conscience will trouble you no more : and this temptation did prevail upon him , he did it again , and then he grew a very sot indeed , and went on in his wickedness : Every sin doth somewhat to weaken Conscience , and therfore one that fals off from God , will sin more and more . Fourthly , When a man hath once fallen off from God in any degree , according to the degree he doth lose his comfort that he had in God ; for some kind of comforts Hypocrites may have ; as there may be Common gifts of the Spirit to enable them to do service , so there may be Common Gifts of the Spirit to comfort them ; they may tast of the Powers of the world to come , many have some flashes of joy ; but when they are departed from God then they cannot have so much comfort as they were wont to have , and when they have not the comfort they were went to have , they must have it some way , and they are fain to go sharking up and down to get it some where else ; I cannot have that comfort in God as I was wont to have , I was wont when I was troubled , to go & read the Word , I could find comfort there , let me go into good Company I could find comfort there , let me go into the presence of God I could find comfort there , but now I cannot , and so the heart must have comfort some way or other , and therefore goes more and more from God. Fifthly , When one hath sin'd against God , then his spirit and holy duties comes to be very unsutable , they are harder than they were before , it 's a more difficult thing to get his heart to any holy duty than before , and so comes to neglect Duties , and by neglecting them his Corruption grows , they were a means to restrain Corruption verie much ; for when a man is abroad and takes liberty , yet when he thinks thus , yea , but I must pray before I go to bed , I must go to prayer , and how shall I beg Grace from God another time , when as I wilfully sin against him ? this curbs a man : so long as he can keep any kind of sutableness between his heart and holy duties , though he should fail in some kind of things , he would quickly recover ; but when he begins to have holy duties so vail'd as he leaves off holy duties , then he will sin more and more , for the curb is taken off . Yea Sixthly , The presence of God is terrible to an Apostate , he cannot think of God without some terror ; before he would often think of God , and speak of God , but now he puts off the thoughts of God because they are terrible to him , and having put off the thoughts of God , and Gods presence being terrible , it must needs be that he must wander up and down even more and more , be as a Cain wandering away from the presence of God. Yea further , The thoughts of whatsoever might turn an Apostates heart to God , are grievous to him . If he hath gone away , if he thinks of turning to God , Oh presently will be presented to him some difficulty that will make him even put off al those thoughts , and rather give himself liberty to his own waies . Yea further , there 's this in it , That when a man hath sin'd against God , one sin cannot be maintain'd without another , one sin calls to another to help it , and maintain it . As now , you find it ordinarily when a man hath done wrong to another man , he knows not how to carry it out , but by doing him more wrong , to crush him if he can : And so there 's divers other sins that have many sins depending upon them , if a man be engaged in a business that is sinful , that he might carry out his business , a great many other sins he must commit , and so comes to fall off more and more . Yea further , The pride of mens hearts is such , as when they are once got into an evil way , it 's a mighty difficult thing to keep them from not justifying their evil : men love to justifie what they have done ; when they have sin'd , they will grow more resolute and violent , that all people might think that they have not the least kind of recoil in their hearts , you think many times when you see men mighty strong and violent in an evil way , you think surely they are fully satisfied in it ; Oh! you are mightily mistaken in that , they may be very violent , and very strong in their way , only that they might perswade other folk , though their own consciences tels them , that they are not satisfied ; and thus the pride of mens hearts makes them sin more and more . And besides , If they have grown far in their sinful way , then they grow desperate , they grow into desperation , they little hope ever to recover themselves so as before , and therefore go on more and more . Yea , And God in his just Judgment withdraws himself from them . God withdraws those gifts and common graces that they had , and saith God , Let them go on , He that is filthy , let him be filthy still . Yea , and besides Gods withdrawing , there 's 〈◊〉 judicial Act of God upon them , To give them up to their Corruptions , and give them up to the Devil ; It 's a dreadful thing when the Church doth it , but that 's for the salvation of the soul , and for the destruction of the flesh ; but when God delivers up one to his corruptions , that 's for the destruction of the soul : Do you rule him ( saith God ) because he would not be rul'd . No marvel then though an Apostate sin more and more . Oh! stand against the beginning of sin what you can , keep a trembling frame at the beginning . Oh! had this people done so ! at the first they trembled ; Oh! had they but kept that trembling heart continually , it would have kept them from abundance of evil : And so , do not some of you remember that there hath been a heart-trembling at the very thought , of those things that it may be some of you now practice ? Oh! happy had it been for you that you had kept your trembling frame . And you that are yong beginners , in whose heart there is a trembling frame , you tremble at temptations , you tremble at the thoughts of sin , at the first rising of corruption in your hearts , Oh keep this trembling frame , and do not regard that boldness of spirit that there is in some , some are alwaies so frolick , and so bold in their way , Oh but that 's a dangerous condition for you to be in ; but rather keep a trembling heart , fearing sin , for if you lose that and begin but to tamper with some sin , if the Devil tamper thus with you , 100. to one but when you are once gone , you will go more and more , and never leave tumbling till you come into the pit . And let us learn , my Brethren , to be more and more in the waies of God , as Apostates are more and more in the waies of sin , Oh that it were so with us in the waies of God , let 's not content ourselves to do a little for God , but still more and more , as David in Psal 71. 14. I will yet praise thee more and more , I will add to thy praise , so the words are in the Hebrew : Lord , some praise thou hast had in the world , Oh that I could live to ad any thing to it , I will praise thee more and more . And t 〈…〉 further Note is this , That Idolatry ( for so it is spoken of their Apostacy more generally , but particularly it aims at their Apostacy in the matters of worship ) is a very growing sin . They have sinned in Baal , and died , and now they sin more and more . Gross Idolatry hath grown upon men by fair pretences , upon plausible Principles . My Brethren , do but break this one bond in the matters of Worship , and that 's this , That all worship must be by institution , I say , all the Worship of God must be either that which is written in mans heart ; or otherwise what is in the Word by institution . If so be that men will venture to raise any creature , beyond what God either in a work of NATURE hath raised it , or by an INSTITUTION hath raised it , then begins Superstition , then begins false Worship , I say , here 's the beginning of all false Worship , to raise any creature higher than ever Nature hath raised it , or then it is raised by Institution , do but venture upon one Ceremony to put any thing in it more than Nature , or Divine Institution hath put into it , then you know not where you shall stop . You know what a height of Idolatry Popery is grown to , but it began fair at first . And so we were going to most vile and abominable Idolatry , but by what steps ? We had broken the bond of binding up the Worship of God unto the Word , and bringing in mens own reason and inventions , and for to put a Religious respect upon that which God had never done , now do but grant that thing in the least matters , and then you do not know whither you will run in way of Idolatry , you will run more and more . Oh let Reformation be to us as Idolatry is to wicked men , let not us rest in any degrees , but still reform more and more : Idolaters they will not stand at a stay , Oh why should they then that seek to reform stand at a stay ! It follows ; And have made them molten Images of their s 〈…〉 r. They were at great charge in making of them , and so went on strongly in their way ; though it would cost them much , yet still they would go on strongly in their way . They made themselves Images Tertullian in his Book of Idolatry , in the 4 , 6 , and 7. Chapters , enveighs much against the maker of any Images in way of Religion , and saith he , 'T is not enough for you to say , we will not worship them , but you must not make them . — Of their silver . Silver is put for their money . Silver is used in divers Languages for their money in general : the Calves were of Gold , but it 's said they were of Silver , because the people did contribute their money ; and other images they added to them that they made by their money ; their Idolatry was chargable to them , to avoid trouble in going to Jerusalem , and charge there in their journy , Oh they would not go to Jerusalem to worship ; but they were willing to be at charge in their way of Idolatry . Though Men will not have Gods service to be chargable to them , yet their own waies are chargable to them . They made them molten Images , and Idols . The word that is translated [ Idols ] it signifies griefs , and those things that do terrifie ; and indeed Idolatry will bring grief , and men that are of Superstitious , Idolatrous spirits they are fill'd with fears many times . But this is all according to their own understanding , that is as they thought fit themselves , such as should be sutable to their own ends , they took the liberty to tender up their respects to God according to their own inventions ; and herein indeed comes superstition , as I told you . Hence comes the Worship of God to be so much corrupted : When men will interpose their own understandings , when men will leave the simplicity of the Rule , and go their own way , when men think that the Worship of God is not pompous enough of its self , They which do not worship God in a Spiritual way , they will labor to make up the want of the Spiritual part by addition of many outward things , by their own understanding ; and because they think those things in the service of God are rational to them , they think they must be acceptable to God , and therefore wonder that any body should be against them . Calvin upon this very text hath most notable expressions against men bringing in their own understandings in the Worship of God , saith he , Here is ●oken of the Worship of God , in which whatsoever is of mans Prudence , whatsoever is of Reason must give way , Prudence and Reason must give way to it ; yea , whatsoever counsels of men , that they in a Prudential way shall think this and the other fit , they must not judg by Sence , by Reason , by Prudence in the matters of Worship ; If they do give way to themselves in the least degree , they do nothing but defile the Worship of God And another notable expression he hath about it , This is the very Principle whereby men must be taught to worship God ●●ight ▪ that they must be made Fools first themselves . It men will come to worship God , they must deny their understandings , they must lay down their understandings , they must not so much as permit to themselves to be wise , and thus he heaps one upon another , these expressions , Only ( saith he ) let them listen to the Word of God , for this ( saith he ) doth condemn whatsoever is pleasing to the judgment and reason of men . Oh! God is little beholding to mens understandings in the matters of Worship , and in the matters of Faith , those two things ; the respect it may be to the man may be somewhat the more to make such an expression to go down , that it 's the very Principle of right worshiping of God for men to be fools ; and here 's the rea 〈…〉 that you have many of the Learned men of the world accounted them fools and simple men ; as heretofore the Non-conformists , were not they accounted simple men and fools , because they would not yeeld to those things that were imposed upon them ? yea , we must be fools ; It 's true , there is use of mens prudence and reason when once I have an Institution to help me further to mannage an institution ; but for to raise up any thing in the Worship of God beyond what I have warrant for in the Word , there it 's not enough for men to say , This is good , and what hurt is there in it ? and without this there will come a great deal of stir , and can any man in Reason but think that this is good ? I say , when we come to matters of Worship that we must expect a presence of God in them for a Spiritual Work upon the soul of a man , all these arguments , we must lay them aside , and there is no use of them . Here I cannot argue for a thing that it is good , and I have need of it , and therefore I must have it ; but I may argue it 's good , and I have need of it , because there is an Institution . And there 's another speech of Luther , saith he , In matters of Worship we must not regard so much what the thing is , but who it is that commands it ; do not lean to our own understandings . This for their sin of Idolatry . But further , They thought to carry themselves in a prudential way , but the Lord condemns it as sottish , they thought they were very understanding in it , yea , but it was but sottish . For it follows ; All of it is the work of the Craftsmen , they say of them , Let the men that sacrifice , kiss the Calves . As if he should say , What a sottish thing is this , That when themselves put all the excellency that the Creature hath put upon it , and yet they will worship it , and say to the men that sacrifice , Kiss the Calves ? But God challenges Worship upon this ground , Because He is the Cause , the Supream , the only Cause of all Excellency Himself . From hence note , That those that venture most upon their own understandings in the matters of Worship , God gives most up to sottishness ; I say If men will venture to go according to their own understandings in Worship , God may justly give them up to sottishness , and none are given up more than those that think to be most prudential and wise , in the matters of Worship : Isa . 29. 13. saith he , Their fear towards me is taught by the precepts of men : What then ? Therefore I will do a mervailous work among the People , even a mervailous work and a wonder ; ( What 's the mervailous work , what 's the wonder ? ) The wisdom of their wise men shall perish , and the understanding of the prudent shall be hid . What , they will venture upon their own understandings in the matters of my Worship , and they wil prescribe what I should have , and they think they are very wise in what they do ; I wil do a mervailous work and a wonder : ( what 's this ? ) I will cause the wisdom of their wise men to perish , and the understanding of the prudent shall be hid , they shal be left to sottish waies , to absurd waies , that all that are about them shal see that they are blinded in their courses and waies . Oh my brethren , we do see this fulfil'd at this day , those that will venture upon their own understandings in Worship , how hath the Lord left them in blindness ? though they were men of excellent parts in former time , yet their parts begin to be blasted . And observe it , you will find that more and more such men as bring in their own understandings into Gods Worship , I say , the Lord will blast them at one time or other , so as others shall see , and take notice of it , and stand and wonder at it . All of it the work of the Craftsmen , &c. All of it . ] As if he should say , If there were any thing of God in it , possibly it might be accepted , but when 't is all of man — This may be said of many of our services ; they are all of man , there is nothing of God , nothing of the Spirit of Christ in them ; no mervel though they vanish , and we vanish in them . — They say of them , Let the men that sacrifice , kiss the Claves . The old Latin hath it : Sacrifice men , in the Imparative : so the Greek . In zeal to their Idols they sacrificed men . [ According to which reading the sense would be ] Those are worthy to kiss the Calves that sacrifice men . This was forbidden , Levit. 18. 21. and Chap. 20. 2. But it was done in a perverse imitation of Abraham , who would have offered up Isaac . It prevailed much among the Heathen . The King of MOAB as we reade in 2 King. 3. 27. sacrificed his eldest Son , that should have reigned in his stead . Tertullian saies ( Apolog. Cap. 9. ) That it continued till the time of Tiberius . Lactantius hath a story of the Carthaginians , who being vanquished by Agathocles King of Sicily , they thought the gods to be displeased with them , and that they might appease them , they sacrificed two hundred of the Noblemens sons . The place where the Jews sacrificed men , was in Tophet , in the valley of the Son of Hinnom . Hinnom is drawn from a word signifying to lament , and roar . [ Because of the noise of those that were sacrificed ] whence Gehenna . Tophet , of a word signifying to beat on a Drum. Which they used not only to drown the noise ; but all the kindred of the sacrificed person did rejoyce with Tymbrels and Dances in great mirth , till the sacrifice was fully consumed . The Hebrews are quoted by Selden de diis spris . Cognati omnes Tympanis & Chordis summa cum laetitia exultant quoad omniuo combust us fuerit . But ( to pass by that Interpretation and to ) take it as it is read in our Books : by these words they call upon the sacrificers and encourages them in their Idolatrous waies . Kiss . ] The kiss is a Ceremony of Worship . Psal . 2. 12. Kiss the Son ; but withal it expressed their Love and Delight as well as their Homage . Herculus his Chin , in Sicily , was worn bare with kissing , saith Cicero . And if they could not reach the Chin , then they kissed the hand in token of their Worship of the thing : Hence Job , 31. 26 , 27. If my hand hath * kissed my mouth . See Pliny , Lib. 28. Chap. 2. of the Ceremony of Worship . How foolish were they , to forsake the blessed God , to worship Calves ? How should we be forward and cheerful in the Worship of the blessed God , in coming to kiss the Son. It is false Worship , to give Religious respect to any creature , what ever the Creature be , by kissing , as well as by bowing to it . I know no reason why a Book may not be set up to be bowed to as well as to be kissed in taking an Oath . The lifting up the hand to the High God in an Oath , we find in Scripture , therefore that is safe . VER . 3. Therefore they shall be as the morning cloud and as the early dew it passeth away ; as the chaff that is driven with the whirlwind out of the floor , and as the smoke out of the chimny . HERE are four Elegant similitudes to fet forth Ephraims weak vanishing condition , Gods power over them , the swiftness of the punishment , the violence of it , and his utter desolation , so that his place shall not be found . 1. A cloud . ] Ephraim was risen , seemed to threaten great things , overcast the leaves [ like a cloud ] but upon the brightness of Gods Justice appearing , all was dispelled . Their righteousness ( chap. 6. ) was as a cloud and dew [ now they shall be so themselves . ] 2. Dew ] The dew it seems to bespangle the grass ; but the Sun rising , it is soon dried up . Ephraims estate was beautiful , but the heat of Gods wrath consumes all presently . 3. The Chaff . ] The word signifies the smallest of the chaff , the dust of the chaff-heap , and that abroad where their floors were , and a whirlwind coming upon it , Psal . 35 5. Let them be as chaff before the wind , and let the Angel of the Lord chase them . Oh! Many when they begin to be unsetled , to be going the Angel of God as a messenger of wrath drives them on apace to misery . 4. Smoke . ] The smoke out of the chimney , it seems to darken the Heavens but presently , it is scattered . The words signifies a chink or hole : Because in Judea there were not such chimnies as we now adaies use , but as it were windows , or open places in the upper part of the house , or in the wall , as it is this day in Norway , and Swethland , saith a Learned Interpreter upon the * place . We may note hence . The vanity of proud men . Here God compares them to such mean vile things , persons that heretofore were so lofty . So 1 King. 14. 10. Jeroboam's house is threatned to be destroyed , as a man takes away dung till it be gone . Why should wicked men be feared who are thus before the Lord. Do not bless you selves in any prosperity , never think your selves setled ; for when you are in the most prosperous setled way , yet are ye but as the cloud , yea , as the dew , the chaff , the smoke . VER . 4. Yet I am the Lord thy God from the Land of Egypt , and thou shalt have no gods but Me , there is no other Savior besides me . THIS is spoken first by way of aggravation of their sin ; as if he should say : you have thus provoked me , notwithstanding I am the Lord thy God. I have done very great things for you and for your forefathers : Yet , It 's very evil to sin against great works of mercy , wherein the hand of God hath appeared plainly . When we do any thing for another wherein we think we might gain him to our selves for ever , and he yet — this is very grievous . 2. It is spoken by way of encouragement . Yet I continue to be the Lord thy God , I am ready to shew thee the like mercy still . This is to break their hearts , and to provoke them to come in to the Lord. He speaks to an Apostate people ; as if he should say ; Were you yet what you sometimes seemed to be , Oh how gracious should I be to you ! I am yet what ever I seemed to be to you , why are you so perverse and untoward towards me ? Jer. 2. 2. I remember the kindness of thy youth , the love of thine espousals , when thou wentest after me in the wilderness , in a Land that was not sowen I am the Lord thy God. ] This should have been a strong argument to obedience . When the will of God is once known ( saith Luther ) we are no further to dispose of Rights , because neither Parents , neither Lords and Masters have this Title , I am the Lord thy God. From the Land of Egypt . ] As if he should have said , what a case had you been in , if I had not delivered you out of Egypt , from the Iron furnace , a low , base imployment ? ye had been bond-slaves , there you might have spent your daies in sorrow and trouble . Consider first your low estate . 2. How your strength might have been spent . 3 When this anguish was upon you what crying to me [ and my delivering of you . ] Hence note , that , Deliverance from Egypt is a great note of Gods being our God. Q But how doth this concern us ? A. Yes , There is a spiritual Egypt from which we have been delivered , as the Apostle makes use ( 1 Cor. 57. &c ) of the paschal Lamb in a spiritual sense : The power , severity , and holiness of God appears in the delivery of his people from Egypt ; so also of us from Antichrist , as Revel . 15. 2 , 3. the Church is brought in singing the song of Moses ( which the children of Israel sung for their deliverance from Pharaob ) for its deliverance from Antichrist . Pharaoh was the Dragon in the waters , Psal . 74. 13 , 14. so is Antichrist . The City of Zurick engraved the yeer of their deliverance from Antichrist , upon Pillars in letters of Gold. — Thou shall know no God but me . That is , Effectually acknowledg , worship , serve , love God as a God , and no other . Hence note , That the end of Gods great work is , That he may be known to be a God , A sincere , gracious , holy One. The knowing God to be a God is a special part of that Worship that is due to God. To acknowledg God to be God , is to know him in his Excellency , Majesty , & Glory , above what is known of him by the light of Nature . This cannot but have a mighty operation upon the heart . For , To know God to be a God is , 1. To know him to be the First being of all . 2. The Infinit , Al ▪ sufficient God. 3 The Fountain of all good to his Saints . 1 This must needs gain the heart to him . 2 There is no worship of God where this is not . 3 Where this is all follows . 4 The right knowledg of God keeps from false worship . Gal. 4. 9. Since you know God , or rather are known of God , how turn ye to the weak and beggerly elements of the world ? [ See the Jewish way of Ceremonial worship ] — Thou shalt know no God but me . This is the first Commandement , of which Luther saith , All flows from that great Ocean of the first Commandement , and again return thither . We see the Prophets to be most exercised in the use of the first Commandement . Hence note , It is not good to know Idolaters worship at all : [ for this is spoken in the Text by way of opposition : Thou shalt know no God but me , that is , Thou shalt be acquainted with no other worship , according to that in Deut. 12. 30. Thou shalt not enquire how these Nations worshiped their gods ] Therefore for those that are not grounded ( And who is so grounded if it be against the precept of God ? ) not to go to see it . Again , Nothing should be known or acknowledged to have any good in it , but with an infinite distance between it and God , for so the words also imply , Thou shalt know no God but me , i. e. Nothing but with infinite difference from me , as much as between God and the Creature , There is none like to thee , saith the Psalmist ( Psal . 89. 6. 8. and other places ) there is an infinite distance between God and every Creature . We may know Creatures as Creatures , but nothing as God , but God. We should know God and acknowledg God when we are in misery and straits . So the Church , Isa . 45. 15. Verily thou art a God that hidest thy self , O God of Israel , the Savior . Many in time of prosperity will know God , and acknowledg him ; but when troubles come , they change their thoughts . — There is no Savior besides me . Hence note , That God delights to manifest himself a God in the way of salvation . Jer. 14. 8. O hope of Israel , the SAVIOR thereof in the time of trouble . Isa . 60. 16. Thou shalt suck the milk of the Gentiles , and shalt suck the breast of Kings , and thou shalt know that I the Lord am thy SAVIOR , and they Redeemer , the Mighty One of Jacob. Chap. 63. 1. Who is this , that cometh from Edom ? — I that speak in righteousness , mighty to SAVE . And Act. 5. 31. speaking of Christ , Him hath God exalted with his right hand , to be a Prince and a SAVIOR , for to give repentance to Israel and remission of sins . There is his Glory , and there should ours be also . He might manifest himself a God in our ruin . Again note , That saving mercies , are great mercies . Thirdly , Though God does more for us than any , yet he hath not so much from us . Fourthly , No Creature can do us any good further than God gives a saving power unto it . Fifthly , Our faith should be exercised on God as a Savior , as such a Savior as none but he . Be strong in the Lord ( saith the Apostle Ephes . 6. 10. ) and in the power of his might ; if our dangers are more than any ; yet , our Savior is more than any also , 2 Sam. 22. 4. I will call upon the Lord who is worthy to be praised , so shall I be saved from mine Enemies . Sixthly , God must be acknowledged in all salvation . Psal . 106. 21. They forget God their Savior , who had done great things in Egypt . We should make use of all his saving mercies , to engage our hearts to him . For , 1. God saves from such evils as none else can . 2. He saves some from as great or greater than ever he hath . 3. God saves from all evil . 4. Without means . 5. Above means . 6. Contrary to means . 7. None saves but by him . There is no God else besides me , a just God and a Savior , there is none beside me . 8. God saves in all kind of waies of saving . See 2 Sam. 22. and Psal . 18. But will he be such a Savior to me , in my condition ? Yes , He expresses himself thus in the midst of threats , in that place of Isaiah now cited , and adds vers . 22 , Look unto me and be ye saved , all the ends of the earth ; even then when he threatens , look up to him as a Savior above all . God magnifies this his Title every day to some in one kind , to some in another : Time is coming when he will magnifie this to all together saving them from all evil . Though God does us more good than any , yet for our hearts not to be with him as with other things , this is vile . Happy are they who have an interest in this God ; if we have interest but in one man that is able to do us good we bless our selves in it . We are never safe but when our peace is made with God. Unless you pray to God as a God , having all power to save , you pray to an Idol , Isa . 45. 20. They have no knowledg that set up the wood of their graven Images , and pray unto a God that cannot save . Then is God acknowledged as God , and worshiped as a God , when he is acknowledged and trusted in as a Savior . It is not to say God is our God ; but to rely on him as a Savior . VER . 5. I knew thee in the wilderness , in a place of great drought . THE Wilderness , where there grew not one grain of Corn. And you who were so poor in the wilderness , depending on me for every bit of bread ; yet after when you were fed , how proud and wanton grew you ? Deut. 32. 15. But Jesurun waxed fat and kicked — then he forsook God &c. Ezek. 16. 49. the Sodomites are condemned for behaving themselves contemptuously against the poor . But these do it against God. God evidenceth this his knowledg and acknowledgment of them as his People , in leading them through the wilderness , by several instances and expressions ; he takes notice of this wilderness . Deut. 8. 15. Who led them through that great and terrible wilderness ; Luctus ubique pavor , et plurima mortis imago . He knew them as peculier treasure above all people , A Kingdom of Priests , an holy Nation . Exod. 19. 5 , 6. He kept them as the apple of his eye . Deut. 32. 10. As an Eagle beareth her yong ones on or wings , Vers . 11. They lacked nothing , Deut. 2. 7. He led them with a glorious Arm Isa . 63. 12. Now God knew them in the wilderness , 1 In respect of their sin , which he visited . 2 In regard of their wants , which he provided for . First , They went Three daies and found no water , Exod . 15 22. Then when they found it , it was so bitter they could not drink of it , Vers . 23. Then he sweetned it by a miracle , Chap. 16. Then in the wilderness of Sin they complained that the whol Assembly would be slain with Hunger . Then Manna , a rain of Manna . Then Quails , Numb . 11. Exod 17. 2. They pitched in Rephidim , and there was no water , so that ( Vers . 4. ) they were ready to stone Moses . Then water out of the Rock is given them . But Vers . 8. Then came Amalek to fight against them . As an even lay they were , when Moses hands hung down , Amal 〈…〉 prevailed , but at last Joshua discomfited them Cap. 18. Jethro was sent to refresh them , with Moses his Wife , and two sons . Chap. 19. and Chap. 20. God gave them his Law. Miriam and Aaron contend with Moses , Numb . 12. [ that God appeases ] Numb . 13. Spies being sent they discourage the People , yet God leads them on , Numb . 16. Corah , Dathan and Abiram conspire , upon which the earth opened and swallowed up the Rebels . On the morrow ( Vers . 41. ) all the Congregation ( an hundred forty and seven thousand ) murmured against Moses and Aaron for it ; upon which the Plague came . They were Idolaters , Amos 5. 25. Act. 7. 43. besides the Calf , Num. 21. King Arad the Cananite fought against them , and took some of them prisoners . Vers . 5. They loathing Manna , had fiery Serpents sent , Vers . 22. Sion King of the Amorites coms out against them and fights . Vers . 33. Og King of Bason fights against them . Chap. 22. Then Balac sends to curse them . Numb . 25. The People committed whoredom with the Daughters of Moab ( upon which a plague ) and went to the sacrifice of their gods at Baal-Peor , upon which all the Heads of the People , which joyned to Baal-Peor , were hung up before the Lord. Numb . 31. They war with Midian , slay their five Kings , destroy their Cities , Women , Children , Flocks , Thirty two thousand Women that had not known Man , they take captive . And in this war they had not lost one man , Vers . 29. Now , 1. From their sin that God knew , and yet destroyed them not for it . Observe , mans wickedness , and Gods goodness . 2. From the provision God made for them . Observe First , It 's a great mercy for God to know a man in time of distress . This is Gods way . Men know in prosperity ; But let us make God our friend , he wil be a friend otherwise than men will be . Let not us be dejected in times of trouble ; that 's the time for God to know thee ; be willing to follow God in any estate . Gods knowing of us in distress , is a mighty engagement . Let us look back to the times when we were in trouble . Let us know Gods Cause when it suffers , and know our Brethren when they suffer . Gods knowledg is operative and working : It does us good . Our knowledg of God should be so too . To sin against our knowledg of God is evil , but to sin against Gods knowing of us is worse . VER . 6. According to their Pasture , so were they filled : they were filled , and their heart was exalted ; therefore have they forgotten me . YOU have formerly heard the gracious providence of God towards his people while they were in the wilderness , I knew them in the wilderness , in the Land of great drought . God glories much and mentions often , the care over , and goodness to his people in the wilderness ; when they had got out of the wilderness into the Land of Canaan where there were much Pastures , they thought themselves to be well , now they could live of themselves , they could provide for themselves , and so they liv'd to themselves , and in a little time destroyed themselves , the truth is they were in a worse condition then , than when they were in the wilderness , for saith he , According to your Pastures , so you were filled , and then you forgot me , and therefore I 'le be as a Lyon to you , and as a Leopard and a Bear. We do not hear such terrible things against them when they were in the wilderness . I knew them in the wilderness , but now it 's otherwise . From the connexion note first , It 's better to want the comforts of the creature , and to have Gods care and protection , than to have abundance of the creature , and to live of our selves . We do not love a depending life , but it 's safest ; many have more of Gods presence with them , and protection over them when they are in the wilderness , when they are in adversity , than they have when they come into prosperity , when they come to enjoy abundance of the creatures ; God knows them when they are in afflictions , and they knew God , but when they come into prosperity , God doth neither know them so much , nor they know God so much . Examin I beseech you , when you were low any of you , say , had you not more of Gods presence with you then , than you have now ? did not God know you more then ? did not you know God more then ? had not you more sweet communion in those times than now you have ? Oh! God made you know him by gracious visitations of his Spirit , and there were gracious workings of your spirit towards him . Are not you grown flat , dead , and drossie , and carnal now more than before ? do not you seek greedily after the world to fill your selves ? and do not you begin to be exalted in your own hearts ? do not you begin to be puft up ? have you none of your friends so ? If you know but any of your friends that when they were lower than now they are , knew God better than now they do , and God knew them , and there was more sweet converse between God and them than now there is , put them in mind of this text , I knew them in the wilderness , in the Land of great drought , but now according to their Pastures they are filled , and their hearts are exalted , and they have forgotten me : God deliver them from the remaining part of the text , I 'le be a Lyon , and a Leopard , and Bear to them to tear them . You seldom find in Scripture any of Gods Saints worse for afflictions ; give me any one example , for my part I know not one in all the Book of God that came worse out of an affliction than when they went in ; But I can tell you of many , even of Gods dear people that came worse out of prosperity than when they came in ; therefore it 's observable in 2 Chron. 17. 3. it 's spoken in commendation of Jeboshaphat , it 's said that Jeboshaphat walked in the first waies of David his Father ; David his Father at first was in an afflicted estate , afterwards in a more prosperous estate ; he was hunted like a Partridg at first , but when he came to prosperity , his waies were not so good , therefore the holy Ghost doth put a commendation upon his first waies rather than upon his after waies . I fear it may be said so of some , that their first waies when they were low were a great deal better than their after waies . This for the connexion . According to their Pastures , so were they filled . According to the fatness and riches of the Land when they came into it they were filled ; they fell upon whatsoever sensual content they could enjoy to the uttermost , according to what means they had for to satisfie the flesh . According to their Pastures . They would improve all the means and opportunities they had for to give content to the flesh , so that they were filled . Thus you see men that love to live in the satisfaction of the flesh up to the height of their means , according to all means that they have to satisfie the flesh , this way , or the other way , they will be sure to have satisfaction if it be to be had ; therefore you shall see men that have estates , they please the flesh to the uttermost they can think of ; if they go abroad and see any thing that may give content to the flesh , they resolve to have it if they can when they come home . According to all the means that they have so they will have the flesh satisfied . Oh! how happy were men if they were so wise for their souls , if according to the means of grace we sought to fill our souls : Oh how doth the Lord lead us in green Pastures , and yet what empty souls have we ! According to their Pastures , so were they filled . But can we say , that according to our green Pastures that God leads us in , so are we filled ? Oh! we live in green Pastures , and yet are empty . Here we see that men regard their bodies , regard the sensual pleasures of the flesh abundantly more than spiritual , as if there were a greater good in sensual delights , than there is in all spiritual comforts . According to their Pastures they were filled , they were filled ; twice we have filled , filled . A little will serve the turn in Spiritual things for men , but they will fill , and fill up again themselves in sensual things . It notes the greediness of their spirits in falling upon those Contentments they had to the flesh . When they came into a fertile Land they were filled , they were filled ; such is the nature of men that are carnal , to fall with greediness upon contentments to the flesh , and to think on nothing but filling themselves , filling , filling , in Psal . 78. 29. you may see what their disposition was , even before they came into ther fat Pastures , when God but in the wilderness granted them flesh , so they did eat ( saith the text ) and were well filled : so it is in your books : but it is , They were filled very much , they were filled exceedingly , Valde , they were filled , that 's the propriety of the Hebrew phrase there ; Oh! they filled themselves to the uttermost they could . And you may see a discription of the greediness of mens hearts to carnal contentments , when they have any opportunity to enjoy them , in Prov. 23. 5. Wilt thou see thine eyes upon that which is not ? you have it thus in your books , Wilt thou set thine eyes upon that which is not ? ( speaking of riches ) Now it is according to the Hebrew , Will ye make your eyes to fly upon that which is not ? A carnal heart when he sees any way of enjoyment of carnal contentments , he makes his eyes to fly upon them , to fly upon them with eagerness , there was a mighty greediness . According to their Pastures they were filled . They thought of nothing but filling themselves , whereas there should have been the mixture of other thoughts , when God brought them into their fat pastures , there should have been such thoughts as these mixed with the enjoyment of the comsorts that God gave them , It 's true , that we may enjoy what God gives us , comforts , yet , but we must not only seek to fill our selves , but we are to labor to mix these kind of thoughts with the good things that we do enjoy : As thus now ; Here I come to enjoy abundance of good in the creature , Whence have I all this ? is it not from God ? They did not think of this , so be it that they may fill themselves , like the Swine under the Acorn Tree seeks to fill the belly , but never looks from whence the Acorns come ; so carnal hearts , they fill themselves , but never look from whence they come ; whereas a gracious heart may take the comforts of the creature that God affords , but while it's receiving of them , it looks up to God the Principal of all . Secondly , What do I think God aims at ? God gives me abundance of the creature , but what is Gods end ? is it only to satisfie my flesh ? hath God no further end than this ? Thirdly , I come now to fit my self with these contentments , but what opportunities have I by these to do good more than before ? Surely these are not given me meerly to pamper the flesh , these are given me as large opportunities of service for God. Fourthly , Now I come to enjoy abundance , What 's the rule that God hath set in the Word for the ordering of my heart in what I do enjoy ? Again , I come to have much now in the world more than before ; but O my unworthiness ! how unworthy am ●of these comforts I have ? unworthy of the least bit of bread , and yet my Table is furnished , and I am filled : Oh! but carnal hearts they fall upon their dishes , and powr down their full cups , and never think of their unworthines , how unworthy they are of the least drop of water . Sixthly , God gives me abundance of the Creature : but what is it that makes the difference between me and others ? others there are that are empty enough , their bellies are empty , their houses empty , their cupboards empty ; but I am filled , Why should God deal thus with me rather than with others ? Again , I come to enjoy abundance here in the Creature : But is there not danger , is there not a snare in what I do enjoy ? have not I a naughty vile heart ? How if these should prove to be temptations to me to draw my heart from God ; were I not better be without them ? It 's made ( in the Epistle of Jude , 12. vers . ) an argument of one that is carnal and wicked , that he doth feast without fear , he fals upon what is before him and fils himself , but without fear ; whereas we should never enjoy fulness in the world , but we should mix fear with it : these thoughts should make us fear the snare that there may be in abundance . Further , I have abundance ; but what uncertainty is there in all these things ? I have it now , but how quickly may it be gone ? these things taken from me , or I from them . Again , I have much , and therefore I have a great accompt to give to God of these Pastures that now I have , this Fulnesse that now I enjoy will make my accompt to be so much the greater . I have much , Oh but considering how little service I do for God , may not I fear that this I have it is to be my portion ? I have much , but have I not much engagements with what I do enjoy ? that fulness that I have , doth it not more fully engage me unto God than others ? Carnal hearts are void of these thoughts in the enjoyment of their fulness , they care not , sobeit they can but fil themselves , how they get what they have , or use it . Oh my brethren , our hearts should be filled with these thoughts in our fulness ; But it is with most as we reade in Isa . 56. 12. Come ye , say they , I will fetch Wine , and we will fill our selves with strong Drink ; and to morrow shall be as this day , and much more abundant : there 's all that they care . And especially those fall most greedily upon carnal contentments that have been kept short a long time . So it was here . I knew thee in the wilderness : But according to their Pastures they were filled ; they were filled , they minded nothing but filling themselves , now they gormundize , now they fill themselves ; As it 's usual with them that have lived very sparingly and meanly before , if they come to a ful dyet they fill themselves greedily more than others , so as to distemper themselves , and occasion Plagues and grievous diseases by filling themselves greedily when they come to fuller dyet than formerly they did enjoy ; when a man hath fasted to starving almost , he had need be very careful what he doth when he comes to a full Table : Physitians will not suffer men that have fasted long to eat much ; It 's that which brings many diseases in Souldiers and others , because sometimes they want much , and sometimes they have abundance , and so they spoil themselves : As we read of Saul's men that they fell upon the Cattel so as they did eat the blood they were so greedy of it . Oh let us take heed of this , this should be a seasonable Lesson to those that have known what emptiness hath meant in these times , and now they are going into their Countries again , and to enjoy their Possessions , Oh let them take heed how they fal upon the comforts of the Creature greedily , Oh they should rather prepare themselves before hand , and season their hearts with those thoughts , that may keep them from the danger that there is in fatness ; and when they come to their Houses and Lands , and begin to stock them again , they should think , Oh! what were those sins of mine when I was here before in my house , and enjoyed fulness ? how little honor had God by my fulness before ! Oh! let me now remember all my murmurings and repinings when God took away my estate , and let me seek to make peace with God even for them ; In the time of my distress , I cried to God then , and I was afraid that I should never come to enjoy my estate again , and hath God given it to me again ? Oh let me improve it better for his Service than ever I have done . Such kind of thoughts men should have when they come to their estates again , and not to fall upon them , and only seek to make up all again , and think of nothing else . There 's a great deal of danger here , God hath waies to make men cast out their sweet morsels when they regard nothing but the filling of themselves . It follows ; And their hearts were exalted . This their fulness puft them up ; Pride is an ordinary disease that follows fulness . Saith an Ancient , It 's hard to be in honor without swelling ; Pride is the disease of prosperity , in Psal . 73. 3. I saw the prosperity of the wicked , and so on , he describes their prosperity , and in the 6. vers . Therefore pride compasses them about as a chain , violence covereth them as a garment : and hence that caveat of the Apostle , 1 Tim. 6. 17. Charge them that are rich in this world , that they be not high minded . Charge them saith the Apostle , for it 's usual for men that are rich , that are full , to be high minded . Charge them . First , Because that these things in the world , they are great things in their eyes , yea , they are the only good things to a carnal heart , they are his happiness , and therefore he blesses himself in them , and that puffs him up . Secondly , When they enjoy fulness in the world , then their lusts are satisfied , then they have fewell for their lusts , and their lusts grows mighty high . Thirdly , They can live of themselves and depend upon none , and this it is that puffs them up , in Psal . 10. 5. ( speaking of proud men in prosperity ) They puff at their Enemies , they care for no body in the world , they can live of themselves ; others depend upon them , and they depend upon none , and this puffs them up . Fourthly , They conceive some excellency in themselves , why they have more than others , as if it were because they had more excellency in themselves , and were more worthy than others ; and they are not every body , but are culd out among others as the prime and chief , as if there were more worth in them : this puffs them up . Fifthly , They see all others desire what they have , they see a great distance between them and others , and those that are under them do highly esteem of them , They call the proud , happy , they have many flatterers . They were fill'd , and their hearts were exalted , not only above men , but above God. Psal . 73. 9. They set their mouths against Heaven , and their tongue walketh through the Earth . ( speaking of wicked men in prosperity ) They wil speak against every one when they are high themselves , scorning at the waies of God , and at his Saints ; When is the time wherein wicked men that are of scornful spirits , do scorn and speak most roughly against the people of God and the waies of God , but when they are fill'd , when they are at Taverns and have fill'd themselves with Wine and good Cheer , then they scorn , and blaspheme , and set their mouths against Heaven , and their tongues walk throughout the City and Country , against Parliament and all ; their tongues are free at that time , it is when they are filled . Hence that Scripture in Psal . 35. 16. With hypocritical mockers in feasts , they gnashed upon me with their teeth : in the time of their feasts when they were filled , then they were mockers , and then they gnashed upon me . Oh abundance of evil is done by scorning and contemning at Feasts , and in that respect their Wine that then they fill themselves withal may be called by the name of that in Deut. 32. 33. Their Wine is the poyson of Dragons , and the cruel venem of Asps ; for as it fills their bodies with heat , so then their spirits are fill'd with rage , and mallice ; and especially those who were heretofore low , if They come to be fill'd , Their hearts are most exalted : Oh! the sad examples we have of this at this day , many that were not long since we know in a low and mean condition , and they have gotten places , they have got estates and power in their hands , Oh how are their hearts exalted ! Would you ever have thought to have liv'd to the time to have seen such a change in their spirits as at this day ? how do they discover their pride now they are got up ? First , in their estrangement towards those that they were familiar with heretofore , they go aloof off from you , they are fill'd , and now their hearts are exalted . And then Secondly , their carriage is very high and lofty , you must wait now if you would but speak to them . Thirdly , now they need no advice or counsel ; they were wont to communicate themselves to you , and to be willing to hearken to advice and counsel , yea , but they are fill'd now and their hearts are exalted , as if the exaltation of their estates put more wit into their heads . Fourthly , Now they are harsh ; to those that are under them they speak harshly and ruggedly , and care not for any under them ; when they lived formerly among their neighbors then they would complain of harshness and ridgidness of others , but since they are filled they are as harsh as any ; and so before , when they were low they cryed out of oppression , but when they come once to be in place themselves and be filled , then they go the same waies that others go ; hence that in Psal . 73. 8. Concerning oppression , they speak loftily . If you complain of oppression , you have lofty expressions from them ; It 's spoken of wicked men in prosperity . Fifthly , They shew their pride ; when they are filled they cannot beat contradiction now as they were wont to do , they cannot endure reprehension now . Again , Those mercies that not long since they would have highly prized , now they slight them , now they are mean things . And lastly , All the use they make of what they do enjoy now more than before , it is to get higher and higher , there 's all the use they make of all . Those that have bin low and mean in their estates heretofore , now they begin to be filled , their hearts are exalted , and thus do they discover the exaltation of their hearts . Oh! but this is a great and a sore evil , for so 't is rebuk'd by the Prophet . Oh thou that hast thy heart exalted , being fill'd it is a sign thou hast a poor , low spirit of thine own , to be lifted up with those things that thou doest enjoy . For First , What low and mean things are they ? What are they but crums that the Master of the Familie casts to Dogs ? They are such things as make thee never a whit the better , nor the more excellent ; Indeed it 's said , that knowledg puffs up the heart , for that puts an excellency upon the man : The heart of the wicked is little worth , let him have never so much prosperity . Those things that thou pridest thy self in , they are no other than may be the portion of a Reprobate , and have been , they are no other than may stand with Gods eternal hatred of thee , and Gods eternal wrath against thee : Yea , they are such things as may come from Gods wrath , and like enough they do , and it 's a sign they do when thou art filled with them , and thereby puft up by them , it 's a sign that there 's a curs mixed with what thou hast filled thy self withal . If a man comes to a Table and eats , and then he swels presently upon it , God be merciful to me , am I poisoned , saith he ? If thou fillest thy self , and art puft up , it is an argument thy prosperity is poisoned , there 's the curse of God in it : Had not you rather have the coursest dyet that is wholsom , than the daintiest dish with poison in it ? Is it not better to have the Russet Coat that is not dangerous , than a Velvet Coat that hath the Plague in it ? Thy condition , if thou knewest it , it may be was a great deal better before . Oh that any Considerations might prick the bladders of mens spirits that are so puft up with outward prosperity ; Thou art les , filled with spiritual good than before , That that is substance thou hast lost , and thou art filled with wind . Ere long what thou hast must be taken away ; And perhaps the right to what thou daest enjoy , it is but the right that a Malefactor hath to his supper , before the day of his execution ; The evil of any one sin is a greater evil than all thy prosperitie is a good ; If it doth but occasion any one sin to thee , it doth bring more evil upon thee than all the filling thou hast is good unto thee : Thou art filled , but often-times it falls out so , that the very time for God to let out his wrath upon wicked men , it is when they are mostfilled . We have a notable Scripture for that in the 20. of Job , 22 , and 23. Verses : In the fulness of his sufficiencie he shall be in straights : It is an excellent phrase , they think they have sufficient now to live of themselves , but in the fulness of their sufficiency they shall be in straits . and in vers . 23. When he is about to fill his belly God shall cast the fury of his wrath upon him . And in Psal . 78. 29 , 30. So they did eat and were filled , for he gave them their hearts desire , they were not estranged from their hosts , but while the meat was yet in their months , the wrath of God came upon them and slew the f●●test of them , saith the text . Oh there 's no cause of lifting up thy heart because of thy fulness that thou ; hast for when thou art fullest then is the time of Gods hottest wrath to be let out upon thee , it doth but prepare thee for slaughter : How much better is it for the Beast to feed upon the Common and live , then to be brought into fat Pasture and prepared for the Butcher ? When thou wert feeding upon the Common , thou wert in a way of preservation , but now thou art come into the fat pasture it is to prepare thee for slaughter , be not exalted in thine own heart because of thy fulness . And it may be God hath respect to others in thy fulness , it 's not in regard to thee . And hereafter thou mayest perhaps curse the time that ever such an estate befell thee , curse the time for thy fulness : Perhaps upon thy sick bed thou maiest lie and wish , Oh that I had kept my shop still , and been in my low condition still , I had gone out of the world with a great deal less guiltiness than now I am like to go out of the world withal , Oh be not exalted because thou art full . — Therefore have they forgotten me . Proud men forget God , Psal . 10. 4. the wicked through the pride of his countenance will not seek after God , They have forgotten what need they had once of of me , They have forgotten what cries they sent up to me , what moans they made before me , They have forgotten how gloriously I wrought for the helping of them , They have forgotten all their Engagements to me , They have forgotten to acknowledg me , or sanctifie my Name in all the good they do enjoy , Oh this is a sore and a great evil , and yet an ordinary evil , assoon as we have our turns served , God is minded no more , Psal . 78. 42. They remembred not his hand , nor the day when he delivered them from the Enemy ; they remembred it not : Oh! it should have been in their memory , to have Sanctified the Name of God in their great deliverance ; but when they were delivered they remembred it not . Call upon me in the time of trouble , and I will hear you , and you shall glorifie me saith God. We call upon God in the time of trouble , and God hears us , and delivers us , but the latter part is forgotten ; And they do it soon too , in Psal . 106. 13. They soon forgot his works , saith the text , somtimes before the work is quite accomplish'd , Oh! the Lord deliver us from this great evil , shall I say , Deliver us ? I may say , Not deliver us from this evil only , but out of it , for it is upon us alreadie ; Oh! the great things that God hath don for this Land w th in this six years , never since Joshua's time , or Moses's time was there a story of Gods wonderful working for a people , so as the story of this last six yeers will be if it be faithfully recorded , and yet though the Lord be going on in his waies and hath not yet finish'd it , we have forgotten , Oh doth it not appear so ? what do men look after ? everie man his own advantage , and own ends , and seeks to fill themselves , minding nothing else . And what mighty haughtiness of spirit there is in many men within this six yeers , Oh how have we forgotten the Lord , and forgotten those Instruments that God hath made use of for good unto us ! God had more honor from us when there was not the hundredth part done for us as now there is , now we ( as it were ) shake our ears , and let God do as he will , we hope we can do prettie well to shift for our selves ; Oh! the Lord deliver this Citie out of this , and from this evil of forgetting the Lord when we are fill'd : You begin to have more full trading now than formerlie , now the Countrie begins to be open , and they repare to the Citie for all : Oh the Lord deliver this Citie from surfetting by their fulness , and from this of forgetting the Lord : Oh that we could but say , that the Lord having restored the trading to the City , having such ful trading as now they are like to have , Oh to sanctifie the Name of God more than ever they did ; Oh how do you remember God everie time you see Customers come into your Shops , everie time you see the Waggons come out of the Countrie into your Streets , how do you bless God , and how is God honored among you ? Oh that it were so , it 's a sore and grievous evil to forget the Lord , after the Lord hath granted us fulness , it 's a horrible ingratitude , as if there were nothing to be regarded but our selves . First , It 's against many charges that God gives beforehand to forwarn us of it . If you reade the 6th of Deuteronomy , 11. Vers . and the 8. Chap. 12. Vers . you shall find there how the Lord charges this people ; When you come into the Land , and your houses are full of good things , and you eat of the good of the Land , beware you forget not the Lord ; beware , and forget not ; beware , and forget not , again and again this is inculcated , shewing how prone we are to forget the Lord in our fulness . Oh! that those of you that providence hath brought this morning , would consider of these Scriptures , now God is beginning to come in with more fulness than before , Oh beware that you forget not the Lord God in the midst of your fulness , Oh! let there be as much , or more prayer in your familie than there was in former times , that you may have a sanctified use of the fulness that now you enjoy ; yea , it 's worse than beastlie , The Ox knows his Owner , and the Ass his Masters crib , but Israel hath forgotten me . If the Ox be but fed , he knows his Owner : Who is it that feeds you ? is it not the Lord ? and will you forget him ? Oh! this will lose the blessing of all you do enjoy , and your hearts will grow very wicked beyond what you can imagine , you cannot imagine the evil that your hearts will grow to , if you forget God in the enjoyment of that estate that God sets you in . And it is a sin that God knows not how to pardon : for so he expresses himself , Ier. 5. 7. How shall I pardon thee for this ? Why is it that God should say so ? as if he should say , Though I be a God of infinite mercy , yet here 's a sin I know not how to pardon , why saith he , when I had fed them to the full , they committed a dultry , and they abused that fulness , Oh! how shall I pardon thee ! And if ever you have need of God again , how will conscience be stop'd ? With what face can you go to God again to seek for help , if God should bring you low , Conscience will presently say , You were once emptie and God fill'd you , and what honor had God from you ? no , your hearts were exalted , and you forgot God. And 't is a most foolish thing for you to do so , you depend upon God in the midst of all your fulness as much as before , everie moment you lie at Gods mercie ; though perhaps you are not sensible of it , yet certainly it is so . A foolish thing it is then to forget the Lord , Your forgetting God will make you forget your selves , and just it may be with God to forget you and to change the waies of his administration towards you ; Oh take heed then of being exalted , and of forgetting the Lord in your fulness . Truly Brethren , God had rather have his people fall into any sin almost than into the sin of pride and forgetfulness of him , and specially that of pride , Therefore you find in Scripture , That God will rather set the Devil upon his people than to have their hearts exalted ; as Paul , lest he should be lifted up above measure he had a prick in the flesh , the buffeting of Satan , God had rather see the Devil buffeting of his people than to see the hearts of them to be exalted . Yea , he had rather suffer them to fall into any other sin . Charge your souls then against this , as David in Psal 103. at the beginning , Bless the Lord , O my soul , and all that is within me bless his holy Name ; bless the Lord , O my soul , and forget not all his benefits : See what a charge he puts upon his soul , Oh my soul thōu hast received many benefits from the Lord , and there is this deadness in thee , if thou beest but left to thy self , thou wilt forget the Lord , and this will be a sore evil in thee , Oh my soul , forget not all his benefits . Oh that you would go home and charge your souls not to forget the Lord and all his benefits ; let Husband put Wife in mind with this charge , and Wife the Husband , but especially your selves in secret , between God and your selves , to charge your souls , not to forget his benefits . The more we remember God in the blessings we have , the more sweet will our blessings be to us . You have a great many mercies , but when you forget God , you lose the verie sweetness of all your mercies ; Oh! when you can see a mercie , and see the God of that mercie , then it 's sweet ; when I can see a mercie , and the Fountain from whence it comes , and whither it tends , then the mercie is sweet ; Oh! therefore you deal foolishlie in forgetting the Lord. And the more safe you will be ; And the more eminent you will be in grace , Oh what a lovely object is it to behold a man or woman in the midest of all outward enjoyments to be Heavenlie and Spiritual ; I say , the Graces of such , Oh! they glister like Diamonds , like most precious Pearls indeed ; and therefore remember the Lord in al the good things that you do enjoy . It follows ; VER . 7. Therefore I will be unto them as a Lyon ; as a Leopard , by the way will I observe them . THere 's most dreadful expressions that here follows : God is exceedingly provok'd with the exaltation of mens hearts , and their forgetfulness of him in time of their prosperitie . Is this the same God that spake so of Ephraim heretofore ? Is Ephraim my dear Son ? Ephraim my pleasant Child . How shall I give thee up , Ephraim ? my bowels are turned within me ; ever since I spake against him , I do earnestly remember him , and my bowels are troubled within me ; Is this the Lord that now will be a Lyon , a Leopard , a Bear , a tearing Lyon , a wild beast unto Ephraim ? What , is this the God that heretofore carried them as Eagles do their yong upon their wings , and nourished them as the Eagle nourisheth her yong ones ? Is this the God that was as a Hen to the Chickin , that was as a gracious Father unto them , to whom this people were as the dearly beloved of Gods Soul , and now God a Lyon , a Leopard , a Bear , a wild Beast to come and tear them ? Is this the merciful God ? is this that God that is love and mercie it self thus to appear ? Oh my Brethren , how dreadful doth sin render God unto his creature ! But all this while there 's no change in Gods heart , God is the same in himself as before ; the change is in the Creature . The Sun that softens the Wax , the same Sun hardens the Clay : the same Infinite blessed Being that doth good to his Creature in one condition , the same Blessed , Infinite , Glorious Being is dreadful to the Creature in another condition . With the froward , he will shew himself froward ; and with the upright , upright . Therefore above all doth God set himself out in a most terrible manner here against those men that were in prosperity whose hearts were exalted and forgot him . My Brethren , The Lord pities men , yea , sinful men in the time of their adversity , but when they are at the height and forget him , Oh the anger of God is against them now above any men . I 'le give you one Scripture to shew how God hath regard to men in low conditions ; but to tho 〈…〉 that are fatted up in prosperity Gods anger is most against them . Ezek ; 34. 16. 20. I will seek that which was lost , I will bring again that which was driven away , and will bind up that which was broken , and will strengthen that which was sick ; but I will destroy the sat and the strong , I will feed them with judgment , saith he . Those that are lost , I 'le seek them ; those that are broken , I 'le bind them up ; those that are sick , I 'le heal ; but I 'le destroy the fat , and the strong , I will feed them with Judgment . Oh here 's an excellent Scripture for the comforting of the hearts of those that are in an afflicted condition . See how God regards such : but God hath not such regard to fat ones , and strong ones , he will feed them with judgment , and destroy them . The care and protection of God is more over the lost ones , and the broken ones , and the sick ones , than the fat ones , and the strong ones , they are to be fed with Judgment , I 'le be to them as a Lyon ; and the reason of this is ; First , Because their hearts are very much hardened in their sin , their sin is grown to a height . Secondly , Because there are so many creatures that they have use of more than others that do cry against them , Poor people have not so many creatures to cry against them as the rich have . Further , They can make friends to avoid the stroke of Justice from men ; but the poor people they are more punished , therefore God takes them into his hands and deals with them more severely . And when Judgment comes upon them it 's more observed , and therefore God to them will be as a Lyon. As a Lyon. You have a paralel Scripture in Psal . 50. 22. I held my tongue , and ye thought I was like unto you ; but consider this ye that forget God , lest I tear you in pieces , and there be none to deliver : their hearts were exalted , they forgot God , therefore will I be to them as a Lyon. First , A Lyon , is the most terrible creature , Amos , 3. If the Lyon roar , the Beasts tremble . Oh my Brethren , the threats of God should be to us as the roaring of a Lyon , and our hearts should tremble at them . Secondly , None can take away the prey from a Lyon , Mich. 5. 8. as a yong Lyon among the flocks of Sheep , who if he go through , both treadeth down , and teareth in pieces , and none can deliver ; none can deliver out of Gods hand . Thirdly , A Lyon is strong and crushes the whol compages of a mans bones at one crush ; Alas man , what is he ? In Job , 4. 19. he is crushed before the Moth , much more before a Lyon then ; Oh then much more before the Lord God when he comes to be as a Lyon. Fourthly , It is observed of the Lyon , that she will narrowly mark any one that wounds her , if there were hundreds of men together , and one did but wound it , or shoot at it , or do any thing to it , she will be sure to mark that man. Oh! the Lord mark out those that sin against him , and that wounds his Name , they must not think to escape among others . The Lords eye is upon them particularly . And it is observed of the Lyon , that she sleeps but little , and with her eyes open ; so the Lord : As he that keeps Israel neither slumbereth nor sleepeth , so he that destroies his enemies doth not slumber nor sleep . Further , The Lyon will fall upon no creature except it be in hunger , or be provok'd : the Lord though his wrath be terrible as a Lyon , yet he is not so ready to fall upon his creature , it must be from some special end that he hath , or some provocation that he hath , but then he falls terribly indeed . Again , It is observed of the Lyon , that if you do but fall down on the ground , and submit and yeeld , the Lyon doth use to pass by , and will not tear and rend where there is an humble submission to him , whereas other creatures will. Oh thus God is a Lyon terrible , but yet only to those that stand out against him . And the Naturalists observe of the Lyon , that it cannot endure to be look'd asquint upon by any ; thus it is with the Lord , the Lord loves no squint-eyed Christians , I mean none that have by ends of their own , the Lord loves uprightness in our waies and dealings . And lastly , They say of the Lyon , that it is a great enemy to Apes , and Welves ; so is God to Flatterers , and Tyrants . Thus God is compared a Lyon. Secondly , To a Leopard . And as a Leopard by the way will I observe them . The Seventy reade the words otherwise , By the way of the Assyrian , say they . And indeed the Hebrew word that is here translated observing , is very neer to that which is Assyrian . The she Leopard it all one with that they call Panther ; And , First , They say , it is so fierce , that presently it flies in the eyes of a man. I 'le be a Leopard , I 'le fly in the very faces of such ; Oh! such manifest much pride in their faces , and I 'le fly in their very faces , saith God. Secondly , The Leopard is a very swift creature , Hab. 1. 8. so the Lord will swiftly come against wicked and ungodly men , as a Leopard , swiftly , and overtake them . Thirdly , A Leopard to watch his prey , is very subtil to observe his fit times and opportunities to fall upon the prey ; so you have it in the text , As a Leopard will I watch them ; Oh this set : out much of the fearful wrath of God against wicked men : you have the discription in Jer. 5. 6. A Leopard shall watch over their Cities . I say there 's much of Gods wrath in this , it 's very terrible , the Lord sets his infinite wisdom on work to watch fit times and opportunities for to let out his wrath upon ungodly men . I 'le watch over them for evil , that we have in another Scripture threatned ; Oh ; those are in a sad condition that the Lord watches over them to do them evil : God watches over his people for good ; But such as when they are fled , exalt themselves , and forget the Lord , God watches over them for evil ; they should be destroyed soon , but saith God , I have a fitter time than now wherein I 'le get my self a greater Name , wherein it shall be worse for them ; In due time shall their feet slide ; this is the reason why men live so long in their prosperity , and go on and satisfie their wills , Because God is watching over them , and his time is not yet come . Further , It is observed of the Leopard , that when it comes upon its prey , it leaps upon it suddenly : and so doth the Lord to ungodly men , he comes in a sudden way and leaps upon them ; and therefore you must not think that you are as wel because you are in as safe a condition as you were a year since , or seven years since ; It is as wel with me ( saith one ) as it hath been with me in all my life-time ; what then ? you may be never a whit the further off from dangers , for the way of God in bringing his wrath , it is sudden many times . Lastly , It is observed of the Leopard , that sometimes it will sleep a very long time together , it is said to sleep three daies together ; but after it awakes it is more fierce than before : And so the Lord , though sometimes he may be patient towards sinners , yet when he comes to awake out of his sleep ( as he speaks of himself , Psal . 78. 65. ) he is more terrible . VER . 8. I will meet with them as a Bear bereaved of her whelps , and will rent the caul of their heart , and there will I devour them like a Lyon : the wildbeast shall tear them . THE Third Creature is the Bear : I will meet with them as a Bear bereaved of her whelps , &c. This Creature ( you know ) is very fierce and terrible too ; therefore we reade in the 2d of Kings , that there were two she Bears came out of the wood and tore in pieces forty two Children . Prov. 17. 12. Let a Bear robbed of her whelps meat a man , rather than a fool in his folly : She is fierce at all times , but above all if she be robbed of her whelps : As it is observed that there 's no Creature loves her yong ones more than the Bear , and yet the mo 〈…〉 deformed of any ; and an emblem it may be of a man that loves his own deformed fancies , it 's a Note that one Interpreter hath upon it : Oh how will the Lord be in an holy rage , if his Children be wronged ! if you do any hurt to his own Children , that hath his Image in them , when the instinct of Nature is so in this Creature , the Bear , to be in such a rage when she is robbed of such ugly things as her whelps are . 2 Sam. 17. 8. saith Hushai to Absalom , Thou knowest thy father and his men , that they be mighty men , and they be chafed in their fury , as a Bear robbed of her whelps in the field . Thus the Scripture often discribes exceeding fierceness , and rage , to the fierceness of a Bear bereaved of her whelps , therefore saith he here , I will rend the very caul of their bearts , and there will I devour them like a Lyon. Here he mentions the Lyon the second time : The word in your Books is the same , but in the Original it is somewhat different . It is observed of the Lyon when he comes upon the prey ( because it 's named here the second time ) that it rends the body asunder , and loves to suck the blood and the fat that is about the heart , and as for other parts of the body , except it be in very great hunger , it leaves them for other beasts to prey upon , but the heart , and the blood and the fat that is about the heart that the Lyon loves to suck : and therefore saith God here , I will rent the caul of their heart , and there will I devour like a Lyon. Luther hath an excellent Note upon this , saith he , The Lord here will do as a Lyon doth , he more immediately will strike out their hearts , and punish them with spiritual Plagues and Judgments , and as for their estates and bodies he will leave them to other beasts and they shall plague them and punish them that way : they had a film upon their hearts ( saith he ) and instructions could not get to their hearts ; but God will tear that caul , will tear that film from off their hearts that kept off instructions . Oh! let us take heed of this film of our hearts that keeps out the Word of God , take heed of that for ever , for God hath waies to tear this film from off thy heart . As I remember Bernard saith concerning his Brother , when he gave him many good instructions and admonitions , and his brother was a Soldier and did not mind them ; he puts his fingers to his sides , and saith he , Oh! one day a speer shall make way to this heart for instructions and admonitions to enter . So I may say to such whose hearts have a film upon them , that whatsoever the Preacher saith , it cannot get in , God may justly come and tear the film from off thy heart that keeps out the Instructions of God. And Arias Montanus hath a Note further upon this , of sending the Plague upon their hearts , and to leave their estates and comforts to the Assyrians . And the wild Beasts shall tear them . Why ? Did he not name wild beasts enough before ? There was the Lyon , and the Leopard , and the Bear , and the Lyon again , and yet he comes over again with wild Beasts ; as if he should say , if there by any terror , any dreadfulness in any wild Beasts whatsoever , there is that in my wrath , if you escape one wild beast another shall tear you , and that 's the reason that the Bear is added to the Lyon and the Leopard , because the Bear runs up a tree so much , which the others do not ; and now he comes to all wild Beasts , put them all together and my wrath is as fierce as them . And this is one excellent meditation from hence , That put all the dreadfulness of all creatures in the world together , and all that , it is in the wrath of God. As put all the good things that are in all creatures together , all this is in the Love and Mercy of God ; so put al things that any way may bring any torments or tortor to us , and the quintessence of all this is in Gods wrath , The wild Beasts shall tear them . Lyra thinks that this Prophesie was fulfill'd when they were carried captive , and in their journey many died , and so they were cast into fields and devoured by wild Beasts : and it 's likely it may be fulfill'd in part so : as usually when Soldiers carry an Enemy captive , Why if they be sick , let them die , and if they die , throw them into a ditch , there 's all they care for them : and so it was with this people , that the Lord though he knew them in the wilderness , and his protection was over them , yet now to forget them , and lets them be carried into captivity and cast to wild beasts , and so their carkasses was torn . And some think that the expression of Gods wrath by these Beasts , hath reference to the four Monarchies , which God would make use of to be very terrible to his Saints . In Dan. 7. you shall find the four Monarchies of the world , the Babylonian , the Persian , the Grecian , and Roman Monarchies set forth in the same manner , as here the holy Ghost sets out the wrath of God against Israel ; for the truth is , Those things that we have here in Hosea were to set forth Gods waies to his people in after-times , not only when they were to be carried captive . In Dan. 7. 3. there appeared four great Beasts , the first li 〈…〉 Lyon , by which was signified the Babylonish Empire , the second like a Bear , by that the Persian , the third like a Leopard , and that 's the Graecian , for Alexander was as a Leopard , exceeding swift , all his exploits he did in twelve yeers : he was but thirty three yeers old when he died . And moreover , they observe of the Leopard ( which hath the name from a Panther ) that it smels exceedingly , the very body of it smels sweet above all Beasts , and so it doth invite the Beasts to it ; and so it was said of Alexanders body , that it had a sweet smell with it : And then the fourth being the Roman Empire , mark how that 's set out , just as Gods sets out his wrath , he doth not name any particular Beast , but the wild Beast , this is dreadful , terrible , and strong , exceedingly , and it had great iron teeth , it devoured . and broke in pieces , and stamped the residue with the feet of it , and it was diverse from al the beasts that was before it , and it had ten horns : you know now that that was divided into ten Kingdoms , or ten sorts of Civil Governments at several times . This is the Roman Empire , the power of whom Antichrist was to have , by both whom the Lord would exercise his people , and be very terrible to his people , especially those people of his that were Apostatizing people , that would worship him according to their own waies , God would be thus terrible to them where ever they lived , under any of the former Empires , they should have God either as a Lyon , a Leopard , a Bear , or like this dreadful Creature at the last unto them . Oh but you will say , Why do you speak thus ? Or it may be people would speak thus to the Prophet , Oh why do you speak of God in this terrible manner ? Is not our God a gracious God , and a merciful God ? why then will you render God thus terrible ? Why saith the Prophet , then comes in , VER . 9. O Israel , thou hast destroyed thy self , but in me is thy help . OH ! do not find fault with the dreadfulness of God , that God appears thus dreadful to you , and do not you blame the Ministers of God that they do render God in this dreadful manner before you ; though it 's true , that God appears in a way ready to destroy you , bu 〈…〉 the Lord yet is infinite holy , and blessed , and a God of mercy and goodness in himself , O Israel , thou hast destroyed thy self , thou maiest thank thy self for all this 〈◊〉 many of you when you hear the terrors of God set before you , perhaps your hearts rise against them , and your spirits do exceedingly distast such things as those are , and why do Ministers make God appear to be so terrible to people , when as he is such a merciful and gracious God ? Oh! rather lay thine hand upon thine own heart and say , God indeed is thus gracious and merciful , but it 's through my wickedness that makes God appear so terrible , the judgments of God are call'd , strange things , it 's because that God hath not such delight in the execution of wrath , in appearing like a Lyon , a Leopard , and a Bear ; It 's that that pleases the heart of God to appear as a Father to do good to his people , Oh! but thou hast destroyed thy self . And this is a main point indeed , that sinful people should charge themselves with all the evil that doth befall them , they destroy themselves , Oh! this it is that will be the aggravation of mens judgments another day , that they are the cause of all the evils they suffer . You may think to put it off to God and say , Oh how dreadful is Gods Justice ! but God knows how to put off all upon your selves , and the destruction of sinners will appear to be from themselves , and God will cleer it up to all the World , before Men and Angels , and will cleer it up unto their Consciences : The damn'd in Hell shall not be able to speak against Gods Justice at all , but they shall be forced to charge themselves with all the evil that is upon them : Oh! it was through this wretched , and vile , wicked heart of mine , God was not wanting to me in any means of good , but I had a rebellious heart , and I have brought all this evil upon my self , I have destroyed my self . O Israel , thou hast destroyed thy self . Destroyed himself ! did not God in the words imme 〈…〉 〈◊〉 before say , that he would meet him as a Bear that is bereaved of her Whelps , and would rend the Caul of their hearts , and would be as a Lyon to them , and a Leopard ? and yet O Israel , thou hast destroyed thy self ! Though God execute severe wrath , and makes use of instruments of wrath against a people , yet their destruction is to be attributed to themselves , Oh Israel thou hast destroyed thy self , thou mayest thank thy self for all this . The reading of the words I find to be somewhat different from what you have them in your books , Calvin and many others read it . It hath destroyed thee , Israel . And in the old English Translation , wherein Beza's [ the Geneva ] Notes are , there it is , One hath destroyed them , so the word may be read , so as it must be made up with somewhat else ; Either One hath destroyed them , or It hath destroyed them , or Somewhat hath destroyed them ; as if God should say , 't is not I that have destroyed them , but as if somewhat else had done it . Tremelius makes it up thus , Thy King hath destroyed thee . For so the words will bear , to reade it to be made up with what the text and the dependance of other passages in the Prophet may help us to , hath destroyed us ( so are the words ) hath ; what hath ? why your King hath dedestroyed you , saith Tremelius ? Saith the Hebrews , ( most of them ) your Calf hath destroyed you , your Idols have destroyed you . Aben Ezra , your fained comforts hath destroyed you . And Drusius he reades it Interogatively , Who hath destroyed thee ? Your fulness , of which vers . 6. or your own heart and wickedness hath destroyed you . The Greek thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ? Who shall give help to the corruption of Israel ? so that though the words be read so diversly , yet that wherein most agree , it comes to the same effect as you have them in your books , Your own wickedness hath destroyed you , your s 〈…〉 ungodly , Idelatrous living , forsaking God and his 〈…〉 putting confidence in an arm of flesh , that hath destroyed thee . In Me is Thine Help . Those words are somewhat different in the Original from what you have in your Books ; for there are two Inn's , In Me , In thy help , so 't is in the Hebrew . And you shal observe it , that in your Books [ Is ] hath another character , which notes that it is not directly according to the Original , In Me , in thy help . Now ( in me ) saith Learned Drusius upon the text , I am in thy help , and thy help is in me , therefore there is two Inn's , In me , In thy help , that is , I am in thine help , and thine help is in me ; so in a way of elegancie he expresses it : And it seems to be according to the intention of the holy Ghost , Whatsoever help thou hast , I am in it , and thy help it is in me , In me is thy help . And Pareus he read it , Against thy help , and so supplies the word , Thou hast rebelled against thy help , Oh thou hast destroyed thy help ; Why ? Because thou hast rebelled against thy help : And the words in the Original will bear this , to be read , against thy help . But the other more full , according to the general stream of Inerpreters , and according to the words , Thy help is wholly in me , and I am wholly in thy help . Thou hast destroyed thy self , but thy help is wholly in me . That shall suffice for the reading of the words . Now for the several Truths that are to be here held forth to us out of the words . First this , Men would fain put off from themselves to God what evil is upon them . Men naturally are loth to charge themselves with the evil that coms upon them , It 's their ill-hap , their ill-fortune , their ill-lock ; or they could not help 〈◊〉 they did what they could , and so think to 〈…〉 ll to God ; 't is for want of means , for want of this or that thing that God did deny to them , it 's because God put them into such and such a condition , but never come to charge themselves : but the Propet speaks here in a compassionat way , Oh Israel ( saith he ) never stand charging it upon God , thou hast destroyed thy self . Secondly , God knows how to turn all the evil upon our selves , God knows how to right himself ; Though we may think to lessen our evil by putting it upon God , God will turn it all upon our own heads , and make it out to all the world that we were the cause of al the evils that were upon us , both temporal evils , and all the evil that shal come upon those that shall perish eternally , it will be one of the great works at the day of Judgment , To make it out to men and Angels , that all the misery that comes upon the damned it is from themselves , and their Consciences will acknowledg it , and God wil be cleered before all ; it will be found that the cause of mans perdition it is not the Decree of God , Gods Decree it damns none , It is their Sin that damns them , not the Decree . The Decree of Reprobation it is but the leaving of men to be dealt withal in a way of Justice : whereas saith God , here 's a company I am resolved to magnifie my Grace upon to all eternity , Whatsoever comes between to hinder it , I am resolved that these shal be the subjects for me to exercise my Grace on toal eternity , that 's Election : But there are others that I wil have to a way and course of Justice , they shal have what they earn , and no otherwise ; so that the Decree is not the cause of mens damnation , their sin comes in between that and their damnation , so that they destroy themselv 〈…〉 . Secondly , It 's not the infusion of any evil into them . You will say , 〈…〉 n comes in between Decree and Damnation : But how comes sin in ? Certainly not by any Infusion from God , 〈…〉 t comes in by man himself , man himself is the author o 〈…〉 . Thirdly , It is not by any coaction . You will say , Though sin is in men for the cause of it , yet men cannot help it , man cannot but sin . Now to that ; First , God made man in such a condition , that he might not have sinned , and though there be a necessity , that man fallen cannot but sin , yet it excuses not this necessity , He sins as freely as if he could do otherwise . Men , though it 's true , through their fall they cannot do that that is good , they cannot but sin , Eyes full of Adultry that cannot cease from sin , as the Apostle saith of some , yet they sin as freely as if they had power to keep from sin , It 's that that pleases their wills , it 's that that is sutable unto them , It 's true , that the Saints in Heaven they cannot but glorifie God , but yet they glorifie God with freedom too , they are so set in an estate of glory , as they cannot sin , but yet they honor God freely , that is , They do that that 's sutable to their own spirits in the honoring of God ; if so be that there be a necessity of sinning from mans fall . Yea , 2. From a judicial act of God in giving men over to sin , yet that 's but in a way of punishment for former sins , and they bring this upon themselves , so still they destroy themselves . Every sinner that perishes , murders himself . And all that are damn'd eternally , they all of them are Self murderers , this is a grievous thing , O Israel , thou hast destroyed thy self . The more there is of Self in mens destruction , the more grievous is their condition ; It would make our hearts to pity any Fowl that should be shot with an Arrow that was feathered from her own body : all the Judgments of God , all the Arrows of the Almighty that come against sinners , they are a it were feathered by that that comes from sinners themselves , they are the cause of their own evils : The moreself in sinners destruction the more hard is our condition . As First , When men do so bring miserie pon themselves without any temptation , the less temptation , the more self in any thing , and some destroy themselves so , it comes meerly from themselves without any temptation . Secondly , When mens sins are plotted sins , contriv'd sins , 〈…〉 he more plotting and contriving about sin , the more art thou the Author of thine own evil or destruction . Thirdly , When men sin , and yet are warn'd before-hand of their sin , they are told beforehand of the evil yet still are wilful in it , and will go on in it , they may thank themselves for their destruction . Fourthly , When men notwithstanding they are often stop'd in the way of their sin , and though God doth many times come in the way of his providence , and in his Word to stop them in their way of sin , and yet still they will go on , thank thy self if thou beest undone . Fifthly , The more means they have to the contrary , the more enlightenings they have , the more drawings of the holy Ghost they have to draw them from their sin , and yet still will go on . Sixthly , When mens sins are of that nature , that they do not only deserve their destruction , but they do work their destruction ; all sins deserves it , but some sins works it : as drunkenness works diseases in mens bodies , brings them to Poxes , and Feavers , and so they destroy them , their very sin destroies them : and so some others might be named . Seventhly , When men shall presume to venture further in any danger than they can help themselves out of , they think they will go but so far , and so far , and so they venture further than they can help themselves out of ; they destroy themselves . Now this evil of Self destruction is so much the more grievous , when men destroy themselves in things that they most bless themselves in , in things that they do most seek themselves in , they most glorifie themselves in , I mean , in which they do most glory , and in which they do promise to themselves greater good , if this proves to be their destruction , it is so much the more grievous . Oh! it is a sad thing to be a self-destroyer , for what pity can there be ? Who will pity a man or woman that is the cause of all their own evil , wilfully brings it upon themselves ? You will say , Thank your selves , who will pity you ? Oh! this will be the condition of all that perish ; Neither God , nor Angels , nor Saints shall pitie them : neither the Father out of whose loyns they came shall pitie them , nor the Mother out of whose bodie , for they shall see that they have undone themselves . And besides , Oh the extream vexation that there will be in mens spirits , when they shall be convinc'd of this , when the Lord shall present to them all the means they have had , and all the mercies they have enjoyed , so that their consciences shall fly in their faces and tel them , Oh you may thank your selves for this , it was that wretched heart of thine that thou hast so talk'd of , I told you of this before , Oh! that pride , and that hypocrisie , and that Self seeking , and that falsness of thine hath brought thee to all this . Oh this will be an eternal vexation , it will be the matter for the worm to gnaw upon in Hell hereafter , Oh! that we have destroyed our selves ! And besides , God will revenge this upon men : for no man hath the power over himself ; thou destroyest one of Gods creatures in being a self-murderer , thou shalt be punished for destroying thy self . Because they have not the dispose of themselves , they are Gods Creatures ; And here it is a greater sin for a man to murder , Himself , than his Father or Mother . It was a Speech of Austin that way , It 's a greater sin than paracide , to be a self-murderer , and the reason he gives is this , For saith he , the neerer any one is to one , the greater is the sin of murdering that one ; As it 's a greater sin for me to murder a kinsman than a stranger , It 's a greater sin to murder a brother than a kinsman more remote , than yet higher , a greater sin for me to murder a father then a brother , but then it 's a greater sin for me to murder my self than my father , Why ? For I am neerer my self than my father : and so the 〈…〉 is greater for any one to lay violent hands upon ones self , than upon another : You think it a horrid thing if the Devil should come with a temptation , Go and take a halter and hang up your mother that bore you , or take a knife and cut your fathers throat ; but when you are tempted to murder your selves it is a greater sin . Self-murder it is a great evil , and yet all people in the world that perish are self murderers , when we do but hear of a man that hangs or drowns himself , we think it 's a very sad thing ; now when you look upon wicked men going on in the waies of sin and destruction , look upon them as so many men running to drown themselves , and plunge themselves into the bottomless gulf , and as so many men cutting their own throats , and hanging themselves , for certainly so they do . Then learn we to charge our selves of all the evil that is upon us , do not put it off , neither to God nor the Devil so much , but charge our selves stil , for certainly we cause more evil to our selves than all the Devils in Hell can do , All the Devils in Hell could not undo us , if we did not undo our selves ; we are ready to charge it upon wicked men , or temptations of the Devil , and if not so , then upon God ; for so you do , when any man or woman thinks to excuse his sin thus , God knows I do what I can ; that 's as much as if you should say , for my part I am free of any evil that comes upon me , if I perish I am free , I do what I can , and it 's because God doth not give me grace , thus you put it from your selves to God : No , learn to charge your selves of evil ; a tender heart will take even that which is the Devils to himself , and a carnal heart will put off that which is from himself to the Devil : Observe the difference between one that hath a tender spirit , and another ; when any temptation of the Devil comes , that are indeed the Devils rather than his own , he presently charges his own heart , Oh! what a wretched vile heart have I ! when as it may not be it , but meer suggestions and temptations of the Devil and not the steam and filth of his heart , but he doth judg his heart from those temptations , and thinks it is nothing but the uncleanness and filthiness of his heart : but you shall have another man that hath a most filthy wicked heart , and there comes most abominable steams which break forth into filthy diseases , and though it comes altogether from himself , yet saith he , Oh the temptations of the Devil doth leade me aside , and I cannot tell how to resist him , it 's from temptations , it 's from thy self , from that wicked unclean heart of thine , and were there no Devils in Hell at all , thou hast the seeds of all sin in thy heart , it 's from thy uncleanness . Oh! Let 's learn to be afraid of our selves , and to pray to God to be delivered from our selves , Better to be given up to the Devil than to ones self . You know the incestuous person was delivered up to Satan , but it was for the destruction of the flesh , and the saving of his soul ; but when one is given up to himself , it is for the damning of his soul : then , that 's no way for to save ones self to be given up to himself : Thou hast destroyed thy self . And my Brethren , we have cause to think of this point very seriously , in another notion , in respect of the Kingdom and Nation ; certainly if ever this Kingdom be destroyed , it must needs be written for the Generations to come , Here 's a Kingdom , a Nation that hath destroyed its self . Certainly we cannot say 't is from God , if we perish , what God will do with us we know not , but truly , this we may plainlie see , That if God leaves us but a little more to our selves , we are in a very fair way to destroy our selves , and that after God hath wrought so for us , God hath wrought like a God for us , but we , how do we deal for our selves ! like men shall we say ? Oh no , like brute-beasts , if men , mad men , men that are appointed to destruction . If we be destroyed , it will be the saddest storie that ever was in the world against a people , if so be that at length we should perish after God hath done so much for us , truly now God hath wrought like a God to deliver us from our common Enemies , God had need to work as much for us like a God to deliver us from our selves : great hath the works of God been in delīvering of us from the rage of those that we thought intended to destroy us , and surely did : Well , now God hath done such works , if God should say , Well , I have done my work , I have delivered you from those you were afraid of , and now I will leave you to your selves , Oh! we had cause to fall upon our faces , and say , O Lord , do not so , for it had been better that they had destroyed us : For if thou shouldest leave us to our selves , our destruction would be a more bitter destruction . Do not we see how fast we run towards destruction , being but a little left to our selves , what a perverse spirit is there now among our selves ? We say sometimes of the Prelates , Oh the hand of God is against them ; how they brought themselves into a snare ? Now they may stand and look upon us , and even laugh almost at us , and say , Well , let them alone , as we speak of some , Give them line enough and they will quickly hang themselves , Let them alone and they will fall out one with another , and destroy one another , they will quickly ruin themselves if they be let alone . Oh we have as much experience of the vanitie of mens hearts , and the follie , and pride , and hypocrisie , and stoutness , and frowardness of mens hearts , as ever there was experience since the world began . Who could ever have thought this five or six yeers ago ? if this could have been presented as it were in a Map unto us , Oh you shall be in great dangers , you shall have mighty enemies rise and readie to swallow you up , but I will appear and work for you , I will put forth my glorie , the right hand of my power and excellencie shall appear for you , and when all this is done , You shall undo your selves , and out of your own selves shall be your ruin , even from those that you trusted in much , and those that you much applauded , they shall be cause of the evil , yea , And even you that now think your hearts are so right , and have said , Oh! If God would but deliver us , how we would magnifie his Name ! you shall be the cause of the evil of the Kingdom . Had any said so of some , that we have cause to have our hearts shake within us when we think ( as the Prophet did of Hazael ) you shall do thus and thus , they would have been readie to answer you , What , are we dogs ? are we dead dogs that we should do such things ? Well , the Lord deliver us from our selves . In Me is Thy Help . We can easily destroy our selves , but can we save our selves ? A Child can break a Glass that all the men in the Country cannot make it up again . Everie fool may do mischief to himself , yea , and to others , but can he help ? 't is God onlie that is the help of his People , 't is not means that help , but God ; yea , 't is that that God doth much glorie in , To be accounted the cause of all good ; he would have all evil cast upon men , but al good from Himself , even present good , and eternal good he would have attributed to himself . In the reading of this Scripture , I find a very strange Expression of one Commenting upon it , that one would think had some knowledg of the freeness of Gods Grace and Goodness , and yet a Jesuit . [ In me is thy help ] Hence it follows ( saith he ) That Predestination , Vocation , and Grace , do not come from the foresight of the Merits of those that are Predestinated , but from Gods Predestinating , Calling , Preventing with his Grace : These things are the help of God : even from the mouth of a Jesuit we have this , acknowledging sometimes in their Writings , and when they are serious , that neither Predestination , nor Vocation , nor Grace comes from any forefight of what man would do , but only from Gods Predistinating , Calling , Preventing with his Grace , and this is the help of God , all good it is in God , both for the present , and our eternal good . It was a speech of Augustin , God doth many good things in a man that a man doth not himself , but there are other things that God works in man ; but ( saith he ) Though he works them 〈◊〉 him , and man doth them , yet it is God that doth them . This point we must not speak at large to , but pase it presently , for we met with that before in the Prophesie , where it was said , God was the only Savior . In Me is thy help . In me ] That is , Thy continued help ; not only help for the present , but whatsoever help thou hast continued it is all in God. Isa . 33. 2. Be thou their Arm every morning , our Salvation also in the time of trouble ; not only their help for the present , but they need stil a continued supply and help every morning . But further ; In Me is thine help , though thou hast destroyed thy self . Observe , There 's no misery that man can bring himself to here in this world but there is help in God for it : though thou hast destroyed thy self , yet in me is thine help , there may yet be help in God ; As if God should say , I do glory in it , to be an helper . It is God glory to help men in miserie ; let it be ours . It 's the glory of many men to destroy , to do mischief ; but it 's the glory of God to be an helper . Saith Luther upon the place , I desire to defend thee , to preserve thee , this indeed is to be a God saith he : To be an helper , God glories in this , that he is a God for this end , to be an helper . Oh that we could account it our glory , to be helpful unto others . Let us also look upon God in this his Glory , and make him the Object of our Faith in times of distress , let us not lie vexing and fretting under our misery , b 〈…〉 ●ift up our eyes to God that is the helper , let no want of means , no unworthiness in us cause our hearts to sink , those despairing temptations that saith to us , There is no help in God , they are very sinful at any time , let the condition be never so bad . You will say , I am a wretched creature , I have undone my self . Well , though thou hast , yet such kind of thoughts as these , to say , There is no help in God , they are wicked and sinful . God accounts it his glory to help men even when they have destroyed themselves . There is a time indeed when there will be no help for sinners ; but for the time in this world , we may say as Shechaniah , in Ezra , 10. 2 Yet now there is hope in Israel , concerning this thing . Oh make use of that Scripture when thou seest thy self sink down even to the very gulf , Oh yet there is hope in the God of Israel for this very thing . Suppose my condition be worse I think than any in the world , yet you know , it hath not been known what God hath laid up for them that love him , there is help in God. Yea , But whether he will help or no ? Do but carry it now in this notion , That there is help in God , and he accounts it his Glory to be an Helper ; he accounts it not his Glory to be a Destroyer so much , no , that 's his strange work , but to be an Helper , that 's his great Glorie . And again , Even at that time when men are most undone , then is the time for God to help . Thou hast destroyed thy self ; in me is thine help . Oh! come and return , yet there may be help for thee , though thou hast destroyed thy self . Thou hast destroyed thy self , in Me thy help . It may be in a way of aggravation of their sin and stubbornness , Why doest not thou come in to me ? have not I alwaies been a help to thee in all times of straights and distresses ? You are in great miserie ; now I am the same that ever I was , yet there 's help enough in me : from whence the Note is this : Those that heretofore have seen help in God , and yet if now their misery grows upon them , and they sink yet lower and lower , they had need examin themselves throughly : Surely they have shut the door against themselves for help , for God is never wearie of doing good , his arm is not shortened , as in Isa . 59. But your iniquities have separated between you and your God. I beseech you mark but this , there is a great difference between God and man in this thing of Helping . Men that are verie kind sometimes and helpful , yet at other times they will be very surly and harsh towards those that they have been very helpful to in former times , and that not from any cause without , but meerlie from the temper of their own hearts , and the change that there is in their own spirits ; not because those that they have been kind to are worse now than before , no , but because of a froward , surly , harsh humor that is risen up in themselves : you shall see such a difference in men that have been very sweet , loving , and helpful to you at some times , but come to them at other times , and you shall find them dogged , and surly , and harsh , and you cannot tell what hath provok'd them ; no , it is nothing but from a surlie distemper that is risen in their hearts . Oh! thus it is with men , but it is not so with God. Thou hast destroyed thy self , but in Me is thy help ; it is still , I have been thy helper all thy daies , and still am the same God ready to do good unto thee , and to help thee . And then the last thing that I would note is this : The more God hath been helpful to any , the greater aggravation will it be to their destruction , if they be destroyed at last . Thou hast destroyed thy self , but in me is thy help , I have been a help alwaies , I am ready to help and to do good , and yet thou art undone ; Oh to be destroyed when God is at hand to help , to perish when there is a Fountain just before us , as Hagar ; this will be sad indeed . Oh to perish in the midst of means , and in the midst of mercies , Oh what an aggravation will it be to mens sins ! another day when they are past the time of mercie to help , but then to think , Oh! but how gracious was God to me while I liv'd , at such and such a time ! And so concerning our selves again , from this , In me is thine help . It will be the aggravation of our misery , if we should yet perish . Oh my Brethren , Consider of it , What , shall all the great stories , and notable famous stories that we have told of Gods mighty working in helping us , shall they be of no other use but to aggravate our miseries at last ? It would be a sad thing . But to proceed . VER . 10. I will be thy King : Where is any other that may save thee in all thy Cities ? and thy Judges of whom thou saidst , Give me a King and Princes . FIRST , To speak a little to the words as you have them in your books , for the words will bear them so in the Original . And yet I shall shew you another reading by and by that is as sutable to the Original text as this . I will be thy King. What ever you do contrive , plot , keep never such a stir , fret , vex , and rage , I will govern you for all that , I will be your King , and will do that which beseems me as the great King of Heaven and Earth , I will not be born down by you with all your boisterousness , I will govern you , 〈◊〉 will have mine own ends , do what you can , things shall not go as you will , but they shall go as I will have them ; you would cast off my Authoritie , but I wil maintain it , I wil be your King. This is a sad condition to a people when God rules over them in spight of their heart . And yet God doth do so , many times God rules over people in spight of their hearts , whether they will or no ; while they are plotting and striving for themselves this way , and that way , God is bringing about his own ends in their ruin , The Lord is King , be the people never so unquiet , ( saith the Psalmist , Psal . 99. 1. ) It 's not thy fretting and wilfulness that wil hinder the course of Gods ordering things in the world , he will be King at last do what thou canst , while thou and thousand thousands of such as thou art shall perish eternally , God will be King ; Oh it 's infinitly better for thee to fal down before the Lord , and say , Lord , thou shalt be our King , thou art above us , thou hast power over us , thou shalt be our King for ever ; It 's just with God alwaies to say thus , I will be King : But certainly God hath not made such a distance between man and man that any man should say so , that whatsoever injustice he doth , whatsoever misery he brings people into , yet I will be thy King , I will have mine own ends , mine own will. The Bonds between Kings and States certainly is * mutual . But further thus : I will be their King. I will not cast off all care of them , I will not leave them to the mercy , or rather to the crueltie of others , but let them come and return to me , and I will deal with them as a King to defend them , to govern them , to do good to them . That God should be King over a people it 's his Mercy , and it's mans felicitie ; this should be our prayer , Lord , give us not up to be rul'd by our lusts , but do thou rule over us , and Lord give us not up to be rul'd by the lusts of wicked men , of unjust and cruel men to rule over us , but do thou reign over us , Let the Kingdoms of the earth be the Lords and his Christs , and he shall reign for evermore . But there is another reading of the words , and that 's thus . You that have books of the old-Translation , where Beza's ( the Geneva ) Notes are , you shall find the reading thus , I am , and there 's a stop , where is your King that should save your City ? & I find most Interpreters go so . So the Septuagint Translation , Where is your King ( say they ? ) and the Chaldae Paraphrase , Where is your King that should save you in all your Cities ? The Chaldae Paraphrase , the Septuagint , and very many Interpreters reades it so , it 's so translated in the old Translation , and according to the Original , I will be , ( there may be a stop ) your King ; Where is he that should save you in your Cities ? Yea , and many Learned men in speaking of this text in their Comments upon it , say they , it 's but a transposition of the letters which is ordinarily in the Hebrew tongue , and though the word that is ( I will be ) it is as much as ( where ) upon a transposition of the letter , but though we do not make the transposition of the letter in the first words ( I will be ) but take them as they are there . But if you make a stop there , I will be , your King ; where is he that shall save you in your Cities ? The sense comes to one . As if he should say , I am the same God that ever I was , but where is your King that should save you in your Cities ? Oh the words read so , may pierce the hearts of some , if ever they have had any acquaintance with God , and known what communion with God hath meane heretofore , to hear but these words , for God to say , I am , I am the same God that ever you knew me to be , that ever you found me to be , but where is your King that should save you ? and if you reade it as here , I will be , and there make the stop , so Pareus : I will be ( saith he ) and so refers it , then I will be ( what he had said before ) as a Lyon , a Leopard , and as a Bear bereaved of her Whelps ; and then , Where is your King that should save you ? This is Gods Name , in Exod. 3. 14. I am that I am , or , I will be what I will be ; so saith God here , I am Lord , I will be ; but then where is your King ? where is your King that should save you in your Citie , and your judges , of whom you said , Give us a King and Princes ? My Brethren , I am no Prophet , and have not the spirit of a Prophet that could prophesie of things before , or could order Scripture when it should be preached of , and when not , I am you see in an ordinary course and way , and meeting with this Scripture , am bound ( according to my ability ) to demonstrate unto you wherein the force of it lies . I hope your consciences shal be witness that there shal not be the least straining of it , but to give you the storie of the thing , and the temper of the people at this time ; it appears plainly that there was three things that they much rested upon : say they , Let the Prophet say what he will , we have the King for us , and the Citie for us , and the Nobles for us , put King , and Citie , and Nobles together , and who can prevail ? saith God , Where 's your King that should save you in your Cities ? and your Judges , of whom ye said , Give us a King and Princes , and Nobles . There 's these three put together . If our King come to the Cities he will have a partie there , and there will be strength in the Citie , and we know the Cities are able to command all the Country , and Kingdom , there 's the Militia , and a numerous company of men , and there 's riches in the Cities , and therefore the King together with them , and then having the Nobles of the Land , and the Princes , we are sure in a safe condition , and yet in the midst of this he asks them , by way if derision and insultation . For so it is , Where is your King that should save you in your Cities ? The Notes from the words are these : First , Those things that carnal hearts rest upon will vanish ; Where are they , saith God , what 's become of them ? you would encourage one another and say , Come , we shall have a day yet , for we have this strength , and the King and Nobles for us : Where are they ? those things that carnal hearts rest upon will vanish and come to nothing . Yea , Secondly , God loves to insult over men in their carnal confidences ; For so , he doth not say here , Your King shall not save you , nor your Cities shal not save you , nor your Princes , and Nobles shall not save you ; but , where are they ? in a kind of Irony ; God loves to insult over the carnal confidences of men . And we find in Scripture many such kind of Insultings over men : in Deut. 32. 37. Where are your Gods that should deliver you ? And in Is . 19. 12. Where are thy Wise-men ? What , we have got States-men , men known in State Affairs , we have them with us . But where are they , saith God ? Thus the Lord insults over men that put their confidence in the flesh , and especially when they have been confident in their own waies , forsaking God , and so bringing themselves to misery ; when they have brought themselves to misery by forsaking the waies of God , now God insults , now where are these things that you put such confidence in ? And truly , even the Saints , so be it they do it in an holy humble way , they may have some kind of insulting over ungodly men , only because they have so much flesh in them , there 's danger , therefore they had need keep their hearts very low : But if they do it in the strength of God ; we have it in Scripture , That the Virgin , Daughter of Zion shall laugh at them , and laugh them to scorn . Only keep your hearts ( I say ) low , and you may come to see the Glory of God ; even insult in this , That God hath heard your Prayer , and hath been with his People , and that the Enemy hath had so much power and strength in the flesh , and yet how the Lord hath disappointed them . And then further , This is the great confusion to carnal hearts , when they shall be asked , Where 's their Confidence , and their Boasting ; and they shall be found speechless ? when this shall be ask'd them , Where 's your bravery , and pride and stoutness of your hearts ? and they shal be able to say nothing ; Oh! this wil be a great confusion and shame upon them . Certainly ere long it will be so to all carnal hearts that make their boast in the pomp and glory of the world , there shall be a confounding . Where ? Asked them , Where 's all your Bravery , and Pride , and Rage ? I say , this confounding [ Where ] will be asked to every wicked and ungodly man : What will they be able to say then ? In Judg. 9. 28. we reade of one Gaal the son of Ebed , who said , Who is Abimelech ? but in vers . 38. when Abimelech came with strength against him , Zebal said to him , Where is now thy mouth , wherewith thou saidest , Who is Abimelech , that we should serve him ? When men are in their pride & bravery , then they scorn at God and men , they little regard any thing that is said to them ; but when God brings them down low , then wheretis that mouth of thine that did so boast and speak so proudly , as heretofore it did ? My brethren , let us learn from hence therfore , To seek after , and rest upon those things which we may be able alwaies to give an accompt of where they are , if it should be ask'd us ; the Saints , if it should be ask'd them , Where is their God ? they can give an accompt , It 's the God of Heaven that we have trusted in , it 's the God that is in the highest Heavens , and in the hearts of the Saints , we can tell where our God is : It is just with God that wicked men should be insulted over , because they insult over the Saints ; so if God do but seem to absent himself from his People , they will presently insult over them , yea , where 's your God ? where 's your Prayers and Fastings ? Have not some of you heard such language many times in this Kingdom ? There 's no such time but the Saints of God can give an Answer to this [ Where ] they can tell where their Fastings and Prayers are : but the wicked are not able to tell what is become of their Confidences and boastings . Therfore , O you Saints of God , never be afraid of evil men , for ere long it will be demanded of them , where their Pomp , and Glory , and Pride is ? but they cannot answer . And it follows ; Thy Judges of whom thou saidst , Give me a King and Princes . By Judges ( though sometimes Kings are meant , as Amos , 2. 3. I will cut off the Judg out of the midst of thee , he speaks ( saith Drusius ) of the King of Moab : ) we are to understand here their Nobles and Great men upon whom they relied , for so they are call'd in Scripture , Judges : they had indeed Judges before that time , when they said , Give us a King and Princes ; they had Judges , but they were of meaner rank in comparison of those they had after , they had Judges that by Gods appointment govern'd them , but they were too mean for them ; no , they must have a KING , they must have PRINCES , they must have such JUDGES that are Kings and Princes , Great men , for these that they had to rule over them , they were but of their own rank , and this would not satisfie them , but they must have such as were great ones , above them : those were but ordinary men , what were they but the Commons of the same ranke with other men ; and raised up but a little while ago from the ordinary way and rank of men ? and why should not we be rul'd and govern'd by them ? No , we must have a King , and Nobles , and they must govern us , Give us a King and Princes . God had been much with these Judges , reade but the story of the Judges , and you shall find that God had ever more appeared with them , I do not remember any one of the Judge , but ever prevail'd when God raised him up : but now this people they regard them not , why ? because they were but meaner men , they were but men of their own rank , though God did assist them so exceedingly . Oh my Brethren , this is the ordinary guize of carnal hearts , Though God be much with men , yet if they be but of a low rank , carnal hearts regards them not ; let them do never so great services , and be never so instrumental for the Kingdom , even those men that have had their estates preserved by them , that have had their Liberties and all kept by them , and by a mighty Spirit that God hath put into them , yet when the work is over , they look upon them but as mean ordinarie men , men of a common rank , and so let them go ; they after all the great things that God hath done by them , still their thoughts and minds are upon others that are above them , and Princes , and Nobles , such men , they rely more upon men in whom they see outward pomp and glory ; then upon those that have the presence of God never so much with them , and they regard them more , and they do think that they shall receive more good by them , and their hearts are more towards them if they have outward pomp and glory , than towards such men that are in a meaner condition though there be never so much of the presence of God with them : Oh we see that , that which hath been is still to this verie day . — Of whom thou saidst , Give us a King and Princes . Where did they say so ? they said so in 1 Sam. 8. 5. there say they to Samuel , Come , give us a King that may reign over us ; indeed the word Princes , I do not 〈…〉 here , but here the holy Ghost ads Princes , and give us Princes too ; but that must of necessity be supposed , for if there be a King , a King must have his Court and Nobles about him , and must be as a fountain of honor , and must confer honor , and have great men about him ; so that though Princes be not named there , yet the holy Ghost supplies them as a thing that must of necessity be understood , Come , let us be Governed by a King and great ones that are about him . But you wil ask me , What 's the reason that nothing would satisfie them but a King and Nobles ? There are these Seven REASONS that may be given for it , nothing would satisfie them but a King onlie . First , Consider their extream earnestness about it , if you reade 1 Sam. 8. you will find that they were almost mad upon it , a King they must have , and would have . Oh! it was very grievous to Samuel's spirit , he told them their great sin , and the Lord said , They have rejected me , and not thee . Samuel told them what God said , and God bad Samuel go and tell them what a King they should have , that he would oppress them extreamly , they shall have Arbitrary Government come in to the full , he will take away your servants and children , and do with them what he pleases , you will be brought to be slaves to him , any Parasite at Court may easily get your estates , you shall be accounted an offender for a word , and Fin'd what they please , you shall be in most miserable bondage if you have him . But now you shall find afterwards , after Samuel had told them all this ; Nay say they , but let us have a King for all this , they answered him nothing : If any one should come and reason , Why do you desire a King so much ? what shall you get by it ? do not you think that he will have your Estates and all you have at his dispose , and your Liberties ? no man now could denie this , they did not denie the 〈◊〉 word that Samuel said , but they will hold their conclusion , Nay , but we must have a King say they . What 's the matter that should make them thus ? First , Somewhat even for novelty sake ; they had other kind of Government before , but now they would have somewhat more , Mens spirits are very much given to change , though they can give no account in the world for the thing . But Secondly , There might be some distrust in them , in their former Judges , because they were men of meaner rank ( as I told you ) they might think that they should not be able to help them , Oh say they , Let us have a King that shall go before us in our Wars . Though they had never so much experience of the Judges , yet they thought there would be more good if they had great ones , and they were afraid that these men of a lower , meaner rank would fail them at last . And then a Third reason is , That they might be like other Nations , because they loved pomp , What say they , Shall we see our neighbor Nations to be governed by those that have great pomp and glory , and shall we be governed by men that were but Trades-men a while ago ? No , they would be like other Nations . Fourthly , It is like they had some oppressions upon them even from the former Judges ; though most of them were good , yet certainly there cannot be a Government of Men but there wil be some cause at one time or other for some to complain : Take the best Government that can be in the world , yet seeing it is a Government of men , by men , there will be some cause or other to complain at some time or other . Now this is the peevishness of mens hearts , that if there be but any condition wherein they suffer , they do nothing but complain of their suffering , and therefore would fain have a new way ; and never think of the inconveniences and sufferings that would come in by that new way ; Oh! they would be rid of these that now they were under , and would have a King , these men angred them , these men laid some taxes upon them that they were not pleas'd withal , now so be it they might be rid of them , they car'd not what they bring upon themselves , and therefore they would have a King , not minding what sufferings they should bring upon themselves in another kind . And then Fifthly , A King they would have out of a spirit of opposition against that way that God had set ; God was in a way of governing of them , and their hearts was against that way of God , a meer spirit of opposition , though they would give no reason why they might not be as well that way as another : but it was Gods way , And there is an opposition in the heart of man to any thing that hath God in it ; the more any thing hath of God in it , and the more God rules in a way , the more opposite are the hearts of evil men . And then a Sixth Reason is this , They had some hopes that they should have some more liberty for their lusts . Now having such a way of Government as they had there was more inspection over them , and they could not so easily corrupt them , but now in the Government of one man over them , if they can but make a friend to him they may do what they list , they might brave it over all their other neighbors , if they would be but willing to be a slave to him , they might make all their neighbors slaves to them , they had a great deal more hopes of libertie for their lusts it 's like this way than the other . And then lastlie , Many of them had hopes to get preferment this way : let us have a King and Princes , and we shall get preferments in the Court , and Places this way , and therefore this is the best way , we will not be satisfied with any other way but this , we live in a mean low condition without this , but we shall get preferments this way , therefore give us a King. But now that 's observable , Though they thought they had agreed deal of Reason for themselves , yet after they had once smarted , and they found indeed that there was that oppression upon them after they had a King and these Princes more than ever they were under in their lives , now was a time that Hosea could speak freely to them , and say in the Name of God , Where is your King , and those men that you were so earnest for ? what good have you got ? For it is observable though they were never so eager upon having a King , yet if you reade the story in Samuel , when God did but thunder from Heaven , Oh! then we have sinned ; and when they were under oppression , then Hosea could speak freelie and plainlie to them , Where is your King ? and where are these men ? Men will not hear so long as they do not suffer ; If men be once set upon a way , and have their Estates about them , and countenance from great ones , speak what you will against their way , they will not hear you ; but let these men smart for their way , and find by experience the evil of it , then you may speak to them and say , Do you think now that it was wiselie done , that that you were so eager upon ? do you think you dealt well for your selves ? Oh then they will be readie to say , I confess I did not think so seriouslie of those things before , I lookt onlie upon that , that appeared for the present , and now after-wit is bought , although it be dear , I see cause now to repent of what I have done . My Brethren , Surelie Kings and Nobles are great blessings of God when they are good : you see I have not strain'd in the least thing , but held forth to you what the scope of the place is ; Let none go away and say , that I enveighed against Kings , or Nobles , certainlie in themselves they are great blessings of God , and we must acknowledg it fitting to have a difference between man and man. It 's a slander that is upon a sort of people . As if they would have all things to lie Level , and one to have as much horer as the other ; God forbid we should have such a thought : Let us give honor to those whom God would have honored , and never envy nor grutch at their honor , if God pleases to send those that are good , I say , they may be great Instruments of great blessings of God to us . But now mark the verie next words that follow in the Eleventh Verse , They would have a King. VER . 11. I gave them a King in mine anger , and took him away in my wrath . THEY were readie to say , Why do you thus blame us for our eager desire ? Did not God approve of it ? God himself was content we should have one , God himself chose our first King , Saul , and he appointed Samuel to anoint him . And if you understand it of the other King Jeroboam , for so Interpreters go , they might say , and Jeroboam also ; Did not God foretel by the Prophet , that Jeroboam should have ten Tribes ? and did not the Man of God tell us that this was from the Lord ? and therefore why should you so much upbraid us about our Kings ? it is the mind and will og God that we should have them . The answer of the Prophet is : It 's true , God did give you a King , and God did appoint Samuel to anoint him , and God did foretel that Jeroboam should be King over the ten Tribes : Yea , but it was in his anger , he gave you one indeed , but it was in his anger , you were so set upon it , that you would have one , if you will , take him saith God , and take him with all that shall follow after , so that it was ( as one speaks ) rather from an angry God than from a God that was intreated by them in a way of Prayer . There are many exceeding useful Observations here , which time will not give leave to go through all , even from the first part . I gave them a King in mine Anger . Saul and Jeroboam was given in anger , those primarily , as a punishment of their sin : Saul was given as a punishment of their sin in rejecting Samuel , and in their disobedience to Samuel , and the way of Government that they had then . And Jeroboam was given as a punishment of their sin of Idolatry , that was committed in Solomon's time , [ as also of their Rebellion and Apostacie ] And yet it 's said , that God did it . The First Note may be this : That God may have a hand in things wherein men sin exceedingly . They sin'd in geting a King , they sin'd exceedingly in setting up Jeroboam , and yet God hath such a hand in it , as he saith he , gave them these things . I remember Mr Calvin hath an excellent Note upon this very Scripture . And I rather name it , because the Adversaries would cast that aspersion on him , That he held that God was the author of sin . Saith he , * From this place we learn , That God doth so exercise his judgments , that whatsoever evil there is , it is to be ascribed to men ; whatsoever good , to himself : God seems to direct this work wholly to his own Providence : from hence let us learn soberly to admire the secret Judgments of God ; neither let us imitate those impure dogs ; Impure dogs , what are they that do therefore grin and bark at God , because they cannot understand how God doth use wicked men ; Because they understand not this , they conclude that God is the cause of sin . He cals them the impure dogs , because they understand not how God doth work in making use of wicked men , that God is the author and cause of sin . His spirit was was much against this , and therefore it was an extream slander upon him , as if he should hold such an opinion . That 's the first . God may have an hand in things wherein men sin extreamly , and yet he remain holy . Secondly , Things that are very evil , yet may 〈…〉 esent success . It was a very evil thing for them to desire a King at this time , and likewise for the People to rend from the house of David , yet both of them had success according to their own desire . Let us learn for ever not to judge of the goodness of a thing by the success of it . Say some , I 'le warrant you we will have this ; and if they get what they desire , they think God approves of it : They may desire a thing , and be set upon it , and though much be said to the contrary , yet they may drive on their designs , and prosper in it : But this is no argument that God owns it as good , never judge of things by success . And then the Third point , and that wil require some time indeed to speak to , and that is , That Gods gifts are not alwaies in love . I gave them a King saith he , but in mine anger . Gods gifts are not alwaies in love ; no , they are in anger many times : Reade but the 11. of Numbers , 18. 20. you shall find there of God giving people their desires . He lets them have them , but how ? Say thou unto the People , Sanctifie your selves against to morrow , and ye shal eat flesh , for ye have wept in the ears of the Lord , saying , Who shall give us flesh to eat ? Therefore the Lord will give you flesh . You have wept and cried , saying , Who shal give us flesh ? The Lord wil give you flesh , And , ye shall not eat one day , nor two daies , nor five daies , neither ten daies , nor twenty daies , but a whol month shal you eat it , til it comes out at your nostrils ; you shall have enough of it , even till it be loathsom to you : Why ? Because you have despised the Lord , which is among you : The Lord gave them their desires , because they had despised him . So you are ready to bless your selves in this : I have what I would have , and think that therefore God regards you , that God gives you what you would desire , because you have sinned against him ; whereas if he were not angry with you , he would not give it . Saith Augustin , God many times in giving is Angry , in denying is Merciful . It is because he is angry that he gives you such things as-you would have . There 's the same in Psal . 78. 29 , 30. and so on , There it appears how God gave them flesh according to their desires , but while the meat was in their mouths , the wrath of God came upon them . It is a most excellent point , if we had time a little to open it , Oh it might quiet our desires : for that I had thought to have spoken to , how we might know when a Thing is given in Gods Anger , or in his Love , the several waies of Gods giving ; you may come to know whether a thing be given in Love or in Anger , by seeing the waies of things , and comparing one thing with another , you may come to know much of God in it . But only now let me leave this with you about it , Take heed of immoderate desires for any worldly thing : To say , I must , and I will , and I will have it ; when ever you find your hearts strongly rising to a thing that you must needs have , then be afraid , be afraid of having it , as much as you were of having any thing in your lives ; no man or woman can have any comfort in anie thing as coming from Gods Love until they can first quiet their hearts , and be willing to be at Gods dispose , to be willing to be without it , that 's one main sign of giving in Gods Anger , or in Love : When as a man or woman finds an eager desire after a thing , Oh it is verie sutable to such and such a purpose ; yea , but now if I can go alone and consider that God is wiser than I , and knows what 's best for me ; if I can labor to work my heart to this , Lord , if it be good for me , then I desire it ; but if thou seest it would not be good , then Lord , here I am , do with me what seems good in thine eyes , as David did : Surely nature could not but work strongly , yet saith David , If the Lord hath any pleasure in me , he will bring me again to this City &c. but if he shall say , I have no pleasure in thee , lo , here I am , let him do what seemeth him good in his eyes . Yea , this was a thing indeed , and no question this temper of Davids heart in his affliction was the thing that did so much help him in enlargement to praise God , when he returned to the Ark and Citie again : Had David kept a stir , and fretting , and vexing , and what , must I go from the Citie of Jerusalem ! and how doth God deal with me ! and I am resolved though it cost me my life I will return to Jerusalem and take possession of the Citie , whatsoever comes of it ; perhaps David might have gotten thither , but there would not have been so much love of God in it , as when he could give up himself to Gods dispose . And so if this people could have said thus , It 's true Lord , thou art our King , but we are despised because we are governed by men of such mean qualitie , and the truth is , God had promised them a King also , and therefore it was not such an evil thing to desire a King , but so eagerly , they would have him now , if they had been but quiet , and said , Lord , thou tellest us in thy Word of a King that we shall have , Lord , fulfil this thy Word , and for the present we are content to submit to thee , as long as thou thinkest fit ; now it may be God would have given them a King , or presently after , and so they might have had a holy and gracious King ; but they must have him now , and so they had him with the anger of God. You know the storie of Rachel , Oh! give me children or else I die . So she had a child and she died ; though it was not in Gods anger as an Enemie , yet it was a Fatherly anger . Oh! think but of this , you women that are so desirous of children , or any outward blessing , you that are desirous of altering your condition . How manie in altering their Estate , as in Marriage , they must needs alter it , and to this partie , and such a one they must needs have , although they beg their bread all their daies , and although Parents against it , and though they cannot see evidences of grace . Now saith God , you shall have it , you shall joyn together , I , and you shall work your own miserie by this eagerness of your spirit . Oh Brethren , let us learn to be moderate in our desires , and commit our desires and heart to God. I gave them a King in mine anger , and took him away in my wrath . The last Exercise , there was only these Two or Three Observations named . First , That God may have a hand in things wherein men do sin exceedingly . Secondly , Things that are very evil may have success according to the hearts of men for a time . The Third thing was this ; That Gods Gifts are not alwaies in Love. Now because it is a great Point , there are Two things that I shall desire to do First , To shew to you , How a man may know that what God doth give him , it is in anger and not in love . And then Secondly , Some CORRALARIES to be drawn from it ; but very briefly in both . For the First then , How we may come to know a thing to be given by God in anger rather than in love . It is a verie hard thing to convince men , if they have their desires satisfied that it is rather from anger than love ; Men are so well pleased with the satisfying of their desires that they can verie hardlie be convinc'd but that God intends good to them in it , and therefore you shall find in 1 Sam. 12. 17. that God was fain to do a great and wonderful work of his to convince this people that , that which he gave them there ( Saul ) it was in anger rather than in love , Is it not Wheat Harvest to day ? I will call unto the Lord , and he shall send thunder , and rain , that you may perceive and see that your wickedness is great which ye have done in the sight of the Lord , in asking you a King. Samuel had before in Chap. 8. told them of their sin in asking a King , but they would not be convinced , still they must have a King. Now saith Samuel , It is Wheat Harvest , and whereas the people of the Jews were never wont to have rain in Harvest time , it was a strange and wonderful thing for them to have rain then : But though it be Harvest-time , yet it shall rain and thunder , and all to the end that you may be convinced of yourgreat wickedness in asking you a King. They had not only had their desires granted before this time , but as they thought had some confirmation of their desires ; for Saul had prospered after he had been a King : but yet for all that ( saith he ) I will give you an evident demonstration that it is not in love that you have him , but it was your great wickedness in seeking you a King. And Samuel called upon the Lord ( saith the text ) and the Lord sent thunder and rain that day . And then in vers . 19. All the people said to Samuel , Pray for thy servants unto the Lord thy God that we die not , for we have added unto all our sins this evil , To ask us a King : Now we do acknowledg it to be a very great and sore evil indeed , though our King hath prospered a while , yet God shews us now that it is an evil . And by this you may see that it is hard for men to be convinced when they have according to their hearts desires , that it is in Anger rather than in Love. But to give you some Notes whereby you may be helped to come to see , whether what you have granted by God according to your desires be in anger or love . As First , When you desire , a gift , rather than God in it ; when your desires are for the Gift rather than the Giver you can have no comfort that there 's love in it . There 's no man that hath to deal with another , if he knows that what he doth desire from him , it is not out of love to him , but meerly from the love of the gift , certainly though he may give him for some other ends , yet he doth not give it out of love , Those desires that are not out of love , are not satisfied from love . Love satisfies no desires that are not raised by love , love it acts alwaies upon love . Now God knows what the ground of our desires are , if we desire the Gift rather than the Giver , rather than God in it , ( I say ) we can have no comfort that it is from love what we do enjoy . A gracious heart whatsoever it would have from God , yet this is the main thing in its desires , Oh! let me have God in it , such is my condition here in this world , that God appoints that I shall not enjoy him immediately altogether , but I shall enjoy him through such and such mercies , Oh then that I might have these mercies that I might enjoy him in them . Certainly any thing that thou hast in way of satisfaction to these desires is out of love ; but when thou lookest no further than the Creature , thou wouldest have the thing but lookest not at God in it , thou canst not expect the love of God to be conveyed by it . That 's the first thing . Secondly , When our desires are imoderate and violent , then we have cause to suspect , if God satisfies them , that they are not out of love , when we are in a hurry in our desires . This was just the case of this People here ; Nay , but let us have a King ( say they , ) we must needs have him , whatsoever comes of it , we will have him . When God doth use to satisfie the desires of his People in his love , he doth first quiet their hearts , he brings their hearts into a sweet and blessed moderation ; but when mens hearts are violent , that the thing they desire they must have , God doth manie times say , You shall have it then , take it : but then he speaks not in love , that 's verie remarkable : The desires of the People in the 11. of Numbers for Quails , it 's a notable Scripture to confirm our Point here , That God doth not alwaies satisfie in love . Reade Psal . 78. 30. and so on , there you have the same story recorded of their desiring of Quails , they were mightily violent in their desires . But that 's the thing I would observe there , That the Lord after he had shewed that he did not answer their desires in love , but in wrath , then in vers . 34. after the judgments of God had come upon them in the satisfying of their desires , that many of them were slain by God ; then saith the Text , he called the name of that place , Kibroth-Hattaavah , because there they buried the people that lusted : that is , The Sepuleres of the lusts of the desires that they had : God sets a Brand upon that place , saith he , Here are the Graves of the desirers ; Oh! the desirers , they must needs have flesh , and they stood upon their desires , their desires must be satisfied ; And here 's the Graves of the desirers saith God. Oh remember , you that lust after evil things , remember when your desires are immoderate and violent , it 's just with God to set a brand by som remarkable hand of his against you , and say , Here 's the mark of these desires that were so immoderate , and so violent . That 's the Second Note . Thirdly , When God grants unto men their desires , but it is before the due time : They have what they would have , Oh! but they have it not in Gods time . Children they long and desire after green Fruit , but if they could stay but a few weeks or months , one Apple then would be worth an hundred when they are green ; but they cannot stay , they must have the Fruit when it is green ; They have it , but it breeds Worms in their bellies and doth them no good . So when we have our desires satisfied before the due time , it 's not in love then . Certainly a Mother intends little good to her Child , though her Child should cry for green Apples from off the tree , to fill the belly of her Child with those green Apples , No , it 's not the due time ; God had promised that Israel should have a King in due time , that there should come KIngs from the loins of Abraham : And in Deut. 17. 14. There 's a prophesie of a King , that they should have ; yea , but they would not stay Gods time , and therefore it was not out of love : in Psal . 106. 13. it is said there , That those that did so lust , God gave them their lusts in his wrath , They did not wait for his Counsel . That 's that which is noted there Oh! we should be willing to wait for Gods Counsel . We would have the thing presently done : yea but Gods Counsel works one thing after another , and one thing depends upon another , and we should be willing to wait for his Counsel ; If we will not mind Gods Counsel , but must have our desires satisfied , and that now ; we cannot expect love in them , but it 's rather wrath ; He gives unto them in his Anger : and that 's the Third Note . Fourthly , When God grants us what we would have , but there comes no blessing at all with what we enjoy ; he doth grant the thing , but takes away the blessing of the thing , he takes away the comfort of it , the satisfaction in it , They shal eat , but they shall not be satisfied : So in Psal . 106. 15. There he gave them their request , but sent leanness into their soul , the text saith , He filled them according to their desires with flesh , but sent leanness into their soul ; the meaning of the text is this , It is a similitude transfer'd from the bodie to the soul , that as many times men may have a dogs appetite ( as the Physitiaus cals it ) that is , a mightie greedie stomach , but they cannot digest what they eat , and so the body is lean ; so here , they had a mightie desire , but as in the bodie manie times there is such a disease that the meat turns not to nourishment , so in their souls , they had even that their souls desir'd , yea , but their souls could not be satisfied , there was that distemper in the soul as in the bodie , the bodie doth not thrive with what it eats when it hath such a disease upon it ; so though the soul hath what it did desire for the matter of it , yet it had a distemper in it ; thus it could not be satisfied , nor thrive , nor prosper with what it had , Oh he sent leanness into their soul . How many times are men and women mightie greedie , and desirous after such and such contents , and think thus , Oh how happy should I be if I had this and the other thing ! it may be God lets you have what you would here , but when he hath let you have it , he snatches away the comfort of it ; you shall have a Well , but it shall have no bottom , you shall not be able to get out the good and comfort in what you have . And that 's the Fourth thing . Surely God is not in it , for the blessing of God makes rich , and ads no sorrow with it , no , he brings comfort . Fifthly , When that which we desire is meerly to satisfie our lusts , meerly that we might have our humors and lusts satisfied , that 's all ; we do not desire such and such comforts that by them we may be fitted for the Service of God in our places , not so much because we have need of them to help us in our work , but because we would have our lusts satisfied , there 's all , we cannot give an account why these and these things should help us in the work of the Lord , but that we may go on as well without them : But these and these things are sutable to our lusts : Oh! if God doth give thee any thing to satisfie thy lusts , certainly he gives it in his wrath ; as now , If a man that hath a disease in his bodie , if he hath an enemie comes to him and knows what will feed his disease , the Enemie will give it him that he might dispatch him the sooner ; there 's no faithful Physitian , nor no loving friend will give unto any that that will feed their disease , but will take it from them , and take it from them in love , because it will feed theirdisease . Oh! the Lord sees mens hearts set upon such and such lusts , and if they have such and such things granted them their lusts will be fed by them , they shall have them saith God : It 's as dangerous a sign of Reprobation as any thing , to give them that , that shall be most sutable to their lusts , that shall most harden them . And on the other side , The greatest love when God shall take that from his children , that he knows will but feed their lusts , there 's many diseases are such that the only way to cure them , is to keep the Patient in a short dyet ; though they crie for food , and be very hungry , yet they must be kept very sparing , why ? because the nature of the disease is such as will draw all nourishment to it self to feed it : and so God is fain to do with his own people when he sees them sick of such a disease , the Nature of which will draw all nourishment for the feeding of it . Sixthly , When men desire that they would have , and are eager upon it , but they take no great care , whether they do enjoy it from a reconciled God , or a provoked God , it 's all one to them , let me have it ; but whether it comes from God reconciled , or God provoked , they do not much stand upon that : that 's very remarkable here , in Numb . 11. there is this notable story of Gods satisfying desires in his wrath . If you turn to the beginning of the Chapter , you shall find that God was very much provoked with the people here : The people complain'd , it displeased the Lord , and the Lord heard it , and his anger was kindled , and the fire of the Lord burnt among them and consum'd them , and the people cried to Moses , and so the judgment was got off from them ; but then presently after they fell to murmuring before ever any thing was done to reconcile God and their souls together ; you do not reade of any work of humiliation to seek reconciliation with God , between the time that God did manifest his sore displeasure against them , and the time that God satisfied them in their desires ; no , they look'd not upon that , God indeed was displeased , but it was off now , and for any matter of atonement , or making up their peace with God , that they look'd not at , but let them have their desires , hence it came to be in wrath the satisfying of their desires . Doth thy conscience tell thee that there hath been a time wherein God hath been displeased with thee , the anger of God hath burst out against thee ? perhaps thou art in a better condition now than thou wast before ; Oh but tell me , hast thou humbled thy soul before God to make up thp peace with him ? hath there been a day of atonement between God and thy soul ? hath Gods displeasure been out against thee , and now doth he come and satisfie thee in what thou doest desire before any thing hath been done in falling down before him and seeking his face , and making peace ? thou canst not have comfort in this satisfying of thy desires , but it 's rather in wrath than in mercy . Seventhly , When God regards not our preparation for a mercy , he gives it whether we be fitted for it yea , or no : no great matter . And carnal hearts take no great care themselves of it , let me have it whether my heart be in a fit condition , that 's not the thing . It 's your sin and wickedness not to regard the preparation of your hearts for what you have ; and it 's Gods Judgment to give it to you before you be prepared . A gracious heart when it would have a mercy , it is as careful to get the heart prepared for the mercy , as to obtain it ; Oh! there 's such and such things that indeed would be sutable to me , but is my heart fit for such a deliverance ? is my heart fit for such a mercy as this ? when as it is thy care to prepare thy heart ; and when thou art labouring for the mercy , thou art as well labouring to prepare thy heart for it , surely then when it comes , it must be sweet indeed ; but when there 's no preparation before , thou canst not know that it is in love . We little think that we have need of preparation for mercies . If indeed God should threaten some judgment , we would think that we had need be prepared ; but certaialy there is as great need for preparation for mercies to be able to make good use of them , as for afflictions to be able to bear them . And this seventh Note I have likewise from Numb . 11. 18. And say thou unto this people , Sanctifie your selves against to morrow . There 's a charge that they should sanctifie themselves against to morrow , for God would give them flesh . I do not find that they did do it , but when God promised to give them sesh● ; he bid them sanctifie themselves ; as if he should say , If that your desires come before you have sanctified your selves , it wil be in wrath , not in mercy ; Oh therefore when as you are earnest to have your desires satisfied , think thus , The Lord charges thee to sanctifie thy self , Oh! doest thou take care of this ! doest thou make it to be thy endeavor to sanctifie thy self before the mercy comes ? then thou maiest have comfort in it , and not otherwise . Eighthly , When we seek greedily to have our desires satisfied , but rest in the means we use , and seek to be beholding to the creature only for it , we do not lay the great weight upon prayer : what ever it is , that we enjoy , and we do not get it by * prayer , we cannot know that it is in love . When God intends a mercy from love , he doth first fill the heart with the Spirit of Prayer ; when a mercy comes after much prayer then it 's a mercy from love . When the Saints have been praying , and then God hath come in with mercy , Oh then they have gathered arguments of Gods love to them ; This I had because I sought thee ; as Hannah did concerning Samuel , how did she rejoyce in Samuel ! Oh! this is the child that I prayed for saith Hannah unto Eli : Oh! this is the mercy that I prayed for ; therefore she called her childs name Samuel , one that was sought of God. And so when we can call every gift we have , we can call it Samuel , that is , a gift ask'd of God , here 's a gift that 's got by prayer ; Whatsoever means was used , yet prayer was the chief ingredient , this is an argument of love . But otherwise we can have no assurance that it is from love : It 's true , a King was not unlawful for them to desire , because they had such hints in Scripture ; Oh but they did not so much mind them ; no , but they come to Samuel , and say , Come , Give us a King , we do not reade that they go to God for it . Such a great change of their State as that was , one would think should have required divers daies in seeking of God. It was a mighty change from such a Government as they had , unto a new kind of Government , and from a Government that was of Gods own appointment to another Government wherein now they would sute themselves according to the Nations . And yet we find no daies of prayer for this ; and therefore it was in wrath that they had it . Therefore when you would have any thing , look not so much to come by it according to second causes , but be much in Prayer , according to the excellency of the thing that you seek for . Ninthly , When God gives our desires , but doth not give a proportionable measure of Grace , that so we might make a sanctified use of them : when God gives you the shell , but not the kernel , surely it is not in love . If your children should ask a Nut of you , and you give them a Nut that hath no Kernel , they wil not think ( if so be that you knew it ) that it is in any great love . Truly , all the good things that wicked men have , they are but Shels without Kernels , they are not in love . The Kernel of every Blessing , it is a proportionable measure of grace to use it for God. You have a great desire that God should change your condition , if he should change it , and not give you a heart fit for that condition , you had better be without that thing ; you have a desire that God should prosper you in such a business , yea , but if he doth not teach you how to abound , you had been better never to have abounded : Now it 's not in love for God to give any success , except he gives a proportionable measure of Grace according to the success : therefore that 's that which you should all examin , the Lord hath altered my condition , and many good things I have more than before ; but what Graces have I more than before ? what exercise of Grace ? what work of Grace more than before ? Certainly if it be in love it will be so . Tenthly , Surely our desires cannot be in love , when God doth not only deny a proportionable measure of Grace 〈◊〉 there goes a secret curse with what we have . If so be that 〈◊〉 man should be very hungry , and hath a mighty desire to satisfie himself , and he fals greedily upon his meat , and eats it , but assoon as he hath eaten it , his body swels more and more till it be as big as two bodies , surely he begins to think then that all is not well , Lord , have mercy upon me ( saith he ) he is afraid that he is poysoned . So God gives you your desire , and assoon as you have it , you begin to swell , you are bigger than you were before , your hearts are proud , and you can look scornfully upon others then , Oh you are poysoned ; this is an ill satisfying of your hunger , you are poysoned surely in this . In Isa . 10. 16. you have there a notable expression to this purpose , Therefore shall the Lord , the Lord of hosts , send among his fat ones , leanness ; and under his glory he shall kindle a burning , like the burning of a fire . Even such things wherein there appears to be a great deal of glory , such things perhaps as when your desires are satisfied in you can glory in , Oh you glory in such and such a mercie ; such a good thing you have above others ; but under this glory there is a burning kindled , there 's a great deal of the wrath of God in it , a secret curse that goes along with it . Eleventhly , When we regard the satisfying of our desires so as we regard not what becoms of others sobeit we have our desires satisfied ; and this is from their example here . Let 's have a King : A King ! What shall become of Samuel then ? hath not he judged you , and been faithful with you ? What , will you shew your selves so ingrateful to him for all the good he hath done to you , as to reject him , and his house , and family ? Oh! they cared not for that ; let us have a King , let become of Samuel what wil come , and of his house , what care they ? And so when men are greedy in their desires ; Let us have such and such a thing , but care not what becomes of others . That 's another N 〈…〉 of desires not granted in love . Twelfthly , When God satisfying of our desires , makes way for some judgment . Now indeed the thing is comfortable that we have , but stay a while and you shall see there is some judgment making way by that very thing that you have : and when the judgment is come , afterwards you will see how it made way for it : there are very great judgments many times upon men , that are made way for by the satisfying of their own desires : God hath many waies to prepare a path for his anger , by giving you your desires many times , there 's nothing more ordinary in experience than this , and therefore we need not stand upon it ; If you wil but examin the course of your lives , sometimes you may see that if God had satisfied your desires in such and such things , it would have made way for the greatest misery that ever you had in al your lives , and when God denies sometimes to his People , they can confess , O Lord , I see that had I had my mind in such a thing which I would have had , I had been undone . And on the other side , You wil find that those things which you accompt the greatest mercies to you , do make way for the greatest evils , surely they were not given in love then . Thirteenthly , When men are greedy of things , and never consider the inconvenients ; when they would have their desires satisfied in a foolish way , never minding what inconveniences may follow in this thing more than in the other thing , meerly looking upon that which is for the present sutable to them , but never think what inconveniences may follow . Thus it was here ; they would have a King ; but Samuel came and told them all the inconveniences that would follow upon it , how that they should have this affliction and the other ; You that are so desirous of him , if he comes among you , he will bring you into slavetie , your Estates and your Children shall be under his power , you wil be in slaverie to everie Courtier . Nay but we will have a King for al this , they would needs change the way of Government , O that we might have a king ! And they would be brought more under Law than before ; for indeed in the time of the Judges , if you reade that storie , you shal find that the People of Israel were in a great deal of Libertie then , and they obeyed the Judges in a great measure in a voluntary way ; if you raade the storie you shal find but Two Tribes that followed Barach and Deborah , and so of Jepihthah , and Sampson , those that were willing freely to offer themselves they followed them ; and those of Ephraim they did chide with the other , and ask'd them , Why did you not call us to it ? as noting that there was a great deal of freedom in the time of the Judges . Yea , but we will have a King , and we wil all then be tied to the same thing , and be under the same power , and so there will be a great deal of union that way : when this man shall not be in this way , and the other shal not be in another way , and men to have their freedom thus & thus , but al shal come in and joyn under the same Law , and so we shall go on in one : Certainly this was their reasoning in their desire of having a King. Now this kind of union ( no question ) was verie good among the People ; but to have it in this way , That whereas the People were governed in such a way before as stood with a great deal of Libertie ; It 's true , they shall have a kind of union , but they do not consider what inconveniences there will be in their being thus chain'd together . Prisoners that are chained at a Post , they are altogether all the day long : But would you have such a kind of union , to be united with such chains ? Consider that with the union there may come a slavery upon you . But they did not consider of any such things , no matter say they , Come , let us be all joyn'd in one , and let the same Law be upon every one . But now , how this would bring them under bondage and slavery in those things they would be loth to be brought under in , in that they considered not at all . Fourteenthly , When men seek to have their desires sarisfied meerly because they love change . We cannot have any comfort that God doth it out of love , when it is out of a foolish spirit that loves novelty . They , though they had bin long enough under that kind of Government , and in a meer kind of novelty , not knowing what might come of such a change , but a change they would have . And so people though there be never so much good in a way , yet out of a novelty they would fain have a change : And if God grant them a change when they have no other ground but that for it , it is a sign that there is wrath in it , and not love . Further , When it is through impatiency , and want of heart to submit to God in a former condition . It 's ill when it is through a meer novelty , but when it 's through impatiency then it 's like to be in wrath , and not in mercy , if your condition be changed , God hath put you in a lower and mean condition , it 's true , it 's lawful for you to desire a change , yea , but if you desire it because you cannot submit to Gods hand , then it 's a sign that it is in wrath , but when you have brought your hearts to this , Lord here I am , dispose of me as thou pleasest , I am content to lie under thy hand , but Lord , I look up to thee for mercy ; Consider I am a poor weak Creature , and it is fit that thou shouldest have thy will , and not I mine : then if God make a change , you may have comfort that it is in mercy : but if you have it through impatiencie , you can have no comfort at all in it . It was just so here , they could not bear the hand of God that was upon them , any present trouble that they had upon them , and so thought to help themselves by having a King , and God gave them one , but it was in his anger . Further , When our desires of further mercies makes us forget the former mercies , and makes us unthankful for former mercies ; they would have a King that might go before them , and fight for them . Fight for them ! Did not God fight for them before ? Oh wonderful and glorious Battels they had when they were under their Judges , when they had Samuel to direct them , they never had more glorious Victories afterwards than then : Nay , you shall find in the whol Story of the Judges , that they did alwaies prevail , and their Judges generally were good , and guided them in Gods waies ; but the Kings did not so ; For the Kings of Israel were none of them good , from the beginning of them to the end . Oh unthankful wretches that they are , so eager to have another condition , never minding nor blessing God for what they had , forgetful of all the good that ever they had . Samuel could appeal to them , Whose Ox , or Ass have I taken ? he judged righteously in his judgment . But they forget all Gods goodness and mercy towards them , and must now be in another condition . Oh! consider of this you that desire new conditions , be not you unthankful for what you have had , if you be so eager to have more so as to forget what you have had , if God should send you more your case is like to be worse than now it is : If one should go and take meat to eat befor he hath digested what he eat before , he hath fill'd his stomach , but there comes new dishes to the Table that pleases his pallate , and he falls upon that and eats more and more , but that doth not nourish him , but turns to evil humors and so doth him hurt ; but if he would stay till he hath digested what he hath eaten before , then he might eat and have good nourishment . And you that would fain have more and more , have you digested what you have had ? are you thankful for what you have had ? hath God had the glory of what you have had before ? then if God gives you any thing you may have comfort to your souls that it comes out of love . Further , When men desire new things out of distrust of God , and make such conclusions of unbeleef ; Surely if God should not grant such and such things unto them then they are lost and undone , and there 's no way in the world to help them , and their desires are put on by distrust : Whereas ( my Brethren ) Gracious desires are put on by faith , it 's the prayer of Faith that doth ●ood , it is Faith that doth inflame gracious desires that are sent up to God , they are sent up by the strength of Faith , and not the strength of Vnbeleef : It is the strength of Vnbeleef that makes the desires of people so strong as they are , as thus ; These people desir'd a King ? Why ? because they could not trust God to have but only Judges as they had before . Samuel was an old man & his sons were naught , and they see themselves in a hard condition ; yea , but now seeing God had nor spoken to them about a new Government , they should have had it from God , if they had it at all , God should chuse them one ; but they thought that they must have one to go before them in their Battels , or else their Battels would miscarry , and they saw the Princes of the earth , they went before their Subjects in their Battels , and therefore they would be like unto them , and durst not trust God in that way that they were in before : and therefore it was in wrath that God gave them their desires . Yet further , If when God changes our condition , we bring the sins of our old condition into our new , we can have no comfort then that it is out of love ; our care should be when our condition is changed , Oh but what were the fins of my former condition ? what were the sins of my afflicted , my low condition ? let me take heed that I do not bring those corruptions into my new condition . And then lastly , If we seek to attain our desires by unlawful means , certainly that is curs'd ; If God doth let us prosper in waies that are unlawful in themselves , we cannot beleeve that what we enjoy comes out of love , but out of wrath . I was the willinger to enlarge this Point because of the great usefulness of it . Now then by way of Corallary , by all that hath been said . First , Learn we then from hence , To take-heed that we quiet our selves in our desires ; be not too earnest in your desires ; remember that Scripture , 1 Cor. 10. 6. Now these things were our ensamples , to the intent we should not lust after evil things , as they also lusted . It hath reference even to their lusting for their Quails , it was call'd lusting after evil things ; though the things themselves were good , yet because of the way of their lusting , it made them evil to them : these are for our ensample , because we should not lust so as they lusted . Oh! when you reade but that 11. of Numb . and the 78. Psal . and there find how they lusted after evil things , and how the wrath of God came upon them when they had their desires satisfied , let these be ensamples for us that we take heed of lusting so . And so when we reade of their desires so after a King , and what they met withal when they had him , ( I say ) it should teach us so far to moderate our desires , as to labor to regulate them by the Word of God , and not be headie in them , but to order them according to the mind of God. And then the Second is this , Let us by all that hath been said learn , to prepare our hearts for what we have , and to seek proportionable grace for any thing that we do desire . Treasure up this lesson ; when thou wouldest have a mercie from God , Oh seek proportionable grace , and prepare for the mercie . Thirdly , learn this Lesson , Be not too much exalted when thou hast thy desires satisfied Me thinks this Point might be as a prick , to prick the bladders of the pride of mens hearts . Oh! take heed though you have prospered according to your desires ; Saul prospered a great while , and yet it was in wrath . Certainly there 's no great matter to be expected from such things as we may have in Gods wrath , and therefore no cause to be exalted . Fourthly , Learn from hence , Never to draw any arguments of Gods love , by satisfying your desires in outward things . It is a vain conceit of people to think thus , God loves me , why ? because I have desired such and such things , and God hath given them to me . If a man were to go and chuse a Wife , if he knew her face were painted , would he conclude , Surely here 's one of an excellent complexion ? No , he would rather suspect it ; truly the argument is as good , That this womans complexion and the constitution of her body is whole and good , as that argument , that my condition is good because God satisfies me in my desires . Fifthly , draw this consequence likewise , Learn never to envie at any men that have their lusts satisfied ; there 's little cause that you should envie them . If you should see a man that loves Wine , and you knew it were poisoned . And a man that hath a Sattin Sute , and you know it hath the Plague in it , there were no cause of envying such a man ; a Leather Sute were a great deal better . God satisfies men many times , but it is in wrath , and to prepare them for slaughter . Sixthly , Learn from hence , To be content to wait , and to be denied of your desires . Oh! this is a point of verie great use , to teach us patience when God denies us ; be patient and content when God denies you your desires , for you do not know what God may aim at in it . Seventhly , Learn from hence , Not to rest in what you enjoy , but to seek to know the principle from whence it comes . And this I take to be as special a difference between a Carnal heart , and a Gracious heart as any I know . A Carnal heart thinks this : If I have the thing , I care not for any more : but a Gracious heart looks at the principle from whence it comes , he loves to look at the root and principle of all . A Gardener that oweth the Flowers regards the root more than the flower a great deal : but a stranger is mo●e pleased with the Flower than with the Root . So Carnal hearts look only at Flowers ; but gracious hearts look at the Root : I have such and such a thing , but have I an evidence of Gods love ? Look how high the head of the Fountain is , so high the Water will go , and no higher ; Water will ascend as high as the place was from whence it did descend . And so everie mercie we have wil carry us as high as from whence it came : If from common general bounty , it carries us to God but it came in a general way ; but if it comes in a special love in Christ , it carries us to God in Christ . Eighthly , Learn hence , To seek those gifts that God never grants to any but in love . There are some things that are of such a noble and excellent nature , as God doth never grant to any but in love , they are precious things indeed ; And this one Consideration doth shew the difference between Spiritual blessings , and Temporal blessings as much as any one thing I know . Temporal blessings though they are in themselves good , and have manie sweet accomodations with them , yet they are of such a low nature , as many times they come to men , and come out of Gods wrath , they may stand with wrath , yea , they may flow from wrath . But come to Spiritual blessings , the Graces of Gods Spirit , come to those Spiritual blessings wherewith we are blest in Jesus Christ , and these are of such a nature as they can never com but from love , and out of love . From this point you see , That a little Grace is more worth than the enjoyment of all the world : God may give a man the Empire of all the world , and he may do it in wrath , and tend to the furtherance of wrath ; but now , if you have but the least drachm of Grace , if you have but any spiritual knowledge of God in Christ ; This is eternal life , to know thee , and thy Son whom thou hast sent into the world : If thou , hast any Faith , Oh! this is Precious Faith : If thou hast any knowledg , Oh it 's the Divine Nature , it comes from the infinite Ocean of eternal love and will carry thee to the infinite Ocian of love ; Oh! prize Grace , and seek after Grace . You whose hearts have been so eager and desirous after outward things , turn now the stream of your desires ; Oh I have been eager after such and such things ; if I have them , yet I may have the wrath of God with them and what good will they do me then ? Oh! but I hear that there are such and such things to be had that I can never have them but in love , they are the priviledges that come to the Saints in Jesus Christ . Ninthly , Oh bless God , you that know and find that what you have , it is in love . You are to bless God for what you have ; but in that he hath given you your desires , and given them out of love too , here God blesses his blessings , and your blessings should be double , trible , seven , an hundred fold : Oh that the Lord hath delivered me from such an affliction , and I find it is in love ; as Hezekiah could say , when he was delivered from his sickness , In love to my soul hast thou delivered me from the pit of corruption : So I make no question but there 's many of the people of God , even many of you that are before him this day , that are able to say , Well , upon these arguments that I have heard this day upon this point thus opened , I can say to the glory of God , Out of love to my soul hath he delivered me out of such an affliction , from such a sickness ; out of love to my soul hath he granted me such a mercy : I had been praying and crying to him for such and such mercies , and out of love to my soul hath he granted them to me . Oh! you may go away with comfort in what you have , if it be but a very little that God hath given you ; Oh the Lord hath given you a good portion , your lot is fallen into a good ground , you have a goodlie inheritance , Certainlie you have a childs portion , and go away and be satisfied in it . And now my Brethren , though this part for the practical part of it is the chief : I confess I have not yet come upon that that is held forth in the verie words , and that is about giving of Governors in his wrath ; I only have spoken to the Point hitherto , as it concerns the giving of our desires whatsoever it be : But now for the particulars , as the specification of their desires , That God had given them a King in his wrath . That I confess is a point that I think there may be much of the mind of God known in it , and a point that will require some time in opening it . And it will be hard to speak of such a point as this is without very great deliberation , and to have full scope when at any time I speak of it ; and therefore I do not intend at this time to meddle with this point of Gods giving Kings in wrath , I shall rather defer it to the next day . Only one Note further , and that 's this ; A hint of a meditation upon Gods giving our desires in his wrath ; when men by the violence and strength of their spirits do get their desires from God though in wrath , it hath hinted to me this Meditation which may be of very great use to you . Many men they do get from their consciences those things they have a mind to have , as they get from God that they have a mind to have ; many men are very violent in their desires , and would fain have God grant them such and such things , at length , though it be a thing that is very displeasing to God , saith God , let them have it . Just so it is in regard of conscience , for conscience is Gods Vice-gerent in the soul of man. Now there are many men that are verie desirons of such things as their consciences at first are very much against : Oh! they would fain have such and such things : saith conscience , you may not , you will sin against God , you will would me , and bring sorrow and affliction to your selves ; this makes them at a stand , and they are very much griev'd at it that conscience will not give them leave , and it may be they have so much enlightening in their consciences as they dare not take it without the leave of conscience , and although they may restrain for a while , yet still their lusts are very violent , and they would fain have their consciences to yeeld to them , they labor and struggle what they can with conscience , and they seek to find out some evasions and distinctions whereby they may satisfie conscience , either to lay conscience asleep , so that it may not trouble them , or at length to satisfie conscience so far as conscience may be content that they should have their desires satisfied , Now their lusts when they are grown hot send up such streams into their understandings as hinders the work of conscience , that conscience begins to be more dull in the work of it , and is not so quick in the apprehensions of it , nor in the exercise of it as before ; and at length after much ado , when they have tir'd and wearied themselves , and tired conscience , they at length do obtain even of their very consciences to do such things as they have a mind to , so that now their consciences begins to say to them , Seeing you have such a strong and earnest desire , do it ; Now upon this they eagerly fall upon it , and they bless themselves in this , and think they have gotten a great Victorie that they have prevail'd over their consciences , that their consciences hath given them leave to do such a thing ; it may be these men will say , If I thought it were against conscience , if conscience did tell me that it ought not to be done , I would not do it for a world . Yea , but friend , how do you get leave of your conscience to do it ? There was a time that conscience was against it ; how came you to get leave of your conscience ? was it not through the violence of your spirits ? You would needs have it , you were set upon it that you must have your liberty , and preterment , your ease , and content , and you must not suffer such & such things , and by this violence of your spirits you come to prevail with your consciences : Now conscience lets you go one but do not you think that conscience will tear you for this another day : for all you have prevail'd with your conscience so as it doth not acuse you of such and such an evil way , but lets you go on ; do not you think to hear of it another day ? Oh yes , certainly conscience being Gods Vice-gerent , will do as God will do in this case , When men get their desires of God , why saith God , let them have them , but do not you think that God will call them to an account for it ? So it is here ; as men shall hereafter pay full dearly for those things that God suffers them here to have ; so many men and women will pay full dearly for those things that conscience gives them now libertie to enjoy : though you have libertie yet you have got it in a forced way from conscience , and conscience will have another reckoning with you hereafter : you know how it was with Balaam , he had a mind to go to curse the people , it was because of his preferment , and though God did deny him once , yet he would ask again , and he would not be satisfied till God said at length , Go ; Yea , but God met him in the way , and had like to have destroyed him for all that . Just so do many men with their consciences , it may be they see some preferment that they may get such a way , and their consciences for the present have some tenderness , but they will ask their consciences , and their consciences saies no , but then they will ask again , and again , and , as I say , God said to Balaam at length , Go , but he said it to him in anger , and met him in the way and had like to have destroyed him ; and so though conscience may do so , yet conscience will one day come out with a drawn Sword against thee , and it may be thy destruction . Notes prepared by the Author for another Sermon on Hosea 13. 11 which ( being prevented by the Lords taking him to himself ) he Preached not : I gave them a King in my wrath , &c. KIngs and Princes sometimes are given to a people in anger . Job . 34. 30. That the Hyyocrite reign not , lest the people be ensnared . It is in anger if an Hypocrite reign . Psal . 109. 6. Set thou a wicked man over him , and let Satan stand at his right hand . Dan. 8. 23. In the latter time when the transgressions are come to the full , a King of fierce countenance , and understanding dark sentences shall arise ; and his power shall be mighty , he shall destroy wonderfully , and shall prosper . So it was said of the * Agrigentines , That Phalaris was given to them as a plague , and Marius to the Romans . ‡ Anastasius Nicenus , Quest . 15. in script . speaketh of one in the time of Phocas , pleading with God and saying , Wherefore Lord hast thou made Phocas Emperor ? the Answer from Heaven was : Because I could not find a worse . He tells also of the Bishop of Thebais , being proud because advanced : Had these words spoken to him : Wherefore miserable man art thou proud ? Thou wert not made Bishop because thou wast worthy , but because the City deserved such a Bishop . But it may be demanded : When are Kings and Princes given in anger ? I answer ; 1. When men are eager upon them , The men of Shechem were eager upon Abimelech , Judg. 9. 6. They had him , but in wrath ; for vers . 23. God sent an evil spirit between the men of Shechem and Abimelech . And what the issue was we know . 2. When Kings and Princes are desired out of an opposition to what God would have them to be under as here in the text : so Sam. 8. 10. 19. 3. When such are given as was Saul and Jeroboam . For explication of this observe , 1. What Saul was . First , He was Tyrannical , 1 Sam. 8. 11. Psal . 18. with the Title . Secondly , A bold venturous man , to do things of his own head in Gods Worship , 1 Sam. 13. 9. he sacrificed before Samuel came . Thirdly , Hypocritical , 1 Sam. 15. 13. he blessed Samuel , and pretended he had performed the Commandement of the Lord ; whereas he had rebelled against it , vers . 22 , 23. Fourthly , A rash spirit , 1 Sam. 14. 24. Cursed ( saies he ) be the man that eats any food till evening : when as first , it was an hindrance to the execution , as vers . 29 , 30. and again , all the people heard not , and namely his son Jonathan , upon whom he had like to have executed the curse , if the people had not rescued him . Fifthly , Hardly convinced , 1 Sam. 15. 20. He stands in the defence of himself against Samuel the Prophet . Sixthly , Greedie of gain , 1 Sam. 15. 19. Samuel charges him , with flying upon the spoil . Seventhly , Regarding the people more than the Commandement of God , 1 Sam. 15. 24. I feared the people , saith he , and obeyed their voice . Eighthly , Seeking his vain honor , 1 Sam. 15. 30. I have sinned , yet honor me now I pray thee before the Elders of my people , and before Israel . Ninthly , Gods Spirit leaves him , 1 Sam. 16. 14. The Spirit of the Lord departed from Saul , and an evil spirit from the Lord troubled him . Tenthly , A poor low spirit to help himself when God was departed , 1 Sam 16. 17. when he was troubled with the evil spirit , he was fain to except of the poor help that Musick could afford him . Eleventhly , Subtil and crafty , Psal . 57. 6. David saith ( speaking of Saul ) That he had prepared a net for his feet , and digged a pit , so Psal . 142. 3. Twelfthly , Proud and haughty , Psal . 59. 12. For the sin of their mouth , and for the words of their lips , let them be taken in their pride . Viz Can the Son of Jesse give you fields and Vinyards , 1 Sam. 22. 7. 13ly Given to Cursing , Psal . 53. 12. Cursing , and lying they speak . 14ly Envious . 1 Sam. 18 8 , 9. When they had sung in the dance , Saul hath slain his thousands , and David his ten thousands : The Text saith , Saul was very wroth , and the thing displeased him ; and Saul eyed David from that day and forward . 15ly Hating the Saints . 1 Sam. 18. 11. Saul cast his Javeling at David , and said , I will smite David to the wall . And vers . 13. He removed him from him . And 1 Sam. 17. 1. Saul spake to all his servants , that they should kill David . And vers . 17. he calls him his Enemy , saying to Michel , Why hast thou sent away mine Enemy ? 16ly Cruel . 1 Sam. 22. 18 , 19. He caused to be slain 85 Priests ; and smote the City of Nob ( the City of the Priests ) men , women and children , sucklings , oxen , asses , sheep , with the edge of the sword . Psal . 7. 2. David prayes for help , lest he ( Saul ) tear my soul ( saith he ) like a Lyon , renting it in pieces &c. And Psal . 57 4. He saith , My soul is among Lyons , men that are set on fire , whose teeth are spears and arrows , and their tongue a sharp sword . 17ly Treacherous : Pretends a Benefit , intends a mischief : 1 Sam. 18. 17. And Saul said to David , Behold , my elder daughter Merob , her will I give thee to wife , only be thou valiant for me , and fight the Lords battles : for Saul said , Let not mine hand be upon him , but let the band of the Philistims be upon him . 18ly . False of his word : ver . 19. But it came to passe at the time when Merab Sauls daughter should have been given to David , that she was given to Adriel the Meholathite to wife . 1 Sam. 26. 21. Return my son David for I wil do thee no harm , yet chap. 27. 1. David was so pursued by him , that he fled to Achish King of Gath. Psal . 59. 12. Lying they speak . 19ly . He regards not oathes , 1. Sam. 19. 6. And Saul sware : as the Lord liveth he shal not be slain : yet , ver . 10. 11. he would have smitten him to the wal with his Javalin , and missing that , he sent messengers to murder him in his house . 20ly . Stout against his conscience , and all means that God used to reclaim him . 1 Sam. 24. 17. 18. 19. 20. Thou art more righteous then I , &c I know wel that thou shalt surely be King and that the Kingdom of Israel shal be established in thine hand , &c. Hence David Psal . 59. praying against Saul , as appears in the title of the Psalm , ver . 5. saith , Be not merciful to wicked transgressors . 21ly Preferring base men , and rejecting the good , Psa . 59. 7. David was his enemy , but Doeg a mighty man with him . 22ly . Cares not for his own Laws to satisfy his humors , 1 Sam. 28. 9. where having suppressed wizards and witches , yet he seeks to them and promises immunity to them . 23ly . He is unwearied in his malice , never rests , but follows David , as one hunts a partridge from place to place , if disappointed one way , he tryes another : sends to Davids house , then to Naioth , then to Keilah , then to Ziph , then to Engedi , to Hachilah , Saul sought him every day 1 Sam. 23. 14. Psal . 7. 14. Behold be travelleth with mischief , &c. 24ly . One that could not be overcome by kindnesse , love , faithfulness , not taking advantage , &c. 1. Sam. 24. 4. &c. chap. 26. 8. 9. 25ly . Vexed because he could not have his mind , Psa . 57. 14 , 15. They return and grin like a dog , vexed to lose his morsel . 26ly . Desperate forsaking of God , and going to the Devil for counsel , 1 Sam. 28. 7. and afterward wilfully kils himself . 2. What Jeroboam was . 1. One that seemed to be much for the good of the people , but when he had power in his own hands , then none more fierce then himself , 1 King. 11. 27. He cared not for the people . Hos . 13. 1. 2. One whose carriage was very taking , he was diligent industrious and valiant , a man fit for rule . 1 Kin. 11. 28. but when he had got power into his own hands , there was nothing but imperious domineering , Tacitus saith of Galba , That al men judged him fit for rule , til he did come to it . 3 Subjecting of Religion unto Policy , 1 King. 12. 26. And Jeroboam said , Now shall the Kingdom return to the House of David , if this people go up to do Sacrifice in the House of the Lord at Jerusalem : Whereupon the King took Counsel , and made two Calves of Gold , &c. 4. False , pretending one thing , and meaning another , 1 King. 12. 28. He said unto the people , It is too much for you to go up to Jerusalem : behold thy Gods O Israel which brought thee up out of the Land of Egypt . 5. Idolatrous , ibid. and 1 King. 14. 9. But thou hast done evil above all that were before thee for thou hast gone and made thee other gods and molten Images &c. 6. He was a conscience oppressor , He laid snares for those that went up to Jerusalem to worship , as was noted , Hos . 9. 8. 7. A scorner , Hos . 7. 5. He stretched out his hand with scorners . 8. Subtil , 1 King. 12. 31. He ordained such a feast as was at Jerusalem , made an house of high places , and Priests that all might be furnished like the worship at Jerusalem . 9. Intemperate , Hos 7 5. In the day of our King , the Princes have made him sick with bottles of Wine &c. 10 Despising the true Ministers of God and loving a base Clergie , 1 King. 12. 31. Made Priests of the lowest of the People . 11 Enraged against the Servants of God , and God himself when opposed , 1 King. 13. 4. And it came to pass when King Jeroboam heard the saying of the man of God , which cried against the Altar in Bethel , that he put forth his hand from the Altar saying , Lay hold on him . 12 Extream stout , notwithstanding such a hand of God upon him , vers . 33. After this Jeroboam returned not from his evil way , but made again of the people Priests for the high places . 13 Slighting God and his Worship , 1 King. 14. 9. Thou hast cast me behind thy back . 14 He did evil above all that were before him , 1 Kings , 14. 9. 15. He trusted to his many men and policie , not regarding what is said to him about fighting against God , 1 Chron. 13. 8. 12 , 13. 16. Though conquered before Gods Servants , who relied on the Lord , 1 Chron. 13. 18. so as he lost five hundred thousand men at one time , yet he continued in his evil . 17. For his own ends he would make use of Gods Prophets , 1 King. 14. 18. A man of a base spirit ; God threatens he will take him away as man takes away dung , 1 King. 14. 10. 19. His familie was such , as , except in one little child , there was no good at all found in it , 1 King. 14. 13. 20. He made Israel to sin . The common Epethite the Scripture gives him . 21. He ruined the Kingdom by his sin : 1 King. 14. 16. He shall give Israel up , because of the sins of Jeroboam . Yet for al this he continued his reign two and twenty years . 1 King. 14. 20. Seing Governors are sometimes given in wrath , let us pray that they be given to us in love : But it follows , I took them away in my displeasure . As if he should say , though they were evil , yet I took them away , to make way for worse . Whence note , Oppressors are taken away , and greater Oppressors came in their room . Cavlin , thus , I wil take away this Kingdom from you which I see to be an occasion of blindness to you : for if it remain , I shal be no body with you , nor wil my word be of any Authority . Obs . 2. What God gives in anger never prospers . Expect not therefore help from those men or things that God gives in wrath . Sometimes God accepts of repentance when it is unfeigned , as in Davids taking Bathshebah to wife of whom he had Solomon , &c. Viz. if the thing it self be good . What God gives in anger cannot hold long with us , [ Caut. yet this Kingdom of Israel continued twentie yeers . ] Those things that begin ill , prosper not usually . ( Initium maledictum finis maledictus , Calvin in loc . ) The beginning is accursed , and so is the end . Thus many businesses beginning in anger end in wrath ; this Kingdom of Israel is an example of this from the beginning to the end . [ But yet here also that holds the Author noted above vers 9. that no condition is so bad but there is help in God for it , and if so be that the continuance in it be not with sin , or the thing a sin in it self . ] When men have enjoyed their desires in wrath a while , God rends them in fury from them , this is terrible indeed , for as it was given in indignation : All the while it was enjoyed it was abused , Psal . 78 30 , 31. While the meat was yet in their mouths , the wrath of God came out against them . But yet we must here Note the difference that Pareus observes , That these calamities upon what God gives in displeasure , are indeed wrath to his own people , but in fury to his enemies . When God takes away what he gave in wrath it is more wrath [ ofti 〈…〉 ] But here are two Questions . 1. How we may know when God takes away and not in wrath ? First : When the comfort or creature he takes from us , began to draw the heart from God , and now he seasonably takes it away with a sanctified use . 2. When we can bless God and be thankful . 3. When God makes it up in himself , and in the comforts of his Spirit . When does God take away in wrath ? First , When 't is given in anger . Secondly , When he takes them away by violence in some terrible manner . Psal . 58. 9. Before your pots can feel the thorns he shall take them away as with a whirl wind , both living , and in his wrath . Psal . 52. 5. God shall destroy thee for ever , he shall take thee away and pluck thee out of thy dwelling place , and root thee out of the Land of the living . Lam. 2. 6. He hath violently taken away his Tabernacle . As a man that is angry snatches away what he had given . Thirdly , When we have most need of the comfort of it , Zeph. 2. 4. I will drive out Ashdod at noon day , [ when they should have taken the benefit of their houses for shelter , and their meat for refreshment . ] Fourthly , When we murmur and complain inordinately of our affliction . Fifthly , When we shift and shark out for succor . Sixthly , When there is nothing but bitterness , and only evil in the removal . Seventhly , When one evil makes way to another evil and none sanctified . Psal . 78. 50. He made way to his anger . Eighthly , When it carries with it the marks of special sins . yea , when as the sin it self deprive us of a mercie ; a when in emperance takes away health ; ambition brings into disgrace ; glottonie takes away the stomach ; greediness takes away 〈…〉 ches . Rom. 11. 27. This is my Covenant with them when I shall take away their sins . Ninthly , When it happens according to those misgiving thoughts we have had , and yet would not take warning . Tenthly , When it brings sin into remembrance , Job , 13. 26. Thou makest me to possess the sins of my youth . 1 King. 17. 18. Art thou come to call my sin to remembrance , and to slay my son ? Wherefore seeing this is so fearful , let us pray with David , Psal 6. 1. O Lord rebuke me not in thine anger , neither chasten me in thy heavy displeasure . Again note , that our sin may bring us to this : That whether we have our desires , or whether they be taken away , yet still all may be wrath . Change of oppressing Government by forreign Power , is a sign of wrath . Gods hand in a business excuses not mans sin ; he can make use of mans sin to the furtherance of his ends , and yet be innocent . Lastly , We must not judg by success ; of which above . Thus far the Authors Notes . The Supervisor to the READER . THE Author was prevented by several providences , from preaching the fore going Sermon for some months together , insomuch as himself wondred what purpose God had in it ; till at last God visited him by sickness , whereof he fell on sleep in the Lord : His Disease was thought to be Infection , but without any sore , yea , and ( as the Gentlewoman his wife hath related ) without any spots or tokens ; only there was a black setling of blood on one side of his back , which she supposed might have come with a Fall from a Horse which he had taken not long before . This is mentioned by occasion of some contrary reports concerning his death . About the time of his imediate dissolution be lift up his eyes , and was heard to speak these words , I come , I come , I come : and so gave up the ghost . It had been much to be wished that the Author had been more concise & brief in som Amplifications which , though they were al exceeding useful , yet they have deprived us of his Preaching and compleating both the former Sermon , and the rest of the Prophesie . But God was pleased ( for our sin no doubt ) to deprive us of that Mediator like Instrument between the divided Godly Parties of this Nation , and of the further mind of the Holy-Ghost which be had revealed to this his Servant , touching the Scope and Vse of this Prophesie in these daies . God took him away in the strength of his Parts and Graces , that he might not lose in the reputation of his Ministry or Piety , as some have before their * death . Also ; though we cannot affirm , as one of Josiah , That he was taken away ( Ne malitia mutaret intellectum ipsius ) lest the evil of the time should have wrought upon his temper : yet we may say , as another doth , He was taken away from the evil to come . Moreover : It is not an unuseful Note , that the Preface to the * Tigurine Bible hath , whereof the inference is , That whilst in some weighty point we labor for great exactness and preparation , we are either disabled by our diligence , or prevented by our tardiness and delay , whereas moderat preparation seasonably applied , might be more useful to the Church , than such exactness so deferred . Which is not spoken to reflect any thing on our reverend Author , but to admonish others , ut maturens . Now among other arguments ( good Reader ) to commend this Excellent piece : This is one , That it hath been brought to thy hand , through several Elements , having been in danger , part of it to be rotted in the Earth where it was buried , part of it to be consumed in the Fire , wherewith much of the Town where it was * flamed part of it to be lost in by holes where it was hidden in the midst of Enemies . Make special use therefore of what is come ( as it were ) through fire unto thee for that end , ( to use the Prefacers words before Mr Cartwright's Answer to the Rhem. Test . ) And if thou find that fruit the Supervisor did in preparing it for thee , thou wilt not repent thy pains or peny . Farewel . FINIS . AN ALPHABETICAL TABLE OF THE Eleventh , Twelfth , and Thirteenth CHAPTERS of the Prophesie of HOSEA . A Abuse ABuse of Instruments of Deliverence , a great evil Page 399 Affliction None of the Saints worse for affliction 453 Afflictions sometimes deepest when greatest Mercy is intended 231 Affliction , see Difference Afflicted Wee may be sorely afflicted in doing Gods Commands 227 Aggravation The aggravation of provoking God 403 An aggravation of self destruction 513 Alteration Alteration of Government causeth Trembling 422 Anceston Ancestors , see Mean condition , Free-Grace Anger Anger , see Difference The Effects of Anger 151 Apostats Apostats , see Folly Apostats to return again 340 Apostacy Apostacy see Language , Punishment , Steps Apostacy brings a reproach on Gods waies . 408 Arabian Arabian , why taken for a Thief . 310 Aright . How to conceive aright of God 274 Armies Gods Armies 271 Astrologer Astrologer , see Chaldean Awaking Saints need awaking before Reformation 185 B Baal-zephon Baal zephon , what 30 Baptism Baptism , see Church . Base Base spirits most insolent 415 Beast Beast , see Mark Beginning The Beginning of Superstition , Ceremonies , and Popery 437 Bethel Bethel , see Jacob Bitterness Bitterness , see England Blessing What 's the blessing in a married condition 392 Blessing , see Peace Bonds Gods Bonds , what ? 30 Blows To be forced by blows , is to be drawn like a beast 57 C Canaanite Canaanite , Why it signifies a Merchant 310 Carnal It 's mercy to be taken off from carnal props 104 Carnal heart , see Difference A sore sign of a carnal heart 326 Cause The cause of corruption in Gods Worship 439 Caution A Caution concerning Earthly Kings 523 Chief The Chief work of the Ministry 177 Chaldean Chaldean , why taken from an Astrologer 310 Child Child , see Israel A Childs great disobedience Children How we may know whether God loved us when we were children 10 Christ God hath an eye to Christ in all he doth 19 Christians Christians , see Love. Church The Church one in Faith , Spirit , Baptism , and visible Government 13 Comfort Comfort , see Lives . Comfort of a dying person 130 Common Comforts , common to Hypocrites 433 Command Command , see Promise . Company Company heats , whether it be go●d or evil 164 Confident Yong beginners not to be too confident 33 Confident men sink lowest if disappointed 201 Confidences The confidences of the ten Tribes 525 Congregation Congregation , see Posture . Conduct Gods Conduct of his people through the Wilderness 450 Conscience The conflict of conscience and corruption 122 Conscience oppression , the most grievous 98 Convince Convince , see Ministers . It 's hard to convince men , when they have their desires that it is not in love 539 Conviction Conviction , see Parents . Convert A true Convert , what ? 333 Cords Cords of a man , what ? 43 Correction Correction , see Parents . Covenant Covenant , see Jews . Covetousness Covetousness , hard to be convinced 331 D Day Day of Judgment , see Mercy . Dangerous A dangerous sign of Reprobation 544 Deceiptful dealers Deceiptful dealers , see Excuses Decree Decree , what it is ? 511 The Decree of Election ibid. Gods Decree damns none ib. Devils The Devils Stratagem 175 An obstinate sinner worse than the Devil 109 Deliverance Deliverance from oppression a great mercy 92 Difference Difference between Spiritual , and Temporal blessings 557 Difference between a carnal , and gracious heart 329 556 Difference between the Churches and Gods Excommunication 436 Difference between God and man in point of anger 169 Difference in the Saints from others in time of affliction . 308 Difference of Gods working for his people and for others 399 Disappointed Disappointed , see Conceited , and Confident . Disobedience Disobedient , see Child . Drawn To be drawn by the Word , is to be drawn like 〈◊〉 man 57 Doctrine Doctrine , see False . Drowsie A Drowsie spirit , a great evil 133 Duty Duty , see Ministers . Dying Dying , see Comfort . E East Wind The East wind , why hurtful 202 Effects Effects , see Anger . Effectual Effectual preaching , what . 349 Elect Elect , see Thoughts Election Election , see Decree . Element God the Element of Love 85 England Gods ancient love to Engl. 6 England , the first Nation that imbraced the Christian Religion ibid. God remembers the kindness of England's youth ibid. Publick love gone out of England 72 Gods special love to England . Englands sin 93 Procession weeks in England 355 Englands bitterness aggravated 407 England , see Instances Encouragement Encouragement to saith and prayer 151 Error Mens error in judging others . 213 Evil Evil of licenciousness after deliverance 94 Men excuse their evil by their good 214 Evil of deceipt in Trading 315 Evil , see Suspense , Drowsie , Company . Excellency Excellency of the Name JEHOVAH 293 Excellency of Gods saving 449 Exalted We should not be exalted by prosperity , and why ? 462 Excommunication Excommunication , see Difference Excuses Excuses of deceiptful dealers . 319 Mens excuses 515 F Faith Faith , see Church , Encouragement , Root . Faculties Faculties , see Love. Families Families , see Imperiousness False False , see Encrease . Fill Men fill themselves with sensual things 445 Forced Forced , see Blows , Wives . Folly Folly of Apostats 307 Form A form of answering to Gods call 128 Forgiveness Healing with forgiveness a sweet Mercy 95 Free , see Grace . Free grace of God to our Ancesters 222 Fruit To understand the Scriptures is a fruit of love 20 Fruit , see Way . G Gift , see Ministry God Gods great design is to magnifie free grace 25 God deals gently with his people 53 Gods great design in the Gospel 70 God deals roughly with the great , and graciously with the grieved and oppressed . 500 God will be a Lyon to them that forget him ibid. Why God compares himself to a Leopard 502 God is to be preached as terrible 508 God , see Christ , England , Know , Trembling , Help , Healer , Merciful . Godly heart Godly heart , see Difference Good Good , see London , Company . Good Cause Good Cause , see Success . Goods Goods ill got , the third Heir enjoyeth not 319 Government Government , see Church Guides Guides , their changeableness 31 Guiding Why the soul needs Guiding . 32 H Hear Hear , see Reverence Healing Healing , see Forgiveness Healer God will be acknowledged the Healer of his people 40 Help God delights to Help men in misery 519 High minded Why the rich are apt to be high minded 459 Honor Honor of our inferiors must be preserved 55 God hath little honor in the world 132 Hope Hope , see Wind Host Host , see People . Humbles What humbles most effectually 287 Hurtful Hurtful , see East Wind. I Jacob What God spake to Jacob at Bethel 264 Jacob's mean condition 356 Jacob's flying into Syria 358 Why Jacob is sent away so meanly 359 Jacob hath the blessing renewed at his going away 359 Why Jacob served seven years for Rachel 394 Jehovah Jehovah , what it infer's 273 Jehovah , what it should mind us of 274 Jehovah , what terror is in the Name 291 Jehovah , what Consolation in the Name 292 Jehovah , see Excellency Jews One of Gods special Covenants with the Jews 427 Ill-got Ill-got , see Goods Image Image , see Wrath Imitate Imitate God in resisting temptations to sin 149 Immoderate Immoderat desires to be taken heed of 537 Imperiousness The Imperiousness of some in their families 416 Increase Whence such Increase of false Doctrine 205 Increasing , see Lyes Inferiors Inferiors , see Honor Ingratitude Ingratitude , see Perverse spirit Insolent Insolent , see Bass Israel What a child Israel was 3 Wherein Gods Love to Israel stood 4 Israel , see Mercy Instances Instances of the working of Gods heart towards England 148 Instruments Instruments , see Abuse Iron Iron Tools unfit to build God's Tabernacle 343 Israelites Why the Israelites would have a King and Princes 530 Judgment It may prove a Judgment to invent a way to satisfie Conscience 211 Judgment , when to be Executed 300 Judging Judging , see Error . K Kingdom Kingdom , see Troubles . King King , see Israelites Kings Kings , see Caution . Kissing Against kissing the Book in Swearing 443 Know What it is to know God 447 L Labor Labor , see Prevailing Language The Language of the sin of Apostacy 409 Law Saints not under the Law 11 Liberty What use we should make of Liberty 96 Licentiousness Licentiousness , see Evils Lives Lives , how to compleat the comfort of them 10 Leopard Leopard , see God Lyon The Lyons property 504 Lyon , see God Little A little of Spiritual things serves mens turns 455 London Gods mercy to London all this War 114 London's good is to be labored for 115 Love Gods Love doth not find , but make the person lovely 8 Love commands all the souls faculties 64 The Love of Christians formerly , compared with our divisions 72 Love , see Persons , Children , Fruit , England . Love , see Superiors , Convince , Notes , Magistrates . Love , see Servants , Sanctifies , Overcomes . Love , see Relations , Element Lyes Several waies of encreasing Lyes . 206 M Magistrates Magistrates must deal by Reason rather than by Violence . 51 Magistrates should govern by Love 76 Mark The Mark of the Beast 313 Marriage Marriage founded on consent . 391 Married condition Married condition , see Blessing Mean condition The mean condition as well as the greatness of our Ancestors is to be regarded 392 The mean condition of Moses 396 Meditation A Meditation for passionate spirits 464 A Meditation ser Trades-men in London 469 Merchant Merchant , see Canaanite . Mercie Gods mercy towards Israel is a Type of his waies with his people 8 Mercy , when to be shewn 299 Mercy , see Carnal props , London , Plea. Affliction . Merciful hearts neerest to God. 173 Ministers . Ministers pattern 35 Ministers must convince , not scare men 51 It's Ministers duty to open Gods Love 66 Ministers should be wary in using tartness 150 Ministry The Ministry a magnificent gift 346 Why men profit no more by the Ministry 345 In chusing our habitation we should have regard to a good Ministry 347 Monopoliz : To monopolize Commodities is oppression 313 N Necessary Necessary , see Truth . New New Officers , see Pride . Notes Notes to know whether it he Love or Hatred by all that is before us 540 Note of Peprobation 3●● O Obstinate Obstinate , see Devil . Oppression Oppression of others after deliverance from oppression , is a great evil 97 Oppression , see Deliverance , Monopolize . Oppression , see Conscience , Trading , Evil. Opression , see Under-trades-men . Overcome Gods Love overcomes all unworthiness 84 Outward Outward Comforts , see Thoughts . P Pardon Pardon , see Restitution Parents Parents and Masters , must use more conviction than correction 52 Particular Particular persons should remember Gods ancient Love. 7 Particulars affect most 294 Passionate Passionate spirits , see Meditation Peace A blessing for them that hastens peace 112 People Gods People are his Host 272 Perseverance Perseverance , why more frequent under the Gospel than under the Law 69 Perverse A perverse spirit the punishment of ingratitude 401 Piety Piety raiseth the heart more than Pride 126 Plea The plea of Justice and Mercy 140 Popery Popery , see Beginning . Posture The posture of a Congregation . 417 Prayer Prayer , see Encouragement . Priests Priests , see Vanity . Preserve Preserve , see Honor Prevailing Prevailing recompenceth all our labor in seeking 242 Pride Notes of pride in some new Officers 461 Priviledg Priviledg , see Saints Procession Procession , see England . Profit Profit , see Ministry . Promise No command in the Gospel without a promise 91 Prosperity Many Saints worse for prosperity 453 Prosperity , see Exalted Proud Proud men , see Vanity Providence Things accidental are under providence 18 Provoke How we should provoke one another 464 Provoking Provoking God , see Aggravation Provoking sins expressed 465 Punishment The punishment of Apostacie . 409 R Reason Reasons of Jacob's taking his brother by the heel 219 Reason , see Magistrates , Use Relations The love of all Relations in Gods Love 85 Religion Religion , see England Reformation Reformation , see Awaking . Recreation Times for Recreation to be allowed to Servants 101 Repentance Repentance , a Gospel-Grace , not of the Law 66 Reproach Reproach , see Apostacy Reprobation Reprobation , see Note , Dangerous sign Restitution Why no pardon without Restitution 320 Scripture for Restitution : 321 Repute Repute not to be trusted 421 Reverence We are with Reverence to hear the Lord speak 416 Rich Rich , see High-minded Root What 's the immediate Root of Faith 177 Rule Rule for matter of Meditation . 7 The general Rule of Worship . 437 S Saints Priviledg of Israel refer to the Saints 11 Saints , see Law , Affliction , Prosperity . Satan Satan's great design 71 Sanctifie Gods Love sanctifies all things 84 Scare , see Ministers Scripture What the Scripture presses much 297 Scripture , see Restitution . Self . Wherein self appears in sin 512 Self destruction , see Aggravation . Sensual Sensual things , see Fill. Servants Servants should love one another 76 Servants , see Recreation . Sign Sign , see Carnal heart . Similitude Similitudes what , and how to be used 350 Sin. Sin , see Imitate Sinner A sinners duty 340 Soul Soul , see Guiding Spirit Gods Spirit grieved only by the Saints 89 Spirit , see Church Gods Spirit bitter to some 406 Slaves Gods Sons , slaves for a time . 14 Slavery God hath his time to call his sons out of Slavery ibid. Spiritual Spiritual things , see Little. State The State of the Saints is very secure 154 Steps The steps of Apostacy 432 Stout The Character of a stout heart 107 Stratagem Stratagem , see Devils . Success . Success no note of a good Cause 536 Superiors Superiors should win by Love. 74 Superstition Superstition , see Beginning . Suspense Suspence , a cause of great evil 123 Swearing , see Kissing the Book . Sword For the Sword to be in a City , a sad thing 113 T Tartness , see Ministers . Terror , see Jehovah . Terrible , see God. Their , see Arabian . Thoughts Gods Thoughts from eternity concerning his Elect 79 What thoughts we should have of outward comforts 456 Time , see Slavery . Tools , see Iron . Trading Oppression in Taading a great evil 313 Tradesmen Vnder - Tradesmen to oppress , is wicked 314 Tradesmen , see Meditation . Trembling Trembling due to God 416 Trembling , see Alteration . Tribes , see Confidences . Troubles Great troubles at the raising of Christs Kingdom 184 Truths Truths not necessary to be imposed 98 V Vanity The vanity of proudmen 445 Priests may be vanity that seem to be much for God. 352 Vindicate How the Saints are to vindicate Reproaches 410 Violence , see Magistrates . Use The use of Reason in Religion 440 W Wait How we are to wait on God. 303 Why we should wait 304 Way To be guided in our way is a fruit of Love 32 The way to Vniformity 70 A way of Holy Revenge 108 Gods waies not our waies 118 Weeping Weeping not sutable to a high Spirit 247 Wilderness Wilderness , see Conduct Wind Creature-hopes are but winde . 202 Wives Wives or Husbands not to be forced on Children 390 Word Word , see Drawn Work Work , see Chief One Work of the day of Judgment 511 World World , see Honor Worship Worship , see Rule , Corruption Wrath Proneness to wrath not Gods Image . 150 Y Yong Yong , see Confident Z Zeal All men should shew Zeal 〈…〉 r God FINIS . Notes, typically marginal, from the original text Notes for div A30575-e200 Heb. Notes for div A30575-e10970 The scope of the Chapter . Where the Chapter ends . The coh●e●ence . Obs . 1. Tota Scriptura hoc praecip 〈…〉 è agit , ne dubitemus , sed certo speremus 〈…〉 dan●u & credamus Deum esse misericordē benegnum patientem . Luth. 〈…〉 Rom 9. 11. 12. The phrase opened . Excuss●● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat eum , qui creb●ò sugum parentis vel Heri excutit & quamvis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ternov . in 〈…〉 c. What a child Israel was . Ezek. 16. 1. &c. applied . Wherein the love of God to Israel stood Obs . 1 Jer. 12. 7. Obs . 2. 〈◊〉 . 3. Gods ancient love to England . An instance of it . England the first Nation in the world that God chose for the embracing Religion by publick Authority . Lucius of England is said to be the first Christian King. ( Centur. Cent. 2. Cap. 2. Tit. de Propagation . Ecclesiiae 〈◊〉 J. Balai Catal. ) Who also by publick Authority established Christianity , about the year 169. Lucius in lucem prodit . de patre coello . J. B. Author primus apud Britones Religiones erat . Rossaei Britania . God remembers the kindness of Englands youth & first love Particul . persons should recal Gods antient love unto them when they were children A Rule how we may never want matter of meditation Obser . 4. Obs . 5. Gods waies of mercy and affliction toward Israel , a type of his waies toward his people in all ages . Gods love doth not find , but make the person lovely . Object . Answ . How to know whether God will love us or no ? Obs . 6. Youth . What will compleat the comfort of our lives . Jer. 2. 2. How we may know whether God loved us when children . Nimis serò te amami . Aug. Exod. 4 , 22. Jer. 31. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs . 1. Priviledges of Israel refer to the Saints . Malach. 3. 17. Saints therefore not under the Law. Psal . 89. 30 , 31. &c. Obs . 2. Jer. 2. 14. Use . Obs . 3. The Church one [ in Faith , Spirit , Babtism , &c. Eph. 4. 4 , 5. not in outward incorporation and visible Government ] Obs . 4. Jer. 12. 17. Deut. 32. 10. observed . Gods Sons slaves to Satan oft-times , and for a season . And to wicked men ; which is the admiration of Angels . God hath his time to call them out of that slavery . Obs . 5. Exod. 12. 42. Applicat . to England . The Text as cited Mat. 2. 15 , further expounded . Hierom Matthew's interpretation seems strange to some . * See Bucer on Matth. 28. P. 197. shewing , that the Apostles allegations of Scripture were not proper , unless to such as the holy Ghost enlightned to see the mystical sense of them ; and except we shall say that those Expositions were received things in those daies , as are among the Jews , now the Chaldae paraphrase ; expounding many places of Christ , which according to the Letter have another sense , and this perhaps may be the sa●er to affirm , because else it may seem the Apostles could not so well have charged the Jews with Obstinacy , as Act. 13. and Chap. 28. and else where . Opinions about the place in Matthew . Junius in loc . Paralel . lib. 1. Paral. 6. Isa . 2. 9. Isa . 9. 6. 3. preferred . ( so Hierom on Hos . 11. 1. expounds it . ) Exod. 12. 46. and Joh. 19. 36. compared Things accidental are under providene . Great things intended of God by smal . 2 Sam. 7. 14. Heb. 1. 5. compared also . Obs . God som way or other aims at Christin all his works ; which to see wil be one part of the Saints glory . A similitude . A fruit of Gods Love , and of Christ's Spirit , to understand the reach of God in Scripture A comfort to the Saints in their sufferings , that they have a conformity with Jesus Christ by them . Those that fly with their children . The danger and length of Christs flight into Egypt . The inward tentations of the parents 〈◊〉 Christ in thei 〈…〉 flight . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 70. 2 Cor. 5. 4. illustrated . Calvin in loc . Obs . 1 Obs . 2. Obs . 3. How we should charge our souls if we answer not Gods call to duty after deliverance . Obs . 4. Jer. 2. 27. Chap. 32. 33. Chap. 18. 17. illustrated . Use to Ministers . Jer. 18. 17. to be remembered by those that turn their backs on the Word . How men come to that height . Ier. 43. 2. with Chap. 44. 86. Obs . 5. Simile . Why men most wicked where there is great means Obs . 6. The Jews a very wicked people : yet notwithstanding God makes them his peculier people . Gods greatest delign is , to magnifie his free-grace . Deut. 9. 6. illustrated . Psal . 78. 8. Ezek. 16. 30. Act. 7. 52. Psal . 106. 7. Exod. 14. 11 , 12. Exod. 16. 2. 28. Chap. 17. 2. with the continual story of the Israelites confirm the doctrine . A meditation for parents vexed with stuborn children . Use . Comfort against a stubborn heart . Exod. 34. 9. Expos . Psal . 77. 20. The T●xt referred to Deut. 1. 31. Psal . 107. 7. observed . Obs . 1. Use for England . Our path untroden . Obs . 2. Exod. 14. 9. Baal-zephon what ? Use . Obs . 3. Use . Psa . 107. 6. 7. England . The changableness of those that have been our guides . Jer. 31. 22. enligntned and applied . Jer. 31. 9. illustrated . It 's a fruit of fatherly love to guide us in our way . Applied to the guidence of the soul . Why the soul needs guiding Yong beginners not to be too confident . An apt simile . A prophesie touching the proof of much of the profession of these times . Obs . 4. Simile . Obs . 5. Obs . 6. Num. 11. 12. Obs . 7. 1 Thes . 2. 7. Ministers pattern . Tit. 1 7. An apt sim●le . A Nurses qualification . Obs . 8. Be ashamed undutiful children . The Pisidians . Expos . The text one of the most remarkable in Scripture . Obs . 9. Isa . 57. 17. 18 Use Applicat . to England . The New-Model of the Army , 1645. Psal . 5 〈…〉 Obs . 10● . God stands much upon it to be acknowledged the healer of his people . Lewis the 11. of France . Use . Psal . 10. 3. Healing with forgiveness a sweet mercy . Applied to visited families & persons Expos . 1. 2. Cords of a man what 1. How God dealt rationally with the people of Israel . 1. A Law in its self rational . Deut. 4. 8. explained . 2. Backt with Reasons . Preface to the Decalogue . 3. Urg'd with Motives . Deur . Chap. 4 , 5 , 6. 4. Cleered from Objections . 5. God desires con●erence with us Isa . 1. 18. Simile . 6. Would have us consider . Deut. 32. 29. Simile . 7. Pleads with them . Simile . 8. Appeals to their own consciences . Isa . 48. 8. illustrated . Isa . 5. Ezek. 18. 2. How God deals gently with his people . 1. Sutes himself to their dispositions . Simile 2. Observed when they were in a good temper . Wives 3. Gave them time to consider . Use . 4. Hired them to obedience . 5. Distinguished of weakness & wilfulness . 6. Afflicted in measure as their natures might bear . Isa . 57. 16. 7. was aflicted in al their afflictions . Isa . 63. 9. Simile . 3. How God drew his people in an honorable way . 1. Instruction more than correction . 2. Preserved their ingenuity . 3. Aimed at their good in all . 4. Stil held forth hope of reconciliation . Admonition to parents and governors . 5. Kept up their honor . Jer. 2. 14. Isa . 27. 7. 6. Met them half way . Simile . Obs . 1. 1 King. 8. 47. observed . Psal . 119. Obs . 2. Use Joh. 16. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1 Cor. 2. 4. Ministers must convince , not scare men . The most convincing Ministry the most powerful . Majestrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must deal by reason rather than violence in difficult cases of consience . Why Reason and not Violence is to be used to tender consciences . Parents and Masters must use more Conviction than Correction . Obs . 3. Psal . 2. Who wil nor be drawn by the Cords shal be whipt with them . 2. How God deals with his people in a gentle way . Use 1. Saints should be eminent in courtesie . 2. Draw our relations with gentleness . And why ? An apt simile . Harsh natures should observe this . 3. Gentle meaus rejected agravate sin . Evidenced . 3 How God deals honorably with men Obs . 1 Preserve the honor of our inferiors , Yea , though the faults be great . Dan. 12. 2. illustrated . Masters that have Apprentices in the City . Obs . 2. Obs . 3. To be drawn by the Word ; is to be drawn like a man ; to be forced by blows is to be drawn like a beast . Obs . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in densis 〈…〉 bus a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contorsit condensavit torquendo . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isa . 5. 18. The Hebrew of the Te● empharical . Jer. 31. 3. The Text paraphrased . The bands of love to Israel . 1. Separation from all other people . Exod. 35. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ Mirisicemut prae omnibus pop Munster ] Deut. 7. 6 , 7. Obs . 1. 2. Election of the Parents & their seed . Deut. 4. 37. 3. Made them his inheritance , portion , treasure , &c. Deut. 7. 6. 4. Pitying thē in their afflictions . Isa . 63. 9. 5. Engaged al his Attributes for their good Isa . 63. 6. A continued watchfuley over them Deut. 11. 12. 7. Gave them his Oracles . Psal . 147. 19 , 20. Rom. 3. 8. The Messiah to come of them . 9. A law of Love. The sum of the Law. 10. Gave thē more than any else could offer . 11. Heard thē in all their prayers . Deut. 4. 7. 12. It could not have been conceived God should have done more . Obs . 1. Cant. 8. 6. The bonds of Love. 1. Cant. 7. 6. illustrated . 2. Eccles . 7. 26. observed . 3. Nulla est major ad amorem provocatio , quam praerentre amando . Aug. * Magnes amoris amor . Love commands al the souls faculties 5. Makes all services delightful . 6. Hath no bounds . 7. Caution . 8. Song . 8. 6 , 7. 9. Rejoyce in sufferings . 10. Seeks not its own . 1 Cor. 13. Obs . 2. Ministers duty to open Gods love . Mark , 1. 15. applied . Repentauce a grace of the Gospel , not of the Law. Book of Martyrs , lib. 1. Euseb . lib. 3. cap. 20. Simile . Simile . Aust . Confess . lib. 9. cap. 1. Eji●●●bas eas à me tu vera ac sumum suavitas ejici●bas pro 〈◊〉 omni voluptate dulcior . Why perseverence more frequent under the Gospel than under the Law , Use to yong converts . An apt simile . Gods great design in the Gospel . 2. Gain men with love in dealing with them . Phil. 2. 1 , 2. The way to uniformity . Spleenful Ministers . Deal with kindred in Love. A sowr disposition doth disadvantage much . But perverse spirits are otherwise to be dealt with . Satans great design . Zach , 11. 14. The love of Christians one to another in England formerly compared with our divisions now . Eccles . 3. An Apostrophe to Love. Publick Love gone out of England . A conviction of the consciences of some Many of both sides in mater of discipline and Churchgo ●rnment sincere . Caution . We should countermine Satan . 3. Superiors should win by love . Monica the mother of Austin . Godly couples for want of love live worse than when one yoke-fellow is carnal oft-times . The distance betwixt Christ and us greater than betwixt us & our servants . A masters comfort . 1 Sam. 18. 22 Servants should love one another Object . Answ . Magistrates shold govern by love . 1 Chr. 28. 2. The difference betwixt the gesture & language of David , & the Princes of these times John 2d King of Portugal The property of the Pelican . A Princes pattern . Timeri quàm diligi . A pernitious state maxime The evils of striving otherwise than by love . Why Hypocrites are hide-bound towards God The benefits of love . Obs . 3. Deut. 11. 13. The cords of Gods love to his people , 1 Eternal . Gods thoughts from eternity concerning his Elect. 2 Elective and separating . Malach. 1. 2. Use . 3 Free. Hos . 14. 4. Deut. 7. 7. discoursed . 4 He gave his Son for them Which he did not for Angels . 5 And Himself also . This is set forth by gradation and prosopopie . 6. Regards nothing else . Isa . 43. 4. illustrated . 7 Pardoned all their sins . Revel . 1. 5. Gal. 2. 20. observed . A representation of the love of Christ in coming to take away our sin . An apt simile . 8 Puts loveliness upon them . 9 Loves them with the love he hath to Christ . Joh. 17. 23. 10. Hence God delights in his Saints . Why God does all the former things for his Saints . Eph. 1. 23. illustrated by Joh. 17. 24 11 Gods love sweetens and sanctifies all . A meditation for afflicted Saints . 12. Gods love overcomes all our unworthiness ( both before & after conversion ) which he foresaw . 13 Gods love hath in it the love of all relations . 14 An everlasting and unchangable love . Zeph. 3. 17. Jer. 3. 13. 2 Thess . 2. 16. Application . 2 Cor. 5. 14. God the Element of Love 1 Joh. 4. 16. Eph. 3. 17 , 18 , 19. The rarity of the expression in Eph. 3. 19. Why Christians ar so scant in their obedience , and empty in their spirits . Cant. 7. 12. noted . God regards nothing but love . Our love should be eminent toward Christ Minus te 〈◊〉 Deus diligit , qui praeter te aliquid diligit qui propter te non diliget . August . Confess . Gods special love to Engl. 1. 2. 3. 4. 5. The scope of the Text. Obs . 4. Three sorts of Gods Bonds . Use . Ni●●● durus est animus , qui amore & si nolebat impendere , noltt rependare . August . Adulterous love . Gifts . The Spirit grieved only by the Saints . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A meditation for a Saint about to sin . Mark. 14. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Erupisset . Beza . Ovelatione capitis : he covered his head as Marriners use to do . Theophylact. Simile . Simile . Expos . Luther . No cōmand in the Gospel without a promise . Simile . Obs . 1 Deliverance from Oppression a great mercy . Levit. 26. 13. Ezek. 34. 27. Expounded . A cure for Atheistical thoughts . Obs . 2. To grow wanton after deliverance from yokes is very sinful . Englands sin . The Evils of licentiousness after deliverance . 1 It hardens our Adversaries Suppression of Errors by violence no argument of the truth of Church-government . [ Omnes licentiâ deteriores sumus ] 2 It obscures the work of God. Psal . 149. 4. enlightned . 3 Deprives others of just liberty . Which wil be charged on the ocasioners of it . 4 It ●a● bring the yoke on again . 5 It justly provokes men against liberty . Lam. 1. 14. What use we should make of our liberty . Exod. 12. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illustrated . Obs . 3. Oppression of others after deliverance from oppression , a crying sin . Deut. 28. 48. Conscience oppression the most grievous What Statesmen should consider in imposing things . Object . Answ . Such Truths as are not of necessity , not to be imposed Men of latitude in judgment . A meditation for such : And necessary at this time . Isa . 58. 6. 9. We should make the lives of Beleevers comfortable . In what things we should bear with our brethren . And why . Use . To Magistrates and Governors of families . Times of Recreation to be permitted to servants . 1. It would drown the memory of the superstitious Holydays . 2. It would forward the sanctification of the Sabbath . Expos . Faciam eos edere quietè . Luth. Obs . 1. Use . To the Rich. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendere ferit Obs . 2. Obs . 3. Use to Hard Masters . Use . 2. The misery of other places , cy . mer 1. The Text paraphrased . Obs . 1. Use . A great mercy to be thorowly taken off from carnal props . 2. Obs . 2. Obs . 3. Use for England . Englands condition must be far worse , if it think of returning . Obs . 4. Who the Assyrian was . Isa . 10. 5. 7. 12. A Character of a stout heart . Obs . 1. Use . A way of holy revenge . Obs . 2. Obs . 3. Use , to the convicted . Job . 9. 4. to be observed by such . An obstinate sinner worse than the Devil in some respect . Jer. 3. 22. should be our example . An exhortation to backsliders . Jer. 4. 5. expounded . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renuit , fastidinit , P●el . Obs . 4. Expos . 1. Caepit vulg . & Hierom. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil . Obs . 1. Jer. 18. 7 , 8. England . Expos . 2. Obs . 2. Isa . 34. 5. 6. Jer. ●6 . 1● . Use . Against protractors of the War. The War taken by the great . The New-Model of the Army . Anno 1645 , 1646. A blessing for those that hasten peace . Obs . 3. Use for Engl. How men were deceived at the begining of this war. Jer. 47. 6 , 7. Obs . A sad thing for the sword to be in a City . Ioseph de , Bello Iudaic. lib. 7 , cap. 7. 1100000. slain in the siege at Jerusalem . The mercy of God to London all this War. The Butt the enemy aimed at . Isa . 37. 33. 34. 35. Ezek. 14. 17. Jer. 25. 15. Not only preserved , but made the City of Refuge for the kingdom . Expos . Isa . 14. 31. This the caus why London hath been so aimed at . Every good patriot , ought to labor the the good of London . By prayer and all good endeavors . Psal . 55. 9. 17. explained . Our own Counsels a cause of Englands lasting war. Expos . Com●det capita torum . Vulg. Propter consilia eorum . Pagn . Ezek. 11. 2. When Parliament , Army , City , and Kingdom wil give over their own Counsels . Good intentions may be seduced . A false religious and State principle . Gods waies not our waies Expos . Application , 1. 〈…〉 England . Why some were 〈◊〉 ▪ w 〈…〉 at the begining of this Reformation . Why they started off again . 2. Private & particular persons . Why these start back . 1. 2 3 4 5 6. 7 8. 9. Admonition to such . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suspenst sunt . Calv. Par●us . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 70. In suspence here what . Applicat . to England . Populus meus dubitat au velit redire ad me Luth. * Populus me●s haesitat se convertere ad Legemmeam . Chald. Paraphrase . Obs . The conflict of conscience & corruption . Suspence a caus of much evil . Considerations tending to settle the unresolved about the waies of God. Simile . Populus meus pendebit ad reditum meum ( i. e. pendulus sperabit ) vulg . Montanus . Expos . 2 3. 4. Obs . 1. Piety raises the heart more than pride . Obs . 2. Obs . 3. Simile . Obs . 4. Psa . 97. 9 , 10. illustrated . Abrahams example . Act. 7. 2. observed . Use . A form of Answering to Gods call . Note . Obs . 5. Quest . Answ . When we exalt God. Note . The comfort of a dying person . An Exhortation ; 1 To great men . 2 To the Saints . How God hath exalted the Saints : 1. 2 3 4 5 6. 7 Psa . 108. 4. 5. noted . Also Psa . 21. 13. Obs . God hath little honor in the world . Use . Luthers reading of the Text. Nemo erigeret se . Alij : ne unus qui se erigeret . 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Simile . Obs . A drousie spirit , a great evil to nourish it . Expos . general . Analysis of the Text. The Text paraphrased Expos . in partic . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simile . Exod. 33. 5. Noted Ephraim . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68 70. Protegam . Vulg. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tradidit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●lypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 protexit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Israel . Ieroms Quest . on the place . His Answer . Sodoma & Gomorah principes fuerunt in peccato , Adama & Zeboim earum exempla sectala sunt . Luth. Expos . Cor inversum , Cor concitatum ira propter peccata h●minum , non sit verum Dei cor verum Dei cor quod afficitur malis nostris quod ardet commiseratione The Authors Expos . Accommodat so ruditati nostrae . Calv. Simile . The plea of Justice . The plea of Mercy . The Authors Apology . Obs . 1. Jerusalem's exsample noted . Use . 1. 2. Obs . 2. Obs . 3. Obs . 4. The incompossibility of satisfaction & salvation , puts God to the highest exercise of his wisdom . Simile . Obs . 5. 1 Sam. 16. 8. Simile . Obs . 6. Quest . Answ . The Reason . Other Reasons . 1. Prayrs of the Saints . Simile . 2. The little ones . 3. Few worshipers . 4 Former service to God. 5 A remnant of Saints . 6. Groans of the afflicted . 7 Insulting of the Adversary 8 Elect in the loins of their parents . 9 Other objects of wrath . 10. Gods own affliction . 11 God makes himself work 12. Justice glorified by others 13. Mercy may convert . Application to England . Instances of the workings of Gods heart towards Engl. Obs . 7. For the resisting of temptation to sin , imitate God in the Text. God reasons before , not after our evils are upon us . Obs . 8. Proneness to wrath , not Gods Image . Use . Ministers should be wary in using tartness . Simile . The effects of Anger . Obs . 9. Encouragement to Prayer & Faith. Advice when the blow is coming The casting voice , Prayer . Obs . 10. Isa . 53. Jer. 31. 19 , 20 with Rom. 8. 32. Obs . 11. Obs . 12. Obs . 13. Rev. 14. 10. illustrated . Obs . 14. Note . Obs . 1 Note . Object . Answ . Obs . 2. Obs . 3. Use of Admonition . Obs . 4. Obs . 5. Use . Direction . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . 1. 2. The Authors . Obs . 1. Obs . 2. Obs . 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolat poenituit , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Obs . 1 The Text remarkable . Obs . 2. Note . Note . Psa . 41. 6. Opened Company heals whether evil , or good . Obs . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Quest . Answ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 70. Obs . 3. Obs . 2. Obs . 3. Obs . 4. Expos . Obs . 5. Obs . 2. Text. Expos . The differences betwixt God and man in point of Anger . 1. — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 3 Note . 4. 5. 6. 7. 8. 9 10. Brentius . Noble men . 11 12. Obs . 1. Masters of Families . Use . Numb . 14. 17. explained Vers . 19. Neerness to God most merciful . yea , if but in amoralneernes . Masters of Families . Obs . 2. Obs . 3. An apt simile . The Devil's stratagem . Discouraging thoughts in afflicted consciences curable by the former doctrine . 〈◊〉 2. 3. 4 5 A ground of strong consolation , from Ephes . 2. 4 , 5 , 6 , 7. Caution against the abuse of this doctrine . The chief work of the Ministry . What is the imediate root of Faith. Objects Answ . Expos . Use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quest . Answ . Obs . 1 Obs . 1. Expos . 2. Obs . 2. Luth. Expos . Cultum meum non ponum in unâ tantum civitate , sed per totum mundum from the rising of the Sun , &c. Obs . 2. Use . Expos . 1 Reas . Expos . 2. Obs . 1. Obs . 2. Expos . Obs . Use . Simile . Plutarch . Quest . Answ . 1. Rejected . 8 Quid faciomus viri fratres eum severe mentes audiunt , non contingere salutem nisi Baptizatis & credentibus in Nomen Christi , verè expanescunt ; et de salutemsunt soliciti . Luther . ● Obs . Great troubls at the aaising of Christs Kingdom . Lactant. Prodigia miranda per omnia elementae mundi . Reas . 1. Luke , 18. 8. eulightned . Obs . 1. Obs . 2. Text. Saints need awaking before times of Reformation . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Turpidè accurrent . Tremel . Properabunt , Vatablus in notis . Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Filij Maris . Expos . Obs . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Advolabunt . Vulgat . Expos . 1. Expos . 2. Text Text Expos . Obs . 1. Obs . 2. Obs . 3. Use . Text. Obs . Cohaerance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . general . Particular . Expos . 2. Theologus fidelis nihil aliud est , quàm Centrum , ad quod omnes line 〈…〉 dolorum tendunt . Meisner The meaning Obs . 1. Use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest . Answ . Obs . 2. Let deceitful men note . Expos . 1. The time between Hosea the Prophet , and King Hezekiah . Obs . Expos . 2. Obs 1. Obs . 2. Obs . 3. Obs . 4. Ministers ] Masters of Families . Al men shold shew zeal for God. Jerom in loc . Expos . Obs . 1. Few regard this . Shifts . Luther in lo 〈…〉 Why some decline the waies of God Expos . 2. Obs . Revel . 1. 6. illustrated . Testis descendit cum Deo. vulg adhuc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 testis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnatus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 descendit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Riberain loc . Obs . 1. Obs . 2. Text. Obs . 1 Obs . 2. Obs . 3. Expos . 1 Holy ones for the Holy One Expos . 2. 1. 2. 3. Obs . A Caution Feeding on the wind . 1. 2 3 Simile . The Chamaeleon , the reason of its changablenes ▪ None sink lower when disappointed , than conceited and confident men . 4. The East wind , Why hurtful . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 70. Aestus . Vulg. Obl. Creatures hope will prove but wind , And pernicious . Obs . 2. Difference in the Saints frō others in Afflictions . Expos . 1. Lyes in Doctrine . Vno absurdo dato mille sequuntur . These times . Rev. 12. 5. enlightned . England . Let Novelists mark . Whence it comes that there is such an encrease o false doctrine in England . Note . An apt similo 2 Lyes against the Prophets . Simile . Several waies of encreasing lyes . 1 2 3 4 5 Servants ( See the Apology of the dissenting Brethren : And the Assembly's Answer to it . ) Austin . A horrible temptation to Atheism . We should mourn for this . Condderations to prevent suggestions of Atheism frō the contrary reports of godly parties . 1. 2 3 Simile , in Scripture . 4. Use . 1. 2. 3. Lyes in practice . Why men find not satisfaction in their waies . Invention to satisfie conscience , may prove judgment . Expos . Expos . Obs . Expos . Aegypt . Canaan . Note . Mir●m est &c. Calv. in loc , Expos . 1 2. God comends , and contends with his Church at once . Reas . 1 , Mens error in judging others . 1. 2. 2. Men excuse their evil by their good . Reformed worshipers . 3 4 A Note for passionat men Quest . Answ . Quest . Answ . Scope of the Text. Note . Ambrose . Theodotius . Three Historys to explain the Text. 1. 2. 3. Expos . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 á 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 operatus est . * Habet nomen à faciendo , hic ille vir qui praeclarè omnia faciet , ut ●ulgd dicitur fac totū mirabilit profectò Historia . Luth. Reasons why the Scripture sets down Iacobs taking his brother by the heel . Quest . Answ . Luther in Gen. 25. Obs . 1. Obs . 2. The free grace of God to our Ancestors . Expos . 2. Use of Instruction . Expos . 3. 4. 5. Odiosum & impium dogma Anabaptistarum , qui ideo pueris Baptismum negant , quia sensu ac mentacareant , nec intelligant quae cum eu aguntur . Luth. in loc . 6. S. Dominic . Vt splendore sanctitatis & doctrinae homines toto orbe inflammaret . Text. Expos . Gen. 32. 31. observed . We may be sorely afflicted in doing that which God commands us . See Judg. 20. 18. & 1 Sam. 4. 1 , 2. 10 , 11. Gen. 32. 6. Vers . 24. Gen. 32. 36. explained Expos . 1 Use . 1. Use . 2. Encouragement to the Saints . 2. Quest . Answ . Text. Expos . 2. God sometimes brings the deepest afflictions when he intends the greatest mercy . Text. Expos . 3. Text. Quest . Answ . 1 Cor. 15. 43 Luther . Anselm . Obs . 1. Text. Obs . 2. Eph. 3. 10. Explained . Use . Col. 1. 11. enlightned . Gen. 32. 28. Opened 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princeps fuisti . Obs . 1. Expos . Expos . Obs . Two Promises to Abrahā . 1. 2. 2. Text Obs . Prevailing recompences al our labor in seeking . A Jewish fiction . Simile . Note . Weeping sutable to an high spirit . Text. Obs . Rev. 8. 4. Opened . Bombardo nostrae . * For the sens is more full and cleer by that addition . Quest . Answ . 1 Faith. Rom. 4. Jam. 5. 2. In Gods way 3. Particular Promise . 4. Sence of unworthiness . 5. Acknowledgment of mercies , and truth of promises . 6. Remēbrance of former meanness . 7. Deep sence of what is prayed for . Use . 8. Strong Arguments . Use . Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . 1. 2. Obs . Use . 2 Josh . 1. 5. with Heb. 13. 5. What God spake to Iacob and to us at Bethel . Obs . 1. Obs . 2. Obs . 3. Obs . 4. Obs . 5. Obs . 6. Obs . 7. Obs . 9 Obs . 10. The Second story implied in the Text. Obs . 1. Obs . 2. Obs . 3. Use . The scope of the Text. Expos . Quest . Answ . Lord of Hosts . [ The glorious Name of the Lord of Hosts : the Title of a Book of the Authors , being one of the first in defence of the Wars on the Parliaments side ] An impartial story of the late Warrs would tend much to Gods glory . The New-Model at first Gods Armies 1. 2. 3 Gods People are his Hosts in a special Song . 6. 4. Exemplified in England . Jehovah . Iehovah what it signifies . Iehovah , Gods being of himself . what it infers . 1 2. 3. 4 5 6. Nothing can be properly predicated of God. How to conceive aright of God. Simile . 7 The name Iehovah , what it shold remind us of . 8 Iebovah to be kept in the translation . * Alwaies when it is in capital letters as LORD , not when it is in other letters , as Lord Obs . 1. Use . Obs . 2. What humbles most effectually . Obs . 3. Use Obs . 4. Obs . 5. Use . Obs . 6. Cohaerance . Obs . 1. Obs . 2. Simile . Simile . Act. 27. 23. Explained . Obs . 3. What Terror in the Name - Iehovah . And whrt Consolation . A fit simile . The Excellency of the name Iehovah . Obs . 4. Obs . 5. Text. Expos . Use . 1. 2. 3. 4. 5 6. A mercy , for God to speak particularly to a soul . Particulars affect most . Text. Expos . Obs . Expos . Obs . 1. Obs . 2. Obs . 3. The Scripture most in this next to Faith. What the Scripture presses much Jam. 2. 13. Interpreted . Ridged Professors . Obs . Expos . Obs . Quest . Answ . Pretended Mercy . Obs . Mic. 6. 6. Obs . Quest . Answ . 〈◊〉 . When we are to shew Mercy . 1. Difference in judgment . 2. 3 4. Answ . 2 When we are to execute Judgment . Text. Obs . Note . Courts of Justice . Families . Text Expos . How we ar to wait on God. 1. 2. 3. 4 5. Obs . Use for new Converts Applie . to some back-fliders . Why we should wait . 1 2. Simile . 3. 4. Simile . What we wait for . 5. 6. Simile . 7. England . Note . Expos . Simile . The folly of Apostats . * As he hath done divers 8. 9 10. Note 2. The Text seasonable . The scope . Great dealers * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . 1 Cananite , why signifie a Merchant . Chaldaeans , why taken for an Astrologer . Arabian , why a Thief . Expos . 2. Obs . 1. Obs . 2. Levit. 19. 〈◊〉 36. Illustrated . The Point urged . 1 The Text opened . 2. The Mark of the Beast . 3. Innuitur continuum ac perpetuum studium . Meisn . in loc . Deut. 25. 13. observed . 2. Text. Oppression in Trading . 1. Monopolizing Commodities . 2. Expos . 1. Oppression of under-trades-men . 2. Debtors 1. The evil of deceipt in trading . 2. 3 4. 5. 6. 7. Chrysostom . 8. The excuses of deceiptful dealers . De mali quaesitis non-gaudet tertius Haeres : — Of goods ill got , the thud Heir joyeth not . A vehement applic . of the text . 9. 10. Restitution . Why we pardon without Restitution . 1 Reason . 2. Scripture . Numb . 5. 6 , 7. an excellent Scripture for Restitution . Illustrated . 1. 2. Mr. Latimer His expressiō of non-restorers . Ve 〈…〉 tamen . labor , opes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vanitas , &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Obs . 1. Obs . 2. Obs . 3. Deut. 6. 12. Interpreted Obs . 4. Prov. 8. 21. Noted . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs . 5. Zeph. 1. 9. Opened Obs . 6. Isa . 57. 8. Interpreted . A sure sign of a carnal heart . Obs . 7. The Mother of Gratian &c. Populus me sibilat , at mihi plaudo ipse domi simul ac numos contemplor in Arca. Videtis quàm bona navigatio , ab ipsis dijs , sacriligis tribuatur . Val. Maximus , lib. 1. cap. 2. A dangerous Note of Reprobation . Text. The difference between a godly and a carnal heart . Text. Expos . 1. 2. 3. 4. Obs . 1. Obs . 2. Covetousness hard to be convinc'd . Obs . 3. Obs . 4. Absit ut deprehendar sceleratus in meis factus . Luth●● l. Obs . 5. Simile . Obs . 6. A true Convert Ill signs . 1. 2. Obs . 7. Cohaerance . Obs . 1. Applied to England . Obs . 2. Use . Obs . 3. Expos . 1. 2. Calvin . Applic. to England . 3. The Authors Exposition . Feast of Tabernacles . Obs . 1. Ministers duty . Note . A sinners duty . Apostats . Note in special . Use to persons offended by others . Obs . 2. Applied to England . Applied spiritually . Text. Albertus and others . Reformation in England . Ainsworth . A Note for the Congregational and Presbyterian Churches . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs . 1. Matt. 28. 18 , 19. observed . Note . Why men profit no more by the Ministry . How to profit better . Obs . 2. Matth. 5. 13. Isa . 30. 20. Noted . With Eph. 4. 8 , 9 , 10 , 11. The Ministry a magnificent gift . Chrysostom how esteemd in his Ministry . In choice of our habitations we shold have respect to a good Ministry . Obs . 3. Obs . 4. Use . Expos . Exponit Deut in verbo similitudinem sui hoc est , pingit voluntatem suam Luth. in loc . Obs . 1. Effectual preaching . Obs . 2. Pet. Martyr on John , 20. See the Life of Galeaci●n . What Similitudes should be used , and how . 1. 2. 3. Obs . 3. Obs . 4. Gilead . Gilgal . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 princeps 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ ququam hic c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 irregular . Vid. Buxtorf . in Lexic . Heb. ] Expos . Note . Let the Learned note . Obs . Expos . 2. Amos contemporary with Hosea . Obs . 1. Expos . Obs . 2 Applic. to Reformers in England . Expos . 1. Expos . 2. Dij terminalis Procession-Weeks in England . Expos . 3. Scope . 1. Expos . Iacob's mean condition . Scope . 2. Scope , 3. A further Exposit . of the Text. Iacob's flight into Syria . 1. 2. Note . How Isaac sent Iacob away . 1 Note . 2. Why sent away so meanly . 1. 2. The chief reason . Kindred . Parents or Guardians may not force Wives or Husbands upon Children . Gen. 29. 27. Expounded Note . Marriage founded on consent . Quest . Answ . What is the blessing in a married condition , Which they should pray for . Obs . 1. Let the Nobility & Gentry note . [ Plato said all Kings came from Plow-men , and all Plow-men from Kings ] Obs . 2. Applic. 1. To Servants that are in hard service . 2. To those that are out . Obs . 1. Obs . 2. Non tam longo tempore servivit Jaacob ut haberet Socium vitae , cum qua perpetuò rixaretur , tanquam scholam omniū virtutem Matrimonium cupidè ingressus est . Luth. in 〈◊〉 . Why Iacob served the other 7. years for R 〈…〉 ▪ Obs . 3. A childs great disobedience . 1. 2. 3. Cohaerance Moses his low condition . Obs . Reason of the Text. 1. 2. 3. Cyril . Obs . 1. Applied to England . Obs . 2. Difference of God's working for his People , and for others . Reas . 1. 2. Use . Obs . 3. Obs . 4. Let some note this now , as others had cause to note it formerly . Note . The aggravations of this sin . 1. 2. A perverse spirit , the punishment of ingratitude . Cohaerance . Expos . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hithpael Exaltari . [ Graec. Ezek. 3. 14. ] in Excelsis suis . Calv. &c. Expos . 2. The particular intimation of the Text. Obs . 1. Obs . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The aggravation of provoking God. Wherein we may provoke . Against provoking one another . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Meditatiō for passionate spirits . Gualter . Simile . Note . Obs . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Provoking sins . 1. 2. 3 The Spirit of God bitter to some . England now more guilty of bitterness tean ever . Rev. 8. 11. alluded to . Aggravated . Text. Expos . Obs . Obs . T●●msire fecit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Quest . Answ . Apostacy brings a reproach upon Gods waies . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Simile . The language of the sin of an Apostat . How God usually punisheth them The reproach of the wicked How tho Saints are to vindicate reproaches . Expos . Obs . Use . Iulian the Apostat . The pointing of the Text. Joshua . Jeroboam . Chald. paraphrase . Expos . 1. 2. Base spirits most insolent . Obs . 1. Use for Inferiors . We are with reverence to hear the Lord speak . Obs . 2. The imperiousness of some in their families . Trembling due to God. The posture of a Congregatiō● Expos . Pareus . Obs . 3. Psal . 77. 14. Observed . Obs . 4. Obs . 5. Verified in 1. Magistracy 2. Ministry . Note . Note . Simile . Use . for Magistrats and Ministers that have bin of Repute . Revel 7. 8. Explained . See Mr Mead in loc . Expos . in partic . What Ieroboam spake to cause tremling . 1. Alteration of Government Expos . Obs . 1. Obs . 2. Note . Obs . 3. Use . Caution . Expos . 2. Obs . 1. Episcopacy A fit simile . Obs . 2. Obs . 3. Obs . 4. Obs . 5. Mat. 24. 28. Interpreted . Note . Obs . 6. Troja retineus Palladium inexpugabiles manebat . A Caution . One of Gods special Covenants with the Jews . His way with them . Obs . 7. Ahabstime . Expos . Obs . 1. Note . Mobile vulg 〈…〉 . Expol. Obs . 1 An apt simile Obs . 2 Obs . 3. Simile . Simile . Obs . 1. Simile . Simile The steps of Apostacy . 1. 2. 3. A story related by Dr. Preston . 4. Common Comforts . 5. 6. 7. 8. 9 Note . 10. 11. 12 Difference between the Churches excomumnion and Gods. Note . Yong beginners . Use for the Saints . Obs . 5. The General rule of Worship . 1. 2. The beginning of superstition . 1. 2. Ceremonies . Popery . Use to Reformers . Expos . Tertull. de Idolataria , cap. 4. 6 , 7. Silver . Note . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dolorei terriculamenta . The Cause of corruption in Gods Worship The root of that evil . Hoc agitur de cultu Dei , in quocessore debet quicquid est prudentiae , quicquid est rationis in hominibus , quicquid consilij & omnes co●●um sensus ; nā si hic tantillum fib● er 〈…〉 tunt , nibil aliud 〈◊〉 àm Dei cultum vitiant . Hic principiū est vitè colen●● Dei , ut ●omines ●●ul●●ant neque permittunt sibi sapere , s 〈…〉 tantum prele●nt aurem Deo , Hic damnat quicquid arridet judicio hominum , vel rationi . Calv. in l c. Non-conformists . The use of Reason in Religion . Text. Expos . Obs . Isa . 29. 13. Observed . Fulfilled in England of la. e. Note . Expos . Applic. Text. Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . G 〈…〉 Tertull. Lactant. Just . lib. 1. cap. 21. Ge-Hinnom . In valle filiorū Hinnom . Hinnō 〈◊〉 Nahem , Genuat Rugijt from whence Gehenna . * Adorare ad os Applic. Obs . Use . Against kissing the Book in swearing . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gluma palea temissima Obs . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significat Foramen , in Judaeâ non fuerūt tables camini , qualibus nos hodie ultimur , sed Feuestrae superiore parte domus , vel in pavicte , quemadmodum bodie in Norwegiâ , & Sueciâ , Tar 〈…〉 ov , in loc . Obs . Use . Expos . 1. Obs . Expos . 2. Expos . 3 See Luth. in Gen. 27. Expos . 4. Obs . Text Expos . Obs . What it is to know God. Obs . 1. Obs . 2. Text Obs . 1. Obs . 2. Obs . 3. Obs . 4. Obs . 5. Obs . 6. The Excellency of Gods saving . Quest . Answ . Obs . 1. Obs . 2. Obs . 3. Obs . 4. Obs . 5. Expos . Gods knowledge & conduct of the People in the wilderness , Obs . 1. Use . Obs . 2 Obs . 3. Obs . 4. Obs . 5. Expos . Obs . 1. Applic. None of the Saints worse for Affliction : many for Prosperity . David . Text. Expos . Note . Prov. 23. 5. Noted . What thoughts we should have about enjoying outward comforts . 1. 2. 3. 4. 5. 6. 7. 8. 9 10. 11. Note . Text Difficile est esse in Honor sine Tumore . Bern. Why the rich and great are apt to be high minded . 1. 2. 3. 4 5. Note . Psal . 35. 16. Noted . Deut. 32. 33. Applied . Notes of the pride of some new Officers . 1 2. 3 4. Psal . 73. 8. Observed . 5. 6. 7 Why we should not be exalted by prosperity . 1. 2. 3. 4. An apt simile 5. 6. 7. 8. 9. Job , 20. 22 , 23. noted Simile 10 11 Text Expos . 1. 2. 3. 4. 5. Applied to England . A Meditation for Trades-men in the City , &c. 1. 2. 3. 4. 5. Note . Note . Psal 103. 2. Urged . 6. 7. 8. Obs . Psal . 18. Obs . Ezek. 34. 16. &c. An observable Scripture . Why God deals roughly with the great & graciously with the grieded and oppressed . 1. 2. 3. 4. Why God wil be as a Lyon to them that forget him . 1. 2. 3. 4. 5. 6. 7 Salis est prostrasse Leoni , 8. 9 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. [ sicut pardus in via Assyriorum vulgat . So Hieron . ] Why the Locōpares himself to a Leopard . Plin. lib. 10. cap. 37. Aelian . lib. 2. cap. 23. Scalig. Exerc. 208. 3. Aelian . lib. 5. cap. 14. Plin. l. 8. c. 36 Note . Vers . y. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers . S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lyon's property . Luthers Observation on the place . Bernard his speech to his Brother . Arias Montan. Expos . The Bear , Obs . Lyra. Other Interpreters upon the place . The Text parelleld with Dan. 7 , 3. Panthera , hinc Leopardus . Arist . Histor . Animal . lib. 9. cap. 6. Note . Sleid. de 4. Imperijs lib. 3. Object . Answ . Expos . God to be preached as Terrible . Obs . Expos . Obs . Perdidt te Israel . Calv. Perdidit te Rex tuus . Trem. Vitulus tuus . Rabb . Consolatio fictitia . Ab. Ezr. Corrupit te . Drus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ego in auxiliotuo , & auxiliūtuum est in me . Drus . Expos . Pareus . Quod in me in auxiliatorem rebellasti . Obs . 1. Obs . 2 One work of the day of Judment . 1 Gods Decree damns none . What it is . The Decree of Election . 2. 3. Note . Wherein Self appears in sin . 1. 2. 3. 4. 5. 6. 7. An Aggravation of self-destruction . 1. Note . 2. 3. Austin . Note . Applic. 1. To Persons Note . Mens Excuses . 2. 1 Cor. 5. 2. Applied to England . Note . Note . Note . Note Note . A Prophesie . Note . Simile Inde sequitur , Praedestinationem , Vocationem , & Gratiam ; non esse ex praevijs praedestinatorum meritis ; sed ex Deo praedestinanter , vocanter , gratiâ suâ praedestinatos praevenicute ; haec enim sunt AVXILIVM Dei. Cornel à Lapidè in loc . Multa bona facit Deus in homine , quae non facit homo ; nul●la facit homo , quae Deus non facit , us faciat homo . August . Expos . Obs . Use 1. Cupio te detendere , te servare , hoc verè esse , Deum esse . Luth. in loc . Use . 2. Quest . Answ . A useful Scripture . Quest . Answ . 1 2. Expos . Obs . Obs . Applied to England . 1. Reading . Expos . Obs . A caution concerning earthly kings . * See Bucer in Matth. 17. ver ult . Cuncta supremo Magistratus concedenda proper conscientiam : i. e. The Supream Magistrate is to be submitted to in all things , but matters of conscience ; hee speaks of private men , not of those who by Laws are appoynted to be a screen between the Prince and People , such as Calvins Instit . Lib. 4. cap. 20. Sect. 31. saith the 3. Estates in Parliament are . 2. 2. Reading . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. ubi est Rex isle tuus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi Rex tuus nunc ? Chald. ubi est Rex tuus ? Vulg. ( So Hierom. none of these read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Pareus in lo● The Confidences of the Ten Tribes : 1 King. 2 City . 3 Nobles . Obs . 1. Obs . 2 Obs . 3. Use . Use . 2 Iudices aliquan do Reges designant , ut Amos , 2. 3. Exscindam Iudicem de medio tui . De Rege Moab loquitur Note . Obs . If a King , then Nobles . Why the Israelites would have a King , and Princes . 1 Note 2. 3. 4. Note . 5. Note . 6. 7. Obs . A slander noed by the Author . Cohaerance Abirato , potius quàm ab exorato Deo. Obs . 1. * Ex hoc loco discimus Deum sic exercere sua judicia utquicquid mali est , debeat hominibus ascribi : Deus videtur hoc totum dirigere sua providentia , discamus admirars sobriè , arcana Dei judicia , neque imitemur impuros istos canes qui obga : niunt , quia non pessuat agnoscere quomodo Deus utatur etiam improbis hominibus , quia hoc non percipuint , concludunt , Dominum esse causa peccait . Cals . in loc . Obs . 2. Success no note of a good cause . Obs . 3. Dando Irascitur , non dando miseretur . August . Take heed of immoderate desires . 2 Sam. 15. 25 , 26. Note . Text. 1. 2. 3. It is hard to convince men when they have their desires , that it is not in love . Note . Notes to know whether it be Love or hatred by all that is before us . 1. 2. Note . Note . 3. Simile . Note . 4. Psa . 106. 15. Opened 5. A dangerous sign of Reprobation . 6. Note . 7. Note . 8. * [ Before , or sanctified by Prayer after ; For thou preventest me ( saith David ) with thy blessing of goodness Ps . 21 , 3 God doth so somtimes to his Saints ] Samuel . Note 9 Note . 10. Simile . Isa . 10. 16. Explained . 11. 12. 1● . Note . An apt ▪ 15. 16 Note . Simile . 17. Note . 18 19. Corallaries frō the former Notes . 1. 2. 3. 4. Simile 5. Similies . 1. 2. 6. 7 A special difference between a Carnal & a Gracious heart . Simile . Note . 8. An essential difference between Spiritual & Temporal blessings . Note . Joh. 17. 3. The point urged . 9. Isa . 39. Encouragement . Note . Note . Text. Obs . 4. * Agrigentinis Phalaris , Marius Romanis . Cur Domine eū ficisti Imperatorum ? ‡ Resp . Quoniam non inveni pesorem . Quest . Answ . When Governors are given in Anger . SAUL A discription of him . Jeroboam : A discription of him . Omniam consensu capax Imperij nisi imperasses . How long he reigned . Use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Obs . 1. Expos . Calvin . Obs . 2. Use . Caution . Obs . 3. Obs . 4. Obs . 5. Caution . Paenae piorum ira , impiorum furor , Pareus . Obs . 6. Quest . 1. Answ . When God takes away , and not in wrath . Quest . 2. Answ . 1 When God takes away in wrath . 2. 3. [ Tempus sanè incommodissimum , iter aliquo facientibus in aestate & in locu calidioribus . Drus . in l. Note . Note . Use . Obs . 7. Obs . 8. Obs . 9. Obs . 10. Notes for div A30575-e97680 * Solve senescentem maturè sanus Equum , ne peccet ad extremum videndus & ilia ducat . Horat. Jer. 57. 〈◊〉 * — Esse praeterea alios , qui priùs multas adire gentes &c. quae priusquam assequantur aut sibi satisfaciāt & in his quicquem tentandum esse putent , vel senio , vel nimiis & intempestivis studiis conficiantur , vel serò nimis incipientes , nihil ad justum finem perducant — ut Ecclesiae carendum sit non tam praecellentium quàm mediocrium ingeniorum fructibus , &c. * The Original was with the Superoisor in Colchester when besieg'd and much of the Town burnt . 
A30574	----	An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.] Burroughs, Jeremiah, 1599-1646. 1650 Approx. 1172 KB of XML-encoded text transcribed from 256 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-01 (EEBO-TCP Phase 1). A30574 Wing B6070B ESTC R36308 15643177 ocm 15643177 104281 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A30574) Transcribed from: (Early English Books Online ; image set 104281) Images scanned from microfilm: (Early English books, 1641-1700 ; 1182:9) An exposition with practical observations continued upon the eighth, ninth, & tenth chapters of the prophesy of Hosea being first delivered in several lectures at Michaels Cornhil, London / by Jeremiah Burroughs ; being the seventh book published by Thomas Goodwin ... [et al.] Burroughs, Jeremiah, 1599-1646. Goodwin, Thomas, 1600-1680. Cross, Thomas, fl. 1632-1682. [28], 517, [15] p., [1] leaf of plates : port. Printed by Peter Cole ..., London : 1650. Includes frontispiece portrait of the author signed: Cross, sculpt. Advertisements: p. [27]-[28] of first count. Reproduction of original in the Huntington Library. Includes bibliographical references and index. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Bible. -- O.T. -- Hosea VIII-X -- Commentaries. Bible. -- O.T. -- Hosea VIII-X -- Criticism, interpretation, etc. 2006-04 TCP Assigned for keying and markup 2006-04 Aptara Keyed and coded from ProQuest page images 2006-07 John Latta Sampled and proofread 2006-07 John Latta Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion JEREMIAH BVRROUGHES Gospell-Preacher To two of the greatest Congregations in England Viz. Stepney and Cripplegate London Aetatis Suae . 45. portrait of Jeremiah Burroughs C●●ss sculpt : Iune . 1. 1646 AN EXPOSITION WITH Practical Observations CONTINUED Upon the Eighth , Ninth , and Tenth Chapters of the PROPHESY OF HOSEA . Being First delivered in several LECTURES at Michaels Cornhil , LONDON . By Jeremiah Burroughs . Being the Sixth Book published by Thomas Goodwin , William Greenhil , Sydrach Simpson , William Bridge , John Yates , Will. Adderly . LONDON : Printed by Peter Cole , at the sign of the Printing-Press in Cornhil , near the Royal Exchange . 1650. To the READER . VVHAT We have by way of Preface set before the Edition of the Fourth , Fifth , Sixth and Seventh Chapters , may sufficiently serve for a Premise to these Eighth , Ninth and Tenth Chapters , as holding forth the Use and Scope of the whol Prophesie , and the Authors Intentions in his Comment theron : So as We shall only need now to give LETTERS of CREDENCE before the World , to the passing of These , as the best , and most authentick Notes that could any way be obtained , both as the Extracts of the best Notes of Sermons , taken from his Mouth , and chiefly his own Writings , which were more brief . Exspect shortly the Eleventh , Twelfth , and Thirteenth Chapters from the same hand . We commit Them , and the Reader to the blessing of God. Thomas Goodwyn , Sydrach Simpson , William Greenhil , William Bridge , John Yates , Will. Adderly . THE CONTENTS Hosea , Chap. VIII . VERSE I Observation 1 MInisters must not only be trumpeters of Mercy and Peace , but also of Judgment Page 2 Obs . 2 Ministers must not be weary of their work though little good come of it 3 Obs . 3 The denunciation of threatning in the Name of God , is a terrible sound ibid. Obs . 4 Men flatter themselves when danger is at a distance 4 Obs . 5 All the swiftness of an enemy is from God 5 Obs . 6. God doth not presently cast away a Church , though it be guilty of many sins . ibid Obs . 7. It is an high expression of the Priviledge of a Church , That it is the house of the Lord. 6 Obs . 8 Though we be Gods house , yet enemies may come upon us . 7 VERSE II. Opened 8 Obs . 1 In affliction men see their need of God. 9 Obs . 2 The vilest wretches in time of distress will call for help of God ibid Obs . 3. Acknowledgment of God in a formal way , is that Hypocrites think will comend them to God 10 Obs . 4 Degenerate children look for favor for their godly parents sakes . 11 Obs . 5 They will think to have the same mercies their fathers had ib. VERSE III. Obs . 1 The true Worship of God is the Good thing by way of Excellencie 12 Obs . 2 Gods Worship is repelled by carnal hearts ib. Obs . 3 Though at first men only leave God , yet at last they cast him off with abomination ib. Obs 4 When the good of Duty is cast off , the evil of punishment will come in 14 VERSE IV. Expounded 15 Obs . 1 We may do the thing God would have done , and yet sin highly against God 17 Obs . 2 To go about great businesses without consulting with God , is sin . 18 Obs . 3 Alteration in Civil Government is a great matter ib. Obs . 4 When we are about great businesses we must look at Gods ends . ib. Obs . 5 We can have no comfort of Gods mercies , if we stay not Gods time 19 Obs . 6 When we have a mercy promised , we must take it by lawful means ib. Obs . 7 When we have a mercy we must improve it for God 20 Obs . 8 God knows how to make use of mens sins 22 Obs . 9 God many times suffers sinners to prosper a long time ib. VERSE V. Obs . 1 Though Idolaters promise themselves safety by their Idols , yet they will leave them at last 26 Obs . 2 Take heed of Engagements in what is evil 28 Obs . 3 If by custom in evil we have no power to get out , this will be no excuse ib. VERSE VI. Obs . 1 None are so so●●ish in wicked waies as Apostats 30 Obs . 2 To he devisers of evil in Gods Worship is a great aggravation of sin ib. Obs . 3 Men stick close to their own inventions in Gods Worship ib. Obs . 4 There is no sin more hereditary then Idolatry ib. Obs . 5 Idols must be broken in pieces 34 Obs . 6 Whatsoever may be broken in pieces we may not make our God ib. Obs . 7 Deifying a Creature makes way for the destruction of the Creature 35 VERSE VII . Obs . 1 Idolaters are willing to take pains for their false worship 35 Use . Let us take pains for the the true Worship ib. Obs . 2 Idolaters sow in hope 36 Obs . 3 Idolaters lay a ground for succession ib. Obs . 4 Idolaters observe their season ib. Obs . 5 Many sow the wind 37 Who sow the wind 1 Some Students ib. 2 Idolaters ib. 3 Formalists 38 4 Vain glorious ib. 5 Carnal Polititians 39 6 Such as serve themselves of sin . ib. Use 1. Comfort for the Church that al their enemies do but sow the wind 39 Use 2. Ministers must beware of sowing the wind 1 If they bring empty words . 2 Their own fancies to the people 41 Obs . 6 They that sow the wind , it is just with God they should reap the whirlwind 42 Obs . 7 Sometimes wicked actions may seem to prosper , though the curse of God be upon them . 44 Obs . 8 To have our desires satisfied for a while , and then destroyed , is a great judgment 45 VERSE VIII . Expounded 46 VERSE IX . Expounded 50 Object . Why doth God compare the ten Tribes to a wild Ass ? Answ . 1. To shew their stubbornness 52 2 To shew their contemptibleness 53 Obj Why doth he say [ Alone ? ] Answ . 1. To shew they would be under no Government 54 2 That they were fit for no society 55 Obs . 1 Where we place our confidence , there our love should be placed ib. Obs . 2 Idolaters wil not stand upon terms if they may have their Idols any way 56 Obs . 3 It is an evil thing to be drawn to false worship 57 VERSE X. Obs . 1. It is a great evil when wicked men seem to prosper more than Gods people in outward estate 59 Obs . 2 Many times when men think they provide most for their peace , they provide most for their ruin 61 Obs . 3 People many times run headily on in evil waies that will destroy them 62 Text opened in diverse Particulars 63 Obs . 1. When sinners have brought trouble upon themselves , then they complain much 66 Admonition to England ib. Obs . 2. Taxes upon mens estates is but a little burden in respect of being brought under the power of the enemy 67 Obs . 3 Taxes are but little burden in comparison to the carrying of our brethren into captivity 67 Obs . 4 It is Gods mercy to bring lesser evils upon us thereby to prevent greater ib. Obs . 5. The consideration of little burdens upon us , should move us to turn to God 68 Obs . 6. Gods judgments against wicked men are the beginings of further judgments ib. VERSE XI . Opened 69 Object . Why God would have but one Altar ? 74 Answ . 1. These Altars did typifie two things 1 That Christ was to be the only sacrifice 74 2 That all our services are accepted only in him ib. 2. That it might be the bond of the Church . Other Objections Answered . 76 Obs . 1 Mans inventions in Gods Worship are rejected of God 77 Obs . 2 There is no stop in superstitious worship 78 Obs . 3 We are ready to imitate our forefathers in what is evil , but not in what is good 79 Obs . 4. Take heed distance of time make us not to fear the threatning the less . 80 Obs . 5 Every age ads something to Idolatry and false worship 81 Obs . 6 What ever names we give to things it may be God will give other names and titles 83 Obs . 7 When mens hearts are set upon fals waies of worship , it is just with God to let them have their desires to the full ib. VERSE XII . Obs . 1 Whatsoever is urged or practised in matter of worship , it must have warrant out of the written Word of God 85 Obs . 2 We should look upon the Scriptures as concerning our selves 92 Obs . 3 The things of Gods Worship are to be looked upon as great things . 96 1 Because they are from a great God ib. 2 The lustre of the great God shines in them ib. 3 They are the mysteries of Gods will 97 4 They are of great concernment . 98 5 They have great power on the heart of man ib. 6 They make all those great that receive them 99 7 They are great in Gods account ib. Obs . 4 The word is matter for the greatest spirits to exercise themselves about 101 Obs . 5 It is a special means to obedience to have high thoughts of Gods Law 102 Obs . 6. The worship of God is a great matter 103 The Word of God accounted strange 1 As not concerning them 105 2 Strange in their apprehensions . 106 3 There is no sutableness between their hearts and the Doctrine . 107 4 They use the Word as a stranger viz. for their own ends 108 Obs . 7 Superstitious people that are very zealous in their own way of worship , are very negligent in Gods way 108 Obs . 8 It is a dangerous thing for men to have their hearts estranged from Gods Law 110 The Degrees of the hearts estrangement from God. 1 His delight in God abates 111 2 They are less frequent together . ib. 3 He hath hard thoughts of Gods Word ib 4 He wisheth the things in the Word were otherwise ib. 5 He begins to listen to things that are against the Word 112 6 He will not search throughly into truths ib. 7 An engagement in some unlawful practice ib. 8 Weighty arguments now become weak ib. 9 He violently rejects the Word . ib. Obs . 8 That which mens corrupt hearts will not close withal they put it upon Christ , as if Christ had delivered them from it 113 VERS . XIII . Obs . 1 Men may continue in outward profession , and yet the great things of Gods Law may be strange to them 115 Obs . 2 Most men offer up nothing to God in sacrifice but flesh 116 Obs . 3 To aim at Self in serving God , eats out true devotion 117 Obs . 4 If Self be regarded , all is rejected 119 Obs . 5 Men may be much in holy services and yet their sins stand upon the score nevertheless 120 Obs . 6 Howsoever God may forbear wicked men a time , yet he hath a time to remember all ib. Obs . 7 God remembers the sins of wicked people , especially in the performance of holy duties 122 1 Because we come into Gods presence ib. 2 Holy Duties are aggravations of sin . ib. Obs . 8 God visits mens sins when they think he neglects them most 123 Obs . 9 Carnal hearts , when God visits their sins , plot which way to shift for themselves 124 Obs . 10 It is one of the most dreadful judgments of God upon a Nation , when he hath delivered them from one bondage , to deliver them into the same again 125 Obs . 11 It is just with God that those that inherit their fathers sins should inherit their fathers judgments ib. Obs . 12 All places are places of misery when God forsakes a People ib. VERSE XIV . Obs . 1 God punisheth for sin when men are most secure 126 Obs . 2 It is Gods favor that makes a man 127 Obs . 3 The greater excellency God raiseth a man to , the viler is his sin to forget God 128 Obs . 4 When mens hearts are farthest off from God , then are they forwardest in superstition 128 Objections answered 129 Obs . 5 Men are more subject to secure themselves from outward things than from Gods wrath 132 Obs . 6 When men bless themselves in their own thoughts , they should consider what are Gods thoughts ? 133 Obs . 7 Brave things are subject to Gods devouring fire 134 CHAP. IX . VERS . I. Obs . 1 That 's a sad war where the Conqueror hath cause to be sad at the Conquest 137 Vse for England ib. Obs . 2 Leagues wherein we much rejoyce may prove occasions of sorrow . 138 Use . Be not greedy of peace before the time ib. Obs . 3 Carnal hearts bless themselves in in outward prosperity 139 Obs . 4 When men be jolly and merry , they should consider whether it be from God or not 140 Obs . 5 We may prosper , and yet have no cause of joy ib. Obs . 6 Carnal hearts are immoderate in joy 141 Exhortations . 1 Be not taken with the worlds jollity . 142 2 Imitate them not in their waies of rejoycing ib. 3 Do not rejoyce as a People 143 4 Rejoyce not profanely ib. 5 Rejoyce not as having so much cause as others 144 Obs . 7 Many that scorn mean men may not be in so good a case as they . ib. Obs . 8 Although we enjoy the same blessings that othess do , yet we may not have the same cause to rejoyce that they have 144 Obs . 9 It is a great argument of mens misery that others rejoyce , when they cannot 145 Obs . 10 That which we call little matter in corrupting Gods Worship , God calls a going a whoring from him 147 Obs . 11 A People may be free from the gross evils of another people , and yet be in a worse condition than they 147 Proved 148 Obs . 12 To be constant to evil principles is not so great an evil , as to be false in good principles ib. Obs . 13 The sins of Gods People are the greatest sins of all 149 Obs . 14 Idolaters love outward prosperity because it is a reward of their service to their Idols 153 VERSE II. Obs . 1 God often lets wicked men come near a mercy , and then cuts them off 154 Obs . 2 God strikes wicked men in those things their hearts are m●st set upon ib. Obs . 3. The promises of the creature will lye , the promises of the world will not . 155 Obs . 4 Men shall fail at last in what they think they to get in a way of sin ib. VERSE III. Obs . 1 It is a great judgment of God to drive men out of a Land for sin 159 Obs . 2 The state of the Church of God is excellent ib. Use 1. To shew the happiness of Beleevers ib. Use 2. To shew what a judgment it is to be cast out of the Church of God ib. Obs . 3 Those that make Leagues with wicked men , it is just with God they should be enthral'd in their abominations 161 Obs . 4 When men are inwardly unclean , God cares not for their outward cleanness ib. Obs . 5 A great sin it is for the Saints to joyn with the World in evil worship 161 VERSE IV. Obs . 1 Those that abuse their joy to lust , it is just with God to take it from them 163 Obs . 2 This makes the affliction bitter when the joy in Gods service is gone ib. Obs . 3 It is a sad thing when a creature would seek to God , and yet God rejects him 170 VERSE V. Opened 173 The perplexity of the wicked in the Lords day . 1 All comforts are gone 177 2 God Himself fights against them ib. 3 Conscience terrifies them ib. 4 They know not whither to go for help ib. 5 The thoughts of God are terrible to them ib. 6 These miseries are but the beginning of sorrows ib. The Saints know what to do in a day of calamity 1 Bless God that ever they knew him 178 2 Exercise Faith in the Word 179 3 Sanctifie the Name of God in his Judgments ib. 4 Ease their souls by Prayer . ib. 5 See beyond present evils . ib. VERSE VI. Obs . 1 Carnal hearts have alwaies some shifting thoughts how to provide for themselves 180 Obs . 2 Carnal hearts will rather make any thing their refuge in affliction , than God 18● Obs . 3 It is a great affliction to be forced to leave ones own Country and never return 183 VERSE VII . Obs . 1 God hath his set time for execution of Judgment 187 Obs . 2 The apprehension of present evil terrifies the soul 188 Obs . 3 Wicked men will not know till they feel ib. Obs . 4 The knowledge men have of God in time of affliction is a working knowledge 189 Obs . 5 In time of affliction men cry out that those are fools that seduced them ib. Obs . 6 It is no excuse for men to be led aside by their Ministers 190 VERS . VIII . Obs . 1 Many vile things are hid under glorious titles 191 Obs . 2 When the Truth is cleer , it is dangerous to seek the Opinions of others 192 Obs . 3 No cause so ill but will be maintained by some learned 193 Obs . 4 It is a great grief to those that have interest in God , to see those that maintain that which is evil , to pretend as much for God as any ib. Obs . 5 You must have ground from Scripture before you submit to any thing in the Worship of God. 195 Obs . 6. Those that have interest in God rejoyce when they see faithful Ministers keep close to God 199 VERSE IX . Obs . 1 When superstition hath gotten deep root in the heart it is hardly got out 202 Vse to England ib. Obs . 2 We may find wors usage from those that profess Religion than from those which profess it not 207 Use . Take heed how you carry your selves towards your Brethren ib. Obs . 3 God may behold those filthy who carry fair shews in Religion . ib. Obs . 4 For men to stand out impudently in wickedness committed is abominable in the eyes of God 208 Obs . 5 To joyn with others to do so is wors ib. Applied to some of the Gentry and Nobility of this Kingdom ib. Obs . 6 Such as do so may prosper a while . 209 Obs . 7 At last they shall all perish ib. Obs . 8 The sins of the forefathers is an aggravation of the childrens sins ib. VERSE X. Obs . 1 We should lay to heart Gods love to our fathers , and seek to continue it to our selves 211 Obs . 2 The greatness of Gods love is not enough to engage carnal hearts . 214 Obs . 3 There is no evil so shameful but a carnal heart wil forsake the glorious God to cleave to it . 216 Obs . 4 So to leave God and cleave to wickedness is abominable ib. Obs . 5 It is usual for people to be of the Religion those are of whom they love . 219 VERSE XI . Obs . 1 Multitude of children is a glory to a people 221 1 By them they are multiplied . ib. 2 What excellency is in their children they look upon it as their own ib. 3 They have hope of continuation from generation to generation by them ib. Use . Bring up your children in the fear of God ib. Obs . 2 Godliness brings blessings swiftly , and wickedness drives them away as fast 245 VERSE XII . Obs . 1 Many think all is well when they have escaped some judgement . 246 Obs . 2 It is a judgment to be deprived of children ib. Obs . 3 It is God in the Creature that upholds it 248 VERSE XIII . Expounded 253 Obs . 1 God may depart from men or kingdoms in their greatest prosperity 255 Use Take heed when you are in your prosperity ib. Obs . 2. God never shews so much respect to any , but if they forsake him , wrath follows 256 Obs . 3 The curs of God goes forward from the Parents to the children 257 Obs . 4 For the curse to follow from the parents to the children is an heavy curse 259 VERSE XIIII . Obs . 1. Mens sins oftentimes make Gods Ministers at a stand what to say in prayer 263 Obs . 2 The fruitfulness or barrenness of the womb is from God. ib. VERSE XV. Obs . 1 Above all sins , the sin of Idolatry makes a people hated of God. 169 Obs . 2 To take occasion to sin from Gods mercy is a thing which God hates 269 Obs . 3 'T is a hateful thing to cast off the Government that God would have men under 271 Obs . 4 Some sins provoke God to hatred . 272 Obs . 5. Sometimes God manifests his displeasure in the places where we sin . ib. Obs . 6 God cannot endure wickedness in his own house . ib. Obs . 7 Men in Authority think it a dishonor to be perswaded to alter their minds 276 Obs . 8 Engagements work deeply in men when they are engaged in their honors ib. Obs . 9 According to peoples interests so they are 277 Obs . 10 Princes though they should be used with reverence , yet they should not be flattered ib. Obs . 11 When Princes successively are wicked , there is little hope of good to that people 278 VERSE XVI Obs . 1 God will not alwaies forbear sinners 278 Obs . 2. If God leave Governors to revolt the people will be smitten 282 Obs . 3 Compulsion of Authority doth not excuse sin 283 Obs . 4. Tbe apprehension of Gods hand in smiting should humble the hearts of sinners 284 Obs . 5 God hath his time to dry up the roots of sinners 285 VERSE XVII . Obs . 1. Let all the world forsake God a faithful soul will not 290 Obs . 2 It is no presumption for a few to chalenge interest in God , when the generality do not 291 Use . Let thou be offended at the 〈◊〉 of those that keep the faith ib. Obs . 3 It is a dreadful thing for wicked men to be declared against by the godly 292 Use . Do not slight it 293 Obs . 4 When men are violent in wickedness , God will be violent in his judgments ib. Use . Take heed of being violent in the wais of sin 294 Obs 5. In matters of Gods Worship we must hearken to God ib. Obs . 6 It is a judgment to have an unsetled spirit 296 Obs . 7 Prize the Communion of Saints . 298 CHAP. X. VERS . I. Obs . 1 The Church is compared to a Vine 300 Reasons 1 It hath an unpromising outside ib. 2 It is the most fruitful plant that grows ib. 3 No plant requires so great care ib. 4 It is the most depending creature 301 5 If not fruitful it is most unprofitable ib. 6 It is the emblem of peace . 302 Obs . 2 Emptiness of professors is a very great evil 303 Reasons . 1 'T is unnatural 304 2 'T is a dishonor to their root . ib. 3 It frustrates the Lord of all his care ib. 4 There is no blessing upon thy soul ib. 5 If there be Grace it cannot but bear fruit ib. 6 Common gifts shal be taken away 305 7 An empty spirit is fit for the Devil to possess 306 8 God doth not let us sit empty of blessings ib. 9 The Lord hath justly made our Vine bleed for its emptiness ib. 10 The evil of emptiness is great according to the greatness of opportunities ib. Use 1 If it be evil to be empty , what an evil is it to bring forth ill Grapes ib. Use 2 Let us prize fruitfulness 307 Obs . 3 It is all one to be an empty Christian , and to bring forth fruit to ones self 315 Obs . 4 When God is spoiling a Nation it is vain for people to think to provide for themselves 317 Obs . 5 To encrease our wickedness by Gods blessings is an abominable thing 319 Reasons 1 It is against the ingenuity of a Christian 320 2 Christian Principles are above estate ib. 3 It is against our prayers . ib. Obs . 6 The love Idolaters have to their Idols is according to that ability they have to shew their love . 320 VERSE II Obs . 1 Though men strive never so much to maintain what is evil , God will break it 326 Obs . 2 Though men be convinced of an evil , yet if the temptation abide they will fall to it again . 327 Obs . 3 Superstitious Images and Altars are to be taken away . ib. Obs . 4 If we give that respect that is due to God to another thing , the Lord will destroy it ib. Obs . 5. If God break down what is evil let not us set it up ib. Obs . 6 We must not break down Images to make up our own broken estates 328 Obs . 7 Mens divisions break the neck of what they contend for ib. VERS . III. Obs . 1 It is a great evil for a people not to have the protection of a right Government 331 Obs . 2 It is a great evil not to fear the Lord 332 Obs . 3. When men have the countenance of great ones , there is little fear of God amongst them ib. Obs . 4. The taking away of Kingly power is a punishment for the want of the fear of God 333 Obs . 5. The times of Gods wrath forceth acknowledgment from their hearts that fear not God 334 Obs . 6 When the heart is humbled it will not put off the cause of evils to other men 335 Obs . 7 When God forsakes a people there is nothing can do them good 337 Obs . 8 It is just with God to make those things unuseful which sinful people dote upon ib. Obs . 9. God can soon change the hearts of people in reference to their King 339 Obs . 10 The difference between Gods people and wicked men ib. Obs . 11 The stouter creature confidence is , the more do they sink when they are crost in their hopes 340 Obs . 12 When a carnal heart is knockt off from creature confidence then he despairs ib. VERSE IV. Expounded 361 Obs . 1 Carnal hearts in their straits take shifting courses , because they have no God to go to 364 Obs . 2 It is an evil thing for professors to combine with wicked men 365 Obs . 3 There is no trust to wicked mens Oaths and Covenants 365 Obs . 4. Breaking Covenant , though with wicked men , is a great wicked●ness ib. Obs . 5 Injustice and Oppression is a forerunner of Ruin 372 VERSE V. Obs . 1 Those that fear God least , are most afraid of any thing else 379 Obs . 2 In times of danger we should be most solicitous about the Worship of God 384 Obs . 3 Cities that are safe should be sensible of the miseries of others . 385 Obs . 4 Idolaters that dedicate themselves to Idols , are the people of that Idol 387 Obs 5. Idolaters account their Idol worship glorious 391 VERSE VI. Obs . 1 Our depending upon men for help is dearly bought 392 Obs . 2. It is the fashion of Idolaters to rejoyce much when they get one anothers gods ib. Applied to England ib. Obs . 3 Mens own counsels in matters of Religion bring them to shame . 396 1 Because it is much regarded ib. 2 God leaves them to folly . ib. 3 They provoke God by them . 398 Use . 1. What to avoid in Counsels . 1 False principles . ib. 2 Wicked men ib. 3 Self ends ib. 4 Pride and conceitedness ib. 5 Flesh and blood ib. 6 Passion and frowardness ib. Use . 2 What we should attend in our counsels 1 Look up to Jesus Christ 399 2 Pray much ib. 3 Let the fear of God be strong 400 4 Keep to the Word of God. ib. 5 Be not put off with shews of Reason 401 6 Be humble ib. 7 Consult with an indifferent judgment ib. 8 Do as you would be done by ib. 9 Whether it may not cost too dear , though good ib. VERSE VII . Obs . 1 Vngodly men in their greatest rage are but as foam , if God come against them 403 Scripture Expressions touching the vanity of great persons 404 VERS . VIII . Obs . 1 God destroies the glorious Names of Idolatry 406 Obs . 2 The nearer a thing comes to the nature of sin , the viler it is . ib. Obs . 3 False worship is the great sinne . 407 Obs . 4 We may so abuse the creatures , that we may turn them into sin it self ib. Obs . 5 When any Ordinances of God are abused , they are to be but purged ; but inventions of men are to be destroyed ib. Obs . 6 Mans sin brings destruction upon the creatures 408 Obs . 7 If it be sad that false worship is neglected , how sad is it that true worship is ? 409 Obs . 8 The ruin of Idolatrous places is more pleasing to God than their pomp 410 Obs . 9 What men account highly of in matter of worship , when the enemy coms in he contemns them ib. Obs . 10 God can make an alteration in Cities and Kingdoms 413 Obs . 11 It is a great misery to fall into the hands of ones enemies 414 Obs . 12 The wrath of God is very dreadful ib. Obs . 13 To live in misery is worse than present death 415 Obs . 14 The misery of wicked men in affliction is wonderful 416 Obs . 15 Desperation is a dreadful thing . ib. VERSE IX . Opened 418 Obs . 1 To comit the same sins our ancestors did , is greater than theirs was 419 Obs . 2 God takes it ill when those whom he hath used to punish others for sin , commit the same sins themselves ib Obs . 3 Children of iniquity may escape once and again 423 VERSE X Expounded 425 Obs . 1 When God hath a mind to bring about a thing , he will gather a people 427 Obs . 2 God will chuse his rod he will scourg us with ib. VERSE XI . Obs . 1 Such as are divided in prosperity , shall be bound together in bondage 430 Obs . 2 It is a sign of a carnal heart to avoid any work God cals to , because it is difficult 431 Obs . 3 Hypocrites are content with such services as bring present comfort ib. Obs . 4 It is a sign of a carnal heart to seek present accommodation 432 Obs . 5 God looks with indignation upon such as mind nothing but ease and delicacy 455 Obs 6 It is an honor for men to go thorough difficulti●s for God 439 Obs . 7 Let no men boast they live more at ease than others ib. Use . Comfort for the afflicted Obs . 8. Those that for sake the true Worship of God , 't is well if they come into the meanest condition among Gods People 441 VERSE XII . Obs . 1. Though the sins of people be great , and judgments near , we know not what an exhortation may do 441 Obs . 2 The actions of men are seeds 445 Obs . 3 They shal come up in the same kind ib. Obs . 4 The seed lies in the ground rotting a while , yet afterwards comes up . ib. Obs . 5 The seed sowen comes up through the blessing of God upon it ib. Obs . 6. The better the seed is , the longer it lies under ground 446 Obs . 7 The Ministers of God are sowers . ib. Obs . 8 Large oportunities of doing service for God should be our riches ib. Obs . 9 It is not every seed will serve the turn 447 Obs . 10 As a man sows so shall he reap . 450 Use . Let the Saints set a price upon the actions of Righteousness 451 Obs . 11 God will give abundantly above our good works 455 Obs . 12 The hearts of men naturally are fallow grounds 456 Obs . 13 It is high time to seek the LORD 474 Reasons . 1 God hath been a long time patient ib. 2 Mercy is even going ib. 3 It is an acceptable time . ib. Obs . 14 It is time for England to seek God 478 Obs . 15 God will come to sow Righteousnes in time 480 Obs . 16 Sometimes God doth not presently rain Righteousness upon his people that sow it 481 Obs . 17 Those that seek aright will continue seeking till God comes ib. Motives to continue seeking . 1. Thou art doing thy duty . 482 2. Thou canst not do better . ib. 3. While you are waiting God is working good ib. 4. While thou art seeking thou art not without some dews . 483 5. When he comes he will come more fully . ib. Obs . 18 To those that are content to seek God till he comes , he will come with plentiful showers 484 Obs . 19 The help of those that seek God is from Heaven 485 Obs . 20 When God comes he makes his people fruitful ib. Obs . 21 God comes in righteousness to them that seek him 486 Obs . 22 Though the good we do be our own good yet God rewards us as though he got by it ib. VERSE XIII . Obs . 1 The fruits of false worship is the encrease of sin 490 Obs . 2 A man is ready to trust in his own way 492 Use , What a shame is it Saints should not trust in Gods way 495 Obs . 3 When great men go along with Religion men think it must needs be right 497 Obs . 4 Great Armies are the confidence of carnal hearts 498 Use , Examine what your confidence is 499 VERSE XIV . Obs . 1 Tumults are a token of great wrath of God 500 Obs . 2 Pollicy will not prevail if God be against us 507 Obs . 3. Great is the rage of war if God let it out 508 Obs . 4 The sins of parents many times comes upon little ones ib. Obs . 5. The judgments of God when neer us should awaken us . 509 VERS . XV. Obs . 1 Miserable judgments many times arise from causes we little think of 510 Obs . 2 From places of Idolatry come the greatest evils to a Kingdom ib. Obs . 3. False worship is the great sin God is provoked against a Nation for 511 Obs . 4. God takes notice not only of mens sins , but their aggravations ib. Obs . 5. According to the greatness of sin is the greatness of wrath 512 Obs . 6 When people have some enlightening then Gods displeasure breaks out upon them 514 Vse for England ib. Obs . 7 God loves to draw forth great sinners to the light 516 Obs . 8 God will make quick work with great sinners ib. The Names of several Books printed by Peter Cole , at the sign of the Printing-Press in Cornhil , by the Exchange , in LONDON . A PHYSICAL DIRECTORY ; or , a Translation of the London DISPENSATORY . Whereunto is added , The Vertues of the Simples and Compounds . And in the second Edition are 784. Additions , the general heads whereof are these , Viz. 1 The Dose ( or quantity to be taken at one time ) and Use , both of Simples and Compounds . 2 The Method of ordering the Body after sweating and purging Medicines . 3 Cautions ( to all ignorant people ) upon all Simples and Compounds that are dangerous . With many Additions in every Page , marked with the letter A. Five Books of M r Jer. Burroughs lately published : As also the Texts of Scripture upon which they are grounded . VIZ. 1. The rare Jewel of Christian Contentment , on Phil. 4. 11. Wherein is shewed : 1 What Contentment is . 2 It is an holy Art and Mysterie . 3 The Excellencies of it . 4 The Evil of the contrary sin of Murmuring , and the Aggravations of it . 2. Gospel-Worship , on Levit. 10. 3. Wherein is shewed : 1 The right māner of the Worship of God in general : and particularly , in Hearing the Word , Receiving the Lords Supper , and Prayer . 3. Gospel Conversation , on Phil. 1. 27. Wherein is shewed : 1 That the Conversations of Beleevers must be above what could be by the light of Nature . 2 Beyond those that lived under the Law. 3 And sutable to what Truths the Gospel holds forth . To which is added , The Misery of those men that have their Portion in tbis life , on Psalm , 17. 14. 4. A Treatise of Earthly-mindedness . Wherein is shewed : 1 What Earthly-mindedness is . 2 The great Evil thereof , on Phil. 3. part of the 19. vers . Also to the same Book is joyned , a Treatise of Heavenly mindedness , and walking with God , on Gen. 5. 24. and on Phil. 3. 20. 5. An Exposition , with Practical Observations , on the 4 th , 5 th 6 th & 7 th Chapters of the Prophesie of Hosea . Twelve several Books of M r Will. Bridge , collected into one Volum● . VIZ. 1. The great Gospel-Mysterie of the Saints Comfort and Holiness , opened and applied from Christs Priestly Office. 2. Satans power to tempt ; and Christs love to , and care of his People under temptation . 3. Thankfulness required in every condition . 4. Grace for Grace ; or , The overflowings of Christs fulness received by all Saints . 5. The Spiritual actings of Faith , through Natural Impossibilities . 6. Evangelical Repentance . 7. The Spiritual-Life and In●being of Christ in all Beleevers . 8. The Woman of Canaan . 9. A Vindication of Ordinances under the Gospel . 10. Grace and Love beyond Gifts . 11. The Saints Hiding-place in time of Gods Anger . 12. Christs Coming is at our Midnight . D r Hill's Works . VIZ. 1. The Beauty and Sweetness of an Olive Branch of Peace , and Brotherly Accommodation budding . 2. Truth and Love happily married in the Saints , and in the Churches of Christ . 3. The Spring of strengthning Grace in the Rock of Ages Christ Jesus . 4. The strength of the Saints to make Jesus Christ their strength 5. The best and worst of Paul. 6. Gods Eternal Preparations for his dying Saints . M r J. Owens two Books . 1. Stedfastness of Promises , And the sinfulness of Staggering . 2. The Death of Christ , the Price he paid , &c. The Oath of Allegiance , and the National Covenant proved to be Non-obliging , &c. by Sam. Eaton . D r Sibbs on the Philippians . The best and worst Magistrate , by Obadiah Sedgwick . Barrisf's Military Discipline . Cum multis 〈◊〉 AN EXPOSITION Of the PROPHESY of HOSEA . CHAP. VIII . VERS . 1. Set the Trumpet to thy mouth : he shall come as an Eagle against the House of the LORD : because they have transgressed my Covenant , and trespassed against my Law. THE Prophet still continues the Denunciation of Judgment against Israel , with the Declaration and Aggravation of their sins . Set the Trumpet to thy mouth . Let there be a full , and free , and open manifestation of the sin and the danger of Israel : The same commandement that we have here to the Prophet , we have in the 58 of Isa . at the beginning to the Prophet there , Cry aloud , spare not , lift up thy voice like a Trumpet , shew my people their transgression , and the House of Jacob their sin . Ministers must not only be Trumpeters of the Gospel , Trumpeters of Mercy and Peace , but Trumpeters of Judgment and of War ; they are set to give warning to people of danger , and wo to them if they do not , God will require the blood of people at their hands . How ever peoples spirits may be against it , against the free and bold work of the Ministry in denouncing Judgments , yet the spirits of Gods Ministers must go on in their way : Luther in his time for the freedom and boldness of his spirit inveighing against the sins of the times , he was called the very Trumpet of Rebellion , he enveighs against their sins and threatens Judgments , and they exclaim against him , they are as loud against him , and trumpet out their exclamations against him , calling of him the Trumpet of Rebellion and sedition . If a Town be besieged by the enemy , it is not the crying of children or women that must hinder the beating up of the Drums , nor the roaring of the Canon . God takes it exceeding ill at his Ministers hands to be mealy mouthed , when his wrath is incensed ; and therefore he calls the Watchmen that did not give warning by an ignominious name , DVMB DOGS , that cannot bark , in Isa . 56. 10. I remember Pliny in his 29. Book , 4. Chapter , tells of the Dogs in Rome , that were set to keep the Capitol , because when the Gauls did scall the Capitol , the Dogs being fed too full , lay sleeping and did not give warning ; they therefore not only hanged them up , but every yeer the Romans observed that time of the yeer , and on that day , hanged up certain Dogs in the City for exemplary Justice , by way of crucifying of them alive upon an Elder tree , and upon this ground it is thought that the Romans did so hate that kind of death , of hanging upon a tree . And therefore it was the more cursed death that Christ died to hang upon a tree . It is that that God is exceedingly provoked against his Watchmen for , if they give not warning . Hosea had proclaimed war before this in the name of the Lord , but he must do it again ; from whence the Note is further . That Gods Ministers must not be weary of their work though they see little good come of it ; yea so far from being weary or discouraged as their spirits must rise up in their intentions strength and fervency of it . Before Hosea's voice was the voice of a man ; but now it is the sound of a Trumpet : Let wickedness stop her mouth , but let the mouths of Gods Servants be opened , yea let a Trumpet be set against their mouths in disclaiming against the wickedness of the times wherein they live . Thirdly , The denunciation of threatning in the Name of God , it is a terrible sound , if men be not afraid of this Trumpet , and awakened by it , there is a time that shall awaken them , when a Trumpet ( I say ) shall awaken them and make them afraid , when the Arch Angel shall blow his Trumpet , those that are most awakned and fears the sound of this Trumpet shall have the most comfort when the Trumpet of the Arch Angel shall blow . He shall come as an Eagle . Luther upon the place thinks this Prophesie meant against Judah , because of the naming of the House of the Lord , as follows after . And then this Eagle must be understood of Nebuchadnezzer , who is called an Eagle in Ezek. 17. 3. and Jer. 48. 40. But rather I think it to be meant of the Assyrian , for the Prophet here is prophesying against the ten Tribes , and he seems to take away the two great confidences that they had whereby they hoped that they were not in so great danger . The first was , that they had made a league with Egypt which was nigh hand , as for the Assyrian he was a great way off , and there was not so much danger to be thought of the Assyrians . Secondly : As they imagined they had the house of the Lord with them , and did worship the true God. Now the Prophet takes away these two , He shall come as an Eagle , against the House of the Lord : that is , the Assyrian , Salmanesser he is called an Eagle , and because he was to come with an Army , therefore an Eagle ; ( and it may be his Ensign might be an Eagle ) you know the parts of Armies are called Wings , and so is compared to an Eagle , to shew to them that their danger is not so far off as they imagin . He shall come as an Eagle , that is swiftly , with a mighty force and vehemency ; and he shall have an Eagles spirit , an Eagles eye : the Eagle is quick sighted , and the spirit of an Eagle is not easily daunted : and yet it is observable that in the Law the Eagle was an unclean bird , though the Eagle the King of Fowls , and of a brave spirit , yet he was unclean , God would not have the Eagle offered in sacrifice , but rather the Dove , God many times doth not regard Eagles spirits , those that sore aloft and fly on high , but he doth receive Dove-like spirits , such as are of meek and quiet spirits . But he shall come as an Eagle swiftly , that is upon the prey before it is aware . Men flatter themselves when danger is at any distance from them , if it be not just upon them , then think themselves safe , but God can bring evil suddenly and iresistably upon them . In Isa . 5. 26. He will lift up an Ensign to the Nations from far , and will hiss unto them from the end of the earth : and behold , they shall come with speed swiftly . Gualter upon this place applies it to the Turks coming into some part of Germany , they were come on a sudden from the uttermost part of Europe , yea from Asia , and so Spain and Secily , and Italy ; God , to punish the contempt of the Gospel , brought them suddenly upon them . Howsoever the Lord hath delivered us hitherto from forreign Nations , we think our selves secure because God hath put work enough into their hands for the present , the Danes , French , Spaniards , but how easily is it for the Lord in an instant when there is no fear of them at all , to bring them swiftly . Secondly , All the swiftness , and fierceness and quick-sightedness , and spirit of an enemy is from the Lord : If an enemy be swift in his course , and quick-sighted and fierce , and hath a strong spirit we are to attribute this from the Lord. Thirdly , Wicked men in satisfying their rage and malice , they are as Eagles ; much more should we be in our service , we should not be slow : if they be to sati●fie their rage as Eagles , we should imitate them in this to be much more so in the service of God. But it follows , He shall come as an Eagle against the House of the Lord. Interpreters differ much about this , Against the House of the Lord : because Hosea prophesied against the ten Tribes , therefore Luther and divers others think that this clause must be meant against Judah , as if God threatning Israel should say , do not you think to escape , for the enemy shall come as an Eagle even against the house of the Lord. But we need not strain it so , for it may be meant against the ten Tribes notwithstanding this expression , upon this ground : because they called that place , the Eminent place , where one of their Calves were set up , they call'd it Bethel , the House of God : and so ironically here the houses of their Idols may be called the House of the Lord , because they chose those Houses and Places instead of the House of the Lord. He will come against the House of the Lord ; that is , against that which you account so . But I think that is not satisfactory , but rather this : the Church of Israel though very corrupt , yet before their actual devorce , is call'd the House of the Lord , so that from thence then the note is : That God doth not presently cast away a Church so as to unchurch it though they may be guilty of many hainous sins . Great sins do not ipso facto , do not un-church a Church therefore there should be much patience before any do decline from a Church by way of renouncing it . It is a high expression of the priviledg of a Church , that it is the House of the Lord , wheresoever there is any true Church , yea though it be very corrupt . But you will say , What do you mean by a true Church ? I take it for the present nothing but this : Any company of Saints in body to set up what Ordinance of God they know , that 's a Church wheresoever it is , and here God dwels , here God keeps house ; and it is good keeping house with God ; He is worse than an Infidel that provides not for his own house : certainly God will provide for his own House : Moses was faithful in al the House of God ; that is , in all the Church of God : What then though thou dwellest in a poor Cottage , so be it thou beest a Member of the Church of God ? if God give thee this blessing to dwell in his own House , you are well enough . In Psal . 26. 8. Lord I have loved the habitation of thy House , and the place where thine Honor dwelleth . The Church is not only Gods House , but the House wherein the Honor of God dwelleth . Princes may have some houses where they may retire to for a time , but they have some principal Houses to shew their magnificence and glory ; and such a house is the Church of God unto the Lord ; all then that are in the Church , especially Officers , must behave themselves and be faithful in the Church as in the House of God , He will come against the House of the Lord. Though we be Gods House , yet the enemies may be suffered to come upon us , it will not serve us if we transgress the Covenant : Joab was pluck'd from the horns of the Altar ; and so may we be pluck'd even out of the House of God ; Gods own House is no security to sin and wickedness . It follows . Because they have transgressed my Covenant . God loves to cleer his Justice , and to shew what the cause of the evil is that comes upon us , he would have it cleerly charged upon our selves , that we may not put it off to Gods Decree , that we are predestinated to such and such evils , but the Lord hath his time to charge all the evils that comes upon sinners , upon themselves ; Thy destruction is of thy self ; the bond that is between God and his Church , it is his Covenant , and all the good or evil of a Church depends upon the Covenant ; and therefore it was the way alwaies of the people of God when they were far declined from God , to return unto him by way of renewing Covenant ; in Psal . 25. 10. All the paths of the Lord are mercy and truth to them that keep his Covenant ; and especially all our good now depends upon the Covenant more than formerly the good of the people of the Jews did , because the Lord hath sealed the Covenant now with the blood of Jesus Christ actually , which was not so then . But for this expression we had it formerly , and somewhat was spoken about the opening of the Covenant of the Jews and what kind of Covenant it was , but yet not then fully opened , and as then I said , so still I look at it as a Point that will require a particular Exercise of its self . And trespassed against my Law. Saith Calvin upon the place , further to covince them , to shew that it was not through ignorance that they did transgress , they could not say , Lord , what is thy Covenant ? for saith God , I did make it known cleerly in my Law , they had it plainly set out in my Law : The Heathen can know the mind of God no otherwise but only by looking into the book of the Creature , and there the mind of God is written but very darkly , & they can see but little of it there : I but saith God , my people have my Law where my mind is written plainly , and they may see it there and know what my Covenant is with them , and therefore their sin is so much the greater , they have transgressed against my Law. The Seventy translate these words , They have dealt ungodlily against my Law : and the word especially hath reference to the worship of God that is commanded in the Law , they have not worshiped me according to my Law ; for though God looks at every part of his Law , yet more especially at that that requires his more immediate worship . And in the Hebrew it is , they have prevaricated against my Law , they have made a shew that they would do what my Law requires but they do quite contrary , that 's the propriety of the word in the Hebrew . What people is there in the world but will make some shew , that they would obey Gods Law ? no people but say it is fit that they should be obedient to Gods Law , what variety of opinions and practices are there among men , and yet all will father their opinions and practices upon Gods Law ? and mark , but they do prevaricate in this ; they pretend one thing but they go quite the contrary way , and this is that which God charges his people withal , upon which he would send his enemies , even an Eagle upon them . It follows . VER . 2. Israel shall cry unto me , My God , we know thee . THE words as they are in the Hebrew are somewhat different from what they are in your books , for Israel in your books is in the first place , but in the Hebrew it is in the last , that is , To me they shall cry , My God , we know thee , Israel : What difference is this ? yes , the words thus read have more elegancy in them than otherwise , and they hint some observations that would hardly be hinted to us as it is in your books , as thus : If you reade it as it is in your books , then it is only a speech of God to them . But if you reade it according to the Hebrew , they shall cry to me , My God , we know thee , Israel : They here seem to put God in mind who they were , as if they should say , we are Israel who know thee , remember we are not strangers to thee ; They shall cry unto me , My God , we know thee , Israel : It 's Israel that cries to thee , Oh my God! Or as if they should put God in mind of their Father Israel in whom their confidence was ; They shall cry to me , My God , we know thee , Israel : Oh remember our Father Israel and deal graciously with us for the sake of our Father Israel : Just like those in Matth. that would cry , We have Abraham to our Father : so here this people would cry ; in their cries in the time of their affliction they would cry to God that they had Israel to their Father , we have reference to Israel who did so prevail as a Prince with God , and therefore we hope we shall fare the better for Israel ; Or thus , They shall cry to me , My God , we know thee , Israel : That is , we know thee to be the God of Israel , we have known how thy waies have been in former times for the good of thine Israel , and Lord , remember how thou hast wrought for thine Israel heretofore , and work now for us in the same manner : thus there is a great deal in this word , [ Israel ] if you set it in the last place in the verse , more than if you set it in the beginning . From hence the Notes are these : First , That in affliction men see their need of God. So the Chaldae paraphrase upon this place , Alwaies when I bring straights upon them then they pray before me and say , Now we see plainly that we have no other God besides thee , Oh! redeem us because we are thy people Israel ; so that 's the meaning . Secondly , Even Hypocrites and the vilest Wretches that are , in the time of their distress , will claim interest in God and cry to him ; even those that have departed most from him will be ready to claim interest in him in their distress . What an impudency was it for this people that had so grosly departed from God , that had gone so against their light , and yet they will come boldly and claim their interest in God in the time of their affliction ? Truly we see the same spirit in men at this very day , the most wicked and vile ungodly man or woman that is , yet will be ready in afflictions to claim interest in God ; My God. I appeal to you in this Congregation , if one should go from one end of the Congregation and speak particularly to every one , and ask but this question , Do you hope that God is your God ? Every one would be ready to say , Yes , we hope he is . This is the impudency of mens hearts that will take liberty to go on in a way of rebellion and fighting against God all their lives , and yet in the time of their distress claim interest in God. Thirdly , That knowledg and acknowledgment of God in an outward formal way is that which Hypocrites think will commend them much to God in time of affliction ; that by which they shall have favour from Him because they have made some profession of God : We know thee : as if they should say , Lord , we were not as others that had forsaken thee , we continued Israel still , we did not turn to be Heathens : It is very hard for mens spirits to be taken off from trusting in formality , in outward worship , we are all Christians , we are not turned Heathens ; so they shall call to me , My God , we know thee , Israel ; we continue Israel still . Oh! how sweet and comfortable is it then to have a true interest in God ? in the time of affliction to be able to say , in truth Lord we know thee , and blessed be thy Name Lord we have known thee , we have had experience of thy goodness , and faithfulness , mercy , love , and tender compassion towards us , we have known thee an infinite al sufficient good , thou hast satisfied our souls with thy love , the light of thy countenance it hath been the joy of our hearts , and blessed be the time that ever we knew thee , Oh blessed be the time that ever the Lord made himself known to us ; we can say , Lord , we have known thee , and therefore now Lord have mercy upon us ; Oh let us all learn to make more of our interest in God , and to labor to know Him more and more , that we may have this comfort in our afflictions , to be able to say in truth , Oh Lord , thou art our God , and we have known thee . If Hypocrites think it to be so great a comfort that they are Israel , Oh what is it then to be a true Israelite in whose heart is no guile ? Fourthly , Degenerate children they think to have favour for the sake of their godly parents . We have known thee , Israel . ] Children should imitate the vertues of their godly parents , and then they may draw comfort from the godliness of their parents . But lastly , Hypocrites though degenerate will not only think to fare the better for their godly parents , but they will think to have the same mercy as their godly parents had ; they little think of the difference that there is between Israel heretofore , and that Israel that is now so basely degenerated . It follows . VER . 3. Israel hath cast off the thing that is good : the enemy shall pursue him . THEY cry , We have known thee : but they cast off the thing that is good ; they profess to know God in word , but in works they deny him . What is it to say , We know God , and to cast off the thing that is good ? Now the word that is here translated , cast off , signifies , Hath put off a great way , yea , hath abominated the thing that is good : doth not only forsake the thing that is good , but to cast off with a kind of abomination the thing that is good . Hath cast off the thing that is good . That is : First , cast off God Himself who is as , Anselme speaks of Him , that Good in which there is all Good : God the highest and chief good they have cast him off . Secondly , The thing that is good indefinitely . That is , they will not be ordered by any rule , they care for the good of no body but only to have their own lusts satisfied . But that which I think is most properly aimed at by this phrase , The thing that is good : is , the Worship of God , My Worship : They say , We know Thee , but in the mean time they cast off that good thing , Oh that Good Thing , that which I hold indeed to be the thing that is good . Hence observe : The true Worship of God is the GOOD Thing by way of excellency . We account our Estates are goods , we use to speak in that kind of language , the goods of such a man. Is our Estates our goods ? Are they such good things ? Oh! what is the Worship of God then ? The Worship of God that 's the thing that is good by way of excellency above all our goods , that 's the good thing that a spiritual heart can prize , that 's that which God delights in , and wherein his people enjoy , so much communion with Himself ; that 's the thing by which God lets out so much good to His People , it 's the safety , protection , the blessing of a Kingdom ; the purity of Gods Worship where that is all other good things will follow , that 's THE Good thing ; and it is a sign of a gracious spiritual heart to prize the Worship of God in the purity of it as the good thing , above all good things that a Kingdom is capable of . Secondly , Yet Gods own Worship is by carnal hearts of men repelled , and cast off as evil , if it sute not their own ends , and designs : The spirits of men rise against it , they will not so much as examin things in any peaceable and quiet way , but by prejudice ; because they see it not sutable to their own waies their spirits rise , abominating that which God Himself prises . Thirdly , Though first men do but only leave God , forsake the thing that is good , yet at length they grow to such a ripeness in sin as they cast it off with abomination ; and that 's a great deal worse : Meerly to neglect that which is good is an evil , but to cast off that which is good by way of abomination , Oh then the sin of a people is grown to an height , then they are neer to Judgment indeed , when they cast it off ; thus men who heretofore have been very forward in the profession of Religion , and seem to love and delight in the thing that is good , but by degrees their hearts were drawn from the waies of God , now they cannot bear the sight of those things to be presented , nor bear the hearing of those things , their hearts rise against any that they see practice them , they now shut their eyes , and stop their ears , and with violence repel the Truth ; according to those in Jer. 44. 16. As for the Word of the Lord that thou hast spoken to us , we will not hear thee . Oh! are there not some that heretofore have thought they have received much sweetness in the waies of God , and now not only left them , but their hearts rise against them , and if any thing be spoken for them , shut their eyes and ears and cast it off and even abominate such ? Let such take heed that God cast not them off for ever . 1 Chron. 28. 9. ( it is a speech of David to his son Solomon ) If thou seek Him , He will be found of thee ; but if thou forsake Him , He will cast thee off for ever : How much more if thou dost cast off the thing that is good . Oh! my brethren , let us take heed of casting off the thing that is good ; we may pass over many Truths that it may be God hath convinced us off , but let us take heed of casting off any Truth , for then we are ripe to Judgment , then the Lord may justly cast us off for ever . Lastly , If wicked mens hearts be so vile to cast off God , and his Worship that hath so much good , how much more should we cast off with abomination , that that is abomination it self ? How much more should we cast off false worship with abomination and say , Get thee hence ? and so all kind of evil and sin that would stick so fast upon us ? In Rom. 12. 9. Abhor that which is evil : to abhor it as wel as to abhor Hell it self ; it comes from a word that is used for Hell. Thus we should learn from wicked mens casting off what is good , to cast off that which is evil and wicked . One thing further , Whatsoever knowledg of God , or profession we make of worshipping Him , yet if we cast off any thing that is good , this deprives us of any interest we have in God , of any comfort in crying to God in our afflictions . I beseech you take notice of this ; They cry to me , my God we know thee , but saith God , they have cast off that that 's good . The Note is , To cast off violently and that against light , any one thing that is good ; though it be meant of the Worship of God principally , yet it is spoken indefinitely , to cast off any thing that is good , any truth of God , it is that which doth deprive the soul of having comfort and interest in God , or crying to God in the time of distress : Oh thou sinner how dearly doest thou pay for thy beloved sin ? at what a dear rate doest thou buy every beloved lust of thine , when as it doth deprive thee of all comfort and interest in God that otherwise thou mightest have in crying to God in the day of distress ? The enemy shall pursue him . When the good of duty is cast off , evil of punishment will come in . By casting off that which is good we cast off mercy , and protection , we open a door to all kind of misery : if we retain that which is good we retain God ; but when that which is good is cast off , we lie exposed and naked to all kind of misery , for God owns us not . It follows . VER . 4. They have set up Kings , but not by me : they have made Princes , and I knew it not . HERE we have their Civil apostasie , the other was a Moral apostasie ; They have set up their Kings , but not by me . Though all Government it is to hold on God , yet we are to know that God had an especial hand in the Government of the people of the Jews ; It was as Lapide upon the place calls it , a Spiritual , and a kind of Divine Kingdom ; it was not meerly Civil , the Government that God set over them was typical , it was to typifie the Government of Christ . And hence we are to take this Caution , We may easily be led aside into many mistakes and errors if we argue thus , That because the Kings of Israel and Judah did thus and thus , therefore it is in the power of any King at these times to do so ; for certainly there was a mighty deal of difference between the Government then , even the Government in that State , and the Government now : for State and Church was mixt together , and the Government then it was typical , it was to typifie the Kingdom of Jesus Christ , therefore though God leaves People , leaves States now to their Liberty to set up what Government may be best for them , yet it was not permitted to the Jews , they were to have only that Government that God should reveal from Heaven , for their Civil State : therefore when they would change the form of their Government first from Judges to Kings , God said , they had rejected him in casting off that . They set up Kings , but not by me Some think that this hath reference to the chusing of Kings at first , because that they did it without Gods Warrant when they chose a King to themselves at first , and so they have set up Kings but not by me . But I rather think that this hath reference to Jeroboam and his successors , they set up Jeroboam and his successors , and not by God. This you will say , is very strange , for it is cleer in Scripture that it was from God that Jeroboam should be King , and that the ten Tribes should be rent from Solomons posterity for the punishment of Solomons sin , it was prophesied of by Ahijah the Shilonite , 1 King 11. 29 , 30 , 31. the Prophet came to Jeroboam , and ren● the Garment of Jeroboam in twelve pieces , and said to him , Take thee ten pie●es : for thus saith the Lord the God of Israel ; Behold , I will rent the Kingdom out of the hand of Solomon , and will give ten Tribes to thee . The Lord sent his Prophet to tell him expresly , that he would rent ten Tribes from the house of Solomon , to give them to him ; and yet here it is said , That they have set up Kings , but not by me . Again in the 10. chap. and 15. ver . Rehoboam hearkened not unto the people : for the Cause was from the Lord , that he might perform his saying which the Lord spake by Ahijah the Shilomite unto Jeroboam the Son of Nebat . It was from the Lord that Rehoboam gave such a churlish answer , was from the Lord that he was left to such a Tyrannical , cruel spirit , that the Lord might fulfil the word that he had spoken by Ahijah the Shilonite . Abulensis thinks that the ten Tribes for the matter of the thing did no more than they might do , and he gives this reason , * for saith he , the people , these Tribes were free Tribes , but Rehoboam would bring them into slavery , and he would reign over them as a Tyrant , therefore ( saith he ) they might lawfully depart from him and leave him , and make to themselves a new King ; and then he puts the Cause , viz. for that a people or Common-wealth ( saith he ) they first gave the power to Kings and Princes , but they did it upon certain conditions at first , therefore as they first gave power unto them so saith he they may diminish it if they abuse it and Tyrannize over them , for ( he hath this further expression ) the people did not absolutely give themselves to him , when a people do chuse a chief Governor saith he they do not give themselves to them as a man gives to his friend a piece of money , or a horse , so as they give all out of their own possession , and that he might do with them what he will , but upon certain conditions thus and thus : this Abulensis hath . Now though I do not altogether approve of what he hath said , because at least the case between People and Princes now is different from what it was ; then God chalenged a peculiar Prerogative over them for tendering their Government , yet thus far in Divinity is true ; There is more reason that people should now have more power to cast off Tyranny than there was , because now none comes * to Government over others but by * Agreement , therefore if the Agreement and Law of the Country be that they shall be elect and not haereditary , they are so : if that the males shall only inherit , he shall only inherit : and so if the Law of the Country were for delivering themselves from tyranny , so far certainly God allows it in His Word . But now to answer the Case more cleerly , They set up Kings , but not by me ; though GOD had foretold that the ten Tribes should be rent away from the house of David , and that Jeroboam should be set up , yet they did not do this thing in a lawful way as they ought , for they should have consulted with God about the time and manner of it when God would have it done ; it was not enough that God did fortell it should be done , but when they did it they ought to have done it in a way of consulting with God , and they ought to have been ordered by God for the way and manner of it , and they did not do it in way of fulfilling the Prophesie , for the people generally knew no such thing but meerly minding their own passions and lusts , they look'd at no further , though God did over-rule it to fulfil his own Counsels , yet they aimed at no such thing . Whence we have these useful Notes for our edification : First , That we may do the thing that God would have done , and yet sin highly against God. God would have Jeroboam set up , but they only looking at the matter , and did not observe Gods way , God did reject them . Secondly , To do that which God would have done , yet if we do not know that it is Gods mind , we sin against God : Though we do the thing that God would have done in His secret will , yet we sin against God , if we know it not to be His revealed will. Now no action can be good , but that which is done ; not only materially good , but formally also , that is which is done in obedience to God ; And that shews the dangerous condition of ignorant people , all their actions are sin because they know not Gods mind in them . Thirdly , To go about great businesses without consulting with God , it is sin . Even the Heathens were conscious of this , therefore Pullius Scipio would never go out about any great business but would go to the Capitol to pray to the gods . Fourthly , Alteration in Civil Government is a great business . God had need be much consulted withal , especially if there be any Church-work mingled with it , there was never a time that England had the calling for such consulting with God as it hath at this . Now England is about the greatest and weightiest business that ever it had since it was a Nation : The very alteration but of an Officer is a great matter and requires much consulting with God , and especially if it be in the Church : it is very observable of our Savior in Luke , 6. 12 , and 13. verses , when as Christ was to send out his twelve Apostles as Officers for the Church , the text saith , That he was at prayer all night before , then in the morning he calls his Disciples and so sends forth twelve of them and gives them his Commission . But he makes a preparation all night long in praying to God. Surely those that are about chusing Church Officers , Ministers of God to be their Pastors and Teachers they had need spend daies and nights in prayer . Here they did not consult with God in setting Jeroboam over them , and therefore saith God , they have made them Kings , but not by me . Lastly , When we are about great businesses , we must look at Gods ends ; we must take heed of our passionate wills , and our own self ends , else we do it not by God. In Civil Affairs , a man that is a Magistrate perhaps doth that which is just , but he is carried on in his passion , but this is not by God ; and so in Church affairs , the Church Elders , the party doth deserve it , yet if they be carried on in passion and self-ends , this is not done by God : They have set up Kings , but not by me . And then further ; As the people sin'd and God would not own what which they set up , so Jeroboam sin'd too . Why Jeroboam might say , Lord , didest not thou send thy Prophet to tell me that I should have the ten Tribes , and yet wilt thou not own me ? No , God would not own him . First , Because Jeroboam did not seek God. And secondly , Jeroboam did not stay Gods time . As David , he was anointed by God , and though he had many opportunities for to have taken away Sauls life , he would not , and to come to the Kingdom , but he did wait till he saw the time was come that he should be brought to the Kingdom . But Jeroboam would not do so . Thirdly , Jeroboam had not right ends in taking the Kingdom . Fourthly , Jeroboam did not administer the Kingdom for God , and therefore God would not own him , and so some reade the words ; They have not administred the Kingdom by me ; but administring the Kingdom by their own lusts therefore God would not own them . From whence you may have these Notes : First , That when God promises a mercy , if we stay not Gods time we can have no comfort of the mercy . Secondly , When we have a mercy promised we must be brought into it by God , by lawful means ; he that beleeves makes not hast saith the Scripture : many they are so greedy of places , and preferments , and other things they desire , that they make so much hast as if they did fear that if they stay for the orderly coming into the place they desire , they fear they should go without it : What blessing then can there be in that which we would seek to get without God in making so much hast . And again , When we have a mercy ( that 's the third note ) when we have what we would have , yet if we do not improve it for God , we do thereby renounce our acknowledgment of it from God. God hath given thee an Estate , or Honors , or Preferment : What doest thou do ? Doest thou now abuse this for thine own lusts ? Thou doest hereby renounce thy acknowledgement that thou hadst it from God. They have set up Kings , but not by me , I will not own that ; Why ? because in the way of their Administration they have indeed renounced any right I have to their Government : And so the Seventy translate the words , They have reigned to themselves . Yea , but it may be said , How were the people that were living now , guilty of this ? this was a long time ago when the people did thus set up Jeroboam and rend themselves from the house of David , how came they to be guilty of this ? The Answer is , That they continuing and retaining the Government of Jeroboam upon the same ground their progenitors first raised it , are guilty of their sins . Children going on in the way of their parents , contract the guilt of their parents sin upon them . And Mercer upon this place quotes an Hebrew , David Kimchi : That the people now when they saw what Jeroboam and his successors did , that they would keep them from going to Jerusalem before the Lord , and when they saw that he made them Idols , and so forsook Gods true Worship , they ( saith the Hebrew Doctor ) should have driven him from the Kingdom , that was his opinion : but meerly for Religion it cannot be , except the Law of the Country will bear them out in it ; any farther than the Law of a State , the Civil Law will bear men out in it : and therefore War , it is not meeely undertaken for maintaining Religion immediately , but for maintaining those Laws by which Religion is established , the Civil Right that men have to the practice of their Religion : And so Wars may be undertaken . If it were in a place indeed where the Law of the Kingdom were utterly against Religion , could not there be justified , except those that had power likewise for the altering those Laws , should alter them , and then take up Arms. But now , Our taking up Arms is justified in this , To maintain the Civil Right that we have to the practice of our Religion ; so that our Case is not the Case of the Christians among the Heathens : There is a Law of Nature ( I confess ) beyond the Right of any Law , and the Right in that cannot be given away by any Predecessors . But because the mischief would be infinit great if it were left to every man to judge , when by this Law of Nature he might resist , and so to resist upon it , this would cause infinit mischief : therfore there is a necessity that men should for their particular suffer , rather than so to resist ; it is necessary for us to stay till we be helped by some orderly legal way . I say , the God of Order never leaves people to such miserable Inconveniences and Mischiefs , and therefore for particulars they are rather to suffer , though they should be tyrannized over against the Law of Nature . But certainly , for the State or Country , they may judg when the Law of Nature is to be maintained , and Right of a Kingdom that the Law of Nature gives , besides that which is given by Positive Laws ; the Right of the Law of Nature is never taken away by Positive Laws . It follows . They made Princes , and I knew it not . They made some very desperately , and God might well say , I knew not them : but God speaks of them all , not only of those , but even of Jeroboam himself , and Jehu , though they were in some regard set up by God , yet saith God , I knew it not ; that is , I approve it not , I approved it not in that way they did it , I let them alone in their way and let them go on ; as if God should say , I neither did nor will take Cognizance of what they do to bless them in it : When we seek not God for a mercy , when we enjoy it , God will not so much as own it to be His. The Seventy translate the words , They have not made it known to me . When we ask not Gods mind and seek not a mercy from God ▪ we do as if we would get it without Gods knowledg ; we must tell God what we would have before we presume to take it , and by this means we may go to God with more comfort ( if we meet with straights ) for help and direction ; whereas otherwise , whatsoever straights we meet with , if we should seek to God to help us in such a business , God would say , I knew nothing of it , you undertook it without me , and you must shift in it ; but now look to it as you can , sink or swim I will have nothing to do with it . We use to put off men in this manner that have any reference to us , if they will go and undertake a business of their own heads , and if they come to any straights and then they should come for our help , Nay , as you underrook it without me so go on without me . So now I make no question but many thousands of the Servants of God in this great business of the State where they meet with so many difficulties , they can go to God and say , Lord , we did advise with thee , and we undertook this in obedience to thee , and now , Lord , help us in our straights ; Oh! it is a comfortable thing for to have the use of our seeking God when we meet with straights in a business . And I knew it not . ] Further there are these two Notes from this . First , God knows how to make use of mens sins , they sin'd and yet God brought about His own ends by it . Secondly , Many things are done in a sinful way , and yet God suffers them to prosper a long time : even this Kingdom of Israel that was thus set up without God did prosper outwardly for 200. yeers together , therefore this is no argument of Gods owning a business because it prospers , it is but as a Cipher , ad a figure to it indeed then it will make somewhat , if you can warrant it is Gods Work then you may when it prospers have comfort . It follows . Of their silver and gold have they made them Idols . See the ill success of it ( so great an evil is it to do any thing and not call upon God ) and all because God was not sought , whatsoever we do to satisfie our passions and lusts for our own ends without seeking God , we cannot think but very il fruit wil come of it ; though God suffered this Kingdom to prosper outwardly , yet woful mischievous fruit did come upon the alteration of their Government without God ; for this Kingdom these two hundred years continued in Idolatrous worship , and it came upon this . We had need take heed to our hearts that we be upright , and seek God in setting up any new form of Government , lest though it be very specious to our eye , we may think that we are delivered from many yokes and burdens , yet such effects may come of it , that we may be brought hereby under many yokes and burdens . They cast off the house of David because of the burdens that were upon them , but yet they castiug it off from them in a passionate way , now they have brought a greater yoke upon them , for now Jeroboam and his successors , he laies a very heavy yoke upon their very consciences , the yoke of Idolatry ; it was a burden that before was upon their backs and shoulders , but now it comes to be a burden upon their consciences , and that 's a great deal heavier than upon their backs and shoulders . They have made them Idols of their silver and gold . ] God doth instance in this as indeed the ground of all for the setting up of false worship , & is the foundation and ground of all kind of mischief in a Common-wealth , they were content to contribute their silver and gold for their Idols , they had rather be without that than without their Idols : drossie vile spirits had rather be without God and Christ and his Ordinances , than without their silver and gold , let them have their silver and gold , and let God and Christ and His Ordinances go ; yet these Idolaters say , Let us have our Idols and let our silver and gold go . Yea , they parted with their gold and silver to make them gods ; but many of you keep your gold and silver and make them Gods too , The Sun ( saith Austin ) is a more beautiful thing than thy money , but it is not thy god : That which brings in silver and gold to drossie carnal spirits , that they love ; but if it brings not this in they care not for it whatsoever it be . * Chrysostom hath another expression : A Covetous man ( saith he ) is not delighted with the beauty of Heaven , nor with the motion of the Sun : why ? because the Sun doth not send forth golden beams into his house . That they may be cut off . The word translated Idols , signifies those things that bring them much labor . And then follows : That they may be cut off , as if he should say , they are at a great deal of charge to undoe themselves , many men make their own damnation to be chargable to them ; saith God , They made Idols of silver and gold , that they might be cut off . My end was , that they might be cut off , whatsoever their end was . When we are busied to attain plots , God he may be working even by those very things we bless our selves in , and expect great advantage by , God may in the mean time be working our ruin in them ; Oh consider of this , while I am plotting for my self in this and the other thing , and I am blessing my self in hope of advantage , but Gods Thoughts , and Counsels , and Workings , and Ends may be now cross to mine , even intending my ruin , my eternal ruine , where am I then ? Whatsoever we do which evil doth necessarily follow it , is accounted by God , as we brought the evil on purpose upon our selves . Surely they set not up silver and gold on intention to destroy themselves , but because destruction doth necessarily follow , therefore God accounts it done on purpose : in Jer. 7. 18. in Pro. 8. 36. All them that hate me , love death : Surely no man loves death : but when you do cast off the instruction of wisdom , you do as mnch as if you should say , You love death : as here , that they might be cut off . It follows . VER . 5. Thy Calf , O Samaria , hath cast thee off . THY Calf , O Samariah . He calls the Idol a calf by way of contempt . But why is it called the Calf of Samaria ? It was not set up in Samaria : There is two Calves only that we reade of , and yet here it is call'd the Calf of Samaria . The reason is this ; that Samaria was the chief City , and because the Calf was by the power and riches , and countenance of the chief City of the Land maintained , therefore it is call'd the Calf of Samaria ; Where that 's corrupted , the whol Land wil quickly be corrupted , & where that stands right it goes well w th the whol Land : that 's the reason why the Adversaries seek to corrupt and overthrow our chief Citie . As all did depend upon what Samaria did , therefore the corruption of false worship is attributed to Samaria , it is thy Calf Oh Samaria . And therefore if God had not moved the hearts of the People of this City , but we had brought Popery in , it might have been said , it was the Popery of London : and whereas on the other side , if God please to work their spirits right to go on to the end , the children not yet born may have cause to bless this Citie , and say , This is the Reformation that we may bless London for . It hath cast thee off . Hath cast thee off from me , so some have it . But rather as you have it in your books , Thy Calf hath cast thee off . Whence note . That though Idolaters promise to themselves safety and protection by their Idols , yet they will leave them at last . All you that go on in the waies of sin , know that those waies of sin of yours will leave you in the lurch at the last : as they say , the Devil leaves the Witches when they come to the prison : when Judas went to the Scribes and Pharisees in the anguish of his spirit and cast down the money and said , I have sinned , in that I have betrayed the innocent blood . What 's that to us ( say they ) see thou to that ? Therfore the best way is to cast off our sin and wickedness first . But God will not do thus , God will not cast off his People in the time of trouble , and when our unbeleeving hearts do think that God will cast us off in the time of trouble we make God an Idol , as if God would do as the Idols did , cast us off . We may in Gods Cause be brought into straights but God will never cast us off in them , when we are ready to think our selves to be utterly forsaken in straights , then God may be working the greatest good for us ; we have a most notable Scripture for that in Isa . 49. 13 , and 14. verses , Sing Oh Heavens , and be joyful Oh Earth , and break forth into singing Oh Mountains ; for God hath comforted His People , and will have mercy upon His afflicted . But mark , Zyon said , the Lord hath forsaken me . They were in a singing condition , and God calls the Heavens to sing , and the Earth to be joyful , and the Mountains to break forth into singing , because of so great a work that God was making for His People : but Zyon said , The Lord hath forsaken me . And so it is with particular souls , they are ready to say , the Lord hath forsaken me , but God will not do so . Mine anger is kindled against them . When wicked men are brought into the greatest straits then Gods wrath is hottest , and then also Conscience belks and burns most hot ; as mens countenances change red and pale sometimes with anger , so it is said here , that even the countenance of God grow red and pale with His anger against this people . Though superstitious men may think that outward pompous worshipping pleases God most , yet we see here that it doth stir up the anger of God , so that God grows even pale against them with anger . How long will it be ere they attain to innocency . Mens hearts are stubborn in their own waies , they will not be taken off , wicked men will be true to their own principles , there is a stubborn constancy in evil , as well as a gracious constancy in good , How long will it be ? Again secondly , God is very patient a long time . Then , Thirdly : Continuence in sin is no excuse but an aggravation of sin to make it grievous to God ; when God chastises us we are ready to cry , How long Lord ? Will he reretain his anger for ever ? Know that our continuance in sin , is as great a burden to Gods Spirit , he cries out when will they be made clean , when shall it once be ? and in Jer. 4. 14. ver . Oh Jerusalem wash thine heart from wickedness that thou maiest be saved ; how long shall thy vain thoughts lodg within thee . Ere they attain to innocency . The words are , He cannot attain ; that is , he is so deeply engaged that he cannot attain to innocency : when men are engaged in evil waies they cannot get out . Take heed of engagements in that which is evil . Secondly , If by custom and engagement in evil we have no power to get out , this will be no excuse to us . In 2 Pet. 2. 14. They have eyes full of adultry , and they cannot cease to sin : This is the aggravation of sin , no excuse . A learned man of late hath an excellent Note upon this , They cannot bear innocency : and indeed according to the Hebrew this may as well be added for explication , for in the Hebrew there is nothing else but this , They cannot innocency ; the word attain , is not in the Hebrew , and it may very well sute with the time wherein Hosea did prophesie ; and the meaning is this : They cannot bear with those who will not joyn with them but will go to Jerusalem to worship , and this provokes the Spirit of God against them , because they cannot bear those that would seek to free themselves from defilements in the Worship of God : there is nothing in the world wherein men cannot less bear one with another than in dissentions about the worship of God , and commonly the Nocent party is the most bitter against the Innocent ; as the Lutherans they were worse in their waies than the Calvinists , specially in the point of superstition , but they were a great deal more bitter against the Calvinists than the Calvinists were against them ; it was an expression that Calvin hath , Though Luther ( saith he ) should call me Devil , yet I would honor him , as a Servant of Jesus Christ . The word here that is translated Innocency , signifies cleanness : false worship whatsoever holines may seem to be in it yet they are not clean , but Gods Worship is clean , the fear of the Lord is clean : it is such wickednes as if God should say , You are never like to wash off the guilt of it as long as you live , it is not so easie to get off the guilt of superstitious worship as men are aware of , we cannot but acknowledg to our own shame that we have sullied our selves w th superstition formerly , we had need wash and rinse our hearts again and again , and be willing to lie abroad a frosting whol nights , that we might be clensed from the filth that we heretofore have defiled our selves withal , yea we should not think much , nor mervail though the fire of Gods wrath comes out against us and burn hot and long , if it may be but to purge us and not destroy us , it is well ; for it is not easie to be clensed from superstition ; it is only the blood of the immaculate Lamb that is able to clense it , ( this filth ) it sticks very fast . And so much for the fifth verse . VER . 6. For from Israel was it also : the workman made it , therefore it is not God : but the Calf of Samaria shall be broken in pieces . THE Prophet proceeds in his conviction of Israels sin , with the threats of God against it . For from Israel was it . That is , Their Idolatry was from themselves : It was hard to get them off from their Idolatrous worship , for it was from themselves . Other people worshiped Idolatrous Images , as being deceived , either made to beleeve that they came from their gods ; as that wise Town-Cleark of Ephesus , in his grave , sage speech , Acts , 19. 35. saith , their Image came down from Jupiter , or else they were such as were brought from the Temples of other People , whose Original they knew not . But saith God , My People are more sottish than any , for from Israel themselves doth come these their Images that they do worship , they have set them up themselves , they know that the other day they were but pieces of wood , overlaid with Gold and Silver ; for their Calves they were such kind of Idols as Israel invented themselves , they were not the same as some think with the Egyptian Apis , that Idol , for that was bigger , it was rather a Bullock , and it was a live one , and with several spots and divers things wherein it differed from the Calves that Israel worshiped , so that the Calves of Israels worship , it was their own invention . Hence there is these Notes : First , That none are so sottish in wicked waies as Apostates . Israel was more sottish than any people . And Secondly , To be devisers and inventors of evil , and especially of any thing in the Worship of God , of false worship , it is a great aggravation of ones sin ; Those that are the first inventers and devisers of wickedness , and especially of any false worship , they are most wicked and abominable before God. It was from themselves . Thirdly , What comes from our selves we will stick much to in the Worship of God. For this is given as a reason why they could not be brought off from that false worship ; It was from themselves : And hereby men shew that they honor their own Fancies and own Wills above the Will of God , and the Mind of God : We will a great deal more easily part with the Worship of God , that comes from God , than with Worship that comes from our selves . For from Israel was it also . There is somewhat in that likewise : that is , As formerly in the wilderness they set up a Calf ; so here again from Israel also : Former examples of Gods wrath against their progenitors will not deter them , they follow stil the guize of their Ancestors in false worship . No sin is more haereditarie than Idolatry : Hence the second Commandement only threatens to visit the sins of the Fathers upon the Children , because Idolatry is so haereditary , From Israel also . The workman made it ; therefore it is not God. There are Two Arguments why their Calf was not God. First , From the workman that made it . Secondly , Because it should be taken in pieces . It 's the greatest folly to look upon that which hath its excellency from our selves to be superior above us , and that in the highest degree . To forsake that God that made us , and to make that to be a God unto us that we have made our selves : The Father looks upon his Child as inferior to him , because he was the instrument of his being , and so he may well : If any man have maintainance by one , or is raised by him , he expect that he should be serviceable to him . Only Idolatry makes men go against the very principles of reason : They made it and yet they accounted it their god , And an especial Note from hemce it , That man by any work of his own cannot put a Divinity upon a creature . They made it , therefore it is not God. Man by any work that he can do cannot put Divinity upon a creature , no , he cannot so much as put holiness into a creature ; all the workmanship of man by his consecratien or any thing that he can do , cannot make stones and mortar to be holy , so as now it should be a sin to use them to any * common use , man takes too much upon him to think to raise the creature so near to a Divinity , he cannot by any work of his put any Religious respect on any creature so as that God shall be neerer to him , or he neerer to God than in any other place . Whatsoever is of mans work in Gods Worship it perishes in the use of it , surely then mans creation cannot be God , The work man made it , therefore it is not God. Indeed there is a creation of man that the Scripture speaks of that is called , God , but not truly , not God really , rather a Metaphorical God ; that creature that the Scripture speaks of in 1. Pet. 2. 13. he cals their Kings and Governors mans creation , man made them ; and you know the Scripture calls Governors , Gods. I have said , you are Gods. * I but it is said , they die like men : this text will shew it : if man made them they cannot be Gods. And the former Scripture tells us , that Kings and Governors are mans creation . In your books it 's translated mans Ordinance but it is in the Greek , mans Creation : man made them and therefore they are not Gods ; therefore we must not give them the honor of a God , to subject our consciences unto them , no , neither are we bound to subject our outward estates and liberties , and lives to their humors and lusts , meerly to their own wills , for this is proper to God to subject all to his will , meerly because it is his will ; but seeing man made them they are not truly God , and therefore they must not have the honor that is due to God. If all the Art , and Skill , Power and Riches , if all the men in the world were put together , and all the wisdom and power of Angels joyned to it , to extract all excellency in all things in all creatures , and to make that which should have all created excellency in it , yet this surely could not be a God to us ; I say , if we conceive all art , skill power , and riches , of all the world brought together into one man , yea , all the skill and power of Angels put into him too , and if he were able to make an extract of all the excellencies of all creatures , and put into one thing , yet this could not be a God unto us ; because it was made . And shall we say further , God himself by his infinite power cannot make any thing to be a God to us : I say , God himself by his infinite power cannot make any thing to be a God to us ; if he himself were made he could not be God to us ; nay , if God himself were made he could not be God : therefore surely that which the workman hath made cannot be a God. How vile then are our hearts ? and how do we debase our selves , to subject our selves to every vanity , as if it were a God , when as that all the power in God himself cannot raise a created excellency to that height as to be a God to us ? how vain is the heart of men that makes pleasure their god ? as the voluptuous , his belly ; that makes money his god , as the covetous ; that makes honor and the applause of men , as the ambitious , to be a god unto us . Bernice and Agrippa came with great Pomp , they came with much Phansie as the word signifies ; the excellency that al their pomp had , it was but that that phansie put upon them . In this God shewes the excellency of an Immortal Soul , that it is in that excellency that only an Infinite Eternal being that is of Himself can be a God to us . Again , This is an argument against the Idol of the Mass ▪ a vile Priest , a filthy Whoremaster makes it a God : What a Deity is that that is from his maker ? Is there any greater stumbling-block to Jews , Turks , or Heathens , to keep them from Christian Religion than this , That Christians should make their God , and eat him when they have done ? That 's the first Argument : It is no God , because the workman made it . Secondly : But the Calf of Samaria shall be broken in pieces . No God surely . He speaks here with indignation ( it is not God , it is a Clalf ) as he doth in that of the Psalmist , he made a Calf that eat grass , It shall be broken in pieces , it shal not be able to help it self , much less help them ; it shal be as Dagon before the Ark , broken all to pieces . Hierom upon the place saith , that he learned from an Hebrew ( this word , broken in pieces , the word is not a Verb , but a Noun , shall be breakings in pieces ) he learned from an Hebrew , that this word signified a thin web , like Spiders webs in the air , As you see in some times of the year in the Fields , thin Webs , and upon the grass , thin webs like Spiders webs that presently dissolves into Attoms ; so that their Calf shal be like unto those thin Webs , like unto Spiders Webs that dissolves it self and comes to nothing . All the confidence and hopes in any thing we set up in the place of God , it 's such unto us ; What difference is there between such a thing and a strong Rock , and an high Tower , such as God is to his people . And again , The word signifies Saw-dust that comes from Timber that is sawn , and so it shal be broken in pieces : Look as the Calf in the wilderness was broken even to dust , to pouder , and Moses made the people drink of it ; so God will serve this Calf . And then further observe : Idols are to be broken in pieces ; so God commanded , Exod. 34. 13. Deut. 7. 5. Ezek. 20. 7. with many other Scriptures ; and thus godly Magistrates have ever done , broke Idols in pieces . And blessed be God for that that hath been done of late among us that so many Idols , and that great Idol that was in the eminent place of the City , that God put a spirit into those that were in Athority to break it in pieces : it must be done by the Magistrate . I remember Austin in his sixt Sermon upon Christs Sermon , speaking of that place in Deut. 1. 5. first , saith he , You must possess the Land , and then , you must overthrow their Altars . And then notes , That those which have the possession of the Land , as now those Publick places , men only in Authority have the possession of them , and therfore it is for them to break the Idols in pieces . In the City of Basil we reade , that every Ash-wednesday ( as they call it ) is observed a Feastival instead of the Popish Fast on that day , because of the burning of Popish Images , and they account it a great mercy . And though we have no such warrant to observe such a day as an Holy day , yet certainly as a day of an outward civil rejoycing , we have cause to observe those times wherein notorious and abominable Idols have been broken in pieces . Again , Whatsoever it is that is subject to be broken in pieces , certainly we are not to make it to be our God. Now all creatures in the world are subject to breaking , your estates are in danger to be broken in pieces , therefore they are not Gods ; that 's the argument of the holy Ghost here : yea it may be many of your estates are broken in pieces already , Oh what poor Gods were those that you made to your selves before , and so any creature whatsoever ? therefore Oh let 's trust in the Lord for ever , for in the Lord Jehovah is everlasting strength . Isa . 26. 4. The last note from hence is this , That the putting too much upon a creature , the bringing a creature too neer to God , and Deifying of it makes way for the destruction of that creature . The Calf of Samaria shall be broken in pieces because it was made an Idol : If you will make use of your estates as a servant to you , to fit you for Gods service you might keep it , but if you would set it up in Gods place , it is just with God it should be broken in pieces : Whatsoever you set your hearts upon and make a God unto you , it 's just with God it should be broken in pieces ; if you set your husband , your wife , your child , your friend , in the place of God , it 's the only way to undo them , to undo them in respect of you at best . Many great Instruments of God , God hath been fain to break them to pieces , because that men have set them up in the place of God , and made even Gods of them . It follows . VER . 7. For they have sown the wind , and they shall reap the whirlwind . SOwing is a laborious work ; and this Idolatrous people were very laborious , took a great deal of pains about their false worship . Those that sow they must be abroad in the cold and wind ; Idolaters were willing to take pains and go through many difficulties for the furtherance of their false worship . Let not us be sluggish then in the true Worship of our God , let us be willing to pass through many difficulties to further the service of our God. Secondly , Sowing is a labor without any present profit coming in by it , the benefit of the labor it lies in expectation for the future . Idolaters are content to sow though they gain nothing by their labor , yet in expectation of somewhat hereafter . We are presently weary of a little labor except we find somewhat coming in presently , we cannot wait for the blessing of the former and latter rain upon our endeavours , we must be alwaies reaping or else we are wearied and discouraged ; Idolaters would work hard though they get nothing for the present , how much more should we labor for God in expectation of the harvest that God hath provided ? Thirdly , Sowing it is a work for the maintaining of the succession of provision for one Generation to another . Idolaters they labor to keep up their false worship for the posterity that is coming after ; they are not content to enjoy it themselves all the while they live , but they take a course to have those they leave behind them to enjoy it when they are gone . Thus we should do , and great reason we have to do thus , in the true Worship of God , not think it enough to enjoy it our selves , but to take al waies that possibly we can that we may leave our posterity to enjoy it , that we may sow for posterity as well as for our selves , that we may leave a stock of provision for our children afterwards . Through Gods mercy our forefathers did so , and we have reapt the harvest of their seed , and through their endeavors we have enjoyed much of this Worship of God , and the Truths of God , let us likewise sow for those that are coming after . Fourthly , Sowing is a work that must be done in its season or it is in vain . Idolaters they will observe their seasons , their fit times for the furtherance of their false worship ; much more should we do for the Worship of God. We have had a fair season , and we have seemed to be very busie , the Lord grant we do not sow the wind , as it follows in the next words , They have sown to the wind : This is a proverbial speech that signifies , the taking a great deal of pains to little purpose : As a man that should go abroad in the fields , and spread his hands about and take pains , and yet hath nothing but air in his hands . The Wind is an empty creature in respect of things that are sollid , therefore the Scripture doth often make use of this creature to signifie the vanity of the labors , the hopes , and endeavors of wicked men ; you shall find these several expressions in Scripture tending to this purpose : as the Laboring for the wind , Eccles . 5. 16. Secondly , to ●eed upon the wind , Hos . 12. 1. Thirdly , to bring forth the wind , Isa . 26. 18. And fourthly , to inherit the wind , Prov. 11. 29. And fiftly , here in the text , sowing to the wind . Many people do nothing all their lives time but sow the wind , they labor and toil , but what comes of it ? it is no good account that we can give to God of our time , to say , that we have taken a great deal of pains ; we may take pains and yet sow the wind . Who are those that sow the wind ? First , Men that spend their thoughts and strength about things no way profitable to themselves or others , those sow the wind ; those that do with a great deal of earnestness , do just nothing , or what they do is but a trifle ; many Scholers study night and day , they tire themselves with reading , and musing , and writing , and yet they are no way useful ; either their studies have been in useless things , ●aking among rubbish and lumber , or else they know not how to make use of their reading and learning ; and indeed it is a pittiful object to behold , to behold one that hath been all his daies a great Studient , and hath beat his brains , and rose early , and gone to bed late , grutch'd the very time of his meat , and yet he is a useless man in the place where he is , he hath no use at all of all his studies , he is of no service to Church or Common-wealth : Here 's a man that hath all his daies sown to the wind . Secondly , All those who take pains and are at great cost in superstitious worship , all their intentions that they have to honor God they come to nothing , it 's but a sowing to the wind ; and this is that which is here especially meant , They sow the wind ▪ All Idolatrous worshippers that take much pains and are at great cost they do but sow the wind : How many Papists have we that dares not for their lives but rise at their hours that they have vowed , to rise at midnight to their beads , or very early , spend many hours every day at their beads , wear out their bodies by their fasting , by their watching , deny themselves the use of the creatures , wear sackcloath , lie very hard , tire their bodies by pilgrimage , forsake their revenues , that that their progeniters had left them , vow perpetual virginity , shut themselves up in Cloisters , what a deal of labor and toil is here to the flesh , and all this with conscienciousness , all this with a desire to honor God , and to afflict themselves for their sins ? And yet this not having warrant from God being a will-worship , all this is but sowing the wind , they lose al their labor , cost , and charge , and all their thoughts , and devotions they are all lost . Thirdly , Such as are formal in the true Worship of God , as content themselves in the outward part of Gods Worship , having no power nor life of godliness in their service they perform : You have many that do things out of custom , content themselves in the deed done , dare not for their lives neglect Prayer , not one morning nor evening , nor at other times , and are often with Gods People in fasting , or coming to hear the Word ; but yet all this while being but formal , they not having the life and power of godliness in these duties , they do but sow the wind , they lose all their labor , and when they shall come upon their sick-beds , and death-beds , and desire comfort from what they have done , they shall find nothing but the wind to feed upon , all will be turned into wind , and they will have no sollid comfort for their souls to feed upon in the day of their distress . Fourthly , Those men sow the wind , who do all that they do out of vain glory , in hypocrisie , to set up themselves among others , spend a long time in prayer , hath admirable gifts in prayer , sweat and spend their strength in prayer , but yet a principle of vain glory acting of them all this while ; they have been sowing the wind all this time . Men that are publick parted and do abundance of good in the Church of God , and in the Common-wealth , but yet having a principle of self and vain glory that acts them , they lose all , they sow the wind all this while . A fift sort that sows the wind , are such , as leaves the rule of the Word , and carry on their actions altogether by the rules of Carnal Policy , thinking to do great things by the fetches , and reaches they have that way . Your Carnal Polititians that have the Word and Worship of God as things under their feet , but that which their deep reaches are after , are some higher things ; they sow the wind . And thus the people here at this time , it was carnal policy that carried them in that way they were in , and God cals it all , but sowing the wind ; they thought they had framed to themselves a notable piece of work , but saith God , It is but sowing the wind . Sixtly , Such as seek to shift for themselves by sinful waies when they are in any straits , such as go out of any lawful courses to help themselves out of trouble , these are they that sow the wind to themselves , there will nothing come of all the labor they take . Now first , here the Church of God may have much comfort in this thing , That all Idolaters , that all false worshipers , that al carnal polititions that are working against them , in al they do , they do but sow the wind , they can never prevail , be not afraid of them . The seed-time of our life is a seed-time for Eternity : It 's an evil & dangerous thing therefore now to sow the wind , to lose this seed-time , and to have nothing for our souls to seed upon to all eternity , Oh! how sad will it be when we are entring in upon Eternity , then to see that we have all our life-time sown the wind ? Did men consider of their actions , that their actions were seeds for Eternity , certainly they would take more heed what they do . Men are very careful of their seed ; What Husband-man that is to sow his ground , would go into a Merket to buy Chaff , to buy blasted stuff to be his seed ; no , he would buy the greatest and plumpest Corn of all to be his Seed . So should we be careful of all our actions , for they are such seed as must bring forth an harvest of eternal happiness , or else eternal sorrow ; and especially we had need look to our Seed when God gives us a fair opportunity of sowing . All Hypocrites and Formalists , and False-worshipers , they sow the wind , their actions are but as the wind : but the Servants of God whose works come from Faith , and are indeed godly , they sow to immortallity and glory , their Seed will bring forth a glorious harvest . I remember Luther , though he were a man that seemed to beat down works very much , yet he hath this passage concerning works : Take works out of the cause of Justification , and no man can too magnificiently commend good works that come from faith . And speaking of a good work that comes from faith , It is more precious ( saith he ) any one good works , it is a more precious thing than Heaven and Earth : yea , he himself that is no Merit-monger yet he lifts up good works that come from faith , and saith , the whol world is not sufficient reward for one good work that comes from faith : Indeed the works of the Saints have a great deal of excellency in them , one gracious work hath more of the glory of God in it than all the creation of Heaven and Earth besides ; I say , the whol frame of Heaven and Earth hath not so much of the Glory of God in it as one good work that comes from the Grace of God in the hearts of the Saints ; and my reason is this , because a good work that comes from the Grace of God in the hearts of the Saints , it is a reflection of spiritual life that is the very life of God , the Scripture calls it , The Life of God , and the Divine Nature ; Now , an action of spiritual life doth more set out the Glory of God than any Glory that God hath passively ; as the Glory that he hath in the frame of the Heavens and Earth it is but a passive glory , but here the very glory of God is reflected upon his own face , it is a glory of spiritual life : A man doth not account one so much honored in an Image that is drawn of him , as when he seeth his child to act as he himself doth act , when his child shall present himself in doing that which he himself doth do . Now all the frame of Heaven and Earth it is not so much as a picture , it is but as the foot-steps of God , and the back-parts of God ; but in one gracious action of the Saints there God sees his child act as himself doth , he sees the workings of his own holiness and his own vertues ; we shew forth the vertues of him that hath call'd us out of darkness into his mervailous light . Ministers of all men they had need take heed they sow not the wind , God hath made them Seeds-men of that eternal Seed of his Word , if they then either because they are loth to take pains , or to be at the charge for good Seed , they sow husks and chaff , and bring meerly empty words unto their people ; or if they do take pains enough , but bring their own fancies and counsels instead of the precious immortal Seed of the Word , they do but sow the wind . The Seventy translate this that we have here : Sow the wind : Thus ; They sow those things that are corrupted by the wind ; those actions that pride corrupts , will never bring forth good fruit . It follows . And they shall reap the whirlwind . As we sow , so shall we reap . The word in the Hebrew ( Tremelius upon this place notes ) hath a syllable added more than ordinary ; and that saith he is to encrease the signification of it : To note , that this is not only a whirlwind , but a most terrible whirlwind . And mark : he doth not say they sow the wind , and they shall reap the wind ; no , there is more in the Harvest than in the Seed ; if men will sow the wind , they must expect to reap the whirlwind . If thou hast but a little pleasure in thy sinful waies , thou must expect a great deal of miseries in the fruit of thy waies . Their labor shall not only be in vain , but much evil shall come , sudden and violent destruction shall come of their labors . All sinful actions are like unto the sowing of the wind in the earth : Now we know if windy vapors be got into the earth , they cause Earthquakes , they break forth into whirlwinds , into violence : and so wicked actions they break forth into violence and irresistable evils , and wil cause heart-quakes at last . Great is the power of the whirlwind , the Scripture sets it out as very great in 1 Kings , 19. 11. A strong wind th●● rent the mountains and tore in pieces the rocks , overturned the mountains by the roots . Job , 28. 9. this it is that breaks the Ceders . Sabelicos reports that upon a time , Cambyse's Soldiers being at dinner in a sandy place , there rises up a whirlwind and drives the sand upon them so that it covered them and choaks them al : And yet , what 's the wind , but many vapours being put together ? and yet , Oh the mighty strength that there is in them ! By the way this meditation may be raised here : What , shal the addition of many such weak things as vapors are come , to such a mighty strength ? Oh then , what 's the strength of the infinite God unto which nothing can be added ? Ad many vapors together and it causes strong winds that rends up the Mountains by the roots ; if many weak things put together ( I say ) come to that strength , what 's the strength of an infinite God unto which no strength can be added ? But observe out of the words , Just with God it is , that those that sow the wind ( in all the former regards , those six particulars that were named ) that they should reap the whirlwind ; should be brought into trouble and vexation , miserable and unremedable distresses : you that spend your time about trifles when as God sets you in the world upon work of great consequence , it is just with God that you should have horror upon your spirits hereafter , when God shall make you to see how you have spent that time upon which eternity depended , upon sowing the wind all your daies : And you that spend your time in false worship and so think to put off God in your false worship , it 's just with God that you should reap the whirlwind . And so you that spend your strength and time in formality of worship and never sanctifying the Name of God , it were just with God that horror and distress and trouble should fill your souls . And so you that aim at your own ends and vain glory , when as you should set up the Name of God in your waies , it 's just with God that miserable horror should possess you : How many have lain upon their sick-beds and death beds and cried out , Oh I have done all in hypocrisie ! and so horror of conscience hath been as a whirlwind unto their souls . And so carnal polititians that have left God and sought to provide for themselves and others , that by sinful courses have sought to deliver themselves out of straights , the Lord many times brings them into most dreadful straights and the worm of conscience gnawing upon them , and they have found by experience that they have reapt the whirlwind . And indeed we have begun of late to corrupt the Worship of God , and were carried on by wicked devilish carnal policy , How did we sow the wind ? and the Lord hath now made us in great measure to reap the whirlwind . Job saith the whirlwind comes from the South ; but indeed the truth is , we have had whirlwinds coming from the North and West , and may yet have whirlwinds coming from all parts of the Kingdom , For what hath the Land done of late but sown the whirlwind ? Let us not wonder though God doth at this day speak unto us out of the whirlwind , as once he did to Job . Yea , but many they say , That that we have sown it hath some substance in it , it is not only the wind , for we see that it comes to a blade , it comes forth . Yea , but saith God here , It shall not bring forth a stalk . I beseech you observe the words that follow , It shall not bring forth a stalk : But it may be a stalk may come forth : I but saith God , It shall be crushed before it comes to the bud . But what if it doth bud , it shall be blasted , it shall not come to the meal . I but what if it come to the meal ? Then strangers shall devour it saith God ; so it follows , They sow the wind , and reap the whirlwind ; it shal not grow to a stalk , or to the bud , or there shall be no meal , or strangers shall devour it . A most elegant expression it is to shew Gods watching over an apostatizing people for evil , and to shew that in whatsoever they may seem to prosper for a while , yet at the last the Curse of God will be their ruin . Obs . First , Though sometimes Gods Curse is upon wicked actions , so that nothing comes of them ; yet at other times they may be suffered to seem to prosper , to have some degrees of growth , God may let them come to a stalk , or to the bud , or to the meal ; this notes the possibility . It may come to the stalk , possibly to the bud , possibly to the meal , but then all shall come to nothing . My brethren we have found it so by experience , as it was here in this people , for it was spoken of their wicked Idolatry , and their carnal policy . And hath it not been so with our Adversaries ? some of their actions God hath crush'd them presently , and then they have grown up to a blade , and they have seemed to have meal in them , but then the Curse of God hath come upon them : Oh! the uncertainty & the vanity of the comforts of ungodly men ! When can they bless themselves in any one project ? When it comes up to the blade ? No saith God , it shal not come to a stalk : God watches there that it seldom comes so far . Well , but then , will they bless themselves if it hath gotten up to a stalk ? No , not then neither , God curses them . But if it bud , now may they not bless themselves ? Oh! our projects begin to bud , and they thrive bravely , may they not bless themselves now ? No , God watches them there , and curses them in the very bud . I but what if it comes to meal , that it 's ready now to come to a full issue , and ready even to come to be eaten , now that they come to feed upon their projects , and they think all is sure ? No , the curse of God is upon them there , strangers shall devour it . Blessed be that God who hath followed our Adversaries this way , How often have they blest themselves , and when they have had one design , this will do it , Oh how finely it works ! and perhaps they get the very advantage that they themselves desire , and think all is well , and then Gods Curse comes upon them . We are my brethren too unbeleeving , we are ready to fear if we hear but of any thriving of any plot and project of our Adversaries , if any stalk doth appear , and especially if they begin to bud , Oh! then we think they ripen ; & we do not look up to the great God who doth take delight in blasting the projects of the Adversaries ; as the Blessing of God is upon the good actions of his people , so the Curse of God is upon the wicked projects of his enemies . God may seem many times to leave many a good action , but God doth carry it through at length , though it seems to have many things that would crush it in the very bud , yet God carries good projects through many difficulties , and God crushes wicked projects through much prosperity . Lastly , To have the satisfying of our desires to go on a while , and to have them cut off before we enjoy them , is a great judgment ; but just with God it should be so : for ordinarily we are thus in our obedience , that usually withers before it comes to any ripeness ; if it get up to the stalk it may be it comes not to a bud ; if to meal , some strange lust or other comes in and devours it ; Oh how many times doth our strange lusts devour our good actions that comes forth a good way ? How many in their young yeers , we had thought very gracious seed began to sprout forth , and we had thought that the seed grew to a stalk , and when they came to be for themselves , we had thought they had begun to bud in gracious actions , we had thought it came to be meal , to their middle age ; but to their old age strange lusts hath come and devoured all . It 's great judgment for strangers to devour our estates when we have scraped a deal together ; truly , for strange lusts to come to devour thy hopeful beginnings , it 's a greater judgment than for strangers to devour thy estate , that thou hast gotten by a great deal of labor : Many men have labored all their lives , and taken pains , and that which they have done hath seemed to come to something ; and the truth is , in the conclusion the Devil hath had the advantage of all . And God seems to be out against us in some degree , even in the waies of his judgments at this day ; thus as many of the Adversaries projects , so many of ours the Lord hath blasted before they come to a stalk , and when they have been budded the Lord hath blasted them , by unfaithfulness of some or others ; when we have had our greatest thoughts , the Lord hath seem'd to blast us , and what God will do with us we know not , only let us make sure that our seed be good , and though this doth not prosper or the other doth not , yet at last God will bring the greater Harvest upon us . VER . 8. Israel is swallowed up : now they shall be among the Gentils as a vessel wherein there is no pleasure . ISRAEL , they had made so many Leagues among other People , til they were even swallowed up by them . And truly my Brethren , if there be not a great care had , there is much danger in making Leagues with other Nations , lest upon the need they see we have of them they should incroach upon us , and at length even have Laws given to us by them : It was so with the people of Israel , that by their League with other people they were so incroacht upon by them , as at length they gave them Laws and swallowed them up . And thus many of the People of God , yea , of the Churches of God , by mingling themselves with the world are even swallowed up , so as they lose their beauty ; and there 's no difference appears between them and the men of the world . It 's one thing for wicked men to creep into the Church unawares , ( and certainly there 's none can expect that any Church in the world can continue but wicked men and hypocrites will mingle themselves ) but it 's one thing when they creep in unawares , and another thing when the fence is broken down , so as it is very hard to see any face of a Church among them : thus it was with Israel . But now shall they be among the Gentils , as a vessel wherein is no pleasure . By these words , Vessel of no pleasure , is meant , a vessel that is for the carrying up and down of excrements ; only the Scripture when it mentions such vile things , speaks in a modest way ; but that 's the meaning of the word : as if he should say , Even my people shal be in a vile contemptible condition among the Gentiles , as a vessel that is fit for nothing but excrements . Jehoiakim is threatned in Jer. 22. 18. though a great man , yet he is threatned to be as a vessel wherein is no pleasure , they had wasted their substance in seeking help from the Egyptians and Assyrians , and these made a prey of them ; so long as they had any thing of value continued , then they made much of them , but their estates being once wasted , and they swallowed up in their very estates , they look now upon them as vile and contemptible in their eyes . And this is the way of wicked men , while wicked men are serving their own turns upon any , they will hug them and make much of them , but if that be done , then they scorn them & contemn them ; non are more scorn'd and contemn'd than Professors of Religion who have basely crouched to wicked men , and sought to shelter themselves under them , when their estates are once consum'd and gone , they are more scorned by those that served themselves of them than any ; and therefore let us learn wisdom , and how far we venture to make use of men , and do not please our selves in this , that they hug and commend us , if it be but to serve their own turns , when they have gotten what they would have , they will then scorn you , and look upon you as base people , and kick you out . Again , A vessel wherein is no pleasure . The Seventy translate it , an unprofitable vessel . But there is more intended certainly in this expression ; a vessel imployed in base and contemptible uses ; Israel shall be so imployed ; and thereby he shall know a difference between my service , and the service of their enemies : Oh it is a sad expression , what Israel ! a vessel imployed and received to empty out excrements ! [ 1. Israel were a people precious and honorable in the eyes of God , Isa . 43. 4. [ 2. An holy people unto the Lord , Deut. 14. 2. [ 3. They were Gods peculier People above all Nations in the world in the same place . [ 4. Gods Portion , Deut. 32. 9. [ 5. Gods Inheritance , Isa . 19. 25. [ 6. Gods , p●●ulier Treasure , Exod. 19. 5. [ 7. Gods Glory , Isa . 46. 13 ▪ [ 8. Gods Delig●●● Isa . 62. 4. [ 9. Israel were the deerly Beloved of Gods Soul● ▪ Jer. 12. 7. and yet now Israel is become a vessel only to take in and empty out excrements ; Oh what a change doth sin make ! they were holy vessels , imployed in holy services , in attending upon God and His Worship , so as no people were ; but now , oh ! what a change hath sin made in them ? How doth sin vilifie men , to be imployed in base services , it is the most against an ingenuous spirit that any thing can be . I remember I have read of a young man of Sparta that being taken by Antigonus and sold for a slave , ●●l the while that he that brought him did imploy him in any thing that did stand with ingenuity he did it , but when he bid him go and empty a vessel wherein is no pleasure , no saith he , I will not serve you now in such a thing , and his Master being angry with him he gets up to the top of the house and falls down and breaks his neck rather than he would empty such a vessel . And certainly there is nothing that is so beneath the excelleney of an Immortal soul as sin is , for hereby though thou beest , high in thine own thoughts thou comest to be a vessel for the very Devil to empty his excrements into : and that 's lower than to be a Scavenger to go up and down to take the filth of the street : in being imployed in the service of the Devil thou doest more deba●e thy self than if thou wert a Scavenger to carry dung and filth in a Dung-Cart ; but as if thou wert judged to such a kind of life and imployment , that thou shouldest go from morning to night to carry away the filth in thy very hands and mouth . Some men are vessels of mercy , they are chosen vessels , vessels of honor fitted for the Masters use : and it is an infinite mercy of God to us when as we have deserved to be cast out as vessels wherein there is no pleasure , that God should imploy any of us to be vessels of His Sanctuary , that God should take us out of the common lump , such vessels ; whereas others are vessels of wrath imployed only in base services that are beneath the excellency of an immortal Soul. Yea , Some there are who have been eminent in the Church heretofore , who have been vessels fil'd with the Gifts of the holy Ghost ( I do not say Graces ) now they are vessels in which there is no pleasure ; many of the Saints heretofore have been refreshed by them , from those Gifts of the holy Ghost that have been in them , but now their Gifts are gone , they are fit for no pleasure , but for Pot or Pipe : Now idle drones that are fit for nothing but to set in the Ki●●●in , and ( it may be ) to scum the pot , yea some of them fill'd with poyson , vessels wherein neither God nor man can take pleasure , yea and some very forward professors of Religion that once were as the pollished Saphirs and are now become more black than the coal , turn'd Apostates ; they were as golden vessels in the House of God , and now are become vessels wherein is no pleasure . It was a speech that once Demosthenes had to the Athenians , he desired them that they would not make an Urinal of a Wine pot ; for to imploy those men in base services that had been eminent , even those men that God Himself hath heretofore made use of for great services in Church and Common-wealth , the Lord hath left them to be vessels of no pleasure . Oh! remember al you from whence you are fallen , thy heart is now exercised upon such low things , thy work ( it may be ) now is only to further the wicked designs and desperate malice of other men ; And doest thou think to be a vessel of glory , to stand before the presence of the holy God , and joyn with Saints and Angels in the eternal praises of His Name ? Oh! remember from whence thou art fallen , and be not at quiet till the Lord hath been pleased to purge thee and make thee fit for thy Masters use , and to become a vessel of honor in thy Masters house . VER . 9. For they are gone up to Assyria , a wild Ass alone by himself ; Ephraim hath hired Lovers . THE Lord by the Prophet proceeds on in his charge against the ten Tribes here . They are gone up to Assyria for help . They are gone up ] they look not up to the high God for their help , but they are gone up to Assyria , Assyria is higher in their eyes than the God of Heaven is . How vile a thing is it to forsake confidence in God out of suspitious thoughts of him ; for so it was here , they retained suspitious thoughts of God , as if He would leave them in their extremity , and out of those suspitious thoughts of him , they forsake him and seek help else where ; they expect more good , more faithfulness , more love , not only from the creature than from God , but from the very Enemies of God than from God Himfelf ; yea , and that people that professed Interest in God , that would seem to bless themselves in this , That God was their God , even this People , look'd to have more good and to find more faithfulness in the very enemies of God than in God Himself ; let the Heavens be astonished at this wickedness : and yet this evil is in the hearts of the children of men . A wild Ass , alone by himself . This creature the Scripture mentions in divers places for one of the most unruly , and untamable , and fierce creature in the world . Such a creature as cannot be brought to be serviceable , it wil not be brought to live with men , no , it cannot be brought to live long with other beasts , no nor to keep company with their own kind , so fierce and savage it is , but runs up and down in the wilderness alone . In Job , 11. 12. we have mention of this creature . For vain in an would be wise , though man be born like a wild Asses Colt. And in Job , 39. 5. Who hath sent out the wild Ass free ? or who hath loosed the bands of the wild Ass ? And in Jer. 2. 24. to name no more . A wild Ass used to the wilderness that snuffeth up the wind at her pleasure ; in her occasion who can turn her away ? all they that seek her will not weary themselves , in her month they shall find her . In her occasion when he hath a mind unto the foemale , she snuffeth up the wind , as the Historians say of her , they go up to Mountains and there they seek to have the sent of the foemale , or the male , so they snuff up the wind even for the sent of her . And so the Naturalists that write the nature of this Creature , Pliny . in his eighth Book and fourty Chapter : Those that are Scholers that desire to know more of the nature of this beast may find divers things there . But now we are only to speak of it as the Scripture speaks of it here . Why doth God compare Ephraim amd the ten Tribes to the wild Ass ? For two Reasons . 1. To shew the extream stubbornness and fierceness of this people . Wicked men that have forsaken God , and are left to themselves , do not only become like unto savage creatures , but the very worst of all savage creatures , they run up and down satisfying the lusts of their own hearts irresistably and bear down all before them , they stamp , and rage , and are mad when at any time they are opposed in their wicked way , this is the scope of the holy Ghost here : thus Ephraim was when he was opposed . Do you not find many so , that are in a violent way set upon wickedness and ungodliness that they will hear nothing , they snuff at the wind and all that is said against them , and run violently upon wicked waies , and upon their own ruin : It may be in their month you shall find them ; that hath reference unto the very last month which the wild Ass goes when it is with young , then when it is so big , and till then there is no dealing with them . Some Historians say that the wild Asses are so fierce , that they will tare asunder Armor of proof , but only in the very month when they are so big that they cannot weld themselves , then you shall find them . So , though sinners be never so stubborn , yet God hath his month , and perhaps then you shall find them . When at any time you find your children , or servants , or others to be stubborn and stout against whatsoever is said to them , and even rage in their madness for the satisfying of their wicked wills , you may remember this text and creature : they are as wild Asses that are alone by themselves ; and among all wicked men Idolaters are the most stubborn and stout in their wicked waies , their hearts are set upon their Idols , yea as the phrase of Scripture is in Jer. 5. 38 , They are mad upon their Idols . There 's nothing that can be said to those whose hearts are taken with false worship , nothing will prevail with them without an infinite power of God put forth , and there 's no sinners more bold , more untamable and fierce in their waies , then those that are superstitious , and that 's their reason that if they be opposed in their way of false worship , you know there will be such tumultuousness of people flinging of stones against windows where God is truly worshipped , any thing in the world though they know not what they do , yet because they think themselves condemn'd in their sinful waies , therefore they run like wild beasts in a furious manner even against those that worship God better than themselves . Secondly , God compares the ten Tribes to the wild Ass in way of contempt of them . As in the former place of Job , 11. 12. Vain man would be wise ; though man be born like a wild Asses Colt : he would fain think himself somebody , yet he is a most base and vile creature . And if any of you be not so fierce in your wicked waies as some others are , if God hath tamed your spirits by His Word and Spirit , bless God for it , for all men are born like a wild Asses Colt , they are mad upon their wicked waies to ruin themselves . But because there 's no men that think higher of themselves than stubborn spirits ; for stoutness and stubborness doth evermore proceed from pride , because they think it such a dishonor for their wills to be crost in any thing , therefore the Scripture casts the more contempt upon them , and calls such , proud , stout fools , wild Asses ; and indeed there are none more contemptible in the eyes of God than stout sinners . It follows . A wild Ass , alone , by himself . Alone . ] The reason of this expression is , to shew , that Ephraim and the ten Tribes they would be at their own hands , they would have their own wills ▪ alone : There 's these two things exprest in it . First , That they would be under no government , but alone by themselves , and have liberty to frisk up and down , and do what they list alone , acknowledging no Commander ; and so the Chalde Paraphrase hath it , Because that they would walk in the evil of their own lusts , and would acknowledg no Comander . And thus many at this day , they love to be alone , that is , to live at their own hand , to be from under Government . Though it is here , he was alone in the Wilderness , he would rather be in the Wilderness alone , so be it he may acknowledg no Commander , than in the best pastors under any command . Thus it is with many , they love to be alone , that is , they are loth to come under any Government , they had rather be in the wildernes and suffer never so great straights than come under any Government ; It is true of divers sorts of people , even the lowest sort , many that love to live at their own hand , servants that are not able to provide for themselves that if they have but a little sickness are ready to starve , yet that they might live without any command , not under any Government , they will chuse rather to endure abundance of hardship that they may live alone ; many times it is so , especially in the foemale sex , which ought to be under Government and some Protection , yet they love to be alone at their own hand ; I say , and meerly because they cannot endure to come under any kind of Government whatsoever . And in the wilderness . ] Their lives indeed are as in the wilderness , when they are in any straights and distresses they have no body to look after them and regard them because they loved their liberties so much before . So , many had rather be without all Ordinances in the Church , or many Ordinances , only that they might live as they list , at their own wills , that they may not be under the Government of Christ , they had rather live in the wilderness of the world so that they might have liberty , rather than be in Gods Vinyard under the Government of Christ . These come under the reproof here that Ephraim did in this place . Secondly , Alone by himself , as unfit for Society , they were so furious and fierce in their way : Some are of such untoward and perverse dispositions that they can agree with no body , so that they are only fit to live in the wilderness : I suppose you have met with in your families that are so extreamly perverse in their waies , and they are of such untoward and crooked dispositions that they are fit to live in no Society but alone in the Wilderness : and this reproof of Ephraim comes likewise upon those . Ephraim hath hired Lovers . The Assyrians and Egyptians , and others ; the words signifie Loves . Before they put their confidence in the Assyrians , and now they make them their loves . The thing I note is this . That where we place our confidence , there our love should be placed . If God be the confidence of our hearts , let our love be placed there , yea let God be our Loves , in the plural number , for so it is here , they hired Lovers ; she would fain have the Assyrians to love her . When God is forsaken , when we have lost our Interest in Gods love , no mervail though there be such a seeking after the Creatures love ; men that forsake God they seek to make up what they have not in God in the Creature : as a dog when he hath lost his Master he is ready to follow every one he meets with . Again , He hath hired Loves . ] Because they had nothing lovely in themselves therefore they hire the love of others to them , they seek even to hyre love , though the truth is , Love cannot be hyred nor purchased , although men may fawn and glaver , and flatter , and crouch that they may gain the love of some other , yet if there be no loveliness in themselves to gain love , although those whom they fawn on , and flatter may use them for their own turn , and serve themselves upon them , yet the truth is they will despise them in their hearts , and so often they will discover to their intimate friends how they scorn and contemn them ; therefore if others would have love , there must be some excellency and loveliness in us ; for love cannot be hyred . But , Ephraim hath hyred Lovers . ] This shews the shamelessness of the ten Tribes in seeking after their false worship . Other Harlots they are hyred to commit uncleanness ; but Ephraim will be at charge for their Idols : Many Harlots count it a great dishonor for to seek after Loves , to seek after Whoremasters , though they can imbrace them when they come unto them , but yet they will rather have a hyre than they will hyre them ; but mark , those that are superstitions they think not upon their honor , but they will hyre , to the commission of spiritual whordom they will go to hyre Lovers and be at a great deal of charges , in Ezek. 16. 33 , 34. They give gifts to all Whores ; but thou givest thy gifts to all thy Lovers . And the contrary is in thee from other women in thy whordoms , whereas none followeth thee to commit whordoms , and in that thou givest a reward , and no reward is given unto thee ; therefore thou art contrary . As if God should say , you are more vile and base in your uncleannesses than any in the world besides ; for other Whores they receive rewards , but you are so set upon your filthy lusts that you will give rewards that you might commit uncleanness . From hence the Note is , That Idolaters will not stand upon terms if they may have their Idols , any way : they care not how they debase themselves , they will not stand upon honor and respect , but let them have their false worship they will submit to any thing . Oh! why should we stand upon our terms thus in the matters of the honor of our God , when publick good lies at the stake ? why should not we be willing to suffer shame and disgrace , any thing rather than the publick good should not go on , than the service of God should be hindered ? If others will not seek to us , yet if good may be done , let us seek to them , if God may have Glory : Though others be never so vile in their carriage towards us , yet let us do what we can to win and convince them , let us be willing to lie under their feet that God may be glorified : If others will not joyn in a good work except they may have the honor of it , let them have it so be it the work may go on , let us reason so , Why should I put forth my self and others go away with all the glory ? let the work go on , and if they will s●and for the glory let them have it : so God may be lifted up let us be willing not to be seen : This is that which doth hinder thee the promoting of his Causes . But men stand upon terms and they will not go on in a good cause but break off if others be prefer'd before them . If there be two carrying a piece of timber through a narrow passage , and if these two men that are carrying a long piece of timber and they must carry it through a narrow passage , if they should stand striving who should go foremost , one saies I will go first , the other saith , nay but I will go first , they can never carry the timber , If one have one end and the other the other end and they cannot agree which should go first , and he that goes after thinks himself dishonored because his fellow goes before him , they can never carry it through but they must lay it down . So it is many times with a good cause , it is like a piece of timber upon two mens shoulders , and it must go through a narrow passage , and one saith , why should not I have the glory of it ? and the other saith , why should not I have the glory of it ? and the while men stand wrangling who should have the greatest glory , in the mean time the publick cause is exceedingly hindered ; let us be willing to submit and debase our selves any way so be it the true Worship of God may go on . Further , He hath hyred Lovers . ] It 's an evil thing to be drawn to false worship , or bodily uncleanness upon any terms , out of hope of the greatest gain , and to deliver our selves from the greatest affliction : but now , for a man or woman to seek after the waies of sin , to be at cost that they might have their lusts , this is more vile ; for a Whore to prostrate her ●elf for money , this is base and abominable though she should have never so much money , but to give money , this is more base and abominable . Josephus reports of one Decius Mundus which was a Noble man , that to one Paulina , a Lady in Rome , he offered as much as came to six thousand pounds for to satisfie his lusts but one night , and yet was refused . So certainly uncleanness should be cast off with indignation though it be tempted unto with never so much gain ; but for one to be set upon uncleanness so as to seek after it , and to spend their Husbands estates that they might have the free way for the satisfying of their lusts , this is a most abominable thing indeed , and yet thus , many are guilty both in regard of bodily and spiritual adultry . It follows . VER . 10. Yea , though they have hyred among the Nations ; now will I gather them , and they shall sorrow a little for the burden of the King of Princes . THESE words in the reading of them seem to be dark , and yet we have much of the mind of God in them , and much concerning our selves . Yea , though they have hyred among the Nations . This God still takes ill that they should go to the Nations for help , when God had made their condition so much above the Nations , for in their going to them they did as it were say , that all the love and mercy , and protection from the great God it was no more towards them than the Nations had , they did ( as it were ) hold forth to the world that the Nations were rather in a better condition than themselves , in that they would go to the Nations for their help ; and this went very neer to the heart of God , for God had laid out the very strength of his love , and the riches of his mercy upon this people , and after he had done so much for them yet that they ( because they were in some little afflictions for the present , that they ) should go to the Nations that did for the present prosper somewhat outwardly better than themselves Oh! this was exceeding grievous to the heart of God : and thence the Note is this . That it is a very great evil , when wicked men seem to prosper a little in their outward condition more than Gods People ; for those that are the people of God to begin to think that therefore those wicked ones are in a better condition than themselves , this is an evil that doth go very much to the heart of God ; and very ordinarily it is in some degree or other among the People of God , I appeal to your consciences in this very thing , though at some time your souls have had sweet refreshing from the Lord in the enjoyment of communion with him , but yet when Gods hand hath been out against you , when you look'd upon others though you knew them to be wicked and ungodly yet they have prospered , their Ships came home safely and richly , and their trading goes on ; Do you not sometimes find such rising of your thoughts within you as if so be that these men were in a ●etter condition than your selves ? Oh! if you have but the least thought rising that way , know it is that which doth exceedingly grieve the Spirit of God by which you are seal'd , that because they have a few loaves more than you , though you have all the riches of God and Christ , though you have the inheritance of Saints , yet that you should think them in a better condition than you are in : As a child , if he sees some stranger have a bit of meat better than he hath , he should think presently that his father loves the stranger better than him ; this the father takes ill . How ordinary is it upon this ground for those that have profest themselves to be godly rather to withdraw themselves from the afflicted Saints , and seek correspondence with wicked men that prosper . God would have his people see an al sufficiency in himself in their sadest condition , so as they need not go out from him for help , but still wait upon him and keep his way ; the Lord by his Prophet rebukes Jehoshaphat in 2 Chron. 19. 2. for loving the ungodly and helping them that hate the Lord. And is there not as great an evil to seek the love of the wicked and ungodly and help from them that hate the the Lord ? certainly the evil is very great , it argues very little love that we have to God , it charges God of unfaithfulness , as if though he hath engaged himself to his people , yet he would leave them in the lurch ; this encourages the wicked in their wicked waies , and it charges God with that which is accounted one of the most vile things among men . What is accounted one of the vilest things among men , that a man should set another men about his work , and then leave them in the lurch when they meet with troubles in their work ? It is as vile a thing as any is among men , and we should look upon such men as should imploy others in any service and then leave them to shift for themselves in their straights , we should look upon them as vile men , unworthy to be dealt withal . Now what would we but charge God with this , even that which makes men to be most vile ? And this besides is a most desperaee folly so to do , for when thou art thinking to provide for thy self by correspondence with ungodly men , it may be thou wert just at the very point of deliverance at that very time ; it is Gods usual way to come to help his people when they are in the greatest straights ; and therefore it is the greatest folly that when we are in straights then to think of shifting courses , so that then we must forsake our own mercy in thinking of shifting courses ; in straights above all times Christians should take heed of thinking of shifting courses , because then above all times those are the times for God to shew his mercy , and just then : Wilt thou then be forsaking him ? Oh! it is that which should lie neer to your hearts , if any of you have been guilty of this , let but the Word of God bring this upon your spirits this day , Oh! how do I know but at that very time when I took such a shifting course , that was the very time that God was about to do my soul good and of doing good for my body , and yet then I deprived my self of good , that goodness and mercy of God ? It follows yet , Now will I gather them . This gathering among Interpreters hath reference either to the Nations whom they sought unto , or to themselves . I will gather them ; that is , That Nation ; or , I will gather you . If to the Nation , then the scope is thus : Notwithstanding you hire the Nations , yet I will gather them against you , they shall be strengthened against you with the same money that you hyre them withal , I will turn it against you , and now you have provided fair for your selves , have you not ? Many times when we think to provide best for our own peace , we make the greatest provision for our own ruin : God many times makes people work their own wo and ruin themselves , and there is no means that doth more fully and directly tend to undo them than what they do themselves ; and thus God over rules the counsels and thoughts of men . What a vain thing is it to plot against God , when God can turn mens Arrows against themselves ? No men are greater instruments of Gods wrath ( many times ) against us than we are our selves , yea , and than those are that we seek most to correspond withal ; and it is just with God it should be so , that if we wil leave him , to seek correspondence with wicked men , it is just with God that of all men in the world those should be the men that should be made the Executioners of Gods wrath upon us . But now , if it be to Israel , I will gather them among the Nations . Then the word here gathered is sometimes used for gathering dead corps in an Army when they are slain in Battel . You go and think to have the Nations , but you shall be as a company of dead corps in an Army , and lie in heaps there . But I find Calvin hath a further Note upon it , and takes it as having reference to the former verse . This people are wild , and run up and down , this way and that way to shift for themselves , but I will gather them ; that is , I will keep the● in ; so the words likewise may signifie , I will keep them in , I will gather-in their spirits , there shall be some work of prudence or other to keep them in , I will keep them from those waies wherein they would presently have ruined themselves . People run many times headily on in evil waies that would certainly ruin them ; but when Gods time for the execution of his wrath is not yet come , the Lord restrains them and keeps them in from such waies ; though their hearts be set upon such waies of undoing themselves , yet they shall not go on in them , I will pity them who cannot pity themselves . But then it follows ( in which the greatest difficulty of the verse is . ) And they shall sorrow a little for the burden of the King of Princes . This hath more darkness in it , and yet upon the searching into it , we shall see it cleer , and many excellent Truths cleered from it . There are these Five Things to be enquired after for the opening of these words . First , Who is this King of Princes that is here meant . Secondly , What was this burden of the King of Princes . Thirdly , Why doth he call this the burden ? Or rather thirdly thus , When was this threat fulfilled , that they should sorrow for the burden of the King of Princes . Fourthly , Why doth he call it the burden of the King of Princes ? Fiftly , What 's meant by sorrowing a little . These five things will cleer the text . Indeed we cannot see the full meaning of the holy Ghost without understanding somewhat of these five . First , Who is meant by the King of Princes . We are here to understand the King of Assyria , because he was a great King whose Nobles were Princes , and we find this both by Scripture and likewise by humane Story ; in 2 King. 18. 24. How then wilt thou turn away the face of one Captain of the least of my Masters Servants . And in Isa . 36. 13. Hear the word of the great King , the King of Assyria . And how wilt thou turn away the face of the Captains of the least of my Masters Servants . His Captains and Nobles were as Princes . And so Josephus in his 1. Book , 10. Chapter , as I remember saith , That at the time before Sodoms destruction , the Assyrians were Lords of All Asia , so that the Assyrian was a great King , and here called the King of Princes . Thus God suffers his enemies to grow great in the world , an Assyrian , a dog , a wicked wretch under the curse of God , and yet is he the great King , even the King of Princes ; as Luther hath such an expression concerning the Empire of Turkie , it is ( saith he ) but one crum that the great Master of the family doth cast to dogs . What are your estates then ? Certainly though you be never so great in the world , what 's any of your estates to the whol Turkish Empire ? and if that be but a crum that the great Master of the family casts to a dog , you should never then bless your selves in the enjoyment of a little of the world . But though the Assyrian may be called the King of Princes in regard of his power over some great men , yet most properly our Lord Jesus Christ he is the King of Kings , and Lord of Lords : in Revel . 19. 16. and he hath on his Vesture , and on his Thigh a name written , KING OF KINGS , AND LORD OF LORDS . Why was it written upon his Vesture , and why upon his Thigh ? Vpon his Vesture , That is , he will appear openly to be the King of Kings ; there was a time when Christ seem'd to be ( as it were ) a servant under the dominion of Antichrist , but now his name shall be upon his Vesture , openly ; and then upon his Thigh ; that is , upon his lower parts , his Church Militant , it shall have the Kingly power among them for its good , so as they shall be above the Nations , according to the Prophesie in Isa . 60. 13. He will make the place of his feet glorious . ( the Church in their low condition ) He doth not say , he will have the name upon his Crown , but upon his Thigh , that is , upon his lower parts , upon his people , that were in a low condition , he will make the very place of his feet to be glorious , even there shall be written , The King of Kings , and Lord of Lords . But Secondly , What was this burden ? This burden was those Taxes that were upon the people , whereby they maintained their correspondence with this King of Assyria : correspondence with wicked men it is burdensom : for the the more they are sought to , and yeelded to , ordinarily the more burdensom they are : and whatsoever they do for you for a while , it is indeed to serve their own ends , and this they brought upon themselves : for they would go to Assyria , and they found the Assyrians to be burdensom to them . When men will follow their own waies , and think to have more ease in their own way than in Gods , it is just they should find those waies to be burdensom to them . I am perswaded there is not one in this Congregation but hath found the experience of this ; when you think your waies will bring more ease to you than Gods waies , have not you found your waies burdensom ? But thirdly , When was this fulfilled ? If we would know the meaning of the Prophet we must refer to the History of the Kings , and in 2 Kings , 15. 19. there you may find when this Prophesie was fulfil'd . Phul the King of Assyria came against the Land , and Menahem gave Phul a thousand talents of silver that his hand might be with him to confirm the Kingdom in his hand . And Menahem exacted the money of Israel , even of all the mighty men of wealth , of each man fifty sheckles of silver to give to the King of Assyria . There was one burden . And then in the 29. ver . In the daies of Pekah King of Israel , came Tig●ath-Pile●er King of Assyria , and took Jion , and Abel-Beth maachah , and Jauoah , and Kedesh , and Hazor , and Gilead , and Galilee , all the Land of Nephtalie , and carried them captive to Assyria . There was a further burden . But yet the whol Land was not , it was only the other side of Jordan : at these two times was this Scripture fulfil'd . Fourthly , Why doth the holy Ghost say , The burden of the King of Princes ? In speaking of the burden that was upon the people he doth give the Assyrian such an Epithite ? Why it seems to be a dimunition of their burden rather than any aggravation ; for he speaks of sorrowing but a little , as if it should not be so great a burden as afterwards should be upon them , no●ing thus , That they were burdened a while with Taxations from a great King , but they should afterwards come under the power , to be at the wils & lusts of al kind of base people , of the very dregs of people : And it is not so great an evil to be under the power of men of rank and quality , no not under their oppression , as to be under the oppression of many people , of people that are of very mean quality and condition , the very refuse of a Nation , to come to be under their power it 's a great deal worse . And by the way this Note it should teach us , even those that are of mean breeding , and whose lives have been very low in the world , of mean condition , if they be put into place of any power and Authority , to take heed how they behave themselves , for their oppression will be the most grievous to an ingenuous spirit that possibly can be . And there is a great deal of danger in them to grow more oppressing than other men that were born to greatness , and their oppression wil be so intolerable as wil bring the greatest confusion that possibly can be if that be not well lookt to . And therefore here when he would lessen the burden , ( saith he ) you shall sorrow a little for tht burden of the King of Princes . But what is it ? You shall sorrow a little . They complained , but saith God , what do you complain of this ? this is but a little burden to that which you are like to have , there 's another manner of burden a coming for you than this ; and from hence the Notes are these . First , When sinners have brought trouble upon themselves they will complain much , exceedingly troubled ; but when they complain they are to consider , that what they feel it is but a little to what 's coming after . There are burdens upon you , and you are complaining of these burdens , as if so be that they were the greatest that ever were upon people , Oh sinner ! consider of this when you are complaining of your burdens , know , that these burdens that are upon you may prove to be but very trifles in comparison of what 's like to come upon you afterwards , for that 's the scope of the holy Ghost here , They shall sorrow a little for this burden , as if he should say , There is other manner of sorrow coming after , and so it did , for afterwards the Assyrians carried them all away captives , and the basest of all the people came even to set their feet upon them , and therefore saith the holy Ghost , This is but a little : I speak to those that make not up their peace with God ; and do not upon those burdens that are upon them return to God. As the mercies of God to his Saints , that which now they have is but a little , they may be said to rejoyce a little for the mercy that now they have . And so the burdens upon the ungodly they are but a little , but if they return not to God upon what they feel , God hath greater burdens than those are that they so vex and fret under . Secondly , Taxes and Impositions upon mens estates are but a little burden in comparison of being brought under the power of the Enemy . Though there be sore Taxes upon you , as here there was fifty shekels of silver laid upon every man that was able , but those Taxes are but little burdens in comparison of being given up to the power of the Enemy , they would lay burdens indeed upon us , burdens upon our Consciences , all our Estates , all our Lives , all our Liberties , whatsoever we are or have must be under their mercy ; now we are troubled , but then their little finger will be more heavy than the loins that now we find to be upon us ; although we dare not say but some may find burdens very sore upon them for the present . A third Note , is this ; That , as Taxes are a burden , but a little in comparison , so the carrying of our Brethren into captivity : Though we enjoy our Estates our selves , yet if God laies his hand upon any of our Brethren though in remote parts of the Kingdom , Oh we should account this to be a burden . As not only their Taxations was a burden , but the carrying away of their Brethren that were beyond the River . If there were no other sin among us , it were just with God to bring the Enemy upon us , and then we should find that there were other manner of burdens . But there is another burden that we are not sensible enough of , and that is the captivity of our Brethren in the remote parts of this Land. Oh! how little sensible are we of it because we feel it not our selves ? The fourth Note from hence is this , That it's Gods mercy when we are running on to our utter ruin , not to suffer us to plung our selves irrecoverably into misery , but to bring lesser evils upon us that by them we may come to bethink our selves , and if it be possible to prevent greater . You shall sorrow a little , I will not undo you presently ; but return to me , or else you are utterly undone , but this is my Mercy , I wil bring afflictions upon you by piece-meal , and if you do not return to me , then you shall be utterly lost ; for so this people were , they were carried away captive and never returned to this very day . Oh! doth God come to you in your family , or person , or estate ? Oh! let us consider of this . And this is the last note from it : The consideration of little burdens which is upon us to what might be , should cause us to turn to God ; it should break our hearts , and cause us to seek the face of God , that we may prevent greater evils , that otherwise will certainly come ; the Lord in his dealing towards us seems as if he were loth to lose us , and that this Nation should perish , Oh that this might work kindly upon our hearts to prevent greater evils , that we might not be made a spectacle of the wrath of God to all the Nations that are round about us . And yet further , The words translated , They shall sorrow a little , are by some translated , They have begun a little for the burden of the King of Princes : And so in Deut. 2. 25. there is the word that comes from the same root , That that they have felt , it is but the beginning of what is like to come , my wrath is let out upon them in some degree already , and do not you see it , how it is begun to burn upon them ? and that which was lately before your eyes , by that you may come to beleeve my threatnings . Gods judgments against wicked men , are the beginnings of further judgments . In Deut. 32. 42. I will make my Arrows drunk with blood ( and my sword shall devour flesh ) and that with the blood of the slain , and of the captives , from the beginning of revenge upon the enemy . All this is but from the beginning of revenges , when I come so terribly upon them , it is but the beginning of revenges . We are ready to think if there be miserable slaughters , Surely God hath been revenged enough upon this people . No , all this may prove but the begining of revenges . I may say so concerning our selves , Though the Lord many times hath made the sword drunk with blood , yet it may prove to be but the beginning of revenges ; truly we cannot say that from the time that these Judgments have been upon us , that we have begun scarce to come in to turn to God , yea , th●●●ate of the Kingdom is far worse than it was at the beginning of this heavy stroke that is upon us . In Matth. 24. 7 , 8. Ye shall hear of wars , and rumors of wars , and Nation should rise against Nation , and Kingdom against Kingdom , and there shall be famines and pestilences , and earth-quakes : all these should be but the beginning of sorrows . Secondly , God expects from men , that though they be not sensible of his threats , yet when he begins with them in way of execution of his wrath , they should begin a little . Oh! it were well with us if we did prevent Gods heavy wrath by our repentance . Numbers . 16. 46. Moses said unto Aaron , Take a Censer , and put fire therein from off the Altar , and put on Incense , and go quickly to the Congregation , and make an atonement for them ; for there is wrath gone out from the Lord , the plague is begun . Oh! how should we all make hast ? we cannot say only , the plague is begun ( the plague of Civil War , which is the greatest of all kind of plagues ) but it hath gone on a great way . But to proceed . VER . 11. Because Ephraim hath made many Altars to sin , Altars shall be unto him to sin . IT was the Charge of God in Scripture , That there should be but one Altar for Sacrifice , and there was another Altar that afterwards was made for Incense , and no further , in Deut. 12. 3. and 5. ver . There we have the Charge of God that there should be none other made , You shall overthrow their Altars , and break their pillars , and burn their groves with fire , and you shall hew down the graven Images of their gods , and destroy the names of them out of that place &c. And then , Take heed to thy self that thou offer not thy burnt offering in every place that thou seest , but in the place which the Lord shall chuse &c. And in Deut. 27. 5. Thou shalt build an Altar to the Lord thy God , an Altar of stones : thou shalt not lift up an Iron tool upon them . And according to which Joshua did , in Joshua , 8. 30. and hence in Joshua , 22. 11. Now for the Altar of God , I shall first shew you a little the meaning of them , and then the reason why God would have but this one Altar , in Exod. 20. 24. there is an injunction of God for the Altar of Sacrifice ; An Altar of earth thou shalt make unto me , and shalt sacrifice thereon thy burnt offering &c. Here observe that , That when God would have an Altar made for sacrifice it must be but an Altar of earth , but if it should be of stone , Take heed that thou liftest not up a tool upon it . Why , one would think that to carve and paint the stones and do any thing to make it brave would do better , than to have the stones rough ; No saith God , whatsoever you may think that to make my Altar brave , by carving of it and painting it , If you do but lift up a tool upon it , you polute my Altar ; all mans devices in the worship of God though they be never so pompous they do but polute Gods Worship : And they must not go up upon steps ( quite contrary to our high Altars ) that their nakedness be not discovered therein : Noting that when we come into the presence of God we should take heed of our spiritual nakedness , and the pride and vanity of our spirits in prayer ; God would have them make an Altar so as they might not go up upon steps , lest their nakedness should be discovered . But now in Exod. 27. 1 , 2. there you shall find an Altar of Shittim wood overlaid with Brass ; you will say , Why was the first with earth and the other with brass ? The reason was , because that the one was to be made when they were in an unsetled condition , and the other to be made afterwards when they were in a more stated condition than formerly , and that it might endure a long time . But mark , it must be according to Gods direction , except God doth reveal that it should be of Shittim wood and overlaid with brass they were not to do it . And then , the second Altar was the Altar of burnt Incense , and that you have in Exod. 30. 1 , 2 , 3. verses , and that was to be overlaid with pure Gold : that of brass it was , because there was sin offerings to be offered upon it ; but now the Altar of Incense it was the Altar that was just before the Vail against the Mercy-seat , where there was only Incense offered , which was to signifie the Intercession of Jesus Christ presenting his Merits , and the Prayers of all his people to the Father : the prayers of the Saints are compar'd to Incense , and there 's many things observable about the Altar of God , it is said that there should be four horns , and in Revel . chap. 9. ver . 13. I heard a voice from the four horns of the Golden Altar which is before God. Now Saint John speaks of after-times that should be , he heard a voice from the four horns of the Altar , that is , from all the prayers of the Saints that were in the four corners of the earth , there came a voice from them all and did sound , and did great things in the world . Certainly my Brethren , the prayers of Gods Saints in all the corners of the world is that that makes the world ring . It was a Speech of a learned man , If there be but one sigh come from a gracious heart , it fills the ears of God so that God hears nothing else ; nay , that 's observable in Revel . 8. 3. about this Altar of Incense , And another Angel came and stood at the Altar , having a golden Censer , and there was given unto him much Incense , that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne . Thus we see that in our time we are to make use of this golden Altar that is before the Throne , all our prayers are to be offered up upon that which was a Type of Jesus Christ , and our prayers except they be mingled with the Incense which Christ did offer himself upon the golden Altar , cannot be accepted , and likewise that 's very observable about it that we reade in Exod. 30. 3. that there was a Crown of Gold round about it , to typifie the Intercession of Christ , and the prayers of the Saints ; you may see by this that Christs Intercession , and the prayers of the Saints that came from faithful hearts , are accounted the very glory of Jesus Christ , Jesus Christ accounts it his dignity and glory , to make Intercession for his People , and to take the poor prayers of his People and present them to his Father ; he makes account that his Crown is set upon his head , when you exercise your faith upon Jesus Christ that Christ might present your prayers with his Intercession to the Father , then you set the Crown upon Jesus Christs head ; but when you think to be heard your selves , and do not exercise your faith upon Christ , you do ( as it were ) take off the Crown from the head of Jesus Christ . And that 's very observable , the difference between this Altar that was here enjoyn'd to be made by Moses , and so was afterwards made , and the Altar that we reade of should be in the times of the Gospel . First , Christ he is our Altar in the Gospel , so it is in Heb. 13. 10. We have an Altar that those have no right to eat of it , that serve a● the Tabernacle ; that is , such men as shall pertinaciously still stick to the Ceremonies of the Law , they have no right to partake of Jesus Christ . And then further , you shall find that in the Gospel there is a prophesie of the Altar that the Church shall have , in Ezek. 41. 22. The Altar that was in the Law , the text saith , it was to be a cubit long , and a cubit broad ; but that which must be in the time of the Gospel , must be three cubits high , and two cubits long : and this notes thus much , That there shal be a larger extent of the service of God in the time of the Gospel , than in the time of the Law ; that place in Malachi , doth much open this , 1. 11. For from the rising of the Sun even unto the going down of the same , my Name shall be great among the Gentiles , and in every place Incense shall be offered unto my Name , and a pure offering : for my Name shall be great among the Heathen , saith the Lord of hosts . Another thing observable is , It was set before the Vail by the Ark of the Testimony , before the Mercy-seat . It was to stand in the holy of holiest , but just before the Vail , right against the Mercy-seat ; and by this you must be helped to understand that Scripture in Heb. 9. 4. which ( as some understand it ) seems to have some variety from this , it is said that the holiest of all had the golden Censer , by which they understand the golden Altar , in which the Censer was ; but we shall find that the golden Altar did not stand in the holy of holiest , for we reade in Exod. 30. 6. And thou shalt put it before the Vail that is by the Ark of the Testimony , before the Mercy-seat ; that is , over the Testimony . And therefore Interpreters reconcile it thus : it is not said here that the golden Censer or Altar ( if we so take it ) was in it , but it had it , that is , it was for the use of the holy of holiest , and it stood just before the holy of holiest , and just against the Mercy-seat , so that the high Priest when he was to enter into the holy of holiest he was to take a Censer and Incense from this Altar , and so go into the holiest of all . But this is the Note , in that the Altar of Incense stands just against the Mercy-seat , and yet there is a Vail between the Mercy-seat and it . So when we are to offer up our Incense upon the Merits of Christ and his Intercession , though we cannot by the eye of our bodies see the Mercy-seat , yet we must act our faith upon the Mercy-seat ; and then that 's observable , that the Incense must be burnt upon this Altar at that very time when the Lamps were to be trim'd and lighted , so you shall observe it in Exod. 30. 7. and that was to note thus much to us : That we are to joyn the Word with our Prayers , and not to come ignorantly to God , but labor to enlighten our souls with the Lamp of his Word , when we come to offer up our Incense to God. Further , There is a command that no strange Incense shall be offered upon it . This is to teach us thus much : That we must take heed of bringing any thing to God to offer him in Prayer , but what comes from the Spirit of God , only Gods own Incense ; Take heed ( I say ) of bringing unsanctified parts , or any thing but that which is from the Spirit of God. Lastly , Once a year an atonement was made upon the horns of the Altar , with the blood of the Sin-offering ; though the Sin offering was not offered upon it , yet once a year an atonement was made upon it with the blood of the Sin-offering . This is to note thus much : That even by our Incense we defile the Altar what in us lies . And thus I have a little digrest , and yet it is still for opening of Scripture to you , to shew unto you the meaning of Gods Altars . But why would God have no other Altars , but accounted it so hainous a crime to make any other Altars but those ? The Reasons are these . First , Because these Altars did typifie these two things . The Altar of burnt-offerings did typifie this : That Christ was to be the only Sacrifice ; there should be no other sacrifice to pacifie Gods wrath but only Jesus Christ , who was both the Sacrifice indeed , and the Altar its self , for his human Nature was offered to God upon the Merits , as it were upon the worthiness of his divine Nature : Heb. 9. 14. How much more shall the blood of Jesus Christ who through the eternal Spirit offered Himself without spot to God &c. This Altar did signifie the offering of Jesus Christ . As if God should say , Know that what endeavors you do or can use to satisfy my Justice , and my wrath it is to no purpose , there 's nothing but only my Son and that offering that shall satisfie my wrath : and now for them to make more Altars , it was to deny that great point of Religion that there was only the Sacrifice of Christ to satisfie God. Secondly , This signified , That in Christ only our services which are our spiritual sacrifices are accepted of God ; there must be no Altar , but this for the sacrifice , and the other for Incense ; God would have this Doctrine kept pure from that time and so ever after , that none of our spiritual sacrifices can be accepted any other way but only as they have reference to Jesus Christ that Altar that the Lord hath appointed . And then another reason why the Lord would have only thi● Altar for Sacrifice , and the other for Incense , and that all the people should come to these Altars , it was ; That it might be the bond of the Church ; because the people of the Jews were a National Church , therefore there was to be a National Worship , for that all the Nation was to joyn not only in the same likeness of Worship , but in the very same individual Worship ; and this was the bond of their National Church . Now for my part , I know none living that holds a National Church in these daies in this sense , that is to be of Divine Institution , and joyned in one , by Gods commanding any National Worship for them . Where there are in Nations a great many of the Saints of God , that they may be called a National Church we despute not against that ; but people when they talk of a National Church , do not conceive the meaning of it ; Certainly this was a special end why God would have them come to this one Altar , it was to be the bond of the National Church , that they should have such a worship wherein they were all of them to joyn in one , and this it was that made them a National Church : It is not enough to have the same kind of worship ; as now , we al pray , and reade the Word in all Congregations , we have all the same Sacraments , but they must joyn in one individual worship . If the Nation of the Jews had worshiped the same God after the same manner , in divers Temples , and upon divers Altars , this had not been a National bond to them ; but by coming up to the same Temple , and offering upon the same Altars , and when the Sacrifice and Incense was offered for them all , they were joyned in the very act , all of them in that one thing , this was the thing that did unite them into a Church-union in another manner than any Church-union can be in this world , til we have such a kind of Institution as they had . We have no Institution for worship but where people may personally joyn together : but for thousands of Congregations to be bound by Institution to joyn in the very same bond of worship , in the very same individual act , such an union we have not in these daies , and without the understanding of this aright , we understand not the scope why they had but one Altar for burnt offerings , and one Altar for Incense . But now it may be said , That it doth not seem to be such a sin to erect Altars , for that 's the sin charged upon Ephraim , That they did erect many other Altars ; for the Scripture speaks of many Altars that were Gods Altars , 1 King , 19. you know it is the complaint of Elias that they had cast down Gods Altars , They have cast down thine Altars ; now this was spoken after the time of the Law when there was but only two Altars appointed by God , and the Prophet did not mean them , the Altar for burnt offerings and Incense . Therefore the Answers that Divines give to this is ; That this is spoken of those Altars that the Patriarks and others had built for the honor of God to sacrifice upon , before the time that the Law was given by Moses , for that one only Altar of sacrifice , ( and here he complains they had cast down those Altars ) for it was Lawful before the command was given to build divers Altars , but after the command was given , it was not . Yea , but still the Objection will be , How could it be a sin to cast down those Altars when they were of no further Religious use ? for after the Command of God for that one Altar , then the other were to be demolished ; Was it not commended in the godly Kings that they cast down high Places , and cut down Groves ? though some of them formerly were for the true Worship of God , yet after God had appointed a peculiar place for His Worship and those other places were abused to superstition , then they were to be cast down ; and so there 's no question to be made but all other Altars that were built for Religious uses were to be cast down , after Gods own Altars were made . The Answer to it therefore is this ; That the evil that Elijah complains of , it was the prophaness of the people , their casting off all fear and reverence of God ; because they did not cast down those Altars out of love to God , and his Worship , upon this Principle , that they would not suffer any thing that might be dangerous to superstition , that was not the Principle whereby they were acted in casting them down , but they cast them down as led thereunto by malice and rage against Religion , and to satisfie their lusts ; and thus if men oppose that which is indeed superstitious , yet if it be not out of a true love to God and his Honor , if it be not out of a desire to set up and to maintain the true Worship of God , but in a bitterness and rage , meerly out of self-ends to please themselves in a way of revenge , or through any distemper , though ( I say ) the thing be evil that these men do oppose , yet God will not own it as any service to him , it is a sin in them to cast down that which should be cast down , if they do not cast it down out of a right and gracious Principle ; Then what evil is it for men in bitterness of spirit to oppose that which is in its self good , if God account it sin to oppose that which which should be opposed , if it be through bitterness of spirit , and not through gracious Principles . They have made many Altars . Whatsoever is made by man in a Religious Worship it is rejected of God , there must be nothing of mans making in Divine Worship ; the very spirit and life of the second Commandement it consists in this , Thou shalt not make to thy self any graven Image . That 's one instance in the matter of Worship , but by that we are to understand any thing in Divine Worship , we must not make to our selves ; ( I say ) there lies the very life , and the very spirit of the second Commandement the making to our selves ; if God will appoint Ceremonies significant to put us in mind of Heavenly things , and stir up our hearts on high , we are to use them with reverence and respect ; but if we will presume to do things as God hath done ; that 's the ground of all superstitious Ceremonies , because they find God makes some , they think that they may presume to make others to imitate God ; now it is a sin against the second Commandement for us to presume to make any thing in matters of Divine Worship . Further , They have made many . There 's no stop ( that 's the Note ) in superstitious Worship , if men leave the rule they know not where to stay : hence is the multiplying of things thus among the Papists , five hundred Altars in some one Temple . And Austin in his 19 th Epistle complains of the multitude of Ceremonies that were in the Church in his time . What complaints would he have now ? All things in the Church were full of presumptions , they did multiply one thing after another ; and indeed let but the right way once be left and there 's no limits . Oh let us take heed how we multiply in Gods Worship ; there 's much controversie between the Papists and us , about multiplying in the Worship of God. We would have but one MEDIATOR , they would have many ; We would have but one rule of Faith , but they will give power to Pope , and Church to make Articles of faith ; we would have but one object of Worship , they would have many ; we would have but one Sacrifice , they would have many Oblations for the quick and dead ; we would have but one Satisfaction , they would have many ; we would have but one Merit , they would have many : And thus by multiplying , the unity of the Church is divided : but we must keep to the unity that we find in the Scriptures . And then further , They have made many Altars . In the opening what a sin it was to make any other Altar but that God hath appointed , I shewed out of Joshua , how their Progenitors was so provoked when there was made another Altar , they did rise against them and made account to destroy them every one , because of making any other Altar besides Gods ; but now they make many Altars . Their Fathers were careful to keep themselves to one Altar , but their successors they make many . Hence note that , We are ready to imitate our forefathers in that which is evil , but not in that which is good . Their forefathers were great enemies and were mightily incensed against adding but one Altar to Gods Altars , but they will not imitate their forefathers in this good thing , in standing for that one true Worship of God ; ordinarily when any thing is evil there we will imitate our forefathers , but we leave them in that which is good . If you would ask the reason why it came to pass that their Progenitors were so zealous for Gods own Altar , and yet now their children after them make many Altars , the reason may be this , which will afford a Note of very great use unto us , When their Progenitors came first into the Land af Canaan , and Joshua assoon as they came in he did according to the Commandement of God by Moses , set up an Altar , and they seeing upon their first coming into the Land the goodness of God towards them , they were much taken with this ; but now after they had enjoyed the Land a while , after they begun to be setled , to be warm in their nests , and to prosper in the Land , then they ventured upon this way of corrup●ing of Gods Worship , and multiplying Altars ; and when they had once ventured , and escaped unpunished , then they thought they were sure : and so by degrees they come to this excess in superstitious Worship ▪ The Note is this , We must take heed to make any distance of time from the Commandement given , or the Threatning denounced to make us to fear the breach of the Commandement less : They were afraid of the breach of the Commandement soon after it was given ; but when there was a distance of time from the Commandementt , and when they were setled in a way of prosperity , then they ventured : so that ( I say ) from hence our Note is , That we must take heed that the distance of time , or our setling in a prosperous condition doth not make us to fear the commandement less than we did fear it at first when we were not in such a setled way . And for this you have a most excellent Scripture in Deut. 4. 25. saith the text there , When thou shalt beget children , and childrens children , and shalt have remained long in the Land , and shall corrupt your selves , and make a graven image , or the likeness of any thing , and shall do evil in the sight of the Lord thy God to provoke him to anger . When thou shalt beget children , and childrens children , and shalt remain long in the Land , then thou shalt make graven images : There was not so much fear that when they came first into the Land , that they should make graven images when they first were delivered out of their bondage , and God had made known his glorious Word unto them , their hearts were a little warm , but after they had lived long in the Land , then they began to forget God and make graven images . Just so it is with us for all the world , when we are newly come out of afflictions , then our hearts are kept a little warm , and then we would serve God according to his own way ; but after we have continued long in the Land , and been a while in a prosperous condition and pretty well nessel'd , and find all things pretty well about us , Oh! then we begin to be cool and for get the Lord in his way . It hath been alwaies so , and it is so , not only in particular persons and Nations , but Churches too , ordinarily when people are delivered from superstitious vanities and come to worship God in his own way , at first when they come to enjoy the Ordinances of God in the purity of them , Oh! how glad are they , and they bless God , and their hearts are warmed and enlarged , and their hearts do close one with another , and what sweet union is there together at first ! but after they have lived a while in the Land , after they have lived a while in the way of God and enjoyed him a little , they begin to grow more cool , and dead , and begin to fall to wrangling and contending , and so all that spiritualness and that heavenly heat that they had before it vanishes and comes to nothing : I beseech you remember this text , Deut. 4. 25. Take heed after you have abode a while in such a condition ; you thought when you came first into it you would never forget God , Oh you blessed God , and rejoyced in Gods Worship ; well , your hearts are taken at first , but look to your selves , for after you have continued any long time it may prove to be otherwise with you . Again further , Ephraim hath made many Altars : hath multiplied Altars , so Hierom. So the Seventy hath gone on in way of multiplication . They had some Altars at first , and their fore-fathers made some , and they afterwards made more , and so stil every generation did multiply their Altars . From thence the Note is this : That Idolatry and False-worship doth not only continue in succession , but in every age there will be an addition . Oh my Brethren ! let the True Worship of God then , not only continue , but multiply . Idolaters they will make this no argument , Why should we be wiser than our fore-fathers ? No , they will go beyond their fore-fathers in way of false Worship , And yet , how many among us wil be pleading against Reformation with this argument , Why should not we content our selves with what our fore-fathers did ? our fore-fathers knew not of such new waies of Worship as you tell us of . But now my Brethren , if our fore-fathers reformed a little , let us bless God for what they did , but let us add more , to raise up the Worship of God yet higher and higher , as in Psal . 71. 14. But I will hope continually , and wil yet praise thee more and more . The words may be read thus : I will ad unto thy praise , O Lord : Thou hast had praise , indeed formerly thou hadst praise from others ; Oh! but I will do something to add to thy praise , I will praise thee more and more : so every generation should strive to praise God more & more , to add to Gods praise , to find out more of Gods Truths , to add to the purity of Gods Worship , and to cast out superstition more than our fore-fathers have done : it was an argument of a great deal of praise in our fore-fathers to do what they did , and ( I say ) we are to bless God for them , that the Lord put such a spirit into them , but know that that which was accepted of from our fore-fathers , wil not be accepted of from us , God expects that we should add to the praise of God. Men desires to ad more and more to the States of their Progenitors , and so your Children they will add a little to the estates that you leave them ; and so men account it their ambition to raise their families . My Brethren , we should have an holy Ambition by practice of Religion more and more in every age , as Jehu said in 2 King. 10. 18. Ahab served Baal a little , but Jehu shall serve him much : So others ; as he said of false worship , though in a fained way ; we should say of the true Worship of God , we have served the Lord a little , but we will serve him more ; we have more mercies than they had , more light than they had , if they served God a little , we will serve him more . And then , Ephraim hath made many Altars to sin . God still remembers the first and the chief Actors in sin [ Ephraim ] he speaks to the ten Tribes , and yet only names Ephraim , because the Governors were of that Tribe . The chief in a family , by whom the whol family is corrupted , and the chief in a Town or Country , God hath an eye upon them , and though others escape they shall not , Ephraim hath multiplied Altars to sin ; they intended not to sin , it was not their intention when they made Altars that they might sin , they thought they pleased God , but God accounts it ●n , and a provocation to him : And from thence the Note is only this ; That whatsoever names we may give to things , yet ( it may be ) God will give other names and titles to them ; we may say , that it is devotion , God will say , it is superstition ; we may say , it 's good intention , but God may say , it is presumption ; we may say , it is prudence , and wisdom , but God may give it another name , and say it is temporising , 't is time-serving , God doth use to give other names to things than we do ; in the Scripture they call their Images their , delectable things : God calls them detestable things . No question if you would ask them why they built Altars they would say , to the honor of God ; but saith God , You built Altars to sin . And then , Altars shall be unto him to sin . Shall be to him . ] That 's thus ; Seeing they will have them , they shall have them , they shall have enough of them , let them go on in their way , let them multiply their sin . When mens hearts are set upon false waies of worship it 's just with God to let them have their desires to the full ; They shall have their way that they do contend for : they keep a great deal of stir for it , and have it they must , they refuse to see the light , they are prejudiced against the way of Gods Worship , let them have what they would have ; saith God , they shall have Governors to establish what they would have by their Authority , and they shall have their Teachers that shall defend by subtil Arguments those things to be lawful , they multiply Altars to sin and they shall be to sin , even to harden them ; and so the Seventy seem to take the meaning of these words by their translation of them ; whereas you have it , They shall be to sin , their Altars shall be to love , their hearts are set upon them and they will have them , and love them , and they shall be hardened in them : and this is the heavy judgment of God to give unto men their hearts desires in what is evil ; and as it shall be to them for sin , so it shall be to them for their misery for the fruit of sin , for so sin is taken very frequently in Scripture for the fruit of sin , they will have them to sin , and they shall find the fruit of sin by what they are so eagerly set upon them . And thus much for the eleventh verse . It follows . VER . 12. I have written to him the great things of my Law , but they were counted as a strange thing . THIS Verse in the reading of it appears a greatness in the very sound of it , and there is as much in it as the sound doth import , and therefore though we pass over other things more briefly , yet because there is very much of Gods mind in this , and we should wrong the Scripture if we should pass over this too slightly . I have written to him the great things of my Law. This is made an aggravation of their sin , they multiply Altars to sin , and yet saith God , I have written to them the great things of my Law : they find no such things in my Law written to them , this was against the very written Word of God , and what that written Word of God against those many Altars was , that you had the last day , but in that from this connexion that these are made sins because they were against the written Word of God : from thence the Note is , That whatsoever is urged to us , or practised by us in matters of Worship , it must have Warrant out of the written Word of God. It was sin , Why ? because I have written to them ( saith he ) the great things of my Law , and they counted it a strong thing ; though that which they did had a great deal of seeming devotion in it , yet it was otherwise than that they found written in my Law. This Question should be put to any that tender to us any way of Worship , or Doctrine of Religion under any specious shew whatsoever ; Where is it written ? To the Law , and to the Testimonie , ( Isaiah . 8. 20. ) If they speak not according to this Word , it is , because they have no light in them ; Oh they seem to be very judicious and wise , but if they speak not according to this Word they have no light in them , not only to the Law and Testimonies , but to the written Law and Testimonies , this must be the Standard at which all Doctrines and waies of Worship must be tried : Many may put fair colours upon their waies , that it is for Common Peace , and a great deal of good may be done by it , and the like ; But is it written ? Did I ever command it saith God ? Policy may say it's fit , Reason may say it's comely , and Experience may say it's useful , But doth the written Law say it should be ? Nay , it 's not enough to say , That we cannot say it is forbidden , But where is it written ? In matters of Worship this is a certain rule . Saith Tertullian about the Crowning of the Soldier with Baies ; If it be said , It is lawful , because the Scripture doth not forbid it ; it may equally be retorted , It is therefore not lawful , because the Scripture doth not command it . No matter what the thing be ( saith Luther ) in matters of Religion , but who it is that bids it , who it is that commands it , we must look to that ; Never argue thus in any point of Religion ( I beseech you consider , it is a point that hath been , is , and may yet further prove to be of great use to us ) never argue thus , Why , what hurt is there in it ? is it not very comely ? I cannot think but it may do a great deal of good , these arguments are weak arguments in matters of Worship : but to all these Arguments we must answer , Is it written ? As Christ answered the Devil and his temptations , it was enough to say , it was written thus and thus : So if you can but bring a word written against it , and if you can put them unto it to shew what they would have you to do , let them shew it where it is written ; in Exod. 39. we find in that chapter at least ten times it is said , they did according to what the Lord had commanded Moses , and in the conclusion of the chapter Moses blessed the people ; the people are blessed when in the matters of Worship they keep unto what is commanded . And again , As we must not make what we think the rule for worship , so neither the * Opinions of Learned men , nor Custom , nor Ant●quity , must be the rule of our Worship , but what 's written ? I have written to them the great things of my Law , they must keep to that ; whatsoever use we may make now of the Opinions of Antients and the like , yet if the Antients themselves were alive they would abhor the use that many make of their quotations ; Cyprian in one of his Epistles saith , We must not look what this man , or that man that were before us ( he speaks of his predecessors ) ▪ what he did , or what he taught , but what he that was before all , namely Christ , who alone is the Way , the Truth , and the Life . And so † Augustin hath another Speech to the same effect , speaking of the Antients , of learned men , saving all due respect that is due to them , yet for us to think that we may not cast out , even reject from their writings some things , because they were learned men , this must not be admitted , for ( saith he ) such a one I 'le be in respect of the writings of other men , and such a one would I have those that understand my writings to be to me , I will not think of the writings of any other men before , that there should be nothing cast out nor mended , neither would I have any body think so of my writings . And so Ambrose , Where the Scripture is silent we must not speak . Thus we see that those men for the maintaining of that which is evil they will make use of Quotation● and Antiquities , yet we see the Antients did abhor this , Christ and his Apostles they quoted none of the Learned men before them , but Moses and the Prophets . But you will say , Though we must not take that which other men write to be the Rule , yet that which other men write may help us to understand the Scripture . Now I remember Luther hath such a Speech , That Scripture should rather help us to understand mens writings , than mens writings to understand the Scripture ; Many men they will make mens writings to be as a judg , and to be the rule of understanding Scriptures , not the Judg of Truth , but the rule of understanding Scripture , whereas ( saith he ) the Scripture should rather be the rule of understanding them . And so Hilary , ( saith he ) for the sense of Scripture and understanding them , He is the best Interpreter , that rather takes the sense from out of Scripture , and by comparing one Scripture with another , than bring any new sense ; therefore the understanding of Scripture is more by Scripture than by the Writings of any man living . And yet still no question we may make use of the gifts of God in others , but so as to keep us close to the written Word for the Rule , yea , and for the meaning of the Rule ; they may help us to see whether the Scripture will justifie this Truth , or this sense , for there lies the mistake ; Most people in the world will think this indeed , That whatsoever any man writes , if it be contrary to the Word , we may not receive it , but we must understand the Word in what sense they take it ; now we must not go so far ; For the Scripture written , is not only that we might know what the Rule is , but it is written , that we might understand the meaning of the Rule , and we must fetch out the meaning of Scriptures by Scripture : Now so far as the Writings of men wil help us to fetch out the meaning of Scripture by Scripture , so far we may make use of them ; but we cannot say , this is the meaning , because it is the judgment of such and such Learned men ; but such and such Learned men will give you Reasons , and compare one Scripture with another , to shew why it is the meaning of it , and they will shew you the History of the time , and shew you how to compare old and new Testament one with another ; and this is the use of Writers for understanding the Scriptures . Then you wil say , Why do we make use of Writers so much ? Why thus , they shew how one Scripture looks towards another , and to compare one Scripture with another , and shew the coherence of things . The sense of things is to be resolved in the Scripture its self , and therefore we must keep our selves very close to what is written . Written : It was not so at first , it was delivered but from hand to hand , but afterwards when the Church began to multiply , then the Word was written . And this is a mighty blessing of God , that we may have the mind of God written , so as we may look into it , and search to know the mind of God , by reading it over and over again , and taking it into our hands , when we are lying upon our beds , if we light a Candle in the night , we may be reading and looking into the mind of God ; If we should only hear of such a Book that were in the world , that were in China in the uttermost parts of the habitable world , if we should hear that there were such a Book , that God had written , or that God had used men to write by an inspiration of His own Spirit , a Book that was certainly indited by the holy Ghost every word of it , wherein the Lord had revealed the great Counsels of his Will concerning Mans eternal estate , if we should hear that there came such a Book down even from Heaven , and this was in the uttermost parts of the earth , Oh! what a longing desire should we have to see that Book ? What man or woman but would give their whol estate to have a week , or a fortnights time to see and reade in such a Book as that is ; if one could , he would be willing to travel to the end of the world to have the use of such a Book as that is . No man need say , Shall I go to the u●●●rmost parts of the earth ? for it is in your hands , it is in your houses , there is the Book wherein the great God hath written his mind , hath written all things unto you which concerns you Eternal Salvation , hath written there whatsoever he would have you to know and beleeve to Eternal Life ; this it is that you have in your hands : however we prize it now , heretofore it hath been prized at an high rate ; How many of the Martyrs would venture their lives to keep but a few Leaves of Scripture in their houses ? But how vile is it then for us to neglect the reading of this written Word ? I have read of one Theodorus a Physitian at Constantinople , that he sent to Gregory the great , a great sum of money for the redeeming of Captives , and Gregory he commends his Liberality ; but though he was so liberal and bountiful to redeem Captives , yet he writ back again to him in way of reprehending him for not reading Scripture , and uses this expression to him , The Emperor of Heaven , the Lord of the Angels and Men , hath sent to you , that which concerns your life , and will you neglect to reade them with a fervent , with a zealous spirit ? He would not but blame him even at that time when he sent such gifts to him , it did grieve him to think that such a one so bountiful to the poor should so neglect the reading of Scripture . Many men and women that have excellent parts and yet for all that they find but little savor in the Scripture . There 's no books that are written that should take us off from this written Word ; although we have cause to bless God abundantly for what is written , for those excellent helps which we have written , yet we must take heed that there be no written book in the world take us off from this written Word of God. Luther therefore hath such a speech , I even hate mine own Books , and I often times even wish that they were burnt , that they might perish , Why ? because I fear lest they should be any way of hinderance to men , or withdraw them from reading the Scriptures : and so he fals a comending the Scriptures : It is the only fountain of all wisdom ; and further saith he ▪ I am even terrified , I tremble at the example of the former age , upon this , Because ( saith he ) many Divines spent so much time in reading of Aristotle and Averres and other Writers and spent so little time in reading Scripture . And the truth is it was that which brought so much ignorance into the world in the time of the School-men which was a time of great learning and yet the time of the greatest ignorance in the Mysteries , of godlines , because they minded Scripture very little , but only turn'd things into Questions , and Disputes that tended not according to Scripture ; though we may make use of the labors and gifts of other men , yet look we especially to the written Word , and let not other writings take us off from them , hence we say , the Scripture in way of excellency we must keep our selves to the written Word , and therefore take heed of being led aside by any traditions of men ; that 's a most detestable derrogation from the written Word : but we find in the Counsel of Trent , speaking of the Scriptures , saith one of the Cannons of the Counsel of Trent , We ( saith he ) do receive Scripture , and reverence Scripture , but ( saith he ) moreover we receive and reverence traditions with the same affection of piety and reverence as we do the Scripture . Those are the very words that all Papists are bound to hold , and for them to deny any counsel there were death unto them ; It argues men to be in the dark , to mind Traditions so : As the Jews , that 's the reason that they vanish so in their thoughts , and understand the Scripture so little , because they mind traditions as much as Scripture , and more ; for so they say , that divide a mans life into three parts , one part mnst be spent in reading Scripture , and two parts more in the two several parts of their Talmond , which is their traditions ; and some of them say that this is one tradition among them , that Moses did study the Scripture in the day time , and those Talmoduical traditions that they have they were studied in the night ; and indeed it is night-work , and it is a sign that the world is so much in darkness because they look so much at Traditions ; the written Word of God which we must look at more than if one came from the dead , or if an Angel from Heaven came and preached to us : But you will say , That we must not look to it more than if God should reveal any thing to us , suppose it were a voice of God from Heaven . We have warrant to have regard to the written Word of God more than the voice of God from Heaven , 2 Peter , 1. 19. there it 's spoken of the voice that came down upon the transfiguration at the Mountain , but saith the Apostle there , We have a more sure word of Prophesie , more , more even than that was ; that is , it is more sure to us , and there is not so easie a way to be deceived by resting upon the written Word , as if we look for Revelations from God , we have a more sure word of Prophesie , therefore it is not so much after Revelations that we are to look ( especially in such times as these are ) but to the written Word of God. There is a Generation of men rising now , if not risen , that begin to have vile thoughts of the written Word of God , and think to understand the mind of God otherwise , they finding the written Word of God to keep their hearts too close and lay too strong bonds upon them , but because they would fain be loose they would feign and imagin to themselves other waies of Gods mind , but when they are rotten , and it may be when their souls are perished eternally in Hell , the written Word of God shall stand and be honorable in the eyes of his Saints . I have written . The Prophet doth not say , he hath written ; but he brings in God , saying I have written . And that first upon these two reasons . First , To put the greater emphasis upon it , for it is more for God himself to come and say , I have written ; as if a Father or Master say to his Child or Servant , I command you to do such a thing , it is more than if a Brother or fellow-Servant should say , my Father hath bidden , or my Master hath bidden you to do such a thing . Secondly , Whosoever were the Pen-men of the Word , it is I that write it , I take it upon my self . The Word is so much his that God claims not only the truths that are in the Word , but the very ordering for the words ; and in 2 Pet. 1. 21. it is said of holy men , they spake as they were moved by the holy Ghost : they were carried on with a kind of violence as the word signifies , and not only moved , but carried on with a kind of violence to write what they did , both in their speaking and in their writing , I have written . And I have written to him the great things of my Law. From this manner of Phrase , first we are to note this , That we should look upon the Scripture as concerning our selves . Here 's a letter written to you , and you , and you , every man and woman , therefore it is in the singular number , every man & woman must look upon the Scripture as written to him , or her particularly ; God writes to thee , he hath written a letter to thee that thou shouldest not commit Adultry , nor swear , nor steal , and that thou shouldest keep the Sabbath , and that thou shouldest not lye , and that thou shouldest reverence him , and love him , and fear him , and all such kind of rules that God from Heaven hath written to thee , and it is a mervailous help to obedience and to awaken mens consciences when they apprehend them written to them . Psal . 119. 105. Thy Word is a Lamp unto my feet , and a light unto my paths . It is not a light that I see at a distanc a great way off , but as a light that is held to my feet that I make use of for the ordering of mine own steps . Many there are that seem to rejoyce in the Word of God as a light to reveal Truths unto them for matter of discourse , but they make it not as a light to their feet , and a lanthorn to their steps , as applying it to themselves , and it follows , I have sworn and will perform it , That I will keep thy righteous judgments : I have look'd upon thy Word as a Lanthorn to my feet , as a thing meerly concerning me ; and then I have sworn and I will perform , I have sworn that I will keep thy righteous judgments . It 's a mighty means to stir up a mans spirit , and quicken him up to obedience , to look upon the Word as written to himself : As thus , when you come to hear out of Gods Word and God directs the Minister so that you apprehend it as spoken to you , it will stir and awaken you , Oh me thought this day every word the Minister spake it was to me . And so every word in the Scripture that concerns thee , God writes to thee and conceive it so and it will be a mighty means to stir thee up to obedience . As if a man be asleep a great noise will not waken him so soon , as if you call him by his name , John , Thomas &c. So when the Word of God comes as to our selves in particular it 's a mighty means to stir the heart . Again , I have written to him . To those that were the People of God , though the Word concerns all men , yet it is written to the Church in a more especial manner . As you find in the Revelations all the Epistles were written to the Churches , and indeed all the Word of God is in a more peculiar manner written to the Church , there are some things concerning all mankind , but that which God Aims at in a more especial manner it is to the Church , first to the Church of the Jews , they had that great priviledg that the Orracles of God were committed to them in Rom. 3. 2. when the Apostle had taken them off from resting in many of their outward priviledges , he brings an Objection : But then may some say , What advantage hath the Jew ? He answers , much every way , chiefly , because to them were committed the Oracles of God : in this thing they had much advantage of all people in the world , that to them were committed the Oracles of God , God gave Jacob his Law , it was the Inheritance of his people ; it is written to them , to them is committed the Oracles of God : and this is a great honor which God puts upon his Saints , God makes his Church to be the Keeper of his Records , the Court of Rolls as it were , the Church is as it were the Court of Rolls , and the great Records of Heaven , God commits to his Church , and therfore they should look to it that it be kept faithfully , that there be no corrupting it , for then they do falsifie their trust , Shee hath the keeping of Scripture but gives no Authority to Scripture ; in John , 5. 47. saith Christ there , If ye beleeve not Moses writings , how can ye beleeve my words ? Mark , Christ would have the Authority of his words much to be strengthened by the writings that were before in Scripture , If ye beleeve not his writings , how can ye beleeve my words ? But now the Papists will say , If ye beleeve not our words , how can ye beleeve their writings ? quite the other way , they will take upon them more than Christ ; Christ saith , If ye beleeve not his writings , how can ye beleeve my words ? Say they , If ye beleeve not our words , how can ye beleeve their writings ? For they take the Authority of the writing of Scripture to depend upon their words ; It is written to the Church , and committed to the Church , but the Authority comes not from the Church . It follows . I have written the great things of my Law. By Law here we are to understand ●he whol Word of God , and not in way of distinction of Law and Gospel , but the whol Word of God , and so the word signifies , it comes from one signifying teaching ; the Law is a Doctrine that is taught , and so though sometimes it may be distinguished from some other parts of Scripture , yet now we are to understand the whol mind of God in his Word ; when you reade in Psal . 119. how David loved Gods Law , it is not the ten Commandements , but the mind of God revealed in his Word . The great things of my Law ] The Old Latin hath it the many Laws , and the words in the Hebrew seems a little to favor , the multiplicity of my Laws . And then it should argue these two things . First , That the Word is full and perfect ; that we have rules for every thing that concerns the ordination of our lives to God in his Word , there 's a multiplicity of Laws and Rules for all our waies . Secondly , That there are manifold excellencies in Gods Law ; as the manifold wisdom of God is in Christ , so the manifold excellencies of God are kept up together in the Word of God. The Seventy translates the word , the Fulness , or Multitude , and according to that Tertullian hath an expression , I adore the fulness of the Scripture ; Oh the multitude of excellent things there are there ! and the fulness that there is there ! I find divers turn this word by many words that have excellent significations in them , and indeed the Hebrew word wil bear many expressions of it . Some the Precious thing , the Magnificent thing ; the Excellent thing ; the Honorable things of my Law ; as in Acts , 2. 11. they spake the wonderful things of God , it is more than the great things , the magnificent great things of God. Now the things of the Word they are glorious and honorable and very great , they are to be look'd upon as great things , the things of Gods Word ; That 's the first . And then especially , The things that concern Gods Worship are to be look'd upon as great things , for so it hath reference to them , but the expression aims at that which is more general , the great things of my Law , the honorable , magnificent , and glorious things . Now the things of the Law are great things . First , Because they are from the great God , and they have the stamp of the Authority of the great God upon them , there is a dreadful Authority in every Truth , in every thing that is written in Gods Law , ( I say ) there is a dreadful Authority of the great God , that binds Kings and Princes in chains , that laies bonds upon the conscience that no created power can , yet this doth ; when we come to hear the Word , we come either as to a Soveraign to receive Laws from , or as to a Judg to receive the sentence of death , it hath the dreadful Authority of the great God in it , and therefore every thing that is in the Word is to be look'd upon as a great thing ; a piece of Parchment and a little Wax , and a few Lines in it what are they ? but having the Authority of the great Seal of England , such a piece is to be look'd upon as a great thing : The things of Gods Law are great things , for they have great Authority which goes along with them . And Secondly , They are great things because of the lustre of the great God that shines in them . Take all the Creatures that ever God made in Heaven and Earth , and ( I say ) there is not so much glory of God in Sun , Moon , Stars , Sea , and Plants , and al things in the world , as there is in some few sentences of holy Scripture , therfore they are great things : Psal . 138. 2. Thou hast magnified thy Word above all thy Name . The Name of God appears in his great work of Creation , and of Providence . We are to look upon Gods Name as very great ; yet thou hast magnified thy Word above all thy Name ; it 's more than al Gods Names besides : It may be when there are some extraordinary works of God in the world , Thundring , and Lightning &c. we are ready to be affraid , and oh ! the great God that doth appear in these great works ! Were our hearts 〈◊〉 they ought to be when we reade the WORD , we would tremble at that more than at any manifestation of God since the world began in all his Works ; and if so be thou dost not see more glory of God in his Word than in his Works , it is because thou hast little light in thee ; and therfore let the world think of the things of Gods Law that are written , as they wil , yet they are the great things of his Law. Thirdly , They are the great Mysteries of Gods Will , the great Counsels of God about the Souls of men , about his way to honor Himself , and to bring Mankind to Himself , to Eternal life ; the great Counsels , great Mysteries that are contained in the Word of God , such as the Angels themselves do desire to pry into ; as in Prov. 8. 6. it is said of Wisdom , Hear , and I will speak of excellent things . The Word of God speaks of excellent things , right excellent things , such great Mysteries of Gods Wisdom as should take up our thoughts , yea , and doth take up the Angels , and shall take up the Angels and Saints to all Eternity , to be prying into the great things which are revealed in Gods Word : Psal . 119. 27. Make me to understand the way of thy precepts , so shall I talk of thy wondrous Works . Mark how these are joyned together : Make me to understand the way of thy precepts , so shall I talk of thy wonderous works : Why David , couldest not thou see the wonderous works of God in the book of the creature , in Heaven and Earth ? Oh no , Make me to understand the way of thy precepts , and then shall I talk of thy wonderous Works . We many times talk about vain and slight things , because we have nothing else to talk of ; but did we understand the way of Gods precepts , we should be furnished with discourse of the wondrous works of God. And then , It 's a great WORD , because that they are of great concernment ; The things of Gods Law are of great concernment for all our present good or evil depends upon the things of Gods Law , Prov. 3. 22. They are life unto thy soul , and grace unt● 〈◊〉 neck . So saith Moses in Deut. 32. 46. Set your hearts unto all the words which I testifie unto you this day , for it is not a vain thing , it is your life , they are of great concernment there 's a curse annexed to the breach of every thing in Gods Law , Cursed be every one that abideth not in every thing that is written in the book of the Law : Is it not a great matter then ? Certainly there is nothing in the Law that is to be look'd upon as a little matter , because the Curse of God is annexed to the breath of every thing that is written in Gods Law , and there we have the casting of our souls for eternity , and is not that a great matter ? Did we come to hear the Word , or did we reade the Word as the Word by which we must be cast for our eternal estates , we would look upon it as a great Word . Again , The things are great things in Gods Law , in regard of the great power and efficacy that they have upon the hearts and consciences of men ; when God sets home the things of his Law they will bring down the proudest heart and the stoutest stomach that is , they will enlighten the blindest mind , and convert the hardest heart that is in the world , the Law hath a mighty power upon the soul , and therefore it is great . Further , They are great things , because they make all those great that do receive them ; they make them great even because they have but the keeping of them ▪ much more than if they receive them ; in Deut. 4. 8. What Nation is there so great , that hath Statutes and Judgments so righteous as all this Law that I set before you this day ? What Nation so great as you are ? why , wherein are we greater than other people ? Wherein ? In this : What Nation is so great that hath Statutes and Judgments so righteous as all this Law which I set before you this day ? This was that which made the People of Israel a great Nation beyond all the Nations in the world ; they were not great in multitude , but in that they had the Law of God , and the great things of his Law revealed to them , in this they became a great Nation . The Lord honors a Nation highly but to reveal the things , of His Law to them ; But how great then doth a soul come to be , that doth imbrace those things , that hath all those great and good things reveal'd in the Law made to it as its own priviledg ? Surely that soul is in an high and honorable condition indeed . Further , The things of Gods Law are great in Gods esteem ; they are great because the great God thinks them so : That is to be accounted great that the most judicious and wise men in the world judg so to be ; indeed that which a child thinks to be a great thing is no great thing , a child may think a bauble to be a great thing ; so we may think things great indeed , we think the things of the world are great ; for a man to have an estate , it 's a great matter ; to have riches , and honors , and to be some-body in the world , we think these to be great things ; But what are these in Gods eyes ? God despises all these things : But that which the great God will think to be a great thing , certainly that 's great indeed . Now mark what a high esteem God hath of his Word in that place where Christ saith , Heaven and Earth shall pass away , but not one jot or tittle of my Word shall pass away . As if Christ should say , The Lord will rather withdraw his power from the upholding of Heaven and Earth , than from making good any one jot or tittle of his Law ; you may think it a little matter to break Gods Law , but God thinks it a great matter , and God would have us to make a great matter of every thing that is written in Gods Law. I am the willinger to enlarge my self in this , because I know it is the ground of all the wickedness in mens hearts and lives , because they look upon the Law as a little matter , well though they dare sin against Gods Law for the getting of a groat or six pence , but God saith I will rather lose Heaven and Earth than one jot or tittle of my Law shall fall , and he will make it appear one day that the things of his Law are great things , in Isa . 42. 21. He will magnifie the Law and make it honorable . You may vilifie it ; a company of wanton spirits we have that consider not what they say , or what they do , running away with the very word of the Law , they think to vilifie it , What have we to do with the Law ? and under that word ( not understanding what they mean ) they think to cast a vile esteem upon the Law ; let them do what they will , yet God will magnifie his Law ; and as it is great in the thoughts of God , so it is and shall be for ever great in the thoughts of the Saints , the Lord will have his people to the end of the world have high thoughts of his Law ; the Saints they look upon the Law of God so great , as they had rather suffer all the miseries and torments that any man in the world , any Tyrant can devise , than willingly to break the Law in any one thing ; surely they account it a great matter , when a man shal be willing rather to lose his estate , and liberty , yea , and life , to suffer tortures and torments , and all because he will not offend the Law of God in any one thing , though he might escape all if he would ; nay , saith a gracious heart , Let all go rather than I will venture to break the Law of God in any one thing , surely he looks upon the Law of God as very great . Men of the world think them to be fools , and why will you be content to suffer so much , lose all your friends ? what , venture to lose your estates which have such a fair way of living as you have ? what venture a prison , and venture your life ? the world thinks they are but little things and trifles , and men are more precise than wise , and they need not trouble themselves so much . If God would but shew to you how great a thing his Law is , and all the threatnings which are revealed therein , you would account your estates , and lives and all your comforts as little and poor in comparison of that Law ; hence in Revel . 6. 9. I saw under the Altar the souls of them that were slain for the Word of God , and for the testimony which they held . Wherefore were they slain ? Surely it was for some great matter that they would venture their lives , it was for the Word of God , and for the Testimony which they held . And thus the Saints of God have ever accounted the Law of God a great thing . I have written unto them the great things of my Law. Hence from what hath been said we may have these Notes for Observation . Here are Objects in the Word for men of the greatest spirits to exercise themselves about . Many mens spirits are raised up and cannot endure to spend their thoughts and time about small matters ; and you shall have some mens spirits are so low that they think it happiness enough if they can be imployed in a gutter and get six pence or twelve pence a day to find them bread at night ; but others have great spirits : Oh! let all those who have aspiring spirits , and great spirits , let them exercise themselves much in the Law of God , here are objects fit for great spirits , that will greaten our spirits : And indeed there are no men in the world have great spirits , but the Saints they have great spirits , for they exercise themselves in the great counsels of God. We account those men to be men of the greatest spirits that are imployed in State-affairs : now the Saints they are lifted up above all things in the world , and they look at all these things as little and mean , and they are exercised in the great affairs of the Kingdom of Jesus Christ ; hence it is that the Lord would have Kings to have the book of the Law written , and the Judges ; and it is reported of Alphonsus King of Arragon that in the midst of all his great affairs of his Kingdom , he read over the Scriptures fourteen times with Commentaries upon them . How many have we , men of great estates , and seem to be of great spirits that scarce mind the Law of God , they look upon the Law of God as under them ; it may be if they can have a book of History and Wars , they will be reading over that , but for the Scripture it is a thing that hath little in it . Another Note , It is a special means of obedience to have high thoughts of Gods Law , to convince and humble them for their disobedience : for that 's the reason why the Prophet here speaks thus : I have written to him the great things of my Law , but they were accounted as a strange thing . As if he should say , If they had had the things of my Law to have been high in their thoughts , they would never have done as they have done , Psal . 119. 129. Thy Testimonies are wonderful , therefore doth my soul keep them : I have high thoughts of thy Testimonies , I look upon them as glorious things , I see much of thy self in thy Testimonies , and therefore doth my soul keep them . He doth not say , therefore do I keep them ; but therefore doth my soul keep them , Oh my very soul is in this , in keeping thy Testimonies , for I look upon them as wonderful things . It 's a good sign of the Spirit of the great God in a man when it doth raise him above other things , to look upon the things of his Word as the only great things that are in the world . All flesh is grass ( saith the Scripture ) but the Word of God endures for ever ; there is a vanity in all things of the world , but in that which the Word reveals , Oh! there is an eternity there ; we should therefore admire at nothing so as at the Word , and we should greatly delight in Gods Commandements , an ordinary admiration is not sufficient for the Commands of God , for the Law of God , nor an ordinary delight is not sufficient , but great admiration , and great de-delight there should be in the Law of God : And all things that are taken from Gods Law should be great arguments to prevail with you : It may be there comes such and such temptations to draw you to such and such evils , and you say , they are strong temptations ▪ But that which is in the Law , that should be a greater argument , there is that which is greater in Gods Law than there can be in any temptation whatsoever ; Therefore know , it is a dangerous thing for men and women to look at any thing in Gods Law as a little thing , so as to despise it , and to think it is no great matter though we do such and such things , though we should go from the rule of the Word a little , what great matter is it ? are we not all sinners ? Prov. 13. 13. Who so despiseth the Word , shall be destroyed . That is : looks upon any thing in Gods Word as a light thing . It was a speech of one that should say when he was convinc'd of a thing that was evil , That he must make bold with God Almighty sometimes . Do not you make bold with Gods Word and secretly jeer at those that are so nice they cannot venture a little ? remember this text in Prov. 13. 13. Who so despiseth the Word shall be destroyed ; take the least thing that you think so despicable in Gods Law , and you will veture upon it , but God will make it a great matter , for when you have broke the Law in the least thing all the Angels in Heaven and Men in the World cannot satisfie God for that wrong ; if they should come and say , Lord , here 's a poor creature that hath broken thy Law but in this one thing that he thought to be a little matter , we are content to be ten thousand yeers in torments to satisfie for thy Law. Nay saith God , this will not do it . Therefore take heed of despising Gods Law , or despising any thing that is reveal'd by him , for certainly it will prove a great matter , and when the Law hath been broken let us not think it is a little matter , that it is but a Lord have mercy upon me at the last . Again , The Prophet is convincing them of false worship , and upon this ground , Because they would venture to make Altars to worship God in another way than God revealed in his Law : from thence note , That the Worship of God is a great matter ; every thing in Gods Worship is to be look'd at as a great matter : They may think it a matter of indifferency whether they do it or no , at least in some things ; My Brethren , let us learn to know that every thing in the Worship of God is a great matter , God looks much upon it , God doth not say , that he is jealous for any thing , but for his Worship . Vzzah he thought it a little matter for him to go and catch the Ark , and especially having a good intention : It 's true , the Law of God is , that it should be carried upon mens shoulders , but may it not as well be carried in a cart ? he thought it but a little matter , but it proved a great matter . So , that which we think little in Gods Worship is a great matter . So Vzziah in 2 Chron 26. No question he thought it no great matter to go into the Temple and offer sacrifice , Is it not as good that a King offer it as a Priest ? it was in the Temple , and the true Worship , and Vzziah because he was a great man he thought he might venture , for there you find that he had an Army of three hundred thousand and seven thousand and five hundred Soldiers ; A great Captain . And Nadab and Abihu no question they thought it no great matter to go and offer strange fire , and it hath not been forbidden in Gods Word , this fire ; but it was a great matter before God , for God came with fire from Heaven to destroy them . Hence it is that God in his Word would set out the glory of his Worship , to that end that he might take off mens hearts from all false worship , he would have them to think the matters of his Worship great things that so they might not have their hearts taken with any false worship , Ezek. 7. 20. The beauty of his Ornament he set in Majestie , ( and hereby God aggravates their sin of Idolatry , Oh my Worship and Service I made it as beautiful and glorious as could be ) but they worshiped their Images , their detestable things . So in Jer. 17. 12. A glorious high Throne from the beginning of our Sanctuary . Mark what follows , All that forsake thee , shall be ashamed , and they that depart from thee shall be written in the Earth : because they have forsaken the Lord , the Fountain of living Waters . As if God should say , Oh vile hearts of men when there is such a glorious Worship of mine that I present unto them , yet they turn even to their own vile Inventions , and not regard that glorious Worship of mine . I beseech you Brethren labor to look upon Gods Worship as a glorious thing . But now the Reprehension that follows . But they were accounted as a strange thing . Here 's the wickedness of people , that though God shews forth his Glory in his Word , yet they look upon it as a strange thing , as a thing that they shall get little good by if they do obey , or little hurt by if they do disobey . We should now have shewed wherein this people did account Gods Worship a strange thing , and what particulars of Gods Law they accounted strange things : But especially this one among the rest they did count strange , viz. That God should so stand upon it , that He must needs be worshiped Jerusalem at the Temple , and at no other Altar whatsoever came of it . Now because they thought that if the people went to Jerusalem to worship it would be very prejudicial to the State , this was a strange thing , & that which we can see no reason for . So , people are ready to think , if any thing be propounded for the Worship of God out of the Word , Yea , but how can it be with peace ? it wil cause contention now to stand upon such things that they conceive may breed some trouble , they account it a strange thing that God should require such things as may produce such troubles : first men will frame troubles in their own thoughts , and put them upon Gods Worship , whereas indeed they do not bring such trouble , but if they be examined they may stand well enough with the peace of States . I make no question but this is one especial thing aim'd at by the holy Ghost here , That they accounted Gods Law , that very Law of God that reduired them to worship at Jerusalem as a strang thing , that they could not see such reason for why they might not venture , and especially when it was for the peace of the Civil State. Now they accounted this ( and the other particular of Gods Law ) as a strange thing in Four regards . First , As a thing that had little or no reference to them , as a thing that did not much concern them : They took not to heart the breaches of Gods Law , neither did they much regard the keeping of it , it was no great matter to them , they made account that it was [ ad libitum ] what they did that way , much did not depend upon it , either good or evil : As a stranger accounts it not to concern him what the Master commands : or as we account it no great matter what strangers do , what cloaths they wear , or what course they take , we let them pass by and not mind them . Secondly , They accounted them as a strange thing ; that is : They were strange things in their apprehension , they could see no reason : as we say of a thing that we do not understand that we see no reason of it , it is strange ( we say : ) so they in the text , that God should say thus and thus when we cannot see that any account can be given for it , they are strange things . Strange things that they did not apprehend the reason of , and especially among other things of Gods Law ( as was said before ) the way of Gods Worship was a very strange thing to them , that God should stand so much upon it that he must be worshiped no where in the way of publick worship but at Jerusalem , at the Temple , no sacrifices must be offered but there , yea , that whatsover come of it though people dwelt a great way off , though as they thought it would bring a great deal of disturbance unto the Kingdom of Israel for to go to Jerusalem to worship , yet that God should stand so upon it that they must go , and that the Prophets should urge it with that fervencie as they did , that they must go to Jerusalem come of it what will , they must venture their peace ; they accounted this a strange thing . And indeed it is very strange unto people to think , that we must look to the exact way of Gods Worship whatsoever comes of it , whatsoever trouble or disturbance comes of it , we must not go a hair against the way that God hath set for his right Worship : this is a strange thing to carnal hearts . And Luther upon the place seems to interpret it thus , as if this Text had especial reference to this Note that I am now speaking of , saith he , They did condemn , and contemn the Prophets Sermons , as a Doctrine that did hurt the Common-wealth , the Sermons that the Prophets taught had in them much anxiety , specially this Doctrine , against going up to Jerusalem to worship , and they thought it was hurtful to the Common-wealth , and upon that they contemn'd it and damn'd it . What strange thoughts have carnal hearts of many parts of Gods Law ? they think them foolishness , even those very things wherein the Wisdom of God is revealed to the children of men , those things wherein the deep Connsels of God concerning mans eternal estate is revealed , even those are the things which they acount foolishness . Thirdly , They accounted them a strange thing ; that is , There was no sutableness between their hearts and the things that the Law did reveal unto them ; they did not make the Law of God familiar to them as that which had a sutableness to their spirits . As if a man that goes into strange company , company which are altogether unsutable to him , yea , perhaps they speak another language , and have altogether other customs , and diet than we have , we are weary of them , and we turn from them and are tired in the society , for they are strange things unto us that our hearts are not sutable unto : So when the Law of God is look'd upon as unsutable to the dispositions of our hearts , to our ends , to our waies , our hearts turn from those things as from strange things , whereas indeed our hearts should be familiar with the Word of God , Gods Word and the things therein should not be as strrnge things to our souls , but as the holy Ghost saith , it should be as our Kinswoman , and as our Delight continually , Prov. 6. 21. Bind them continually about thy heart , and tie them about thy neck . When thou goest it shall lead thee , when thou sleepest it shall keep thee , and when thou awakest it shall talk with thee ; there should be a familiarity between our hearts and the Commandements of God , to talk with us when we awake , and when we are in our journy , we should take the Law of God as our companion in our journies , we should awake with it in the night time , and meditate on it day and night ; therefore God would have his people in the Law when they rose , to talk of those things ; when they go to bed , when they rose up , when they walked in the way , they should be conferring about the things of Gods Law to make them familiar to them , that they might not be estranged from them ; God sees that mens hearts would quickly grow strange from his Law , therefore Commanded that by all snch means and waies they should endeavor to make the Law to be familiar to them . Fourthly , They use the Law as a stranger , that is , they use the Law slightly , only for their own turns : As usually men when strangers comes into their Country , ( those that have been strangers in other Countries know it ) that the Natives of the Country they use them slightly , but if they do seem to shew any respect unto them it is meerly for their own turns : As they may have any advantage by them so far they shew respect to them and no further . So they accounted the Law a strange thing , that is , they made use of the Law but meerly to serve their own turns ; so far as obedience to the Law sutes to their own ends , so far they yeelded to it , and no further . Now it 's very observable , that those who are so forward in their false worship , that the text saith , they did multiply Altars , and had special regard to their Altars ; yet for the Law they accounted that as a strange thing . From whence the Note is : That superstitious people who are forward and zealous in their own way of Worship , yet they are very slight and negligent in Gods way of Worship , little regard that . Indeed their own Altars they were accounted great things , that way which they appointed themselves , they did not care what cost they were at in that way ; but as for Gods way , that was as a strange thing unto them . We have seen it very evident , and do see it in great part to this day , how those that are very zealous in superstitious worship , are the most negligent in Gods way of Worship ; to instance : you know in late times , what a deal of stir did men make with their own forms of Worship , with their own Ceremonies and Waies of Worship which they appointed ? how zealous were they in them , and devout were they in them ? when they came in publick Congregations to bow and cring , and for other Ceremonies that they said were only for the decency of Gods Worship , how stiff were they in them , that the mouths of the most Godly Ministers must be stop'd if they would not conform to them ? But even these men would scorn and jeer at strictness in Gods Waies , and slight any man that would be consciencious in the Waies of God , and they were Rebels that should not yeild to a Ceremony , because it was disobedience to Magistracy . For men to be consciencious for little things ( as they thought ) in Gods Law , seemed strange , when as they would urge men to obey to the uttermost in little things in their own . & so in another point that fals out as full and reasonable for the time , as in the point of their own Feastivals and Holy daies , those that would persecute to the uttermost men that should work but to get bread for their families on a Holy-day , yet they could publish Books of Sports for the prophanation of the Lords Day : And thus the great things of Gods Law they were strange things , but their own things ( Holy-daies ) were great matters : Surely if it were such a great matter to keep the Festival of Christs Nativity we should have some hint of it from the beginning of Matthew to the end of the Revelations , but when God gives not the least hint of any such time . And mark it , those people that stand most upon such Festivals , they stand least upon Gods Sabbaths ; and indeed you shall have many people which think it a strange thing for men not to have regard to such Festivals , Why may not we keep the birth of our Savior ! Now that you might not think it a strange thing do but consider of this , that when God hath set apart any thing for a holy use it is no strange thing , but it should be strange in man to venture to imitate God in the things of his Worship , to do that in Gods worship which God himself hath done before ; thus God hath set apart a holy time , viz. the Sabbath ; it is set apart for to solemnize all the work of Redemption , both the Nativity of Christ , and his Life , and Death , and Resurrection , and Ascention , and the coming of the Holy Ghost , all the things about mans Redemption , ( I say ) God hath set the Sabbath apart to that end that we might have a Holy day to keep the remembrance of them . Now when God hath set one day apart , for man to dare to venture to set another apart , this is presumption . So because Christ hath set outward Elements and Sacraments to be a remembrance for his body and blood ; for man to say , Christ hath set apart , a piece of Bread and Wine , why may not I set some other thing apart ? This you would all say were a great presumption . Certainly the presumption is the same in the former . Again it is observable in this expression , [ They counted it as a strange thing . ] It is a dangerous thing for men to have their hearts estranged from Gods Law , and from the other Spiritual Truths that are in Gods Word , from the knowledg of that Law which we have been educated in , and that heretofore we have made profession of ; for thus it was with this people , they had been educated in Gods Law , and made profession of it , and whatsoever God should reveal , they would obey ; but now their hearts were estranged from what they were educated in and made profession of . Oh! let men take heed of this for ever . You that have had good education , you have been brought up in the knowledg of Gods Law , you have had gracious principles of Gods Law dropt into you in your youth , you have made fair profession of Gods Law , of obedience to it , take heed now of being estranged from those truths that heretofore have been familiar to you , that you have made profession of , and therefore take heed of the several degrees of the estrangement of the heart from the Law of God. I will but only name them , to shew how the hearts of men do grow strangers from Gods Law. First , It fares with his heart , as it doth with a man that grows to be a stranger from his friends , A man that hath a familiar friend he doth not estrange himself suddenly , but by degrees , it may be visit one another less than they were wont to do , and yet there is no contention between them , but by degrees they grow to be strange , and then at length they grow to be very enemies . And thus it is with mens hearts , when men grow strange from the Word , that he was acquainted withal before , first he begins to call things in question whether things be so or no , and especially those things which most concern the mortifying of sin , and the strictness of holiness . Secondly , He begins upon this , ( or rather I think that 's the first ) he begins to abate his delight in the truths of God , he was wont to take abundance of delight to meditate in the Word , Oh how sweet it was when he awaked in the night season , he was wont to take a great deal of delight about conferring in Gods Word , and when he came into any company ▪ but now it is abated , that 's the first : Secondly , he calls those things into question that he was very confident in before whether they be so or no. Thirdly , He begins to have some hard thoughts of Gods Word : Many men that heretofore did prize the Word , and those Truths that were the joy of their hearts , yet now they begin to have hard thoughts of them . Yea fourthly , He begins to wish that those things which are in the Word were otherwise than they are , he cannot see enough to perswade him that the things are true , but his heart coming to be estranged from the Word he doth desire they were not true ; as a man that comes to be estranged from another , he could wish he were further off from him . Fifthly , He begins to listen to those things which are against the Word ; there was a time that he would never regard any things that were said against the strictest way of holiness ; but now he can be ready to listen to Objections : As a man when he was intimate with his friend , he could not endure to hear any thing that was said against him , but now being estranged from him , he can drink in any thing which is said against him . Sixthly , When the heart is estranged from the Word it wil put off thoughts , and through examination of truths , it will not search into things as it was wont to do , but is willing to put off and shut his eyes , and will rather search into any thing that may make against the Truth than that which will work for it . ( I beseech you observe these workings of your hearts ) Seventhly , There will be an engagement in some practice not allowed by the Word . Then a man grows further estranged from his Friend , when he doth not only refrain coming into his company , but he will engage himself into some others that are against him . Eighthly , It comes to have a slight esteem of what before they thought had great weight in it ; there was a time when such & such things were thought to have very great weight in them , but now they are nothing , they are of another judgment : Just as when a man is estranged from his friend ; he thought before he had a great deal of excellency in him , but now he esteems him not ; and this is the argument of the estrangement of his heart from him . Lastly , If men take not heed when they are by these degrees grown to be estranged from the Truth , they will at length violently reject the Truths of the Word , they will grow to be open enemies to the Truth : Men that have bin familiar with Gods Word , and Truth , and made profession of them , and seem'd to love them most , by several degrees they have grown to be strangers from them , and at length to be enemies to them . Apostates have proved to be the most desperate enemies to the truths of God of any in the world ; take heed therefore of the strangeness of your hearts from the Truths of God lest you afterwards prove to be an enemy to God ; it 's an evil thing to account the Law of God a strange thing , but much more to account it an enemy to us , and our hearts to be an enemy to it . Isa . 5. 24. Therefore as the fire devoureth the stubble , and the flame consumeth the chaff , so their root shall be rottenness , and their blossom shall go up as dust ? why ? because they have cast away the Law of the Lord of Hosts , and despised the Word of the holy One of Israel . Oh! let us for ever take heed of this , and therefore let our prayer be that of the Prophet David in Psal . 119. 18 , 19. Open thou mine eyes that I may behold wondrous things out of thy Law. And then it follows , I am a stranger in the earth , hide not thy Commandements from me . Lord I account my self a stranger here in the world , Oh! let not thy Word be a stranger to me . I beseech you observe this ; Those men and women that account themselves strangers in the world , will never account the Law of God a strang thing to them ; but such men as account themselves to be the inhabitants of the world , they will have Gods Law to be a stranger to them . Observe it , and you shall find this to be a Note : When your hearts begin to close with the things of the world you do not meditate in Gods Word so much as you did before , nor delight to reade it ; but now , if you can keep your heart from the things of the world , to use them as if you used them not , then this will be your prayer , Lord , hide not thy Commandements from me ; Oh thy Word is sweet unto me as honey and the honey comb . One Note more about this ; They accounted this as a strange thing ; Men they have a strange way now a daies to estrange the Law from them and themselves from the Law ; That which their corrupt hearts will not close withal , as for a rule of holiness , that they will put upon Christ as if Christ had delivered them from it . This is a strange way indeed of estranging themselves from Gods Law , many men will eestrange themselves from the Law of God by too much familiarity in the world , but for people to have this way by their familiarity with Jesus Christ , because they come now to know Christ more therefore they should be greater strangers from the Law than they were before , this is a strange way of estranging mens hearts from Gods Law ; The holy Ghost foreseeing such a generation which would be in the times of the Gospel , that would boldly assert , that whosoever the people of God were bound to under the old Testament , yet in the new Testament they have nothing to do with the Law of Moses , ( it is very observable ) In Malac. 4. 2. 4. the very close of the old Testament , even then when there is a Prophesie of Christ to annex the old Testament and the new together , saith the text there , Vnto you that fear my Name shall the Sun of righteousness arise with healing in his wings ; to you that fear my Name shall Christ arise , ( what then ? ) then you shall have nothing to with the Law when Christ arises . Mark then in the 4 th vers . Remember ye the Law of Moses ; almost the last words in the old Testament , and the Conclusion ; as if the holy Ghost should say , now I have done revealing all my mind about the old Testament , and you must never expect any more Prophets nor any further Revelations of my mind till the time of the new Testament , but instead of the Prophets you shall have the Sun of righteousness arise . Well then , I hope they shall never have any thing to do with the Law of Moses more : Nay but saith the holy Ghost ) Remember ye the Law of Moses my servant &c. VER . 13. They sacrifice flesh for the sacrifice of mine offering . THE Jews might object : Why , how do we account the Law of God a strange thing ? do not we continue in sacrificing , do not we offer our sacrifices to God ? why do you say , we account the Law a strange thing ? From the connexion therefore this Note may be observed . That men may continue in outward profession and performances of duties of Religion , and yet the great things of Gods Law may be a strange thing to them . They do offer sacrifices still , and yet they accounted Gods Law as a strange thing to them . Do not think that sufficient , that you continue in outward profession of Religion ; Nay , shall I say more ? I make no qustion but a man may continue in outward duties , and yet Apostatize from God so far as to commit the sin against the holy Ghost , and that 's evident from the example of the Scribes and Pharisees , that Christ charges for commission of the sin against the holy Ghost , and yet they did not forsake the Jews Religion , they continued in a great deal of outward strictness in Religion , and yet had committed that unpardonable sin ; therefore you may Apostatize for from God , though you do not forsake the publick Ordinances of God. They sacrifice flesh for the sacrifice of mine offering . God call all their sacrifices flesh : that is , in contempt ; as if he should say , you sacrifice , indeed I have a little flesh from you , But do you think that is the thing that I intend in my offering ? I expect Faith and Obedience , I expect the Work of Faith relying upon him that is Typified by all the sacrifices that you offer ; but you wanting that inward spiritual worship in your souls , I account all your sacrifices but flesh . Most people offer nothing up unto God in all their sacrifices , but flesh ; their offerings are flesh ; That 's thus : even in your prayers , in your hearing , in your receiving you offer sacrifice , but all is but flesh , God hath the outward man , and it may be you have fleshly ends in what you do , and fleshly carnal hearts , you offer the flesh ; many a man that hath excellent gifts in Prayer , and seems to offer up an excellent sacrifice to God , but it 's nothing but flesh , there 's little of the Spirit of God , ( of the sanctifying Spirit nothing it may be ) a man that perhaps may preach excellently , yet in fleshly wisdom , nothing but fleshly excellency ; Oh my Brethren ! what are our sacrifices , if they be nothing but fleshly excellencies ? you know what the Scripture saith , All flesh is grass , and as the flower of the field , but the Word of God abides for ever ; all a mans parts , all things are but flesh that are not spiritual & the sanctifying Work of the Spirit of God by the Word , but the Word of God abides ; that is , the impression of the Word of God upon the soul by the sanctifying Work of Gods Spirit abides for ever , but all flesh is grass . You have got a great deal of fleshly excellency in parts , so as others admire your gifts ; I but this flesh is as grass , it will come to nothing , and all your esteem will come to nothing . Oh let us take heed ( my Brethren ) that our sacrifices be not flesh , for though they may glitter a while in the world , within a few years all will be as grass and will come to nothing . But further : They sacrifice flesh for the sacrifice of mine offering . Why God commanded them to sacrifice flesh , [ For the sacrifice of mine offering . ] here seems to be an accusation , not that they sacrificed , but that they sacrificed nothing but the outward part , flesh ; do not think that that 's the main meaning , but this rather : In the burnt offering all the whol sacrifice was tendered up to God ; but now there was another offering that was the peace offering , and there that which was offered , some part of it did belong to the offerer , so as they should eat part of the offering , when they came to offer that they came with their friends , because they were to have some of it ; now saith God , They sacrifice flesh for the sacrifice of mine offering : that is : They change mine Ordinance , when as that I look'd for burnt offerings from from them ( the whol offering ) they will rather offer peace offerings wherein they shall have part of the flesh for themselves , and that they can take content in . Thus I find Interpreters carry it , and I verily think it to be the meaning of the holy Ghost . So that from hence the Note is : That if there be any thing in Gods Worship , wherein any self respects may come in , there we are content to be forward ; but yet in that we rather aim at serving our selves then serving the Lord , and this usually doth eat out all true devotion . When there is a duty to be done , and part of that duty God requires and we shew respect to God in it , and there 's another part wherein we enjoy our selves ; now such kind of duties as these are , men can be content well enough withal : but the truth is , that part which concerns themselves doth eat out all the true devotion unto God , although the Worship of God be pretended , yet self-respects they are that the heart is most upon ; as for instance : In keeping of Festivals , they lik'd them well enough , and we do not reade so much charge for the keeping of them because there was something agreeable to the flesh : but now for the day of their Fasts saith God , whosoever afflicts not his soul , that soul shall be cut off : they had not so much mind to that , in the tenth day of the seventh month , therefore God threatens , that whosoever did not afflict his soul that day , it should be cut off ; and so you shall find it . That 's the reason indeed why men are so much set upon their Feastivals , they pretend Gods Worship , and honor to their blessed Savior and the like , but the truth is , it 's the Belly that is the thing , and their Sports , and the licence to the flesh that they aim at ; I warrant you let the time ( as now it falls out ) be the time of a Fast , it will not be so much regarded , and for any man to keep a Feastival when God by his providence calls to fast , certainly that man regards his own belly rather than God. And that by which all these Feastivals are upheld it is , because that together with a seeming kind of Religion the belly gets so much ; but now , such duties where God is served , and Nature denied , they are great testimonies that the Spirit of God is in our hearts in the performance of them ; when we can offer up our burnt offerings wholly to God , and our selves denied , they are testimonies that the Spirit of God is in us , as I 'le give you an instance in the Story of the first of Kings the 13. you reade of the Lyon that did slay the Prophet that went contrary to Gods Commandement , now it was a special end of God that sent the Lyon to slay him , and that God would give a testimony that the Lyon did not come of a chance to fall upon the Prophet and kill him , Therfore the text observes that the Lyon stood by the carcass and did not meddle with it after it was once slain ; it was the nature of the Lyon to have fed upon the carcass , but here was an argument that it was meerly from God what the Lyon did . So , when any man shall perform a duty meerly for God , and in that duty shall deny himself , shall be content to part with honors or preferment , that 's a sign God is in it : and so in this publick service , Oh! who would not venture himself for the publick Cause ? I but there is a publick Pay too as well as the publick Cause ? but now if a man can venture to the uttermost though he hath not that which he expects , yet he is content to venture himself as much as he did before , God is in this man certainly , when he can do a work , and deny himself that work : And truly we should be willing so to do : Why ? because God doth not require of us self-denial that shall do us any hurt , God would never have us deny our selves in things that immediately concern our communion with himself , and our eternal good , God expects self-denial but it is only in those things that concern this present life ; now when God is so propitious to us in requiring duty , that he will let us sometimes enjoy our selves , and when he requires self-denial it is in things that are more inferior , we should not much stand upon in denying our selves in them . It follows . But the Lord accepteth them not . As if he said : I would not have them , I was not pleased with them : Whatsoever our services be , If self be regarded , all is rejected , not only if sin be regarded , If I regard iniquity in my heart the Lord will not hear my prayer , but if self be regarded , our services may please our selves but not please God ; and for this you have a famous Scripture in Amos , 5. 22. I will not regard the peace offerings of your fat beasts ; and this text in Amos hath a special reference to this very thing , and Amos was contemporary with Hosea , and so met with the very same thing that here Hosea did , this text in Amos may help us to understand this in Hosea , I will not accept the offering of your fat beasts ; but observe it , they are their peace offerings ; he doth not say , I will not accept the burnt offerings of your fat beasts : but of your peace offerings , because in their peace offerings they eat part of it themselves , and saith God , let your offerings be never such fa● beasts , yet I will not accept of them : so let your duties be never so zealous and abundant , yet if they be only in respect of your selves , God accepts them not . It follows . Now will I remember their iniquities . Why they did offer their sacrifices to the end that their sins might be done away and had they ex●●rcised faith upon Christ the true sacrifice ▪ their sin should have been done away , yea but they offering in regard of themselves , he saith : I will remember your sins for all this . From thence the Note is , That many men may perform great services , may exercise themselves much in holy duties , and yet have their sins as much upon the file before God as before they began all their services : And this is a sad thing for a man to kneel down and pray with woful guiltiness upon his spirit , and rise up with the same guiltiness that he kneel'd down withal , and perhaps he hath gone on and prayed , and received the Sacrament for these many yeers together , and every sin that was upon him when he first began is upon him now ; whereas those that in holy duties exercise their faith upon Christ their Mediator , and with the act of faith tender up him to the father , whatsoever sins were upon them before , are now done away The second thing is observable , viz. That God will remember them , and he will remember them now . Hence note : That , however God may forbear to come upon wicked men for their sins for a time , yet God hath his time to remember them all ; to remember , that is ; by his Judgments to make it appear to them that he doth remember them , when they think that God hath forgotten them . 1 Sam. 15. 20. Thus saith the Lord of hosts , I remember that which Amaleck did to Israel , how he laid wait for him in the way when he came up from Egypt : I remember what he did ; why this was four hundred yeers ago that he spoke of . We may commit a sin when we are young and feel nothing of it till we come to be old and then God may remember it against us ; as many a man or woman takes a surfet when they are young and they feel nothing when their bones are full of marrow and their veins with blood , they feel it not for the present , but when they come to be old , Oh! then it aches in their flesh and bones , and then they remember their licentiousness and carelesness in their youth : and so many young people they commit sin and conscience never troubles them for it , and they they think all is forgotten , Oh! but many yeers after the sin is committed God remembers it and makes them remember it too ; Joseph's brethren had committed that sin against their brother , and it was 22. years before we reade of any remembring of that sin . Many things might be said to this point which I cannot now insist upon , only this thing take with you ; Let all you that are young ones , yea and others too take heed what you do in sinning against God , for that which you do now may be remembred against you many yeers after , perhaps twenty , thirty , fourty yeers hence , God may come upon you for what you do at this present ; me thinks this should be unto young men a mighty strong motive to take heed of wicked lives , Youths sins may prove to be ages terrors . Oh! is it not a great deal better that God should remember the kindness of thy youth , than the sins of thy youth ? Jer. 2. 2. Oh you that are young , begin to be godly betimes , that God may remember the kindness of your youth . And oh the blessed condition the Saints are in , in comparison of the wicked : You have so many expressions , that God will remember their sins no more , that he will bury them in the bottom of the Sea ; there are at least a dozen expressions in Scripture , and I had some thoughts to speak of them all , but I see it will be too long to speak of them now , Of Gods casting away their sins ( the sin of his People . ) But further : Now will I remember them . ] That is , in the time of their Holy Duties . Now this is a sad thing , that God should not only remember a mans sin , but even then when he is about to offer sacrifices to God , as in Heb 10 3. it is said , that the sacrifices of the Law did bring sins into remembrance : that is , It was a note of their guiltiness every time they came to offer sacrifice , and their sacrifices did not do away their sins fully , Now I will remember them . Then when they offered sacrifices in in a careless and ungodly way , surely these sacrifices would bring their sins into remembrance indeed . Hence observe : God remembers the sins of wicked men in the performance of Holy Duties in a special manner : and that upon these two grounds . First , Because we come into Gods presence . There we come before his eyes in a more especial manner ; we are in Gods eyes alwaies , but in Holy Duties the Scripture speaks of it a● a more especial drawing nigh to God. If a Malefactor that hath committed a fact a long time since , and he thinks it is forgotten , if he should presume to come into the Kings or Judges eye , this brings into remembrance what such a man is . So wicked men , when they come into Gods eyes , are bold to draw nigh to God in an impudent way although their consciences tels them that they have not sought to do away their sins by faith and repentance , this puts God into remembrance ( to speak of God after the manner of Men. ) Secondly , Because their Holy duties are aggravations of their sin , therfore God wil remember them then rather than at any other time ; as thus : for the Jews ( in the text ) here to come to sacrifice for their sins : certainly the language of which was this : Lord , I acknowledg I do deserve death my self for the sins which I have committed , and I can only have peace with thee through the sacrifice of thy Son that I beleeve is to come ; now for them to come and say so and yet continue in their sin still , this ads impudence unto their sin ; it was a sin of infirmity before , it is a sin of presumption now . So , when men shall presume to come before God in prayer , they have lived wickedly heretofore , and now they come before God to testifie their respect that they profess they ow to God , and yet their consciences tells them that they do wickedly depart from God in their lives ; when they come in prayer certainly they come to confess and name their sins before God , and to tell God what sinners they are , and yet still their hearts do close with their sins , yea what an aggravation is this ? yea they came to judg themselves for their sins and yet still to continue in them , Oh my brethren if you did but think of the aggravation that such prayer causes of our sins it would make our hearts quake and tremble . But I speak only to those that are Hypocrites and live in their sins stil , their Holy duties do but aggravate their sins , and therefore no mervail though then God remember their sins in a more special manner . We have cause to wonder that God doth not come upon some of us in his wrath while we are in the midst of our Holy duties , as Pilat came upon the Galileans and mingled their blood with their sacrifices , and so while we compare the lives of men with their prayers ( I say ) it is a mervail that God doth not mingle their blood with their sacrifice ; Oh take heed any of you that are conscious to your selves , or your hearts closing with any known sin , take heed the next time you go into Gods presence in prayer and confess your sins , and judg your selves , take heed that God doth not then remember your sins ; Now will I remember them , even in the time of their holy duties ; you think that 's the time of our greatest pleasing of God , but it may prove to be the time of Gods remembring your iniquities against you . And visit their sins . God visits either in Mercies or Judgments , and in the godly visiting , it is to be understood concerning those things that seem'd before to be neglected , as in the 21. of Genesis , God visited Sarah when God seem'd to have neglected her : and so in Exod. 4. he visited the children of Israel , that is , when he seem'd wholly to have neglected them : and so , I will visit their sins , though they may think I have neglected them yet I will visit their sins . Whence observe , God visits mens sins when they think they are most neglected by God ; God hath his time to make diligent enquiry for all their sins , in Exod. 32. 34. In the day when I visit , I will visit their sins upon them , then all their sins shall come up together , and that 's the reason that God is content to bear with wicked men and wink at their sins for the present , why ? because God hath a day for to visit them , this sin which they commit now , they shall not hear of it till a great while hence , but I have a day to visit , and then this and the other sins shall come . Daies of visitation heretofore were wont to be cal'd daies of vexation , but the day of Gods visitation will be a day of vexation indeed to ungodly men . Micah . 7. 4. The best of them is a bryar , the most upright is sharper than a thorn , the day of the Watchmen and thy Visitation cometh , now shall be their perplexity . In Isa . 10. 3. And what will you do in the day of Visitation , and the Dissolution which shall come from far ? To whom will you flee for help ? and where will you leave your glory ? So I may say to many guilconsciences , Oh thou poor wretched sinful creature , what wilt thou do in the day of Visitation ? thou canst tell now , thou canst go home and be merry and do what thou list , but what wilt thou do in the day of visitation ? It follows : They shall return ( or as some translate ) they will return to Egypt . And so it notes their sin for which God will visit them , and the course that they would take when God was about to visit them , They will return to Egypt . Whither will ye flee in the day of visitation ? We will fly into Egypt say they , if the Assyrians power grow too great we will go into Egypt for help , and this may seem to have reference to that story in the 2. of Kings , 17. 4. The King of Assyria found conspiracy in Hoshea , for he had sent messengers to So King of Egypt . The Note from hence is this ; Carnal hearts when God is visiting them for their sins they have plots in their heads to shift this way and that way for themselves . Vain deluded soul ! thy thoughts should be , how should I make up my peace with God ? how should I seek the face of God ? thou art thinking of this and the other shift , whereas thou shouldest only be thinking of making up thy peace with God. And thus it is with Kingdoms , when God is visiting Kingdoms you shall have many that sit at the Stern , that all their thoughts are about carnal helps , whereas their great thoughts should be , how they might fall down before God , & seek to make peace w th God & the Kingdom : thus it was here , I will visit them , and they think to return to Egypt . And if you take it as a Judgment , it is threatned that they should return to Egypt , in Deut. 28. at the latter end , there it is put in the close of all the former Judgments , That they should return to Egypt . The Note is , That it is one of the most dreadful Judgments upon a Nation , after God hath delivered them from a bondage , to deliver them to the same bondage again : And as it was grievous to be delivered into the bondage of Egypt , so more to deliver us into a spiritual Egypt : If we should again come under the power of those that have persecuted us and those that have oppressed us , that they should have their full power over us again , oh our bondage would be seven fold more than it is : And yet what cause have we to have our hearts tremble and shake when we think of our abuse of the beginning of Deliverance that we had ? but of all judgments let us pray to be delivered from that judgment , that we may never go back again to our prisons . But just with God it is that those who inherit their progenitors sins , they should inherit their progenitors judgments . You continue in their sins , you shall have their Judgements also . But were they ever carried into Egypt , was this threat ever fulfilled ? No , They were not carried captive into Egypt , but they fled into Egypt for Refuge , and there they lived and died miserably . Hence observe , All places are places of misery when God forsakes a people , As all places are comfortable when God is with a people . Many men take their course to seek to refuge themselves , to help themselves , and perhaps they have what they would have in part , but when they have had what they would have , even the having of what they desire proves to be the executiō of the wrath of God upon them : you have a mind to go to Egypt , you shall return to Egypt saith God. It follows in the last verse . VER . 14. For Israel hath forgotten his Maker . THEY have forgotten their Maker , but I 'le remember them saith God. When men think least of God , then is Gods time to come upon them for their sins , when they are in the greatest security of all : whereas if you would remember your sins God might forget them , or if you would remember God your sins should not be remembred , but you forgetting God , your sins are remembred . It is an abominable thing for us to forget God by whom we had our memory , by whom we are remembred , we should never have been thought of if God had not given us what we have , and therefore for us not to think of God it is a vile sin . Now God is forgotten when he is not honored , minded as our confidence , help , refuge , our only good , when he is not obeyed ; if we do but remember sin , we cannot but honor him . How many forget what manifestations once they had of God ? they are passed by from them , and other things take up their thoughts ; Oh! what an appearing was there of God to many of your souls heretofore , and what conference between God and your souls ? what lustre of Gods Spirit upon you ? and you thought you should never forget those things ; but now other things are in your hearts , Oh! such men and women have cause to fear that they are under much wrath that they should forget their Maker . God challenges remembrance under this title : Remember thy Creator in the daies of thy youth . There 's no creature but the rational creature that can reflect upon the cause of their being , the first cause , and therefore God would not lose the honor from this creature ; Indeed the Ox knows his owner , and the Ass his Masters crib , the beasts can take notice of those that bring them good things ; but to reflect upon the cause of their first being , ( I say ) that 's proper to the rational creature , and therefore it is an honor that God expects from you , and will not lose it . The word here Creator , their Maker , it is not now meant for Gods giving them their being , but Gods advancing and blessing of them so as to bring them to that happy condition that now they were in , They have forgotten their Maker , Oh they have forgotten that God that hath advanced them . So I find the words used in 1 Sam. 12. 6. The Lord that advanced Moses and Aaron ; but the words in the Original are , the Lord that made Moses and Aaron : that is , when God call'd them to the publick work , God made them . Indeed for a man to be call'd to publick service is a great honor that God puts upon a man , God makes a man then ; as many times we use that Phrase our selves , if a man be raised to any preferment we say , such a man is made for ever . Oh that man which God casts his favor upon , and delights to use in publick service , that man is a made-man ; But they have forgotten the Lord that made them . That 's the Note from hence . It 's Gods favor that makes a man. You have an excellent Scripture for this in Isa . 43. 7. I have created him ( saith God ) for my glory , I have formed him , yea I have made him . Here 's these three words together . God doth not satisfie himself in this , I have given him his being , or all that he hath , but he makes use of of these three several words to signifie how all our good comes from God ; I do not know such an expression we have in Scripture , I have brought him out of nothing , then secondly I have formed him , I have put beauty and glory upon him , yea and thirdly I have made him , I have raised him to the height of all ; God hath created us all , but hath he formed us ? We are to look at Gods forming as well as at his creation , how God forms and fashions us unto his own will. They have forgotten God their Maker . That should have been the other Note , That the greater height of excellency God raises any man to , the more vile and wicked is the sin of forgetting God when they are advanced . Many men will remember God when they are low , but when God hath advanced them , then they forget him , and that 's worse . But it follows . And have built Temples . How is God forgotten , and they build Temples to the honor of God ? You accuse us of forgetting God our Maker ; What People in the world doth rememember God so as we do , when we are at such charges as we are at . The word that is translated Temples , it signifies Palaces . The Church is indeed Gods Palace : but note from hence , That when God is worshiped in any way but his own , then God is forgotten . Papists they set up Images , and they say it is to put them in mind of God ; but the truth is , they forget God in it . Again , When mens hearts depart most desperatly and furthest off from God , they are many times very forward in superstitious worship . As we know it in the primitive times , the hearts of men did close most with the power of godliness , and were more sincere in their worship ; but afterwards when they came to have peace , in , and after Constantines time when they had Temples , then they forgot God most and grew superstitious . When the Christians worshiped God in Dens and Caves of the earth , they remembred God more than when they had glorious Temples built for them . Men that have departed from God and have guilty consciences , they must have something to satisfie their consciences . Of late our Kingdom , how desperatly was it departing from God , and setting its self against all the power of godliness ? But never more for building of Temples , that is , more for an outward pompous and glorious Worship ; but they forsook the Temples of God and persecuted them , and the Saints of God that were the Temples of the holy Ghost , they were neglected . But what was their reason here ( you will say ) Why is it a sin to build Temples ? I answer : first , It was in them a sin of Hypocrisie . Secondly , A sin of Superstition . A sin of Hypocrisie in this , In that they would persecute those that would go to worship at the true Temple , and yet that they would bestow so much cost in building Temples of their own . And many of the Antients have many large invectives against al such as shal bestow a great deal of outward buildings , and yet let the poor Saints want . 2. It was Superstition in them , they would not go to Jerusalem , to the Temple that God had appointed , yet they would set up Temples of their own . There are many that hate the true Temple , and the true Church , that is , the Communion of Saints , yet magnifie the outward buildings , as if there were no other Church but only that . So the Jews , when God would have them build his own Temple there they were slack enough : in Hag. 2. 2. & 4. 9. vers . What a deal of stir had God by his Prophet to get them to build his Temple , but their own Temples they would build . But wherein was the superstition for them to build Temples ? Thus : It is superstition for any men to put holiness in any buildings of their own . There were Three things that made the Temple at Jerusalem an holy Temple ; and none of them can be attributed to any other place in the world . First , It was set apart by God , so as it was a sin to make any other use of it but holy . Secondly , It did sanctifie the very duties that were performed . Thirdly , It was a type of Jesus Christ . There were These three things that were proper to the Temple at Jerusalem . And therefore you must learn for ever from hence , that there can be no argument drawn from the Temple at Jerusalem for the holiness of Temples now . 1. It is a superstition in any man to set apart a place so as it should be a sin to make use of it for any common thing . 2. Which is worse , and that is , For any man to set apart a place so as to think that the very place should sanctifie the duty , because the Temple of Jerusalem did so : Now for a man to think that his prayers are sanctified , because they are within such a building as this is , is superstition : hence a company of poor ignorant people they must go behind a piller and pray , as if they were accepted the more because of the place . It 's true , when we come and joyn with the Church , then our prayers are accepted , because it is in a way of Ordinance . So Chrysostom cries out of this superstition , saith he , Jeremiah when he stuck in the mud could pray , and Job when he was upon the dunghil , and Jonah when he was in the belly of the Whale , and therefore why should we tie Gods hearing of of prayer to such and such places ? Besides dedication , they had inchantments : Ab auguribus in augurabantur , suis augariis sanctiorum reddebantur , hoc nisi fieret , Templa esse non poterant ( teste Varrone ) sed aedes sacrae dicebantur . Men have been very profuse in this , both Heathens and Christians , and yet I find in some stories that some of the Heathens were against , they thought God too great to be worshiped in any place , the principle it self ( that God was great ) was true , but that therefore he might not be worshiped in any place that had a cover over the head they thought it too much ; so it was reported of Zeno the Phylosopher , he thought that Temples must not be built . And the Persians that worshiped the Sun , they thought that the whol world was the Temple of the Sun , and would have no other Temple . And Xerxes , the wise men perswaded him to burn all the Temples of Greece , because they would shut up God within walls , so some of the Heathens had such thoughts of God , though ordinarily the Heathens were very abundant in building of Temples to their false gods : And Josephus reports of Herod that he would seem to honor God by building a glorious Temple , in the fifteenth Book of his Antiquity and the fourteenth Chapter , the Temple that was in Christs time it was of Herods building , saith Herod , this Temple wanteth sixty cubits in height of that which Solomon first built . And you know the Scripture tels , that those which saw his Temple did weep when they saw the second Temple which was built , and saith Herod because it was not so glorious as the Tem●of Solomon was , therefore he would build it and make it as glorious as that was , and so he laid out a great sum of money upon it in building it with white Marble stones , twenty five cubits long , and eight cubits high , and about some twelve cubits broad , Thus superstitious he was . And so many have been in this way , many if they be set upon a way of their own they care not what charge they lay out , but as for those things that concern God they are slack enough . And Judah hath multiplied fenced Cities . Judah seeing Gods Judgments upon Israel , doth not make that use of the Judgments of God upon their brethren , so as to consider their own sins , and fall down before the Lord and be humbled in his sight , but when they saw that Gods hand was against the ten Tribes , all their care was to fortifie themselves ; let us build strong Cities that we may be delivered from the miseries that are come upon our brethren ; This is that which carnal hearts do , when God expects that they should be put upon humiliation and repentance , and look to it and consider whether they have not the same sins among them that were among their brethren , they regarded nothing but carnal means ; It 's lawful to build strong Cities , to fence our selves against enemies , yea but we had need lay the foundation of them in humiliation and reformation , and when they are built they may not be rested in , for saith God , I will send a fire and devour them ; we must not bless our selves in any strong places as if that could deliver us from the wrath of God. I have read of a City that fearing their enemies , they sent to a neighbor Prince to come and help them , and charged their Embassadors to tell him their strength they had . I but saith the Prince , have you got a cover to defend you from Heaven , and if not , I will not meddle with you , for you must have something to award Gods wrath from you , because you are so wicked a People , and except you have something to deliver you from that I will not assist you . So though we have strong walls , yet we must look for a cover from Heaven , which is our peace with God through Jesus Christ . Again , They have multiplied fenced Cities . ] For outward safety men think they have never enough , to secure themselves from poverty and from their enemies , but to secure themselves from Gods wrath they think they have enough . In spiritual things we are content with a little , but when it comes to our outward security we think we can never be too safe ; and indeed this will be an argument what it is that your hearts are most upon , that that you endeavor to secure your selves most in , that 's your chiefest good , that that you would make most sure of , and if any thing in the world could make you more sure you endeavor to do it : a gracious heart will never say , May I not go to Heaven though I do no more ? but can there any thing more be done ? doth God require any thing more of his creature ? God that knows all things knows my heart is ready to do all thingt that he hath reveal'd to me , and if there were any thing more to do , Oh that I knew it that I might fulfill even all righteousness . But I 'le send a fire . Saith the text , They multiplied Cities , but I will send a fire . When we bless our selves most in our own thoughts we should consider , but what are Gods thoughts ? we think we will do thus and thus , and I 'le save my self this way or the other way ; poor wretch ! thou saiest thou wilt do thus and thus , yea but think , what if Gods thoughts be otherwise at the same time ? thou art plotting to save thy self , but God is plotting to destroy thee : What if there prove to be a disjunction between Gods thoughts and my thoughts ? Wicked men have plots and devices for themselves , but God comes with his disjunctions , I 'le do thus and thus . And this we are to hope that God will deal graciously with us in regard our enemies they are full of plots , but God hath been pleased to come in with his disjunctions , Gods thoughts hath not been as their thoughts blessed be his Name . But I 'le send a fire , it may be that they think that their Forts are so strong that they cannot be beaten down , but I 'le send a fire to burn them down . But I rather think this fire is meant metaphorically , I 'le send their enemies which shall be as a fire ; and so enemies are call'd a fire many times in Scripture . And I 'le send a fire . By whatsoever means fire comes , Gods hand is to be look'd upon in all 〈◊〉 ; If there hath been a fire in your streets or houses , you will enquire by what means it came : look up to God whatsoever the means was , it is God that sends the fire . And it shall devour their Palaces . Brave things they are subject to Gods devouring fire , Oh let us as when the Disciples look'd upon the fair buildings of the Temple and wept , saith Christ , There shall not be a stone left upon a stone ; so when we look upon our brave Palaces , Oh let us consider how quickly the fire of Gods wrath may come and not leave a stone upon a stone . Let us look up to that place where Christ is gone to prepare mantions for us , and to that building that is eternal in the Heavens , made without hands . And thus through Gods mercy and assistance we have gone through this Eighth Chapter . CHAP. IX . VERS . 1. Rejoyce not , O Israel for joy as other people ; for thou hast gone a whoring from thy God , thou hast loved a reward upon every corn-flour . HERE begins another Sermon of the Prophets . Gualter thinks this to be the sixt Sermon that the Prophet HOSEA preached to these ten Tribes , wherein he yet goes on in the way as he did before , convincing of sin , and threatning of wrath against Israel ; and this Sermon was preached in a prosperous time , when Israel ( the ten Tribes ) seemed to be in their greatest ruff of pride & jolity . It refers according to Interpreters to one of these two times : Either to some special time when when they prevailed against their Enemies , or to the time when they made their League with the Assyrians . The time when they prevailed against their Enemies , and so it 's thought to refer either to the time th●● we reade of in 2 King. 13. 15. the time of Jehoash when he beat Benhadad three times , and recovered the Cities of Israel ! Or that time in 1 King. 14. 13. And Jehoash King of Israel , took Amaziah King of Judah , and came to Jerusalem , and brake down the wall of Jerusalem ; and took all the Gold and Silver , and all the vessels that were found in the house of the Lord , and in the treasures of the Kings house , and hostages , and returned to Samaria . This certainly was a time of great jolity and mirth among the ten Tribes , or in the time of Jeroboam 2 King. 14. 28. and so in the time of Pekah 2 of Chronicles , the 28. that was a time of great jolity and mirth to the ten Tribes because of their prevailing , the text saith , They slew in Judah an hundred and twenty thousand in one day , all valiant men : and the children of Israel carried away captive of their brethren two hundred thousand , women , sons , and daughters , and took also away much spoil from them , and brought the spoil to Samaria . Now in this time their hearts did swell much , for in vers . 10. the Prophet Obed came to them and saith , Behold , because the Lord God of your fathers was wrath with Judah he hath delivered them into your bands , and ye have slain him in a rage that reached up unto Heaven . And now ye purpose to keep under the children of Judah and Jerusalem for bond-men and bond women unto you . But are there not with you , even with you sins against the Lord your God ? It seems to be almost the same expression as we have here in the text , as if he should say , Now you purpose to keep the children of Judah and Jerusalem for bond men and bond-women , and you insult and rejoyce , and you think you have gotten the day and you have prevailed ; but are there not sins among you ? just as he saith here , Rejoyce not , O Israel , for you are gone a whoring from the Lord , as if he should have said , though God hath given you a victory and you think you have matter of much joy , yet rejoyce not O Israel as other people . As other people . Why ? First , Because the conquest you have gotten it is over your Brethren , therefore rejoyce not as other people , do not rejoyce in your slaying your Brethren as other people ( the Nations about you ) would rejoyce in the slaying of them . That 's a sad War when the Conquerer hath cause to be sad at the very Conquest . It were no great matter though if other people had gotten the victory they should triumph , why not ? though you have gotten the day , yet these Wars are Wars that you should not triumph in , for by this means the Nation of the Jews is grown weaker and is in more danger to be made a prey to the common enemies , and therefore do not you rejoyce as other people might rejoyce in such a Conquest . And Indeed such are our Wars and Victories at this day , we must not rejoyce in our Conquests as other people , not so rejoyce as if French or Spaniards came among us , or as if we were in a forreign Nation , for our Conquests weakens our own Nation , it is the destruction of our Brethren , and therefore in this we are not to rejoyce as other people in their conquests . Or secondly : according to others it doth refer to that time when Menahem made a League w th the Assyrian , 2 King. 15. 9. ( for there 's no such way to understand the meaning of the Prophets than the reference to the time that they preached in , and that they aim at ) we reade that Menahem made a League ( that was the King of the ten Tribes of Israel ) made a League with the Assyrian that great King , that he might be with him to confirm the Kingdom in his hand . Now people use when Leagues of passification , and association are confirmed between them and others , to triumph and rejoyce by outward expressions , to manifest their great content in them , Oh! now there is a peace made , now we shall grow stronger than ever we were , and be delivered from many troubles that were heretofore upon us . Israel blessed themselves in the Assyrian , in that they had got such a rich and mighty Prince to be on their side , that now they had made their peace with him , they thought they were safe enough , now they were secure , and contemn'd all threats , and derided all that the Prophets should say against them , now the Malignants they lift up their heads and insult over them that would say , Gods Judgments would follow them if they did not joyn with Gods people in the true Worship of God , they sung away care , and none thought of any danger in regard of their sin , they could not endure to hear of any complaining of any thing that might disturb their jolity and conceipted happiness , that they promised to themselves the continuance of . But now saith the Lord by the Prophet , Rejoyce not wi●h joy as other people , be not too confident with whom you have made such a sure League , for they may prove to be your undoing , it may prove to be the instruments of the greatest wrath of God against you that ever you had , and indeed he was so , the Assyrians that they made their peace withal , and joyned in League with , and rejoyced much in he proved to be the greatest instrument of wrath that ever the people these ten Tribes had ; you have made your peace with him , and now you rejoyce ; but you have not made your Peace with God saith the Prophet . What good can Passifications , can Leagues made with men , peace struck with them do , so lokng as stil ye go a whoring from your God , and break your peace and covenant with him daily , Oh rejoyce not therefore ! For observe , Though Leagues and peace made with such as have been enemies are matter of rejoycing , but they may likewise be such as we may have little cause to rejoyce in ; they have the names of peace and union a while , but suddenly they may change their names , and be call'd a massacre , and ruin , and destruction to a Nation , especially if the foundation of our peace be not laid in reformation ; and still a people goes a whoring from their God , rejoyce in no peace that you can make with any whatsoever so long as you go a whoring from the Lord. That 's the Note from thence , if it hath reference to the time when people have been worn out with Wars , they are greedy of any kind of peace , they care not with whom they make it , Oh nothing but peace , let us have that , and if there be but a peace concluded once , upon never such unsafe terms , Oh! the Bells must ring , and Bonfires must be made . This seem'd to be the condition of the people at this time , but saith God , you are deceived , this peace you have made will prove your undoing , Rejoyce not therefore as other people ? for you have gone a whoring from your God. But those Observations that we may take from either of these two times , from the time that they got conquests over their enemies , or secondly from the time of their peace , put them both together are such as these . First , Carnal hearts rejoyce and bless themselves in their outward present prosperity , in their Health , Strength , Friends , as if all were wel with them , although they be under much guiltiness , though there be fearful breaches between God and their souls , and how things are between God and them they care not , so be it all may be well with them for outward things ; this is the guize for carnal hearts , they are presently upon the merry pin , and rejoyce and delight much if so be that thy may have but any prosperity , though but for a while , if there be no punishment of sin upon them the guilt and polution of sin never troubles them . Saith Augustin in his twelfth Tract . upon John , The joy of the world is nothing else but their wickedness unpunished ; if God do not punish them presently then they have a great deal of joy . And in Amos , 6. 4. there you have the discription of the people of Israel more at large ( for Amos prophesied in the same time that Hosea did ) They lie upon beds of Ivory , and stretch themselves upon their couches , and eat the Lambs our of the flock , and the Calves out of the midst of the stall , that chaunt to the sound of the Viol , and invent to themselves instruments of musick like David , that drink Wine in bowls , and anoint themselves with the chief oyntments ; but they are not grieved for the afflictions of Joseph . Well ; have not you more reason , you afflicted and distressed Saints , to rejoyce in God without the world , than they have to rejoyce in the world without God ? shall not all the wrath of God that hangs over the heads of wicked men , and all the guilt there is upon them damp their joy when they have but meat , and drink , and cloath , and a little outward prosperity , and shall the loss of a few creature comforts , such as many Reprobates have to the full , damp your joy , when you have an interest in all there is in God , in Christ , in the World , in Heaven , in Eternity ? when all this is the matter of your joy , what an unreasonable thing is this ? A second Observation from the words ; Rejoyce not O Israel . ] When men are jolly and merry , they should consider , Well , but would God have us to rejoyce ? They were jolly and frolick , I but the Prophet comes in the Name of God and saith , Oh! but God is of another opinion . When therefore we find our selves jocund and merry , we should consider , but is God of the same mind that we are of ? Many mens rejoycing is so disagreeing to Gods mind , as they dare not so much as consult with God or their own consciences to know what God and conscience will tell them concerning their rejoycing ; the more men can prevail with their own consciences to be silent , the more joy they have , yea some there are that have so much guiltinese upon their spirits , as they can have no joy , but at such time when they can take advantage of their own consciences , they are fain to take a time when their consciences are asleep or else they can have no joy ; Now cursed be that joy that cannot stand with a free working of a true enlightened conscience . Thirdly , Men may be in an outward prosperous condition , and yet have little cause to joy in it ; all outward prosperity may stand with the heavy wrath of God hanging over the sinners head , he may be upon the very brink of destruction and yet prosper outwardly , outward prosperity may come in wrath , the curse of God , the poyson of Gods curse may be in the Wine as well as in the Water , wicked men that are poor have their Water poysoned , and wicked men that are rich and prosperous have their Wine poisoned , and what difference is there between drinking poisoned Water and poisoned Wine ? the swelling of carnal hearts in their prosperity it is a sign that it is poisoned to them . Outward prosperity as it may come in wrath , so it may stand wi●h wrath , and make way to wrath , by it the vessels of wrath may be fitted to destruction ; God many times hath a further reach in suffering wicked men to prosper than they are aware of ; as Ester , when she invited Hamon to a banquet , he drew such a connexion that he was honored above all the Nobles in the land , and he goes away rejoycing and tells his friends of the great honor that was put upon him ; but Ester had another design in it than Hamon thought of , it was not to honor him but to destroy him . So many people whose estates God raises , they make other manner of connexions from Gods dealing with them than ever God intended , they think God hath blessed them , when the truth is God is working their ruin and destruction ; As a painted face is no argument of a good complexion , so a prosperous estate is no argument of a good condition . Rejoyce not for Joy. Carnal hearts in their joy are set upon jolity , their spirits insult and they think of nothing that should moderate their joy , so the words import , Rejoyce not for joy ; if you will rejoyce , let there not be meer joy , but some kind of mixture in it ; there should be a mixture of reverence and fear in our rejoycing , we should rejoyce with trembling here in this world . Whatsoever blessings we have from God , yet ( I say ) we should rejoyce with trembling here , remembring first our unworthiness of any good we have , there should be that put into our joy . Secondly , Remember the afflictions of our brethren . Thirdly , Remember the uncertain and the vanishing nature of all these things we rejoyce in . Put these three things alwaies into the Cup of our Joy , else it will be too sweet and will clog the stomach . Mix the Cup of your Joy with these three Meditations . First , Your Unworthiness of that Mercy . Secondly , The Meditation of the Affliction of our Brethren , of yours that have done God more service than ever you have done , or are like to do . Thirdly , That Meditation of the Uncertainty of al these things that your hearts are so taken withal . These three Ingredients will make a good Mixture , that we shall not surfeit with our condition . Do not rejoyce : that is , Let there not be pure Joy. But the strength of this expression lies in the other . Rejoyce not with joy as other people . First , Be not taken with the bravery and jolity of other people , to think them happy ; Oh! It 's a fine life to live as they do . The jolity of other people that are in a different way from us , is many times a great temptation to draw the heart to them , because we see they live merrily and bravely . But that doth not reach yet to the main scope of the Prophet . Rejoyce not with joy as other people . Secondly , Therefore do not rejoyce as they do in their Idolatrous Festivities . Dancing and many waies of jolity that they had in their Idolatrous feasts ; we must not imitate Idolaters in their Triumphs . This was the sin of many in the primitive times , because they were come new out of Heathenism , they would turn the Heathenish feasts into Christian feasts , and Heathenish customs whereby they were wont before to honor their Idol gods into the custom of Christians , to honor Christ in the same way ; and they thought this was very good , that whereas before they did honor Idol gods , now they thought if they did but turn this to honor Jesus Christ they thought this would be acceptable . No , this was a great sin , and brought a great deal of evil into the Christian world , and we do to this day suffer in that way ; if do tender our respects to God , though it be in the same way that Idolaters do to their Idols , we think we do well : and indeed , here 's the original of keeping this time , both of your Christmass and New-years-day , it is but the changing of them from the keeping of the Heathenish time , to the honor of Christ , and of the Saints . I remember this * time two years , through meer providence that Scripture came in our way , I will take away their solemn feasts . And there I shewed how these came instead of the Heathenish times . Now saith the holy Ghost here , Rejoyce not as other people do , do not you imitate them , they have their Idolatrous Feasts , but do not you as they do . We must not take liberty to imitate Heathens and Idolaters in their worship , though we think to tender our respects to God thereby . Rejoyce not as other people . Not as A people , for the word other is not in the Hebrew : Do not you rejoyce as if you were to continue a people still , for you are to be carried captive and not to continue as a people , do not you therefore rejoyce as if you were in a setled condition ; you have brought your selves into such a condition as you are not to look upon your selves as a people , Do not Rejoyce , no not as a people . It 's a miserable spectacle to see those who are ready to be destroyed to be jolly and merry as if there were no such matter . It is said of the Dolphin , that it sports most when a storm comes : So , when the storm of Gods wrath is arising upon a people then they are most jolly and merry . Again . Rejoyce not in that manner as others do : others rejoyce & scorn at the threats of God : So Ephraim had mixt himself amongst the Nations , and so did scorn at what was said by the Prophet . Do not rejoyce prophanely , do not rejoyce slightly , vainely , do not rejoyce presumptuously , promising to your selves continuance in your prosperity . But that which I think is especially aim'd at , is this : Rejoyce not as other people , for , you have not such cause to rejoyce as other people . Why ? Israel ! Though you be Israel , yet there is not so much cause for you to rejoyce as other Nations have . Israel ( the ten Tribes ) prides themselves in their Priviledges above other people , they despised all people in comparison of themselves . But now God tels them , that their sins had brought them into a worse condition than other people were in , and they must not rejoyce so much as they . And from thence this profitable Note may be raised . Many who look upon others as mean and low , with scorn and contempt in comparison of themselves , yet even these may be in a worse estate than those are whom they look upon so much beneath them . For instance : It may be you may be a man of parts and of esteem , and a man employed in high employments for Church and Common-wealth : Another is in a mean low condition , is of little use , a weak-parted man , and yet that guilt may be upon you , that you have not such cause to rejoyce as this poor man hath which you so contemn as one laid by and not worth any thing : It may be you have excellent gifts in Prayer , and are an eminent professor ; another man or woman is no body in your eyes , they are no professors at all ; I , but if all were known , you have not cause to rejoyce as they have that you contemn . Secondly . Rejoyce not as other people . Although we enjoy the same blessings that others do , yet we have not alwaies the same cause to rejoyce as others have , though we enjoy the same blessings : I say , it may be others have more cause to rejoyce in a little than we have to rejoyce in abundance : Do not say in your hearts , Others are merry and chearful , Why should not I be so too ? I have as good an estate as such a one hath , & as fair a dwelling as he hath , & as comly children as he hath , why should not I be merry ? But it may be ther 's not that breach between God & such a one as between God & thee , it may be there is not so much guilt upon the spirits of such men as upon thy spirit , therefore thou must not rejoyce as they do ; though thou hast the same outward blessings that such and such have , yet it doth not follow that thou shouldest rejoye as such do ; you have cause rather to have your thoughts work thus , such and such men are chearful indeed , yea they may , for they have not provoked God as I have done , I am conscious of those sins that I beleeve they are free from : A man that hath a sore disease about him in his body , when he sees others that are merry he thinks with himself , yea indeed you may be merry , but if you felt that that I do you would have little cause to be merry . The third Note is this : Rejoyce not as others . When men have brought misery upon themselves , this is one great argument of their misery , That they shall see others rejoycing , but all matter of joy shall be taken from themselves . It 's not for them to rejoyce as others do , that which is the cause of the rejoycing to others you have had and abused it , you have abused those mercies of God , and now you must not rejoyce as other people do : That place is very notable for this in Luke , 13. 28. There shall be weeping and gnashing of teeth : When ye shall see Abraham , and Isaac , and Jacob , and all the Prophets in the Kingdom of God , and you your selves thrust out . This is the aggravation of our misery to see others in happiness and in a rejoycing condition , and you your selves cast out , you must not rejoice as others do . As if a man were cast into a dungeon neer the street , and there should be a day of triumph , and feastivitie and jolitie , there should be much rejoycing , musick , and bravery without in the Citie , and he lying in a dark dungeon and hears the jolitie of the Citie : this would be a great aggravation to his misery , yes , would he think , such that have their liberty may rejoyce , but I must not rejoyce as they do ; and this will be the aggravation of the misery of the damned hereafter , when they shall see Abraham , Isaac , and Jacob , and all the Prophets in the Kingdom of God , and themselves cast out ; it may be the Father shall see his Child in the Kingdom of God , and himself in Hell being cast out ; they shal rejoice eternally when I must be in everlasting torments . The reason follows : Rejoyce not as other people : for thou hast gone a whoring from thy God. The ground of joy or sorrow is the terms that are between God and us ; sin hath an evil in it to damp all our joy , if we would have joy in any thing let us take heed of defiling it by sin ; of all sins , the sin of forsaking God , forsaking or corrupting Gods Worship , that 's such an evil as is enough to take away the joy of a Nation , whatsoever a Nation hath ; if it hath forsaken God in matter of worship it hath little cause of joy , though we should have peace and outward prosperitie , yet if there be not making up of our peace for our going a whoring from God , let there be all the peace that can be made , yet we have little cause to rejoice in it ; but a people retaining the true Worship of God , whatsoever it be in other respects , that people hath cause to rejoice . Yea and as a whol Nation , so any particular soul , particular men or women , Christians that live in a Nation if their consciences can tell them that they have not complied with the times and gone a whoring from God in waies of false worship as others have done , they have cause to rejoyce whatsoever befals a Nation ; whereas the others that have had complying spirits , though the Nation should prosper never so much , yet they have little cause to rejoyce in that joy : let us therefore be solicitous about nothing so much as about the true Worship of God. Yea but this people might say , Suppose we have some corruptions in the Worship of God , yet we do retain more than other Nations do . Nay saith God , you have gone a whoring ; and so , you are more guilty than other Nations . From whence the Notes are : First , That which we may think a little matter in corrupting Gods Worship , God may call it a going a whoring from Him : it 's true ( might they say ) we may fail in some Circumstances , we go not up to Jerusalem to worship , but still we worship the true God , and we observe the Law of Moses . No ( saith the Lord ) You have gone a whoring from Me. I but still , Why may not we rejoyce as other people , to be sure we are not worse Idolaters than they , therefore though we may not rejoyce more than others , yet why not as others ? they make Idols to be their gods , there is nothing so vile among us as among the Nations about us ? From whence therefore the Observation is this , that God charges them more than others , First , That a people may be free from the gross evils that there are in other people , and may have many good things that other people have not , and yet may be in a worse condition than other people . You will say , How can this be ? Thus , There may be some sins that they have among them that may have greater aggravations than any sins that other people have , that may make their condition ( all things considered ) worse . We here in this Land have much rejoyced heretofore in this , that we have had the Doctrine of Religion so pure among us as no people more , and certainly except it hath been through some few that of late daies have sought to corrupt it , certainly that must be said , that the Doctrine hath been kept very pure , as the main things of Religion , and in some things we have gone beyond other reformed Churches , as in the point of the Sabbath a great deal beyond them ; and so there hath been here in England for Family Duties , never had God more honor from any people in the world than he hath had from us in many respects ; but yet for all this it seems by Gods dealings with us at this day , that God is more provoked with us than with other people , and the truth is , take these one or two things and I think that no people upon the face of the earth can paralel our guilt , not only no people that are now , but never any people since the world began , as that bitterness of spirit in the hatred of the power of godliness and the opposing of it , and persecuting of it , never was any people so guilty as we have been ; in other reformed Churches men may be as forward and zealous as they will and they are not persecuted as they are here , & though they kept the Sabbath more loosly , yet they never persecuted men that kept it strictly , & there was never heard that stopping of the mouth of the faithful Ministry so generally as here in England , if there were but any stirring Ministry in any place , presently fly upon them ; and so it may well be said to us at this day , Rejoyce not as other people . God hath spit in our faces , to tell us that our condition is worse than the condition of other people . Yea but still , If we be Idolaters ( would the ten Tribes say ) they are so too . Here was one particular aggravation upon Israel that was not among other people , and that was this , There was no other people would forsake their gods as Israel had forsaken theirs , Jer. 2. 10. there was never such a thing as for a Land to change their god , ( the worst people , for Kedar was the worst sort of people , they were a vile people , and yet ) go to Kedar and see and search diligently whether any Nation hath ever forsaken their Gods , But you have forsaken Me. And from thence there may be this Note . That to be constant to ill principles is not so great an evil , as to be false against good principles . ( I say ) God accounts it not to be so great an evil for men to be constant to their prin●les though they be evil principles as for men to forsake good principles ; as now if a man hath been brought up all his daies in superstition and thinks verily this is the right , certainly this man is not so guilty before God as another that hath been educated in the true worship of God , and hath made profession of the contrary and yet afterward doth apostatize , and backslide : God had rather that men should keep to their principles though they be evil , than entertain good principles and forsake them : There are none so vile in Gods eyes as Apostates , there is not so much sordidness and baseness of spirit in those men that will keep constant to their principles though they be evil as in such as will betray their principles that are good . And then the Principal Observation is this ; That the sins of Gods People are the greatest sins of all : the sins of the Saints are the greatest sins of all , and they are to mourn more than any . In Amos , 3. 2. You only have I known of all the families of the earth , therefore will I visit you for your iniquities ; your sins are greater . And that in Rom. 2. 9. Tribulation and anguish upon every soul of man that doth evil , of the Jew first , and also the Gentile . And we have these two excellent texts in Jer. 18. 13. Ask ye now among the Heathen , who hath heard such things ? the Virgin of Israel hath done a very horrible thing ; that 's the aggravation that it is the Virgin of Israel that hath done such a horrible thing . But especially that text in Jer. 32. 30. For the children of Israel , and the children of Judah have only done evil from their youth . Now Hierom hath such a Note upon this . What , the children of Israel ( saith he ) and Judah only done evil from their youth ? What , hath none done evil but they ? he gives this answer , He that hath the knowledg of God and goes from it , he alone sins in the eyes of God , as for unbeleevers they sin too but it is as if God saw it not , and as if God minded it not , as he saith in the Acts , that he winks at the daies of their ignorance , but they only sin that have had the knowledg of God. We reade of this Philistims that they ventured to carry the Ark upon Carts ; God did not manifest himself provoked against them that carried the Ark so , but when the Levites would presume to carry it upon carts , the Lord makes a breach upon them and strikes Vzzah with death ; he did bear with it in the Philistins , which was a little before , and it may be they presumed and thought the Philistins carried the Ark upon a cart , why may not we ? That which God will beare from others he will not bear from his own , their sins are against Covenant , and that 's a special thing , there hath not been that solemn Covenant between me and other people as between you and me : This is a mighty aggravation against the sins of Gods people , more than against any people in the world , that they are against Covenant . Oh! remember this , you that do often covenant with God , when you are in Prayer , Oh! how do you renew your Covenant with God ? What promises do you make with God in Prayer , and yet you grow again loose , and false , and vile afterwards ? Oh! you must not rejoyce as other people ; you look upon a Drunkard that reels in the streets , and hear a Swearer blaspheme the Name of God , yea , but that may not be so great an evil as the vanity of thy spirit , And why ? The loosness of thy heart , and those secret sins thou art guilty of , because thou hast so covenanted and bound thy self to God : the Drunkard was never made sensible of his sin and wrath of God upon his conscience ; but the wrath of God hath been upon thy conscience , and thou hast engaged thy self to God , if he would shew mercy , Oh! thou would'st walk holily and strictly before him : Now doest thou think that thy sins are as the sins of other people ? They never had such Soul-quickning Ordinances , but go up and down to Taverns and Alehouses , and never know what a powerful Sermon meant upon their hearts , and had they such means as thou hast , then it 's like it would be with them far better than now ; and the Name of God is not so much polluted by them as by thee ; thou that art a Professor of Religion the eyes of all men are upon thee , and in thy sin thou doest not only disobey God , but thou doest pollute the Name of God , thou art a stumbling block unto others , and the cause of the hardning of many hundreds in their sins , and therfore thy sin certainly is worse than others . This would be a great Point to shew how the sins of the Professors of Religion are worse than others , and therefore it is not enough for you to say , We are all sinners : No , we must not excuse our selves in this , that others are guilty as well as we , Oh! but consider what aggravations there is of thy sin more than there is of the sins of others ; It is a sign of a very carnal heart to think to go away thus , it 's true , I sin , and others sin as well as I do ; yea , but a true penitent heart wil not only consider that he is a sinner , but what aggravations are there upon his sin more than upon the sins of others ? and so will lay it upon their hearts , It 's true , such and such sin , but had they what I have had , it would not be so with them ; my sin that hath broken through so many terrors of conscience , and that God hath sought by such means to keep me from my sin , it is a sign of the violence of my spirit indeed that hath broken through so much as I have done : it is therefore an abominable thing to make our profession in holy Duties a Medium to make our sins less , Doest thou think that this is a means to make thee escape that wrath ? Certainly this is a great aggravation of thy sins . We have a generation of men among us , that because they are Beleevers , therefore they need no sorrow for their sin , they must have only joy . Now certainly thy being a Beleever may aggravate thy sin so much the more , and may make it so much the more vile , and may pierce thy heart so much the more ; for if thou beest a Beleever thou knowest what the pardon of thy sins cost ; therefore , certainly Gods mercies towards thee are the aggravation of thy sins : The truth is , suppose our sins were not so great as the sins of some other people are , yet it is not alwaies an argument that we may rejoyce as other people . Why so ? ( you will say . ) Thus : Suppose our sins be but equal , or less than the sins of other people , yet it is more than we know whether God will pass by our sins so much as by the sins of others , What if God out of his Prerogative damn thee for a little sin , and save others that have committed great sins ? We have such examples in Scripture , as in the example of Saul , the thing that God cast away Saul for , in its self it was not so much as that which David had been guilty of , he had been guilty of groser sins than that which God cast away Saul for , Saul might have said , this is an offence , but is this like Murder and Adultry ? What if it be not , God will pardon David , and cast away Saul . Oh! do not you think to rejoice as other people do ; Why , may not God do with his mercie as he pleases , it is his own ; God may pardon one , and damn thee eternally : And therefore let no sinner please himself with what others do , for he is not to do as others do . Now it follows . Thou hast loved a reward upon every corn-flour . Israel saw the Nations have a great deal of plentie upon their Corn flours , which they attributed to the serving of their Idol gods , therefore Israel thought to comply with them out of the love to the plentie they had , and since the time that she had complied with the Nations about her , she prospered more she thought , and this she loved , by this she was exceeding hardned in her waies of Idolatry , and blessed her self in them . This is the scope . God made many Promises for provision for Israel in his service , but they made accompt to get more in following the waies of the Gentiles , than in following Gods waies : Like Harlots , though they have liberal provision from their husbands , yet they hoping to get more by others , they love braverie , and jolitie , and they see that other Harlots they live more merrilie , and go finer in cloaths , and can be whol nights in chambering and wantonness , and have good cheer , and they love this , and though they have allowance enough at home , yet they leave their husbands and follow whoremasters . Just thus it was with Israel , though she might have Gods care over her , and provision for her in the waies of his Worship , yet she beholding the Gentiles living more bravely she would follow after them : At first ( as you heard ) she hired Lovers her self , but now she loves a reward upon everie Corn-flour , now she expects greater advantage ; this indeed was the matter that put her on , the loving a reward upon every corn-flour ; she might have many pretences , Why she did not see but that she might do such and such things , and they were not directly contrary to Gods Word , but whatsoever she did pretend in the altering the way of Gods Worship , yet this was the great matter that prevailed with her heart , it was , The loving a reward upon every corn flour : And thus it is with very many that are superstitious , come and speak to them of their waies , they will have very many fair pretences , they think that they have this and that warrant out of the Scripture for it , but all the the while there is a pad in the straw , there is their living , and trading , and estates , and friends that they have an eye upon , and it is that which byasses their hearts and spirits . But divers things have been spoken to the same purpose of this , that we met withal before , only this one Note , Idolaters do love their Corn and outward prosperity , because it is a reward of their service to their Idols : So the sweetness of our comfort should be in this , because they come from God as a reward of our faithfulness . Shall Idolaters when they look upon their plenty and attribute it to their Idol gods , shall it be so much the sweeter to them ? let all our comforts be so much the sweeter to us when we look upon them as coming from God as a reward of our faithfulness . In Psal . 119. 56. ( saith David ) This I had , because I kept thy Statutes . You will say , Can we look upon any thing as a reward of our righteousness ? Free-Grace , and the Gospel-reward may stand together , God may reward according to our works , though not for our works , and God is pleased to call it so for the encouragement of his people . It is very sweet to those that keep close with God when they prosper outwardly , that outward prosperity if it follow our keeping close with God is very sweet , as the Cypher when it doth follow the figure it doth ad to the Number though it be nothing in its self . But now we come to the second Verse . VER . 2. The flour and the wine press shall not feed them , and the new Wine shall fail in her . AS when a Father sees his admonitions not regarded by a stubborn Child he doth withdraw his allowance from him ; and sometimes you will deal so with your little children as they shall go to bed without their suppers , to shew your displeasure against them ; so God deals here , you have had many admonitions , now I will withdraw your allowance . The flour and the Wine-press ▪ ] He doth not say , the Field but the Flour , I will let them bring their Corn to the flour ; and he doth not say , the Vine , but the Wine-press ; the Notes are these . God often lets wicked men come neer the enjoyment of a mercy , and them cuts it off : as many times the Saints comes neer afflictions , and when they are at the very brink of afflictions then deliverance comes to them . Secondly , God doth use to strike wicked men in those things that their hearts are most set upon . They would have their flour and Wine-press to afford unto them plenty , in that thing God strikes them . Now observe it , whether in Gods waies that are against you God doth not strike you especially in that which your hearts are most set upon , if he doth , know there 's the finger of God , and God would have you take special notice of it . The new Wine shall fail . The words are in the Hebrew , It shall ●e unto them . The like word we have in Hab. 3. 17. The labor of the Olive shall fail : in the Hebrew shall lie , ( that is ) it shall not perform what it seems to promise to you ; We are ready to promise to our selves great matters from the creature , or rather think that the creature promises much to us , but we shall find all but a lye ; let us learn to promise nothing to us but from the Word that will never lye . Whatsoever you promise to your selves ( I say ) let it be grounded upon the Word , but if you promise to your selves great matters from any creature , you will find a lye in the Conclusion . We often lye to God in not answering our good beginnings , and it 's just with God that the creature should even lye to us , and not accomplish what they seem to promise to us . Lastly , That which men think to get in a way of sin , they shall fail in at last ; The way of the wicked shall deceive them , they shall not find what they expected in the waies of sin . The Saints they shall find more than ever they expected from God , but the wicked shall find less than that which they expected from the Creature . But there is not much difficulty in this Verse , therefore we pass it over briefly . VER . 3. They shall not dwell in the Lords Land. BEfore God was to them as a father taking maintainance away from them , leaving them to suffer want ; but here his anger encreases , & here he puts them out of his house ; as a Father , first he withdraws allowance from his stout Son , and when that will not do , then he thrusts him out of his house : So doth God here , The wine-press & the flour shall not feed them . And not only so , saith God , but , They shall not dwell in the Lords Land. I will cast them out of my house , cast them out of my Land , I will not suffer Ephraim to dwell any longer there . First , God would make them to know that it was his Land , and that they were but Tenants at will , and that they did enjoy the Land upon conditions of obedience , as appears in Levit. 18. 26. as if he had said , you are Tenants and hold the Land by this Tenure , we reade in Levit. 25. 23. of an Ordinance that God made there that no Land in Canaan should be sold for ever , but only to the yeer of Jubile , the richest man that was that bought never so much Land they could not buy it for ever , he could not have such a Tenure as runs amongst us , To have and to hold for ever . But you will say , what is the reason ? it is given in the 23. vers . The Land shall not be sold for ever : Why ? For the Land is mine : for ye are strangers and sojourners with me ; I have brought you to the Land , and ye are but sojourners with me in my Land. God may dispose of all as he pleases . It 's a good meditation for us to work upon our hearts thus , That we are Gods Stewards , the Lord is the great Land-Lord of all the world . When you go abroad into the fields , now you that are godly you may see more Land than is your own , but you cannot see more Land than is your Fathers . The Lords Land. It may be said of all the Land in the world , he that is thy Father is the great Land-Lord of the world ; howsoever men respect their Land-Lords and are afraid to displease them , but how little respect is given to this great Land-Lord of the world ! The earth is the Lords and the fulness thereof ; well , but though all the world be the Lords Land , yet this Land was the Lords Land in a peculiar manner , the Land of Canaan it was the Lords Land more peculiarly in many respects : First , It was a Land that God had espied out for his People . In Ezek. 20. 6. as a special place . God was over looking all the world ; where should I have a good Land ( or Country ) to set my People , and the text saith , God had espied it out . Secondly , It was the Land of Promise , therefore the Lords Land , in Heb. 11. 9. By faith he sojourned in the Land of Promise as in a strange Country . No Land in Scripture is called the Land of Promise but only this . Thirdly , The Lords Land , it was a Land given by Oath in Gen. 24. 7. Fourthly , It was a Land which the Lord brought His People into by a strong hand and outstretched arm : Many Scriptures you have for that , as Ezek. 20. 6. &c. Fifthly , It was a Land divided by Lot , and so the Lords Land ; not only all the Land , but every piece in it , and the possession that any man had it was ordered by God himself , by Lot. Sixthly , It was a Land wherein God dwelt himself , a Land that God call'd his own rest , Here will I rest for ever , Psal . 132. and God sware unto them that hardened their hearts in the wilderness , that they should not enter into his Rest , that is , that they should not enter into the Land of Cana●n . It was the Land wherein there was the Ordinances of God , and the Worship of God , and his Honor dwelt there , and so it had a peculiar blessing upon it above all the Land that was upon the face of the earth . Seventhly , It was a Land over which Gods eye was in a more special manner ; there 's a most excellent Scripture for that in Deut. 11. 12. A Land which the Lord thy God ●areth for , the eyes of the Lord thy God are alwaies upon it , from the beginning of the yeer even to the end thereof . Yea further , This Land , it was a Typical Land of the Church , and a Typical Land of Heaven , for so the Apopostle speaking of that place in the Psalms , That he swore in his wrath , that they should not enter in his Rest . The Apostle in Heb. 3. 7. seems to apply it unto the Rest of the Church of Heaven , and in 1 Chron. 16. 15. Be ye mindful alwaies of his Covenant , the word which he commanded to a thousand generations , even of the Covenant which he made with Abraham , and of his Oath unto Isaac , and hath confirmed the same to Jacob for a Law , and to Israel for an everlasting Covenant ; saying , Vnto thee wil I give the land of Canaan , the lot of your inheritance . Mark ; that he would give unto them the Land of Canaan : This must be remembred to a thousand generations , and it must be a Law to Israel afterwards . Certainly this notes that God aim'd at more by the Land of Canaan than meerly to possess them of so much ground . Further , Yet there are divers Titles that are given to this Land ; it is called an Holy Land in Zach. 2. 12. and it is called a good Land in Numb . 14. 7. that which is translated in your books exceeding good , is , very very good : it 's a pleasant Land in Ezek. 7. ult . a garden of Eden in Joel , 2. 3. a glorious Land in Dan. 11. 16. & 41. verses . and the glory of all Lands , Ezek. 20. 15. and a goodly heritage Jer. 3. 19. Now ( saith my text ) They shall not abide in the Lords Land. Now from all these Titles we are not only to take notice of this : That it should be a great Judgment of God to drive them out of such a good Land. And observe , It is a great judgment of God , for God through the sins of a people , to drive them out of a good Land. Truly some times , I suppose when you travel abroad where there are fair prospects , you cannot but have such a meditation , Oh! how vile are the sins of this Land , that should provoke God to cast us out of such a good Land as this is ? And most of the Titles , though not all , they may be given to our Land that was given to the Land of Canaan ; and certainly if God should proceed in his wrath to cast us out , it would be a heavy judgment to consider of , They laid the pleasant Land desolate . Howsoever wicked men may cry out of Gods servants that they are the cause of the trouble of the Land , yet certainly it is the wicked and ungodly that are false in the Worship of God , they are wicked men that lay the Land desolate . Also we might here observe that , To be cast out of those mercies that God by an extraordinary providence hath brought to us , is a sore and a grievous evil . But now the main end that I name all these Epithites , it is this : To shew unto you , the Excellency of the state of the Church of God. The Rest of Canaan was a type of the Rest that God hath in his Church , and all those that are Members of the true Church of God they have a share in it , to rejoyce in ; to enjoy God in his Ordinances , it is to enjoy that which is typified by all this . Thou who art a Beleever , hast a good Land , the Garden of Eden , a glorious Land , and that Land which is the glory of all Lands , there are abundance of excellent priviledges that do belong to the Church of God ; and as it is a jugment to be cast out of such a Land as this was , so it sets out the great judgment to be cast out from the Church of God , or for God to deny to give unto us the bless●●g of his Church ; you know what a great affliction it was to Moses to think that he should not come into that good Land , Oh! how did he pray to God that he might come into Canaan ? Certainly it is that which we should pray for , that we might live to come into Canaan that God is a bringing his People into : now let us not murmur as they did in the Wilderness , and their carcasses did fall in it , but let us go on and be as Caleb and Joshua , of another spirit , and not fear our Adversaries , but go on in Gods way , and the Lord will bring us into the good Land ; it 's true , we have deserved to be cut off in the wilderness , but certainly God hath a Canaan for his People , a Canaan yet to come for his People , the Lord hath great things to do for his Church , and there are many expressions upon which some think that God even will make use of this Canaan yet for to be the place of his chief Majestie and glory that shall appear in this world ; but however that be , yet the Lord hath a Canaan for his people that we may confide in . It follows . But they shall Return to Egypt , and they shall eat unclean things in Assyria . For the returning to that we have had before . But besides that , they shall be brought to that poverty and misery to eat unclean poluted bread , whereas before they had abundance : Peter would eat nothing that was unclean till God warned him , but the Assyrians would bring them unclean meat and bid them eat , they would say , We cannot , this is against our Religion , and against our Consciences . Your Consciences ! what do we care for them , eat it or starve , so they were forced to eat . Whence observe , That it is a great misery to be brought under those men that will have no care , no regard of the consciences of men . But that which is especially aimed at here , God would take away all notes of distinction between them and the Heathen , this was a means to keep them from mixing with the Heathen , but now saith God , All is gone , let them go ( saith God ) and eat unclean things , as for the Covenant with me it is wholly abolished , I will own them no more than the very impure Heathen , they would make Leagues with the Assyrians , wel , they shal partake w th them and be filthy and unclean as he ; and they defiled Gods Worship by mixing heathenish polutions with it , now God gives them up to all Heathenish uncleanness , as they were like the Heathens in inward uncleanness , so let them be ( saith God ) in outward uncleanness . There is these two Notes . First , Those that will make Leagues with wicked men , it is just with God that afterwards they should come and be inthrall'd in all the wickedness and abominations of those wicked men . They were indeed at a distance from them before , but when once the peace is made , they come now to be all one with them . But the main is this , That , when men are inwardly unclean , God doth not care for their outward cleanness . Thus many professors of Religion defiling their consciences , and becoming like the wicked in inward sins , at length God leaves them up to themselves that there should be no difference between them and the wicked in their outward abominations . Have you not known some examples in this kind ? Lastly , If it be such a judgment to eat unclean things with the Gentiles , even meat to satisfie thier hunger , Certainly then it is a fearful evil for any of the Saints to partake with ungodly men in unclean wicked worship . There might be as much excuse for this as one could imagin , why Lord ( they might say ) shall we starve ? True , they might no question eat that which was unclean rather than starve , but yet it was a great misery that they were in , that they could have nothing to eat but that which was unclean : but now the other is , not only an affliction , but sin , and indeed the moral of it is to shew the great evil that there is in joyning with any way of false worship ; to joyn false worship it is a great evil , and an argument that when God leaves us to this , he disclaimes us . Cyprian dehorts Christians from communicating with wicked Ministers , from this place : Ne sibi plebs in hoc ●●andiat●r , & cum pro Hoseam Prophetam comminetur & dicat censura Divina , &c. I do not speak of not joyning in Worship , if there be unclean ones there , Ministers , or People . And I am perswaded if it be throughly weighed , there will no body be found to be of that mind ; for it is impossible that any Church in the world but in time there will be some that are wicked which will be present : but this is not that that causes many to forbear , ( not the presence of wicked men ) but find the uncleanness of the Worship , some things that was done actually there , that their consciences told them to be sin . Secondly , Because they could not do their duty as they should , but if they can have liberty to do their duty , and the Worship be not polluted , I think upon serious consideration there can be no question made : although there should be some that are unclean admitted , yet if there be in the Church any order and government , that the unclean may be cast out , and libertie that every one may discharge his duty , as to go and admonish , and take two or three and then tell the Church , and so to deliver his own soul , no doubt but they may communicate . VER . 4. They shall not offer Wine-offerings to the Lord ; neither shal they be pleasing unto him . THE Prophet in the Name of God proceeds to further threatning of Israel ; and this in the 4 th verse is a very dreadful one : They shall not offer Wine offerings to the Lord ; neither shall they be pleasing unto him . In their offerings there was wont to be Wine and Oyl ; to note cheerfulness in Gods service : thus in Numb . 15. 5. The fourth part of an Hyn of Wine for a drink offering shalt thou prepare , and for a meat offering thou shalt prepare two deals of flowr mingled with the third part of an hyn of Oyl . But now al joy shal be taken away , there shal be nothing but sadnes and sinking of spirit under their misery , no Wine offering . Hence note , That , those who abuse their joy to their lusts when they have it , it 's just with God it should be taken from them , that they should have none to give to God though they would never so fain . Secondly , This makes an affliction to be bitter and grievous indeed , That all joy and comfort in Gods service is gone ; for that 's the scope , They shall offer no Wine offerings , all their joy in the service of God shall be gone ; they shall not only have sorrow in their outward afflictions that are upon them , but every time they come to think of any service of God their hearts shall be dejected , all their joy in the service of God shall be taken away : there was a time when some of you were wont to offer Wine offerings to the Lord , that is , to have much joy and comfort in the service of God , but is not all gone ? where 's your Wine offerings to the Lord ? you can now perform duties , but your hearts are heavy and dul in the performance of them , there 's no sweetness , there 's no enlargement of spirit in holy duties , all the Worship of God is a burden now unto you . Now there is no burden of affliction so great a burden as when the duties of Gods Worship comes to be a burden . The Saints , so long as they have a Wine offering for the Lord in holy duties , so long as their spirits in holy duties can be free and joyful , their afflictions are not very burdensom , they are well enough , this is more delightful to them than all the Wine in the world , for they can say of Gods love , They love is better than Wine ; so they can say of their love to God again , That our love unto him is more comfortable to us than any Wine in the world ; Now though they be in afflictions , their estates are gone , that they have no Wine to drink themselves , yet they have a Wine offering to offer unto the Lord. It 's no great matter though we have not Wine as we were wont to have at our Tables , but when we go to worship God , we have a Wine offering for him at any time ; and this makes glad the hearts of the Saints more than the hearts of all the men in the world can be glad when their Corn , and Wine , and Oyl encreases . They shall offer no Wine offerings ; neither shall they be pleasing unto him ; they shall not be sweet to him , whatsoever their offerings be . Now that they offer to the Lord , God will take no delight in them , they will be but sowre things unto the palate of God , the offerings of the Saints in Gods way they do cheer the very heart of God ; And hence is the reason of that phrase that we have , That Wine doth cheer the heart of God and man , it cheer'd Gods heart to have offerings offered in a holy manner to him , the greatest joy that God hath in the world is in the offerings of the Saints , which should be the greatest encouragement to them ; men by their Wine and good Cheer may make themselves merry , may make their friends merry , but by their holy offerings they do cheer the heart of God , they are as sweet-meats to God , all the Wine and delightful things in the world they are as sweet ( I say ) to God , as all the Wine and delightful things in the world are for men . Thou hast a cup of Wine for thy friend to cheer him , but hast thou a cup of Wine for God to cheer his heart ? that is a gracious holy offering unto God : Surely that which is most sweet to the Soul of God should be most sweet to our souls : You would wonder to hear a man say that he takes as much delight , and he can recreate himself as much in reading , in praying , in hearing Sermons , in holy conference as you can do in all your good cheer , in playing and drinking of Wine in bowls ; you think that men are mad to say , that they have as much pleasure in those things , as playing at Cards , and merriment , and musick , and good cheer : you call upon them to play at Cards with you , or be merry , you say to them , why should you be dumpish and never be merry ? they tell you again , That they can be as merry and as cheerful in hearing the Word , and praying , and reading , as you in all your playing , and all that that you account delightful . You say to them , That they have no recreation . They tell you , That those things that are your burdens , are their recreation ; you think it strange . Why should you wonder ? Surely that that sweetens and joyes the heart of God , that must needs be the rejoycing of the hearts of those that have the Spirit of God in them ; you have joy and mirth in such and such things ; these are sweet to you , yea , but do these things rejoyce God , are they sweet to God ? But now , this is the threatning here , They shall not be sweet now to him : nothing that is tendered to God from them shall be pleasing to him ; no saith God , now I will have other waies to glorifie my self in upon you , not by your offerings , I 'le rather glorifie my self in your miseries , and they shall be sweet and delightful to me . If an Hypocri●e hath never so great enlargements in duties , these would not be pleasing to God , Gods palate is more delicate than to tast such sowre and sapless things , than those are that comes from them . Saith Tertullian , The Spirit of God is a most delicate thing , it hath a delicate palat , and such swill that hath such mixtures of filth as your services have , how can they be sweet to the delicate palat of the Spirit of God ? you are Hypocrites , your lives are naught and filthy and unclean , therefore none of your offerings can be sweet , they are but swill unto that palat of mine . It follows . Their sacrifices shall be unto them as the bread of mourners . The Hebrew may be taken substantively , or adjectively , as thus : For the bread of mourning , or the bread of mourners , either of both two may be taken according to the original , Now by the bread of mourners is here meant unclean bread . for so it is interpreted afterwards , It shall be unclean . But why the bread of mourners unclean ? This Text hath reference to what you reade in Numb . 19. 11. and 14. verses , you may reade there , that the dead body of a man it did defile whatsoever touch'd it , yea , whatsoever came neer it , and all those that were at Funerals that did mourn for the dead , that came to the place where the dead body was , to mourn with the friends for the dead , they became unclean by the dead body : And that 's observable , that the dead body of a beast did not make men so unclean ( by legal uncleanness ) as the dead body of a man did . The dead body of a beast made one unclean but only till the evening , in Numb . 11. 31. but the dead body of a man made a man unclean seven daies . So you shall find in the former chap. of Numbers , that they must be seven daies before they could be clensed ; and this was to note : That there were more remarkable expressions of the anger of God upon the sin of man in the dead body of a man , than in the dead body of a beast ; one made unclean but till evening , and the other seven daies . But the reason why there was this uncleanness from the dead body , was : First , To note the uncleanness that there is in sin , in dead works , that those that did meddle with them they were polluted , yea , the uncleanness that there is in coming near unto sinners ; the coming but near to them , all that was in the tent was polluted . Secondly , It was to shew , how little pleasing to God Funeral mournings are , for they were made unclean by them : they were made unclean by their Funeral mournings , for this bread of mourners is the bread that they eat in their Funerals . The Gentils did mourn for their dead in an inordinate manner , exceedingly ; and God would have a difference between his peoples mourning for the dead , and their mourning , because that he would keep up his peopl● faith , and the hope of resurection from the dead , whereas had they had liberty to mourn so excessively as the Heathens did , by this means the very faith and hope of resurrection from the dead might in time even almost have been extinguished , therefore God would have them take heed of that , and therefore he did so ordain in the Ceremonial Law , that al the mourners for the dead they should be unclean for so long a time . As for any that doth give liberty in their natural affections , and doth not hold the reins of them in their mourning for the dead , I would apply to them that Scripture , in Jer. 31. 15 , 16. Thus saith the Lord , A voice was heard in Ramah , Lamentation , and bitter weeping , RACHEL weeping for her CHILDREN , refused to be comforted for her children , because they were not . But now , Thus saith the Lord , Refrain thy voice from weeping , and thine eyes from tears , thy work shall be rewarded , and thy children shall come back again . So it followed afterwards . Do not weep as others , let us not mourn as others that have no hope , remember that the mourners for the dead in the Law they were to be unclean for seven daies . Thirdly , it was to note this , That God would have cheerfulness in his service , and therefore the bread of mourners is accounted polluted . Levit. 10. 19. we reade of Aaron when there was such an occasion of mourning as ever was ( almost for a man , for the death of his children that were so eminent in office , and were destroyed so with such a visible hand of God ( fire from Heaven ) when Moses was angry that the Priests had not eat of the sin offering , saith Aaron , If I had eaten of the sin offering to day , should it have been accepted ? It would have been but as the bread of mourners . I that have bin struck this day , and am in such a dreadful condition , Would God have regarded the sin offering ? God required joy in his services in Deut. 1● . 7. 18. verses , and hence that profession was required in Deut. 26. 13 , 14. verses , Then thou shalt say before the Lord thy God , I have brought away the hallowed things out of mine house , and also have given them unto the Levite , and unto the Stranger , to the Fatherless , and to the Widdow , according to all the Commandements which thou hast commanded me , I have not transgressed thy Commandements , neither have I forgotten them . And then in the 14. vers . I have not eaten thereof in my mourning &c. They were to profess this to God , That they had not eaten thereof in their mourning ; this was to shew , that sacrifices offered with a sinking heart in sorrow , is not pleasing to God , God loves a cheerful giver . We must not pine away in our iniquities , sullenness and dumpishness even in sorrow for sin it sowres our spirits and services , and makes them unacceptable to God ; ( I say ) a sullen , dumpishness of spirit , though it be in sorrow for sin , it sowres our spirits and makes our services unacceptable to God. There is a groaning and a sighing one to another ▪ or rather , against one another : that is condemn'd in Scripture in Jam. 5. 9. the words in your books are thus , Grudge nor one against another , but in the Original , Sigh not , or groan not one against another ; you shall have many that in company with others have a pensive dumpish spirit , sighing and groaning , and making their society to be burdensom to others . Saith the holy Ghost , do not sigh and groan one unto another , there is a sullen dumpish sighing of spirit and dejection of soul that is as unpleasing to God as it is unto men , it polutes the heart , and pollutes duty . But ( you will say ) Is all mourning forbidden ? that here the holy Ghost should say , Their offerings should be as the bread of Mourners . Christ saith , blessed are the Mourners , and the Sacrifice of God is a contrite heart . It 's true , an evangelical sorrow is accepted , but that hath sweetness in it , it is not bitter , that 's not a dejected spirit , it 's not a mourning that causes dejection or sullenness , or straightness of spirit , but that mourning doth enlarge the heart and makes it active for God ; hence in Ezra , 9. 5. although we reade before that Ezra was astonished at the sin of the people , yet saith he , at the 5. verse , I arose from my heaviness at the evening sacrifice , when the time came that I should sacrifice unto God my heaviness did not hinder me in holy duties . But how many are there that sink down in their heaviness , and when God calls upon them for any duty , they cannot arise , they are so over-burdened with heavy spirits ? There they sink down in a sullen way , and shall God accept of such a service as this is ? You may please your selves in it and think it is humiliation , but there may be much pride in dejection ; there is none so proud a spirit as the Devil is , and yet no spirit so dejected as the Devil is . Lead we know it melts soonest , but it consumes in the melting : and many times there may be such a spirit that may be ready to sorrow upon any occasion , and to melt , but it 's such a melting as consumes the strength of it that it is unfit for any service that God calls for , now such services as you in such a mourning way tender up to God are not accepted of him , Remember this text , Their offering shall be as the bread of mourning . Gualter hath a Note from this : God would not accept of the offering of Mourners , they were unclean , yet ( saith he ) there are many that seek to get their greatest gain from Funeral mournings , and fall of enveighing against them that get gain that way ; as their Priests and Officers that use to tend upon Funerals for gain , he calls them Vultur● and Crows that do flock to dead bodies , and Sepulchers Dogs , ( those are his words ) that seek to get advantage by Funerals . And we know heretofore what abundance of advantage there was gotten by Funerals , scarce could you bury a child under three or four pounds , such kind of fees there were , and made them even rejoyce when others did mourn , and getting a great part of of their livelihood from the bread of Mourners . And Theophylact hath another Note from this place , The bread of Mourners . That is , those things offered to God gotten by oppression , as thus ; suppose a man or woman gets an estate , and gets it in an oppressing way , it may be they are at home and merry , but it may be the poor children or widdow is mourning for those morsels that thou art rejoycing in , but it is the first Note that is the most according to the mind of the holy Ghost , the mourning that hath respect to the funerals , and so especially at the dejection of spirit in holy duties . It follows , The bread for their soul shall not come into the House of the Lord. The bread for their soul . ] That is ; When they are seeking God even for their very lives . By Bread , is to be understood , their oblations more generally , not only Bread , but their Oblations , As Malac. 1. 7. Ye offer polluted bread upon mine Altar : it 's taken generally for all kind of offerings upon Gods Altar . So , The bread for their souls , that is , those offerings that they did offer for their very lives . Now from thence the Note is this : That it 's a sad thing when a creature would seek to God for his very life , yet then God rejects him and his offering too . Before these people they did reject the voice of the Lord at the Temple , and they kept others from going to the House of the Lord , they thought sacrifices elsewhere would serve the turn as well ; but now they shall be far enough from bringing any sactifices to the House of the Lord though they should desire to do it for their very souls . Thus many who in the time of their prosperity do neglect the Worship of God and slight it , and think there is no great matter in it , but afterwards when they see their very lives , their souls lie at the mercy of God , then they would fain seek God for their lives , they see they are undone if God be not merciful to them , yet then God rejects them , their offerings then for their souls shall not come into the House of the Lord , that is ; will not be accepted of God. When a man is crying for an Alms , but for a piece of bread , to be rejected is something ; but when a man is crying for his soul , then to be rejected , and by God himself , this is more grievous . Secondly , The bread for their soul , that is , The bread they have to maintain their lives withal , if they would offer that to the Lord , it should not come into the house of the Lord to be accepted ; for by bread for their souls , may be meant , the bread that they have to maintain their lives , for so we find the Scripture cals the soul , the life of a man , in Mat. 6. 24. Is not the life more worth than meat ? the words in the original are , Is not the Soul of man ? It is here the bread for the soul , that is , the very bread that they have to maintain their lives , their necessary bread that they have to live on ; although they should be willing to offer that to the Lord , it shall not come unto him . Now this is as if the Prophet should say to them , Now you cannot be brought to them to offer your superfluity to God , but your condition shall be such as if you would offer the necessary bread you have to preserve your lives , if you would offer that to God , God will not accept of it : As if a man were so poor that he were ready to starve , and yet for all that such a man would say , Wel , though I starve , yet I wil offer this I have to live on , and I would offer this to God rather than have it my self , now you would think this should be an argument of a great deal of devotion . But the case shall be now , that though you would seek God with such earnestness , yet the heart of God shall be so hardened against you as they will not be accepted . Those who in time of prosperity are loth to deny their ease , and loth to lay out any thing of their superfluity for God , but time may come that though they should be willing to bite off their very nails , and pluck out their eyes , and tear their very flesh in indignation for their sin in respect unto God any way , yet this God shall not vouchsafe to have regard unto . Therefore this learn by it , to seek God while he may be found , and not to stand upon your own terms with God in the day of your prosperity , and to say , I cannot spare this and that for him ; but if we deny God now what is his due , though we would give to him hereafter that that our lives lay upon , yet it shall not be accepted . 3. Bread for their souls : that is , they shall have no more bread than will serve for their very life from hand to mouth , they shall have nothing to bring to the House of the Lord , they shall be so put to it , when they are in captivity , they shall be kept so strictly , as to have nothing but bread and water , nothing but from hand to mouth ; they shall be far enough from having any thing to offer to the Lord , to be accepted of him ; if they should think of bringing any thing to the House of the Lord , alas ! what have they ? nothing but a little bread for their soul . From whence the Note is this , To have no estate to offer to God in his service , in the waies of his publick worship is a great affliction . It follows . VER . 5. What will ye do in the solemn day , and in the day of the feast of the Lord ? NOW they shall remember their solemn daies , their feasts , and see themselves cut off from any further enjoying of them , it must needs be a great sadning unto their spirits to think what daies once they had , Oh what solemn times and feasts that they did keep to God ; for any to sit down in times of affliction and say , I remember what daies of joy in the service of God I once had , but now they are gone , Oh! the daies that I was wont to have , how sweet were they ? but all is now past and we must sit down in sorrow and affliction . There was a time ( saith God by the Prophet ) that you would not suffer any to go up to the feast , but now you shall be far enough from Jerusalem or any other place of Worship , and the very remembrance of those solemn daies shall be grievous to you , Oh! what will you do in those solemn daies ? Those solemn daies were daies of joy , in Numb . 10. 10. Thus I think some carry it , they make those feasts to be the feasts that they should have gone up to Jerusalem in ; but I take not this to be the scope of the holy Ghost here , but rather thus ; by the solemn Daies and Feasts of the Lord is here meant , the solemn day of Gods wrath and vengeance upon them ; now for the making out of that I shall shew first , that in Scripture the day of Gods wrath is call'd the solemn day , and the day of Gods feast is the day of his wrath , a day wherein God feasts . First , The solemn day it is the day of Gods wrath , in Lament . 2. 22. Thou hast call'd as in a solemn day , my terrors round about , so that in the day of the Lords Anger none escaped . So that the solemn day is the day of the Lords anger there . And Secondly , The day of Gods Feast , that time when God doth execute his wrath upon wicked men is the day of a feast to God. In Revel . 19. 17 , 18. verses , ( besides other texts ) An Angel cried with a loud voice to all the fowls that fly in the Heavens , Come , and gather your selves together to the supper of the great God , that ye may eat the flesh of Kings , and the flesh of Captains , and the flesh of Mighty men , and the flesh of Horses , and of them that sit on them , and the flesh of all men both free and bond , both smal and great : it is the day of the Lords feast . Now 't is a solemn day , a day of the execution of Gods wrath , because now God executes wrath publickly and brings much wrath together . Thou hast call'd as in a solemn day my terrors round about . You know that in the day of a petty Sessions there may be some justice done , but more privatly : But in a day of solemn Assizes , when there is a full Goal delivery , then judgment is done publickly ; so God executes justice sometimes upon men particularly , but God hath his solemn day to execute his judgments publickly before all , and then the Lord feasts . The day of execution of Gods wrath upon wicked men is a day of feast , upon this ground . First , Because the day of their feasts were daies of slaying sacrifices , so they should now be slain , and God would account even their bodies that were slain to be as sacrifices for this great feast of his , In Isa . 34. 6. The Lord hath a sacrifice in Bozrah , and a great slaughter in the Land of Idumea . And in Zeph. 1. 7. The day of the Lord is at hand , the Lord hath prepared a sacrifice , he hath bid his guests . And then it shall come to pass in the day of the Lords sacrifice , that I will punish the Princes , and the Kings Children &c. He hath bid his guests ; so here 's the feast of God , and the slaughter of great men are here , the dishes as it were of sacrifice that God would have at this his feast , the Executioners of Gods wrath are now his Priests to kill his sacrifices . Soldiers and Executioners they are turned the Priests of God for to kill his sacrifice for this his feast . Hence in Jer. 6. 4. Prepare ye War against her , it is in the Original , Sanctifie the War ; and in another Scripture , those that were the executioners of Gods wrath , were call'd Gods Sanctified ones . And then further , A day of Feasting is , a day of Rejoycing ; this day of the execution of Gods wrath upon sinners , especially great sinners that do escape mens hands , it is a day of Rejoycing to God , as in a day of Feast : And this word that is translated Feast , it signifies Dancing , it is a day wherein the Lords heart doth as it were leap within him because of joy , God rejoyces in the execution of his righteous judgments upon them ; therefore Gods wrath in Scripture is call'd Wine , They shall drink of the Wine of his wrath : the Lord at length when sinners continue impenitent is as much delighted in the execution of his Justice , as men can be in drinking of Wine . In Deut. 28. 63. As the Lord rejoyced over you to do you good , so the Lord will rejoyce over you for evil . And in Ezek. 5. 13. Thus shall mine anger be accomplished , and I will cause my fury to rest upon them , and I will be comforted . ( It 's a very strange expression . ) Oh! let us , my Brethren , take heed how we rejoyce in sin , God may rejoyce in the execution of his Judgments upon us due to our sin . Men have their daies in joy and mirth in sin ; and God hath his daies of joy and mirth in the execution of his wrath ; Oh! how sad is the condition of a creature when the infinite merciful God shall rejoyce in his ruin ! Surely then , if God doth so rejoyce in the exceution of his wrath upon wicked men , then the Saints also may rejoyce ; in Psal . 58. 10. The righteous shall rejoyce when he seeth the vengeance , he shall wash his feet in the blood of the wicked : Taken from the custom of those Countries , that were wont after their travels to wash their feet with cold water , and that did refesh them : so the blood of the wicked should be refreshment to the righteous . Now this is not an insulting joy over them , but rejoycing in the honor that God hath , and in the good that doth come to the Church by the execution of such men , both unto God and to his people . So that it follows in Psal . 58. 11. Verily there is a reward for the righteous ; verily there is a God that Judgeth in the earth . The Saints may look upon wicked men when they see them executed and pitty them as men ; but they may rejoyce in this , because they see such a spectacle before them as makes this Scripture to be good , Verily there a reward for the righteous ; verily there is a God that judgeth in the earth . And in Psal . 52. 6. The Righteous shall see , and fear , and laugh : Mark , though he may rejoyce , yet he must have fear mixed with it , he shall see , and fear , and laugh . And note , that Scripture is spoken of a great Courtier , of Doeg , one that was a most desperate enemy to Gods people , one that watch'd all the waies he could to do mischief , and especially to do mischief to David , and he was the man that came and stir'd up the King against David , this 52. Psalm , is made concerning this Doeg , and a Prophesie of his destruction , saith the Spirit of God , The Righteous shall see , and fear , and laugh : If a man can keep his heart spiritiual , sanctifying Gods Name in the beholding such an object , those that are eminent wicked men brought to execution , he may Lawfully according to the mind of God , feast his eyes in the beholding of it , such a day is call'd the Feast of the Lord. And the Lord doth not use to feast himself , but he calls his Saints to feast with him ; in Prov. 11. 10. When it goeth well with the righteous , the City rejoyceth , and when the wicked perish there is shouting . And this is according to Gods mind it should be so . And therefore Christians above all men should be far from a proud insulting even over these men , but yet when God laies an ▪ object before them wherein they may see the answer of so many prayers , and the fruit of the cries of so many thousands that were oppressed , yea , of so many thousand conscience ▪ oppressed ones , that have cried against such a one , if at the stroke of God , they with hearts lift up to him shall give a shout that shall come up to the Heavens , this pleases God , and the holy Angels , and it is musick fit for the day of the feast of the Lord ; thus the Saints may do in the day of the feasts of the Lord. Yea , but saith the holy Ghost here by the Prophet , But what will you do ? the Saints may do thus when God makes this his feast in the execution of such eminent wicked men , he calls you to it , to rejoyce and bless his Name , he bids you look here and see , is it not good waiting upon me ? the Saints may do so and bless God , But what will YOV do in the day of the feast of the Lord ? What will wicked men do in that day ? what will become of all your jolity ? what will become of all your stoutness , and wilfulness , of all your pride , of all your scorning , of all your vain hopes , when this solemn day comes , and when the feast of the Lord comes ? In Isa . 10. 3. we have a Scripture paralel to this , What will you do in the day of visitation ? what will you do , and to whom will you fly for help , and where will you leave your glory ? Can you tell what in the world to do ? You can tell what to do now , you have your wills , and pride it , and stout it out now , but what will you do in the day of visitation , when Gods solemn day and this feast comes ? Oh! what can they do but as the great and mighty men , Revelations 6. they cry to the hills to fall upon them , and to the mountains to cover them , for the great day of the Lambs wrath is come . Those that are the most bold and presumptuous in their sins , when this day of the Lord comes they shall be in the most miserable perplexity not knowing what to do , they know not how to bear that which is upon them , nor how to avoid it , nor what course to take , what can you do in such a day ? For , First , All your comforts they are gone , all such things that your hearts closed withal and made as Gods to your selves , they are gone . Secondly , Now God himself fights against you , in Isa . 13. 6. Howl ye , for the day of the Lord is at hand , it shall come as a destruction from the Almighty . But it may be you look only upon such and such men that are the Instruments . No , but it is a destruction from the Almighty , and therefore what can you do ? Thirdly , Conscience in that day that will terrifie you . Fourthly , You shall not know whither to go for help : To the creature , that cannot help you , your vain hopes in the creature hath the very heartstrings of them broke , you thought that you might shift and help your selves there , but now you see there is no help there . What then ? you cannot go to God , then the very thoughts of God must needs be terrible to you , and then what will you do ? Further , For these miseries they are but the beginning of sorrows , this day of the Lord it is but a preparation for another day ; there is yet a more solemn day of the Lord in coming than this present . Oh! what will ye do in the day of the Lord ? Howsoever a man may resolve to set a good face upon a thing ; Oh! but my Brethren , though you cannot see daunting in a countenance , yet did you but see , the black bosom , and the woful guilty spirit that there is by sin within , you would know that they could not in the world tell what do do in the day of the Lord. It 's strange what a man may do even before death , in the presence of men , although his own conscience tells him quite otherwise , and though men are ready to be taken with dying mens expressions , yet many times there is much deceipt in them . Why you will say ? What a man doth profess when he is ready to die , certainly it must needs be a truth . There is a notable story concerning this that Bishop Latimer hath , in one of his Sermons , he tels of the desperate stoutness of a certain mans heart even when he was to die : as he was ●iding he comes to a place where the execution of a man was to be , he turns aside , and when the people saw him they made way , and he comes to speak with the man , and both he and all that were about him could not get out of him to give glory to God for the guiltiness of the fact for which he was to be executed , but stood out in it , that he was not guilty ; and when they could get nothing out of him they turned the ladder , and the rope being cut and he down , they thought the life had been gone from him , but at length they saw a little motion in him , and by rubbing and cha●ing of him they got life , so as he was able to speak , and then he confest all ; that he was guilty of those very things that he had took upon his death that he was not . Thus it 's possible for men in the stoutness of their hearts even at the last rather to venture their souls upon it ; and well may they that ventur'd their souls so much before upon other things , think that they may make bold with God at such a time as this is . But howsoever there is much dejection of spirit , and they know not in the world what to do . Well , it 's happy for us to consider what we do , and to lay to heart what we have done , that so in such a day of the Lord as this , we may know what to do ; the Servants of God who have walked conscionably before him , they know what to do in the day of publick calamity . ` For first ' , They can bless God that ever they knew him , that ever they knew his waies , that ever he put it into their hearts to fear his name . Secondly , They know what to do in a day of calamity , they can exercise their faith upon that Word in which the Lord hath caused them to trust , they can make it to be the support of their souls , and the joy of their hearts , even in such a day . Thirdly , They know what to do , they can sanctifie God Name in his righteous judgments , they can see mercy and the love of a Father in the sorest and heaviest afflictions that do befall them . Fourthly , They know what to do ; they can ease their souls by powring them forth into the bosom of a gracious and reconciled Father . Fifthly , They know what to do ; they can see beyond all these present evils , they can see Immortality and Glory , they can see that on the other side a little beyond these troubles and afflictions , there is an everlasting joy and day of peace coming to them . A Job can tell what to do , he can profess that though God kill him he would trust in him . A David can tell what to do , In the multitude of the sorrows that I had in my heart , thy consolations refresh my soul . A Habacuk can tell what to do , Although the fig-tree should not blossom , nor fruit be in the vines , the labor of the Olive shall fail , and the fields shall yeeld no meat , the flocks shall be cut off from the fold , and there shall be no heard in the stalls : yet will I rejoyce in the Lord ; yet will I joy in the God of my salvation : Thus you see the Saints they know what to do in such a day ; and this is the excellency of grace , that it can never be put so to it , in any strait , but it can tel what to do ; as David said to Achish in 2 Sam. 28. 2. Surely thou shalt know what thy servant can do . So the Saints in time of common distresses they should set their graces so on work that all may see what their faith , and humility , and patience can do , that they may be able to say , well , you shall see now what the Servant of the Lord can do : If one should say to one that hath made profession of Godliness , You spake much of the excellency of grace , but what can you do with it ? The answer that such a one may well give , is this : When you cannot tell what to do in the world nor which way to turn your selves , yet through Gods mercy I can tell what to do . Grace will be able to carry a man through fire and water , that faith of mine , and the grace that I have gotten by the Word , that you can scorn at , it 's that doth through Gods mercy enable my soul to rejoyce , yea , to triumph in Tribulations , Can you do that ? You can rejoyce now when you are in a Tavern , but in the day of Tribulation , when a dismal day shall come to the world , what will you do then ? I thank God I have that that can rejoyce my heart in such a day as this is ; and that that I have gotten by the Word , and by prayer , and by the Ordinances , can enable me to do that that you cannot do ; that 's something , that when a man in times of Tribulation can carry himself above all , so that men or devils are not able to put him in such a case as he cannot tell what to do . It follows . VER . 6. For lo , they are gone , because of destruction . But do you say to us , What will we do in such a day ? Why , we know well enough what to do , we have a way to help us ; if all your threatnings should befall us , yet we can have help : why , 't is not like that all this misery and disolation that you prophesie of , it 's not like that it will come suddenly ; then surely we know what to do , we will get to Egypt , that 's not far off ; and if we cannot live here in our own Country , we will go to Memphis , that 's a brave City and there we may live well enough ; Many of us are Merchants , and Memphis is as great a place for Mercandize as where we live , and we will get thither . Thus carnal hearts have alwaies some shifting thoughts and some plots in their heads thinking of waies to provide for themselves , and indeed it 's this that takes off the hearts of men from humbling themselves before the Lord and making their peace with him , because they think they may shift off Gods strokes thus and thus , therefore they do not fall down with trembling hearts before the Lord , and cry unto him , Lord , what wilt thou have us to do ? but they know what to do themselves ; and were it not for this , that their hearts were thus taken off by shifts , Oh! what humiliation would there be then before the Lord , what subjecting to him , what seeking of him ? Isa . 57. 10. Thou art wearied in the greatness of thy way ; yet saidest thou not , There is no hope : thou hast found the life of thine hand , therefore thou wast not grieved . Thou thoughtest thou couldst tell what to do , therefore thou wert not grieved . When God doth intend mercy to men , he takes them off from their vain hopes , from all their shifting reasonings , and then mercy is at hand . When the hearts of men are brought to this , to cry , Men and Brethren , what shall we do ? and as Jehoshaphat , We know not what to do : but our eyes are towards thee : I say , when mens hearts are taken off from all their shifts , and they come to this pass ; As for any thing in our selves we know not what to do , but only our eyes are towards thee ; then is mercy at hand , and never till then . And therefore all the time that you are reasoning thus in your own imaginations , all that while you are far from mercy . For lo , they are gone to Egypt , because of destruction . The Prophet speaks here of a thing as if it were done already . Although they were in Samaria , and in the Cities of Israel , yet saith the Prophet , Lo , they are gone to Aegypt : the wrath of God was too hot for them in their own Country , and away they are gone and got to Aegypt for a refuge . Carnal hearts in straits will rather make any thing to be their refuge than God. And my brethren , just these for all the world have been ( I fear ) and it may be yet are the thoughts of many among us ; Why , ( think they ) Ministers of God they threaten Judgments , that God hath a controversie against us , and we see now some tokens of Gods wrath upon us ; Well , let the worst come that can , we hope to shift some way or other , we may get into Holland , or Germany , or France , or New-England , if the worst come that can , I hope we may have time enough to get one way or other to make shift to live ; and these back-doors that their eyes are upon , have made them less solicitous about , and less helpful in the great things that God calls all with a loud voice to joyn together with al their strength , that they may deliver their own Land from that heavie wrath that hangs over you . Well , notwithstanding mens thoughts are for shifting , it will prove that all will be vain . Saith God , You think to shift to this place and the other , you may be disappointed , for Egypt shall gather you , and Memphis shall bury you , my wrath and sore displeasure shall pursue you thither . It 's a vain thing for men to seek to fly from the presence of God : But certainly in some cases a man may fly from danger : As in regard of mens Relations and Stations , they see that their work is done in one place , and God by providence opens them a door to another , though not out of distrust , but if when God calls for further work here and there is no door opened by providence , but what 's broken open by themselves out of a distrust and slavish fear only to provide for the flesh , I say , such may expect wrath to pursue them wheresoever they go , their safest places may prove to be their graves , Egypt shall gather them , ( that is taken from the gathering of dead bodies ) Memphis shall bury them : Memphis was a principal city in Egypt that now is known by the name of Grand Caer , your Merchants and Marriners they know that City that here the holy Ghost speaks of by that name ; and then it was call'd Memphis upon the name as some think of one of the King of Egypts Daughters . A City very famous in Egypt for the Pyramides and the Kings Sepulchres that were there , and the City that stood very commodious for trafick because it stood upon the River Nilus and there was multitudes of streets , I am loth to name you the number for indeed it is incredible , only this thing is remarkable that generally all the streets had at each end of them two gates so that they might be lockt up as a Tower ; and it may be the holy Ghost may allude the rather to that , in saying , Memphis shall bury you , because every place was shut up , and it 's the same City that you reade of in the 19. of Isaih . Now say they , We will go to Memphis a brave place for trafick , and a very commodious City , a very safe City that hath all the streets like so many Towers and we will go and help our selves there . Yea , but Memphis shall bury you saith God. From thence the Note is , That it 's a great affliction to be forced to leave ones own Country , and never to return again , but to lay our bones in a strange Land. The Lord hath sent many of his servants into other Countries to live among strangers , some there are that have gone among strangers , yet through Gods mercy they have not so gone but God hath given them libertie to return again , and though their going hath been ( as you know ) much aspersed of late , yet when more weighty work may give leave I make no question but you will be fully satisfied so as you shall acknowledg a special hand of God even in their going . But here specially the Jews did account it a great misery to die out of their own Land. Buxtorfious in his book called the Jewish Synagogue , relates such a Tradition that the Jews have , They do beleeve that the Resurrection at the great day shall be at Jerusalem of the Jews , that wheresoever any of the Jews have lived and died , yet they shall rise up at Jerusalem , therefore when many of them that lived a great way off did begin to grow old they would leave their station and go as neer to Jerusalem as they could : for this is their Tradition , that their bodies shall come through passages of the earth all along to Jerusalem , and that they may prevent the trouble of coming so far under the ground , therefore they remove their dwelling to dwell neer Jerusalem . And this is the vanity of spirit that they are left unto . But though that be a vanitie , yet certainlie it 's an affliction to anie to be out of their own Countrie , and there to live and die ; but if it be a great evil to flie from ones own Countrie for fear of destruction , and to have the place they fly 〈◊〉 be made as their grave , what a great evil is it then for men meerlie out of love for advantage to leave places where before they did or might enjoy communion with the Saints , to leave the Ordinances of God , to go into other places among Papists , and Heathe●s where they cannot have the freedom of Gods Worship ? Now such as these are should find these places to be labyrinths of miserable perplexity to them , it is just with God it should be so , seeing they out of love to gain would thus venture themselves , and therefore let men take heed of this how they go upon any private respects from places were Gods Worship may be had to places where they cannot enjoy it . It follows . The pleasant places for their Silver , Nettles shall possess them ; Thornes shall be in their Tabernacles . The word that is translated pleasant places for Silver , it is , the desire of their silver . First , It may have reference to this , to their furniture of silver , that nettles shall grow where they wear their fine silver things , their fine Cupbords of plate , and houshold stuff that they did take so much delight in , as in Lament . 1. 7. Jerusalem remembred in the daies of her affliction , and of her miseries , all her pleasant things that she had in the daies of old . Mark but these two things from this text , Jerusalem in the daies of her affliction and miserie . My Brethren , there may be daies of affliction , and yet no daies of miserie , the Saints may meet with daies of afflictions , but not of misery ; the wicked when they meet with daies of affliction , they meet with daies of misery ; but the thing I note that text for is this , They shall remember all the pleasant things that they had . Oh! they shall think then , what fine Cupbords of plate they were wont to have , and all their fine things ; so here , here 's a threatning that there should nettles grow in the very place where their fine houshold stuff stood , such a place of the house where such a fine Cupbord of plate was , all shall be so demolished that perhaps Nettles and Thorns shall grow there . And then secondly , The places where they hid their Silver , as you know in times of War men will hide their Silver , and they think they may come back again and have them , but saith God , you shall go far enough from them , and I make no question but another Generation may find treasures of silver in the Countries , in the midst of Nettle bushes and Thorn bushes . Thirdly , It is their delightful houses adorned with silver , that were so glorious to their eyes , al now is gone saith God , and Nettles and Thorns shall grow up , they shall Inherit , so the word is ; you hope to leave these brave houses to your children to inherit , but now saith God I have other Heirs for your houses than your children , I have Thorns and Nettles to inherit them , for so the word is in the Hebrew , They shall inherit . It 's a lamentable spectacle to see places where fair buildings have been that now Nettles and Thorns should grow , as it is like to be if these Wars hold in divers places of this Kingdom , that was the complaint heretofore of Troy , There was Corn grew where once Troy was , it was made a plowed field , but to have Nettles grow it is worse , for where the plow goes there are inhabitants , but where Nettles and Thorns are that 's a desolate wilderness . Travellers tell us , that in manie places of Germany , when they go by where brave buildings were , there 's nothing now but bushes and nettles ; the Lord deliver us from such a heavy stroke as this is , this is threatned in Isa . 32. 13. Vpon the Land of my people shall come up bry●rs and thorns , yea upon all the houses of joy in the joyous City . Would it not be a sad spectacle to see such a City as this to have the buildings overthrown and to have Nettles and thorns in your fairest streets come up ? yet sin is such a ruinous thing as this . And then in Isa . 34. 13. Thorns shall come up in her Palaces , Nettles and Brambles in the Fortresses thereof , and it shall be a habitation for Dragons , and a Court for Owls ; the Owls they shal keep Court there . In our Courts we know what abundance of sin was there , now the Owls shall keep Court there instead of these Courtiers that lived so bravely there formerly . Oh my Brethren ! sin is a leprosie that infects the doors of our houses : there 's a notable story in 2 King. 25. 9. it said of Nebuchadnezzar , That he burnt the House of the Lord , and the Kings house , and all the houses of Jerusalem , and every g●eat mans house burnt be with fire . There is a great deal of sin committed in great mens houses , and at this day how have the great men of the Land almost in all places shewed a spirit of Malignity against the work of Reformation , Oh how just with God is it that the houses of these great men should s●ffer ; this that here is threatned in my text , and manie of them have been spoiled already , and if God give them not hearts speedily to see the evil of their waies it 's very probable that within a few years this text of mine may be fulfilled upon them , They shall possess them . It may be they think though the War did keep us from our houses a while , nay though they should be broken down , yet our Lands will hold , they cannot take away them . Nay saith God , flatter not your selves with thinking to come to it again , for you shall never come to them , for Nettles and Thorns shall possess it . And thus we have done with the sixth Verse , but a very little of the seventh Verse . And so , VER . 7. The daies of Visitation are come , the daies of Recompence are come . And of Recompence . GOD hath his set time for the Execution of Judgment . What good is it to a Malefactor that he is let alone a while in the Prison , when he knows that at such a day of the Month must be the day of his Execution ? The day of Visitation and Recompence , i.e. of Enquiry for all thy evil . Your Judgments they are none other but , Recompences ; you may have vain pleas and reasons to justifie your selves , but when God comes to visit you he will deal with you in away of Recompence proportionable to your waies ; If you would fall down and acknowledg your sins and your need of Mercy , then it may be you may find Mercy ; but if you will stand to justifie your selves , then expect that God when he comes , will come in a way of Recompence . And now my Brethren , Oh! what a desperate venture is this , that men will venture to deal with God in a way of Recompence , whenas you may be dealt withal in a way of mercy ? You will say , Who are those that will deal with God in a way of Recompence ? Certainly those that will plead and justifie themselves , and will say , God knows I do what I can , and this is not so much my fault as others : Then expect that God when he comes to deal with you he will have your pleas to be fully examined , and if it prove that your pleas will hold , you shall have accordingly ; and if it prove that your pleas shall be found false , then you shall be dealt withal in a way of justice . Will you venture ? dare any of you venture upon your Pleas to stand it out ? if you say , you do what you can , you will be tried by it , and you shall be recompenced accordingly ; and if it be found indeed that you do what you can , you shall be saved ; but if it be found you have not done what you could , you shall perish eternally : Will you venture ? certainly , whatsoever you stand pleading to justifie your selves by , you may expect that God will deal with you in a way of Recompence . The daies of Recompence are come . Twice come : as it is said , Babylon is fallen , is fallen . Israel was in a way of Recompence and would hardly be moved with any apprehension of danger , and therefore you have it twice repeated . From thence the Note is this . That the apprehension of an evil presently coming , that terrifies the soul . You have a notable text for that in Ezek. 7. 6. An end is come , the end is come ; and then in the next words , Behold , it is come again . In one little verse three times , An end is come , the end is come ; behold , it is come . And in the verse before , it comes , and in the verse after , it is come ; five times God tells them that , it is come . Then saith my text , Israel shall know it . Wicked men will not know till they feel ; when they are struck , then they will know . The best knowledg of Gods displeasure it is from the causes , but if men will not know from thence , they shall know from the effects . In their prosperity they had many false Prophets that soothed them up , so , that they were kept from knowledg , but now when they had felt Gods stroke , then they should know ; but he doth not tell you what you should know . They should know these things . First , They should know what a great God it is they have to deal withal . Secondly , They should know how vile a thing sin is . Thirdly , They should know the vanity of all their shiftings . Fourthly , They should know the dreadfulness of Divine wrath . Fifthly , The faithfulness of Gods Prophets . Sixthly , They should know the wisdom of those who dar'd not do as they did . Seventhly , They should know the follie and vanitie of all the false Prophets that did seduce them before ; they should know , that the Prophet is a fool , and the spiritual man is mad . Oh! the knowledg we have of these things in time of affliction , is another manner of knowledg than we know in the time of our prosperitie : It was the speech of a German Divine in an affliction , In this disease I know what sin is , and how great God is in this disease . And yet he was a Divine , why did he not know before ? No trulie , I never knew what sin and God was so before . Now Israel shall know . The knowledg that men have of the truth of God in time of affliction , is a working knowledg . I appeal to you ; How manie of you in the time of your sickness and afflictions have known things after another manner than ever you knew them before ? It follows ; The Prophet is a fool , and the spiritual man is mad . In the time of Affliction they shall cry out that those are fools that did seduce them . One that died not long since by the Exchange , cried out of his keeping companie with lewd Ministers that did encourage him in his waies , and that did harden him against Religion and the Saints of God. In former times we know how men would close with wicked Ministers , and how they would be hardened in scorning at Religion , and Puritans , but these will have cause upon their sick beds , and death beds , to crie out of them , for they would tell them that they need not be so strict and so pure : take heed now how you be deceived by those that account themselves spiritual men , they here in the text upon experience find that the Prophet did but befool them , and those that had such glorious titles of spiritual men , that they were but mad ; and if you take not heed some that are here may find it hereafter true upon their death beds , that they may cry out of such and such Ministers that did perswade them to such and such things . But truly t is no excuse to men , though they should be led aside by Ministers and others , for you shall find what 's the reason that they were given up to Prophets that were fools , it follows in the text : For the multitude of their iniquity , and for their great hatred . Thou hadst a wicked and a vile heart that did hate Gods people and the waies of godliness , and therefore it was just with God to give thee up to those that thou seest now to be fools and mad-men ; Oh! it 's just with God when mens spirits are against the true Prophets of God , to leave them to Ministers that should cozen and undo their souls everlastingly . VER . 8. The watch-man of Ephraim was with my God : but the Prophet is a snare of a fowler in all his waies , and hatred in the House of his God. IN this , and the former Verse God charges ( as the cause of much evil in Israel ) the false Prophets , but yet through the Peoples sin , for it was through the multitude of their wickedness that they were so guided by those false Prophets , whom they followed in times of their prosperity . But God would have a time wherein they should know they were but fools , and the spiritual man but mad . And this was likewise because of their great hatred , the great hatred of the the true Prophets , their spirits were against them , and therefore God gave them up to those that were false : the same argument follows here in the eigth verse , The watchman of Ephraim was with my God : but the Prophet is a snare of a fowler in all his waies , and hatred in the house of his God. The watch-man . Such who profess themselves watchmen , that take upon themselves glorious titles , Prophets and Ministers of God are called watchmen : and these made great profession that they would be as careful to foresee , and labor as much to prevent danger to the People as any of them all , they profest to be very useful unto the people , and to be as much for God as any , but they were a snare ; and this title of theirs , and this profession of theirs proved to be a snare unto the people . Many vile things are hidden under fair and glorious titles , as many excellent things are disgraced under base and ignominious titles : You know what a deal of evil was lately covered among us by names and titles , as the Clergie , and the Church ; and likewise what abundance of good had dirt cast upon it by titles , as Conventicles , and Puritans , and the like ; and now the titles of things may be changed into others , but may be as dangerous some other way , as formerly these titles were both one way and the other : Let people for ever take heed of titles and examin what lies under them , be not led away one way nor other , either by fair or specious titles , or by ignominious titles ; Ordinarilie people that do not examin things to the bottom , they are taken with names and titles . But somewhat of these heretofore . The watchman of EPHRAIM . The people of Israel , the ten Tribes they had no mind to the true watchmen , because they threatned hard things against them , they were willing to close with any others that would preach more pleasing things , so they might set one against another , and this quieted them ; although the truth was , that these watchmen were a most grievous snare to them . Thus many who have carnal hearts , and are not able to bear the evincing and threatning power of the Word in the mouths of the true watchmen , of faithful Ministers , they seek to help themselves by the opinions & judgments of other Ministers , and so think they are safe when they have the opinion and judgment of some that are learned , and have repute of godliness too , for so certainly these watchmen had here ; and then they can set the opinion and judgment of one , against the opinion and judgment of the other , they think they are safe now and may be quiet , yet this proves a dangerous snare . When there is cleer conviction of a truth , it is a dangerous thing out of a lothness to yeeld to that , to seek the opinions of others . I confess when a man hath the opinion and judgments , and if out of love to the truth that he might be confirmed in the Truth , or that he might know fully what the Truth is , for him to seek help from others is a good thing ; but if out of distast to a Truth , if because the heart is weary of it , and would fain not have it to be true , because it may bring some trouble , upon that ground he goes to seek the opinion of some other , and hopes before he goes that he shall find the opinion of others to be contrary , and so he may have something to quiet his spirit ; this is a great snare to the souls of those that have been guilty of it . The Watch-man of Ephraim : Ephraim had Watch-men as well as Judah . No cause so ill but will have some in the place of Watch-men that have the repute of wise , learned , and judicious men to maintain it . The Watch-man of Ephraim was with my God. They professed more than ordinarie judgment in the knowledg of Gods mind , and acquaintance with the waies of God , and yet they were snares to the people . Whence observe : Every man in his erronious opinion doth pretend to be with God , and for God ; and without this indeed he could never be a snare to those that profess themselves to be the people of God. With my God. It must needs be a great grief to those who have the true knowledg of God , and indeed have interest in him , to see others who are false to maintain that which is evil ; and yet to pretend to God , as if they were for God , and for the glory of God , and to set up God as much as any . The Prophet seems to speak in grief and trouble , these Watch-men of Ephraim , those among the ten Tribes , they will pretend to be for God , to be for my God. Vatablus hath a further Note upon this , ( saith he ) Ephraim made to himself a Watch-man , and would hear him , and would hear them together with his God , like mad-men would hear them together with God , and so they would worship Idols and God too , they would seem to respect the true Prophets and false Prophet , both which is a meer madness , ( thus he . ) The Watchman of Ephraim was with my God. They would not wholly depart from God , and yet they would maintain false worship , they would mingle both together . But then , The Prophet is a snare , a snare of a Fower . That is , he catches poor simple deluded souls as a Fowler catches the bird with casting baits that are pleasing unto the bird , hiding from the bird the snare that presently comes upon it : so saith he , the Watchmen of Ephraim do thus , First they come to the people with very fair and specious things , and labor to drop in those principles , and do not discover what inferences they intend to make of them afterwards , they do not discover what designs they have , and what their scope is , for the present they come to them , and desire them to yeeld to such things that seem to be as fair as any thing in the world , and with much pretence that it is only for their good , and they intend nothing but good , now when they have brought them to yeeld to such things , they know that there are some inferences to be brought from those things that will make them to yeeld to other things , which had they been presented to them at first , they would never have yeelded to , but the inferences lay at a distance as the snare doth , and they not seeing what would follow they are brought to yield to such things , that afterwards they cannot tell how in the world to avoid , but they must yeeld to further things : thus the Watchman is as a snare of a Fowler , that laies things that seem to be very plausible at first , but intend afterwards to bring the people to yeeld to other things that would be abhorred if at first they were presented to them . Good people , as long as you live take heed of the snares of Watch-men in this kind . God would not have you submit to any thing , nor do any thing but out of faith . You must understand the ground from Scripture , and especially in the matters of Gods Worship before you yeeld and submit to any thing , for otherwise though things may seem to be very fair at first , yet they may prove to be but snares before you are aware . Again And hatred in the house of God. First , This Watch-man is an object of Gods hatred , in Gods House ; wicked Officers in the Church bringing in their superstition , and importuning and urging the delusions of their own hearts , seeking to comply with the times to preserve themselves in credit and esteem , and enjoyment of their livings , they are an object of Gods hatred , these were the Watch-men that did comply with the times and sought their own ends , they were the object of the hatred of God ; no people in the world whom God doth hate more than such kind of Watch-men in his House . And at this day we see how God hath cast shame and loathsomness in the faces of such . They are hatred by way of exclamation : ô rem odiosamit abominandam domo Dei. Oh hideous and abominable thing that such Watch-men should be pertaining to the Sanctuary . Or otherwise by way of efficiency , Watchmen are hatred , that is , they cause hatred , they cause my people to hate the true Prophets , and the Servants of God that would worship God in his own way ; and indeed , there are no men in the world that are such causes of the hatred of the faithful Ministers of God , the Saints of God , as wicked Watchmen are , Who are the men that do stir up hatred and persecution against the Saints and People of God in former times , but evil and wicked Ministers ? Hatred in the house of my God. But now , Wherein doth the false Prophets seem to be enveighed against ? I find some ( and I confess not ▪ without som probability ) understand all these of the true Prophets , and then the sense will run thus ; You accounted the Prophets of the Lord , who declared the mind of the Lord faithfully to you , to be no other than fools and mad-men , but you shall know that they were no fools , that they were no mad-men ; so I find in 2 King 9. 11. Wherefore came this mad fellow in ? saith the Captain of Jehu , and in 2 Chron 36. 16. They mocked the Prophets and Messengers of God. Here it is thought Ezekiels friends and acquaintance bound him , as thinking him mad , chap. 3. 5. And so we reade in the Gospel of Christs kins-folks , they laid hands upon him as thinking him to be mad ; and so Paul in 2 Cor. 5. 13. Whether we be besides our selves , it is to God. The true Prophets were thought to be as fools and mad-men , and they were scorned and contemned as those that were spiritual mad-men ; but saith the Lord , they shall know in the time of their visitation whether they were thus or no : you shall find by your woful experience that these were no such mad-men as you thought them to be . And in time of affliction men have more honorable esteem of the true Prophets of God than at other times , those that were jeered at before , Oh! they were so wise , so precise and holy , and such tender consciences ! Now they shall know how vain their thoughts were of them , when Gods hand is upon such men as jeer at the Ministers of God for being so holy and the like , yet when the hand of God hath been upon them , they have sent for these men to pray for them above any men . So we reade of the people of Antioch , though many of them did give their hands for the banishment of Chrysostom , yet being terrified by an Earthquake , immediately sent for him again . And so in Job , 33. 23. speaking of the time of affliction , If there be a messenger with him , an Interpreter one among a thousand to shew unto man his uprightness . But further , Because of the multitude of thine iniquities , and thy great hatred . If you understand it of the true Prophets , the sense will run thus , You shall know in the time of your visitation , whether they were mad men and fools or no ; it was upon the multitude of your iniquity and great hatred that you accounted them so , to be such fools and mad-men before , it was because of the Malignity of your spirits and the hatred against the right waies of God ; you had many exceptions against them , but the truth is , you saw nothing , but the Malignity of your hearts lay at the bottom , you accounted them fools and mad-men because of the multitude of your iniquities . Men who are not so able to judg of things sometimes in controversie , yet they may have this rule to help them to judg of Ministers and of their cause , ( who they are that are most like to be in the truth ) by this rule , What is the side that men incline most to as they grow most in godliness ? And what side men incline most unto , as they grow more loose and formal in their waies ? Consider of that , If there be a Side or Partie , you are not able to judge which is in the truth , there 's some good men on one side , and some of the other ; but you being weak and not able to examine the ground of things , take this Rule as a help : What is the Side that men most encline to as they grow in godliness ? And what side is that that men most cleave to as they grow most loose and most formal in their way and profiting ? When ( I say ) men whose multitude of iniquities encrease , and according to the encrease of the multitude of their iniquities , so they encline to a Party ; I cannot but be the more suspicious of it , when I see the other way that the most consciencious men are , and the more the fear of God prevails in them , and the more strict they grow in their waies , they do more encline to another side ; I cannot but think that there may be much of God there . And yet it 's true , that the greatest Hereticks that ever were have pretended great holiness , that must be granted too . But still , if this opinion were not of God , those that did indeed grow up in true holiness , the more holy they were , the less did they savour that way , though it had never such a pretence of holines . And if it be but a pretence of holiness and not true , then certainly the more loose and formal professors grow , the more wil they close with that way ( if it be but a pretence ; ) so it is here , their hearts were taken off from the true Prophets of God through the multitude of their iniquities ; the more they grew to loosness the more were their hearts taken off from the true Prophets of God. Further : The watchman of EPHRAIM was with my God. Still take it as concerning the true Prophets , that is , Even Ephraim wanted not watchmen to shew them their danger in departing from God ; though the ten Tribes did decline from God , yet such was Gods goodness to them as they had watchmen that were faithful even among them . They were with my God. That is , They had such Whatch-men as lookt upon God , as having to deal with God and not with men , as sent from God , as pleading for God , and hence they could not be taken off from their way , either by threats or flattery , they might have have had preferment as well as others , they needed not have been the But of the hatred and malice of men no more than others , if they would have done as others did . No , but they were with my God , the fear of the great God was upon their spirits , and they dared not do as others did , they resolved to be faithful with God , to approve themselves to God , come of it what would come they went on in their way , they left their means , and estates , and liberties , and lives , and all to God , it was for God to provide for them , it was for them to look to it that they did continue faithful to God. And thus the sense runs , If they were the true Prophets that were among the ten Tribes , then it is as an aggravation of the sins of the ten Tribes , that though they had many false Prophets , yet they had Watch-men that did continue faithfull with God. And with my God. Those who have interest in God they rejoyce when they see faithful Ministers of God keep close to God , to set up God in all their waies , when they see them not to be set upon their own designs , not to warp this way or that way , but to make it to be their bent and aim to set up God , and to bring men to the knowledg of God , Oh! they rejoyce in this . So the Prophet speakes with a joy , ( if it be spoken of the true Watchmen ) Oh! blessed be God that yet notwithstanding all the defection of the times and corruptions that there were , yet that there were Watch-men among Ephraim that were faithful with God , Oh they had no other designs but to set up God , and were willing to deny themselves in any thing so be it they might bring souls to God , thus the Prophet rejoyces . And certainly it 's a great deal of joy for the Saints to see Ministers of God to have clean spirits this way , to have no designs of their own , but to set up the honor of God among people . But even these Prophets as faithful as they were , yet they were accounted no other than a snare of a Fowler , and are even hatred in the house of their God , they are accused of being politick subtil men , who have cunning plots and reaches to set up their own way , that they are as bad as Jesuites , and such kind of Aspersions as these are the Devil casts upon them , and gets many good people to drink in these things , and those who , otherwise were accounted Godly and of great use in the house of their God are now become even hatred in the house of their God , the Devil hath so prevail'd to bespatter and asperse them with such stories about them and reports of them as even these men that were the most faithful with their God , yet now are lookt upon as the troublers of the times , and as snares to people , and are even hatred in the house of their God , even by many people that otherwise have good affections : no way doth the Devil drive on his own designs more efficaciously than by this , Then by making the most painful , faithful , zealous Ministers of God to become even hatred in the house of their God , even among good people that are professors of Godliness . Thus Jer. 18. 22. They have digged a pit to take me , and laid snares for my feet . Isa . 29. 21. They lay a snare for him that reproveth in the gate . Further , Hatred in the House of his God. ( Understand it still of the true Prophets ) And then the sense further goes thus : Yet he continues in the house of his God , here he makes this his encouragement , that he is in the house of his God , he is in Gods work though he be hated for it . Gods Ministers they should not be offended though they find the like dealings among the professors of Religion , yet still they should continue in their work and imployment with all faithfulness that God sets them about , and then all aspersions will wipe off in time , they will vanish and come to nothing . Calvin carries the sense of this somewhat different from what hath been said , in a middle way between both , and if not according to the full scope , yet it comes very neer , thus he takes it ; he takes the former part of the verse for true Prophets , and the latter part of the verse for the false Prophets , as if he should have said thus : There was a time that Ephraim had Watchmen with my God , and with his people , they had Elisha , and Elijah , but now the Prophet is a snare of a Fowler , and hatred , in the house of my God. This is a woful change in places where people have had Watch-men that were godly , wise , zealous , faithful with God , but now these are gone , they are dead , many of them are banished , and many are with God in Heaven , and they have others now among them , as a just Judgment of God who are a snare to them , and hatred in the house of God , others who do succeed these blessed servants of God that are gone , they are like storms , and tempests , that do succeed fair and Sun-shine weather , and if we take it thus for both , the true Prophets in the former part of the verse , and the false Prophets in the other ; then there is a special emphasis in the change of the phrase [ my God ; and his God ] the Watch-man with my God , and hatred in the house of his God ; the God of the true Watch-men , and the God of the false Prophets are not the same : those who pretend to worship God , and yet worship him in a false way , they worship another God , they have not the same God ; and no mervail though there is hatred between true Prophets and false then ; they must needs have hatred one against another who have divers Gods , My God , and His God , and yet both pretended to be for the same God. Yea , but saith the Prophet here , No , whatsoever their pretences are , they teach people the Worship of God not in a right way , God is not their God : And who they are that have most interest in God , let God Himself judge ; not by giving the one more of the favour of the times than the other ; for the false Prophets had more of this now : but 1. By the most appearing of the Spirit of God in men . 2. By the witness of mens consciences when they are going to appear before God. And 3. By what Christ shall own at his appearing . Oh! that I could tell how to sweeten these times I speak unto you of . God by providence hath cast me upon this Scripture . I know not how to give you the mind of God in this Prophesie by being thus plain . The watchman of Ephraim was with my God : and their hatred in the house of his God. Only one Note by the way that Arias Montanus hath upon the words , saith he , This Phrase , Hatred in the house of his God ; it 's taken from such men as live in some great families , and seem'd to have a great deal of power with their Lords , and abuse the power they have with their Lord , being continually by his table & bed side , they are a means to cause a great deal of hatred , and at length to undo others and themselves : So these Prophets are just like these men , they are in the house of God , and seem to have much intimacie with God in his House ; but the truth is , they abuse this their intimacie to the hurt of themselves and to the hurt of others . And thus much for the Explication of the Eighth Verse . It follows . VER . 9. They have deeply corrupted themselves , as in the daies of GIBEAH . THeir wickedness hath deeply - rooted its self , so the word here signifies ; there 's little hope to prevail with them , labor what you can , their superstitious and Idolatrous waies have gotten such deep root in their hearts that there is no getting of it out . Sin , and especially that sin of superstion so deeply roots its self in the hearts of men if it be let alone but a little time that there is no getting of it out . And indeed there is little hope of the Reformation that is now in hand , that ever we should see it come to the full beauty and perfection of it until even God himself , either by some extraordinary hand of his should root out those superstitious principles that there are in many men , or at least by his own hand root out those that have such superstitious and Idolatrous principles rooted in them . We wonder that men cannot be taken off from superstitious waies , Oh! they are deeply rooted , it 's not an easie matter to eraditate those waies and vile words of theirs ; it 's a blessed thing to take sin betimes , and you that are young that have not other wickedness , and especially superstition rooted in you , you are those that it's like God will make use of for the bringing this Reformation to perfection , you shall see the glory of it , it may be when others are gone and dead you shall come to see what God intended in all these stirs that have been among us , we find by experience the fruit of this in the hearts of men , what a deal of stir was there to take them off at first ? Oh! but the root abides still in mens hearts , and there 's this experiment of it , of the depth and root that superstition take , in mens hearts , That though men be content not to practice those superstitious waies that they did before , because now the times do not favor them , yet this we find , that men cannot be brought to leave off those things as sinful , but as inconvenient , they will be content to forbear the practice of them , but you have but few men , I had almost said but few Ministers , but so far I may be bold to say , that many Ministers , but especially those who were any thing forward in superstitious waies , such as did not before account them a burden , those though they do leave them off at this time , yet not as things that are sinful , they never could be brought to that , to acknowledg them to be sinful , and so to charge themselves in sinning against God , but they are content to leave them off as things that are inconvenient and as may be burdensom to other men ; but the leaving them off after such a way is no other , but if the times should favor them again there is a principle retained in their hearts , so as they would be in readiness to submit to them again , and to do them as formerly , this bitter root of Superstition abides in their hearts ; that 's the meaning of this phrase , they are deeply rooted , that is , their superstition and false worship is deeply rooted in their hearts . Well , let their superstition be rooted as deep as it will , yet as Christ saith in Mat. 15. Every plant that my Father hath not planted shall be rooted out : God will either root thee out , or the superstition of thy heart out of thee . And seeing the false worshipers have superstition so rooted in their hearts , Oh! how should the true worshipers of God have the truth rooted in their hearts never to be rooted out ; so Saint Paul in Col. 2. 7. Rooted and built up in him , and stablished in the faith &c. They have deeply corrupted themselves , as in the daies of Gibeah . This must cost us a little further time for the opening of it fully : Rooted in their evil waies as in the daies of Gibeah . What hath this reference to ? the Scripture doth note the City Gibeah for two notable things ; one , that it was the City of Saul , and so then upon that some carry it thus : That as heretofore they cast off my Government when they chose Saul to be their King over them , so now they cast me off as then formerly they did . But I think that 's not the scope , but rather , As in the daies of Gibeah ; This hath reference to that notable story that you have in the 19. and 20. chapters of Judges , there you shall find what was done in the daies of Gibeah . You shall find the story of a Levite that had his Concubine gone from him and playing the whore , he went to fetch her again , and as he was returning home ( the substance of the story is this ) as he was coming home he would not go by no means ( as his servant would have had him ) to Jebus , because those that lived there were not of the Children of Israel , but he would be sure to lodg in a City that did belong to the Children of Israel , and when he comes to Gibeah , there expecting to have protection from that City , being they were of the Children of Israel , yet he found it quite otherwise , the people of the City were notorious abominable wicked people and they came by violence in the night to break open the doors where he lodged that they might commit sodomy and filthiness with him , but they obtaining him not , get his Concubine and abuse her all night together one after another , till with a long abuse of her they kill'd her , and she lay dead at the door , upon which horrid thing , this being committed in a City that did belong to the People of God , this Levite takes a knife and cuts his Concubine ( being dead ) into twelve pieces , and sends them all abroad throughout the coasts of Israel , and bad them think upon it and consider what should be done . And upon the sight of that , and hearing the occasion of it , the people were amazed and said , Never was such a thing done , or seen since the people of Israel came out of the Land of Egypt . Wherefore all the People even from Dan to Beersheba th●y all assembled to consult what should be done , in the 20. chap. they resolved to go against the City of Gibeah ; in the 11. verse the text saith , All the people were gathered together against the City , as one man : and in the 13. verse they required those Delinquents to be delivered up to them . Now those Children of Belial they stood it out and would not deliver them up ; yea , and they got the Benjamites to joyn with them , twenty six thousand Armed men to joyn with them to stand in defence of these notorious Delinquents , they got up an Army which one would not have thought that among the People God there should have been gotten up an Army to have defended such notorious villains as those were , yet they did , but the people of Israel joyned all together and were resolved that they would have such notorious wickedness to be punished ( there was four hundred thousand joyned together ) Now in the 18. verse , they asked counsel of God what they should do , & God gave them leave to go , and bid that Judah should go up first , so they went to require these Delinquents and went up against them , but the Benjamites the first day got the victory and slew two and twenty thousand men . Upon that the Children of Israel went up to God again and wept before the Lord , and God gave them leave to go again , & they went , & the Benjamites came out again & slew eighteen thousand more of them : These wicked Malignants got the Victory two daies and slew fourty thousand of the Children of Israel that went not only by Gods leave , but by his sending , and yet for two daies together they fel before those wicked and vile wretches ; but yet afterwards they went and wept and fasted , they knew that their cause could not but be good , and they were resolved they would go to God again and humble their souls before God , and fast , and pray , and then they overthrew those wicked Bonjamites , and these of Gibeah ; and whereas there were twenty six thousand came out against them , there was twenty and five thousand and an hundred men slain by the sword , and the City of Gibeah was burnt with fire ; so God executed wrath upon them at length . This is the story that the Prophet hath reference to . Now these men are wicked , as in the daies of Gibeah ; look how it was in the daies of Gibeah , so now it is ; there 's many remarkable things to be observed from that story , in reference to this which the Prophet doth quote it for , the story in general was thus , That they stood out to defend wicked ones so as they did ; it doth concern us fully in our times , and our wars are almost the very same now as then they were , for what is the main cause of our War but to fetch Delinquents to the execution of Justice ? and who would have thought that such Delinquents whose burdens we groaned under in former times , and we accounted the great evil of the times , that these should find an Army to defend them ? Yet perhaps sometimes we may be overcome by them , and they may for a while prevail , but let us fast before God and humble our selves more throughly , and certainly God will own his Cause in time as there he did . But particularly from the story first observe , That when we make use of men as a shelter and to seek protection from them , if they shall deal vilely with us and accuse us , and make a prey upon us , this is a most abominable and cursed wickedness in the eyes of God ; This Levite came from Jebus and would not lodg with them , but to Gibeah , thinking to have had protection there , and yet these deal vily : Doth any man put himself under any of you for protection , and do you deal falsely ? Oh! this is an abominable thing in the eyes of God. Secondly , That sometimes we may meet with worse usage from such who profess Religion and more strictness in their waies , than from those who outwardly are further off from profession . It may be if they had gone to Jebus they would not have met with such ill usage , as they did when they came to Gibeah : sometimes it is so that they that make profession of Religion they are guilty of more ill usage to the servants of God than others that are prophane and ungodly , or of another Religion . Oh! let men take heed of this , how they behave themselves towards their Brethren , that they may not have cause to say , Lord , were we among the Indians or among some moderate Papists , or under some of the Prelates again we should not find such hard usage as we do from some of our Brethren who profess thy Name and seek Reformation ; this were a sad thing ( I say ) if ever there should be cause for the Servants of God to make their moans to Heaven and cry to God. God forbid . Thirdly , Whereas Israel thought themselves holy and devout for God in the multitude of their sacrifices , and their devotion , and their services that they tendered up to God , yet God looks upon them as filthy and wicked , as the men of Gibeah were that committed sodomy and such kind of filthiness , saith God , You have corrupted your selves as in the daies of Gibeah ; whatsoever your fair shews are , and your sacrifices be that you offer , yet you are lookt upon as thus vile and abominable before God. From whence therefore the Note may be , That men may have very fair shews in the Worship of God , and do that which may seem to be much for the honor of God , and yet God looking with other eyes than men do , God may behold them as filthy , abominable , and loathsom in his sight . God will not be put off with words of Reformation and the Service of God , for men may have such base ends in it , and may mix so much of themselves to corrupt the right way of God , and to keep out the right service of God with shews of serving him , that this may make them and their services to be as odious to God as the most filthy thing in the world ; that 's the cleer and plain Note from thence . We do not reade of such abominable filthiness of body as was in the daies of Gibeah , but because of the corruptions of Gods Worship that they carried fairly , yet the Lord lookt upon it as filthy , as that was in the daies of Gibeah . Fourthly , For men after wickedness is committed , to stand impudently , and boldly in the defence of it , and to be so far from the acknowledgment of their sin , as they will rather venture desperately the undoing of themselves than they will come in to acknowledg or let Justice have its course : this is an abominable wickedness in the eyes of God. Thus they did in the daies of Gibeah . And thus you are ready to do , not only to commit horrible wickedness and sins , but to stand in the defence of it ; there is this desperate stoutness of spirit , and hardness of heart in many men , that when they are once got into the way of sin , rather than they would yield and submit , they will venture the undoing of themselves : the men of Gibeah did so , and they were undone accordingly . Yea further , Not only to stand out our selves in evil , but to joyn with others to defend them , though it be the venturing of our own undoing and others , this is further wickedness ; yet how many have we of the Gentry and Nobility of the Kingdom , that do not only seek to defend themselves , but joyn with the greatest Malignants of the Kingdom , with those that are the greatest cause of evil , and were like to be the utter undoing of us all ? to defend them from Justice will venture the ruin of their own families ; whereas were it that the Malignants were given up , they might have saved their estates families and all ; Oh! that ever God should leave men in such horrible wickedness as this is ! This is just as it was in the daies of Gibeah . Sixtly , Those who do so stoutly stand to defend wickedness and other men who are wicked , yet they may for a while prosper ; even the men of Gibeah and the Benjamites may prosper . But yet in the next place , at last , these men shall perish , twenty five thousand and an hundred of these twenty six thousand perished , and all the men of Gibeah , and the City was burnt . So , let men stand out as stubbornly and stoutly as they will , and say , What care we ? they will lose their lives and estates rather than they will submit and yeeld , well , they may lose all at lengh ; you have yet ( it may be ) a day ( some victory ) and prevail'd at some time , yea , but let not mens hearts be hardened by that , nor let none of the other side be discouraged , for certainly those that stand desperately out in defending of wickedness they shall perish at last ; so did the Gibeonites . Yea , But what is this to us ( might the Prophets Auditors say ? ) Yes certainly it 's much to you , for this aggravates your sins , the sins of forefathers ( that 's the Note that the Prophet makes use of ) what was done in daies of Gibeah . From whence is this Note , That the sins of forefathers is an aggravation of Childrens sins , when they commit the same and others like unto them . And yet such is the delusion of many poor people that they excuse the present sins by the sins of former times : As thus ; suppose Ministers or others should complain of the sinfulness of the times , and declaim against the sinfulness of the times , you shall have some can say , Why do they keep such a stir of the wickedness of the times , were they not as bad as they are now heretofore ? Oh delusion ! This is the great aggravation when that thou livest in those sins thy forefathers did , thou art it seems the child of a wicked parent , and how just had it been with God to have cut thee off presently for the sins of thy parents ? and doest thou say , that thy wickedness is no other than the wickedness of thy forefathers ? Certainly if the times be as ill as they were heretofore , they are worse than they were heretofore , for the evil of our forefathers is an aggravation of our present evils , if we continue in them : As the treachery of a parent would be no excuse for the treachery of a child , for him to say , my father was a Traytor : for me to excuse the sins of the present times with the sins of the former times , and say , that they were as ill formerly as now ; it is just for all the world such kind of reasoning ; but this is not the reasoning of the Spirit of God , he aggravates the sins of Israel in Hosea's time with the sins that were in the daies of Gibeah . God may let men alone in their wickedness for a long time , untill they grow to the heigth of their wickedness , and then God comes upon them . When the sins of the Amorites were full , Now , he will remember their iniquities , he will visit their sins . But for this phrase of Gods remembring , and visiting , that we have had before , therefore we pass it over , and come to the tenth verse . VER . 10. I found Israel like Grapes in the Wilderness : I saw your Fathers as the first ripe in the Fig-tree at her first time THE scope of the holy Ghost in this , it is to upbraid the ten Tribes for their wretched ungrateful dealing with God , their sin is aggravated by Gods love towards them and their forfathers . I found Israel like grapes in the Wilderness . That 's thus ; look as a man that hath been travelling in the parched wilderness , and is dry , and weary , and faint , he doth come to a place in the Wilderness unexpectedly and finds clusters of Grapes , from whence he hath abundance of refreshment to cool and moisten him , and Oh how refresh'd is this poor man when he is parched in the dry Wilderness and beyond all expectation comes and finds a Vine full of clusters of Grapes ? this would be the most pleasing thing to such a man that could be ; thus saith God , Such kind of delight had I in your forefathers . He names Grapes and Figs here because they are the most delightful fruit of all kind of fruit to weary travellers : Now if this be so that God hath such delight in his people as a man would have in Grapes thus in the Wilderness , Oh! how should God be our delight when we are in the Wilderness ? If we being his people are so delightful to him in the Wilderness , surely then God himself should be delightful to us in our wilderness , Oh! let God in his Ordinances be to us in our troubles and afflictions as Grapes to a traveller in his Wilderness ; surely if God will account us to himself so delightful , there 's great reason that we should account him to us as delightful : Some of Gods Servants have been forced to fly into the Wilderness , and though they have not had such outward refreshments as we have had here that have set under our own Vines , and Fig-trees , yet God hath made them to find Grapes in the Wilderness , they have sit under Gods Protection and his Ordinances , as a man in the Wilderness should sit under a Vine of Grapes and refresh himself with them . I saw your Fathers . We should lay to heart Gods Love to our Fathers , and seek to continue it to our selves : It 's a sad thing to look upon degenerate Children who have had fathers whom God took delight in ; Your Fathers were as clusters of Grapes that did refresh the very soul of God ; as it is said of Wine , that it doth chear both God and man ; so the grace and holiness of your forefathers , Oh! how refreshing were they to the heart of God ? But what are you , you are sowr in the tast of God , what delight can God take in your unsavory and rotten corrupted spirits ? Oh! it 's a comfortable thing when a child is able to say , as Exod. 15. 2. My God , and my fathers God , God was my Fathers God , and delighted in my Father , and blessed be his Name he is my God , and I hope he hath some delight in me : You who are the children of Fathers whom God delighted in as Grapes in the Wilderness , it 's a mighty engagement for you to look to your selves that your hearts and lives be not corrupt , but follow the steps of your fathers , that God may delight likewise in you . But further ; As the first ripe in the Fig-tree at her first time . There 's a great deal of elegancy in these expressions . The Fig-tree bears twice in the yeer , and here it is , The first of the first time . Their Fathers were as delightful as Grapes in the wilderness , and as the Figs , the first Figs in her first time . Now we know that we prize fruit that is first ripe , as Cherries when they are first of all come , when they come it may be two or three into the Market , and Pease , and such kind of things when they are the first ripe of all , how they are prized ? you shall have many will give any price for them . We say when Cherries come at first , that they are Ladies meat , or Longing meat : Now the Lord is pleased to condescend so much to express his love to his people , as the love of a longing woman to Cherries or other fruit , when they come first of all ; as a woman hath a longing after things when they come and are first ripe ; saith God , Never did woman long after any fruit when it was first ripe more than my soul hath longed after you to do you good , I have taken as much pleasure in you as ever woman could take when she had her longing in the most dainty first ripe things : This is the meaning of the holy Ghost here , to shew the Love of God to his Saints . Many expressions we have in Scripture , as in Jer. 12. 10. they are call'd his Pleasant Portion , and the dearly Beloved of Gods Soul , Jer. 12. 7. and the peculiar Treasure of God , Exod. 19. 5. and here there are two as elegant expressions , as Grapes in the Wilderness , and as the first ripe of the Figs in the first time : Thus is Gods exceeding goodness to us , though we be sapless in our selves , and have nothing in us to procure delight , yet God in his own free Grace is willing to express himself thus to his People , Oh! what delight should we have in God who takes such delight in his Servants ? And this expression of God we think may very well hint unto us a meditation concerning the delight that God hath in young ones that do begin to give up themselves unto him , the Lord loves the first fruits , and the first ripe of things : in Mich. 7. 1. Wo is me , for I am as when they have gathered the Summer fruits , as the Grape gleanings of the vintage , there is no cluster to eat ; My soul desired the first ripe fruits . So it 's true , by way of allusion at least , we may apply it , the Soul of God is a longer , God is a longer ; To what ? To the first ripe fruits , to the first of your years , to you that are young ones : We prize highly Nettle buds when they bud out first ; Oh! so graciousness when it buds out in youth at first , Oh how pleasing is it to God! in Exod. 23. 19. God would have the first of the first fruits , he would not only have of the first fruits , but the first of the first . God stands much about the first still . And in Leviticus , 2. 14. there you reade , that the Lord is so eager to have the first things ? ( as a longing woman ) that he will not stay till they be ripe , he will have the green ears of Corn dried in the fire ; as many women that long they will not stay untill the thing be ripe , but if they can have it ripened by any art , though not by the way of Nature they will seek to have it ripened so , and then they must needs have it ; so saith God , my longing is so after the first of things that I will not stay till they be fully ripe , but the Corn , though it be green ears , if they may be dried by the fire , I 'le have them then . And so in Cant. 2. 12. The flowers appear on the earth , the time of the singing of birds is come , the Fig tree putteth forth her green Figs ; and in Cant. 6. 11. I went down into the Garden of Nuts to see the fruits of the valley , and to see whether the Vine flourished , and the Pomegranates budded . Oh! the Lord looks up and down in Congregations that are as the Gardens of God to see such : and so in Cant. 7. 12. Let us get up early to the Vineyards , let us see if the Vine flourish , whether the tender Grape appear , and the Pomegranates bud forth ; there will I give thee my Loves . Oh let us go and see whether the tender Grape appear , or the Pomegranate bud ; there will I give thee my Loves . Where God doth see grace beginning and budding in young ones , there God manifests himself ; there will I give my Loves . And this only by occasion of Gods expressing himself like a longer after the first things . Oh! give God his longing you that are yong ones , and begin to be godly betimes , you satisfie the heart of God as the first fruits satisfie a longing woman . It follows : But they went to Baal-Peor , and separated themselves to that shame . But saith God here , What a But comes after all this ? God doth manifest his delight in them as in the first ripe Grapes in the Wilderness , and the first ripe fruit , and yet behold , Oh! there 's a but for all this . It 's not the greatness of Gods love that is enough to engage carnal hearts : this is an evil and a sore thing to see : there was a time that God accepted of this people and delighted much in them , but now they are departed : Oh! it 's ordinary for people to degenerate , though a few yeers since , how forward and zealous were they for God , and for Reformation , but within a while they grew cold , and dead , and formal , and slight , and begin to leave off all their good beginnings , and decline from God , and from his Truth . They went to BAAL-PEOR . God complains of this people as a Husband of an Adultress : Though I delighted in her , and loved her , though she had all the content she could desire , yet she goes and forsakes me , and gives up her self to a filthy unclean Whoremaster : God takes it exceeding ill that he loses his love . And I beseech you observe : There 's nothing goes neerer to an ingenious heart , than the loss of Love ; he had rather lose his Money than his Love ( such an one hath requited me il for my love : ) this ( I say ) goes to the heart of a man , and there 's nothing more grieves him than that he finds his love is ill bestowed . So certainly it goes to the heart of God that his Love should be ill bestowed upon people . They went to BAAL-PEOR . Many loathsom and obscene things are reported concerning this Baal-Peor , ( this god that was the god of the ( Moabites ) that is unfit for chast ears to hear , therefore we shall not mention such things ; Much filthiness was committed in the worship of this their Baal-Peor , and yet ( saith God ) notwithstanding all my love to their fore-fathers , whereby they might have drawn an argument that they should have had blessings upon themselves , if they had continued in the waies of their forefathers , yet they went from me & went to Baal-Peor . From whence the Notes are : First , The more shameful any thing is , the more abominable is it to forsake God : It 's an abominable thing to forsake God , for the gaining of Heaven and Earth ( if it could be gained by it ) but for to forsake God for a Baal-Peor , God takes this ●ll : ( but that we met with before . ) Secondly , This is the evil of mans heart , That there is no evil so base and shameful , but he is ready to forsake the blessed and glorious God , that he may cleave to that . As it is reported of the Panther , that it doth love the dung of man so well that if it be hung up at a height , it will leap and skip for it till it bursts in pieces . So , many there are that are set upon such base things , that they are content to part with all good that there is in God and Jesus Christ , if they may but have them , they are content to undo themselves to all eternity . Thirdly , So to leave God , as to give up our selves to baseness and wickedness , Oh! this is most ab●minable : To be over taken with a sin is vile , but for one to give up himself , or her self to wickedness , this is abominable : and yet this is that that many are guilty of ; at first perhaps sin is fair-mannerd , and saith , Do but take some dallies with me at first , but after the soul begins to give up its self in a most desperate way in sinful courses : many an Apostate doth thus that had some comfort before in God , but now having gotten a haunt of wickedness they have lost all their comforts in God and Christ , and now saith this desperat soul , I cannot have comfort in God and Christ , and therefore I will have it in the satisfying of my lusts . Oh! my Brethren , what a shame is this ? So far as thou art able to be guilty of shaming even God Himself and Jesus Christ ; therfore in Heb. 6. 6. Apostates are said , to put Jesus Christ to open shame ; and Apostate that leaves the waies of God and separates himself to his lusts , he doth put the Lord Jesus Christ to an open shame . Oh! how should Gods people separate themselves for the Lord , and be wholly his , seeing Idolaters separate themselves to their Idols ? let them look upon themselves as a people separated for the Lord. And their abominations were as they loved . That is , First , as they loved , so they were guided , they were not guided by the Word , nor by any Divine Rule , not by right Reason , but according as they loved , they followed what they had a mind to , never regarding what Gods mind was ; The judgment is soon gone when the heart is taken with a thing . Ordinarily people love that way they go , not that way the Rule guides them to , but what way their affections carry them on in ; this is a very sinful thing for men to be acted with , and carried upon , meerly by the violence of their affections , and especially this is evil in the matters of Gods Worship , there we may not do things as we love , that is , because we think such things are very fair and there appears no hurt in them to us , and they like us well ; yea , but we must examine whether we have warrant out of the Word for that , we must not do as we love , but according as the rule is . Secondly , They were abominable as they loved ; they were turned into the very likeness of what they loved : and indeed our loves what ever they are upon doth turn us into the likeness of the thing , The understanding turns the object into a likeness to it , but the heart is turned into the likeness of its object . Austin hath a notable expression for this , saith he , Such is every man as his love is , Doth a man love the earth ? he is earth ; doth a man love God ? ( what shall I say , saith ( Austin ) he shall be even God too . And indeed the Scripture saith we are partakers of the Divine Nature , Oh! what care had we need have of what we love , Doest thou love a base filthy thing ? then thy soul is base and filthy too . Doest thou love the glorious and blessed God ? then thy soul is made like to God : Chuse therefore good objects for thy love , love the Lord , and love his holy waies , love things that are excellent and glorious , and by the loving of those things thy heart will come to have excellency and glory put upon it ; but if thou lovest that which is drossy and filthy , thou comest to have a base and drossy heart of thy own . Mans soul is like to the Cameleon that is changed into the color of the object it looks upon . They were abominable as they loved . Every man or woman is as he loves . Thirdly , They were abominable as they loved . That which is here translated of the Concrete , I find it may be as well translated of the Abstract , They were abominable as their love : and so it 's carried by Interpreters , that is , they were abominable as their Idols were that they did love , and their Idols were call'd Love in the Abstract ; as a man cals his Wife , his Love , so they call'd their Idols their Love , and they were abominable as their Love was , that is , look how abominable Baal-Peor was , so abominable were they ; so the Psalmist saith , that , they that make Idols , are like unto them . But fourthly , which I think is especially the scope of the holy Ghost here , They were abominable as they love , ( though the other may be taken in ) this Scripture hath reference to that that you reade in Numb . 25. 1. there you find that the people of Israel by the wicked counsel of Balaam , when they could not be cursed , yet Balaam did counsel them that they should come and bring their daughters before them , and so to intice them to commit uncleanness with their daughters , and then they should intice them to Idolatry , that was the wicked counsel of Balaam , they committed whordom with the daughters of Moab ; and they called the people to the sacrifices of their gods . So They were abominable as they loved : that is , they being inticed to bodily uncleanness , by the Moabitish women , these drew them likewise to the worship of their Idols . And so their loves to their Whores was that which drew them to this wickedness . They were abominable as they loved ; that is , they setting their love upon these wicked women that did intice them to uncleanness , according to that love of theirs were they brought unto the love of Idolatry . Solomons wives drew him to Idolatry . And it 's usuall for people to be of that Religion that those are that they love , if so be that their hearts be taken with any , if they love any it's usual for them to be of that Religion that those are of that they love , according to their kindred , according to their friends , according to the stock that they marry in , so is their Religion . Many that have been forward in waies of Religion , and yet marry into a carnal stock that hath no savour of Religion , you shall find they will grow cold according to what their wives dispositions are , according to what they love , so their Religion either burns hotter or grows cooler ; as it was usually laid upon Ahab for his wickedness , such a one was his wife : and so other Kings , the daughter of Ahab was his wife , his Religion was according as he loved . And my Brethren , if those who are in a false way can draw whom they love to it , then certainly those that are in the Truth should as wel labor to draw those who they love to the imbracement of the Truth : Wives that are naught wil draw their Husbands to that which they love , to Idolatry , to false worship ; Popish wives have drawn more husbands to their Popery , than Godly wives ( I fear ) have drawn husbands to the Truth ; Why should not gracious Wives labor to draw their Husbands to good by love , as well as wicked Wives to draw them to wickedness by their love . And indeed those who would gain others to good must first gain their love . The women of Moab gained the love of the people of Israel , and so gained them to themselves in the matters of Religion . So if you would do any good to people , first labor to gain their love ; let women that have evil husbands that they would ●ain gain : how would you gain them ? not by reproachful speeches , but do you ( though they be never so evil ) walk lovingly towards them , that they may be convinced that your souls do love them , and so do you by your loving carriage gain their love , and that 's the way to gain them to your God by that means . So divers of the women in the primitive times that had Heathenish Husbands , we have many stories of them , that by their gracious loving carriage to their Heathen Husbands they gained them to the Truth of Religion . And so Ministers , if they would gain people to God , they must gain their love , so walk before them in such a gracious holy loving way towards them , as they may gain their love , and then they will gain their souls ; if there be wrangling between Minister and People , there 's little hope that they will gain and do any good among that people , for people wil do as they love very much . And so your neighbors and friends if you would gain them to God any way , gain their loves to you , for it 's a mighty motive in matters of Religion for people to do as they love . And thus much for this tenth Verse . VER . 11. As for Ephraim , their glory shall fly away like a bird from the birth , and from the womb , and from the conception . AS for Ephraim . ] A Pathetical expression , he makes a stop at Ephraim , Oh Ephraim ! how sad , how much to be lamented is thy condition ? As for Ephraim , their Glory &c. By it is meant , all their pomp , riches , strength , prosperity , but especially by Glory here is meant , their numerous progeny in which they did so much glory , Ephraim ( the ten Tribes ) did prosper very much and were a very great multitude more than Judah . This Scripture hath reference unto the prosperous estate especially in the time of Jeroboam the second , of which you reade in 2 King. 14. Ephraim was in a very prosperous condition and had prospered very much . Their Glory . Children and numerous progeny , is accounted a glory unto people . That in which they do much glory , in Prov. 17. 6. Childrens children are the Crown of old men : ( the Seventy ) are the Glory of old men . Parents use to glory and pride themselves much in their children ; ( saith one ) Oh! lovely pride of the Mother ! so it may be said of many sons and daughters of children , Oh! the delightful pride of the Father and the Mother in such and such children . They accounted it their Glory , For , 1. By their children themselves are multiplied . And , 2. They see what excellency soever there is in the child , they look upon it as their own , as themselves the cause of it ; and men and women love themselves much , and because they are pieces of themselves therefore they glory in them . And , 3. They have some hope of continuation from Generation to Generation in their children ; and this is their Glory . But let Parents learn to give God the glory of their children , and to bring them up to the glory of God , then they may rejoyce in them indeed as a great mercy of God. In Prov. 10. 1. A wise Son maketh a glad Father , but a foolish Son is heaviness to his Mother . Why is a wise Son said to be the gladness of the Father ? Why ? Doth not a Mother rejoyce in a wise Son too ? And why is a foolish Son said to be the sorrow of the Mother ? Why ? Doth not the Father sorrow and mourn for a foolish Son ? The holy Ghost not without reason doth express himself thus ; A wise Son makes the Father glad . First ; because the Father usually hath a more strict hand over his Son in his education to bring him to wisdom more than the Mother , ordinarily Mothers are tender over their children , and they co●ker them and so make them fools , some they cannot endure that they should suffer any hardship , and hence their children proves foolish and fit for nothing , and great sorrows to them . And secondly , A wise Son is fit for imployment abroad in the world , therfore rejoyces the heart of his Father ; but a foolish Son is fit for nothing but to be at home in the Chimney corner with his Mother , and as he grows up grows stout and stubborn against her there . And if children be a glory to their Parents , they should labor to be such as they may be a glory and not a shame to them indeed . There are many which instead a glory to their parents are a great shame to them , as it was said of Augustus Caesar , he had three daughters that were wicked , and he used to call them his three Impostumes , and his three ●ankers upon his body . And so children that should be the glory of their Parents , and the glory of a family , many times they are but the very Impostumes , and Cankers of it , and the shame to their Parents , every time they come abroad in the world . And if you expect that your children should be a glory to , you must not be a shame to them ; sometimes children are a shame to their Parents , and sometimes Parents are a shame to their Children . It follows . Their glory shall fly away like a bird . Men glory in their outward pomp and prosperity , and their children , but both these shall fly away like a bird . That is , 1. Suddenly . 2. Swiftly . 3. Irrecoverably . A Bird that you have in a Cage , you have kept it perhaps many months , and upon some advantage gets out and in a moment she is gone , suddenly , and then she goes away swiftly that you cannot follow her , and then Irrecoverably that you can never take her . All outward glory is uncertain ; in Prov. 23. 5. Wilt thou set thine eyes upon that which is not ? Certainly riches they make to themselves wings , and fly away as an Eagle into Heaven ; fly away like a Bird , and that Bird , the Eagle , that flies so swiftly that there is no getting her again : How many lately in Ireland , and in our own Land , that have had estates in the evening , and all hath been gone away swiftly like a bird before the morning ? They have been rich in the morning and have been even beggars in the evening . Let us take our hearts off from glorying in all outward excellencies , and seek that glory that is abiding , that is constant , that is everlasting : We should look upon all outward comforts now as upon the wing ; if ever you had cause to look upon all the outward comforts in the world as upon the wing , you are to do it now , never make account of any settlement in any comforts in the world , at this day they are all upon the wing ; we cannot reason thus , We have enjoyed such prosperity thus long , and therefore we shall still enjoy it longer : No , all outward comforts slies away like the bird : that comes in one moment that before came not in many years . In Jer. 9. 23. Thus saith the LORD , Let not the wise man glory in his wisdom , neither let the mighty man glory in his might , let not the rich man glory in his riches : But let him that glorieth , glory in this , That he understandeth and knoweth me , that I am the Lord , which exercise , loving kindness , judgment , and righteousness in the earth : for in these things I delight saith the Lord. Your delights are in other vain things , in estates , in bravery ; but in these things I delight , saith the Lord God , and if you will glory , do you glory in those things that I my self delight in ; your glory in the midst of your prosperity which flies from you like a bird , but the Lord that is the glory of his in the midst of their adversities , flies to them like a bird : ( I say ) the glory of the wicked in the midst of their prosperity flies from them like a bird , and the Lord God who is the glory of the Saints flies to them in their afflictions like a bird . Thus you have this very phrase in Isa . 31. 5. As birds flying , so will the Lord of host defend Jerusalem ; defending also he will deliver it , and passing over he will preserve it . [ As birds flying ] it 's a metaphor taken from the bird when she sees the yong ones in any danger of the Kite she flies with speed to save them , As birds flying , so will I defend Jerusalem . Your glory gets away and flies from you in your prosperity , but the glory of the Saints flies to them in their adversity . Secondly , The Glory of their posterity shall flee away like a bird ▪ that is , The Lord will cut off their numerous posteritie , their yong men , that there shall be few enough left among them . They gloried in their number . The blessing of God upon Abrahams seed came very swiftly after it began to come ; and now God threatens it shall go away as swiftly : As you may find it if you observe the story of the encrease of the Seed of Abraham , if you reckon it from the time of their going into Egypt : there was ( you know ) but threescore and ten souls that went into Egypt of Abraham's seed : but when they came out of Egypt , which was but two hundred and fifteen years after they went in ; for the four hundred and thirty is to be reckoned from the Promise to Abraham until their coming out of Egypt , and it is cleer that there were two hundred and fifteen years from the Promise to their going into Egypt , so that there were but two hundred and fifteen years from their going in , to their coming out ; and see how swiftly they did encrease , from three score and ten souls ( for there was no more then , but ) there came out from twenty years old and upwards , men of war , six hundred thousand , three thousand , five hundred and fiftie ; there were encreased of Abrahams seed in two hundred and fifteen years , six hundred thousand , and three thousand , and five hundred and fifty , as you may see in the book of Numbers ; besides , the Levites , with the number of the males , from a month old and upwards , was twenty and two thousand ; besides the women and al the other children : and this was in that time when they were in bondage . Thus the Glory of Abrahams seed came very swiftly . And now it shall fly away like a bird , they shall decrease more than they did encrease . Godliness brings blessings swiftly , and Wickedness it causes blessings to depart away swiftly again like a bird . It follows ; From the birth , and from the womb , and from the conception . Gods Curse follows the wicked close : sometimes in their birth ; sometimes in the womb ; and sometimes hindering the conception . You see how God hath us at advantage , how he hath us in his hand at every turn ; he might if he had pleased smit us in our conception ; if he had spar'd there , stifled us in the womb ; if spar'd there , made us stick in the birth . Wherefore learn we to acknowledg Gods mercie in the general , that he is patient , and long suffering , and gracious to us ; let us consider at the several passages of his mercy , to bless God not only for our general preservation , but how he did preserve us in the very conception , preserves us in our mothers womb , and then in the birth , and then in the cradle , and in our childhood , in our youth , and in our middle age , in our old age , for we lie at his mercy at every point of time . Their glorie shall flie away like a bird ; from the birth , and from the womb , and from the conception ; of some I 'le hinder the conception , some others in the womb shall die , others when they come to be born there they shall perish in their birth , and so at every time my curse shall follow them , from the conception , from the womb , and from the birth . Yea and Fourthly , Though perhaps some may escape in the conception , and in the womb , and in the birth , yet it follows ; VER . 12. Though they bring up children , yet will I bereave them . THE Curse of God is here threatned to pursue them , and over-take them , though they escaped the Curse that others are under . Many think that when they have escaped some Judgment that hath come upon some others , then they are safe enough and all is well ; But thy preservation from some Judgment that hath struck others , may be thy reservation to greater Judgments that God intends for thee afterwards . 2. It is a judgment to be deprived of children in the womb , in the birth , but when you have endured much pain in bearing and bringing forth your children , much labor and trouble in bringing up your children , when many a thoughtful care in the education of them , much sorrow and grief they have cost you , and now when they come to be hopeful , almost to mens and womens estate , and you think to have comfort in them , now for God to take them away , this is very sad unto parents , it goes exceeding much unto their hearts to be bereaved then ; yet such things as these have befallen many heretofore ; and Parents though the condition must be acknowledged very sad , yet they must submit to Gods hand in this . Perhaps some of you have in the breeding of your children endured much , and through many difficulties they have been brought till they have grown up to be almost at mens and womens estates , and perhaps they have been towardly and hopeful , you had hoped to have had them to have been the staff of your age , and yet God suddenly hath made them fly away like a bird , perhaps be drowned , perhaps some other way , in a most uncomfortable manner the Lord hath bereaved you of them . You will say , The condition is sad more than ordinary . Therefore God calls you to Sanctifie his Name more than ordinary , to exercise grace more than ordinary , and the exercise of grace in such an extraordinary stroke of God upon you may be as great a good and comfort , as great a blessing unto you as the enjoyment of your child would have been . If a tender mother that through all her care , and pain , and labor , after breeding and bringing up a child , should have him taken away in some untimely death ( as you call it ) she would think her condition the saddest of any living . Be it known to you , perhaps some may be here , or know others of their friends that have had such a hand of God upon them , be but convinced of this one thing which I know you cannot deny , That the exercise of grace sutable to this work of God that is now upon thee , or against thee , conceive it as thou wilt , I say , the exercise of thy grace sutable to this work of God is a greater good to thee than the life of thy child could have been , it could never have done thee that good as the exercise of grace may do in this condition when it is sutable to this stroke of God upon thee ; and this indeed is the only way to make up any losses of children , or loss of any goods , be it a child , be it a husband or the dearest friend , a wife , or thy estate , yet the exercise of thy grace is better than the enjoiment of them all . It follows ; There shall not be a man left . I 'le bereave them when they bring them up , ( the words are [ not a man , ] and left is not in the Original ) that they be not men . And sometimes God lets the children of men and women live , and yet they never come to be men , but strikes them in their understandings that they are bereaved of them so far that they never come to be men . I remember it 's reported of S r Thomas Moore that his wife was mightilie desirous of a Boy , ( that was her word ) and she had one that proved a fool , and saith her husband to her , You were never quiet till you had a boy , and now you have one that be all his life a Boy . I will bereave them that there shall not be a man left . But I rather think the meaning is , I wil take them away that they shall not live to be men , strong men of war. You boasted your selves that you had so many of your children that were such valiant men of war before , but I 'le bereave you of them ( saith the Lord. ) Yea , wo to them when I depart from them . Surely , even wo to them ; he puts a sureness upon this , Wo to them when I depart from them . As if the holy Ghost should say , What do I threaten this or the other evil , the great evil of all , the rise of al evils is , Gods forsaking them , Wo also to them when I depart from them . God departs from a people , or a particular soul , when he withdraws his goodness and mercy from them : and the reason why wicked men for a time do enjoy good things , it is , because Gods time is not yet come to depart from them ; but when Gods time is come to depart from them , then al vanishes suddenly : As the light continues so long as the Sun is in the firmament , but as soon as ever it is gon it grows to be dark , the darkness of the night comes suddenly . A man hath strength and health so long as his vitals hold , but as soon as ever the vitals are struck , the craseis of the body , if that be strucken the strength and health goes . The general presence of God with his Creature keeps strength and health , it 's God in the creature that keeps its comforts , and upon Gods departing al vanishes and comes to nothing . Thou hast thy prosperity now , and thou thinkest thou maiest enjoy it still ; but how canst thou tell but God may suddenly depart , and then all is gone ? The alteration of mans condition is not only from Natural causes , but heigher , from Gods departing . Carnal hearts think themselves safe if they do not see how Natural causes shall work their ruin , they see nothing , but as they have enjoyed much good from Natural causes , so they see them working still for good to them . Yea , but know that thy prosperity , or thy adversity depends not upon Natural causes , but upon a higher cause , though thou hast the confluence of all Natural causes working for thee as much as ever , yet if God pleases to withdraw himself thou art a lost creature . And so it is with a Kingdom . When God pleases to depart from a Kingdom , he doth then take away Wisdome from the Wise , he gives them up to their own Counsels , to perverse Counsels , he blinds them that they cannot forsee their danger , nor see means to help them , but they shall take waies as if they intended to destroy themselves . If God do but leave them , whatsoever their wisdom was before , all their endeavors they shall be blasted and come to nothing , & in this it is we should sanctifie Gods Name , and acknowledge it , acknowledge our immediate dependance upon God for all our outward good we enjoy , whatsoever second causes we have to help our selves . Wicked men will not take notice of him in their Comforts , they cry out of this and the other cause of their evil , but it 's Gods departing from them , that is the great thing they should take to heart . Particular evils must not be taken so much to heart as this of Gods departing : Whatsoever our condition be , yet if God be not departing we are well enough , though in the fire , though in the water , I will be with thee saith the Lord. Mark the ground of the confidence of the Saints in the time of affliction : in Psalm . 46. ( Luther's Psalm it 's called , that is , a Psalm that Luther was wont to call to his friends to sing , when he heard of any danger that they were in , or any sad thing fallen out , Come ( saith he ) let us sing the 46. Psalm , And mark the confidence of the Saints ) We will not fear though the earth be removed , and though the mountains be carried into the midst of the sea . Though the waters thereof rore and be troubled , though the mountains shake with the swelling thereof ; though the heathen rage , and the Kingdoms be removed , yet al shal not trouble us . Why , what 's the ground ? The Lord of Hosts is with us , the God of Jacob is our refuge . And it 's twice repeated in the same words in the Psalm , God is not gone , God is not departed , therefore no great matter what men can do unto us : But if one be in misery and have God departed , Oh! how dreadful is that condition ! It was a dreadful speech of Saul , in 1 Sam. 28. 15. I am sore distressed ; for the Philistins make war against me , and God is departed from me . Oh! when the Philistins make war upon a people , when there is enemies at our gates , and then our consciences shall tell us , that God is departed from us , this is a sad condition : It was a woful speech of Saul ; God is now departed when I have most need of him : Wo to them then . For , First , The root of all evil is very deep that is upon us when God is departed : It doth not lie in this particular , or that particular , we might make shift to get over them , the spirit of a man might sustain his infirmity ; but the root of the evil it lies in the departing of God , And what can the Creature do when God is departed ? As the King of Israel when the women said , Help O King. Saith he , If the Lord doth not help thee , whence shall I help thee ? And as all creatures say , If God be departed , we cannot help , nay , the very Devil cannot help if God be gone : In 1 Sam. 28. when Saul was sore distressed and he would raise up Samuel , and the Devil came in the likeness of Samuel , saith he , Wherefore doest thou ask of me , seeing the Lord is departed from thee ? No Creatures in the world , nor Devils can do good when God is departed , then the evil is only evil when God is gone . An evil may have much good in it , and God may sanctifie it for abundance of blessings to his People so long as he continues with them ; but if he be gone , then the evil is only evil : And if God be gon all protection is gon , and therfore thou liest liable to all kind of evils whatsoever . And however for the present things do seem to be good that are remaining , yet the blessing of it is gone if God be not with thee . And this evil that is upon thee it is no other but the forerunner of eternal evil , and the creature certainly then must needs sink when God is thus departed . Oh! If so be that it is so woful a thing for God to depart from a people here in this world in regard of the withdrawing of outward things and mercies from them , what is it then for the Lord to depart for ever from the soul ? What an alteration doth the departing of the Sun make ? Take a delightful Sunshine Summers day , and how beautiful is it ? Now compare that with a winters dark dismal night ; What makes the difference between these two ? The presence of the Sun in the one , and the Sun is departed from the other . It is but the presence , or the departing of one creature . Oh! if the presence or the departing of one creature makes such a difference in the world , what doth the presence or the departing of the infinite God do to the soul ? Let the Saints who enjoy Gods presence prize it , and pray as the Prophet did , Lord leave us not . Oh! how vain is the heart of man that will depart from God ? If thou depart from him , he departs from thee too , and wo to thee whatsoever thou hast when the Lord is gone and departed from thee . The Lord departs from particular men and women , as well as from Kingdoms and Nations , and wo to them also : when God departs from a particular man or woman he doth withdraw his common gifts and graces , and comforts that they were wont to have , he doth curse all means for good unto them , and he gives them up unto temptations ; those are the three special things that God doth in departing from any particular soul , he withdraws the common gifts and graces that they had , and the comforts that follows , and curses the means that may do them good , and gives them up to the strength and power of temptation . You will say ( it may be ) Many a soul that doth desire further presence of God may be afraid out of this that God is departed . Now though God ( no question ) may in some degree withdraw himself even from his Saints , so as they may be afraid that God is gone and departed from them ; yet there 's this one evidence to thee , let thy condition be never so sad , yet if thou beest a Saint ( I say ) this is one evidence that God is not wholly gone , if he leaves any kind of shine behind him so far as makes thy heart to be longing after him ; God doth not so depart from his Saints but he leaves some luster , some little glimmering of himself behind , so much as the soul sees which way God is gone , so much as serves to draw the heart of a poor sinner after himself and makes it restless and unquiet till it comes to be in Gods presence again ; As when a Candle is taken out of a room , the room is darker than it was , yet there 's a glimmering left behind in that , if you go quickly you may follow : When God departs from hypocrites , he departs so as he leaves nothing behind him , and they have not so much of God as makes them make after God , and so they turn away from God and seek to make up the loss of God in some other thing ; but a Saint of God that hath God beginning to depart in any degree , when God is gone , he will not turn aside to seek to make up the loss of God in any other thing else , but he hath so much of God as doth strongly carry his heart after him , that he looks , and sighs , and groans , and cries after the Lord , and as David in Psal . 119. 8. there he shews us that God was in some degree departed from him , ( in his own sense at least ) but mark his expression there , and that one Scripture may much help any soul that is afraid that God is departed : I will keep thy Statutes : O forsake me not utterly . Oh Lord , me thinks I feel that thou art a going , I feel that I have not those comforts I was wont to have , those stirrings of thy Spirit as I was wont to have , but O Lord , yet for all this , I will keep thy Statutes ( saith David ) I am resolved though I should never have further comforts from thee , yet Lord I will keep thy Statutes , do with me what thou wilt , I●le do what I can to honor thee , and Lord forsake me not utterly . So long as thy heart can close with this text and say thus as David , Lord , I will keep thy Statutes , though I feel not thy presence with me as I was wont to do , yet Lord I will do what I can to honor thee , though I be in a sad condition , and thou seemest to leave me , yet Lord I will keep thy Statutes , Oh Lord forsake me not utterly . So long as thou canst make use of Davids expression as thine own , it is an evidence God is not so departed as he uses to depart from Hypocrites , and wicked and ungodly men . And if it be so woful a thing when God departs , truly then when God is about departing we had need cry mightily to him , both for Kingdoms and particular souls . When a Malefactor stands before the Judg and is crying for mercy , if the Judg be a rising off the Bench , then he lifts up his voice , and then shreeks out indeed , Good my Lord , then he sees if the Judg be gone off from the Bench , he is a lost man : so when we see God going , as many foot-steps of Gods departing from us there have been , and are , and yet still God leaves a light behind , blessed be God we have a light of Gods presence , and God is no further departed from us , but so that he hath left so much of himself as we may know where to have him . It follows . VER . 13. Ephraim , as I saw Tyrus , is planted in a pleasant place : but Ephraim shall bring forth his Children to the Murderers . WHAT , God departed ? Wo to us when God departs from us . Why ? but Ephraim might bless himself in his prosperous condition in which he was , Ephraim ( might say ) What do you speak of Gods departing ? We are in a good condition , it 's but your melancholly fears that makes you speak of such fears as these are , we were never stronger , nor never had better fortifications , nor never prospered better than we do ; and as I told you , this hath reference to the time of Jerohoam the second , and the Prophet grants it , that they were in a prosperous estate , Ephraim was like Tyrus planted in a pleasant place as Tyrus was ; Tyrus , it was a brave City , an Island in the Sea , much like ( as it 's reported ) that famous City in Italy , [ Venice ] which is in the Sea about seven hundred paces from the Land , it is built as it were upon a rock in the Sea ; and so indeed the word signifies , it comes from a word that in the Hebrew signifies a Rock : it was a very exceeding strong place . Quintus Curtius in his fourth book of the Story of Alexander , saith that , Alexander in his conquest had more to do to conquer Tyrus than all Asia besides , it was such a mighty and strong place . Pliny saith the compass of it was nineteen miles . It was the general Mart almost of all the world , and it was a City very full of people ; and to this the Prophet hath reference , when he saith , Ephraim was like Tyrus ; because Ephraim did so glory in his numerous Progeny ; for Tyrus was a mighty populous place , as Pliny saith of it , that there were three other ancient Cities came out of it , as Leptis Vtica , and that great CARTHAGE that was but a spring out of this root , that CARTHAGE that was such a famous City that did strive a long time for the Empier of Rome , and the Monarchy and Dominion of the whol world ; Yea and Gades divided ( as it were ) from the rest of the earth , were peopled from hence : We need not go so much to the Authors that write about this City and the braveness of it , for in Ezek. 27. you have a description of the City Tyrus , as a most brave , rich , and glorious City . Oh! thou that art situate at the entry of the Sea , which art a Merchant of the people for many Isles : thus saith the Lord God , O Tyrus , thou hast said I am of perfect beauty ; Thy borders are in the midst of the Seas , thy builders have perfected thy beauty . And then in the 33. verse , When thy Wares went forth out of the Seas thou filledst many people , thou didest enrich the Kings of the earth with the multitude of thy riches and of thy Mercandize . Now saith the Lord here , Ephraim is thus , she said to her self , that she was so prosperous , and strong , and rich every way , she was like to Tyrus , I grant it saith the Prophet , and I have seen it so , Ephraim is the very same even then when I am departing from her . So that from hence we may see , That at the very time when God is departing from a Kingdom , or a particular man or woman , they may be in the greatest prosperity that ever they were in all their lives : When thou art neerest eternal misery thou maiest be in the highest degree of outward prosperity that ever thou wast in all thy life . Physitians say that the uttermst degree of health in the body , is next unto sickness . It 's true here , that the highest degree of outward prosperity , it 's but the forerunner of ruine ; Oh! let us learn never to trust in our prosperity , but alwaies to walk with fear and trembling before the Lord , never let us think that we are safe and well because we have outward things at our wills , we may have them at our wills and yet that very night the word may come , This night shall thy soul be taken away , as you know it was with the rich man in the Gospel , when he had his barns full and was in consultation what to do , yet now shall thy soul be taken from thee . And Nebuchadnezzar at that very time when he was glorying in his Magnificent Pallace that he had made , now the word comes out against him . Again , especially it should teach us , not to trust ( as in no outward prosperity so ) not in any fortifications , nor strength . Tyrus was an invinceable place ( it seems to be so ) yet God could pul it down : nor to trust in the multitude of Soldiers : This example is as famous as any to teach men not to trust in any outwards whatsoever . Calvin he carries it in somewhat a different way , and truly not without some probability neither . I saw Ephraim that thou wert planted in a pleasant place , as in Tyrus , so he carries it thus , that is , Thou art a plant like to the plants that were in Tyrus . And the word translated , pleasant place , it 's a word that signifies building : because they use to build the most delightful places ; it signifies also a secure place of habitation , now ( saith he ) Tyrus it was upon a Rock , and therefore they had little ground for Orchards , or Gardens , or Plants , but only such as were made by art , and with a great deal of cost and charges , and ( saith he ) As men when they are striving with Nature , if they mean to do any thing at all , they will do it to purpose , and fetch out the most curious plants and bestow a great deal of cost to cover them from the coldness of the winter , as we see in places that are neer the Sea , that meerly by art they fetch out a place for a Garden or Orchard , they are mighty chargable . So Ephraim was compared to such a plant , that is , God was at a great deal of charge for it , and very careful he was to preserve them . As you heard the last day , God compar'd his love to his people to a longing woman that longed for the first ripe fruits ; so Gods love was towards his people , and here God compares his respect to his people ; as a man or woman would do to a tender plant that is in a Garden or Orchard that is made with abundance of cost and charge , look how careful they would be to preserve some tender plant in covering of it , and keeping of it from being mixt with the frost , ( saith he ) such was my care towards Ephraim , howsoever they have served me . Thus to aggravate their sins God doth shew his care of them ( thus Calvin . ) But saith the text for all this , though my care hath been thus over them , yet they shall bring forth their children to the murderers . God never shews so much respect to any man or woman , but upon their forsaking of him , wrath doth follow . Yet after all this they shall bring forth their children to the murderers , as if so be their children had been born for no other end , but to satisfie the mouth of the sword , to be objects of the fury of the murderers ; and those children that they shall bring forth in their war , they shall send them forth , just as if a man did send a company of beasts to the slaughter-house . They shall bring them forth to the murderers . Sometimes indeed in war men are led forth even by the treachery or the spight at least of Commanders in the war , only that they might be a prey to the murderers ; if any wicked Officers in an Army have a spight against a man , or any particular company of men , ordinarily their spight is most against godly men in their Army , a wicked , swearing , deboist Officer that hath a spight against godly men in an Army he will set them upon the most desperat service , there enjoyn them upon pain of death to do service and not to stir , on purpose that they might be cut off , or at least hoping that they will fall into the hand of the murderer . Just in this case like to David , for his own ends in another way , that would set Vriah in the forefront and would have others withdraw from him ; on purpose that he might fall by the enemy . They shall bring forth children to the murderers . Many children have been brought forth to the murderers even in this way . ( But for the Observations from the words . ) First , The Curse of God stayes not upon the Parents ; but goes forwards to the children ; It 's for the sin of the parents that the children are to be brought forth to the murderers , and especially it staies not upon Idolaters , but goes to their children . There are two branches in this Note . 1. The Curse of God staies not upon the parents , but goes towards the children ; in Deut. 28. 18. Cursed shall be the fruit of thy body , and especially to the children of Idolaters . In Psal . 137. 8. O daughter of Babylon , who art to be destroyed ; happy shall he be that rewardeth thee as thou hast served us , happy shall he be that taketh and dasheth thy little ones against the stones . And in Isa . 13. 18. Their Bowes also shall dash the young men to pieces , and they shall have no pity on the fruit of the womb ; their eye shall not spare children . So in the second Commandement , the Lord there threatens , to visit the sins of the fathers , upon the children , to them that hate him , to the third and fourth generation . You wil say , Why should children suffer for their parents sins ? You will kill yong Vipers and Snakes though they never have stung . So , God sees guilt enough in the children of wicked men and of Idolaters , so that in Justice he may destroy them ; but he doth rather take advantage to destroy them , because they be the children of wicked men and of Idolaters : As if a man commit TREASON , he deserves death then for his own fault ; but if the King hear that his Father and Grandfather were Traitors , he shall die the rather because of them . So it 's true , the children of godly people have sin and guilt in them , as well as the children of wicked men ; Yea , but the children of wicked men having guilt , and so liable to Gods Justice , God will take the advantage the rather to do them Justice because their parents was wicked and ungodly ; and this is righteous enough with God. And the children of Idolaters above all shall not be spared , and especially those that live to many years , because there is no sin that is so much strengthened from their Ancestors , and the example of their Forefathers as Superstition and Idolatry is ; Why should we be wiser than our Forefathers ? What 's the argument of our superstitious vanities , but our Forefathers did thus ? And therefore that 's observable , That there 's no Commandement in the Ten threatens Gods judgments upon the children , but the second Commandement , Because that there 's no Commandement broken from the example and plea of forefathers as the second Commandement ; and therefore let the children of Idolaters and false Worshipers look to it , that they repent from the sins of their forefathers ; Instead of pleading for the sins of your forefathers , you should fall down and humble your souls for the sins of your forefathers , or otherwise that 's the very reason that God will punish the sins of the forefathers upon the children , because their fathers did worship God in a false way , and they will do so too . And then another Note is this , That as this is a heavy fruit of Gods Curse upon a people for the Parents sins , for God , Curse to follow to the children : so this is a special fruit of Gods Curse upon children , That they shall be brought forth to the Murderers . In times of War if you make not your peace with God it 's just with God that things should be ordered so that your children should be brought forth to the Murderers . Oh! you tender hearted Mothers , who are loth that the wind should blow upon your children , look upon them and pity them , how can you endure to see their blood gush out , how can you endure to see your little ones sprawling in the streets , or upon the pikes of the Soldiers ? If your hearts cannot endure this , seek to make your peace with God , to deliver your selves and your children from this curse that hath befallen many . We know not what these wars may bring forth , what they have done in Ireland we have heard much of , how the Parents have lookt upon their children brought forth to the Murderers ; and though it 's true , in many Cities and places where the Enemy hath come they have not generally ( at least ) broke forth to such abominable cruelties as this is , but who knows what a Summer or two may bring forth ; for certainly where War continues it drives on with more and more rage . You will say then , Oh! let us make peace upon any terms . No , let it rather be your care to make your peace with God , that 's your way to deliver your cildren from being brought forth to the Murderers ; for if it be a false peace it may be but a further way to bring forth your children to the Murderers . It is an extream sad Curse of God , in this especially , when it shall come before their very Parents sight , for so the Prophet speaks as if they should be brought forth even before them : Many of the Heathens have very Pathetical expressions about the sad condition of Parents when their children are slain before their eyes : as that of Priamus Son Polites that was slain by Pyrrhus , he cries to his gods , Oh! if there be any thing in Heaven that doth take care of such things , come and revenge this ( saith he , ) when as Pyrrhus slew his Son before his eyes . Thou hast before the very face of the Father even sprinkled the blood of the child upon his face : he was not able to bear it though he saw himself ready to die next , but cries to the very Heavens to revenge it . And that was a very sad story of the Emperor Mauritius , that his Sons , and Wife , and Daughters were brought before his eyes and slain before him : This is the woful evil that falls upon Kingdoms . And if your children did but understand this very text that now I am opening , they would even look upon you and cry with tears in their eyes , Oh Father ! Oh Mother ! Repent , repent , and seek God for your selves and for us , Oh! repent , and make up your peace with God that we may not be brought forth to the Murderers . Oh! but if this be so great an evil for Parents to have their children to be brought forth to the Murderers here , how great an evil then is it for Parents to bring forth children to be fewel for Gods wrath for all eternity , to be the firebrands for Gods wrath to burn upon , milions of years to all eternity ? You then that are Parents , and have children , look upon them and have such thoughts as these that may break your hearts , Oh! what a sad thing would it be that such a babe that came out of my womb should be a fire-brand for Gods wrath to burn upon to all eternity ? Oh! how had I need pray and bring up my children in the fear of God , lest I should be such an unhappy Father that out of my loyns , should not only bring forth a child to the Murderers , but for the Devils in Hell ? But let not this discourage you that are godly to venture your children in lawful Wars , for when you shall labor to make up your peace with God , in such a cause if you be willing to sacrifice your children to God , if thy child should be brought forth even to death , yet he is but brought forth even to Martyrdom , rather than to the Murderers : Thou shouldest rather rejoyce that thou hast a child to bring forth in such a Cause , then to be overprest with sorrow that the life of thy child hath been taken away with the Murderers ; & some of your children though with the loss of their own lives , yet they have been a means to keep you , and us all from the hand of the Murderer , to keep the City and the Kingdom from being over-run with Tyranny , Idolatry , and all kind of Prophanness , and it may be worth the lives of your children that good that hath been done . Revel . 12. 11. And they overcame by the blood of the Lamb , and by the Word of their Testimony , and they loved not their lives unto the death . Therefore rejoyce ye Heavens , and ye that dwell in them . They loved not their lives unto the death : therefore rejoyce ye Heavens , and them that dwell therein . When parents shall be willing to give up their children in the Cause of God , even children shall be willing to sacrifice themselves in Gods Cause , ( I say having made up their peace with God ) then when they love not their lives unto the death , there shall be joy in Heaven , and they shall overcome in dying even as Jesus Christ did . I remember I have read of Zenophon , when he was sacrificing to their Idol gods , he wore a Crown upon his head , and there came news to him that his child was dead , he presently pulls his Crown from off his head in token of sorrow ; but then asking how he died , answer was made , That he died in the Wars : Then he calls for his Crown again . So perhaps some of you have lost your Children , nature cannot but work , yea but then ask how they lost their lives , they lost their lives valiantly in a work that did as much concern the glory of God as ever any War did , and seeing they died so , rather bless God than be so sorrowful that they fell into the hand of Murderers . It follows . VER . 14. Give them , O Lord : what wilt thou give ? Give them a miscarrying womb , and dry breasts . THIS follows , upon this that they shall be brought forth to the Murderers hand . Then , Lord , give them ; what wilt thou give them ? Give them a miscarrying womb , and dry breast . Some think this was an Imprecation by a spirit of Prophesie , as if the holy Prophet had his heart fill'd with the wrath of God , Give them Lord ; what wilt thou ? give them a miscarrying womb , and dry breasts , But rather according to most Interpreters , I think this expression is rather an expression of Commiseration , ( that is ) foreseeing the lamentable condition that the ten Tribes should be in ere long , the Prophet pities their condition , and would fain come in and pray for them , and he begins , Give them , O Lord ( saith the prophet ; ) and then he makes a stop , as if he should say , but O Lord what shall I say for them , Give them , but Lord I know not what to ask for them , I am at a stand when I consider what they are , what the many mercies they have had already , what warnings they have had , how hardened they are in their sin , and how thy word is gone forth , but Lord give them : shall I say , Lord give them deliverance , give them peace , give them prosperity still , Lord I dare not , that I cannot ask , all means have been used for to bring them unto thee , and yet they stand out against the Lord ; thou knowest they are deer to me , they are of my flesh , and I should be glad that they might be saved , but thy glory is dearer to me then they are , and therefore for that I cannot pray : and therefore the Prophet praies , Give them , seeing all this misery must befal them , what , shall the enemies be let out upon them ? shall they and their children be made a prey to the Murderer ? Lord , rather let no more be born of them , rather let those children that otherwise should have been born and might have lived in their own Land , Lord God , 〈◊〉 them not be born rather than come to live to so great misery ; so he doth not pray for a miscarrying womb and dry breasts absolutely , but compartively . From whence the Notes are . First ; That mens sins make many times Gods Ministers and his Saints at a point that they know not what to say in prayer . Truly , though there hath bee a mighty Spirit of prayer through Gods mercy in the Kingdom , yet considering that since God hath come to shew himself willing to deliver us , and Christ hath been coming even upon his white Hors in peace to take the Kingdom to himself , since that time such a spirit of Malignity hath appeared against Christ and his Saints as ever was in the Kingdom , it puts many of the Ministers and Saints of God to a non-plus in their prayers , and straightens their very hearts in the day of their fasting , when they are to seek God , that the Lord would give forth mercy , The Lord knows that the condition we are in is more unfit for mercy than we were at the very first day ; Thus a Nation , thus particular people may put the Servants of God to a stand in their prayers , and straighten their hearts ; Oh! were it that people had gone on in the imbracing of Reformation as they seem'd to do at the first , Oh! how enlarged would the herrts of the Saints have been in prayer ? Oh Lord ! give England mercy , give England deliverance . And then a second Note is this , That the fruitfulness , or the barrenness of the womb , it is from God. Give them , give them a miscarrying womb and dry breasts . This is from God ; in Gen. 30. 2. when Rachel cried for children , Give me children or else I die , the text saith , that Jacobs anger was kindled against Rachel , and said , Am I in Gods stead ? Paulus Phagius ( that learned man ) saith , that the Hebrews have this speech , that there are four keys that are in Gods hand that he gives not into the hand of any Angel. 1. The Key of the Rain ; and that you have in Deut. 28. 12. The Lord shall open unto thee his good treasure , the Heaven to give thee rain unto thy Land in his season . 1. There 's the Key of Food ; in Ps . 145. The eyes of all wait upon thee , and thou givest them their meat in due season ; thou openest thine hand and satisfiest the desire of every living thing . 3. There 's the Key of the Grave , in Ezek. 37. 12. Behold , Oh my people I will open your Graves , and cause you to come up out of your Graves . 4. And lastly , The Key of the Womb , and that is in Gen. 38. 22. These four Keys God keeps in his own hand , and therefore Gods providence is to be observed in this , and there ought to be a submission to his hand in it . Thirdly , Sin may bring such evil time upon a people as better those who live to such times had not been born , or died before those times had come ; Give them a miscarrying womb and a dry breast , if they should have children that should live to endure all the miseries of those times that are coming , they had been better not to have been born , or have died long before this time saith the Prophet , We must take heed of wishing this upon every little affliction that doth befall us , as it is the frowardness of many people even with God himself , that if their children do but anger them to wish they had never been born , or cold in the mouth many years ago , I wish I had gone to your Grave : Parents many times are ready to wish their children that they had never been born of them ; but this is frowardness against God himself , and wickedness ; those that are so ready to wish their children had not been born , they are the least sensible of the sin that doth cause the affliction upon which they do wish such a thing as that is . Give them a miscarrying womb , and dry breasts . First ; There may be either such miserable slaughters as that Parents might even wish that they never had any Children . Or Secondly , They may live under such cruel tyranny for their souls and bodies . Or thirdly , They may be drawn from God by false Religion , and so may be in a condition worse than if they had not been born . Hence Parents to whom God denies children or takes them away , they should quiet themselves in Gods dispose , especially in such times as these are : it may be God hath taken away your children to deliver them from greater evils : as in the house of Jeroboam , there was but one child that had any good in it , and saith God , That child shall die , and gives the reason , Because it had some good in it . So that God takes away many that he hath the most love unto , and lets others to live that he hath not so much love unto . Yes , ( some may say ) If I were sure that their souls were safe , though God doth take them away , if I were sure of their salvation , then I would be content . That 's true indeed , If your children were saved , what hurt is that to be taken away here and received to Heaven , and there to live for ever with Christ , not to sin , or sorrow more : but howsoever you may satisfie your selves in these three things . First , That they are under an indefinite promise , though not an universal . Secondly , Suppose he should not be saved , then it were better that he should be taken away than to live to sin more against God , he might have lived to have done a great deal of mischief in the world if he were one that God did not intend to save , and therefore quiet thy self ; However God sees further than thou doest , either when he denies the● Children , or takes them away in such times as these are . Further , In times when publick evils are threatned , they are good times to die in ; If better not to be born in evil time , then certainly it is no great evil to die in evil times . Good men are taken away from the evil to come . As if a woman had her breast to be launc'd or cut off , would not the tender Father take the Children out of the room in the mean time ? Who knows but God may have the breast of his his Church ( our Mother ) even to be cut off for a time , yet may suffer heavier things than ever she hath done , and if God shall take away his tender Children that will not be able to bear such a sight as that , what great evil is it ? As we reade of God towards Moses , when Gods Glory was to pass by , he puts Moses into the hole of a Rock ; and truly the graves of the Saints are but as the holes of the Rock til the Glory of Gods Justice passes by a people . And thirdly , If the sins of Parents may be the cause of such things to Children as better they had not been born , let those that have Children take heed that they lay not up such wrath for an Inheritance for their Children , as that their Children afterwards should even wish they never had been born of such Parents , especially if Parents be careless in the education of their Children not to bring them up in the fear of the Lord , hereafter their Children may curse the time that ever they were born of them , and say , Oh! that I rather had been of the off-spring of Vipers , or the generation of Dragons than that I had come of such Parents , Oh! that my Mother had had a miscarrying womb , or that she never had had breasts to give me suck . Certainly this will be the voice of many children against their Parents one day : Look to it that there be never a Father nor Mother in this place that may give cause to their Children thus to wish they had never been born of such Parents . And certainly if the enduring of sorrows and misery in this world may put them into such a condition , what then wil sin and being the authors of miseries to others do ? Those Children that are abominable and wicked in their lives , and are causes of mischief to others , how much cause is it that it had been said , that it had been been better his Mothers womb had miscarried : as it was said of Judas , that it had been better that he had never been born : And so it may be said of abundance at this day , what abundance of evil are some at this day the cause of unto others ? What woful disturbances , distractions and calamities do some men bring upon a nation ? had it not been better that their Mothers wombs to have miscarried , and their breasts not to have given them such ? And again , What horrible wickedness are some guilty of ? How many Mother 's this day have cause ●o say , Oh! that my womb had miscarried of such a Child ! Oh that my breasts had never given such a Child suck ! Oh that ever one should come out of my womb to do so much mischief , to take up Arms to fight against his COUNTRY , to fight against the Saints , to bring in Slavery and Tyranny , that ever any out of my womb should have a hand in such a mischievous way as this is ! Oh! these breasts of mine every time I look upon them , I wish they had never given such a one suck , for it may be they wil suck my blood too . Certainly if ever there were a time to wish their wombs had miscarried , and their breasts never given suck , these are the times many may do so . And this seems to have allusion to that which Christ saith in Luke 23. 19. Blessed are the wombs that never bear , and the paps that never gave suck . I say , concerning many particulars in the Kingdom in this time , it might have been said , Oh! blessed had the womb been that such men were in , had they never been born , and the paps that they suckt , that they had never given suck . This would not have been an interpretation , but a good prayer , if it could have been foreseen , if any Prophet could have forseen this , that thou shouldst have been a Child , and he should have been an Actor in so much mischief as hath been done in this Kingdom of late , if any Prophet could have forseen this , thou wouldst have said Amen to his prayer , Lord give this woman a miscarrying womb and dry breasts that she might never have born nor given suck to such an one . It follows . VER . 15. All their wickedness is in Gilgal : for there I hated them . WHAT this Gilgal was I opened in the 4 th Chapter at the 15. Verse , it was a very famous place for many remarkable things : Stones were set up in remembrance of so great a mercy in coming over Jordan , and there was the first Passeover that ever they had , and there they were circumcised , and the Lord said unto Joshua , This day have I rolled away the reproach of Egypt from off you , from whence it had the name ; they were not circumcised in all that time in the Wilderness , from whence it was called Gilgal , because the reproach was rolled away ; I shewed abundance of mercy to them in Gilgal , there they eat the fruit of the Land , and there the reproach was rol'd away , and the monument of my great mercy in bringing them over Jordan ; but now they have turned this place to the most abominable place in the Country , for because there were such great things done in Gilgal , they thought that it was a holy place , and therefore they might justifie their superstitious waies , though God afterwards did chuse another place for his Worship , yet they thought to sacrifice and worship in Gilgal , they thought it might be justified , because it was a place where such great things were done . Now saith God , I never intended that , all their wickedness is in Gilgal . Superstitious men are proud to put holiness upon places that have had remarkable things done in them in reference to Religion . This phrase we have had occasion to meet with before , and therefore I pass it . All their wickedness . That is , Their chief wickedness , as if God should say , there is a great deal of wickedness among them , there are Murders and Thefts , and abundance of other evils , the breaches of the second Table ; but yet above all , their wickedness is at Gilgal , they think to make use of that place where I shewed so much mercy to them , they think to justifie their superstitious worship , but I 'le have them know that I hate this , There I hated them saith God , I abhor this that they think to be justified by . So that the Notes are . Above all sins , the sin of Idolatry is that that God looks upon as the great wickedness for which he doth hate and abhor a people . Because in that sin men think by their own waies of worship to make God amends for their wicked waies , and present their own waies of worship , to justifie themselves in all other kind of wickedness . And again : For men to abuse that wherein God shews mercy : For them to take advantage or occasion by that to turn it into sin against God , this is that which God hates . For there was much mercy they met withal at Gilgal , and they made Gods mercy an occasion to their wickedness . To make that which should engage us to God to be an occasion of wickedness against God this is abominable in Gods eyes : As you reade in the Law , that you must not seath a Kid in his mothers milk ; that which is the milk to preserve the Kid , that must not be a means for a second death , to seath or boyl it in saith God , that 's unnatural , and but cruelty ; so for us to deal with God to take those things that should be a means to engage our hearts further to God to be occasion of further sinning against God , that 's abominable ; there saith God , I hated them . Concerning Gilgal . Their Idolatrous Priests told them ( as 't is propable ) that that place was a holy place , and surely God that had appeared so to them there would accept of their services in that place rather than any other , and so though God had after chose another place , yet still they doted upon this place , [ Gilgal ] and that which was so famous for Gods Worship became as infamous for superstition and wickedness . Polanus upon the text compares that Town in Germany , [ Wittenberg ] to this Gilgal . Those places where the Lord hath been more gracious to people , the Devil seeks to corrupt those places most of all ; as in Wittenberg was the beginning of Reformation by the means of Luther , and now ( saith he ) the Devil hath made it the Theater of divers Heresies , and still makes it more and more ; that very place which was a place of Gods mercy to the Country : so here , that place that was the greatest place of mercy , is here the greatest place of wickedness ; the Devil envies it so much the more , and all their wickedness is here . All their wickedness . ] That is , the chief wickedness , their Superstition and Idolatry is the chief and the great wickedness that provokes God against a people ; not only because of the presumption in it , but because it 's an Inlet to all other kind of wickedness . Hence observe : 1. Where there is false worship in any place all manner of wickedness follows . And people do most stick unto their superstitious waies more than to any thing , and therefore that 's the chief wickedness , yea and they think to satisfie God with those waies for their other sins , All their wickedness is there . A further Note from hence is , That to sin in face of mercies , where there are the Testimony of Gods abundant mercies , that is very abominable to God. That 's a great aggravation of sin , to sin in the face of the testimonies of the mercies of God , what , where so much mercy , yet here wicked and abominable ? Doth God fill thy family , thy chamber , thy closet , thy bed , thy shop with the Testimonies of his mercy ? Take heed how thou sinnest there where there are abundant Testimonies of Gods mercy to witness against thee , and to aggravate thy sin . But I find some Interpreters , and that not one or two , but many , ( and that makes me speak of this Interpretation ) that refer this wickedness to the casting off the Government that God had appointed , and the bringing in of a new Government : at Gilgal was the place where they would have Saul to be their King , and cast off the Government by Judges that God had appointed among them , Gilgal was the place ; now this was the ground of all their other obstinate wickedness , and God remembers this a long time after and saith , All their wickedness is in Gilgal , and there I hated them . From hence the Note is this , That it 's a hateful thing to cast off the Government that God would have us under , it is hateful to God ; the Jews had both their Civil and Ecclesiastical Government by Divine Institution , they were both mixt in one there . And though now we have not our Civil Government by Divine Institution , but it 's left to the Creation of man , according as in prudence men in several Countries shall think best ; but Ecclesiastical Governm●●t certainly is as much by Divine Institution now , as ever it was , and it must be so , because it is spiritual , and nothing can work in a spiritual way upon the inward man but that that is by Divine Institution , therefore whatever the Government be ( I will not meddle with the particulars ) yet we must take heed how we cast off that which is appointed by God , for that 's hateful , there I hated them ; we had need therefore search and examin to find what that is , and if we think it be not so cleer as their Government was to them , we must take so much the more pains to examin , and not think it long that there is so much time spent i● seeking to find out what the Government should be , do not think it a light matter : many people they think it but a circumstance , and things that we need not trouble our selves so much about , and why should there be so much time spent in searching it out ; Learn from hence to look upon it as a great matter , as a matter upon which the welfare or the evil of a Kingdom doth much depend , for so it was here , saith God , because they cast off the Government that I would have , there I hated them . Thus you may take in both the meanings , both the Testimonies of Gods mercies in Gilgal at first , and the place where they cast off my Government and would have another , I hated them there saith God. Again , There I hated them . ] There are some sins that provoke God to anger , and some to grief , but some to hatred , and that 's dreadful when our sins shall provoke hatred , the Lord hates the works of iniquity . This is the great difference between the sins of the Saints and others , the sins of the Saints may anger God , may grieve God , but the sin of others they provoke God to hatred . I hated them . Again , There I hated them . ] ( There ) Sometimes God manifests his hatred in the very places where men do sin against him . As a mans spirit will rise if he comes to a place where he hath been wronged by any ; If you should come into the very place where your children have been murdered , or wives ravished , would not you have your hearts rise with indignation , in this place was my child murdered , in this place was my child ravished ; so saith God , every time he looks upon Gilgal , Oh! here was this wickedness committed , there I hated them . Hence it is that many guilty consciences dare not go into the place where they have committed sin , There I hated them . It follows . I will drive them out of my house . They shall remain no longer in a Church-State , they shall remain no longer so to be in my House . Those who under the colour of being under the Church of God , yet live in the waies of wickedness , God will unchurch them even in regard of the outward appearance of a Church Estate ; I 'le drive them out of my House : It 's a dreadful expression this , for a father to take his child or servant and drive them out of his house notes great indignation ; to be driven out of Gods House is a sore evil , that makes all other evils indeed to be evil , as abiding in Gods House is a great blessing , and recompences the want of many outward blessings . If any of you that have been servants to great men , and should be driven out of their houses , and especially for your conscience , yet if God takes you into his House you are well enough , and for that you have a famous Scripture in Psal . 52. 8. But I ( saith David ) am like a green Olive tree in the House of God , I trust in the mercy of God for ever and ever ; Upon what occasion was this Psalm pen'd ? It was when David was driven out of the house of Saul by the occasion of Doeg , there was a Doeg that did exasperate Saul against him , and David was driven from his house , so he dared not come into it , but what comfort had David ? But I am like a green Olive tree in the House of God ; though I cannot be in Sauls house , and enjoy the priviledges of his house , yet blessed be God that I may be in His House , and there thrive and prosper as a green Olive tree . I will drive them out of my house . God cannot endure wickedness in his house , neither should we ; God accounts it his dishonor to have wickedness and wicked men in his house , and so should we , as in the Church , ungodly men should be driven out of the house of God ; we must not make Gods house an Hogs-sty , an unclean place for all Swine to come in , but they should be driven out as Christ drave out the Buyers and Sellers out of the Temple ; yea , and so should all Christians drive out of their families wicked and ungodly servants : Psal . 101. 7. He that worketh deceit shall not dwel within my house ( saith David ) And he that telleth lyes shall not tarry in in his sight . It 's a dishonor for any who make profession of Religion , that though themselves be not scandalous in their own lives , yet there are those in their house that live scandalously , they have as wicked servants in their houses as any ; this is a dishonor to Religion : God drives out wickedness out of his house , and do you do so to yours . And I will love them no more . By [ Love ] here is meant , the communication of outward good things , for that carnal hearts account to be the only love of God : Indeed if they may have but outward prosperity here in this world , they make that an argument of Gods love unto them : Well ( saith God ) though you have had many such kind of arguments of my love , ( such fruits of my love ) yet I will love you no more , I will take away all those priviledges and good things that you have enjoyed , There are priviledges and good things that come from no other love but that which may be taken away ; Oh! let not us be satisfied with those , let us be satisfied with nothing else but that which comes from everlasting love . You may have your outward estates , you may have comely Bodies , Health , Strength , Success in your labors , comings-in plentifully , yea , you may have Church Priviledges , and yet all this not come from the everlasting love of God , that can never be taken away ; these fruits of Gods love may be taken from you , and God may say as concerning all these , I will love you no more : but there are fruits of love , the sanctifying Graces of Gods Spirit , the fruits of Electing love , and God can never say of these , I will love you no more . No more . After many deliverances that this people had in a way of love , God resolves with himself that he will have done with them , he will love them no more , he wil deliver them no more : God may withdraw the sence of his love from his people for a while , but he manifests his love again , the afflictions of the Saints they are but a little cloud that soon passes over , the Sun soon breaks in again upon them , and Love shines ; but the Sun of the wicked and ungodly sets , and never rises again : this is dreadful when a mans ruin , or a peoples ruin is thus seal'd by God , whatever mercies you have had heretofore , yet now there 's an end of all , Adieu mercie , adieu love , I had gracious manifestations of them once to my soul , but they are now gon , I must never enjoy them more , now God hath changed his administrations towards me , I must expect nothing but wrath , the hand of his sore displeasure to cause ruin , and to be sunk everlastingly : Oh! let thy provocations of God be no more , do not thou ad unto them ; I have dealt falsly with God , dallied and trifled with the Lord , many times promising fair , but when I was delivered then have dealt wickedly with thee ; but no more Lord : Oh! take heed , if thou add'st any more unto thy wickedness lest that this dreadful sentence be pronounc'd in Heaven against thee , I will love thee no more . The words are in the Original , I will add no more ; I have done enough already , I will do good to this wretched creature no more ; my Goodness and Mercy hath had their turn , no more ; Spirit strive with them , no more ; Ordinances , no more do them any good ; Mercy meddle no more with them , I will love them no more . All their Princes are revolters . This is a very strange expression : What all ? Yes , even from Jeroboam to Hoshea's time , every one of them , th● Princes of Israel were wicked men , for two hundred and fifty yeers space , in all successions every one were naught , and false , and ungodly , all were revolters . It 's an elegant Paranomasia that in the Original , Princes revolters , the words have a greater elegancy in the Original than in our English ; the Seventy they turn it by this word , Men that could not be perswaded , they were all of them men that could not be perswaded , they were set upon their own way , their own ends , and would have their own politick fetches , and let Prophets , let any of the Godly come to shew them the mind of God , they were resolved in their way , they would not be perswaded , but were wilful , and they would have this way , and whatever came of it they would venture their lives and the loss of their Kingdom but they would have it , in a desperate way they were set upon their wills , come of it what would they would go on in this way . Men that are great in Power and Authority they think it a dishonor to them to be perswaded to alter their minds , but rather will go on desperately to the ruin of themselves , and the ruin of their Kingdoms , rather than they will hearken to counsel ; they were all of them men that would not be perswaded : and Luther upon the place hath this expression ( saith he ) Being lift up in the pride of their hearts by their Power that they had , they would be above the Word it 's self , they think it much to have their hearts come under the Authority of the Word . This is the wickedness of mens hearts when they grow great they swell above the Word of God. They are all wicked , all of them revolters . Some of them there were that made some kind of shew at their first coming in , when they came first to the Crown they gave great hopes ( some of them ) that they would have better times than they had before , and that things that were evil in former Princes Reigns would now be reformed , but within a while they went all the same way ; you know Jehu , and so some others went in a fair way at first , but they all turned to be revolters ; from whence our Notes are : First , See what CREATURE ENGAGEMENTS are : see what engagements will work in the hearts of men when they are engaged in their honors , and in their preferments in their great places of Dignities and Powers , and Profits and Gain ▪ see what they will do : evil Princes being engaged and afraid of losing their power ; if any should go to Jerusalem to worship , they all went in one stream , not one of them was taken off from their great Engagements ; indeed many in smaller matters may be taken off to God , but if it come to a great matter , then none ; perhaps some poor Ministers that had little livings ( you know ) heretofore , they would be taken off , and see the Truths of God , and the sinfulness of Ceremonies ; but where did your Deans , and Bishops ? where did any of the Prelates that had great Engagements ? they would never see the Truth that now almost every body sees , their great Engagements hindered them . And so the great Engagements of Princes hindered them though the Truth was cleer enough . Secondly ; This is brought as the cause of the evil of the People , they were all wicked , no mervail though the people were so , According to peoples interests so they are , as they see those above them go that have power over them , that way people will go . Ephraim was wicked , because all their Princes were revolters . Those that are in places of power they drive the people along before them , for ( I say ) God hath little honor in the world but as it sutes in mens Interests , according as they have Interest this way or that way . Thirdly , They are all Revolters . From this the Note is this , That Princes though they should be used with reverence , yet must not be flattered , but their sins must he shewed plainly unto them , [ They are all Revolters , ] though they can hardly bear it . Touch the Mountains and they will smoke , touch the great men , reprove but them , and presently the heat of their wrath rises and they smoke even w th indignation . But yet those that are faithful about them they should trust God with their places , and estates , and with their lives ; Oh had we but those about Princes that would deal faithfully and shew to them how far the guilt of blood may be upon them , and the evil of it might be upon them , Certainly it would be otherwise with us than it is at this day : had we but Latimers and Deerings ( that worthy Preacher in Queen Elizabeths time ) It 's said of Latimer , that sending a Book to King Henry the Eigth , he writes in the first Page of it , Whoremongers and Adulterers God will Judg : and Deering in his Sermons even before the Queen speaking of disorders of the times , and these and these things are thus and thus , and you sit still and do nothing : and again , even before her face , preaching to her , ( saith he ) may we not well say with the Prophet , It 's the mercy of the Lord that we are not consumed , seeing there is so much disobedience both in Subjects , and in Prince : Certainly much good might come had we men of such Spirits as heretofore have been . All their Princes are Revolters . Fourthly , When Princes one after another are wicked , there 's little hope of good then to a people . The Saints under the persecution of one they groan and cry to God , but another comes and oppresses them more . We had need therefore pray for those in high places , for Princes , for it concerns much the people , as we shall see more after . It follows . VER . 16. Ephraim is smitten , their root is dried up , they shall bear no fruit . EPHRAIM is smitten . ] God had threatned Ephraim long before , but now he is smitten ; not threatned only , but smitten . Observe this Note , ( the manner of the phrase is as if he were smitten from Heaven by a Thunder-bolt , in a dreadful manner God himself smote him ) observe this , God will not alwaies forbear sinners , at last God smote ; he threatens a long time , but he smote at last : God may be a long time bending his Bow , and making his Arrows ready , and preparing the instruments of death , but at length he smote ; and when he smote he smote terribly . How sad is the condition of a wicked man who hath had many warnings , and much patience of God hath been shewed towards him , and at length this is the news that one neighbor tells another , Oh! such a man is smitten of God , the wrath of God hath pursued and hath overtaken such a man , the fearful stroke of God is upon him , and this certainly will be the news of wicked impenitent sinners , secure sinners , this will be the news that will be told of you , such a one is smitten ; Oh! and what sad reports are there at this day in all Countries about us , even through the world , what 's the news throughout the world almost but this ( the Christian world ) England is smitten , the Lord hath smote them ? the Lord hath smote us with a dreadful stroke and still he continues smiting of us . That Scripture in Isa . 5. 25. is made good upon us this day , The anger of the Lord is kindled against his people , and he hath stretched forth his hand against them , and hath smitten them , ( mark what follows ) The Hills did tremble ( Oh that our hearts did ) and their carkasses were torn in the midst of the streets : ( and so it hath been with us : ) And for all this his anger is not turned away , but his hand is stretched out still : And thus it is with us . And the principal cause that is there given of such woful smiting , it is as you may observe in the 20. and 23. verses , the crossness of mens spirits in turning things quite contrary and cross to that which God would have them . As thus , They call evil good , and good evil : they put darkness for light , and light for darkness ; bitter for sweet , and sweet for bitter : Justifying the wicked , and taking away the righteousness of the righteous . This is the cause of this smiting , and never was there such perversness in the hearts of men to turn things quite cross , to cry out of Truth for Falsehood , to cry out of the Waies of Christ as the Waies of Sedition , and the great troublers of the Kingdom , to cry out of the Saints that are for peace , as the great Stirrers up of the Kingdom , and to justifie the wicked in many places ; What favor hath many Malignants ? and those that have most appeared in the Cause of God , how are they discountenanced ? This is the Cause why God would smite them , and why their Carkasses should be torn in the very streets . The Lord hath smitten us this day as he did the people in 1 Kings , 14. 15. The Lord shall smite Israel as a reed is shaken in the water , ( and then it follows after ) he shall root them out of the good Land. So it 's here , Ephraim is smitten , and his root dried up . The Lord this day hath smote us as a reed is shaken to and fro , that which men cried up at first , they cry down again presently after , and forward for a little while , and then quite the other way again , and wavering and unconstant in all their waies , and know not indeed what they would have ; thus the Lord hath smote us , yea the Lord hath smitten us so as he hath fetcht blood , fetcht blood , yea , the Lord hath smitten us by those that should protect us , and that 's a sore smiting , to smite us by the hand of such as should protect us ; that threatning that is denounc'd in Zach. 11. 6. Oh how is it made good upon us this day , saith the text there , I will no more pity the inhabitatns of the Land saith the Lord ; but lo , I will deliver the men every one into his neighbors hand , and into the hand of his King , and they shall smite the Land ; and out of their hand I will not deliver them . It 's a very strange Scripture , I know not the like in all the Book of God , God threatens to smite this people , and how ? Oh! this is a sore smiting , I will deliver every one into his neighbors hand , and they shall smite one another , and I will deliver every one into the hand of his King. Why is it so great an evil to be delivered into the hand of our neighbor , and into the hand of our King ? truly at this time it seems it was : Oh! the Lord smites us this day , he smites us sorely by giving us up to smite one another . We smite one another with the tongue , in Jer. 18. 18. Come , let us smite with the tongue , say they . When was there ever such smiting with the tongue as there is now ? yea , even good men smite one another : There was a time when the Prophet desir'd to be smitten by the Righteous , in Psal . 141. 5. Let the Righteous smite me ( saith the Prophet ) it shall be as Oyl to my head ; but now we may justly cry out to God , Lord , let not the righteous smite me ; the very smiting of the righteous is a sorer smiting this day than the smiting of enemies , to smite with the tongue , yea and worse too , in Isa . 58. 4. In the day of their fast , they smite with the fist , and smite with the pen , that is a sorer smiting sometimes than smiting with the sword . And smite with the sword too , for Brother is against Brother , and Father is against Child , and Child against Father , and this is a forerunner of Gods smiting the earth with a Curse , in Malac. 4. 5 , 6. verses , the very close of the old Testament , there Eliah is prophesied to come , and to turn the hearts of the Fathers to the Children , and the hearts of the Children to the Fathers , lest ( saith the text ) the Lord come and smite the earth with a Curse . Oh! that Eliah might come among us otherwise ? What can be expected but the Lords smiting the Land with a most dreadful Curse ? When was Fathers against Children , and Children against Fathers as now , and that in matters of Controversie ? It was wont to be a Proverbial speech among the Jews , when they had any knotty Controversie that they could not untie , When Elias shall come , then we shall come to know the meaning of this . We may say this day , well , because we see what Controversies there are and what differences of this & the other way & judgment , the Lord Christ ( whose forerunner Elias was to be ) he will come ere long , and he will open all things to us , the Messias will come again and tell us all , and satisfie us in all our difficulties , and put an end to all our desputes ; But for the present the Lord smites us , not only by the sword , but he smites us as he smote the men of Sodom , with blindness , and that Curse threatned in Deut. 28. 28. is even upon us , The Lord ( saith the text there ) shall smite thee with madness , and blindness , and astonishment of heart , and thou shalt grope at noon daies , as the blind gropeth in darkness , and thou shalt not prosper in thy waies , and thou shalt be only oppressed and spoiled ever more , and no man shall save thee . Oh my Brethren ! how is this fulfilled at this day ? with what blindness , and madness , and astonishment are the people of the Land smote ? If it were not the smiting of God to smite men with blindness , it 's impossible but they should see what should be done in such a time as this is , and you are only oppressed : Indeed now almost every man in the Kingdom cries of being oppressed and spoiled ever more . We thought that when spoylers and oppressors were amongst us that we were safe and well when it was over , Oh! but it is renewed again , and then come the spoilers the second time , and the third time , spoyling ever more , and this is the fruit of Gods smiting men with blindness , and madness : And yet who is it that returns to him that smites him ? But Lord , seeing thou art a smiting , Oh! that thou wouldest smite once more , smite these rocks of ours , these hearts of ours , if thou wilt but smite there , that might free us from other strokes , that there might gush out tears of repentance , smite there that we may every man smite upon his thigh ; Oh! that we may smite upon our own hearts . But it follows : Their Princes are Revolters : and Ephraim is smitten . Only a word more from the connexion of these two , All their Princes are revolters : and Ephraim is smitten . From thence the Note is , If God leaves those who have the chief Government in their hands to revolt , the people then will be smitten . Oh! pray much for them , and let not them that have the chief Government in their hand think much that people enquire into their way , and that they use all means that they can to keep them upright ; for if they should revolt they would not only undo themselves , but undo us , it concerns us to enquire how it is with them , and to be solicitous about them , and they must not bid us that are beneath them to let them alone and meddle with our own business , and follow that which concerns us , certainly it concerns us much what they do : were it indeed that if they miscarried they only should be smitten , then we had less to do to look after them ; but if they revolt we are smitten : If a child should in all humility and reverence beseech his father to leave off such and such a sinful way , or to take heed of it that he be not carried by such and such counsels , if his father should say , Meddle you with what you have to do : the child might well answer , Oh father ! I hear in the Word of God , that God doth visit the sins of the fathers upon the children , and I may feel of these sins of yours when you are dead and gone , therefore I beseech you , Oh father , consider what you do ? ( I say ) the same might be answered if we should Petition and labor with our Governors in all humility to take heed of any evil Counsel , and if they should bid us lock to what concerns us , we may well answer , We have heard in the Word that when the Princes are Revolters , the People are smitten , that if Governors should any way revolt from any former Protestations the People is like to be smitten ; it is we know from the revolting of many of our Lords and Members of that High Court that we have been smitten so as we have been , Now many of them have revolted to the Enemy ? and these that have been the Members of that Court , ( I say ) their revolting have been the cause of such a sore smiting which we have had . Further : It cannot free Ephraim from being smitten ; smitten because their Governors are evil , they cannot excuse their sin by that : Perhaps the People would plead thus ; What could we do ? we could not help it , those that were in Government they enjoyn such things , and if we did not obey them they would undo us , we were not able to bear their smiting of us , therefore we were forced to yield ; Oh! better endure the smiting of man than the smiting of God , it is a fearful thing to fall into the Hand of the Living God. The apprehension of Gods hand smiting is that which should humble the hearts of sinners very much . It 's a notable Scrip-which you have in 2 Chron. 26. 20. of Vzziah , that when he saw that he was smitten , though he were stout and proud before , yet when he was smitten he made hast out of the Temple . It 's no longer standing out , for the Lord hath smitten . So when we apprehend God smiting , it is no standing out against the great God , but we had need make hast to reform . And thus much for this expression . It follows . Their Root is dried up . But though we be smitten we hope we may grow , we may lose our leaves and some of our boughs , but we hope that we shall spring again : perhaps these are the vain apprehensions of some men , but never look to making their peace with God , no saith God , I 'le not only smite to take off your leaves and branches , but I will smite the very root , that shall be dried up : There 's difference between the pruning and lopping off a tree , and the drying up of the root of it , there may be help so long as the root remains alive . I will never trouble my self any further ( saith God ) with them , I have already smote off their boughs , and that doth no good , I will dry up the very root now . It 's a great aggravation of Gods smiting when he smites at the root , every smiting it is not a drying up of the root , it is the base unbelief of our hearts , the discontentedness , frowardness , fullenness of our vile spirits that makes us thus to conclude almost upon every stroke of God , that he intends our undoing , if he doth but smite us so as a few leaves are but shaken off , or that our branches are but shak'd , we are presently ready to conclude that God intends to blast us , and to dry up the very root , and ruin us utterly ; how often in our unbelief , when by temptations we have been shaken and the leaves of our comforts have been shaken off , ( our enlargements ) and the like , how often we conclude , Oh! the Lord is coming against me , and he will certainly blast all , all that I seem to have , the very root of all my hopes and comforts will presently be blasted , Oh! this ( I say ) is the evil of our hearts , it comes from our fullenness , frowardness , and unbelief ever so to conclude , it may be God intends only to prune thee and to take away superfluities , that so the sap may go down more at the root , that thou maiest have more Humility , and Self-denial , and Faith , that thou maiest have more exercise of the Root-Graces , Humility , Patience , Faith , Self-denial , and God perhaps smites only to make the sap go down more to the Root-Graces , though thou concludest that he will dry up the Root presently . In this smiting wherewithal the Lord hath smote us we hope that he intends not to dry up the root , but we may say of it as in Isa . 27. Hath be smitten him as he smote those that smote him ? or is he slain according to the slaughter of them that are slain by him ? The godly party may suffer much , but I make no question but the ungodly party hath suffered as much , and by this shall the iniquity of Jacob be purged ; and this is all the fruit to take away his sin , and in the 4. verse God tells us , that fury is not in him , God is fain to make an Apolegie to his people when he is a smiting , though I smite you , yet not so as those that smite you , but in the day of the East wind I stay the rough wind , and fury is not in me , but by this shall the iniquity of Jacob be purged : and this is all the fruit thereof to take away his sin . But God hath his time to dry up the roots of sinners , and the roots of Nations . 1. God dries up the roots of many that have made fair profession in former times , they have had no other Root but only Parts , and common Gifts , and Morality raised , and this Root is dried up ; this day many fair and glorious Professors , how are they this day blasted ! sapless , dry spirits , and useless in the world in this time when there is so much service required of them ? And by by being dried up , what are they but prepared for the fire ? Old withered , sapless Professors ( I say ) whose root is dried up they are fitted for nothing but the fire , they are like those in Jude , corrupt trees , trees that are corrupt in the Autumn : Thus it is with many Professors at the time when God expects fruit , now they are sapless , now they are corrupt fruit , they are dried up by the root , and what are they fitted for but for the fire ? And then God hath his time to dry up the root of Nations , in Isa . 5. 24. Now we might seek to understand what the Root of a Nation is , but I think we need not in this place , because it is sufficient only for the Metaphor , to shew that God doth not only afflict a Nation , but intends the utter ruin and destruction . Yet a word or two thus . What was the root of Ephraim ? The Covenant that God made with him , that was his Root in the first place . And when God intends to break his Covenant with them , ( because they broke theirs ) then he dries up the Root ; and therefore in the next Chapter you shall find that God charges them with dealing falsely in making a Covenant . And then , The Godly among a People are as the Root of that People , in Isa . 6. 13. But yet it shall be a tenth , and it shall return , and shall be eaten : as a Teyle Tree , and as an Oak , whose substance is in them when they cast their leaves : so the holy seed shall be the substance thereof . So here , the holy seed shall be the substance of it . The holy seed in a Kingdom is as the root and substance of it ; and yet such is the wretchedness of men , that what do they do but in stirring against them , they would root out the very Root of the Nation . And the vigor and power of the fundamental Laws in a Kingdom is as the Root of it , from whence flourishes all their outward Peace and Comfort . And the blessing of God upon the wisdom and faithfulness of those that are put into place , that 's as the Root of the good of a Nation , in these things especially consists the Roots of a Nation . We hope that God will not wholly dry up our Root , only let us take heed of this ; though there be indeed a difference between the Covenant of God with the Nation of the Jews , and any Covenant that God makes with any Nation at this day , yet if we be false in the Covenant that we make with God , this may root us out ; let us look to it that the vigor and power of the Fundamental Laws of the Kingdom be maintained , and that the godly be maintained , let us not set our selves to root out them , for in so doing we do but seek to root out our selves , and let us pray that the blessing of God may abide upon those that are in place of power , and while these things continue we may hope that the Lord intends , though he may scatter and break us in pieces , yet that there may a Root stay , and there is little question ( I think we may make ) that God wil preserve our Root howsoever ; and that there wil be a Root of the Saints that shall flourish till Jesus Christ comes again , The Root of the Righteous shall not be moved ; though the Righteous may be lopt from all their outward comforts , yet their Root must not be moved , that lies deeper than my Creature-power is able to reach unto . But there is a Root , Oh! that God would dry up that , a Root that the Scripture speaks of , a Root of Bitterness , that brings forth Gall and Wormwood , Oh! what bitter fruit doth that Root bring forth ! Oh! that God would dry up that root . It follows . They shall bear no fruit . They would bring forth fruit to themselves , and seeing they would bring forth no other fruit but to themselves , they shall bring forth no fruit ( saith God. ) How happy were we if God would say the root of bitterness ( that we speak of ) as he said of the Fig-tree , Never fruit grow on it more , Oh! that that Curse of God might be upon the root of bitterness that there is in the hearts of many , that God would say , we shall never hear the evil Language , the evil Speeches of People , and the bitter expressions as heretofore we have done . Yea though they bring forth , yet will I slay even the beloved fruit of their Womb. The word translated Beloved fruit , it is Desirable , the Desires of their womb ; Children are the desires of the womb , that is , women are very strong in their desires after them , Give me children or else I die ( saith Rachel : ) Indeed Harlots are not , they care only for their lust , and would have no fruit of their womb : It 's an excellent Emblem for the expression of the vanity of many Preachers that care for nothing but to satisfie their lusts , and shew their wit and parts , but care not for any fruit at all , care not for beget-any children to God ; like Harlots they desire not the fruit of the womb , but Wives that are faithful to their Husbands , they do desire it . And the same word that is here for desires , and translated beloved , it is likewise in other Scriptures translated beloved , that in Dan. 9. 23. Oh man , greatly beloved ▪ Oh man of desires . And so in Dan. 10. where the Angel saith , great beloved , it is a man of desire . And so in Prov. 31. 2. What , my son ! and what , the son of my womb ! and what , the son of my vows ! You may see how Solomons Mother speaks with a great deal of affection , Oh my Son ! the Son of my Womb , and the Son of my Desires . But indeed the word signifies properly , the Son of my Vows , Oh! I made Vows to God , if God would give thee me , and since I have given thee up to God , and by Vows dedicated thee to God , what , the Son of my Vows ! Women therefore they should look upon their children as the children of their Vows , and shew forth their love unto them in the right way that God would have them . It is a strange place that we have in Titus , where aged women are commanded to teach the young women to love their hu●bands ; and to love their children ; it is a strange thing that a mother must be taught to love her children ; thy child is the beloved fruit of thy womb , but yet thou must be taught by God , taught by his People , taught by his Word to love thy children , to love them in a right and holy way ; take heed of loving them so as to provoke God to take them from you , take heed that they be not slain for your sakes ; many Mothers have slain the fruit of their womb by loving them too much . Do not honor your children above God as Ely did , when you look upon their natural comeliness consider they have that in them , and that by your means that except they have another birth will make them objects of Gods eternal hatred , they are the beloved fruit of your wombs , and you look upon them and see them sweet babes and very comely , yea , but think withal that you are the cause to bring them into that that if they have not another birth , though they be objects of your mirth by being born to you , yet they will be objects of Gods hatred by being born in sin by you ; you may look upon them as objects of your delight , but God may look upon them as those that he hath appointed to slay , Alas those poor sweet babes , what hurt have they done ? God sees enough in them that in his Justice he may slay them . But in this that he saith he will slay the beloved fruit of their womb , or the desirable fruit , take but this one Note : If Gods Honor , and his Ordinances , and his Saints that are deer to him , be not deer to you , even the very fruit of your womb shall not be regarded by him ; That 's the scope of the threatning : saith he , Oh here 's a people that my Honor , my Ordinances , my Saints are not deer to them , therefore even the desirable things of their womb , the very beloved fruit of their womb , that that goes more to their hearts than any thing in the world , that that is the deerest to them I will slay them in mine anger . If you would have what 's deer to you be deer to God , let that that is deer to God be deer to you . And then it follows in the last Verse . VER . 17. My God will cast them away , because they did not hearken unto him ; and they shall be wanderers among the Nations . MY God ] Not their God , but my God. There 's much to be observed from hence . First , The Prophets constancy . They forsook God generally , the ten Tribes generally went away and forsook God , but the Prophet still keeps close to God. Let all the world do what they will and forsake God and seek other comforts where they will , but still ( saith a faithful soul ) God shall be my God. Hosea he lived in wicked times , generally all the ten Tribes went away from God , but still my God , my soul shall keep close to God , I have chosen the LORD to be mine , and I have found that Soul-satisfying good in Him , that he shall be mine for ever , here will I rest for ever ; I have chosen the way of Gods true Worship , I will not sute my self with the common way of Worship where I live , but I will chuse God to be my God whatsoever the world doth . But secondly , this is the comfort of a gracious heart , In ill times when others forsake God , yet one that hath a gracious heart , can have God to be his God : Yea , and especially when times of trouble comes , when sore evils are ready to be upon the people generally , yet here 's the comfort of a gracious heart , My God , blessed be God for that Interest I have in Him ; they may take away my House , my Estate , my Means , but they cannot take away my God , I have Interest yet in God , I have Interest still in that God that they cannot take from me . This was the comfort of Micah , in Chap. 7. there he described the evil of the times wherein he lived , Verse 2. The good man is perished out of the earth , and there is none upright among men , they all lie in wait for blood , they hunt every man his brother with a net . And then in the 4. vers . The best of them is a bryar , the most upright is sharper than a thorn hedge . And then the 5. vers . Trust ye not in a friend , put ye not confidence in a guide : keep the doors of thy mouth from her that lieth in thy bosom . But then in the 7. verse , Therefore I will look unto the LORD , I will wait for the God of my salvation ; my God will hear me . Oh my brethren ! there may come times ere long that the knowledge of God , interest in God may be worth ten thousand thousand worlds unto us . But in the third place : It is no presumption for one , or for a few to challenge a special interest in God , in way of distinction from the multitude , and from the generality . So it is here : How singular was Hosea at this time ? This people might think him to be very presumptuous ; What , as if no body had interest in God but he , Is not God our God as well as his ? He is bold to speak this in way of distinction : You may forsake God and His Worship , but I have cleaved to God , He is my God. When multitudes and generality of men depart from God , yet for two or three , or a few that cleave to the true Worship of God , they may challenge God to be their God when he is none of the God of the multitude . In 1 Joh. 5. 17. you may see how singular John was there : We know that we are of God : and the whole World lieth in wickedness . How could the World take such an expression ? What are you ? a few poor people : and yet we know ( saith he ) that we are of God : and the whol World lieth in wickedness . What are you more than others ? Yes , John knew , and would not be discouraged to affirm , that the World did lie in wickedness : and yet we know we are of God. Let not men be offended at the fewness of those that keep the Truth , and the multitude of those that forsake it . I remember Plutarch relates in the life of Phocion the Athenian , that upon a time there was an Oracle of Apollo Delphias read before the people , which did say , That although all the people did agree , yet there was one man amongst them that dissented from them : now the people began to startle at this ; But Phocion stepping forth before them all bid them never seek further for the man , for it was he that liked none of all their doings ; and yet Phocion at length gained as much respect from them as ever any man did , and they chose him ( I think ) fourty times to be Pretor for all that . And so let never so many go on in a way that thou canst not see light in thy conscience for , keep to thy principles , only examin them , ( so far the respect we do owe to others must lead us ) that if there be a greater party go one way than another , we should call things into the more neerer scrutine , we should think we may possibly be rather in an error than they , and we ought to give all due reverence to the judgments of more men , and more learned and wise than our selves , but still after all , praying to God to shew us his mind , and searching our own hearts to see whether there be no particular Engagement , and after all endeavors to find out the Truth , And yet then if God doth perswade your consciences after all means used , we should not be discouraged because the greater part go the other way , but keep to that which our consciences tell us is the right . And thus it was with Hosea , though they went generally another way , yet he could claim a particular interst in God. And then another point . My God well cast them away . It is a dreadful thing for wicked men to have such as have interest in God to declare against them . God rejection of them , My God will cast them away . Those who have interest in God , who know Gods mind , and that such a God as he is cannot have communion with such people . Thus you know it was with Isa . about the 57. and latter end , There is no peace to the wicked , saith my God. He puts the emphasis there , he saith not , there is no peace to the wicked , saith God , but saith my God. Oh! when those ( I say ) that have an interest in God , when such as keep close Communion with God , and thereby comes to be acquainted much with Gods mind , when they shall declare concerning you , do not slight it , it is a great matter then when they shall say , there is no peace ; If any of them should say : If I know any thing of the mind of God , If I have any Interest in God certainly there can be no peace to thee in such a way as thou art in , take heed of the slighting of the very suspition of men that are godly , and humble : It is true , many that may make very great profession of Religion , they may be bold to suspect and to censure others , that it may be are better than themselves , but if I see one that walks humbly , strict in his way , holy , and heavenly , and self-denying in other things , if such a man should but have any suspition of my condition , I had need look to it , it should daunt my heart to have such a Christian look upon me but with a suspitious eye , because such a one is much acquainted with God and his Way , and therefore take heed of slighting such a one . My God will cast them away , with violence and with anger , as a man takes his stubborn child or servant , and thrusts them out of his house . When men are violent in wickedness , they must expect that God will be as violent with them in the waies of his Judgments : and for that we have a notable Scripture in Lament . 2. 6. He hath violently taken away his Tabernacle . They abused that Ordinance of God , abused his Tabernacle , and he hath violently taken away his Tabernacle . Oh! unworthy wretched people , that should enjoy mine Ordinances so , and abuse them ; he hath violently taken away , he comes in an anger : As you shall see a man or woman when their passion is raised they will run and snatch away such a thing from another . Take heed of being violent in the waies of sin , you will cast the Cords away , you will cast away the Truths , as you had it before in Isa . 5. so you cast away the Truths of God , and his Cords away ; take heed thou beest not a cast-away thy self , those that are so full of casting away Gods Truths , it 's just with God that God should cast them away , as a man casts away a loathsom thing ; as those are discribed in Isa . 30. That cast away their Idols as a menstruous cloth , and saith , Get theee hence : And you perhaps cast away the Truths of God as loathsom now , but the Lord will cast thee away as a filthy and loathsom thing . They shall be cast away : but why ? Because they did not hearken unto him . This is a notable Sentence . Saith Luther upon the place , This ( He shall cast them away , because they have not hearkned to him ) is a notable sentence , and worthy to be written upon all our walls ; for indeed there is much in it , they would hearken to such and such , and to the rules of their policy , and to their own ends , but not to God. And that 's the special point from hence : That in matters of Gods Worship we must hearken to God , and the not hearkning to God is that which provokes God with indignation to cast away a people : perhaps other duties we may know by the light of nature ; but when we come to matters of Worship , there God must be hearkned to , and not any else ; God expects that his creature should hearken to him in what he saith , we should be all as the servant was with his ear boared ; Christ himself had his ear boared , he would hearken to what his Father said , therefore the Psalm saith , Mine ear hath been boared : Christ was as a Servant with his ear boared , to note , that he would have his ear at the command of his Father . And who , or what are you that you should have your ears free ? In Isa . 28. 23. mark what several expressions we have about calling to hearken . Give ye ear , and hear my voice , hearken , and hear my speech . In one littl● verse there 's these four : Give ye ear ; there 's hear ; there 's hearken ; there 's hear ; Oh! God expects that we should have a hearing ear ; and that 's the way for wisdom : in 1 King , 3. 9. Solomon praies , Give thy servant an understanding heart , but in the Hebrew it is , a hearing heart , and so it is turned , That I may have a hearing heart , so as I may be able to judg thy People . Those men and women that have not a hearing heart , they have not an understanding heart , and the not hearkening to God , Oh! it is that which comes from the pride of heart : in Jer. 13. 15 Give ear , be not proud , for the Lord hath spoken ; there is no such pride as the turning away our ears from hearkening to God , and turning away our ear from the Law of God is that which makes God turn away his ear from hearing our prayers ; it is an evident sign of destruction that is a coming : in 2 Chron. 25. 16. mark what the Prophet saith to Amaziah , I know that God hath determined to destroy thee ; because thou hast done this , and hast not hearkened unto my Counsel . Doest thou come to the Word and not hearken to the Counsel of God in his Word ? It is an evident sign that God intends to destroy thee . Oh hear ! hear and your souls shall live , your souls shall live . Indeed here lies the ground of all the evil almost in those that are professors of Religion , The not hearkening to the Truth ; I suppose those that make profession of Religion if they have enlightened consciences they dare not sin against a known Truth ; but now here 's the evil of thy heart , look to that ; thou saiest , If I knew it were a Truth I would not go against it : yea but the corruption of thy heart makes thee unwilling to hearken to the Truth , the corruption of mens hearts makes them that they would fain have such a thing not to be a Truth . I appeal to you , have you never felt some corruptions stirring this way , that when you are engaged another way , and you see that if you should be taken off from that , a great deal of ease and liberty , and outward comforts would be gone , and upon this your hearts are very loth that that should be true , and therefore you are not willing to hearken , to hearken with a cleer heart , so as to be willing to entertain the Truth , if it doth prove to be a truth ; that soul that shall be willing to retain every truth , and be willing to let the truth prevail what ever it be , that 's a sign of a gracious heart ; but the lusts of mens hearts do hinder them from hearkening , and they are loth to hearken to those Truths that come neerest to them ; but when a man or woman shall be able in the presence of God upon examination of his or her heart , to say , Oh Lord , let thy Truth prevail , thou knowest that I am willing to hearken to every Truth of Thine , though it should pluck away all my outward comforts , I would fain know thy Truth , and I would know the strictest Truths , what Truths they are that most concern thy Glory , and thy Worship in the best manner , whatever becomes of my Credit or estate , Lord , let thy Truth prevail in my heart : ( I say ) here 's a gracious heart that will thus hearken to God and his Truth : But they have uncircumcised ears , they cannot hear ( saith Jeremiah ; ) so , through the corruption that is in mens spirits they cannot hearken to those things that seem to make against them . But the last words of all here , is the threatning . They shall be wanderers among the Nations . It is a judgment to have an unsetled spirit wandring up and down , and can settle to nothing ▪ somtimes in this place , sometimes in that ; sometimes in this way , and sometimes in another ; this is a judgment of God. Solomon hath such an expression , The sight of the eyes is better than the wandring of the desires : the wandring of mens appetites and desires , work a great deal of vexation to them . Again , observe that , Those who are cast away out of Gods house , they can have no rest , they go about like the unclean spirit , seeking rest , but can find none . Psal . 139. Here will I rest for ever : The Church of God and his Ordinrnces are Gods rest , and should be the rest of the hearts of his people , and they are indeed the rest of the hearts of those that are gracious ; but alas poor soul ! who art wandring from God , Whither goest thou ? where indeed will be thy rest ? It was the Curse of God upon Cain , to be a wanderer up and down upon the face of the earth . But you will say , May not men be wanderers , ( that is ) may not they be cast out of their Habitations and Countries , and wander up and down , and yet not be cast off from God ? It 's true , we reade in Heb. 11. that the Christians wandred up and down in Sheep skins , and Goats skins , whom the world was not worthy of : But that was in a way of persecution for God , and for his Truth ; it was not because they would not hearken , but because they would hearken ; and though thou shouldst be forc'd to wander from thy Brethren , and the sweet Habitation that thou hadst , and thy Friends , perhaps thou art fain to wander up & down even for thy life , yea , but canst thou say , Yet I hope I am not one of Gods cast-away● ? It 's one of Gods Epithites that he glories in , That he will gather the out-casts of Israel ; Man hath cast me out , yea , but I bless God , I carry a good Conscience with me ; and that man or woman needs not be troubled with wandring , that can carry a good Conscience with them ; you are cast out from your Friends , yea , but still thou hast the Bird that sings in thy bosome : Canst thou say , I have not cast away thy Cōmandements , Lord ? Indeed if a mans conscience tel him , that he hath cast away Gods Commandements , then if he wanders it is dreadful to him : What , though thou art wandring from thy house , from thy outward comforts , but not from Gods Commandements ; Cast me not out of thy presence , saith David ; though thou beest from thy friends , yet not from God presence : here it is , I will cast them out among the Nations . It was a Curse in Psal . 44. 11. Thou hast scattered us among the Heathen : It was a great Judgment of God , to be scattered among the Nations , for they were a people that were separated from the Nations , and not to be reckoned among the Nations , and Gods peculiar Treasure . There were these three expressions , not only to be wandering among the Nations , not only among Strangers , but among Heathens , among Blasphemers , this must needs be a heavy and sore judgment , to be cast among Idolaters ; This Curse is upon the Jews to this very day , how are they wanderers among the Nations . Let us learn from hence , To prize the communion of Saints , let us learn what a blessing it is to live among our own People , especially among the Saints , in the enjoyment of Gods Ordinances , let us make use it now lest God teach us what it is by casting us away and making us to wander among the wicked and ungodly , then your consc●ences will fly in your faces and tell you , Oh! what times we once had , and what sweet communion had we ? but we began to neglect the prize that God put into our hand , Oh! if we were where once we were , we would meet often , and pray , and confer , and we would labor to edifie one another in our most holy faith , and warm one anothers spirits , not spending all our time in wrangling and jangling , Oh! but now those times are ●one , and we are cast away and are wandering up and down among wicked and ungodly people . Truly there hath not been a time in many years when the communion of the Saints hath been so little improved as at this day , we now wander ( as it were ) among our selves , and little converse one with another , what should we do living together ? Just were it with God to bring this Judgment upon us , that we should wander among wicked people here and there , and that we should not come to see the face of a Saint to have converse or communion with them . Thus we have finished this Ninth Chapter . CHAP. X. VERS . 1. Israel is an empty Vine , he bringeth forth fruit unto himself : according to the multitude of his fruit , he hath encreased the Altars : according to the goodness of his Land , they have made goodly Images . HERE Gualter makes the beginning of Hosea's seventh Sermon . The Argument is like unto the former , upbraiding and threatning . Hosea had to deal with tough and stought spirits , and therefore he still strikes with sharp rebukes and severe threats . Israel is an empty Vine . The Church is often in Scripture compared to a Vine , in Psal . 80. 8. Thou hast brought a Vine out of Egypt : thou hast cast out the Heathen and planted it . And in that known place Isa . 5. 1. Now will I sing unto my well beloved a song of my beloved , touching his Vinyard . The Church is compared to a Vine . First , There 's no plant hath a more unpromising outside than the Vine hath , the outside of it , how mean is it ? looks as if it were weathered , rugged , grisled , weak , and hollow the stalk of it : and this is the Church , the out-side of it is very unpromising , little beauty and comliness ; as Christ himself had little beauty and excellency in his outside . But yet secondly , The Vine is the most fruitful plant that grows out of the earth ; Pliny ( that great Naturalist ) tells of very strange fruitfulness of some kind of Vines , in his 14. Book , and 4. Chapter , he tells of ten Culei ( that 's his word ) that an Acre of Vines brought forth in a year , which comes to a matter of eighteen hundred gallons : nay in the 1. Chapter of his 14. Book , he tells of one stock , one single Vine , that was planted by Livia the Empress , that yeelded an hundred and eight gallons of good Wine yeerly . The Vine is a very fruitful thing , though unpromising in the out-side . And what fruit indeed is there brought forth to God in the world but by his Churches ? and God expects much fruitfulness among his people ; how ever , as you shall hear , they are charged with being empty . Thirdly , No plant requires so great care as the Vine ; What a deal of do is there in dressing the Vine and underpropping of it , and pruning of it , looking to it continually ? and the Lord hath the greatest care of his people , of his Church : himself accounts it no dishonor to be the Husbandman , as he is said to be in John 15. and in Isa . 27. 3. you have a most admirable expression of Gods taking care of his Church , as his Vine . I the Lord do keep it : I will water it every moment , lest any hurt it , I will keep it night and day . I will keep it and I will water it , and every moment lest any hurt it , I will keep it ( again ) night and day . And this is the Vinyard that he speaks of in the beginning of this Chapter , and it was the Vinyard that brought out red Wine , the best sort of Wine . Those that bring forth the best sort of Wine shall have the best of Gods care and charge and protection over them . Fourthly , The Vine it is the most depending creature in the world , it is not able to under-prop its self , but must have props more than other Plants , and therefore Nature hath given unto it strings by which it catches hold upon any thing next it : And so the Church , the Church is weak in its self , and is the most depending thing in the world , depends upon its props that God affords unto it ; you have an excellent place to set out that in Isa . 27. 2 , 3. ver . there the holy Ghost speaks of a Vinyard of red Wine , and in the 4. verse , Fury is not in me ; which shews that there should come a kind of great storm and tempest , but he would not have his People to be discouraged . Fury is not in me . And then in the 5. verse , Let him take hold of my strength , that he may make peace with me , and he shall make his peace with me . Let him take hold of my strength ; that is , speaking to his Church as a Vine , in the time when my fury is abroad , yet do you like the Vine , which catches hold upon a pole , and there under-props its self , so let him take hold of my power , let him act faith upon my power in time of storms and tempests and he shall make peace , though he hath never so much trouble abroad in the world with others , yet he may , he shall have peace with me . That 's the nature of the Vine to catch hold upon that which is next it , and especially in time of storms , when the strongest Oaks are rent in pieces , yet the Vine catching hold upon the props it hath , rests there . Fifthly , If it be not fruitful , it is the most unprofitablest thing in the world . I suppose you know that place in Ezek. 15. 2. What is the Vine-tree more than any tree , or than a branch which is among the trees of the Forrest ? Shall wood be taken thereof to do any work , or will men take a pin of it to hang any vessel thereon ? Behold , it shall be cast into the fire for fewel ; It is not meet for any work , the Vine is meet for nothing , not to make a pin if it be not fruitful . And no people in the world are so unprofitable as Professors of Religion if they bring not forth the fruit of godliness , and the world may be rid of them better than any people else if they bring not forth their fruit unto God. And then further in the sixt place , A Vine is the most spreading plant that is , that spreads larger than other plants , and fills a great deal of room with the spreading of the branches of it , and so you have the Promise of the Church in Isa . 27. 6. Israel shall blossom and bud , and fill the face of the world with fruit . And then lastly , The Vine is the most tender , soft plant , and it is the Emblem of peace , the sitting under our Vines , it is to set forth Peace . And so the People of God they should be of tender soft spirits , not like the Bramble , nor the Thorn full of pricks , if we sit under Thorns and Brambles we may be prick'd with them ; but sitting under the Vine there is nothing but sweetness and delightfulness there : Israel is a Vine ; yea but he is an empty Vine . The word in the Original is a Participle , an emptying Vine , and yet the sense will come much to one , an Empty Vine , or an Emptying Vine : that is , Though there be much cost bestowed upon Ephraim , so as he might be fruitful , yet he makes himself empty . This shews how he comes to be an empty Vine ; not because Gods mercy is scant to him , but he makes himself so by his sin , what juyce & moisture he hath he doth empty it forth into other things , and so is empty . Israel was a Vine full of clusters , refreshing God himself , as you heard in the ninth Chapter , that he was to the Lord as Grapes in the Wilderness , as a Vine that did bring forth Grapes in the Wilderness , that was so sweet to a weary and thirsty traveller . Israel was once such a one , yea , but now he is come to be an empty Vine , though he grows in the Vinyard of God , and not in the Wilderness . Empty ] and no mervail , for as you have heard in the latter end of the former Chapter , he would not hearken to the Lord , he would not hear the Word of the Lord , the Lord threatens to cast him away , because he hearkened not to him , from whence Luther hath this Note , The Word is like a fruitful rain , there can no true fruit be without the Word , those that will not hearken to the Word , no mervail though they be empty , it is the Word that makes fruitful , it is that that is as the fruitful rain : Those that leave and forsake the Word , observe them how fruitless they are , what empty spirits they have ; many that heretofore were forward in hearing the Word , and loved it , the Word was delightful to them , Oh! then they were fruitful ; but since they have been taken off from the Word , converse with them now and you shall find their spirits empty , and their lives empty ; and there 's no men in the world so empty as those that would worship God in another way than the Word appoints , men that would think to worship God after their own fancies , and waies , Oh! how empty are they in all their Worship they tender up to God ? But the main Note and Observation is , That emptiness in those that profess themselves to be Gods People , is a very great evil . Oh! it is a great charge upon those that grow in Gods Vinyard , that profess themselves to be Gods , to be charged with this , That they are empty , an empty Vine . When we would speak of a man contemptuously , as one that hath no natural or aquisite excellency in him , we say such a one is an empty , or a slight fellow ; and that 's the meaning of the word that you have in Mat. 5. 22. Whosoever calls his Brother , Racha , shall be in danger of the counsel ; the word Racha , it is empty , it is as much as if he should call his Brother an empty fellow , for that 's the signification of the word Empty . And in Jam. 2. 20. Knowest thou not , O vain man , that faith without works is dead ? The words ▪ are , Oh empty man , knowest thou not , O empty man , that faith without works are dead ? There 's many that keeps a great deal of noise of Faith , and of Gods free-Grace , and yet are extream empty men and understand little of the true excellency of the Covenant of Grace ; Knowest thou not , O empty man , that Faith without Works is dead ? Speak as much as thou wilt of Faith and Gods Grace , yet if there be no Works , thou art an empty man. Nature will not endure emptiness ; some of the Phylosophers have said , that the world would rather be dissolved than there should be any vacuity ; creatures will move contrary to their nature rather than they will suffer a vacuity . Certainly an emptiness in the souls of Gods people , it is the worst emptiness that is in the world : For , First , It is the most unnatural thing for a Vine to be empty . And secondly , For the Saints to be empty , they are a dishonor to their Root that they do profess they are upon : Christ he hath all the fulness of the God-head in him , And of his Fulness we are to receive Grace for Grace : To grow upon him , upon such a root and yet to be empty , Oh! what a dishonor is this to Jesus Christ ! Thirdly , This frustrates the Lord of all the care , and cost , and charge that he is about , if thou wert another plant that grew in the wilderness it were not much , but a Vine , and one in Gods Vinyard , and yet fruitless , Oh this is a sore evil ! Fourthly , There 's no blessing upon thy soul if thou beest an empty Vine in Isa . 65. 8. As the new Wine is found in the cluster , and one saith , Destroy it not , for a blessing is in it . If there be Wine in the cluster , then a blessing is found in it , but otherwise destroy it . No blessing is found in those that are of empty spirits . Fiftly , If there be grace , it is the Divine Nature its self , and cannot that bear fruit ? It is an evil in a Vine to have but a little moisture , to shoot forth in leaves and bear no fruit ; yea but what is that unto Grace that is the Divine Nature its self , the most glorious thing in the world ? Therefore for Christians to be without fruit is an exceeding great evil , Doest thou know what fruit is ? One gracious action that comes from the sap of the Root that is in Christ , it is more worth than Heaven and Earth ; any one gracious Act ( I say ) it is more worth than Heaven and Earth , Oh the fruit of the Saints is fruit to eternity , and to be without this fruit must needs be a great evil , those that are empty and without fruit ( you know ) they are said in John 15. to be but as branches , not branches , they that bear no fruit are said to be but as a branch , and then such a branch as must be cut off , God will cut them off , cut off those branches , he will cut them off from their profession and suffer them to fall so as they shal not continue in their eternal profession , and they shall wither , he will curse their very common gifts that they have . 6. Oh! how many that heretofore seemed to flourish , yet but leaves , and bearing no fruit , now their leaves are gon too , and their common gifts are taken away from them , and not only withered , but shall be cast away , cast away from God , and out of the hearts of the Saints , and men shall gather them , the men of the world they shall catch them , and so they shall joyn with them , and they shall make use of them , and they shall be cast into the fire and burnt ; cast into the fire , not for a fiery tryal , but cast into the fire that they may be burned : these are the threatnings against those that bear no fruit . It is the glory of Gods People , to be filled with the fruits of Righteousness , Phil. 1. 11. To be filled with the Spirit , Ephes . 5. 18. Yea , to be filled with all the fulness of God , Ephes . 3. 19. So it is expected of the Saints , that they should be filled with al the fulness of God : Oh! how contrary is this to emptying ? And surely fil'd the Saints should be with fruit , because they are the very fulness of Christ , the fulness of him that fills all in all : In Ephes . 1. last verse , the Church is said , to be the fulness of Jesus Christ himself ; And shall the Church be an empty Vine , when as it is the very fulness of Him that fils al in al ? 7. An empty spirit is fit for the Devil to come to possess ; Mat. 12. 24. he found his place empty , and then he comes in : where the Devil sees an empty spirit , there 's a fit place for him to come . It is an evil thing for you to grow upon Gods ground and to cumber it , to cumber any part of Gods ground ; it may be if thou wert gon , there might be another in thy family , or place , that might bring forth fruit to God ; but thou hinderest , God might have more Rent ( as I may so say ) for all his possessions in the world , the great Rent is , the fruit that the Church brings forth ; in Cant. 8. 11. it is said , that Solomon let out his Vineyard , and it brought him in a thousand pieces of Silver for the fruit of it . And God he lets out his Vinyard , and his Rent ( I say ) it is the fruit that the Saints bring forth to him ; What glory hath God in the world , if those that profess themselves to be his people should be empty ? 8. God doth not let us sit under empty Vines ; our Vines they have bin fruitful Vines , shall we then be empty Vines our selves ? 9. The Lord hath justly struck this Vine here in England , and our Vine bleeds ; it bleeds , and is in danger to bleed to death , and what though it doth , it hath brought forth little fruit , and therefore it 's just with God that he should let this Vine even bleed now to death . 10. According to the greatness of the opportunities that any man hath , or any society of men , so is the greatness of the evil of emptiness : Oh! now to be empty , when God puts great opportunities of great service into our hands , now to be empty when God expects great services , Oh! it is the most vile thing of all . Oh my brethren , that we were but sensible of this . But if this be an evil thing to be empty , than what is it to bring forth the Grapes of Sodom , and the Clusters of Gomorrah ? to bring forth the Wine of the Gall of Asps , wild Grapes ? And yet a great deal of such fruit there hath been brought forth ; And truly the fruit that most men have brought forth now , they are wild Grapes at the best . If men do any thing , yet they do so mingle the vanity of prid , the sowreness of their own spirits , the rigedness of their own nature with what they do , that all is but sowr before God. Well , To conclude this , about the emptiness of the Vine : Oh! let us prize fruitfulness more , and say as the Vine that is brought in , in the 9 th of Judges , Shall I leave my Wine which cheereth God and man , and go and reign over you ? Oh so , Shall we leave our fruitfulness upon any earthly advantage in the world ? Let us account it a greater advantage to bring forth much fruit to the glory of God , than to glory in any earthly advantage : No matter what becomes of us , so we may be but fruitful ; though God dung us , though he cast all the filth and reproaches in the world upon us , yet if God will make this but cause us to be fruitful , it is no great matter . But further from the manner of the Phrase . Israel is a Vine emptying its self . That is an aggravation of emptiness when we empty our selves , when God is not wanting to us in means , but we are the Cause of it . And what is the cause of emptiness , but the emptying out our strength and spirits to our lusts and the world ? No mervail though we have no fruit for God , and strength in his service , when we let out all to other things . And the old Latin here turns it , A leavie vine . And the Seventy they have it , A Vine that brings forth goodly branches : And yet it 's said here empty , that is , all the strength and juyce of it is let out in the goodliness of the branches and leaves . Oh! so , many Professors in these daies they empty out all their strength that they have and all their parts meerly into leaves , and have goodly branches , make goodly outward profession , and goodly words they give , and will speak much of Religion , but nothing but leaves , nothing but words all this while . Pliny in his 17. Book and 22. Chapter , saith of Vines , that it is fit ( at least for two years together after their planting ) that they should be cut down to the very ground , that they may not sprout out in leaves , and so to lose their juyce and strength at the root . And truly this is that that hath lost the hopeful beginnings of many yong people in these times , they have presently sprouted out into leaves ; for never was there a more hopeful time of yong people than at the beginning of this Parliament , and no greater encouragement was there than from them at that time , ( I will not say it is wholly lost , ) but Oh! how many of them that began to understand the waies of God , hath let out all their strength in leaves , and contests , and disputes , and wranglings , and strange kind of opinions , and little fruit is come of any thing ? Nay , there is little savor at all in their spirits ; Oh! how happy had it been if so be that God had kept them down in a work of humiliation to the very ground for a yeer or two together ? Now that 's a thing that is altogether laid aside , any work of humiliation , but presently they sprout out into leaves . My Brethren , whatsoever may be said , or whatsoevee heretofore hath seem'd to be preached [ to the contrary ] yet certainly if rightly understood hath been but the same things that must of necessity be acknowledged ; we do not press Humiliation as the Condition of the Covenant of Grace , we look not at it so , but Humiliation keeps the spirits of men low , and empties them of themselves , and keeps them down , ( I say ) this is that which would have made them a great deal more fruitful , and they could not have run up as meer leaves , and their strength spent : and so , how many of them are fallen off again , not only to be slight and vain , but to be wicked and ungodly , and quite naught , because they were not kept down low for a while , but God ordering things that they should live in times of liberty , Oh! how luxurious have they grown that way ? When God lets a people grow rank and prunes them not , they quickly grow barren . We had never so many rank Christians as we have at this day that grow out in luxurious branches , and they think they have over-topt all , because they can talk more than others do , when as there are some poor Christians that grow low to the ground , and when they get a little comfort it is gone away from them presently , and they walk humbly before God , and no body takes notice of them , but are despised and contemned , O! these will grow and be delightful to the pallate of God , when such rank professors as these shall wither and be cast out . The pruned Vines bring forth the best fruit ; and therefore that 's observable : compare Isa . 5. with the 27. there 's a Note very observable : In the 5. Chapter , God complains of his Vinyard , that he lookt for Grapes , and they brought forth wild Grapes ; but there the Prophet speaks of the time before the Captivity : but in the 27. Chapter there is a Scripture that seems to refer to the times after the Captivity , and there the Vinyard of God is said to be a Vinyard of red Wine , and God speaks much unto it what it should be after the time of the Captivity , it should bring forth the best kind of Wine , for then God prun'd it ; they thought that God would come in a furious manner upon them , no ( saith he ) Fury is not in me , but this is all the fruit , to purge away their sin . The Vines that are prun'd bring forth the best and the most fruit . But I find other Interpreters upon this text , [ Israel is an empty Vine ; ] They turn it thus : Is a spoiled Vine . And Luther refers it to the emptying of the abundance of her riches and prosperity ; Indeed these two go together , Emptiness of fruit , and being emptied of our comforts and prosperity , to be spoiled : Israel hath spoiled her self , and I have for her sins let the spoilers come among them , and so hath emptied her of all her good ; even while she enjoyed her outward prosperity , she was emptied of the blessing of God upon her ; but after the Lord emptied her even of all her outward good too . And that 's the Note from thence : That sin will empty a Land of all the blessings God hath bestowed , or empty a family , or person : Sin is an emptying thing , sin empties Lands , and Families , and persons of all their outward comforts , in Isa . 4. 11. there God threatens the Line of confusion , and the Stones of emptiness for sin ; and Oh! how hath it emptied many parts of our Land ? how hath sin emptied us ? what empty houses are there in many places ? houses that were wont in every room of them to be fill'd with furniture so brave and glistering , now the Owners come into their houses and look upon the bare walls and see them empty of all the rich furniture that was in them ; Oh! what empty chests , that were fill'd with such brave cloaths heretofore , now they are broken to pieces , and those places that were fill'd with diet and plenty are now empty ; Barns empty , Purses empty , and Bellies empty , and the Veins of men emptied even of their very blood ; Oh! how are we a spoiled Vine now at this day ! the Vine that a while since was so delightful to God and man , and so glorious even in the esteem of all round about us , yet Oh now ! now hath the Lord sent his emptiers to empty us ; as in Nahum . 2. 2. The Lord hath turned away the excellency of Jacob , as the excellency of Israel : for the emptiers have emptied them out , and marred their Vine brances . This text is fulfilled towards many parts of this Kingdom at this day . An empty Vine , and brings forth fruit to her self . This is very strange , Empty , and yet bring forth fruit ; If she brings forth fruit , how empty ? Yes , it may very well stand together , she brings forth fruit to her self , but she is empty in regard of any fruit she brings forth to me , but yet she hath juyce and sap enough , to bring forth fruit to her self . Oh! how many people that are barren towards God , and have no abilities to do any thing for God , but when they come to themselves to do any thing , Oh how active and stirring are they ? but when you put them upon any duty for God then they are weak and unable , & the like : but if it was in a matter that concern'd themselves there they have spirit enough & to much a great deal ; If parents have children that sin against God , they are not sensible at all , but if they do any thing against themselves , Oh! how do their spirits rise , and what rage is there in the family ? The truth is , were our hearts as they should be , if we have no strength for God we should have none for our selves , yea , we would even reason so , when as we complain , Oh! that we are weak in our memories , and are not able to resist temptation , and we can do nothing for God , we should take a holy revenge upon our selves and say , Certainly if I can do nothing for God , I will do nothing for my self neither , If I cannot rejoyce in God I will not rejoyce in my self , and if I cannot take care for God I will not take care for my self ; to be barren to God and fruitful to our selves , this is a great disproportion . He bringeth forth fruit to himself . The old Latin is , even like himself , so they turn it , he brings forth fruit like to himself . Men of base principles will do base things , corrupt hearts will have corrupt waies . An ingenuous spirit sometimes wonders to see the waies of many men so base and vile as they are , men imployed in publick imployment that have opportunity to do God a great deal of service and when it comes to it , how sordidly and basely do they carry themselves , not caring what becomes of the publick good , of God , and Kingdoms , and Churches , so be it they may scrape but a little to themselves ? Yea , but do not wonder , it is fruit suitable to themselves , they are men of base spirits , of base corrupt principles , and therefore they bring bring forth fruit like themselves , fruit like the stock that they are on . And so many times children are like their parents , their parents are wicked , and they wicked accordingly . Like an Imp or Branch of such a stock , such are the fruits of many . But he brings forth fruit to himself . That is , in all that he doth he aims at himself , he hath regard to his own ends , to fetch about his own designs , to bring his own plots to an issue , and all must be subservient to some design that he drives on ; Ephraim had many designs and plots that they drove on to make themselves to be rich , and all their strength , and what they were able to do it was for nothing but to be subservient to their own designs : It was said of Judah in their Captivity , in Zach. 7. 5 , 6. They did fast , and eat , and drink to themselves ; all that was done it was nothing but to themselves ; whereas the fruit that they should have brought forth , it should have been to God , and not to themselves : There is a very sweet place for that in Cant. 7. 13. At our gates are all manner of pleasant fruits new and old , which I have laid up for thee , O my beloved . Thus should every gracious heart say , and especially he should say so then when God makes your hearts most fruitful with pleasant fruit new and old ; Have ye at any time found your hearts most enlarged to God , and you could melt towards God , and had full expressions in the presence of God , and acting of your graces ? Take heed now that this pleasant and sweet fruit that you have , that is new from God , and your old experiences that you have had heretofore of Gods goodness , let not corruption reap that that God hath sown , you know it is a Curse that one should sow and another reap ; it is God that sows , and shall the flesh reap now ? and shall the Devil reap ? Oh! let not these sweet fruits , especially the fruit of enlargement in prayer , and the fruit of abilities to do God service in any publick work , Oh! take heed that this be not for your selves , do not you take in the glory to your selves , Oh! but let this fruit be for your beloved ; at any time when you find your hearts most fruitful , graces most fully exercised , Oh think thus , I will lay up this for my beloved , I will lay the experiences of the goodness of God unto me that may ●it me to glorifie God more than heretofore . Oh that 's sweet indeed , when God comes in with fruit , and we lay it up for our beloved ; God he is to have all our fruit : you shall observe in Cant. 8. that Solomon let out his Vinyard , and m●rk , in letting out his Vinyard , he must have a thousand pieces of silver , and the Husbandmen must have two hundred : if God doth afford to us some wages for what we do , let not us take the greater part unto our selves , let Solomon have the thousand , and let us be contented if we may have two hundred ; but ordinarily we take the greater sum , and return the less to God in any fruit : but if you observe the 12. verse , the difference between Solomons Vinyard , and Christs Vinyard , Solomon let out his Vinyard , But my Vinyard , which is mine : and there is noted this difference , That Jesus Christ he takes the care of his own Vinyard , he doth not let it out . And therefore if we have any thing , we must not have it so much for our wages as free gift , for Christ doth not let out his Vinyard as Solomon did , but he keeps it and dresses it himself , and therfore it is fit that he should have all the fruit . In Isa . 61. 3. That they might be called , trees of Righteousness , the Planting of the Lord , that he might be glorified . Such should the Saints be , they should bring forth fruits unto God. And in Philip. 1. 11. Being filled with the fruits of Righteousness , which are by Jesus Christ , unto the glory and praise of God. So should the Saints be , and all the fruits they bear . But Carnal hearts they aim at themselves , all that they do they act from a principle within themselves , and no further , and therefore they cannot go beyond themselves . It 's an argument that all thou doest hath a principle not higher than self , when thou actest for thy self ; whereas the principle that the Saints act by , it is the principle of Grace that comes from Heaven , and therefore it carries unto heaven , as the water is carried as high as the Fountain from whence it comes . A selvish heart is a narrow heart ; but a gracious heart is a heart enlarged , it enlarges its self to infiniteness ; and that 's the property of Grace , though it cannot be infinite , yet it is enlarged to infiniteness . Those that work for themselves , the truth is , they lose themselves in their working , and lose all their fruit ; it is thy worst self that thou aimest at ; there is a kind of selvishness that we may aim at , that is , if we can make God to be our own end , our happiness , as the Saints do , no men in the world do more for themselves , than the Saints ; yea , but how ? because they make more of their own good to be in God than themselves , and they make themselves to be more in God than in themselves , and therefore they have themselves more than any , but they have themselves in God ; and no men looses themselves more than those that seek themselves most : He that will lose his life , shall save it ; those that will aim at themselves , what is that , but a little money , and credit , and esteem of men ? Oh poor base , vile heart , hast thou nothing else but this , when as all the Glory that is in God Himself may be thy portion , and thy self may be in it , that if God Himself be happy , thou maiest be happy , because God Himself may come to be thy portion ; and is not that a better self to be emptied into God ? but therein thou darest not trust God , nor thy self to empty thy self into God , but certainly that is the way to enjoy thy self . Every man cares for his own ( saith the Apostle , ) but no man for the things of Jesus Christ . Oh! this selvishness it is vile at all times , but never so vile as at this time , for men to look and aim at themselves , especially for men that are in publick places , now to be selvish is the most abominable and the most foolish thing in the world : for Mariners in the time of a calm then they may look to their several Cabins , but in the time of a storm , then to be painting and making fine their Cabins , how do they deserve to be pull'd out by the ears , and to be cast into the Sea , that shall then be looking to their own Cabins ? What is your joy more than the joy of others ? and what are you that you must have ease and content more than others ? In such times as these are if ever God calls us to be emptied from our selves , certainly it is in such times as these are . But the main Note is , That it 's all one to be an empty Christian , and to bring forth fruit to themselves . Men think that which they bring forth to themselves is cleer gain ; but this is an infinite mistake , for that which is for thy self is lost , and that which is for God is gain'd . Professors that are selvish are empty . Many of you complain of emptiness and unfruitfulness , here 's the reason ; You are so selvish , that prayer is an empty prayer though never so full of words and excellent expressions whose end is self , many of the Saints in joyning with such they find their prayers to be such though there be excellent words , because they see selvishness , men that aim at selvishness they had need be cunning to keep it from being seen , let self be seen in a duty though it be never so glorious outwardly yet it is loathsom in the eyes of the very Saints ; let but a man appear to affected with himself in what he doth , with the tone of his voice , or carriage , or gesture , any thing affected , we know how abominable it is in the eyes of all ; And so for Sermons , where they are selvish , certainly they are empty things ; and so I might instance in every other thing that men do , the fulness of the Spirit in a PRAYER , or SERMON , or any other Duty , it is the seeking to lift up the NAME of the Blessed GOD in the duty , that 's the fulness of it ; many that are of weak parts , very poor abilities to exercise themselves , yet their hearts being upon God in a duty , Oh! there 's a fulness in that duty , there 's more in that weak expression , in their sighs and groans than in all the eloquence of your empty hypocrits , they not being fill'd with the Will of God : in Colos . 4. 12. it is in your books , That you may stand compleat in all the Will of God ; but it is , being fill'd with the will of God ; if thou wouldest have a fulness in what thou doest , a fulness in a Prayer , a fulness in thy Service , in any thing thou doest , be fil'd with the Will of God , and not with thy self-ends . You know empty vessels will break when you set them at the fire , and so will selvish spirits , those that are selvish they quickly grow empty . You that are Merchants , if you have Factors abroad that trade for themselves , they seldom do any great matters for their Masters ; I have known Merchants that have been chary of that , for their men to be trading for themselves . And God doth not love to see us trading for our selves , but only as we trade for him , and so account that to be for our selves . And here is an evident demonstration that your selvishness will make you empty for God ; how many are there that complain of emptiness ? Oh! they cannot do this , and they cannot do that , why ? because except they find comfort , and that coming in which they aim at , they have no mind to any duty , they go to prayer , and strive to pray , and they come away and say , Oh! the empty prayers that we make ; but what is the reason that you cannot pray as you would ? you have no heart to pray , if you would have enlargement in prayer , and present answer of your prayer to get what you would have , Oh! then your hearts would be much let out in prayer , and then you would have a mind to pray ; but now though it be your duty to pray , because you shall tender up the worship that a creature owes to God , that is no argument that puts you upon prayer , so it appears that it is selvishness that appears in prayer ; but now trie this way , trie this way but to get above your selves once , and be emptied of your selves , and look with a more single eye to God when you go to prayer , let this be the great motive , O Lord , this is that Worship that I as a Creature owe to thee , and the strength of my body and soul is due to thee , and I let out what I can , though I have not enlargements and comforts , though I feel not that I get by duty to my self , yet in obedience to thee , and that I might lift up thy Name , and that I might worship thee , I am resolved to go on in such duties as thou requirest of me ; trie but this way , and see whether you will not grow more fruitful in prayer than you did before . But to pass that , I find that some turn the words thus , ( as Pareus ) An empty Vine he is , although he treasure up fruit unto himself : and so we may understand emptiness by that word that I have opened to you , a spoiled Vine , he is a spoiled Vine , and he is emptied of all his prosperity , and riches , and glory , that he had , although he seeks to treasure up unto himself . And indeed in such a kind of reading there is a very profitable Note . They seek to treasure and enrich themselves , to lay up and provide for themselves now , that they may have store by them come what will come , but this will not do saith God , Israel must be a spoiled empty Vine for all this . Now that 's the Note or Meditation hence , That when God is spoiling and emptying a Nation , it is a vain thing for men to think to provide for themselves : This certainly is not the time when God is spoiling and emptying of a Nation , or other parts of the Kingdom for men to have their thoughts now to scrape an estate to themselves and get even from the evils of the times to enrich themselves , by Places and by Offices to enrich themselves , certainly there can be little honor in such an estate , or little comfort : It is the frame and guize of a vile spirit to think of enriching of themselves in such times as these are , certainly it must needs be a very low spirit that minds the enriching of its self in such times as these are ; what God may cast men in by extraordinary providence at any time we speak not of that , or by some eminent service ; but certainly if it shall prove that God in his mercy shall put an end to such times as these are , when men shall prove to be rich after this storm is over , that had not some eminent providence of God to cast it upon them but only in his ordinary way , ( I say ) whosoever should appear to be rich after these times , it will be little honor to him , or his posterity , it will be the most dishonorable riches that ever was in the world . In Jer. 45. 4. saith the Lord to Baruch there ( he was a good man and yet much over seen in this ) Behold , that which I have built , will I break down , and that which I have planted , will I pluck up , even this whol Land. And seekest thou great things for thy self , seek them not . I am breaking down that which I have built , and plucking up what I have planted , And doest thou seek great things for thy self ? seek them not . In Acts , 8. 20. saith Peter to Symon Magus , Thy money perish with thee . So may I say to many , is this a time for men to treasure to themselves , for men to have their chief care now to gain riches ? Oh! it is just with God to say to thee , Thy riches perish with thee ; whosoever now will make it his chief care , and think now it is a time of trouble , and now I may gain thus and thus , and it will not appear ; ( I say ) those that shall make this to be their care now , to take advantage of these times to treasure up to themselves , just were it with God to say of them and their riches , Thy money and thy riches perish with thee . It follows . According to the multitude of his fruit , he hath encreased the Altars : according to the goodness of his Land , they have made goodly Images . Here you have the unthankfulness of Ephraim ; you have had his barrenness , and selvishness , in the two former expressions , and now here his unthankfulness : The Devil he loves to have superstitious and Idolatrous people have good Lands , and good Possessions , that he might be served accordingly ; Idolaters serve their Idols according to their Lands and Possessions that they have , According to the multitude of his fruit , were the multitude of his Altars . And certainly it is a great reason why all the Papists are so desirous to get England , and contribute so much that they might but get into England , and get Possession here , for there is no place that they have , where they should have more goodly Images , and more brave things than they should here in England , the fruitfulness of this Land is that which makes it to be such a suit to the Antichristian party , and to the Devil , he thinks that might the Popish party get here , Oh! the brave things that I should have here ; I began to have fine Altars , but if they should begin to have possession of all the riches in the Land , then Oh what golden Monuments should I have ? we began to have great charges to be laid out upon Temples ( as they call'd them ) but certainly if they should prevail now , you should have them build them up to the very skies , such Pinacles and glorious things there would be , for the Land is a great deal more fruitful and goodly than it was heretofore , it is improved mightily now ; what brave buildings were there in our Fore-fathers time , witness these that we have neer us , Westminster , and Pauls , and the like . I remember Latimer in one of his Sermons before the King tells of his Father which was a man that kept good hospitality , and kept a Horse for the King , and yet the portion that he gave with his Daughter was some five pounds . So I say , if that men were so poor and mean in former times , yet what brave things did superstition do , certainly if the superstitious party should have the possession of the Land there would be brave things done ; and therefore the Devil seeing that , strives to bring it into their power . To make Gods blessings to be the Means and the Encrease of our wickedness , that is an abominable thing ; To encrease our sins according to the encrease of Gods blessings . How many may be charged with this , That when they were of low and mean estates then God had more service from them , than he hath now they are of higher estates ? the higher they are raised in their Estates , the lower they are in the Work of God : As it is observed of men that grow very fat , they have so much the less blood . And ●o the fatter men are in their Estates , many times the less blood and life , and less spirits they have for God. Certainly this is against the ingenuity of a Christian to be less for God when he hath most from Him , when his own turn is served , then to turn his back from the Author of all his good , nay it is against a main Christian Principle so to do . This is a main Christian Principle , that the good of an Estate consists in this ; That it gives a large opportunity in proportion to what it is , in proportion to what it is to the service of God. This is a great Christian Principle about Estates ; an Estate either greater or lesser , affords either a lesser or greater opportunity for Gods service ; upon this principle doth a Christian go in the enjoyment of his Estate . Now to be less for God , or more for that that is evil , the better his Estate is : he goes against that great Christian Maxim. Yea , and it is against thy Prayers for a Sanctified use of thy ESTATE ; Doth God give thee an ESTATE ? I hope thou doest seek that this may be Sanctified : now for thee to do less for God , and more for that that is evil by the encrease of thy Estate , thou doest go against a Sanctifying Prayer . But yet the chief point of al I take to be this : Mark here : They do ACCORDING : ( for there lies the very strength of these words ) ACCORDING to the multitude of his Fruit , and ACCORDING to the goodness of his Land , they have made goodly Images . There is a great deal of elegancy in the words in the Hebrew , so that from these two expressions , According , and According , here is the Note : That the love that Idolaters bear to their Idols , it is proportionable to what abilities they have to shew their love ; according to the multitude of their Fruit , and according to the goodness of the Land. When Idolaters are low they will yet do what they can , and as they grow up they will do more . Virgil he hath a very fine expression of the Idolater toward his Idol there : We now make thee but of Marble , but if so be our flock doth encrease , and we have as many Lambs as we have Sheep , we will make thee of Gold. And thus the true worshipers of God should do in their service to God , that must be proportionable ; if they be able to bestow but Marble for the present , if God raises their Estates , their Marble is to be turned into Gold , and not only in regard of their Estates , but of the Gifts , and Means they have , any Abilities ; know that that which God will accept of when thou art low in thy Gifts , and Means , and Parts , it will not serve turn when God encreases thee in thy Gifts , and Means , and Parts . Have you more than others ? Account it your shame that it should be said of any in the world , That there is such an one that hath less mercies than I , and yet God hath more service from him than he hath from me . There is no proportion between many of your encreases for God , and your encreases from God. Now you must look to the proportion to make it as exact as can be , my encrease from God , and my encrease for God ; Oh! be often parallelling these two together , and see whether one do not come longer than mother ; and be not at rest , Oh Christian ! except thou canst make thy ends be even : Those who are rich , must be rich in good works . In 1 Tim. 6. God giveth us richly ; therefore be rich in good works . It is not enough for a rich man to give sixpence , or twelvepence for some great service , but he is to be rich in good works , and for releeving distressed ones , and the maintainance of the Gospel ; he is to be rich in good works , and to account their riches to be as well in their good works as in their estates ; thou hast so much comings in more than others , thou art rich in that ; yea , but what works goes from thee more than others ? art thou rich in that ? If we should judg the riches of men and women by their good works , how many rich men would there be accounted very poor ? Every man must be serviceable as God hath blessed them , 1 Cor. 16. 2. Oh! this meditation would be of very great use to those whose estates are blessed by God ; think thus , Is there such a distance between what service I do for God , and the service others do , as there is between what I receive from God , and what others receive from God ? This Meditation ( I say ) would be very useful ; cast up your accounts thus , Consider what service doth others for God , and what do I ? I do as well as others , I but is there as much distance between the service that I do , and the service my poor neighbor doth , as between my estate , and his estate ? you perhaps can look upon poor people carrying Tankards , earning dearly ten pence or twelve pence a day , and you have many hundreds a yeer coming in , now is there as much difference ? You would be loth to be in such a condition as those are in , Oh! but is there as much difference between the glory that God hath from you , and the glory that God hath from them ? It may be some of them when they have been hard at work all day , they get home , and get alone with wife and children and fall a praying , and letting their tears fall down , and blessing God for their bread and drink that they have . And perhaps you in your many hundreds a yeer , and many dishes at your table , are but discontented and froward , Oh! consider , that though God hath raised you above others in estates , yet you are lower than many others in good works ; If a man hath encreased his estate more than before you shall quickly see it in his cloaths , and his house shall be finer than before , his furniture shall be finer than before , you shall see his estate raised that way ; but can you see it raised in his good works more than before ? Oh! that such a man doth more for the service of God than before , more for the relieving of the wofull necessities of his poor Brethren than before : Men are ready if so be that men come finer to the Exchange than they did before , they think , What is this man grown richer than he was before ? You should ( if God doth raise your estates ) make it appear in being forward with good works , in good works that are chargable , as that men may take notice of your riches by your rich works , rather than your rich cloaths ; except there be a proportion between our plenty and our prosperity , there is no evidence that our prosperity comes in mercy : but if a proportion , then not only an evidence that our prosperitie comes in mercie , but a good addition to the good of our prosperitie . If a Merchant hath his Ship come home and he hath gootten a thousand pounds by the Voyage , now if God raises his heart in a proportionable way to the furtherance of the Gospel , that is more than ten thousand pounds ; a man would account that well if he hath gotten so much and he could imploy it to get ten times so much more , think but thus : Thou hast gotten in thy estate by being proportionable in service for God , thou doest encrease the blessing ten fold , thou often thinkest of the blessing of God in giving thee an estate more than before , and others think of it , Oh what a blessing such a man hath ! yea , but think of the other blessing that follows ; but hath God given him or her a heart to do a great deal of service ; The second blessing is the great blessing indeed . When David had rest , he presentlie thinks of building God an house , and that proportionable in what God had blest him in . And that is very observable in the difference of Moses Altar and Solomons Altar ; you know Moses he was in times of affliction , and his Altar was five cubits long , and three cubits broad ; and Solomons was twenty cubits long , and ten broad ; Moses he was low for outwards ; Solomon he was high ; therefore Moses was five cubits high , and three broad ; and Solomons was twenty cubits long , and ten broad ▪ God doth proportion his goodness to what we do for him , why should not we proportion our service with what he doth for us ? And therefore when God blesses any of you in your outward estate , it is very good to do somwhat presently , as thus ; A man perhaps heretofore had but a little stock , and lived in a Parish where he had but poor and mean preaching , now God raises his estate and he would have his house better , and his cloaths better , why then should not I have better preaching for my soul ? And so many other wayes , if God hath blessed you with good preaching , then help your poor neighbors some way or other that the Gospel may be furthered by Gods blessing , and that in a proportionable way . They make them goodly Images . There is a very fine elegant paranomasy , According to their good Lands , so goodly Images . Now this word that is translated Goodly , it signifies also Beauty . They that were good Benefactors to their Images , they made their Images beautiful : and it is the same word used in the story of Jezebel where she is said to tire her head , it is the same word that is here for making goodly Images , she made her self a goodly head . Oh how great a shame is it to do so much for Images , dead Images , & to do so little for the Images of God ? Shall Idolaters not care for what cost they bestow upon their dead Images , and shalt thou see a man or woman that carries the Image of God with them in a lively way , shalt thou see them naked , and looking hunger-starved , and looking rufully and miserably , and wilt thou deny to one that hath the Image of God ? Every man hath the Image of God in some measure , even in wicked men , but especially in those that are godly there it is a renewed Image , there the very Life of God doth appear , the Divine Nature doth appear : And what a charge will this be , when God shall bring Idolaters at the day of Judgment against thee , that shall bestow so much upon their dead Images , and thou shalt let these Images of God to suffer want so as they do ? Certainly so long as there is any that hath Gods Image upon them that wants , and wants miserably too , for thee to think of encreasing thy estate now and to be richer than in former times , it must needs be very vile . Goodly Images . Men are taken with outward shews , but a spiritual heart , the Ordinances of God though they be never so plain in their outside , Oh they are goodly things ! A Spiritual heart sees a goodliness in all Gods Ordinances ; Carnal hearts they see goodliness only in their outward bravery , and outward pomp and glory . And lastly , A Note that Pareus hath : Here we see the vain distinction that Papists make between their Images and Idols ; we see here they are charged for making goodly Images . It follows ; VER . 2. Their heart is divided ; now shall they be found faulty . MY Brethren , I know that you would be willing enough that I should in such a Point as this is , go beyond an Expository way , seeing God hath cast me upon it ; but in regard this Point hath been fully handled in a * Treatise already printed , ( to which I shall refer you ) I shall pass it , and proceed to the following words : He shall break down their Altars : he shall spoil their Images . The Divisions of this People , of which you have heard so largely * , were much about the way of Worship , most of them contending for the way of False Worship against the True ; they would have their Images and their Altars honored : but God saith , he would break them down , and spoil them ; ye keep a stir for them , but you shall not have them : But he will break down their Altars . Decollabit , the word comes from a root that signifies a Neck ; and so that which you have in your Books translated , break down , it is , break their necks ; he will break the necks of their Altars . Ternovius a learned Interpreter hath a Note upon the place , it hath an allusion ( saith he ) to that that they were wont to have upon their Altars , they were wont to have Ornamenta quasi Capitela , that were ( as it were ) the heads of their Altars , they were wont to have brave things upon their Altars , and Crowns upon their Altars : I , but saith the Lord , I will break the necks of them all : He will break down their Altars , and spoil their Images . The Notes from thence are briefly these . First , Though men make never such a stir to maintain that which is evil , God will break it ; they may by their contending and seeking have it a while , but God will break the neck of it at last , it shall come to nothing . He will break down their Altars . Why , they were convinced before of the evil of them , for so in the former words , Now shall they be found guilty , they shall acknowledg themselves guilty in contending so much for them ; well , but saith God , though you are convinced of your guiltiness , yet that 's not enough , I 'le break them down , for otherwise if they do remain , they may be snares unto you afterwards . From whence then the Note is : That though men be convinced of an evil , yet if the temptation shall still abide , they will be ready to fall to it again . Wherefore to prevent that evil , the temptations are to be taken away as much as we can , ( saith he ) I will take away the temptation ; you acknowledg your selves guilty when my hand is upon you , but you will fall to it again if the temptation be not taken away . Thirdly , Superstitious Altars and Images are to be taken away . It 's the Magistrates work to take away those that are in publick place ; but I have met with that heretofore , and I shall not need to speak of it now , only for you to meet with any superstitious Pictures , and Images , you must not keep them and say , what hurt will these do ? though they do not hurt now , yet they may do hurt afterwards , you are not to sell and make advantage of them , but do as God doth , break them down and spoil them , that they may not hereafter be snares to any others . Fourthly , Those things that we give that respect to , which is Gods due , are liable to the stroke of God. They gave respect to their Altars , and Images that was due to God , Gods Spirit rises against that , I 'le break them down and spoil them saith God. So , whatsoever it be that you give that respect to , that God challenges to himself , you may expect that God will spoil them and break them down . If you give respect to your Estates , that 's due to God , you may make an Idol of them , expect that God will break them ; yea , to your Children , your Names , your Bodies , Parts , whatsoever you have , that you rob God of that respect that 's due to him , and give it unto them , expect that God will break such things . Fifthly , If it be Gods will to break down that which is evil in his Worship , let us take heed that we have no hand to set it up , that we do not endeavor to set up false Worship , for it 's in Gods heart to break it down , let us not set up Idols in our hearts neither , or else where . I 'le break down their Altars , and will spoil their Images . From whence our Note is this ; We must not break down superstitious and Idolatrous things to make up our own broken estates , for our outward advantage . We should labor the abolishing of those things , and not our own benefit by them ; as certainly many do in breaking down things that are naught and superstitious , they endeavor to make up their broken estates and to gain to themselves that way , and there 's all they aim at : but saith God , I 'le break them down and utterly spoil them ; so should we , and look not to our own advantage . He will break them down . I find some Interpreters render the words thus , It shall break them down , and so apply it to their divided hearts . Ipsum cor , for so the Pronoun that is translated , hee , is relative , and the Antecedent according to the former Exposition is in that last Verse of the former Chapter where he had spoken of God ; but according to this Interpretation the Antecedent is : Their heart is divided : Their hearts , their very dissentions , their divisions shall break down their Altars , and spoil their Images . And we may have a hint of a good meditation from thence , If I say the Relative should have that Antecedent , and their hearts being divided should be a means to break down their Altars , then the Note is this : That mens divisions and contentions break the neck of that which they contend for ; especially when men in their contentions , are violent , furious , outragious , and heady , they do usually by their rage and headiness , and passion in their contentions , break out and spoil the very thing that they would fain maintain , and their party is very little beholding unto such as seek to maintain them in a furious and in an outragious way , by a spirit of contention . You know those furious violent Prelates , Did not they break the neck of their Prelacie meerly by their furie and outragiousness ? And in any party , those that are the most furious and outragious , do the least service to their party , and many times are the very break-neck of their Party , and of their Cause : It shall break them down . It follows . VER . 3. For now they shall say , We have no King. WHAT , break down our Altars , and spoil our Images ! no , the King will maintain them against you all , let the Prophets say what they can and a company of precise fools be against them what they will , we have the King will stand for that , he will rather lose his Crown than he will lose these things , he will stand for them to his very life , and therefore we do not fear that they shall be broken down . No , that will not serve your turns ( saith the Prophet ) your King shall not be able to help himself , much less to help you in those superstitious waies that you would have . For now shall they say , We have no King. They rejoyced and gloried much in their King , they bore themselves altogether upon their King , no matter for the Prophets ; they have the Kings Commandement to do what they do , they can shew the Kings broad Seal for what they have done , and they were sure that they had the Kings heart with them , their King would bear them out in all . They cared not therefore whatsoever they did , so be it they have the countenance of their King that he would defend them , and not only defend , but by being zealous and forward for his waies they hop'd to have promo●ion by him , they did not fear to be questioned for any thing , no matter whether they went against Law or not , they could shelter themselves under the power and favor of the King , the Pomp and Glory of the Court that was a great thing in their eyes , they were bold in their Idolatrous way and oppression , because of the power and greatness of the King ; who should controul them in any thing that they did ? But now ( saith the Prophet ) You have had your day , you have had your time that you could thus shelter your selves under the power of the King , and do what you list , and oppress , and rage , and no body durst meddle with you , because of the power of the King , but now the case is altered . But now they shall say , We have no King. Had they no King ? Yes ; Hoshea was their King , but the meaning is , It 's all one as if we had no King , his power is so broken that the truth is , he cannot help us . Saith Drusius upon the place ; he cannot protect us , which is the property of the King , and therefore it is as if we had none ; now they shall say , We have no King ; Alas he is not able to save himself , he can do nothing for us , his Pomp , his Power , Bravery is in the dust , he is distressed himself , and we are miserably disappointed of our hopes , we are undone , who can help us now ? whither shall we go ? what shall we do ? our consciences upbraid us now for our bold presumptuous wickedness , Oh! how far were our hearts from the fear of the Lord , we dar'd the God of Heaven and all his Prophets , we boldly ventured upon those waies which we were told , yea which we knew in our very consciences were a provocation to the Lord , we set up our own worship , we pleased our selves , we made our wills to be the rules of all our actions that we did , we took liberty to satisfie our lusts , we mingled our own waies with Gods Ordinances , we subjected Religion to publick ends , we were riged , we were cruel towards those who differed from us , we upheld the Authority of the King against God and his People , and now God hath justly brought this distressed estate upon us , that now the Kings Power that we trusted so in , is now broken and in a manner gone , Oh! now we see we feared not the Lord , we have none to help us now , we now know what it is not to fear the great God , God is above us , and therefore now , what can a King do to us ? what could he do for us ? Suppose we had him again , Alas ! our misery is beyond his help , seeing God is provoked with us , and hath forsaken us , what should a King do for us ? And thus in this short Paraphrase you have the scope of the words , as if the People should have spoken in this manner . But now the question is , what times doth this refer to ? Now they shall say , We have no King &c. When did they say so ? The times that this refers to , seems to be those that we reade of in 2 King. 17. If you read that Chapter , you shall find the times that this hath reference to ; then they might well say , We have no King ; because we feared not the Lord : What then should a King do to us ? For the Observations from it , the first is this : It 's a great evil for a People , not to have the Protection and the Blessing that might be enjoyed in the right Government of a King over them : A great evil ; And they complain of it as a great evil , and so far their complaint is right , That they are now deprived of the Protection and good that otherwise they might have had from the right Government of a King over them . And my Brethren , our condition is even such in regard of the personal presence and protection of a King , in those regards we may almost use the same words as here , and say , We have no King among us . And whether it be better for a People to have no King , or to have no Protection from their King ? But that which is contrary to Protection is a Question fitter to be discussed and determined in a Parliament than in a Pulpit ; and to them I shall leave it . But the Church of God shall never have cause to make this Complaint , That they have no King ; in Psal . 29 10 , 11. The Lord sitteth King for ever . The Lord will give strength unto his People ; the Lord will bless his People with peace . In Psal . 45. 6. Thy Throne ( O God ) is for ever and ever : the Scepter of thy Kingdom is a right Scepter . Psal . 145. 13. Thy Kingdom is an everlasting Kingdom : and thy Dominion endureth throughout all generations . Psal . 149. 2. Let the Children of Zion rejoyce in their King. Because we feared not the Lord. It is a great evil not to fear the Lord. Fear ye not me ( saith the Lord ) who have placed the sands for the bounds of the Sea ? It 's an evil , and a bitter thing , that the fear of the Lord is not in men . For God is a great God , infinitly above us , cloathed with Majestie and Honor ; trembling frames of heart becomes his presence : non like unto the Lord ; great and mervailous are his works ; Oh! who would not fear him ? God hath infinite authority over us , to save , or to destroy us , he hath us all at an infinite advantage by the least word of his mouth to undo us , his wrath is insupportable : Who among us shall dwel with the devouring fire ? who amongst us shall dwel with everlasting burnings ? Darest thou a vile wretch presume to rebel against any word of the Lord , when the next word may sink soul and body into the bottomless gulf of eternal horror and despair ? Who art thou that doest not fear the Lord ? Doest thou not fear the Commanding Word of the Lord , when the next word that proceeds out of his mouth may be a destroying word to undo body and soul for ever ? Secondly , They said , We feared not the Lord. And observe : In times of prosperity when men have the favor and countenance of great Ones , then there is little fear of God among them . Now they said , We feared not the Lord. Oh! those times when we had the favour and countenance of great Men , there was little fear of God among us . So long as men have any confidence in the Creature , so long they see no need of God , their hearts are swollen with pride , God is not in all their thoughts , they say to God , Depart from us , we do not desire the knowledg of thy Waies . They set their hearts and tongues against the God of Heaven , they can venture upon any thing then ; to tell them it's sin against God , it 's a poor dry business , it 's nothing at all with them ; how vile and foolish are the hearts of wicked men , that the enjoyment of such poor things as they have in the Creature should imbolden their hearts against the great God of Heaven and Earth ? yet thus it is , men little consider but even those things that their hearts do so much rest upon , they are absolutely at the dispose of this God whom their hearts do not fear . But note , let the Saints of God take this Note with them , Shall creature confidence take mens hearts off from Gods fear ? Then let Gods fear take your hearts off from creature confidence : Certainly there 's a great deal more reason . Oh! 't is infinitely irrational that creature confidence should take the heart from Gods fear ; but it 's infinitely rational that Gods fear should take our hearts off from creature confidence . Thirdly , Now they shall say , We feared not the Lord. The taking from a People the protection of , and benefit they might have by Kingly Power , is a punishment of the want of the fear of God in them . We have no King , we are deprived of the benefit of the good that we might have , the protection that we might have by Kingly power ; it is , because we feared not the Lord ; what evil we feel in this let us attribute it to the want of the fear of God in our selves , and in the people of the Land. We complain of a those that are about the King , and of b Her that lies in the Bosom of the King , and of the evil of his own heart in part ; but whence is it that God hath left him , either to them , or to any evil in his own spirit ? The Lord in this punishes the sins of the People : 't is usual for God to punish the sins of the People in leaving Governors unto evil courses , in 2 Sam. 24. 1. you have a remarkable Scripture for this , saith the text there , And the Anger of the Lord was kindled against Israel : and what then ? And he moved David against them to say , Go number Israel and Judah . The Anger of the Lord was kindled against Israel , and he moved David against them : to what ? God lets temptations be before David for to fall into that sin that might bring evil upon the people . It was because the anger of the Lord was kindled against Israel . It 's because that a people fear not God , therefore it is that the Lord leaves Kings , leaves their Governors to those evil waies that they are left unto , and therefore learn we when we hear of any evil that is done by countenance of Kings or any power , learn we to lay our hands upon our own hearts , and say , even this is because we feared not the Lord : how easie had it been with the Lord to have wrought upon his heart , Oh! what prayers hath been sent up unto the Lord for the heart of one man ? never since the world began more prayers for the heart of one man ; but the Lord hath seem'd even to shut his ears against the prayers of his people , now let us lay our hands upon our hearts , God hath denied our prayers , it is because we have not feared him : now certainly there hath been but little fear of God amongst us , and little fear of the great God is still to this day among us . And that 's the third Observation , We have no King because we feared not the Lord. And then the Fourth is this , The times of Gods Wrath and Judgments forces acknowledgment from men that they did not fear God. When God comes against them in waies of wrath , now they can acknowledg that they feared not God ; should the Prophet have come to them before and told them , Oh! you are a wretched vile people , there is no fear of God among you . Why , wherein do not we fear God ? as in Malac. 1. they would not be convinced , but , Now shall they say , &c. Now when the wrath of God is upon men , now they shall say , we see now apparently we feared not the Lord. As it 's said of Cardinal Wolsie when he was in distress , Oh saith he , Had I but served God as well as I served the King , it would have been otherwise with me than it is ; but I sought to please the King rather than God , and now I am left in this distressed estate . He would have scorned that any should have told him before that he pleased the King more than God ; but afflictions they will draw forth acknowledgment : for in afflictions God appears dreadful to the soul , it is no dallying , and trifling , and putting off then , we see we have to deal with an infinite , Glorious , and dreadful God , and in times of affliction now conscience will brave over men , it will not be quieted and still'd so as in the times of prosperity , but it will speak , as we reade of Zebul in Judges , 9. 38. saith Zebul , Where now is thy mouth wherewith thou saidest , Who is Abimelech ? So saith conscience in times of affliction to wretched creatures , Where now is that bold and presumptuous heart of thine ? Thou scornest at fearing and trembling before God , and slightest his Word , but where now is that proud wretched heart of thine ? And in times of afflictions now are mens hearts abased and humbled , and therefore now they are ready to say , It is , because they feared not the Lord. Mark here , they do not ( when they are in afflictions and troubles ) say , I , we may thank these kind of people , there were a company of factious people and they would not yield to any thing , and we may thank them for all this ; you hear no such words , Oh no , but it is , Because we feard not the Lord. When the heart is in any degree humbled , it will not put off the cause of evils to other men , or other things , but will charge its self as the cause of the evils that are upon it . Oh how much better my Brethren were it for us to see the want of the fear of God by his Word to us , and his Spirit in us , than by his wrath against us , or his stroke upon us . Let us every day examine our hearts , How hath the fear of God been in me this day ? hath the fear of God acted , and guided me in al my thoughts , counsels , and actions this day ? How happy were it when we ever lie down to rest to have such a short meditation , Hath the fear of God been the thing that hath Acted , and Governed , and Guided me in my course this day ? But it follows . What then shall a King do to us ? ( or , for us ? ) Suppose we had him , now he is gone , but if we had him , what good would he bring to us if we had him ? As if they should say , we speak much concerning our King , but now we have not the King with us as he was , but if he were with us again , what should he do for us ? what would our condition be better than it is ? And indeed , what good had their Kings done for them ? The People of Israel they were very desirous of a King , they must needs have a King , God granted to their desires in giving them Saul , then afterwards they must have a King again , so they had Jeroboam , and he must be the King of the ten Tribes . Their first King they had , it was in Gods wrath , and every one of the Kings of Israel * was a plague to them , what had they done for them ? All the time they had Judges they were in a better case ; Israel was in a far better case when they were rul'd by the Government of God. And Peter Martyr in his Preface to the Book of Judges , observes three things wherein Israel was better when they were under Judges , than Kings . For first , ( saith he ) All the time they had Judges , they were not let Captive out of their own Country so as afterwards . Secondly , When ever they were oppressed and God raised them up a Judg , he did alwaies prevail so as to deliver them from their oppression , before he had done he delivered them from their oppression ; that 's to be observed in the story of the Judges : but their Kings did not so . And thirdly , We find not any one of their Judges are charged or condemn'd by God for evil , that they were evil Judges among them , as the Kings are ; such a one did evil in the sight of the Lord , and such a one did evil , and every one of the Kings of Israel did so . God doth not charge the Judges so ; it was otherwise therefore with them after they had Kings . And the truth is , that Christ hath been but little beholding to ( I may say ) almost to most of our Kings ; yea , little beholding to most of the Kings that have lived upon the earth , and he hath taketh as little care of the greater part of them : As they have taken little care of his Honor , so he hath taken little care of the Greater part of them , of all the Roman Emperors that were declared by the Senate in Number sixty three , Historians agree that there was but six of al them that had such protection from God as to die a natural death , but six of three score and three ; there were twenty nine of the Emperors that did not reign above twenty five years and od months ; yea there were twelve of them that did reign but three yeers and od months : see what havock was made of them : they regarded not the Honor of Jesus Christ , but were enemies unto him , and he regarded as little their safety . What then should a King do to us ? From hence the Notes are these : First , When God forsakes a People , there 's nothing can do them good . For they did most dote upon a King that should do them good , and help them . When God forsakes a People , nothing then can do them good , Psalm , 127. at the begining , Except the Lord build the house , &c. Secondly . It 's just with God , to make those things unuseful to men which they sinfully dote upon , and put their confidence in . They sinfully doted upon Kings , and put their confidence in them , & God doth now justly make the power of Kings unuseful to them : What shall a King do to us ? If we dote upon them , it 's just with God to make them unuseful to us . Or if we dote upon our Credit , and Names , and so upon Kings and Princes ; If men expect preferment from them , it 's just with God to blast all their hopes , that they should be forced to say , Now I see God fights against him , as wel as against me . Thus the people spake in respect of their Kings . This Scripture may well be a Comment upon that Text we have in Psalm , 146. 3. Put not your trust in Princes , &c. Do not put your trust in Princes , have no confidence in them ; If you put your trust in them , they wil be unuseful to you . And Chrysostom upon that very Psalm hath this Note : Whereas they would say , Oh! he is a Prince . Saith Chrysostom , Let me tell you that which you perhaps will wonder at : Because he is a Prince , therefore put not your trust in him ( saith Chrysostom ) And he gives this reason , Because ( saith he ) who is in a more unsafe condition than they ? Are not they fain to have their Guards go about them to protect them ? They in times of peace when they are in a City that is ruled by good Laws , yet they are fain to have the Instruments of War round about them , to protect them ; and therefore put not your confidence in them , because they are Princes : but then in the Psalm , they are call'd to put their confidence in the Lord , who made Heaven and Earth , the Sea and all that therein is ; which keepeth truth for ever . Alas you may put confidence in Princes , but they will not keep truth ; they wil make fair promises to you , that you shall have some great matters by them , but they use you for to serve their own turns ; but put your trust in the Lord , and the Lord shall reign for ever ; as it is in the 10. verse , Kings do not reign for ever , they are the children of men , the breath is in their Nostrils ; but the Lord shall reign for ever . And again thirdly , What shall a King do for us ? How great an evil is it to a people then , whose complaints are ; what doth a King not do against us ? Musculus upon the forenamed Psalm , ( those that reade his Coment shall find that Note in it ) saith he , You are not to put your trust in Princes that are the children of men , they are but men ; yea , but what shall we say to those that are cruel oporessors that are rather like Tygers and such kind of wild beasts among men , that seem not to be children of men , how shall we put our trust in them ? Oh! it 's a sad condition indeed that a people is in , when they have this cause to complain , when they shall have cause to cry out and complain , Oh how ! how doth he run from place to place , plundering , spoiling , breaking , tearing , destroying wheresoever he comes ? That people is in a sad condition , what shall he do for us ? Nay , what doth he not do against us continually ? and all this , because we have not feared the Lord. That 's the third Note . The fourth is , And what shall a King do to us ? See here the alteration of the spirits of these men towards their King ; King , not long ago they put their confidence in their King , and gloried in their King , and now , what shall a King do to us ? Hence the Note is : God can soon make a great change in the hearts of people in reference to their Kings ; that even those that did dote , and admire him , and own no other God but their King , shall even turn their hearts and say , What can a King do for us ? the least turn of God upon the hearts of people will make such a change as this is . Again , here observe , The difference between the blessed estate of Gods People , and the wretched estate of wicked men ; those who fear God can say , What shal a King , what shall men , what Devils do against us ? But other men in their straights , what shall they do for us ? We are in a distressed condition , and what shall they do for us ? But the People of God are never in such a distressed condition but they are able to say , What shall Men or Devils be able to do against us ? for God is our Protector . Again sixtly , The more stoutness , and sinfulness , and creature-confidence there is in any , the more do their hearts sink in desperation when they come to be crost in their hopes . They were very stout and full of creature confidence before they were brought into misery , and now what low sordid spirits have they ? now they sink in desperation : There 's no men and women have their hearts sink in desperation , more than those that in ruff of their pride are the most bold and presumptuous against God and his Servants . Again : What shall a King do to us ? Their hearts sink in regard of any hopes that they have from their King. But yet you reade nothing of their hearts being set upon God , and mourning , and working towards God , when they are taken from the creature they say not thus , Now we see our vain confidence in our King , and what hopes we had of preferment in him , God hath crost us ; well , we will go and seek to make the King of Heaven to be our portion . No , there 's no such thing comes from them as this . A Carnal heart when it is knockt off of creature confidence and sinks in desperation in regard of the creature , it doth not take advantage upon this , To have the heart work after God so much the more ; but there it lies sullen & sinking , it hath no interest in God , and cannot go to him to make up what it wants in the creature : But it is otherwise with a gracious heart , that acknowledges the hand of God hath taken off my confidence in the creature , yea , but I hope it is in mercy to my soul , that my heart might have the more confidence in God , and that God might have the more glory from me , and therefore I hope that this taking off my heart from the creature , will for ever unite my heart more to the Lord than ever heretofore it hath been . Yea , this is a gracious work indeed when the heart is taken off from creature confidence and brought neerer unto the Lord. And thus much for the third Verse . It follows . VER . 4. They have spoken words . THEY are convinced of their sin , that they have not feared God , they cry out of their misery , what shall a King do to them ? But mark what follows ? this follows upon it , they were not gain'd to God ever a whit the more , But they have spoken Words , swearing falsly , in making a Covenant . When they are taken off from their hopes one way , see how they set upon another . Luther upon those words , saith : it 's an Hebraism ; they have anxiously consulted . It 's the way of the Hebrews so to express an anxious consultation , and for that he quotes that place in Isa . 8. 10. Take counsel together , and it shall come to naught &c. So then the meaning would be this : They have spoken Words : ] That is , they get together and contrive one with another what they shall do in such a case as this , how they may any way help themselves . As we reade sometimes of the People of God in Malac. 3. 16. those that feared God met one with another and spake together ; so these wicked wretches that were thus disappointed of their hopes , they met together , and spake one to another , some such kind of word as these : Our Case is very sad , Oh! who would have thought such things should have befallen us ? We are as much crost of our hopes as ever any men were , we made account we should have over run them , and they would have been but as bread unto us , we should have made a prey upon them , and all their estates would have been ours long before this time ; Oh but now , those Prophets that told us that God was against us , those Ministers that encouraged people in the Name of God , and those people that were different from us , now we see that their words are fulfilled , and what they thought would come , is now come upon us , now it 's come to pass what such precise ones among us whose consciences would not submit to our waies & the way of our King said , surely they cannot but look upon us as a most wretched miserable forsaken people , now we are like to lose our Houses , Estates , Honors , and all those delightful things that we hoped to have had , we shall lose all those things that we hoped might have made our lives to have been brave , and prosperous , and merry , and jocund , Oh! what shall we do in such a distressed state as this ? We had almost as good die as to endure such a miserable life as we are like to live , to be at the mercy of such men whom we know scorn us and hate us , Is there no way to help our selves ? cannot we get some or other to joyn with us ? cannot we call in no help from any strangers , no matter what we yield to them in . Thus they toss up and down , and wrig up and down , not knowing what in the world to do in their conference . Or thus ; May we not yet possibly make up some peace though we be in this distressed coudition ? Whatsoever propositions they shall profer to us , we will rather than fail yield to them all , we may perhaps get some advantage hereafter ●r be in some means in a better case to revenge our selves than now we are , If they will have us take the COVENANT , & nothing else will satisfie them , we will do it ; and when we have taken it , perhaps they may put some of us in places of trust , and so we may privately work about our own ends that way , and drive on our own designs that way better than in any hostile way , and if together with their Covenant they will have Oaths , we will take them too , and if we cannot agree to their Oaths or Covenant hereafter we will say , we were forced to it , and therefore they do not bind us . Some such kind of communication it 's like they had . And could you hear the communication of our Adversaries when they get together in those straights that God hath brought them into , it 's like you would hear some such kind of stuff as this is , they spake these words one to another . They have spoken Words . According to others thus , They spake words , that is , those ( speaking words ) hath reference to the times of the Prophets threatning , or when they saw their danger eminent and not fully upon them , so some carry it : and I find the Chaldee Paraphrase hath it thus , They spake violent words ; and then the sense is thus ; they rage , and fret , they speak proud swelling words , they swear and curse ; for so the curse in swearing signifies , cursing , as well as swearing , they swear and curse ; what , our Images be broken down , what shall we be brought under and made to serve our enemies ? We scorn it , we defie all that shall have such a thought as this is , we will do this and that , we will have our minds , we will die for it else , we will enter into Leagues with such and such , we will get such and such to conjure together with us , I 'le warrant you we shall make our party thus and thus : thus they speak great things that they will do , yea that they will : thus they speak words , in making a Covenant with Oaths of Vanity ( so you may reade it . ) And indeed if men could prevail with great Words , and daring Expressions , and bold Resolutions , and desperate Oaths , and wicked Curses , then may some hope to prevail against the God of Heaven and his Saints ; but saith he , These things shall do them no good . And indeed these things should never move us , though we hear our Adversaries speak proud swelling words , and say what they will do , threaten Monsterous things , let us not be troubled at it , for they do but hasten the Wrath of God against themselves . In the mean time while they are swearing , and cursing , and making brags and boast what they will do , the counsels of the Lord they work their ruin , and work the good of his people , they spake words , such kind of Words . They speak words , swaring falsely , in making a Covenant . What hath this reference to ? What Covenant did they make ? And wherein did they swear falsely ? Some think it hath reference to the Covenant that the People did make with Jeroboam at the first , and so with his Successors ; that is thus , The People came to him and took their Oaths , and entred into solemn League , that they would stand by him in the breach that he made from the house of David , that they would stand by him in opposing those that would not yeeld to him in the Alteration of Worship : For their Princes would not probably have been so strongly set upon the Alteration of the waies of Worship , had not the People joyned themselves freely to him by way of Oaths and Covenant ; now when he saw that the People came in floking and willing to yeeld to the Oath which he would give them , upon this he was confirm'd in the way that he went in ; and so they took Oaths in Covenanting with Jeroboam which were but Oaths of vanity ; for so the same word that signifies False , signifies Vain in the Hebrew tongue : so I find Arias Montanus , and Vatablus take the words as having reference to that . But now others ( and that more probably ) understand this Covenant and Swearing to be the Covenant that they took with the Assyrians , and with the Egyptians , the story of which you have in the fornamed place , in 2 King. 17. Hoshea sent Messengers to So King of Egypt , and brought no present to the King of Assyria as he had done year by year . First , he had Covenanted with the King of Assyria and that was broke , and then they would Covenant with So King of Egypt , and so they swore falsely , in in making a Covenant with the Assyrians , and the Egyptians . Now the Observations are , That Carnal hearts in their straights have no God to go to , therefore they take shifting courses ; As a Dog that hath lost his Master , will follow after any for relief . And secondly , It 's an evil thing in straights for men that profess Religion to combine with wicked men . God professed he will not take the wicked by the hand , neither should we ; it 's a sign the cause is evil , when men can have no other help but by combining with wicked and ungodly men . Just thus it is for all the world with our adversaries ( at this day ) to the Parliament , all men generally that have any profession of Godliness they see they cannot have help that way , therefore combine and bring into Covenant Irish Rebels , Papists , any People in the world , If it were Turks , or Jews , or any in the world to help themselves withal ; this is the wickedness of mens hearts . And then thirdly , There is no trust to be had to wicked men in their Oaths and Covenants ; let their Protestations be never so solemn , their Oaths , their Covenants , it is but only to gain time to work about some advantage , that they cannot work about for the present while they have any opposition : If they have not things under their power as they desire , they will promise you any thing in the world , but when once they come to get power in their hands , then who shall require the fulfilling of their Promises , their Oaths , their Covenants ? And therefore certainly , when we have to deal with those that we have had experience to be false , we must ever retain this conclusion , except we see an apparent change in their hearts , for that 's not enough that they are willing to take Covenants , that 's no new thing ; but till we see that God hath wrought some mighty work upon their hearts we must carry this conclusion , Certainly if they can they will ruin us , therefore our condition cannot be safe but to be so as they can do us no hurt . That 's the third Note . And then the fourth is this : That , Breaking Covenant , though with wicked men , is a very great wickedness , God will be revenged for it . I have heretofore spoken of falseness , and falseness in Covenant , and Promises , and shewen you the example of Saul and Zedekiah , therefore I shall not look back to those things . God loves humane societies , which cannot be preserved but by faithfulness ; Faithfulness ( it 's the speech of a Heathen ) it 's the common safety of all men . I remember I have read of the Romans that they did so esteem of Faithfulness , by the light of Nature in Covenants , that they accounted Faithfulness to be a Godess , and they built , and dedicated a Temple unto fidelity as to a Godess , in which Temple all their Leagues , Truces , Covenants , and Bargains were sworn , which were so Religiously observed , that whosoever broke them , was to be held as a cursed and damned creature , unworthy to live in humane societies . And the Egyptians would punish Perjury with death . Among the Indians the fingers and toes of Perjured persons were cut off . And I have likewise reade when Tissaphernes the Persian warred against the Grecians , he broke Covenant with the Grecians . Now Agesilaus when he saw that they had broke their Covenant , he rejoyced at it greatly , saying thus , For ( saith he ) by this means he hath made the gods to be his enemy , and our friend ; wherefore let us boldly give him battel . We know how our enemies have broken their Covenants from time to time , and their Conditions that they have made themselves , yea , even lately in that Town that we hear such good of now , that we hope the Lord is even revenging himself upon them for breaking Covenant even in that very place . Now my Brethren , that even Heathens themselves are convinc'd of this great evil , that is so dreadful an evil ; what cause have we to lay our hands upon our hearts this day in respect of that part of our Covenant , that concerns one another , for certainly since the time of our solemn Covenant there was never more treachery than there hath been in England , and in Scotland too , there hath been as much treachery since that time as ever yet was , since either of them were a Nation ; we have been false one to another so far as it relates to our selves . But I find that Calvin in his Notes upon this Scripture , understands this Oath and Covenant not to be a Covenant to men , but their Covenant with God , in promising repentance and new obedience , and so they spake only words , Swearing falsly , they did but deceive him in swearing and making a Covenant ; and this indeed is a sore and dreadful evil to swear to the high God , and to Covenant with him , to draw so nigh to him and yet to be false , God threatens in Levit. 26. 25. That he will send a sword to avenge the quarrel of his Covenant ; and when we see the sword rageth so as it doth , we may have cause to fear that the Lord hath a quarrel against us , in avenging the late Covenant that hath been made ( I mean our falseness in it ) and that we may see further our guiltiness and evil in swearing falsly in making a Covenant , we must know that many waies our hearts may be false in our Covenants with God. It is a dreadful evil to be false any way in Covenant with God ; any of you that upon your sick beds have been solemnly promising to God reformation if God restor'd you ; if you be false , Oh know , that the Lord hath a quarrel against you , and he hath a dreadful evil to charge upon your souls : How many of you have been false in your private Covenants ? But to be false in publick Covenants , that 's most dreadful . But our hearts may be false divers waies . As , First , If we take our Covenant meerly upon politick grounds , we make the solemn Worship of God , wherein we express our fidelity for Reformation of Religion to be meerly subserviant to politick grounds , here 's a falsness of heart , we are false in swearing thus , and making a Covenant ; we do not sanctifie the Name of God as we ought . Or Secondly , If we put false Interpretations , we are false ; when we shall make our Covenant a meer 〈◊〉 to our Brethren ; let us consider how far any of us are guilty of this , and let the Lord judge between us : I say , when we seek to make it a snare even to our Brethren : How have those been accused for the breach of this Oath which have not accorded in things that are in Controversie with our Brethren , as if this Oath were put upon all men to determin most abstruse and difficult points of Controversie , to bring men to submit to things as are very abstruse and difficult to understand ; this were to make an Oath a Snare , and to take the Name of God in vain in a fearful manner : Certainly the Lord never would have Oaths put to men to this end , that men that are of different waies and opinions in Controversal things , for to be forced by way of an Oath to be of the same judgement , and to do the same things ; this is a great abuse of this Oath wheresoever it is urged so far ; Certainly there 's no man guilty of the breach of this Oath and Covenant , that shall but endeavor what he can to understand what the mind of God is , and then to practice according as he understands , though he should mistake , as in the point of Schism in that point of the Covenant ; the thing its self being a sin , we may as well swear against it , as David did to keep Gods Commandements : but now , if David did labor to understand Gods Commandements , and do as far as he did understand ; suppose he did not understand all things aright , it might be his weakness , but not his perjury . So , let us be in point of Schism , or any other point of the Covenant , if men do endeavor to understand what is Schism by the Scripture , and accordingly do in their several places , by what means their consciences tels them is lawful endeavor to oppose it , though they should not think that to be Schism that their Brethren do think , or perhaps is so , yet they are not forsworn : this is evil , to make a Covenant to be a snare unto us , and our hearts so far are false in it . And then thirdly : Then is the he heart false in making a Covenant , when it doth not fulfill it according to the nature of it , when it goes quite opposite against it . As since our Covenant hath been made ; When was there ever greater divisions ? Our Covenant is for unity : When more ungodliness ; our Covenant is against it ; when more injustice ? Our Covenant is against all these , and yet since England was a Nation there was never stronger cries came to Heaven for these sins than there hath been since our Covenant . And therefore certainly there 's a great breach between God and us in this regard . And then fourthly , When men make their Covenant to be a cloak for Malignity ; that is , Though they have Malignant and vile wicked spirits , yet they can but take the Covenant and then all is well . Here they swear falsely in making a Covenant . Thus Judgment springeth up as Hemlock in the furrows of the field . After this their Covenant there is a great deal of injustice among them . Judgment . ] By Judgment , some understand the Judgments of God , and then the sense is , Those wicked waies of yours are the seeds that brings up Gods Judgments , that is as Hemlock bitter and deadly ; there 's a truth in this Interpretation , though I think it is not the full scope of the words here : but it may be the holy Ghost , would hint some such thing unto us in it , That our actions are as seeds , and what they are sown here they will bring forth according to the nature of them . Wicked actions when they are sown , will bring forth bitter fruit , will bring forth Hemlock . It may be ( saith he ) you look for peace and prosperity , but contrary to your expectation , behold Hemlock and bitterness . I beseech you take heed of preparing your selves a potion of Hemlock against you lie sick and are cast upon your death bed ; a man hath sown his field , he thinks to have a good crop of Corn , but Judgment , the Judgment of God comes up , and there 's Hemlock instead of it . But because I think this not to be the scope of the place , therefore I pass it by , and rather think that by Judgment is here meant , Righteousness , Equity , and Justice . That whereas there should be Righteousness , Equity , and Justice , as it 's expected : behold instead of this there spings up a crop of Oppression , Vnrighteousness , and Injustice that is bitter as Hemlock ; I rather think that this must be the meaning , because I find that in divers Scriptures Injustice is compared to bitter things , yea , to Hemlock its self , in Amos , 5. 7. Ye turn Judgment to Wormwood , and leave off Righteousness in the Earth . And in Amos , 6. 12. Shall Horses run upon the Rock ? will one plow there with Oxen ? I will not stand to open the former text , but you see the Scripture charges the people by this expression , of sinning against Judgment and Righteousness , that they turned it to Hemlock . Now I find three things especially recorded of this herb . First , It is a very venimous herb ; therefore I find Pliny records of it in his 25. Book , 13. Chap. of Natural History , that the Athenians did use to give this to malefactors that were condemn'd to die to execute them withal . And Socrates that was so wise a man among them , yet he because he did not yield to their gods , but spake against their false gods , therefore they judged him to die , and he must drink a potion of Hemlock , and so died . And Secondly , I find the same Author saith of it that , the leaves are somewhat like to Coriander , but that they be more tender , and a strong stinking smel they have with them : and the seeds like to Annis . And so Justice seems to have a very fair pretence sometimes , and may seem to do things that are very good ; under very fair pretences men are very injust : the leaves when they come up one would think there should be such a fine fruit , one would think to have Coriander , or Annis , but the truth is , it comes to Hemlock at last . And then the third thing is , that which Hierom reports of it , and it is in his Comment upon my text , he saith that Hemlock grows up very stiff and full of joynts , and at the joynts ( he saith ) it puts forth a stalk , and that doth not only sprout upwards and bear fruit , but downwards to have a root , & he saith that every branch , If it hath but a joynt in it will serve instead of a seed , yea , every sprig of it will serve instead of seed ; yea , he saith , if any pieces falls to the ground , It wil grow up , and so grow up as that it will be very hard to rid the ground of it . And truly thus it doth resemble Injustice , if it be let alone but a little , Oh how it multiplies one to another and spreads through the whol Land quickly . And Pliny doth observe many other things too , he saith that the root of it is hollow , and that 's unfit for any use at all ; and so are the hearts of those that are injust , hollow hearts and unfit for any thing . And also he saith , that the leaves are fit for swellings , and against sore eyes . And God doth turn even the injustice that is many times , among a people to be medicines to his people against their swellings , and to open their sore eyes . And he saith , That if Hemlock be drank in Wine , it will certainly kill a man , and there is no remedy . So if men shall be Injust and take delight in it , and take pleasure in it , and scorn and contemn at those that they can oppress by Injustice , those men are in a desperate condition indeed . And then lastly , he doth observe by this Herb that it kils by cold , those that takes the leaves or seeds , if they get the mastery of any they shall feel themselves begin to was cold in their inward parts , and so die inwardly . Oh! how many who have been very hot and zealous , yet having gotten power into their hands they have unrighteously used their power , they have grown cold in what they were formerly zealous in , and still they grow colder , and colder ; and thus their unrighteousness is like to prove to be their death . In the furrows of the field . Calvin puts this Question , Why doth he not say , it springs up in the field , but in the furrows of the field ? And he gives this Answer to it ; Where there are furrows in the field , there hath the plow come that hath broken up the field , and it is to prepare for good seed when the field is laid in furrows , and it 's less tollerable for Hemlock to spring up there than in the field that is not plowed , or in other places . But when a field is plowed and prepared for seed , and one would hope to have much advantage by his field ; to have much Justice and Righteousness in a Country , when we see there hath been great works of God to cast out those that were injust before , and the expectation of all the people is , that certainly now there will be nothing but Righteousness , and Judgment ; but instead of that comes up Injustice , and Oppression , as Hemlock , it springeth up in such a field that is so prepared for Justice . Oh! this is that which is a sore evil , that the Lord is so provoked against , and so complains of , that Judgment springeth up as Hemlock in the furrows of the field . Thus Judgment springeth up as Hemlock in the furrows of the field . What the meaning of Hemlock in the furrows of the field is , you have heard already : From whence the Note is this , That People is in a sad condition , and it is a sign the Lord hath forsaken them , that they are neer ruin , when those places where there is most likelihood of Justice and Equity , that there should be Injustice and Oppression . Oppression and Injustice in places where God expects Righteousness and Equity , is a sad Omen , a forerunner of great evil to places . It 's Gods complaint in Isa . 5. Just before he threatned the utter spoiling of his Vinyard , he gives this reason , I ( saith he ) looked that it should bring forth Grapes ; and behold , it brought forth wild Grapes : and he mentions among the wild Grapes , Injustice : there it 's call'd wild Grapes , as Hemlock here , for both are very sowr , and bitter before the Lord ; Injustice in places from whence Justice may be expected , is by the Lord accounted a most fearful , a ruining sin : In Amos , 5. 12. I know ( saith the Lord ) your manifold transgressions , and your mighty sins . Now the word that is translated [ mighty sins ] it is in the Hebrew your Boney sins , because the strength of a man it is in his bones ; and therefore he calls the strength of that sin boney ; it is a very strong sin , it cannot easily be resisted ; your sins have great bones in them ( saith he ) and what are they ? You afflict the Just , you take a Bribe , that you may turn away the poor in the gate from their right : that 's their great and their mighty sins . In Jer. 22. 15. Did not thy Father do Judgment and Justice , and then it was well with him ? He judged the Cause of the poor and the needy , and then , it was well with him again . And was not this to know me , saith the Lord ? Let men talk never so much of Reformation , and of setting up the Worship of God , and of casting out false Worship , yet if they rejoyce in Injustice and Oppression instead of that , God will not take himself as known ; but saith he , Thine eyes and thy heart , are after covetousness , and for oppression , and for violence ; and in Amos , 5. 21. is a remarkable place for this , saith he , I hate , I despise your feast daies , and I will not smell to your solemn Assemblies . You have many Feast daies , and daies of Thanksgiving , you bless me for what I do for you , but I will not care for your daies of Thanksgiving , ( why ? ) in the 24. verse . Let Judgment run down as waters , and Righteousness as a mighty river ; as if he should say , keep as many daies of Thanksgiving as you will , I care for none of them , except Judgment run down as water , and Righteousness as a mighty stream : Mark here the expression of the holy Ghost , Judgment and Righteousness is compared to a River , that is , it should be common for all , that the poorest might come and take of it as well as the richest , it must not be like a Pond , or Well , inclosed for a mans private use ; but saith he , Let Judgment run down as Water , and Righteousness as a River ; it must be as a River : now you know the Thames every poor body may come and fetch water there for their relief : so Justice should be like the Water in the Thames that the poorest of all may have it for the very fetching of it : But till then saith he , I regard none of your daies of thanksgiving . And so in Isa . 58. there 's one special reason why the daies of Fasting were not regarded , it was , because of their oppression of the poor , and their uncharitableness , and their Injuriousness in the Courts of Justice . We have now many daies of Fasting and Thanksgiving more than ever yet England knew , & we may think that God wil smel a sweet savor , but Oh! this Hemlock coming up in the furrow of the field will imbitter all , for if ever God did look for Righteousness and Judgment from a people , then certainly he looks for Righteousness and Judgment from us at this day ; Oh! for us now , that stand in need of so much mercy , that cry for mercy , and be oppressing at such a time as this is , it is a most dreadful thing : What , is all the cost that God hath bestowed upon us come to this , that there should be no other fruit but Hemlock to come up in the furrows in the field ; all the cost of God and man , all the Works of God towards us , doth it come but to this issue , only to bring forth Hemlock ? Was there ever more cries , was there ever more bitter moans and complaints because of Injustice than of late hath been in this Land ? Never were People so frustrated in their expectations . When indeed such as were notoriously wicked were in place , then we expected nothing but Hemlock : But now they are cast out of place , and others are come in , we hoped that there had been such a preparation that nothing but fruits of Righteousness would have come up . But now to be oppressed by them that are in places of former oppressors , this is grievous . Lord , what is man ? In Isa . 59. 9. Therefore ( saith he ) is Judgment far from us , neither doth Justice overtake us ; we wait for light , but behold obscurity , for brightness , but we walk in darkness , ( this light it is especially spoken of the light of Justice ) as if they should say ; the Land once indeed was dark , all the Courts of Judicature , and all the men that had places to judg in , they were darkness , and we had nothing but darkness ; yea , but now we waited for light , we hoped now there would be Reformation , it 's spoken after their many daies of Fasting and Prayer , but yet behold darkness , behold oppression still , Oh! many who are come empty into places of power suck harder than some former Oppressors did ? And what will be the end of these things ? How many poor men travel many times far , expecting fruits of Justice , but they meet with Hemlock ? they sigh and lift up their eyes and hearts to Heaven , sending up their moans to God , Lord , is this the fruit of our labor ? do our hopes come to this ? What , must we go home with sad hearts and be made a scorn and prey to those that are wicked round about us ? Oh! these are sad moans at such times as these are . My Brethren , it were easie to name many stalks of Hemlock that there are come up instead of Righteousness and Judgment among us . I 'le name one or two . What do you think of this . First , That such as have been notoriously Malignant , yea , such as have been upon actual War should yet upon any slight acknowledgment or coming in ▪ or for their own ends taking Covenant , should get into Committees , and have power there over the Well-affected party who have been most forward at the first , but now those who hate them and have spirits full of bitterness against them , should have power over them to tax them as they please . Power over their estates , their liberty , power to order the affairs of the Country round about them , and that now they should revenge themselves upon them because they were so forward in the beginning ; Oh! we may thank you , had it not been for such as you are , we had never gone on so far in the Wars , If you had not come in so freely &c. And now they have opportunity to revenge themselves upon them ; What grows in the furrows here but bitter and venimous Hemlock ? Where the fault lies , that we cannot determine , but such men , doing such things , in such places , It is nothing but Hemlock in the furrows of the field . Secondly ; Here 's another stalk of Hemlock , That poor men taken from their families , who were the only means by their livelihood to bring in a livelihood to their wives and children , yet should be so without pay themselves , and wives and children left destitute of bread and cloathing ; and Officers in an Army who were but mean men heretofore and knew scarce how to live , now they live bravely , glister in their Gold and Silver lace , what 's this but Hemlock ? Is not here Injustice and Oppression ? that thousands should want bread , that widdows and children cry out for bread that liv'd pretty well heretofore , and others which knew not how to live heretofore , yet now shall be brave in a far higher way than ever formerly , Is not here Hemlock that grows up in the furrows of the field ? I know not neither where to charge this , but yet we see Hemlock doth come up . But now though we might name many other stalks of Hemlock , yet certainly take this Caution along with you . Every man in such times of distraction wherein we live , must account to suffer something , things cannot be carried on with that equity as if all things were setled among us , therefore though we may in an humble and peaceable way make our moans one to another , and seek to inform those that are in Power , and Petition , yet it ought to be our care what ever we suffer in our particular , to preserve what we can the honor of our Supream Court ; better many particulars suffer hard things than the honor of that should not be kept up ; for by not keeping up that we make way to suffer worse things than ever yet we have done : for how would we have help when we meet with Wrong and Injustice ? Under God there are but three waies , two extreams , and one middle : for men to have right in case of Injustice . The two extreams they are ( besides our appeal to God ) I speak to men , whereby a man can have any thought to get help against Injustice . 1. The one extream is , That which heretofore was the Kings Arbitrary Power , acted by those that are about him . We have tasted enough of this Hemlock heretofore , Would we think to have our help that way ? We know what that Hemlock means . The second extream is , The appeal to the People , that were a remedy worse than tbe disease , for then all would seem to come to be in a confusion that way , if the People , the generality of the people should take up the matter we should then have nothing but murders and robberies . Then the meanest man that lives in the Kingdom if he hath but as strong Arms and Legs as the richest of all , he is presently equal with them , when things come to be redrest by the tumultuous people . Therefore the third way of help in way of Injustice it is The Mene , and that is by our Parliament , that is , as things are now , is the only regular help that we can have , If we see therefore , or feel some things amiss , we may be sensible and seek help too , but in a peaceable and humble way of Petitioning , but still we should be more tender of their honor than of our own private right . And an appeal to Heaven there may be likewise , but of any seeming way of appeal to either of the two extreams , certainly in that we make our remedy worse than the disease : Pray much for them therefore that there may not one stalk of Hemlock rise up among them ; or any seed fall down from them , but that they may be as the field which the Lord hath blessed , Full of the fruits of Justice and Righteousness , that themselves , and this City , and the Kingdom may be the habitation of Justice , That Mercy and Truth may meet together , that Righteousness and Peace may kiss each other ; that Truth may spring out of the earth , and Righteousness may look down from Heaven ; so you have it in Psal . 85. 9 , 10 , 11. verses . Now there 's one Note more that I find Tremelius and Pareus and divers others have . The Furrows of the field ( say they ) there is in the latter end of the word translated [ field ] a Jod : which by some is made paragogical [ and an addition of form only ] But others to be an affix for the plural number , and so they translate it to be thus . [ Hemlock in the furrows of my field ] And that is a great aggravation . If Hemlock should be be in the furrows of any field it 's evil , but what , my people ! men that profess Godliness , what those that profess to set up Reformation , yet Hemlock there in the furrows of my field ! Oh! this is sad and evil indeed . In Jer. 31. 23. Thus saith the Lord of hosts , the God of Israel , As yet they shall use this speech , in the Land of Judah , and in the Cities thereof ; when I shall bring again the Captivity thereof , The Lord bless thee O habitation of Justice , and mountain of Holiness . When I bring their captivity again , when I 'le own them to be mine , then there shal be such eminent Justice and Holiness that this speech shall be used , The Lord bless thee , O habitation of Justice , and mountain of Holiness . So if we would have any evidence to our souls that God doth own us , and that we are his , and God indeed hath delivered us from our Captivity , we should labor that Justice and holiness may be so eminent that all the people about us may say , The Lord bless this Land , the habitation of Justice , and mountain of Holiness . Both must go together , we must not think to raise up the Ordinances of God , and cast out superstition , but we must be the habitation of Justice ; of the Lord that the Lord hath blessed . It follows . VER . 5. The Inhabitants of Samaria shall fear , because of the Calves of Beth-aven . YOU heard before that they were convinced in their consciences that they did not fear God , For now they shall say , We have no King , because we feared not the Lord. They feared not God , but now they shall fear . From whence the Note is this . That those that fear God least , are most afraid of any thing else . Where the fear of God is not , other base fear will be , and so much the more , the less we fear God. Oh! how much better were it that our fear were set upon God , than upon other things ? You must love something ; Were it not better that your love were placed upon God than any thing else ? And you must fear something ; Were it not better that your fear were upon God , than any thing else ? And you must rejoyce in something , and sorrow and the like . Fear , it is a very troublesom affection , if it be misplaced ; Oh! learn to place your affections right , place them upon God : By the fear of God you shall come to fear nothing else ; Oh! how excellent is Gods fear ! This one thing sets out the excellency of the fear of God : That where the fear of God is setled in the hearts of men and women , all other base fears are rooted out . Would not you be glad to be delivered from creature fears , especially you that have liv'd in many dangers a few months since ? Oh! if you might be delivered from the fears of the creature , how glad would you bee ? Here 's the only way ; Let the fear of God be strong in your hearts , and the fear of the creature will not prevail with you . You see it clearly in the example of Habakkuk , in Hab. 3. 16. When I heard ( God revea'd his will ) my belly trembled , my lips quivered at the voice ; rottenness entred into my bones , and I trembled in my self . ( But now Habakkuk , why would you trouble your self with so much fear ? ) Mark , there was a great good came to him by it , That I might rest in the day of trouble when he cometh up unto the people : When there shall be a coming up unto the people , and the enemy shall prevail , and when the figtree shall not blossom , nor the fruit be in the Vine , the labor of the Olive shall fail , and the field shall yield no meat , the flock shall be cut off from the fold , and there shall be no herd in the stalls , when things shall be brought into the most sad condition , that men shall be at their wits end and know not what in the world to do , then ( saith he ) I will rejoyce in the Lord , I will joy in the God of my Salvation . When God spake , Then my belly trembled , and my lips quivered at the voice . Yea , but when men came in the greatest rage , and when all things were dark and dismal , and black abroad , yet then did I rejoyce in the Lord , and joy in the God of my Salvation , all fear was gone then . Men can rejoyce in the time of their prosperity , but in times of afflictions then they fear ? Whereas those that fear the Lord in their prosperity , in the times of their affliction then they most rejoyce . It 's a notable speech I remember I have read in Nazianzen in his 12. Oration ( saith he ) This is our care , That we are afraid of nothing more , than that we should fear any thing more than God , That 's his expression . Here 's an excellent fear , here 's fear rightly set ; Would you fear ? fear to fear any thing more than God , and then your fear is set right : but if you do not , &c. Though men that have no fear of God they may seem to have bold spirits , and it seems to come through the greatness of their spirits , that they will not fear God , yet these men in the time of danger are the most base cowardly men in the world . I 'le give you a notable instance for this , Manasses he was as proud an insolent man , that seem'd to be fearless of any threatning of God , scorn'd his Prophets ; But mark , when he came into danger , in 2 Chron. 33. 11. where did they find Manasses ? he was run into the bushes , this brave bold spirited man that dar'd God and his Prophets , and car'd not for what was said , yet when he came into any danger , what a base low spirit he had ? he runs and hides himself in a company of Bushes and Bryars . This is the temper and guize of the spirits of men that will not fear God. They shall fear , because of the Calves of Beth-aven . You know what they were , those that Jeroboam set up in Dan and Bethel , the golden Calves . Luther upon the place moves a Question , What a wonderful thing is it ( saith he ) that Jeroboam should be so bold , to set up Calves to worship , when there 's that eminent story of Gods revenging himself for the peoples worshiping a Calf that Aaron set up , that at one time cost the lives of twenty three thousand men which were slain , and yet that Jeroboam should presume to set up Calves again to worship ? It was a strange bold attempt saith Luther , it was a wonderful thing that he should be so bold , and that he should prevail with the people . Luther gives the Answer to this Question , thus : The truth is , there is nothing so horrible and vile but people in a little time will be brought to yield to it , if great ones by their example , and by their endeavor labor to set it up , it will be set up be it never so vile , never so abominable , yet people will be brought to it : that is his Answer . And truly we find it so , that set people seem to abhor things never so much , yet if they find it be the sway of great ones , and if it be once set up in a way of power they yeeld to it : One would think it an impossible thing that now God having cast so much odium upon our Prelates , one would think it impossible for the People of England ever to be brought to yeeld to them , and I make no question but many of you say so when you meet together ; but do not deceive your selves , if so be that those had prevailed that sought to prevail against us , we should quickly have the spirits of people turned in a moment , and as much for Prelates and Ceremonies , and Altars ( for the generality of the People I mean ) as here they did to these Calves again , though they had that sad story in their ears continually , of so many thousands that were slain for Calves before . They shall fear , because of the Calves of Beth-aven . Why , were there many Calves at Beth-aven ? Indeed there were Calves at Dan and Bethel , but there was but one at each of them . Here Beth-aven and Bethel was all one , Jeroboam was so subtil to set up the Calf at Bethel because the place took its name from God , but here the holy Ghost calls it a House of Beth-aven , because it signifies a house of Vanity , or Iniquity , God calls it by another name : We may call things by names that may hold up some honor and respect , but God will give another name to these things that we would fain put an honor upon . He cals it Beth-aven , and the Calves of Beth-aven . Why , was there many Calves at Beth-aven ? Now the Answer that some give is this : There was but one at Bethel indeed ; but both Bethel and Dan may have the name Bath-aven , ( for they are both houses of vanity ) and so called Calves in respect of them both . Or others thus ; The Calves of Beth-aven : As if the Prophet should say , Set up as many Calves as you will , they shall not help you if you had a thousand of them . Or rather as I find som , Arias Montanus with others , They are called the Calves of Beth-aven , because according to the example of the Calf that was set up at Beth-aven , their workmen did make other little ones , to be in their houses ; like as Demetrius that was the Silver-Smith for Diana , made Shrines for Diana's Temple , it was Demetrius's trade to make little kind of Temples in Silver , either to hang about their necks , or to be in their houses , or ornaments : So it was probable that the Calf that was set up at Bethaven had so much honor put upon it , as to have little things made with Silver or Gold according to their estates ; perhaps for mean men , little things made with Wood ; and Gentlemen with Silver , and others with Gold , like to those Calves , and so had them in their families ; and therefore they are called Calves in the plural number . And if this were so , we might have a good Note from that : That the true Worshipers of God should labor to bring the true Worship of God into their families . They would bring the Calf into their families , or houses ; so should we bring the Ordinances of God into our families , bring the Worship of God into our families , and not content our selves with publick Worship , but have private Worship too ; they did not content themselves with a Calf abroad , but had them at home in their houses or families . And further there is a Note from it , They are called the Calves in the feminine gender , the she Calves , that is in a way of Contempt of them . The inhabitants of Samaria shall fear , because of the Calves of BETH-AVEN . Why the inhabitants of Samariah ? The Calves were not there . Samaria was their chief City ; as London is to England , so Samaria was the chief City to the ten Tribes : And Samaria shall fear . Samaria was a very strong City : And when the Assyrians came and carried away the ten Tribes captive , they took all the Country round about before they took Samaria : it was with Samaria as with London in these sad times : when there hath bin wars round about in England , London hath bin safe for these three years together : And so when there was wars in al Israel , yet Samaria continued safe ; yea , not only when some Towns , but when every Town was taken , Samaria was so strong as to be able to endure a siege for three years together : thus you shall find in 2 King. 17. 5. That the King of Assyria came and besieged Samaria three years : yet this it was , and yet the text saith , The inhabitants of Samaria shall fear , because of the Calves of Beth-aven . That is , though they were a strong City , yet when we heard that their gods were taken away , yea , when they did but hear that Bethel and Dan were in danger to have their gods taken away , Oh! they were sensible of this , though they were safe for their outward condition for the present , and had strength enough to resist the Enemies , yet they were afraid : that is , there was a solicitous fear in them about the Calves of Bethaven before they were taken , and when they were taken their hearts were daunted , and knew not what in the world to do . So you see the meaning of the words : from whence the Note is this : First , That in times of danger our hearts should be most solicitous about the Worship of God. It was so in the time of their danger , their hearts were especially solicitous about Bethel , Oh! that was the place where they had the Worship of their Gods. So , are Idolaters solicitous in time of danger , not so much because of their outward peace , ( it is not said that they were afraid because the enemies would come and take their Corn , or their Estates ) but Beth-aven , where the Calves were , they were afraid of that . When there is any danger that should go next to our hearts , The honor of God , his Church , his Ordinances : Thus it was with old Eli in 1 Sam. 4. 13. the text saith , That Eli sat upon a seat by the way side watching ; for his heart trembled for the Ark of God : Why , he had his sons in the Army , his heart did not tremble for them , and that if the enemies should prevail he was like to lose his estate , and there would come woful misery upon the Land for the outward condition of it , No , but his heart trembled not for that , but for the Ark of God. I appeal to you what was that which your hearts trembled most for in the time of our greatest danger ? Was it for the Ark of God ? was it because of his Ordinances ? Oh! if they prevail they will trample the Ordinances of the Lord and the Saints of God under feet , the true Worship of God , and the Power of Godliness , did your hearts tremble because of this ? Certainly if your hearts were right they would do so : What , shall Idolaters tremble because of their Calves , and shall not we have our hearts tremble because of our God ? 1 King. 8. 44. If thy People go out to battel against their enemies , whithersoever thou shalt send them , ( what should they do ? ) and look towards the City which thou hast chosen , and towards the House that I have built for thy Name ; then hear thou in Heaven . They when they are in prayer must look towards the City and the Temple ; for the Temple was a type of Christ , so the City was a type of Gods Ordinances where the people went up to Worship . Oh! that should be in our eyes , the City where the Ordinances of God are , when we go to War let that be in our eyes , and let that make us fight valiantly , and when we are praying to God , let us not pray so much that we may be delivered from our Adversaries , as that the Temple and the City of our God may be preserved . Again , further ; In that it is said , the Inhabitants of Samaria should thus fear . From thence the Note is . That Cities that are strong and safe themselves , should be sensible of the miseries of others . Oh! God knows how far we have been wanting in this very thing ; If a stranger should have come out of another Country into London , and walk about the streets , could he have imagined that there were such Civil Wars in this ●and as there is , such wonderful desolations as hath been made in other parts ? Oh! how little did we lay the afflictions of others to heart , because they were at some distance from us ? Oh! the mercy of our God that hath not brought us into the same evils and miseries , this one sin had been enough to have provok'd God against us , because we were so little sensible of other Countries and Cities that were about us . This wicked Samaria , yet when they heard that Bethel and Dan , and their other Cities , when they heard what dangers they were in , Oh! they were mightily affected with it . Learn we from hence to be humbled for our want this way , and if ever the Lord should yet try us further , let us learn to be sensible of the miseries of others that are about us . Lastly , They are afraid because of their Calves : When their Calves are gone , all their Confidence is gone , and then their hearts are over-whelmed with fear . There is no staidness of heart in resting upon any thing but upon the living God. They that stay themselves upon any thing else , if any afflictions or dangers falls out , their hearts are fill'd with fear presently . When men have nothing to rest upon but their own inventions , their own waies , no mervail though they fear in times of danger : They begin to bethink now that all is vanity to them that they rested upon ; yea , the service of God that men in times of prosperity can rest upon and can satisfie their consciences withal , yet in time of danger it will not do , no inventions of men , nor no external duties of Religion , especially such as are mixt with superstition , they will not uphold the heart in times of danger , but the heart will be overwhelmed ; it 's only the confidence in the living God , the union of our souls with Jesus Christ , and enjoyment of communion with him in his own Ordinances that can comfort our souls in time of danger . But it 's said of the Godly in Psal . 112. 7. He shall not be afraid of evil tydings : his heart is fixed , trusting in the Lord. His heart is established and he shall not be afraid . It 's again repeated , let evil tydings , come what will , his heart is fixed , because he trusts in the Lord. It follows . For the people thereof shall mourn over it . The people thereof ] Here he speaks about the Calf of Beth-aven in the singular Number , for so I find it 's refer'd by most Interpreters , The people of the Calf . ( Of it ) not of Samaria . From thence the Note would be thus , That wicked men , Idolaters did dedicate themselves to their Idols , they are the people of the Idol . Those that were the very peculiar of God and his Treasure , the People of God , now they are called the people of the Calf , for they have none to go to for help but only that Idol of theirs ; they had forsaken God. And it 's said , That they yet mourn over it . Though certainly at first , the setting up of the Calf could not but be a very strange thing to the people of Israel , yet within a while after they were used to it , they did worship it , and it took their very consciences , so as they loved it , and when it was taken away they mourn'd and were in extream distress and trouble . Idolaters they do mourn when their false worship is taken from them . At this day , my Brethren , how do many mourn after their superstitious vanities , their superstitious customs that they were wont to have ? Now Prelates , and Service-Book , and Altars , and such kind of things are taken away , when they come to meet together , Oh! now all Religion is gone : So they perswade poor people in remote parts , that the Parliament hath taken away all Religion ; and there is a great mourning in their spirits , they think they know not how in the world to serve God if their Book be taken away from them : and I make no question it hath been a cause that many have taken up Arms , meerly to defend such superstitious vanities and customs that they were wont to have . Their Burialls for the dead as they were wont to have , Oh! they mourn for this , and they would almost as lieve lose their lives as such kind of things as these are . I remember I have read of the Indians that were wont to worship an Apes Tooth , it was a Religious Relick among them , and it was taken from them , and there was a great mourning among them , so that they came and offered a very great price , that was valued at thousands to redeem but their Apes Tooth that was taken from them , because it was a Religious Relick . And so we have men this day , though their superstitious vanities and customs be no better than a very Apes Tooth , yet they mourn over them and would be willing to part with a great proportion of their estate to redeem them again , they mourn after their Calves . Oh! how should we mourn after the true Worship of God then , how deer should that be to our souls ? For Calves , Superstitious Relicks , and Customs , Apes Teeth , and such things be so deer to Idolaters , Oh! those Ordinances of God in which our souls have met with so much soul-refreshings , and communion with God , and so much of the Spirit of God let out to our souls through them . Such enlightenings by them , Oh! how should we mourn after them ? You that have gotten any thing by the Word . by the Ordinances of God , that ever hath known what it hath been to have communion with God in them , you should think with your selves , If these should be taken from me , then I should have cause to mourn indeed : I have lost much of my estate , and my friends many of them are lost , and these are cause of mourning , Oh! but if I should lose the Ordinances , and Worship of God , Oh! what cause would there be then of mourning ? It follows . And the Priests thereof that rejoyced on it . The Priests they especially mourn . The word that is here translated Priests , it is in the Hebrew Chemarims , and I find it signifies three things the word from whence it comes . Chemar signifies to sound out , and so some think that it is they are call'd Chemarims , because of their clamorous sounds that they were wont to have in their superstitious worship : Just as we were wont to have Bellowing in their Cathedrals , so they were wont to have , and therefore they were call'd Chemarims , because of their mighty noises and sounds that they were wont to have . Secondly , It signifies , to burn , or to be hot . Aud so Luther ( I find ) takes the word , and saith , That they were called Chemarims from their burning desires after their waies of false worship . But I rather think there is a third , that signifies to be Black from burning ; because those things that are burnt , they are made black . When the flame first takes hold upon a thing it makes it black : and so Chemarims are as much as black ones , or indeed Black Coats ; they were wont to be known by their black garments , and therfore they are called by the name Chemarims , because of their black garments that they were wont to use : and I find in 2 King. 23. 5. that this word that is here Priests , is there Idolatrous Priests , it 's the same word . Those Black-Coats that were then , they accounted it a kind of Religion to go in Black , from thence they would have the name . And though certainly it 's fit for the Ministers of the Gospel to go gravely , and decently , and not to express lightness and vanity in their garments , yet to put a kind of superstition upon black , as upon necessity they must wear black Coats , and no other garments will serve the turn : As heretofore th●re was a kind of superstitious vanity put on it . Now though gravity be required in their very ●arments , yet to stand so much upon the very colour there may be danger in it , and those that are look'd upon as Religious men that should differ any way from others , that they should be tied and bound to it , I say , this there is an evil in it ▪ they were wont to do so here : and so almost all your Heathens and superstitious people they had alwaies a special colour for the garments of their Priests ; as the Turks have their green for the colour of the garments of their Priests . But thus much only for the name Chemarims . Their Priests that rejoyced . Rejoyce ] that is , They that did exult over the Calves , Oh! the Priests , the Calves made for them , they got the King to be on their side , and they made the Calves brave , and they had brave kind of Worship about it , and many pompous Ceremonies about it , and the Priests they gloried in this , for they had a special hand in all , and because they had the countenance of Authority for their Calves , that they were able to crush any that spake against them , they exulted the text saith . But now there 's a threatning , That they shall mourn , those Priests that did so glory in their Calves , as who were they that did glory so much in pompous Altars and other braveries but your Priests ? they exulted and had all under them , and would quickly crush a man that should not yield to them , they did even brave it over all , and did even call themselves sometimes the Triumphant Clergie , just like your Chemarims ; but now here they were like to lose all , and they should mourn over them . Polanus upon this very place , for their fat Livings , and Parsonages , and such places , our Prelates , for their Prebendaries , and Deanaries , and Bishopricks , and such kind of Preferments : Oh! how do they mourn this day for the loss of these things ? Thus they that did so rejoyce to expect Preferment , they are gone now , Oh! the world is at an end with them , and they mourn one to another because of the loss of such things as these are : and long may they mourn upon this ground . We reade in Revel . 18. these kind of people just set forth , that upon the fall of Babylon the text saith , That the Merchants of the earth shall weep and mourn over her : for no man buyeth their Merchandize any more . And then in the 14. verse , The fruits that thy soul lusteth after are departed from thee : and in the 15. verse , The Merchants of these things which were made rich by her , stood a far off , weeping and wailing . Those that were made rich by the Whore of Babylon stand a far off , weeping and wailing . And so those that were made rich by the Prelates , and Superstitious vanities , they stand a far off , weeping and wailing ; and blessed be God that we see them to mourn that did so triumph and rejoyce over the people of God , but God hath made such a change of things as now they hang down their heads and mourn , even because of their Calves that are taken from them . For the glory thereof is departed . They sought to make them as glorious as they could , and they accounted them very glorious . Now shall wicked men , Idolaters account their Idol Worship glorious , Oh! how glorious should the Worship of God be in our eyes , the true Spiritual Worship of God ? Let the true Ministers of God learn not to glory in the flesh , but desire to know nothing but Jesus Christ , and him crucified . The Glory thereof is departed . ] For divers years together the worship of the Calves had a great deal of glory put upon them , but it went away . And so you know what glory was upon our Prelates and such kind of Worship , as they of late set up , but the glory is departed . And look to it , what ever inventions of men are , if it be not Gods , the glory will depart from it . VER . 6. It shall be also carried unto Assyria for a Present to King Jareb . WHAT King Jareb was you heard in the fifth Chapter : and his name signifies an Helper , as a Trophe . As now the King of France , The most Christian King. And so our King , The Defender of the Faith. And so King Jareb , the Helper . Now the Calves are to be sent to King Jareb , that was their help . Some think that they sent it for a Present ; but the text will not bear that , but his Soldiers taking Dan and Bethel they rejoyced in getting the Calves , and sends them to King Jareb as a Trophe unto him , as that which they knew he would much rejoyce in , They rested much upon King Jareb as a help unto them , and now their kind of Religion , their very Religion is at Jarebs dispose , for he hath now the Calves in his hand to do with them what he will. From thence briefly our Note is this : Our depending upon men for help , is deerly bought , if it comes to that , that they shall have the dispose of our Religion . Jareb was their Helper , and they would have him to help them ; but now their Calves are sent to him for a Present , and Jareb hath the dispose of them for their Religion that they had . And then the second Note is this . In that they were sent to the King as a Present that he would rejoyce in . That it is the way of Idolaters , to rejoyce much when they get one anothers gods . As when the Philistims got the Ark , they rejoyced much , they carried it to Dagons Temple . Also the enemies of the Church will rejoyce much if they can get the power to trample upon our Religion ; they will rejoyce much if they can get your estates , but they wil rejoyce more if they can do what they will with you in the point of your Religion , Oh! this would be that which would make them glad at the very heart that they could dispose of us for our Religion , Oh! let us know this beforehand that may make us cry to God the more earnestly , that the Lord what ever he gives them power over , that he would not give them power over our Religion ; for that 's the thing that they most aim at . Ephraim shall receive shame . Hierom upon the place hath this tradition of the Jews . ( I 'le but name it to you ) he saith , ( that it was received among them ) That the Priests of the Calves had taken away the golden Calves and put up Calves of brass instead of them and only gilt them over with Gold , and now the King of Israel when he was in straights sent these Calves to King Jareb for a Present to pacifie his anger , now when he had sent these Calves the King of Assyria made account that they were Calves of Gold , but afterwards when he found that they were of brass , he sent messengers to the King of Israel to tell him how he had but cozened him , and upon that , Oh the King and all the People were ashamed . But this is but a tradition of theirs , and not very probable . But this I rather take to be the truth of it . They were ashamed because of their own Counsels . That is , their hopes first shall fail them , and they shall see their counsels that they took shall come to nothing , and this shal cause shame and confusion of face upon them . The ten Tribes shall receive shame . Failing in our hopes that make us to be ashamed . They had good hopes they should prevail because of their Calves , but now their Calves are taken from them , and now they are ashamed , In Job . 6. 20. They were confounded , because they had hoped ; they came thither , and were ashamed : they hoped to have relief , but had not , and therefore they were ashamed ; the disappointment of hopes causes great shame . Oh then ! what shame and confusion will there be at the great day when we shall be disappointed of our last hopes ? If we had been disappointed of our hopes now in respect of our Adversaries , Oh! what shame would have been upon the People of God , our Adversaries they would have cast shame upon us , and said , What 's become of your fastings and prayers ? As it 's like the Assyrians did when they took the Calves , Oh! now we have got your Gods ( say they ) and upon this the people were ashamed : and so if our Adversaries had prevailed they would have scorn'd in the like manner . My Brethren , we have cause to bless the Lord from our souls that he hath delivered us from such a temptation , from such a temptation lest we should be ashamed of our hopes , though the truth is , If we had right we should not have been ashamed , for our hopes was not so much in the saving of our estates as this , That God would own his Cause in the conclusion , and so our hopes would not have fail'd ; I but if our hopes had but seemed to have failed in outward appearance , that the Enemy should have prevailed , I say , it would have been a mighty temptation for us to have been ashamed of our hopes , Oh! blessed be God for preventing this , that the Lord hath not made his People to be ashamed of their hopes , and prayers . The Ministers of God can stand up and look comfortably in the Congregations , because they put on people , and encouraged the hearts of people in this Cause ; and they have comfort to their souls in this , That when things were at the lowest yet still they could have their hopes in God , and beleeve yet in God that he would go on in such a Cause as this is , and the Lord hath not caused the expectation of his poor people to fail . But if it be shame ( I say ) now for the present to be disappointed of some hopes , Oh! remember upon all your disappointment of hopes , Oh! what shame would it be before men and Angels if it should prove that any soul in this place should be so disappointed of their last hopes ? Thou hast hope of salvation , and of eternal life , and if it should prove when all secrets are to be made publick before the Lord Jesus and his Angels , if then it should prove that all thy hopes were dash'd , what would become of thee ? It is the prayer of David , O Lord , let me not be disappointed of my hope . Let that be thy prayer , especially in regard of thy last hopes . In 1 Joh. 2. 28. Abide in him , that when he shall appear we may have confidence , and not be ashamed before him at his coming . Oh! that 's the comfort of the Saints , that they shall not be ashamed at the coming of Jesus Christ : and many that are not ashamed now yet at the coming of Jesus Christ , Oh! the shame that shall be cast upon them ? But the main emphasis lies in the words that follow . Israel shall be ashamed of his own Counsels . Now what was that Counsel ? What ? why it was this counsel : 1. The Counsel that was between Jeroboam & his Princes and the Priests , together with some eminent of the people , for the setting up of the way of false worship . And secondly , For the forcing of al men that belonged to the ten Tribes to forbear going to Jerusalem . This was thought a notable Plot , a notable Counsel , they thought this was the only Counsel to keep things in peace among them . Why ( say they ) if we shall suffer men , that every one that hath a fancy in his head , that they shall go to Jerusalem to worship , we shall have nothing but confusion , and therefore let us take such a course that people shall have a place to worship in , that they worship thus ; it is but only some people that are so strict that they must needs worship in Jerusalem , and therefore let us determine this , That we will have a constant way that every one shall be bound unto , and we will have no more going to this Jerusalem to worship , but they shall be content to worship at Dan and Bethel , and this will keep things in peace . Now this counsel seem'd to be a fine plot to keep things in order . But saith the Lord , They shall be ashamed of it ; though they think they have wise men , that do thus advise , sage men , and some men it may be that seem to have some good in them too , and stand for peace : thus it was a Counsel cried up mightily , yet the Lord he sits in Heaven and laughs at this Counsel , and saith he , They shall be ashamed of their Counsels ; perhaps now whilst they are let go on and carry all before them , they bless themselves in their Counsel , and think it is a very excellent plot , and God favors it ; but when my time shall come , when they shall see what evil it brings upon them , then they shall be ashamed of their Counsels . From thence there 's these two Notes ; First , That mens own Counsels bring them to shame , especially in matters of Religion . Secondly , That men are strong in their own Counsels , till they see some eminent evil to come of them , and then they will be convinced and ashamed , but not before . To speak a little of each of these . Mens own Counsels bring shame to them , especially in Religion . For men naturally are very blind in the things of God , they do not see far in them ; mens hearts are ful of corruption , they are byassed by their corruptions ; seeing there 's much self-love in men . If there be any appearance that is mens own , that 's much regarded , a great deal more than truth that is another mans ; if it be their own they mind that , but let another man speak that which hath truth , that 's little regarded . There is in mens hearts much violence to maintain their own Counsels , and therefore very like that their Counsels will bring them to shame . There 's nothing that men can bear to be contradicted in , less than in their Counsels . And the more men are set upon their own Counsels the more it is like to bring shame in the conclusion . And besides , There 's a Judgment of God upon mens spirits , that if they will set upon their own Counsels , I say , there 's ordinarily a Judgment of God upon men to leave them to folly when they rest upon their own Counsels : and it 's threatned in Psal . 81. 12. as a great Jugment of God upon men , to give them up to their Counsels . Saith God , They would not hearken to my Counsel , therefore did I give them up to their own Counsel : Oh! it 's a terrible place : I beseech you consider of it ; These are times wherein every one is plotting , Oh! tremble at that text ; I gave them up unto their OWN COVNSELS : Mens own Counsels bring them to shame , often times they come to nothing ; after they have made a great deal of do , and they will do this , and they will go on ; at length it comes to nothing , so that they are fain to sit down and there 's an end of all their labor and stir , perhaps they have labored to put on their Counsels by much evil , much sin , much heart burning , and when it comes to all , there it lies , there 's an end of it ; thus they are ashamed of their counsels . Yea , many times the Counsels of men work quite contrary ; God doth much glory in this , in making use of mens own Counsels to bring them into snares . What hath brought our Adversaries into snares but their own Counsels ? What brought the Prelates down but their own Counsels ? So that they would bite their very fingers for what they did in their Protestation . God hath been pleased to deal thus graciously for us , to bring our enemies into snares by their own Counsels : In Job , 18. 7. 't is verified of many that their own Counsels have cast them down . And Psal . 9. toward the latter end , The wicked is snared in the work of his OWN HANDS : Higgajon Selah . You have not those two words put together in all the Book of God besides . That is , Oh! 't is a thing to be meditated on very much , the wicked is snar'd in the work of his own hands . Oh! think of this , consider of this , Oh! the work of God in bringing men down by their own Counsells ( saith the text . ) And just it may be so ; for men provoke God by their Counsels , in Psalm . 106. 43. Oh! the Lord looks upon the Counsels of men , and is much provoked by them , and therefore just it is with him to make their Counsels to be a snare so to them , as that they should be ashamed of them at the last . It concerns us therefore ( my Brethren ) to look to our Counsels what they are . I 'le give you a few Rules about your Counsels that you may not be ashamed of them . First , Keep out from your Counsels those things that would hinder you . 1. Be sure to keep out of your Counsels your false Principles , be not acted in your Counsels by false Principles . 2. Keep out of your Counsels wicked men , take heed that they do not joyn with you in your Counsels , in Job . 21. 16. Their good is not in their hand : the counsel of the wicked is far from me . and so in Job , 22. 18. Oh! keep out wicked men from your Counsels . 3. Keep out your Own Ends , take heed how they come in : If any of a mans Ends come into his Counsels , they wil warp then . 4. Keep out of your Counsels Conceiptedness , and Pride ; when you come to Counsel , Oh take heed of a conceited spirit , in leaning to your own understanding ; God doth use to blast such . 5. Keep out of your Counsels flesh and blood . I consulted not with flesh and blood , saith Paul in the first Chap. to the Galatians : I did not look unto carnal excellency , but laid aside all carnal kind of excellency ; they would have advised me to this and this , and I should never have done as I did if I had consulted with flesh and blood . 6. Yea , keep out of your Counsels Passion and frowardness . In Job , 5. 13. He taketh the wise in their own craftiness ; and the counsel of the froward is carried headlong . If once you find in your Counsels your hearts begin to be hot , rather break off ; take heed of such resolutions in your Counsels as are in a heat : It 's a safe way for you if you would consult about business of Moment , assoon as there begins to be a heat , rather fall to prayer ; we had need of cool and quiet spirits when we are consulting : As if you would weigh a thing exactly with Gold Scals ( as in Councels we should weigh things very exactly ) you would not weigh in the midst of a wind : when mens passions begin to be up they weigh things as a man should weigh Gold abroad in the wind : but you cannot weigh exactly . Oh! take heed of passion in your Councels . Divers other things there are that spoyl our Councels that we should be aware of . And if we would have our Councels right , then observe these further Rules in your Councels : 1. Be sure to look up first to Jesus Christ that great Counsellor . He is called in Isa . 9. THE COVNSELLOR : it 's he that is wonderful in Counsel : God hath given a stile to his Son to be The Counsellor , he is to be the Counsellor of thy Soul for thy Eternal Estate , yea , and to be thy Counsellor for all matters of Religion , and the Worship of God , look up to him . And pray much . If you would not have your Counsels miscarry , pray much . In Prov. 8. 14. Counsel is mine ( saith Wisdom . ) It 's spoken of Christ . It 's very observable that some note of the Counsel of Achitophel , and the Counsel of Hushai : The Counsel of Achitophel , the truth is , if we examine it , it was the wiser Counsel of both , and Absalom loved Achitophel exceedingly , and his Counsel was ordinarily accounted as the Oracle of God , yet at such a time ( because God had an intent to bring down his Counsel ) that was rejected , and the Counsel of Hushai was imbrac'd , and he did hear the prayer of David when he prayed ▪ Lord turn the Counsel of Achitophel into folly . And let us pray much that God would be with our COUNSELLORS , that there may be none there that may be like those that are spoken of in Ezek. 11. 2. These are they that give evil Counsel in the City , and that likewise the Lord would sway Counsels , and that men may yeeld to that that is the safest and the best Counsel , to that that is best in the eyes of God. Many times when a Company meet together , there are som things that are darted in that are neglected by the Company , whereas if God were with them , to guide them , that thing ( it may be ) would sway all their Counsels : and pray much , Guide me with thy Counsel , and so bring me to glory , Psalm . 73. 24. Oh! especially in matters that concern our Souls and Religion , we should pray much that God would guide us by his Counsel , and so bring us to Glory . 3. If you would have your Counsels right , Let the fear of God be strong in your hearts when you come to counsel . Oh! it 's a good thing when any are going to Counsel about matters of consequence , that they would prepare their hearts before they go with the possession of the fear of the great God upon their hearts , and then they will counsel well : you have a notable Scripture for this in Ezra , 10. 3. Come , let us go to do according to the Counsel of my Lord , and of those that tremble at the Commandement of our God. It may be there are some that have deeper reaches than they have ; I , but have they the fear of God in them ? there is hope that they are guided by the Lord , and therefore let us do according to the Counsel of those that tremble at Gods Word ; Do you see a man whose heart is possess'd with the fear of God and his Word ? if his parts be but ordinary you may expect that God will be with him rather than with those that are bold and presumptuous , and slight the Word of God. 4. In your Counsels ( especially in matters of Religion ) be sure to look at the Word ; and think not thus , In way of reason and prudence such a way were better , and would conduce for peace : As I remember Luther hath such an expression , Reason is a most deadly enemy even to Faith , it is dangerous to reason matter of Faith. And so in the matters of the Worship of God , there 's a great deal of danger . Keep to the Word therefore in all your Counsels , and labor for sincerity of heart in all your Counsels : this is that that makes men miscarry in their Counsels , their hearts are byassed with some lust or other , and therefore when any thing is spoken to them that is sutable to what they have a mind to , that they imbrace ; and if any thing be spoken to them that is otherwise , that they reject : Oh! it 's just with God to answer thee according to the Idol that is set up in thy own heart . 5. In all thy Counsels , Take heed of being put off with some fair shews . When the Lord is leaving any , yet he will suffer those that give evil Counsel to mix a great many good things with that which is evil : As some that will put a few brass shillings into a great bag of money , the other is all good currant money , yea but here 's some brass shillings put amongst it . So sometimes in the midst of a great deal of good Counsel , there is a little mixture that may turn all : therefore those that would counsel , especially the publick affairs , they had need have their eyes about them , and poise every word and line , and examine every particular , or otherwise they may quickly come to be asham'd of their own Counsel . There are many Rules might further be given . 6. God hath promised to direct the humble , therefore come with humility in your counsels , and be sure in what is right to follow : and then you may with the more confidence expect God should help you in other things . 7. Consult with indifferent judgment . 8. If the thing touch others , think what we would have if we were in their case . 9. Whether it may not cost too dear , though good . Consider whether the attaining of it , though good , may not occasion so much evil , as it is not worth it : if it be not of present necessity ( non deliberand . de necessariis ) the rubs attending it may shew it is not good at this time , or not thus , or not for me . They shall be ashamed of their own Counsels . When they are come to times of affliction they shall be ashamed of their own Counsels . Times of affliction makes men asham'd of what they would not be asham'd of before , Jer. 2. 26. Zeph. 3. 11. I remember a notable expression that Sr. Walter Rawleigh hath in his Story ; When death comes ( saith he ) which hates men and destroies men , when that comes , that 's beleeved ; But God that loves men , and makes men , he is not regarded . Oh Eloquent ! Oh! Mighty Death ! whom none could advise , thou art able to perswade . That 's thus , men that would never be perswaded by any thing else to beleeve that they were not right , yet when death appears that can perswade them : now afflictions are an evil , but how eloquent are afflictions ? what power have afflictions to perswade men that they were wrong , that would not be perswaded by all the arguments in the world before ? Then they shall be ashamed of their own Counsels . Oh! I beseech you let us take heed of this , let not us go on headily in our own Counsels till God bring us into misery , and then we should be forced to cry out of our own Counsels and be ashamed of them . VER . 7. As for Samaria her King is cut off , as the foam upon the water . AS for Samaria her King is cut off , as the foam upon the waters . Before God threatned that they should be ashamed of their Counsels , and what that Counsel was I told you . Asham'd of our Counsel , we hope not , we shall maintain it , our King is for us , he will venture his life , his Kingdom , but he will maintain us in our way . Your King ( saith the Prophet ) he shall be as foam upon the water , even the King of Samaria . Yea , but our King is in a strong Town , in Samaria , a great City , and such a strong City as was able to hold siege for three yeers together ; and yet the King of Samaria though he had gotten the chief City in the Kingdom to be fully for him , and so much victuals and strength as he could hold out for three yeers , yet ( saith the Lord ) He shall be as the foam upon the Waters . As foam . The word that is translated Foam , sometimes signifies the foam that is in a man that is extreamly angry , so you have it in Zach. 1. 2. Oh the King when he was crost he was in a foam . Your King that is crost and doth foam in anger when he is crost , he shall be as foam upon the water ( saith God. ) Now the Note that is from hence it is this ; That ungodly men in their greatest power and rage , yet if God comes upon them , are nothing but as foam , are poor weak creatures that vanish and come to nothing . The foam when the waters makes a noise , is above it , and hath a great shew above the waters , but stay a while and it is vanish'd and comes to nothing . Your King that rages and is above others , and thinks he hath a great deal of power ; stay a while he comes to nothing . The Scripture compares men in their greatest power to things of the greatest vanity ; there are in Scripture , that I 'le mention to you , a matter of 19. or 20. several particulars wherein the Scripture compares men in their greatest power , unto that which hath nothing but vanity : yea there are such expressions in Scripture , to set out the meanness , vileness , and baseness of men in the greatest power , that it would make Christians that understand Scripture , & that is of the same judgment w th their Father , with God , as he hath reveal'd himself in his Word , never to be afraid of the power of men . I 'le name them distinctly to you thus : First , the Scripture sometimes calls even Kings and great ones , A meer noise , nothing more , in Jeremiah , 46. 17. Pharaoh King of Aegypt , is but a noise . That 's the first . Secondly , They are but as small dust , in Isa . 29. 5. The multitude of thy strangers shall be like small dust . Yea , Thirdly , They are but as chaff , in the same place Isa . 29. 5. The terrible ones shall be as chaff that passeth away in an instant . Who would be afraid of a noise , smal dust , and chaff ? Fourthly , They are as nothing , in Isa . 41. 11. Behold , all they that are incensed against thee , shall be as nothing . Fiftly , They are as Tow ; put a little fire to Tow and it quickly comes to nothing . In Isa . 1. 31. Sixthly , They are as dung , in Psal . 83. 10. As the dung of the Earth . Seventhly , They are as straw that is troden for dung , in Isa . 25. 10. As straw troden for the dunghil . Eightly , They are compared sometimes to a beast that hath a hook in his nostrils , in Isa . 37. 20 God will put a hook in his nostrils ; now who would be afraid of a beast that hath a hook put into his nostrils ? Ninthly , They are as stubble , and as stubble fully dry , ready for the fire , in Nahum . 1. 10. Tenthly , They are as rottenness , and their root is rottenness Isa . 5. 24. And then , they are as scum , in Ezek. 24. 12. And as scum ready for the fire . And then again , They are as smoke in Psal . 68. 2. they are as smoke that is drie . And then they are as Grass , as green grass , as grass on the house tops , and as Corn blasted before it is grown up ; all these you have together in Isa . 37. 27. And then they are as Wax that melts before the fire , in Psal . 68. 2. Yea , They are as the fat of Lambs , in Psal . 37. 20. They are as a worm , in Job , 25. 6. They are vanity , Lighter than vanity , altogether in their best estate vanity , Psal . 39. 5. They are as snow melting before the Sun. In Job , 24. 19. They are as the light of a Candle that is presently put out Prov. 24. 20. And then lastly , They are a Lye : even great men and Princes , for it 's spoken of them in Psal . 62. 9. Thus my Brethren , we see how the Scripture heaps up expression upon expression . It might have been very profitable to have insisted upon al these particulars , and to have opened them , to shew you how contemptibly the Holy-Ghost doth speak of men in their great power . Now if we could gather these Scriptures together , and put them all into one , and so present the power of great men to us , and by these things have the same judgment of them that God hath , it would mightily help us from the fears of men . As for Samaria her King is cut off as the foam upon the waters . VER . 8. The high places also of Aven , the sin of Israel shall be dedestroyed : the Thorn and the Thistle shall come up upon their Altars . I Confess from th●se words to the end of the Eleventh Verse , there appears at the first reading , much obscurity ; yet they are like unto a Mine , that the out-side of it is barren , but dig within , and you shall find rich Treasure . Israel , the ten Tribes did confide in two things , and so strengthened themselves against what the Prophet could say against them ; the first was in the power of their King , now that 's gon , that 's as foam , saith God , never confide there in the power of the King , and think that will bear you out , for he shall be as foam . But the second was their Sacrifices that they offered , and their Devotion , their Religion , they were a Religious people , and they were very costly in their Devotion , they confided much in that : Well for the second , saith the Lord , The high places of Aven , the sin of Israel shall be destroyed , the Thorn and the Thistle shall come up on their Altars . Though they were never so pompous in their eyes , yet they are the high places of Aven ; they were called before Beth-aven [ the house of Vanitie , ] now it is called Aven , [ vanitie it self : ] That place was no other than Bethel , whose name signified the house of God , where one of the Ca●ves was set up ; Now the name of this place did a great deal of hurt among the people ; Oh! to go up to Bethel , the house of God ; therefore God would take away that name , and calls it Beth-aven first , and then calls it Aven , that is , instead of calling it the house of God , I will have it called the house vanitie , yea , vanitie it self . Aven signifieth vanitie , yea iniquitie it self ; from whence note , That God stands much upon taking people off from specious and glorious names , that are put upon any things that are made use of in ways of false worship , he stands much upon it For , whereas before he had changed it from Bethel to Beth-aven , he changes it now from Beth-aven to Aven ; God would obliterate the name of Bethel , and would make it to be accounted by the people to be nothing but iniquitie and vanitie . As for The high places , we have spoken to formerly . The sin of Israel . The sin , that is , in the very abstract , sin ; 't is more than if he should say , the sinfull things of Israel , the very sin of Israel . The more any thing comes to have the nature of sin , the more vile and abominable it is . Therefore God expresseth it by an expression that should come as near the nature of sin it self , as he could to make it abominable . Their sin , that is their Idolatrous worship . Their false worship , it is the great sin ; and it was the greater sin in Isrrel , because that their holiness did especially consist in instituted worship , their holiness was typical , and much stood in instituted worship ; it 's true , God would have true holiness if ever they came to Heaven , but that holiness upon which they were called , a holy people , it was in their instituted worship , and it was typical , to set forth the true holiness that should be in all the Members of the Church now , therefore God was much provoked with their polutions in instituted worship , their holiness consisted so much in it . And then further , In that their Idols , and their creatures that they abused to sin are here call'd , Their Sin , the Sin of Israel . You may note that , We may so abuse the creatures of God as not only to make them sinful to us , but even to turn them into sin ( as it were ; ) thus many men abuse their bodies so that they may be call'd sin its self . Well , that which they accounted holy you see God he accounts not only sinful , but sin , and saith it shall be destroyed . It shall be destroyed . When any Ordinances of God are abused , they are but to be purged . But if they be inventions of men they are to be destroyed . They shall be destroyed , The sin of Israel shall be destroyed . We must learn for ever to take heed of medling with , or putting any thing of our own in the place of Gods Worship , we may think in reason this may be good , as well as that , we see no evil in this , why may not this way be as good as that way ? Yea , but God he looks upon things according as he himself requires them : and therefore Calvin I remember upon this place ( saith ) God he pronounces that sin and sacriledg , and would have it destroyed , those things that may please us ; let us therefore rest in his judgment , it 's not our part to dispute ( saith he ) about matters of Worship , we must not dispute , & say , Why may not this be ? and this may be for a good use , and a great deal of good may come of it , we must not stand disputing with God , and debating the matter with God , for though it may be very specious in our eyes , yet it may be very odious and abominable to the eyes of God. It shall be destroyed . Even all those things that evil men makes use of for sin shall one day be taken from them , you shall not alwaies have the creatures of God to abuse them to sin , there will be a time when God will deliver his creatures from this vanity that they are subject to . And then lastly . They shall be destroyed . Mans sin brings destruction upon the creatures . It is as poyson in a glass that causes the glass to be broken and cast upon the dunghil . The Thorn and the Thistle shall come up on their Altars . This expression is , to note , the great vastation that shall be made in those places where they had Altars in Bethel : ( especially , Samaria being besieged for 3. years together . ) The enemies had Bethel in their own hands and they manifested their rage upon their Altars , and upon all their Religious things presently , they pull'd them down and made them lie in heaps of rubbish , that in the space of three yeers the very thistles and thorns grew up in the place where they had their Alters . It 's a usual expression of the devastation of a place , that the grass shall grow where their houses were , shall Corn grow where the City was , here there shall be Thistles and thorns grow where their Altars were . And secondly , It 's an expression of indignation , as if God should have said , I 'le take more delight to see the Thorns and Thistles grow out of the very rubbish of the Altars than of all the Images and brave pictures and gildings that are about them . Just as if it should have been said about the Service-Book , Oh now you honor it much , and it must be bound bravely , and gilt bravely , and strung curiously , if one should have said about seven or eight yeers ago , This that you do so Idolize now , within a while it shall be but wast papers , it shall be thrown to the Mice and Rats to eat , this would have been an expression of indignation against it . Obs . First , If it be sad that places of false worship should not be frequented as formerly they were wont to be , how much more sad is it that places of true worship should be neglected ? as thus , They were wont to go to Bethel to worship with their Altars : yea , but saith God , they shall go no more thither , but those places shall be fill'd with Nettles , Thorns , and and Thistles ; they accounted that sad . Yea , but we should account it sad that the pathes to the true Worship of God should not be beaten , as in former times where there was an Altar ( as it were ) for the Worship of God , those places that were frequented much ; but had our Adversaries had their wills we should have had those paths that were wont to be beaten to the true Worship of God , to have had Nettles and Thorns grown up in them . Secondly , If it be so sad to have such an ill succession here in false worship , sad to false worshipers , what sadness is there for the true Worshipers of God to have an ill succession in the Church ? Truly much like me thinks it is , when there hath been in a place a godly and a powerful Ministry , and afterwards for the sins of the people God takes it away , and instead of a powerful Ministry there comes up a pricking Thorn , a Bryar , a Thistle , a Nettle , there comes an unworthy man of no gifts or gra●es , but only can gall and prick , and do hurt and mischief , this is a succession like to the succession that God here threatned , that there should be Thistles and Thorns succeed their Altars . And Hierom upon the place seems to hint some such kind of meditation , he saith , instead of true Doctrine , there shall be a wilderness of very corrupt Doctrine , where there was true Doctrine taught , now it shall lie wast as a wilderness , and corrupt Doctrine shall be taught instead of true . Thirdly , God doth account the ruin of the most glorious things abused to sin , a more pleasing object , than when those things were in the greatest pomp and glory . Brave building , and brave Altars when they were rubbish and grown over with Thorns , and Bryars , God lookt upon them as more glorious . And so if a man hath a very beautiful comely body and abuse it to sin , when God shall strike him , and he shall be a filthy rotten carkass that the worms shall be gnawing upon , when he shall be covered with worms as a filthy carkass , God will look upon that as a more lovely sight than to see his body deck'd with all kind of ornaments . Better that the creature perish than to have it abused to sin , though it be the most glorious creature in the world . And then lastly , Those things that men account highly of in the matters of Worship , when God lets in their enemies they contemn them . They accounted highly of their Calves , but when the Assyrians came they contemn'd them , and pull'd them down , and made them rubbish . It 's not only so in matters of false worship , but in matters of true ; those things that we highly esteem and bless God for , and we think what infinite pity it is that they should not be continued , yet if God should let our Adversaries in they would scorn us . As now , such liberties as these are , what infinite pity were it that people should be deprived of them , but if God should let our Adversaries in upon us they would scorn and contemn these things , as the Assyrians did contemn those things that the Israelites did account to be as God. It follows . They shall say to the Mountains , Cover us , and to the Hills , Fall on us . This is an expression to shew , First , the dreadfulness of their misery . It should be such a great misery as should make them be weary of their lives , should make them rather desire death than life . Secondly , It is to note the wonderful desperation that in the apprehension and sence of this their misery they had no whither to go for help , but their hearts should dispair , and all the help that they should expect was , to have the Mountains fall upon them , and the Hills to cover them . Now this expression I find Christ makes use of in the setting out the misery of the destruction of the Jews by the Romans afterwards , in Luke , 23. 30. and so I find the holy Ghost in expressing the misery of the Antichristian party , when the wrath of God should come out upon them , their misery shall be so great , as to cry to the Mountains to fall upon them , and the Hills to cover them , in Revel . 6. 16. there the Princes and the great men , and mighty men , and Captains , they call upon the Mountains to fall upon them and the Hills to cover them . I remember reverend Mr. Brightman upon that very Scripture interpreting , the great men , and the mighty men calling to the mountains to fall upon them , and the hills to cover them , he saith , That it was fulfil'd in the time of Constantine , when the Heathen Emperors were vanquished , and he doth interpret it upon Dioclesian that he was so terrified in apprehension of the wrath of the Lamb that Christ did appear against him , that he drank poyson and kild himself . And Maximian ended his life with a haltar , and hanged himself . Galerius died of a most noisom and filthy disease . Maximinus that he might prevent his death he likewise murdered himself . And so Maxentius ran into the bottom of Tiberis to hide himself there . And thus they did seek by several waies to hide themselves from the sight of the Lamb by violent deaths . I suppose all of you do understand cleerly that it is meant an expression of great anguish and desperation ; but yet that we may see why the holy Ghost makes use of this expression rather than others , and to find out the reason of it , you must know that the expression doth arise from hence ; the Land of Canaan ( where the Prophet here Prophesies ) it was a Land full of Mountains and Hills , and these Mountains were stony and rocky ( many of them ) and they were wont therefore to dig places in the mountains that were stony and rocky for safety in case they should be in any great danger , to dig such holes that they may run into , and that by their narrow passage they might be able to keep out an enemy from them ; and therefore I remember I find in Josephus 14. Book of Antiquities , 27. Chap. and so his Book of the Jewish Wars , the 1. Book , and 12. Chap. he saith , That those that were Theeves and Robbers they would make use of such Caves and Dens in the Mountains and Hills ; and now to these the Scripture doth allude , and by this you may be helped to understand divers places of Scripture , in Isa . 2. 19. And they shall go into the holes of the Rocks , and into the caves of the Earth , for fear of the Lord , and for the glory of his Majesty , when he arises to shake terribly the Earth . They should go then into the holes of the Rocks and caves of the Earth , for they were wont to use such things there much . And so that Scripture in Psal . 11. 1. In the Lord put I my trust : how say ye to my soul , Flee as a bird to your Mountain ? In times of danger they were wont to flee to those Mountains . And so in Psal . 121. 1. I will lift up mine eyes unto the Hills from whence cometh my help : not only to the Temple , but to the Hills , because in time of danger they were wont to think of the Hills : But ( saith David ) I lift up my heart to God , and that shall be to me instead of an hundred holes in Hills . And in Psal . 36. 6. Thy Righteousness is like the great Mountains . It 's not only because the Mountains stand steadily and strongly , but because the Mountains were places of refuge and shelter . So the Saints have refuge in the faithfulness of God , as they did run to the holes in the Mountains , and therefore God is call'd a strong Rock that the Righteous run to ; why ? not only because a Rock is strong and cannot be removed , yea , but what safety is there : Suppose a man run to the Rock , cannot the enemies follow him and take him in the Rock ? Therefore it is not only meant when it is said , God is as a Rock , not only because the faithfulness of God is steady as a Rock , but because they had caves and holes in the Rocks that they were wont to run to in time of danger , therefore God is call'd a Rock . And so , The strength of the Hills is his also , in Psal . 95. 4. These Scriptures we may understand by this , by understanding the manner what they were wont to do in their Mountains . In Psal . 94. 22. But the Lord is my defence , and my God is the Rock of my refuge . But yet further , that we may understand the meaning of this expression : Because when in times of danger they ran to the Mountains , and to the Rocks , and Holes , into their Caves , they considered when they were there , Oh! the enemy if he should come upon us , how sad would our condition be ? Oh! that rather this Mountain that is now over us , I would rather that it should sink down and fall upon me than the enemy should take me , and this Hill that I am got into a hole of , for my refuge , it were well if this should sink down and press me to nothing . This I take to be the meaning of this Phrase , & the rise of it ; they despised the Mountain of God , the going up to his Mountain , but now they would be glad to have so much use of these Mountains that they might crush them in pieces . From thence there are these Notes . First , Oh! the Alteration that God can make in Cities and Kingdoms : They who were proud and scornful ere while , are now so distressed as would think themselves happy to be crush'd by Mountains and Hills . Secondly , Hence we may learn how great is the misery of falling into the hands of our enemies , for that 's the meaning ; when the Assyrians should come against them , and they were besieged for three years together , they knew how savigely the Enemies had used others in the Country , so that they desired to die under the Mountains rather than to fal into their hands ; the great misery there is in falling into the hands of Enemies . And I remember Josephus in one of the forenamed places gives us a notable story of this , he tels us of some that did run into the Mountains and Holes for safety , and Herod he pursued them , and among others there was an old man , and he had seven Children and his Wife with him , but rather than he would fal into Herods hands , he call'd his Children one by one unto the mouth of the Cave that he had made in the Mountain , and when one came he kil'd that before the Enemy , and he cal'd another and kill'd him , and so he did till he had killed all the seven , and killed them Himself , and afterwards his Wife , and when he had cast their dead bodies down the Rock , he threw himself down head-long after them , and so he slew himself , and all this rather than he would fall into the hands of his Enemies . Certainly there is wonderful misery . Some of you perhaps have seen or felt somewhat , but that that you have felt and seen hath been nothing to what was like to be , had the Enemies gotten full power ; He was fain to deal fairly to get people to himself , but cruelty doth break out now and then , and by that you may see what should have been generally if the Lord should deliver you into the power of the Enemy : Let us bless God then that we are delivered from that , that we have no such cause to cry out to the Mountains to cover us and the Hills to fall upon us . Thirdly , The wrath of God , Oh! how dreadful is it ? there is nothing so fearful as the wrath of God : One would think that , that which these poor people should desire here should be dreadful enough , to have the Mountains fall upon them , and the Hils to cover them : Oh! but 't is not so dreadful as Gods wrath ; take all the terrors in the world they are nothing to the wrath of the Almighty when that is apprehended : sometimes the wrath of God lies more heavie upon a mans Conscience than a thousand Mountains : And ( my brethren ) if it be so dreadful in outward judgments , how dreadful is it like to be when it shal come to be fully powred out upon the wicked and ungodly ? In Revel . 9. 6. They shall seek for death , and shall not find it ; they shall desire to die , and death shall flee from them ( saith the text ) Oh! when Gods wrath appears against the ungodly , it will be dreadful , especially when the full vials of it comes to be powred out . And further , To live in misery is worse than present dreadful death : to live in a lingring way of misery is worse than present death even in this world . I remember Suetonius tels of Tiberius Caesar , that there was one that he had adjudged to death , and he that was adjudged to die , petitioned to him , that he might have his dispatch . He answers him thus , Sir , you and I are not friends yet , you must not die , you must be kept in misery . It is worse than death many times to be kept in a lingring way of misery , it is so , even in regard of the miseries of this world , Oh! how much worse than death is it then to be kept under the wrath of God to all eternity ? How fearful is it to live in misery for ever then , and never to die ? Why it 's better , certainly Sence would apprehend it better for a man to be dispacht presently than to live in lingring misery : yet , if we did know all , it were better to live in the greatest misery in the world ( for a wicked man ) than to die the fairest death ; thou wert better to live as a Dog , a Toad , yea , as a stock-log at the back of the fire ( if it were possible ) than to die , if thou knewest all ( being a wicked man ) but however hereafter in Hell , then it were better if it were possible to perish than to live so as thou hast , yet then thou shalt not die , though it would be the greatest happiness to thee ; if thou shouldest after a thousand yeers cry to God , Oh Lord , that Mountains might fall upon me ! The Lord would answer : You and I are not friends yet ; and if after a thousand years more thou shouldest cry , Oh Lord that I might be crush'd to pieces : the Lord would answer you still , You and I are not yet friends . Saith Bernard , Oh! I tremble to think of that , that I should fall into the hands of living death , and of dying life , where men do not die , that they might for ever die ( saith he ) they do die that they may for ever die , they are alwaies dying , but never die , but are kept by the Almighty power of God on purpose that they might be fewel for his wrath , and subjects for his revenging Justice to strike upon . Oh! consider of this you that are so ready to desire death , because you are in a lingering misery at any time . Is a lingering misery so evil ? Then what will be the lingering evil of eternity ? Fifthly observe , The wonderful misery of wicked men in their affliction , they have no whither to go for help , they have not God , they have no refuge , but to the mountains and hills , and what 's their refuge there but that they may fall upon them ? Oh the difference between a Saint of God and a wicked man in times of affliction ? When in times of affliction thou ( if thou beest wicked ) shalt rage and be mad and know not whither to go , and the uttermost help that thou canst think to have is from the Hills and Mountains to fall upon thee , but then the Saints of God shall be able to look up to Heaven , and Cry , Heaven is open for us , open to receive my soul , Angels come and guide it , and bear it in , Oh Arms of Mercy , Bowels of Mercy , spread open your selves to imbrace me : here 's a difference . And is not this better than to cry to mountains to fall upon thee , and hills to cover thee ? And yet such a difference in mens estates doth sin and godliness make . And then the last is , Oh the wonderful evil of despair ! what a dreadful thing is desperation ? It suggests nothing else , the greatest benefit it doth suggest it is to be crush'd in pieces : so the help that many have , it is a halter to strangle them , a knife to murder them , the water to drown them . Oh desperation is a dreadful thing . Francis Spira feeling the dreadfulness of desperation , Cries out , Verily desperation is Hell its self . Upon all this Luther concludes with this exhortation : Oh let us stir up our selves to the fear of God , let us fly Idolatry , let us beautifie the Word by our holy lives , and pray to Christ that we might escape such things as these are , that God inflicts upon the contemners of his Word . If you would not come into this wonderful despairing condition , Oh learn to fall down before the Word , fear God now that you may not despair ; you that contemn , and slight , and scorn the Word now , this may prove to be your portion ere long , that this desperate cry may be the greatest ease that your forsaken souls can have . VER . 9. O Israel , thou hast sinned from the daies of Gibeah . O ISRAEL , I am speaking this to you , it meerly concerns you , you have sinned from the daies of Gibeah , you think there is no great matter in your sin why there should be these dreadful threatnings , that you should come to this desperate condition ; Why ( say the men of Isrrel ) what means the Prophet to be so terrible in his threatnings ? pray what 's our sin ? Yes , you have sinned , as in the daies of Gibeah . From the daies of Gibeah , so it is in your Books , or it may be read , Beyond the daies of Gibeah , or more than in them , as Ezek. 16. 52. From the daies of Gibeah ; From what time was that ? You may reade the story of Gibeah if you reade the 19. and 20. of Judges , and their sin . I shall not need to spend much time now in opening what Gibeah was , or the sin of Gibeah was , because that in the 9. Chapter of this Prophesie , and the 9. Verse , there I met with those words ; that , they had corrupted themselves as in the daies of Gibeah . But it is not only the 19. and 20. Chapters where we have the story of that horrible wickedness of the abusing of the Levites Concubine , but likewise that that we have in the 18. touching their Idolatry that there was among the people , there was Micahs Idol , so that the Prophet hath reference to the 18 , 19 , & 20. Chapters of the Book of Judges . Now you have sinned , as in the daies of Gibeah : that is , you take it from the daies of Gibeah that is of old : Oh your forefathers of old have committed Idolatry and sin against me , and you are grown rooted in your sin , and have taken it from your forefathers , for it was very antient , that sin of the Levites Concubine : It doth seem to be before the time of the Judges , it seems to be committed between the time of Joshua and the time of the Judges . ( For though things be set in Scripture so that one seems to be after another , yet it is not alwaies so in the time . ) But my reason why that sin of the Levites Concubine seems to have been then , is this : because you find in that story of the 19. of Judges , when the Levite was passing on , his servant would have had him gone into Jebus , but his master said unto him , We will not turn aside hither into the City of a stranger that is not of the Children of Israel , we will pass over to Gibeah . So that it seems Jerusalem was not taken in by the children of Israel ; but if you reade the 1. of Judges you shall find that Jerusalem was taken , it was taken before you reade of any particular Judg , therefore this sin was very antient that was in the daies of Gibeah . You have sinned of old ( saith he ) and you have continued in the succession of sin of old ; that 's the first , if you take it , From the daies of Gibeah . But it 's rather I think to be taken Pre than otherwise , i.e. Your sin is more than the daies of Gibeah , it 's greater , what ever you think of your sin , you think you worship and serve God. Yet the truth is , was that sin horrible that a whol City should come together to force a Levites Concubine till she was dead at the door , was that a horrible sin ? Yea , and was it horrible for them to stand to defend it ? Your sin is greater . Your sin is greater ; why ? for first , That was but one particular act , it was all done in one night ; but you go on in a constant setled way . And then secondly , That sin was a sin but of some few of the people ; your sin is more generally . Thirdly , That sin they had not so much means against it , nor so much experience of the waies of God as you , and therefore your sin is greater , than the sins that were in the daies of Gibeah . Yea further , Your sin is greater , because that you continuing in your forefathers sin you provoke God more , that God should make use of your forefathers to revenge such a sin as that was and yet you continue in the committing of as great sins as they did commit . That 's the meaning : and for further opening of that sin I shall refer you to that that I delivered in the 9. Chapter . But that their sin was either from the daies of Gibeah , or More than the daies of Gibeah . From thence the Notes are . First , That the same sins continued in from Ancestors are greater than theirs were . We are ready to excuse our sin and say , Why , we do nothing but that our forefathers did . I , but it may be greater than the sins of thy forefathers , because they had not such means . This would answer those that plead for old superstitious vanities : Why should we be wiser than our forefathers ? But know , that if you continue in their sins , it 's worse to you than to them . But this is the special Note from hence , That God takes it very ill that those men , or the posterity of those men whom he doth use as instruments to punish sin in others , and to reform others , yet should be guilty of the same sin themselves , or greater . Oh! ( saith the Prophet ) you may justly expect to have the Mountains to fall upon you , and the Hills to cover you , for you are more wicked than in the daies of Gibeah , though I did use your forfathers to punish that great sin , yet you continue to be viler and worse than they were that were punished by your forfathers . Oh my brethren , God cannot endure to see that wickedness continued in men , that they shall be made use of to punish in others : What shall we be used , or any in this generation be used for to execute the anger of God , the displeasure of God upon superstitious people , and shall we continue in the sin of Superstition ? shall we be used to cast out mens inventions , and shall we bring in mens inventions ? yea , shall we be used to punish Oppression and Tyranny , and Injustice , and shall we continue in Oppression , Tyranny , and Injustice ? Oh! this cries to Heaven when it shall be said , Well , God stirred up you to make you an instrument to cast out such Oppressing Courts , such Tyranny , and such and men that were so cruel to godly people , you were used to cast out them , and you come and succeed them in such Oppressions and Tyranny , and Injustice , and you make my Saints cry to Heaven for the burdens that you lay upon them . Oh! this would be very heavie . Take we heed that when God uses us , or our forfathers to reform any evil , take heed that it be never said , that those evils continue in their Children after them . There hath been much ado in our REFORMATION , as there was much ado in the punishment of the sin of Gibeah ; it cost much blood to punish that sin ; and so it hath cost much blood to punish Oppressors , to bring in Delinquents , to cast out those that have been burdens to the people of God. Therefore it was worse in their posterity to continue in that sin that had cost so much blood to have it punished . And so the more it costs to cast out our oppressing Courts , &c. the more fearful wil our sin be if we continue in Oppression our selves . You complain sometimes of Ministers if they reprove sins , and be guilty of the same sins they reprove you of , you account that very evil , and so indeed it is . So it may be as wel said of Magistrates , for them to punish sins , and yet continue in them themselves . There they stood , the battel in Gibeah against the children of iniquity did not overtake them . There they stood ] Either this must be meant of the men of Gibeah , that they stood , and the battel did not overtake the children of iniquity . Or else according to others , it is to be interpreted of the men of Israel , there the men of Israel stood , and their battel did not overtake the children of iniquity . If it be meant of the men of Gibeah , there they stood , then it notes their stoutness , they would stand it out , There they stood . Though they had committed such a horrible wickedness , and there was a desire but to have those that were Delinquents to be broughts forth for punishment , yet they combine together and would stand it out , they stood stoutly to maintain the wickedness that was committed , especially after their first success , they fought , and in both the daies they slew fourty thousand ; now having the first day , this did hearten them , yea , they had the day the second time , and that made them stout in their way : Success will make men stand it out in their wickedness . God manie times gives success on purpose to harden the hearts of men that they may stand it out unto their ruin , for so it proved to the Benjamites . Be not troubled at the success of Adversaries , God gives them success to harden their hearts , to stand it out that they may be ruined at last . Or , if you take it for the men of Israel , There they stood . I find abundance of strange apprehensions of Interpreters and variety about this , and it would cost one a great deal of time , the opening of this Verse , to compose but the several Interpretations that men have upon this Text , but I 'le only give you what I think may be the scope of the holy Ghost , or at least what may be fairly hinted from the words . The men of Israel stood . That is , ( according to some , ) when they saw in their battel at Gibeah they did not prevail at first , they saw their brethren stood out stoutly , and they lost so many thousand men , upon this they were at a stand ; There they stood , they knew not what in the world to do , to think that so good a Cause , and a work that they had warrant from God to do , yet they should have such ill success , there they stood . Men had need be very well grounded in a good Cause when they meet with much difficulty . I beleeve since this Cause that we have been about in England hath bin begun , many through unbeleef and cowardize have bin at a stand , they stood and knew not which way to go , Lord , is this the Cause of God ? is this the Truth of God ? what , to have such ill success . Many are lost in their spirits only by success . Or thus , There they stood ] that is , Though they were at a stand , and somewhat troubled , yet they persisted in their work , notwithstanding any difficulties they met withall , they would not fly off , but there they stood to it , they were resolved whatever ill success they had , to go on in the work that God had call'd them to . The battel in Gibeah against the children of iniquity did not overtake them . When they did fight against the children of iniquity , yet this battel did not overtake them [ to wit , the Benjamites ] not the first day , nor the second day , but they were foil'd twice : Though I know others do give other Interpretations of this word , yet this seems to be more genuine . But why doth the Prophet bring it in here ? The men of Israel ( to whom Hosea did prophesie ) might say , You tell us that our sin is as in the daies of Gibeah , yea , but may we have the first day , and the second day , we hope we shall do well enough . Nay ( saith the Prophet ) your sin is worse , you may not think that your case is so good as the Benjamites , the Battel did not overtake them , but it shall overtake you ; and upon this ground the Prophet brings in this , that the Battel did not overtake them , granting that which they would object , yet so as it should not make for them , but to take away their hopes to escape . And thus you have the meaning . The Observations are : First , That the children of iniquity may escape once , and again : Though men be children of iniquity , yet the Battel may not overtake them . It 's as famous a story to take away the seeming success in an ill cause , and disappointment in a good Cause , as any I know in all the Book of God : it did not overtake them at first : Gods wrath follows many men in this world , and yet for a long time overtakes them not , but God calls it back , Psal . 78. 38. He being full of compassion , forgave their iniquity , and destroyed them not , yea , many a time turned he his anger away and did not stir up all his wrath . But at length Gods wrath overtakes men . In Zach. 1. 6. Did not my words take hold upon your fathers ? I sent out my threatning words and you escaped a long time , but at length my word catcht hold of them . As the Dog that follows the Hare barking a great while , but at length he overtakes it and ceases upon it and tears it : So , did not my Word take hold upon your forefathers ? Calvin he gives another Interpretation of these words , and some other Notes upon it , but I think that this is the main and Genuine scope of them . VER . 10. It is in my desire that I should chastise them . IT is in my desire . ] God speaks here as one that hath forborn a long time , and now longs to satisfie himself . Tremelius upon the place notes , that the form of the word for chastising here , it is unusual , because ( saith he ) perhaps God would express some more than ordinary way of punishing them . And Luther renders it , * Exceeding desirously will I chastise them . It is in my will to chastise them . Oh! blessed God , do not we find in thy Word that the Works of thy Justice are said to be thy strange Works , and that thou art not willing to grieve the children of men , that mercy pleases thee ? but where do we ever find that Justice was so pleasing to thee ? It 's true , though at first God seems to forbear the execution of Justice as a thing he hath no mind to , yet if sin be continued in , in a stubborn way , now God desires it as a thing that there 's nothing more pleasing to him . He is burdened with mens sins , and desires to bring punishments upon them ; as a man under a great burden desires to be eased ; In Isa . 1. Oh! I will ease me of mine Adversaries . And in Ezek. 5. 13. you shall find there that God in threatning of wrath saith , that he would do thus , and thus , and he would be comforted : and in Prov. 1. he laughs at the destruction of wicked men , it 's a thing that rejoyces him at the very heart . And in the Revelations the wrath of God is call'd the wine of his wrath , because he takes so much pleasure in the execution of it . 1. Gods Justice is God himself as well as any other Attribute . 2. God he doth delight to vindicate his honor , therefore the word that is for Chastisement , it signifies somtimes , the vindication of a mans honor : the honor of God is dear to him : Your peace and comforts may be dear to you ; I , but my honor is more dear to me . 3. In Chastisements God fulfils his Word , the Word of God would be slighted & contemn'd else : Now this pleases me therfore to chastise them to fulfil my Word upon them . Oh! the fearful evil of sin that brings the creature into such a condition , as Gods heart is delighted in every evil that sinful creatures suffer : this must needs be a sad condition indeed , for the merciful God that delights so much in doing of mercy , yet now to look upon a sinner under his wrath , and delights in it , and loves it , and is wel pleased to see the creature , even the work of his own hands to be under his wrath . Hereafter there will be pure Justice , God wil delight in the destruction of sinners in Hell , in the execution of his Justice upon them , he wil there do nothing else but rejoyce in it , there shal be nothing but joy in Gods heart to see the execution of his Justice upon sinners to all eternity , yea , and God will call all the Angels and Saints to come to rejoyce with him , Come ye Angels and Saints and rejoyce with me , here 's a wretched sinner that was stubborn & rebellious against me in the time of his life , and see how my Power hath overtaken him , see the dreadfulness of my wrath , come and rejoyce with me for ever in this wrath of mine . This will be the condition of sinners eternally in Hell. Consider this , you that have a desire to sin , a mind to sin , to delight in sin , that are comforted in sin ? Is it in your will to sin ? It is Gods will to punish : Can you rejoyce in sin ? God can rejoyce in the execution of his wrath : Are you resolute upon your sin ? God can be resolute in the waies of his wrath . When God chastises his Servants for their infirmities , he doth it as a thing he hath no mind at all to , and therefore saith the Apostle , If need be , we fall into many temptations , and it is but seeming grievous : And himself is afflicted in all their afflictions . David would have Joab go against Absolom , but saith he , Use the young man kindly , for my sake . So when God doth chastise his Servants , he sends an affliction , Go ( saith he ) and scourge such an one , yea , but use him kindly for my sake , for all that . The bowels of David did yern towards Absolom , even when he sent Joab to fight against him . So the bowels of God do yern towards his People when he sends afflictions upon them . But when he comes to deal with wicked and ungodly men , I wil do it to purpose ( saith God ) I wil delight in it , I will be comforted in it , it is my desire , &c. The People shall be gathered against them . That is , I will chastise them after this way , By gathering of people against them . The Assyrians when they gathered against them , they did it meerly out of their own ends . Yea , but saith God , I have an hand in it , I will gather them against them . And certainly God had a mind to chastise them , when he would gather enemies against them , the Assyrians it's like would never have dar'd to presume to come against Israel if God had not had an hand in it : And certainly we could never have imagined that it were possible that so many should be gathered together in this Publick Cause in this Land to maintain wickedness , and to fight to make themselves slaves , but only that God had a mind to chastise England . But I find by others that it 's read thus : I will chastise them according to my mind , and so the word will bear it . The Septuagint they reade it , * According to my desire . So Oecolampadius upon the place , saith , God prescribed a certain time to have this people come in and repent , but saith God , you shal not prescribe me how long I shal stay , but I will do it when I please , both for the time of the chastisment , and for the degree of the chastisement . God when he hath a mind to bring about a thing , he will gather the people when his mind is come . I remember it is said in the life of Pompey , a proud speech he was wont to have , when they askt him what they should do when the enemies came against them ? Oh ( saith he ) let me but stamp upon the ground of Italy and I shall have men enough ; that was a proud speech of him , but it 's a true one in God , let him but stamp with his feet and he can gather people enough together . And then further , God will chuse with what rod he will scurge us , according to his mind , for the degree , and the kind too . Many afflictions when they are upon us we mourn and repine , and these discontented expressions comes from us , Oh! I could bear any thing but that . But is it fit for thee to chuse thine own rod ? God might have said also , I had rather you had committed some other sin . It may be , because that 's the affliction that is most cross to thy spirit , therfore God wil have it , God sees that that 's more for his honor , and perhaps for thy good , because it is the crossest affliction that God could find out , therefore thou hast that affliction that God might strike thee in the master-vain . Therefore let us learn to submit to the will of God. Is it fit that thou shouldest chuse thy sin and thy rod too ? No , stay there ; If thou wilt chuse thy sin , God will have liberty to chuse thy rod. When they shall bind themselves in their two furrows . These words have very great obscurity in the first view of them , and I find a mighty deal of puzling among Interpreters about them . The difficulty is in the word that is here translated Furrows , the same letters of the word , take away the points of the Hebrew , and they may be for these two sins , or their two eyes , there 's a little difference in the Vau and the Jod which are much like one another . And in all these three waies according to to the signification of the word , Either Furrows , Sins , or Eyes , the sense may go reasonable well . As thus : First , For Sins . And they shal bind themselves . You may turn it as well of Gods Threatning what he would do ; for it is , bind them , or , in binding them , so it is translated by others , in binding them for their two sins : I will bind them for their two sins , so I find Arias Montanus hath it , Bind them for their two sins . And I find the Septuagint translate it so too , Chastise them for their two sins , for so it may be , Chastise as wel as Bind , for the words are very near together that signifies either binding , or chastising . I will chastise them for their two sins : When he binds them he will chastise them . And so I find that Luther hath it , for he doubles these . And then they think that it hath reference to the two * Calves of Dan and Bethel : Or the two Sins , of Bodily and Spiritual Adultery : Or otherwise it hath the same sense with that in Jer. 2 ▪ 13. My people have committed two sins : They have forsaken me the fountain of Living Waters , and hewed them out Cisterns , broken Cisterns that can hold no water . Or if you wil have it in the second place , according as it is in your books , They shall bind themselves in their two furrows , then the meaning of it is this , That I wil bring their Enemies upon them , and they shall yoke them like Oxen that are yok'd to plow , they shall bring them into servitude , and into bondage , they shall make them plow in their two furrows , ( double work . ) So Polanus , because they shall put double work upon them and make them work in a servile way . And the rather do I think this is the meaning of it , because the holy Ghost doth follow the metaphor of it , An Heifer , as it follows ; And Ephraim is as an Heifer that is taught and loveth to tread out the Corn. And so take it in the third way , the word that signifies an eye , only altering the letter Vau for Jod , and then this is the sense ; they shall yoke them as the Oxen are yoked eye to eye . They yoke the Oxen even and set eye to eye ; so the enemies shall come and yoke them so that they shall be like beasts to do their work , and this shall be the condition of Ephraim that hath this fair neck . I find others that take this ; They shall bind themselves in their two furrows . That is , They shall Covenant together . When the enemy comes upon them then they shal Covenant together and joyn together , as Oxen that are yok'd together , and Judah and Israel shall joyn together , and they shall be in their furrows , in their trenches , as in reference to us : that when the people are gathered together , England and Scotland shall bind themselves together , and lie together in their several Trenches . So I find others take it . But rather from the chief and genuine scope , I suppose the meaning is this , That they shall be brought into miserable bondage , they shall be like Oxen : and so saith one Interpreter upon the place , When you see Oxen yok'd together then be put in mind of the yoke of the enemies ; you live daintily and bravely now , but when God shall let out the enemies upon you , you shall serve as slaves , yea , as beasts . VER . 11. And Ephraim is as an Heifer that is taught and loveth to tread out the Corn : but I passed over upon her fair neck : I will make Ephraim to ride : Judah shall plow , Jacob shall break his clods . IN the 2. verse you heard much of the divisions of Ephraim , and of the ten Tribes ; but in the latter end of the 10. verse you heard how God would joyn them together : But how should they be joyned ? it should be in their bondage , they should be bound together in their furrows : now though it be in your books , They shall bind themselves , which hath likewise a sense which we spake to then , yet you may as well reade the words , They shall bind them together , and so carry the sense , That they should be bound in their furrows , like Oxen in the Plough , there they should be yok'd ; they would not come in together under Gods yoke , but they shall come intogether under the yoke of the Adversaries : and that I think is the principal scope of the words , They shall bind them in their two furrows . They that were so divided in their prosperity , when they come into bondage there they shall by their enemies be bound together . It was said of Ridly and Hooper , they could not agree together till they were in Prison , and then they could agree together . And so when we were heretofore in our bondage we could agree better together than now , Oh! it were just with God to bring us again under the bondage of our enemies , and bind us in our furrows together . But Ephraim thought her self far from this . No , Ephraim is not for plowing work , Ephraim loves to tread out the Corn , but not to plow. They were wont in those times instead of threshing out the seed from the chaff , to have beasts to tread out the seed , or to draw instruments whereby the seed was seperated from the husk . Now it was the Command of God , that while he was treading out the Corn that they should not muzzel the mouth of the Ox. First , There was no yoke upon them while they were treading out the Corn. And secondly , then they were not to be muzzel'd but to feed all the while as they pleased , while they were treading out the Corn ; this by the Command of God. Now this was a very easie work for them to be without yoke , to run up and down in the Corn and so they could feed themselves fat ; They had enough to feed on , certain food , and present food , whereas those Heifers that went to plow were fain to be abroad in the storms and cold and wind , and work all day long , and it may be not have a bit of meat till night , and this was a hard work , and Ephraim did not love that work ; and it seems to have reference to some of the ten Tribes who would stay in their Country , and worship at Dan and Bethel , and would not go to Jerusalem , Oh! that was hard , and it was better for them to stay in the Land where they might enjoy their possessions , their shops , their tradings , their friends , that was easie , but for them to go to Jerusalem that might cost them their estates , it would raise an opposition against them , and they must leave all and go for the Worship of God , to worship him according to his own way ; this was a plowing-work in respect of the other . Now Ephraim , those that live among the ten Tribes , they loved no such hard work as that was . From whence there are many excellent points observable . As , The first , It 's a sign of a carnal heart for to be set upon easie work in Gods service , and to avoid any work that God calls to because it is difficult . [ Ephraim loves to tread out the Corn. ] It 's a dangerous thing to desire more easie in Gods Work than God would have us . Secondly , Those services that bring present contentment , and present comfort , that there is present encouragement goes along with , even such as are carnal and Hypocrites can be content withal ; for when they tread out the Corn , there was present supply . So it is with men , when they can have present supply in maintenance . I remember it 's a speech of a learned man , even upon this very Scripture , saith he , Where men see not present gain coming in , they despise Christ there . It 's a speech of Iernovius , Where they may have to eat for the present , there they may be easily brought to beleeve such a way of service and worship that is countenanced , by the State for the present , Numb . 7. 9. 2 Sam. 6. God allowed no Cart to the children of Kohath to carry the Ark , and that was their sin in putting it upon one , 1 Sam. 6. And where men may enjoy certain comings in whether they work or no , or whether they work negligently or no , there 's a great temptation lies in this ; there 's not such a temptation lies in a mans enjoying encouragement if it be upon uncertainties , and that he shall have it no longer than he doth labor , and labor to purpose ; but when men shall have their estates coming in in a certain way though they labor by themselves , or other , or though negligently , or industriously , here 's a great temptation in this . And then further ; For it is a sign of a carnal heart , only to mind things presently , to labor for an accommodation to themselves for the present . A generous spirit will labor for the posterity that is to come ; If none should plow , how would there be Corn to tread out ? We must be willing to plow though we have not present food , though we should have nothing till night , yea , though we should have nothing till the night of death , yea , in all our lives we should be willing to plow in hope . Ephraim loved not that work . That 's a generous spirit that is willing to endure difficulty here though he finds no present comings in , though it be for afterwards . And it may be applied it to soul-work , in our seeking to God : Many men and women they are content to pray , and follow God and his Ordinances so long as they may have present comfort , but if that fails they have no heart to the duty . Now we should be willing to plow , that is , to endure difficulty though we have nothing coming in . This is that which caused so many to perish in the world , they must have that which is present content ; whereas the Saints of God are willing to trust God though they have nothing in this world , to trust him to have their wages in the world to come . It 's a Scripture of very excellet use unto us . It follows . But I passed over upon her fair neck : I will make Ephraim to ride . But I passed over upon her fair neck : By her easie work in treading out the Corn , and not having the yoke upon her neck to plow , she became to be very delicate , her skin was white and tender , Her fair neck : The Goodness of her Neck , so it is in the Hebrew , or her goodly white Skin , delicate and tender she was . The meaning of it is , by her fair Neck , is the beauty of her prosperity ; and so the delicacy of her Neck , through her prosperity , nothing must trouble her , let works that are troublesom and hard let others come to them if they will , But for her part she was tender and delicate and must endure no burdens at all , nor no difficulty at all . First , Her fair Neck . Many are proud of their fair Necks and Skins , so proud as they grow extream wanton by reason of it , they must lay open therefore their fair necks that others may see them , see how white they are , what fair Skins they have , and put black Patches likewise to set out their beauty and the whiteness of their fair Skins , and if that will not serve , even laying over a paint to make it fair if it be not otherwise so ; nothing but Ease , and Delicacy , and pleasure is for them , as if they came into the world for no other end but to live bravely and be look'd upon , as if man-kind and all creatures must work and suffer to provide for these nice and delicate wantons , who yet are of no use at all in the world , certainly , God never gave any great estates in the world for no other use but only to be brave withal , and keep their Skin white . Whatsoever estates men and women have , yet except they endeavor to be useful in the world in a proportionable way unto those estates that they have they can have little true comfort of what they do enjoy , the comfort of the lives of rational creatures certainly it 's not in a fair Skin , in a white Skin , their comfort is in being useful in the places where God hath set them , their good consists in that . Man is born to labor , and there must be labor one way or other , every one is bound to labor ; these fair white Skins , and fair Necks , Oh! what foul souls many of them have , their beauty is but Skin-deep . Oh! filthy and abominable in the eyes of God , and in the eyes of those that know the corruptions of their hearts . How would these fair necks be able to bear Iron chains for Christ ? to be naild to the stake , to have such a Neck-kercher put upon them as Alice Driver had ? You have it in the story of the Book of Martyrs , when they put the chain about her neck to nail her to the stake , she gloried in it , and blest God for it : I but this Alice Driver was wont to plow , ( for so she saith a little before in the story ) her father did bring her up to plow , she was not brought up so delicately as others were , and she could endure an iron chain upon her neck for Christ . It follows : But I passed over upon her fair Neck . Some carry the words as expressing Gods indulgence , as if he was content to let Ephraim to prosper and thrive in their way , and not to bring any hard bondage upon them , but it 's more like the other way that I find others to go . i.e. I came upon her fair neck , and made the yoke to pass over . So Hierom upon the place , saith when it 's spoken of God ( this Phrase , to pass over ) * It 's not only meant here in a way of threatning , but it 's alwaies so meant in Scripture , in a way of threatning of Gods passing over , and it may very well be here a threatning expression following the similitude , for God is in a way of Allegory expressing himself after the manner of Husbandry , as when he threatens that they shall be yok'd . And then Ephraim is compared to a Heifer that is taught , as if he should say , he would not willingly work . From whence the Note is , That , God looks upon dainty , tender , delicate people that mind nothing but their ease and delicacie with INDIGNATION . What! Ephraim must be so tender and delicate that nothing must come upon her neck ! I 'le make the yoke to come upon it ( saith God. ) When people through their delicacy they must live in the world and altogether be tended , and all things must be serviceable to them , and they of no use at all , God cannot bear it . And as for the eminency of any of you , either in estates , or honors in the world above others , it ought not to be the cause of envy , for it is God that puts the difference between one and the other ; we do not envy that some should go finer than others , but this is that which neither God nor man can endure , That men and women should have so much in the world , and yet be so little useful to the world , should be through their delicacy as if they were born for nothing else but like Babies to play withal . Saith God , I 'le make the yoke to pass over them . But now , there are other manner of works , than servile works , though you do not put your hands to servile labor ; But then you through your delicacy , if you meet with any hard work , will do nothing for God , the Lord looks upon such dispositions as sinful , and with Indignation , and God hath his time to bring them to hardness , as he hath done to many . How many delicate and fair necks that could not endure any difficulty hath God brought the yoke upon in these daies , that were so nice and tender , and complaining of every little difficulty in any work that God would have them to do ? God hath made the yoke to pass over ther heads , and to lie heavie upon their necks ; God threatens this to the Daughters of Babylon , to the Antichristian party especially , in Isa . 47. 1 , 2. Come down , and sit in the dust , O Virgin , Daughter of Babylon , sit on the ground : there is no Throne , O Daughter of the Caldeans ; for thou shalt no more be call'd , Tender , and Delicate . Take the Mill-stones and grind meal ; uncover thy locks , make bare the leg , uncover the thigh , pass over the rivers . And then in the 3. vers . Thy nakedness shall be uncovered , yea thy shame shall be seen : I will take vengeance , and I will not meet thee as a man. That which you cannot endure so much as to hear of now , ( your very ears are so delicate , as well as your necks ) that I 'le bring upon you . Oh my Brethren ! how much better is it to be willing to endure hardships for God , than to be brought to hardships by our Adversaries ? And rather to put our necks under the yoke of Jesus Christ , than to have God put our necks under the yoke of his wrath and displeasure . But God hath his time to bring upon them hard things , and therefore though God spares you for your bodies , that you need not put your bodies to that servileness that others do ; yet be so much the more willing to do service for God otherwise , venture your selves among your kindred , that 's the work that God calls Ladies to do : You meet with carnal friends that are honorable and of great rank in the world , now for one to appear in the midst of them for the Cause of God , this is as hard a work as to labor with ones hands , and they may do a great deal more service by such work as this , to speak for those that are Godly . When you come in company that is carnal , be willing to put forth your selves to endure hardships in that way that God calls thee to , and God accepts of it ; but if thou through the delicacy and niceness of thy spirit , thy spirit comes to be as delicate as thy skin is , and thou must not displease any , nor suffer any thing for God , it 's just with God to bring thee to suffer in spight of thy heart . But it follows ; I 'le make Ephraim to ride . Still take this in a way of threatning ; in Scripture it 's applied both to a way of Mercy and Judgment , in Isa . 58. 14. Then shalt thou delight thy self in the Lord , and I will cause thee to ride upon the high places of the Earth . And I find it in a way of Judgment , in Job , 30. 21 , 22. With thy strong hand thou opposest thy self against me , thou liftest me up to the wind , thou causest me to Ride upon it , and dissolvest my substance . And so there might be shown other Scriptures where this expression is in a way of Judgment , and so it 's thought by Interpreters that it hath reference to the speedy captivity of the ten Tribes that they shall be carried out of their own Country . As if God should say , by his ease , and by his much feeding , in treading out the Corn he is grown so fat and lusty that there 's no ruling of him ; yea , but saith God , I will ride him : though he kicks and spurns and is so unruly with his fat feeding , yet I 'le put such a Curb into his mouth , as I 'le order him and rule him according as I please . He is so fierce ; for so I find that the word in the Hebrew that is for fierceness , tumultuousness , and insolency , it is by divers taken for the word that signifies , to be at Peace , because that Peace , and Ease , and Rest makes the hearts of men and women insolent . It was so with Ephraim , just like a pamper'd horse that is kept at full feeding , none can ride him ; I but , I 'le cause him to ride , saith God. God hath waies to curb men and women that through their prosperity are delicate and unruly , though they may champ upon the bit , and foam at the mouth , and stamp again , yet God will rule them ; I 'le cause Ephraim to ride . And Judah shall plow. That is , Judah shall take pains and go through many difficulties in the waies of my Worship , and shall suffer much while Ephraim lives delicately for a long time , yet Judah suffered more difficulty , Judah suffered much more difficulty and hardship than the ten Tribes did . And I think that this Scripture hath reference to those two Scriptures that we find , the first is in 2 King. 18. from ver . 3. to ver . 9. and the other Scripture is in 2 Chron. 28. 6. Judah shall plow and be kept in a great deal of hardship in that time when Ephraim was so frolick as he was . In 2 King. 18. you shall find the great Reformation that Hezekiah made in the Worship of God in Judah , and Jerusalem : And then for his suffering that you have in 2 Chron. 28. 6. and 2 King. 14. 13. In 2 Chron. 28. 6. it is said , That Pekah the son of Remaliah slew in Judah an hundred and twenty thousand in one day , which were all valiant men . It 's a very strange Scripture , Israel , the ten Tribes they were worse than Judah : Israel forsook the true Worship of God ; Judah kept themselves to the true Worship ; and yet God let Israel so prosper that they did prevail against Judah and the Tribe of Benjamin , so as to slay in one day an hundred and twenty thousand valiant men . Oh! what crying and shreeking was there in the Country then , that of two Tribes an hundred and twenty thousand valiant men should be slain in one day . We think it 's a dreadful battel to have three thousand slain in the Field , but here 's a battel of an hundred and twenty thousand slain in one day , and that of two Tribes . And in 2 King. 14. 13. Hoshea King of Israel took Amaziah King of Judah , the son of Jehoash , son the of Ahaziah at Bethshemesh , and came to Jerusalem , and brake down the wall of Jerusalem &c. Here they were put to a great deal of trouble even by Ephraim ; Judah and Benjamin those two Trib● that kept to the Worship of God were to put a great deal of afflictions by Ephraim ( the ten Tribes ) that did forsake the Worship of God ; in the forenamed place , 2 King. 18. there you may see how these reformed , and yet they suffered much difficulty . Strange is the Counsels of God concerning men . For the first , That Judah is said to plow. That is , They shall endure a great deal of trouble in the reforming what is amiss among them . From whence our Note is this : That it is an honor for men to labor and go through difficulties for God while others are laboring for taking their ease : Be not troubled that you see other people can take liberty to themselves to provide for their estates and comings in , and to live bravely , Doth God give you an heart in the mean time to be willing to go through hard work for God ? Envie not at them , thou art in the better condition , thou art plowing for God ; while they are providing for their own ease , thou art doing God service , and they are only providing for themselves , Oh! thou art far the happier man , the happier woman . And then in the second place , Take the plowing for the hard things they suffered for God , aswel as the hard things they did for God. Then the Note of Observation is this : Let no men boast they live more at ease than others . Others suffer more hardship than thou ; do not think that God loves thee more than others : God loved Judah at this time more than Ephraim , and yet Ephraim lived bravely , and prevailed over Judah , and Judah was brought under in such a manner as this ; Judah was Gods true Church , and Israel did apostatize from God , and yet one had more outward prosperity than the other . Thus many times those upon whom Gods heart is more set , they suffer hard afflictions : And those that Gods heart is not so much upon , they enjoy their prosperity . Oh! I beseech you consider of this point ; for at this day , how many of our Brethren in the Western parts , Oh! the Plowers have plowed deep furrows upon their backs , while we have been here ( as it were ) treading out the Corn ; let not us think that God loves us more than them , they may be more dear to God than we ; Judah was far more dear to God than Israel , and yet Israel must live jocundly and bravely . Oh! consider of this you that are of greater rank , all your life is treading out the Corn , you see your poor neighbors endure much hardship , Oh think not that you are higher in Gods thoughts than they , they may be more dear to God than you , and yet they may be put to difficulties , and you may live bravely all your lives . But that that may seem to weaken this Note , is only this : viz. They shall plow. But the Hebrews do ordinarily make use of the Tenses , the Future and the Preter promiscuously ; but if you put it to the Future , that they shall plow hereafter , they interpret it to signifie the Captivity of Judah , that they shal be carried into Captivity , and so be brought under by the Babylonians . Yea , but , Jacob shall break his clods . By Jacob , we must understand the ten Tribes . As if God should say here , That Judah shall be put to some difficulties , yet Jacob , the ten Tribes must be put to more ; Judah shall be carried into Captivity ; yea , but Jacob shall break the clods . Though Judah shall plow , yet the breaking the clods is worse than the plowing , for that 's more servil , For the Work-Master he is the chief , he goes on in plowing , but it is his Servant or Boy he may set to breake the clods after him . So , though Judah shall be brought to difficulties , yet Jacob shal be put to more difficulties ; for the Captivity of Judah was great , yet it was not so great as Jacobs . Or others thus : Judah shall plow , and Jacob shall break her clods . That is , [ Judahs clods ] The expression we have here , with the reference it hath to Judah , seems to carry this with it , That there shall be a time , though now you that are the ten Tribes , you are so delicate and proud above Judah , Judah is lower than you , and you despise them , yet time shall come that you shall be glad to joyn with Judah , and be as a servant to Judah , to break her clods , when God shall restore his people again ; Judah shall return from his captivity and shall be taking pains in the Service of God ; and it shall be well for you if you can but come and be as their servant . Those that do forsake the true Worship of God , though God may have mercy upon them afterwards to joyn them with his People , yet it is well if they may come to be in the meanest condition among Gods People , they should be willing to submit unto it ; those that have dishonored God and sham'd themselves in times of tryal , to forsake the Truths of God , it 's mercy that ever God will bring them to joyn with his Church again ; But if he doth bring them to joyn with his Church they should think it a great mercy and be willing to be in the meanest condition , what must those men think to be Masters & Lords that have forsaken God and his Truth and have been very false for their own ends , to save themselves and states in time of tryal , shall they think in times of Reformation to bear all before them ? Oh! it 's mercy if they may be but admitted to break the clods , to joyn with those Servants of God that have been faithful and willing to serve him through difficulties . It follows . VER . 12. Sow to your selves in Righteousness , reap in Mercy . THE holy Ghost still goes on in this Allegory of Husbandry , continuing the metaphor that he had in the Threatning , when he comes to exhortation . In the midst of his threats he falls to exhorting . Though the sins of a people be great , and Judgments neer , yet who knows what an exhortation may do ? who knows what an exhortation may do to the worst people in the world ? Oh! there were many things spoken concerning Israel that one would have thought it should have discouraged the Prophe to meddle with Exhortation . But God would have him yet exhort , one cannot tell what an Exhortation may do , in the most desperate hardness of mens hearts , and pride and stoutness of mens spirits , therefore the Prophet exhorts them , as if he should say , Well , if you would not plow , if you would not come under the yoke and be put into the furrows as you were threatned before , why then , sow to your selves , Oh! be willing to break up the fallow ground of your hearts , and sow to your selves in Righteousness , and so you shall reap in Mercy . Sow in Righteousness , and reap in Mercy . I find some of the Antients they interpret this somewhat wildly . Sow in Righteousness : that is , ( saith Hierom upon the place ) Sow in the Law , in obedience to the Law , and reap in the Grace of the Gospel ; that 's his Interpretation ; you shall sow in the works of the Law , and reap in the Gospel . This is far fetcht . I find Luther upon the place , as Hierom goes somewhat too legal , ( so Luther ) because his heart was much in the Gospel ; and he brings all Scriptures to the uttermost he can for expressing the Grace of the Gospel , he goes somewhat at the furthest the other way : Sow in Righteousness : what 's the seeds of Righteousness ? that is , saith he , The Doctrine of the Gospel tendering the Righteousness of Jesus Christ : the attending unto this Doctrine of the Gospel , and imbracing this , that there is Righteousness in Jesus Christ alone , this is sowing in Righteousness : for ( saith he ) what other Righteousness is there but this ? When Reason would come to the highest degree of Righteousness , what is it that it doth , only this , to conclude Righteousness to be , to depart from evil , and do things that are good , but what Righteousness is this ? But the Scripture Righteousness is this : for a man to know that he hath no good at all in himself , that all his evil is pardoned in Jesus Christ , this is the Righteousness of the Gospel , and this is the seed , the seed of all good works : I name this , though I can hardly think that this is the scope of the Prophet at this time , yet there is a very good meditation from this which I see that useful man in the Church of God [ Luther ] goes on in , saith he , What madness and blindness in the Adversary is there , that will urge people to sow , and yet they do reject and cast off this seed that they should sow ? That is the Doctrine of the imputation of the Righteousness of Christ by faith , why saith he , in all Pulpits there 's crying out to men for good works , that they would sow in Righteousness , but ( saith he ) where have they their seed ? The thing certainly is an excellent truth that he hath upon the place : how vain is it for men to be taught to sow good works till they have got the seed ? And the seed of all good works is , The Righteousness that we have by Jesus Christ ; and therefore he falls a rebuking those that shall blame the Doctrine of the Gospel as the means of licentiousness , saith he , there 's a great many when we preach of the Righteousness of Jesus Christ , think that we preach licentiousness , and that men may live as they list , it 's quite contrary , when we preach the Righteousness of Jesu Christ , we preach the seed of all good works , and those that have this seed , good works will come out of them . But saith he further , They would have Righteousness , but what ? they slight the Righteousness of God making , the Righteousness of his Son , but they must have Righteousness of their own to tender up to God & then when they come to good works they wil slight Gods good works , and they will be giving to God of their good works , the world doth neglect those as light things , that is , the works of mercy , to receive the Saints &c. No , but they will have other brave works , to build Churches , and Temples , and Monastries , and to lavish out gold about them , and they are the chief good works : they will not come to do the work as it were of a Servant , but rather the work of a Benefactor to God , for in relieving thy poor brother when none but thy self and God knows it thou dost the work of a servant then , but to build brave Temples , and Monastries , and lavish out Gold upon them ; this is for you to be a Benefactor to God. But thus much for his speech . Sow in Righteousness . We know that the Prophet , though he would lead the People to Christ , yet his preaching was most in a Legal way , Sow Righteousness : that is , Go on in the works of Righteousness , those works that are right , and just , and equal , such as you may give a good accompt of them before God and man ; as if he should say , Do not you think to put me off meerly with outward services , with offering sacrifices , and with this kind of pompous worship , in this superstitious way , I will never accept of these things ; but let me have Righteousness , let there be the works of Righteousness , according to the Rules of Righteousness , so work . And the Jews if they did but perform the the external works of Righteousness , they might have external Mercies , if so be there were a proportion between one work and another . If indeed they did some works of Righteousness , and not the other , then they could not expect mercy from God ; but though there were no saving Grace in them , yet if they did but perform external works of Righteousness , and there was a proportion between one and another ; there doth seem to be an external Covenant that they were under for outward Mercies that they should have for their outward Righteousness ; Not but that I think for Heaven there they must have true Grace and Godliness , as the Saints must have now ; but external Mercies were more annexed to external Duties than now among us . You will say , We have external Promises too . Yea , but that 's made to Godliness in Christ Jesus . Now from the words we may note , First , That the Actions of men they are Seeds ; such seeds as wil certainly come up : other seeds may die in the ground & rot and never come up ; but there is never an Action that thou performest , but it will come up one way or other , it will come up to something . And secondly , It will come up in the same kind ; the seeds of Tares will not come up to Wheat ; but it will be a Tare ; and so the Wheat a Wheat : all our actions will come up in the same kind . Men neglect their actions , and think that when they have done , it 's over , they forget what they did yesterday or the day before ; but though you may forget it , yet it will come up in the same kind , though you think not of it : I remember Pliny reports of some parts in Affrica , that when they sow their seeds , they go away and never look after it for many months together : So ●t is in many men they sow but they never mind what they have done , and quite forget what they have done till they must come to reap . But certainly thy actions there they lie and will grow up to something . Thirdly , The seed lies in the ground rotting a while , but afterwards comes up : so it is in our actions , they seem as if they were quite forgotten , but they will come up , yea , and good actions they seem as if they were wholly lost many times ; well , though the seed doth rot , rot in the ground for a time , yet it will come up afterwards . Fourthly , The seed when it is sown it comes up through the blessing of God upon it ; it 's no endeavor of the Husbandman can make the seed come up , but he must leave it to the blessing of God. So the seeds of our Actions must be left to God , Gods Justice will make the seeds of the wicked come up , and his goodness and mercy will make the seeds of the Saints to come up ; leave thy actions to the blessing of God. Fiftly , The better the seed , is for the most part the longer it lies under ground . When you sow Wheat and Rye you sow it at this * time of the year , but when you sow Barly and Oats you sow them in the Spring time , but that endures not frost and snow as the Wheat doth . And so the best of our actions lies longest under ground . The Minister of God they are Sowers of the Seed of the Word ; and the Hearers they should be Sowers too . The Ministers sows the Word in thy ears , and then thou shouldest take it from thence and sow it in thy heart , thy life and conversation . If our actions be seeds that we sow , then large opportunities of doing much service for God should be our riches : like a large field , that is sown with good grain , if thou hast a heart to improve those opportunities . Oh! that we would but consider of this , That when the Lord gives to men and women a large opportunity for service , God lets them out so much Land , Go ( saith God ) you must husband so much Land , and sow it for mine advantage : Many of you that are poor people you have not a foot of Land in the world , and you think that those that are Landed-men they are happy men ; Doth God give you opportunity of service to honor him ? Oh! thou hast got a great deal of Land , the meanest of you that have opportunities of Service , God lets you out his Land , you have abundance of Land and Ground that God gives to you , and a man should account himself rich according to the opportunity of his Service : As men in the Country account themselves rich according to the Land that they have to plow and sow , in Levit. 27. 16. If a man shall sanctifie unto the Lord some part of a field of his possession , then thy estemation shall be according to the seed thereof . The meaning is , That if a man will sanctifie a piece of Land to God , well , what is this Land worth ? Why ( saith the holy Ghost ) you shall prize it according to the seed thereof , if it be a great piece of Land , yet if it be not fit to bear so much seed you must account it worth but little , but if it be a less piece of Land yet if it be fit to receive so much seed , then it 's worth so much , thou shalt prize it according to the seed thereof : so the opportunities that are fit to receive much seed , Oh! those opportunities should be rich opportunities ; and we should account the price of our lives to be according to the seed thereof : Thou livest such a year , what 's thy life worth ? it's according to the seed thereof . And so for these four or five last yeers , Oh! what opportunities have we had for service for God ? Now they are to be prized according to the seed thereof , that is , as we might do service and work in these yeers . Then certainly if we must make the estimation of our lives according to the advantage of service that we might do for God , then these last five years we may reckon for fifty . It 's a great blessing to have a good seed time ; the Lord hath blest us with this good seed-time . Oh now , what a folly were it for a man out of base penuriousness to save his seed , that he will not sow his ground , because he is loth to venture it , or through love of his ease he is loth to go abroad , it 's somewhat cold , and he will keep by the fire side , and wil not go abroad to sow his seed . Oh! thus it is with us , we through our base unbelief , we will venture nothing for God , we are loth to put our selves upon any difficultie , Oh this is our folly . Well , It is not every seed will serve the turn . Be sowers , but sow in Righteousness , let it be Righteousness , let it be precious seed , In Psalm , 126. 6. They shall bear precious seed with them : Oh! there 's many that sow venemous seed , that will bring forth poysonful fruit , all their daies they have been sowing nothing but seed of unrighteousness , yea , this field that God hath given to us , of opportunity of service for him , What have many done ? what have they sown ? they have sown salt in it : that is , They have sown their Passions , they have sown Contention , and they have sown the seeds of Discord , for that hath been the cause that our field that we have had , those opportunities that we have enjoyed for God hath bin so barren , there hath been so much salt , the salt spirits of men and women have been so manifested in their Passion and Frowardness , and their Contentions one against another , that it hath made us barren : In Prov. 6. 14. Frowardness is in his heart ; he deviseth mischief continually , he soweth discord . And vers . 19. it is made one of the things that the Soul of God doth hate , That a man should sow Discord . And so in Prov. 16. 28. Froward men sow strife . Oh! how many are there amongst us that go from one place to another , and tell you such a tale , and such a report , and sow nothing but strife and discord ? Oh! it 's that that the Lord hates . What! in such a time as this is to sow Discord ! there could never have been a time wherein the sowing of Discord could have been so abominable as in such a time as this is ; Oh! let men take heed of sowing Discord ; God calls for the seed of Righteousness . And reap in Mercy . For the opening of this , I find many carry it , Mercy to men : that is , Do you sow the seeds of Righteousness , and let the fruits of Mercy be abundant amongst you . But to carry it according to that that is more like to be the scope of the holy Ghost . By Mercy , we are to understand , the Mercy of God. Now there 's Two things that is to be observed in this phrase . First , That it is in the Imparative Mood , Reap in Mercy , not , Ye shall reap in Mercy . Secondly , In the Original it is , The Mouth of Mercy . Now for the opening of the words according to these phrases . For the First , That it is in the Imparative Mood , Reap in Mercy ; not , Ye shall reap in Mercy . This signifies these two things . 1. The certainty of the Mercy they shall have . And 2. The readiness of the mercy , that it is ready at hand for them to possess ; just as if one should say to you in your shops , Let me have this commodity and here take your money , that is , here 's your money readie and certain . And then , from the other word , In the mouth of Mercie . Now if the Translators had translated it thus , Sow in Righteousness , and reap in the mouth of Mercy , it would have been obscure : but those that understand the Hebrew tongue , know the meaning of this Phrase to be nothing but thus much . The mouth of a thing is used for the proportion and measure of a thing , you shall have it thus in Lev. 27. 16. ( the same Scripture that I quoted before for another purpose ) Thy estimation shall be according to the seed thereof . Now the word in the Hebrew is , The estimation shall be to the mouth of the seed , that is , according to the proportion of the seed so shall the estimation be . And so you have it in Exod. 16. 16. Gather every man according to what he shall eat . It is the same here , To the mouth of every man , in a proportion according to what 's fit for every man. You shall sow in Righteousness . Thus , Sow in Righteousness , it 's a poor seed that we shall sow : now God doth not say , you shall reap in Righteousness , but in Mercy , from the mouth of Mercy . You take out of the mouth of the sack , and sow , but your poor proportion that you sow , when you come to reap ( if you be faithful ) you shall reap according to the proportion of Mercy , what is fit for a merciful God to do , what is sutable to the infiniteness of my Mercy , so you shall reap , not sutable to what you do and your proportion , but look what is sutable to the infiniteness of my mercy that you shall reap : It was so towards the Jews , if their obedience was but external , yet they should have mercy beyond their outward obedience : but if it be applied to those that live in the times of the Gospel , indeed that which comes from you being so mixt as it is , is but poor , yet you may expect to reap , not according to what you do , but according to what may manifest the infinite mercy of an infinite God ; every man that shall in the uprightness of his heart , that is never so weak , and is imployed in very poor , and mean services , yet if their hearts be upright they shall not reap according to the meanness of the work , but look what glory and happiness is sutable for an infinite God in way of infinite Mercy to bestow , that they shall have in the mouth of Mercy , sutable to Mercy . Thus you have the meaning of the word . Now observe : First , As a man sows so shall he reap ; Though he shall reap more than he sows , yet he shall reap in the same kind ; if he sows wickedness , he shall not reap mercy ; but he that sows righteousness , he shall reap mercy . It is a mocking of God , for men to think that though they sow wickedness yet they shall reap mercy , therefore saith the Apostle in Gal. 6. 7. As a man sows , so shall he reap . God is not mocked , if thou thinkest to reap mercy when thou sowest wickedness , thou mockest God to his very face ; If a man should go and sow Tares and say , I shall have a good crop of Wheat , would not you think that man mad , or he should think you a fool to tell you so and you beleeve him ? So for you to think that either God or man should beleeve that you should have mercy when you sow not righteousness ( I say ) it is to mock God , and know , God is not mocked , for what a man sows , that shall he also reap , and they fruit shall be another manner of fruit , Thou shalt rent that which shall be bound in bundels , and thou bound together with it , and cast into unquenchable fire : But those that sow righteousness , there 's never a seed of theirs shall be lost , they shall be recompenc'd for all their pains , & labor , & sufferings , for so saith the Lord , Ps . 126. 6. That those that sow in tears , they shall reap in joy , there shall be an assuring fruit to those that sow in Righteousness , for Righteousnss it is the most pretious thing in the world , if it be true Gospel Righteousness , it is ( I say ) more worth , one right act is more worth than Heaven and Earth ; God will not lose that seed , it 's precious seed , there is more of God in one righteous Act of a Godly man than there is in all the works of Creation and Providence , ( except Angels and Saints ) than in all the whole frame of Creation . The reason is this , Because in all the Creation Gods Glory is there but passively , God works there and it is passively , and holds forth his glory ; But now , when it comes to the Righteous Acts of the Saints , there is an Active way of glorifying God , there 's an act of Gods life , There 's an Act of the very Image of God , and the Life of God , and the Divine Nature is there , and therefore there is more of God in the working of Righteousness than in any thing else besides . Oh! let the Saints get a price upon the actions of Righteousness , though there be much evil mingled , yet there 's a great deal of the glory of God in every Action . If we were but grounded in this principle it would make us abound in the work of the Lord ; so in the morning and in the evening let not thy hand rest , trust God with thy seed , do not be deterred with this difficulty and the other , He that observes the wind ( in Eccles . 11. ) he shall not sow ; and he that regards the clouds , he shall not reap . Is it a duty that God requires of thee ; do not think , Oh! but it 's windy weather , and ill weather : no , but sow it , Sow it in righteousness , and commit it to God , and thou shalt reap . Oh! blessed are those who have sown much for God in their life time , Oh! the glorious harvest that these shall have , the very Angels shall help them to take in their Harvest at the great day , and they need not take thought for Barns , the very Heavens shall be their Barns , and Oh the joy that there shall be in that Harvest , and the Angels will help to sing the Harvest song that they shall sing that have been Sowers in Righteousness ; but the confusion of face which will be upon those that were not willing to endure difficulty in plowing and sowing , The sluggard will not plow because it 's cold : and therefore shall beg in Harvest , and shall have nothing : in Harvest he will be crying for mercy , Lord , mercy now ; But what fruits of Righteousness ? No fruits of Righteousness , no Mercy . Oh! Reap in Mercy , that 's a very observable expression as we have in all the Book of God , Not reap in Righteousness , but reap in Mercie . From whence our Note is , That after all we do , yet we have need of Mercy . Let us be the most plentiful in sowing the seeds of Righteousness , yet we are unprofitable servants after we have done all . It is true , An Act of Righteousnesse hath much in it . Yea , but it's Gods , so much as there is in it , it 's bad , and after we have done all we had need come to God as beggars to cry for mercy ; those men that have liv'd the most holy lives that ever men did live in this world , yet wo to them if they have not mercy ; if they have not a Righteousness beyond their own , If mercy comes not in to plead for them , wo to Abraham , Isaac , and Jacob if mercy comes not in to plead for them , if at the great day if they have nothing to tender up to God but their own righteousness they are certainly lost and undone for ever . Al that we can do is infinitely unworthy of the Majesty of God , Oh! the text that you have in 1 Chron. 29. 14. when the people did offer so much to God for the building of his Tabernacle , Mark how David was affected with it , Who am I ( saith David ? ) and what is my people , that we should be able to offer so willingly after this sort ? for all things came of thee , and of thine own have we given thee . And when David in 1 Chron. 22. 14. when David had provided a thousand thousand Talents of silver , and an hundred thousand talents of gold for the building of the Temple of God , besides brass and iron , without weight , yet when all comes to all , Out of my poverty have I offered this ; so Arias Montanus turns it : In your books it is , In my trouble have I done this , but the same word that signifies trouble and affliction , signifies poverty likewise , and saith David , after al this , yet in my poverty have I done this ; whereas this was a mighty thing that was offered . I remember Sir Walter Rawlegh● it is in the 17. Chap. of his 2 d Part , and 9 th Sect. he reckons up the sum of what David did there prepare for the Temple of the Lord , & he makes it more than any King in the world is worth , he makes it to come to three thousand , three hundred and thirty , and three Cart-load of Silver , allowing two thousand weight of Silver , or six thousand pound sterling , to every Cartload ; besides threescore and seventeen Millions of French Crowns : and yet when he had done all , Out of my poverty have I done this . As if he should say , Lord , what is this in respect of thee who art the great God ? If thou wilt but accept of this , I shall be infinitly bound to thee . Oh my brethren , let us learn for ever after all our duties not to be proud , keep your hearts low and humble before God ; Hath God enabled thee to sow in Righteousness ? our hearts are puft up presently : Oh no , thou must keep thy heart still under . Alas ! such is the proudness of our spirits , if we be but enlarged a little in Prayer we are ready to be puft up presently : Oh! what 's this to the service that a creature owes to the blessed and eternal God ? hadst thou spent all thy daies since thou hadst any understanding , night and day in the work and service of God , hadst thou been the greatest Instrument of Gods service that ever was in the world , yet thou hast cause to lie down at Gods Mercy-seat and cry , Mercy , Lord , Mercy for a poor wretched vile Creature after thou hast done al , we are so unable to do any thing our selves . It 's an expression of Luther , The very Act of Thanksgiving is from God : And therefore be humbled , and cry , Grace , grace to al that hath been : And let all Publick Instruments not take too much upon them , but lie low , And there 's a man that 's worth his weight in Gold , that can be an Instrument of great and publick work , and yet lie low before the Lord. Oh! did we but know God we would be so after our duties , we would be low . There 's a notable story I find concerning Cyprian when he came to suffer martyrdom , and ( you will say ) that was a great service , to lay down his life for God : In his last prayer he had these two expressions , which are remarkable in it . The first expression was this , * Lord ( saith he ) I am prepared to powr forth the very sacrifice of my blood for thy Name sake , yea , Lord , I am prepared here to suffer any torment whatsoever . These two expressions he had . You will say , Now surely this man might stand upon his terms with God. ( But he goes on ) But when thou doest lift up thy self to shake the Earth , Lord ( saith he ) under what clift of the rock shall I hide my self , to what mountain shall I speak even to fall upon me ? As if he should say , Lord , though I be here ready to give up my body to be massacred for thee , to give up my blood to be an offering , and to suffer any torment , yet when I consider what a God I have to do withal , if thou shouldest deal with me as I am in my self , Oh! I must cry to the Rocks to cover me , and the Hils to fall upon me . Oh! this should teach us to keep our hearts low and humble after we have done the greatest work whatsoever . I remember one of the Germane Devines when he was full of fears and doubts , when he was to die : say some to him , You have been so imployed , and have been so faithful , why should you fear ? Oh! ( he gives this Answer ) The Judgements of man and the Judgments of God are different ; I am to go before the great and Al-seeing God : though it 's true , God would not have us daunted with any terrible apprehensions of him , but yet he would have us be possest with reverence so as to be humbled when we think what a God it is we have to do withal : you must reap in mercy , Oh! this shall be the song of the Saints to all eternity , Mercy , Mercy : Not unto us , Lord , not unto us , but unto thy Name be the praise . And then the other Note from that expression that we have there is , That God will give abundantly above our works . Oh! it 's a point that hath very much encouragement to poor troubled sinners that are low ; raise up thy faith , it 's not what thy work is , though it be low and mean , and though there be many failings in thy work , yet is there uprightness , are they seeds of Righteousness that thou hast sown , thou shalt reap according to what shall honor the mercy of an infinite God at last . I remember Alexander when he was giving a gift to a poor man , Oh! the poor man dar'd not receive it , it was too great : yea , but saith he , though that be too great for thee to receive , yet it is not too great for me to give . So I may say to poor souls , when they hear of the glorious promises to poor people , Oh! their hearts are ready to think , this is too good news to be true , it is too great a mercy for thee to receive , as thou art in thy self , but if God will give according to the proportion of his mercy , it is not too great for him to give . Now that 's the way that God will deal with those that are in Covenant with him , that have all their fruit to come from the seed of righteousness : Christ in the heart . I say there the Lord will deal according to the proportion of infinite Grace . Take this one Meditation , That where there is any uprightness when thou shalt come to reap from God thou shalt reap so much from God as must manifest to all Angels and Saints to all eternity , what the infinite Mercy of an infinite God can do , and that'● enough one would think ; the poorest Christian that doth but the least for God when he comes to reap shall have an Harvest that must manifest the infinite riches of the infinite mercy of God , and what he is able to do for the raising up of a Creature to glory . Comfort thy self in this , in thy poor low condition in which thou art , and in the performing of thy poor services . Thus for the manner of the Phrase . Break your fallow ground ; for it is time to seek the Lord till he come and rain Righteousness upon you . Break up your fallow ground &c. ] The Prophet exhorted them in the words before , to sow in Righteousness , that they might reap Mercy . But you must not sow without plowing , that were a preposterous way , therefore though the words come after , yet the thing is to be done before . Look that you plow up the fallow ground : you have been sinful and ungodly in your way , It will not be enough for you now to set upon some good actions , we will do better , we will do such and such good things that God requires of us : No , that 's not the first work you must fal upon , but it must be to plow , to plow up your fallow grounds . In this expression you have here implyed , first , That the hearts of men naturally are as follow grounds , nothing but thorns and bryars grows upon them , they are unfit for the Seed of the Word . And by this word is here meant these three things ; when he bids them plow up their fallow grounds . First , The work of humiliation , the Truths of God , both of the Law and of the Gospel must get into their hearts , and rend up their hearts , even rend it up as the plow doth rend up the ground . And secondly , That weeds , thorns , and bryars must be turned up by the roots , the heart must be cleer'd of them ; It is not enough to weed out a weed here and there , and to pluck out a thorn here and there , but plow up the ground , turn all upside down , and get up al the baggagely stuff and thorns that was in your hearts heretofore . And then thirdly , Get a softness to be in your hearts ; as when the ground is plowed , that which was before hard on the outside , and bak'd by the heat of the Sun , being now turned up there is a soft mould of the ground , and so by the softness of the mould of the ground it is prepared to receive seed . There are many evils in us that we would reform , but we have not been humbled for them , for our ceremonies , and subjection to * false Government of the Church , Who hath bin humbled for these things , as sin ? We reform them as things inconvenient , but not being humbled for them as sin , the very roots of these things are in the hearts of many , so as if times should change , a distinction would serve their turn to come and submit to them again , so that we sow before we plow. I find in Jer. 4. 3. you have this exhortation even in termiminis , That , They must plow up the fallow-ground of their hearts ( only exprest a little further ) They must not sow among thorns . They must not think to mingle that which is good with that which is evil , it may be a few good seeds are brought into a business , yea , but there is a great deal of evil . My Brethren , take heed of being deceived that way ; many though they do not intend to deceive you , yet they may deceive you by mixing some good things with a great many evil , and therefore examin things . But I note this place in Jeremiah the rather from the consideration of the time of Jeremiahs Prophesie . You shall find that the time of Jeremiahs Prophesie was in Josiahs time . Now the time of Josiah was a time of great reformation , there was very much reformation in his time , yea , but saith Jeremia● , What though you did reform , what though you do many things , you sow among thorns , you do not plow up the ground , you are not humbled , the roots of your sin are not got out of you , and therefore though there be a great deal of ill stuff that seems to be cast out , and many good things are set upon in the Worship of God that was not formerly , yet you must plow , plow up your fallow grounds . The holy Gost joyning of them together , Sow Righteousness , and plow up your fallow ground . This Note I would have you observe , That there are some that do Sow , and not Plow , and there are others that do Plow , and not Sow , but we must joyn both together . There are that do Plow , and not Sow ; that is , They ( it may be ) are troubled for their sin , it may be much humbled for their sin , but they do not reform , after their Humiliation there doth not follow Reformation . Now as Reformation , where Humiliation hath not gone before , usually comes to little purpose , so Humiliation where Reformation follows not after , comes likewise to little purpose . In Isa . 28. 24. Doth the Husbandman plow all day to sow ? The text is brought to note thus much , That God observes his times ; and that is the scope of the text , that we must not be offended because that the Lord doth not do things as we would have him alwaies , that is , he lets wicked men prosper sometimes , and the godly suffer afflictions , but as if the holy Ghost should say here , let God alone with his work , God observes his times and seasons , as the Plow-man doth , he doth not alwaies plow ; so God hath his times and seasons and knows when to relieve his Church and afflict his Church , and when the wicked shall prosper and be brought into adversity , God instructs the Plow-man to know his season , and so doth he , and therefore be not offended . And so should we know our seasons , we should observe our times to be humbled and reform , to reform and be humbled . But this for the Reformation of a State. But the plowing of the heart , that 's the thing that is here especially intended , and I desire to apply it particularly to every man and woman . Those who have such sore necks who cannot bear the yoke , yet you must be Plow-men and Plow-women , for Alice Driver that I told you of , her father brought her up to plow , and both men and women , the daintiest Ladies of all must hold this plow that is here spoken of . Now for this plowing of humbling your hearts it is for the getting in of Truths into your spirits , that may rend up your hearts , I 'le name some few Truths that are as it were the Plow-share , that you must not only know them , but labor to get them into your hearts . As first , That such is the vileness of every sin , as it seperates the soul from God and puts it under an eternal Curse . This one Truth , you must get this into your hearts , and get it deep into your hearts , it will help to unloosen the roots of the thorns and bryars that are there , the setled apprehension of this Truth . And then secondly , This Truth : That , there is such a breach between God and my soul by sin , that all the power in all the Creatures in Heaven and Earth is not able to make up this breach , here is a sharp plow-share to get into the heart . And then thirdly , This Truth , that by nature I am full of this sin , my heart is full of it , all the faculties of my soul are filled with sin that is of such an hainous nature . Here is a sharp plow-share to get into the heart . And then fourthly , That every action that ever I have done in all my life , in my unregenerate estate , it is nothing else but sin , nothing else but sin that hath such a vile nature . Yea further , That if any sin be pardoned to me it is by vertue of a price paid that is more worth than ten thousand worlds : This Truth . Now here 's the Gospel as well as the Law , for the plowing is but the spiritualness of the Law , the Truths of the Law in a Gospel way , for you must take notice that the Law [ as Law ] accepts of no humiliation for sin , it is as it is reveal'd in a Gospel way , in a Gospel way it doth tend to humiliation , for let men be humbled never so much , the Law never accepts of them for their humiliation , but the Law in a Gospel way so it comes to humble the soul so as to do it good . Now therefore the Consideration of the Truths that the Law requires , having reference to the Gospel they serve for the humbling of the soul ; Now get in these truths and see what they will do in thy Soul , you must work them in , And let conscience be put on to draw this plow , These are as the Plow-share , and the working of Conscience is the drawing of this plow ; while the plow stops ( as when it meets with a thorn and bryar ) now a strong Conscience will draw it on , and will make the thorns and bryars to be rent up by the roots , if the Conscience be put upon with strength to draw these Truths in the soul ; and though they put you to pain , yet you must be content to draw them on in the soul ; And if these and the like Truths be got into thy soul , and thou beest at plow , and thy Conscience be drawing , This is that I shall say , God speed the Plow , yea , God speed these Truths that Conscience is drawing on in the soul , for it may tend to a great deal of good , to prepare thee for the seed that may bring forth Righteousness and Mercy to thy soul for ever . I confess it is a hard work to be thus plowing ; Indeed for men and women only to hear Sermons , and be talking and conferring of good things , these things are pretty easie , but to go to plow , to plow with such Truths as these are , to get up the thorns and bryars by the roots , this is a very hard task ; but we must be willing to do it , and to continue plowing ; as the fallow ground must not only be plowed once , but ( it may be ) it may stand in need of plowing the second and third time before it may be fit for the seed to be cast in , and so it must be with our hearts . It may be some of you have got in some Truths , and you have been plowing ; yea , but since that time you have had many weeds and thorns grown up , and you must to plowing again ; it may be it is divers yeers ago since you have been thus plowing , and your hearts have lain fallow all this while , do not think it enough that once you have been humbled , but be often plowing up this fallow ground , you were as good have the plow get into your hearts though it be sharp , as to have the Sword of Gods Justice be upon you . We have in these times a wanton generation that have risen up , that cannot endure to go to plow , they would be doing nothing but taking in the sweet , ( as I told you before in a former Exercise ) Treading ●ut the Corn. But this plowing they cry out of meerly through a wantonness , and tenderness of their spirits , a sinful tenderness , because they would have nothing but jolity and licentiousness in their hearts and waies , yet the Scripture in Luke , 9. 62. compares the Ministers of the Gospel to the plow , He that puts his haud to the plow and looketh back , is not fit for the Kingdom of God , not fit to be imployed in the administration of the Gospel . Though these men cry out so much of humiliation for sin , which is as strange a Generation as ever have risen up , that should cry out of that , when there 's nothing more humbles for sin than the price that was paid for sin in the blood of Jesus Christ , and there is no such sharp plow-share as that . If I were to preach one Sermon in all my life for the humbling of men for sin , I would take a text that might shew the great price that was paid for it , and therein open the breach that sin hath made between God and mans soul . But they will not make use of the Gospel neither , so much as to be a plow to plow the heart for the work of humiliation . Well , God hath prospered this work heretofore , and notwithstanding al the wantoness of mens spirits this way , yet ( I say ) still , God speed the plow , God speed this way of plowing the hearts of men , and getting in those Truths that do humble the hearts of men for their sins ; these were the Truths that God hath blest in former times , and there 's none that ever did live to the honor of the Gospel so much : for this generation that is come up , they talk of the Gospel , but they live not to the honor of it , the Gospel hath not honor by them , nor Jesus Christ hath not honor by them . But the former generation of men , though in some things they might fail , yet certainly God blest them in their way so far as it was according to Truth . No mervail though these men bring forth such little fruit of Righteousness , it is , because they sow among thorns , presently they are up at the top , and so confident presently in their way , their seed is among thorns and therefore it doth not prosper . And thus much for this expression about the plowing up of fallow grounds , both in reference to general Reformation , and Humiliation , and concerning mens Souls in particular . It follows ; For it is time to seek the Lord. It is time . First , Yet you have time to seek the Lord ; 'T is well for you that you have time to seek the Lord ; It is mercy that there is any time at al to seek the Lord. It might have been past time with you for seeking the Lord , God might have forc'd his honor from you in another way , have fech't out his glory from you in your eternal ruin , Oh! 't is mercy that God will be sought of you , and therefore plow up your fallow ground , and sow in Righteousness ; for it is time to seek the Lord. Oh! you that are the oldest and wickedest , and yet live still , Oh! remember this Scripture ; yet , you have time to seek the Lord , It is mercy that you have any time to seek the Lord : If you did but understand what this mercy were , ye would fal down with your faces upon the ground and bless the Lord that you have yet time to seek him . What do you think those damned creatures in Hell would now give , if it might be said of them , That they have time to seek the Lord , if they might have but one hour more to seek the Lord with any hope to obtain mercy from him ? What you are now , they were not long since : Oh! do you fear and tremble , lest , if you not seeking the Lord , you ere long be , as now they are , that it shall be said of you , Time is gon , time to seek the Lord is past ; I will not now be sought of you ; Seek the Lord while he may be found , and call upon him while he is near , It was a speech once of a woman in terror of Conscience , when divers came to her ( it was in Cambridge ) divers Ministers and others coming to her in way of comforting of her , she looks with a gastly countenance upon them , and gives them only this Answer , Call time again : If you can call time again , than there may be hope for me : but time is gone . Oh! that we had hearts to prize our time , to seek the Lord therefore while he may be found . And when thou goest home , fall down upon thy face before the Lord , and bless him that yet it is time to seek the Lord. It is time for the publick , through Gods mercy it is time , yet for us to seek the Lord. It might have been past time ; and who almost that did desire to know any thing of Gods mind for seven or eight yeers ago or more , but did think that Englands time was even gone of seeking God ? But the Lord hath been pleased to lengthen out our time to seek Him ; and this we should prize and make use of . Secondly , It is high time to seek the Lord. For first , God hath been long time patient towards you . He hath been long suffering , there is a time that the Lord saith , He will be weary with forbearing , and therefore the Lord having suffered so long , it is high time for you to seek him , for you to look about you , lest the Lord should say , That he would be weary in forbearing , and forbear no more . It is fit you should seek the Lord at all times , but now it is high time when God hath been so long suffering towards you ; how do you know but that the time for the end of patience is at an end ? And that is the second consideration , God hath been long patient . And 2. Mercy it is even going , for Judgments are now threatned by the Prophet : as if the Prophet should say , if ever you will seek him , seek him now , God is going , and Judgments are at hand , and therefore it is high time for you to seek the Lord. As a Prisoner when he is at the Bar , he is pleading a great while when the Judg is at the Bench , but if he sees the Judges ready to rise off the Bench , and if they be gone , then he is gone and undone for ever , then he lifts up his voice , and cries out , Mercy , mercy . So it is high time to seek the Lord , high time , Mercy is going , Judgment is at hand ; God as the Judg is going off the Bench , now cry , crie out for your lives or you are undone for ever . Oh! this may well be applied to us both in the general , and in the particular , it is high time , God hath shewn himself to be going and departing from us , only there hath a company of his Saints been crying , and as the Lord hath been going from us yet they have lifted up their voice and cried to the Lord , so yet he grants us time . And then thirdly , It is an acceptable time , because now God calls upon you , and he holds forth the Scepter of his Grace towards you , therefore it is now acceptable to seek God , seek him now and he will be found , 2 Cor. 6. Now is the accepted time , the day of salvation , while you do enjoy the means of Grace , while God is offering mercy in the Gospel it is the accepted time , therefore now is the time to seek the Lord , The misery of man is great upon him for not knowing his time , in Eccles . 8. 6. There the wise man saith , There is a time for all things , but therefore is the misery of man great , because he knoweth not his time . Oh! 't is true in this regard , we know not our time and therefore is our misery great upon us . O that thou hadest known at least in this thy day those things that concern thy peace ; missing of time is a dangerous thing ; That may be done at one time with ease , that cannot be done at another time with all the labor that possibly may be : Thou canst not tell what may depend upon one day , upon one minute , perhaps even eternity may depend upon this moment , upon this day . A man goes abroad from his family and gets into company , perhaps into an Ale-house , or Tavern to drink , and there spends the day in wickedness ; thou doest not know but upon that time the day of thy eternitie may depend , it may be cast upon that day ; as Saul was cast upon that act of his , saith Samuel to him , The Lord had thought to have established thy Kingdom , but now he will not ; so God may say , Well , notwithstanding all thy former sins I would have been content to have past by them , if thou hadest sought me upon this day : The consideration of this would make us take heed how we spend our time , how one spends any day in ones life . A Marriner may do that at one time that he cannot possibly do at another . He hath a gale of wind and now he may quickly get over Sea , but if he staies till another time , if he would give his heart blood to get over he cannot : and so sometimes thou hast such gales of the Spirit of God as may do good to thy soul for ever , take heed thou doest not lose them , if thou losest them thou maiest be undone for ever . Oh! 't is fit to wait upon God for our time , and if God gives us time take heed we do not trifle and say , we shall have time hereafter : therefore in Phil. 2. 12. the Apostle saith , Work out your own salvation with fear and trembling : ( and it follows ) for it is God that worketh in you , both to will and to do . What a connexion is there ? If God work the will and the deed , what need I work at all ? Nay , the connexion is thus , Do you work out your salvation with fear and trembling , take all opportunities you can , let the fear of God be upon you , so as to omit no opportunity , for you do absolutely depend upon God , that if he doth withdraw himself from you , you are undone for ever , for you can do nothing of your selves , for it is God that worketh the Will and the Deed. As if we should say to a Marriner , Be careful , take your wind and sail , for al your Voyage depends upon God , if you neglect your opportunity you are gone . It is time for the youngest of all to seek the Lord , As soon as ever you begin to have the dawning of reason it is time for you then to seek the Lord , Oh! that you did but know your time . Oh! but what time is it for old ones , for those that have neglected seeking the Lord the most part of their lives ; Is it not high time for you to seek the Lord , who have spent so much of the time of your lives in vanity and folly as you have done ? The remainer of the time you have is uncertain , and yet suppose you should have so long a time as in the course of nature you are like to live , yet many of you cannot have so much time to seek the Lord as you have had in departing from God , you cannot have so much time to honor God as you have had to dishonor him : and therefore is it not time for you to seek the Lord ? I remember it is said of Themistocles , that he died about an hundred and seven years of age , and when he was to die , he was grieved upon this ground , Now I am to die ( saith he ) when I begin to be wise . And certainly it cannot but be a grief to a man or woman , though they should be godly , to think , Why through Gods mercy , the Lord hath begun to work Grace ( I hope ) in my heart , yea , but assoon as I begin to know God , and have any heart to serve him in this world , I must be taken out of this world : It was a proverbial speech once , Weighty things to morrow : you shall find it in Plutarchs lives . Oh! take heed this proverb be not fulfill'd concerning you , Weighty things to morrow , take weighty things , things of infinite consequence while you have time , Let weighty things be regarded then . It is time to seek the Lord. Time , Certainly our time is now for the publick as much as ever to seek the Lord , for never did God give us such an opportunity for honoring him as of late . Never any Nation in the world had a greater opportunity for seeking God and honoring of him than we have had ; we were like to have been befool'd of our opportunity of getting mercy from God : but the Lord hath given it us again , and betrusted us with an opportunity again after it was got even out of our hands ; Oh! let us then catch hold of it now , and bless God that we have it even restor'd to us again , and let it be a strong argument upon us now to seek the Lord , seeing we have an opportunity yet to do it , we have the liberty of his Ordinances more fully than ever , let us not be befool'd of it . And certainly it is time in a more special manner now for us , because that things are in so great a confusion , that every body is at their wits end almost : alas our wise Counsel that is at the stern , yet they are fain to depend upon meer providences , and casualties , and the truth is , there is such a confusion of things , that if God should say to the wisest man in the Land , Well , do you contrive which way you think things should be best , and I 'le do according to your contrivance , they could scarce tell what to say , or what to determine of , if God should leave it to them : such a confusion there is , that in a rational way you could not tell how to determine of things , Is it not time to seek the Lord then ? We thought it was time to seek the Lord when we were in great danger of the Adversaries ; that they would come to our gates . Surely it is as great time to seek the Lord now , to seek the Lord that when he hath delivered us from our enemies that we may not devour one another . And when God hath given us some rest from them and said , Well , all that before you were afraid of was , That the Enemies would prevail and then you could do nothing , but I have queld their power in a great measure , and now set upon the work of Reformation , Oh! we are now at a stand and know not what to do , and we go on in such craftie waies one against another that every one is at a stand . Oh then , it is time for us to fall down upon our faces , to seek God to direct us , to regard the great opportunity that God hath put into our hands . We only now want light to know what to do , and therefore whereas heretofore we have sought God for power that we might be able ; now we are to seek God for light that we may know how to improve our ability , seeking God ; To labor to put our selves into such a disposition as God doth use to communicate mercy to his People in , besides praying to God. There 's those two things in seeking God , Praying to him , and laboring to put our selves into such a way and disposition wherein God doth use to meet with his people , and communicate himself to his People . Till I come and rain Righteousness upon you . The word that is here translated [ Rain ] it doth sometime signifie to Teach , it is of the same root ; and the Scripture makes use of that similitude of Rain , for Doctrine ; because of the likeness of Doctrines distilling as the Rain , therefore one word in the Hebrew is used for both . And therefore I find divers in Interpreters go that way , Ply the work until he teaches Righteousness ; and so it is a Prophesie of the Messias , do you Sow Righteousness , and plow up your fallow ground , for it is time to seek the Lord , till the Messias shall come and teach you the Righteousness of God. So they carry it . But take it is it is here . Vntil he rain Righteousnes . And then there is these things in it . First , I 'le open what is meant by Righteousness , and then Rain . By Righteousness is meant , First , That God will deliver them from oppression , that though they have unrighteous dealing with men , yet they shall have righteous dealing with him . And this is a great mercy to a people that God shall undertake that there shall be nothing but righteous dealings betwixt them and himself . Secondly , By Righteousness is meant , The fruit of Gods faithfulness in the fulfilling of all those promises of his for good unto them , wherein the Lord doth stile himself Righteous . ( Saith he ) If you will now plow up your fallow ground , and seek the Lord , the Lord will deliver you from oppression , and the Lord will make good all his faithfulness to you , according to all that good word that he hath promised . And this Righteousness it shall be Rain , that is : First , to note that all their good and help it must come from Heaven as the Rain doth , as if the Prophet should say , If you look to men , yea , to men in publick place you have little hopes that there should be such righteous dealings , or to expect that the good Word of God in all his Promises to his People should be fulfilled , yea , but look to Heaven , saith God , I 'le rain , it shall come down from Heaven by waies that are above nature , that are above the power of man , I 'le rain Righteousness ; seek him therefore till he rain Righteousness , be not discouraged though you should see those in publick glace to carry things never so unrighteously , yet seek the Lord till he rain Righteousness . Secondly , By raining Righteousness is meant , the plenty of Righteousness , that Righteousness shall come in abundance . It may be now , some men may meet with some Righteous dealings and be encouraged when things are at the best among men , but this Righteousness comes but by drops , yea , but seek the Lord till He Rain Righteousness . What is it to have a few drops of water ? You may go into your Garden , and with a little pot of Water , water the Herbs ; yea , but when it rains down water , then the earth is refreshed . And so saith the Lord here , Seek me till I come with a shower of Righteousness , and rain it down upon you . Thirdly , Till he rain Righteousness . That is , Till I work so graciously in the works of my Righteousness to you , as shall make the Seeds that you have sown to be fruitful , to grow up to the honor of my Name , and to your good . Now there are many godly amongst you , and they sow Righteousness , they do many good Actions , but alas , it is kept down still by the scorching heat of the Oppressors ; in places where Oppression prevails , many godly , truly godly men and women they sow much seed of Righteousness , but there is little good comes of it , and all is kept down : yea but saith the Lord , Seek me till I rain Righteousness , I 'le rain from Heaven such showers that shall be the fulfilling of my Promises to you , that shall make all your righteous actions grow up to the praise of my Name , and the good of your Brethren , Oh! what a blessed time is this , when there shall be nothing but righteous dealings , and all the faithfulness of God shall be fulfilled , and there shall be plenty . The Notes are : First , That God will come to sow Righteousness in time . Those that plow and sow in Righteousness God will come in way of Grace and Goodness to them ; Prov. 11. 18. To him that soweth Righteousness shall be a sure reward . Be not discouraged you that sow Righteous seed ; for it is not with the seed of Righteousness as with the seed that is sown in the earth , for if that do not come up in such a certain time , it will never come up ; but you cannot say so of the seed of Righteousness , it will come up . Secondly , God sometimes comes not presently in raining Righteousness upon his people that do sow Righteousness : Seek the Lord till he comes and rains Righteousness : As if the Prophet should say , You have hearts to seek the Lord , to be humbled , and reform , to sow in Righteousnesse ; well , be not discouraged , continue seeking , stay till he doth rain Righteousness . After the seed is sown , you would fain have a shower the next morning , but ( may be ) it will not be the next morning , stay till Gods time ; God doth not alwaies hear the prayers of his people so as to answer them when they would . It is very observable concerning Elijah , at one time when he cried for fire to come down upon the Sacrifice , it came down presently : but when he cried for rain , he was fain to send his servant seven times : Elijah did not get Rain from Heaven so soon as Fire from Heaven . The Third Note is this , That those that seek aright will continue seeking God till he comes and rains Righteousness . There is an excellent Scripture in Psalm . 101. 2. saith David , I will behave my self wisely in a perfect way ; O when wilt thou come unto me ? I will walk in my house with a perfect heart . As if the Prophet should say , Why Lord , 't is thy presence I desire more than a thousand worlds , and I 'le endeavor to behave my self in my house , in my family , not only in the presence of others , but in my family , in the most perfect way I can : Lord , when wilt thou come ? It seems God did not come and manifest Himself presently : though David did behave himself in a perfect way in his house , yet David professes he would wait still . There 's many Scriptures may be given for this , and many arguments why a gracious heart will not leave over seeking till the Lord comes . 'T is the Lord I seek , and he is a great God , and is fit to be waited on , though he doth not come presently . We think it is a matter of State , because of the distance that there is between one and another to make them stay , Why should we think much that we should wait upon the great and Infinite God ? And perhaps you pray , and find no benefit ; it is fit for you to wait upon God. There is an infinite distance between God and you , Seek till he comes . If you do not get that , that you seek for , yet you are doing your duty , and that is enough . This is a very great evil among many , They are praying and seeking God , but they only have their eyes upon what they shall get by seeking God , and if nothing comes of it , then they are discontented ; whereas meerly the consideration of that , that thou art doing thy duty should be enough to quiet thy heart . And then further , Thou canst not be better certainly than seeking God. Whither wilt thou go ? If thou leavest seeking God thou turnest from thy own mercy to vanity . And hast thou a temptation to leave off seeking God ? shalt thou get any thing by it ? Certainly thou canst not do better , and therefore seek the Lord , seek the Lord Till he comes , Isa . 30. 18. is a most excellent Scripture to uphold the heart in seeking God though God do not seem to come . The Lord is a God of Judgment ; blessed are they that wait for him . You are not a man or woman of Judgment , you know not when it is a fit time that things should be done ; But God is a God of Judgment , he knows how to do things in Judgment ; and therefore blessed are they that wait for him . Think of this , and deny your own Judgments , and your own thoughts , and know that you are waiting upon God , that is a God of Judgment , that is infinitely wise to come to his People in a fit season , and to come so that at last you would not wish that he had come sooner . And know , That all the while you are waiting , God is working good . We are waiting upon mens doors , and they take no notice of it : but if we knew that all the time we are a waiting our Petition were a reading and they in consultation about it , and we only waited for the issue of the consultation , it would satisfie us . And so a gracious heart may be assured of this , Hast thou sought the Lord in the truth of thy heart ? The thing is not come yet , but ever since thou hast sought the Lord the heart of God hath been thinking of that thing which thou soughtest him for , and wilt not thou be seeking God still till He doth come ? And then , While thou art seeking God , thou art not altogether without some dews ; Indeed God doth not come and rain in showers , that Righteousness that he will hereafter , but surely thou hast dews , thou hast some encouragements , and do not slight those dews of Gods Grace that thou hast , for then thou maiest stay the longer before the showers of Righteousness come ; prize the dews of Gods Grace and the showers of Righteousness they will come the sooner . Many Christians though they have many dews of Gods Grace upon their hearts to refresh them , yet because they have not showers they think it is nothing ; what hast thou no dews of Grace ? What is it that keeps thy heart so tender as it is ? Thou wouldest not for a thousand worlds wilfully sin against God , certainly if thy heart were hardened the Truths of God would not get into thy heart so as they do : Indeed the rain comes in a visible way ; yea , but there are dews of Grace that come in a secret way : Thou doest not indeed see the comings in of those dews of Grace upon thy heart , yea , but others may see the effect of those dews . And then lastly , Seek the Lord till he comes ; why ? Because when he comes he will come more fully a great deal . It was a notable speech of Mr. Glover the Martyr , when he had been seeking God for the raining of Righteousness , he was willing to give his life for God , and yet God had absented himself from him , Oh! God was not come , he complain'd to his fellow Austin , that God was not come ; well , but saith his friend , he will come ; and give me a sign before you die , if you feel the Spirit of God come to your heart : well , the poor man continued all night , when he was to be burnt the next day , and yet he was not come , yea , the Sheriff came to carry him to the Stake , and yet his heart was dead . But he goes on till he came within the sight of the stake , and then the holy Ghost came into his heart , and fil'd him with joy , so that he lifts up his hands and voice , and cries , He is come , he is come . Now there came a shower of Righteousness upon his heart , he was content to seek the Lord till he came . And that may be a fourth Note , That those that are content to seek God till he comes , when he comes he will come with plentiful showers in raining Righteousness . Oh! how many ! how many cursed Apostates are there that will curse themselves one day for not continuing seeking of God till he comes ? Perhaps there are some that have had some convictions of conscience , and because they have not had encouragement presently they were discouraged , and so thou hast basely gone back , and now God hath left thee , and thou art become a base useless Hypocrite , and art a dishonor , and disgrace to Religion , and all because thou wouldest not stay till God came : Oh! but others staied till God came , and God came at length so fully that now they bless his Name that they did stay . I remember I have read of Colum●us that was the first that found out the West Indies , and the story saith of him , that his men were even weary , he was so long in sailing , & so they were resolved they would come back again , that they would , so that then all their labor had been lost . But Columbus he came to them with all intreaties to go on a little time , and at length prevail'd with them to go on but three daies longer . So they were content to venture three daies , and within that three daies they came to see Land , and so discovered those parts of the world that were so little known to these parts . Now what a miserable thing had it been if they had come back and lost all their Voyage ? Thus it is with many a soul sailing towards Heaven and eternal life , Thou hast been a long time tost up and down in the waves of the Sea , the waves of Temptation , and of Trouble , and thou thinkest it's best to come back again : Oh! stay a while , do not limit three daies , but go on ; yet it may be said of some that had they proceeded in their voiage but three daies more , they might have come and seen , whereas now they have lost all . Oh! seek the Lord then till he comes and rains Righteousness . And then the fifth is this , The help of those that seek God it is from Heaven . Till HE Rain . They do not so much expect help from Creatures as from Heaven , they look up to Heaven for their help ; when all comforts in creatures fail they look upwards and there see their help . And then the sixt Note is this , That the fruit of Gods coming to his People after seeking , it is , To make them fruitful , that 's the end of Gods coming , the end of the Mercy of God in coming to people , it is , to make their seeds to grow up and be fruitful . It may be you would have God come , but wherefore , to bring comfort to you ? No , the end of Gods coming to his Saints , it is , To make them fruitful , and this would be an Argument of the sincerity of your hearts in seeking God : When you are seeking him , what do you seek him for , only for comfort , and peace , and to ease you from troubles ? Yea , but do you seek God that you may be fruitful ? The Hypocrits seek to have Grace that they may have Comfort , and the godly seeks Comfort that they may have grace , so it is , That God may rain Righteousness : I am as a dry ground , Oh! that God would come with the influence of his Grace to make me fruitful in the works of holiness : Many of you would have comfort , ( as now in these daies mens ears are altogether set upon comfort ) but is your comfort the showers of God ? doth it make the seeds of Righteousness fructifie in your hearts ? Certainly you can have little comfort of that comfort that is not as rain from Heaven to bring up the fruits of Righteousness in your hearts , and in your lives . And then seventhly , Gods coming with blessings upon those that seek him , it is , Righteousness : that is , The good that they have as a fruit of seeking of him , it is , The fulfilling of Gods Word , it is but Gods Faithfulness that was engaged for it . Jesus Christ had purchased it by his blood , and they had a bond for it before , what ever good they have from God. It is an excellent Note to help us both in our seeking God , and in the comforts that we have . When we are seeking God we are not seeking God meerly as a gratuity . Though in reference to us it is only free Grace , but to Christ it is Righteousness , it is that which Christ hath purchased , therefore saith Saint John , If you confess your sins : he doth not say , it is mercy for God to forgive them , but it is Just with God. And so when you receive a mercy from God , you are not to look upon it as a meer Alms , though in reference to your selves indeed it is so , but in reference to Christ your head it is Righteousness , it is that which Christ hath purchased , and that which God gives you as a fruit of his faithfulness , as wel as of his free Grace , when thou art seeking of God let not only the eye of thy faith be upon the Grace and Mercy of God , but upon the very Righteousness of God. And then another Note may be , Though the good we do is our own good , yet God rewards it as if he got by it : God makes Promises to us that if we do thus and thus we shall enjoy such and such mercies . Sow to your selves . When we sow , God gives us leave to aim at our selves , but yet when God comes to reward us , he doth reward us as if it were only for him and not for our selves , he rewards us in waies of Righteousness . And thus much for this Verse of raining Righteousness . God hath another rain for the wicked and ungodly , in Psalm , 11. he rains snares , and fire and brimstone upon them . VER . 13. Ye have Plowed wickedness , ye have reaped iniquity , ye have eaten the fruit of Lyes . NOtwithstanding all exhortations , and all offers of mercy , yet you have gone quite contrary ( saith the Prophet : ) Instead of breaking from your iniquities , you have plowed your iniquities . The meaning is this : You have taken pains to propagate that which is evil , you have taken pains to prepare for wicked things and to do all you can for the propagation of that which is evil , both in your selves and others . That is the plowing of wickedness . The plowing of the wicked is sin , their endeavors , ( that is the meaning ) their labor it is especially for the furtherance of sin , the very strength of their spirits is let out for the furtherance of their sin ; In Job , 4. 8. Even as I have seen , they that plow iniquity , and sow wickedness reap the same : to plow it is to endeavor , and labor for iniquity , for so the word that is here translated Plow , it signifies , to Frame things , to Work things , to Endeavor any thing with all our might ; that is the signification of the word . You have set your hearts altogether upon this work , for the furthering of wickedness , in thinking of it , in plodding about it , in stirring of one another , and doing all you can in your endeavors for the furtherance of wickedness . Yea , You have been willing to go through all difficulties to accomplish your wicked intentions : As we reade in Micah , 7. 3. it is a notable Scripture , it shews the strong endeavors of wicked men after their sin . They do evil ( saith the text ) with both hands earnestly . It is a very strange text , they are willing to take pains and plow for their sin . Oh! how many are there that take more pains to go to Hell , than others do that go to Heaven ? they will so struggle , and suffer for their sin , willing to break with their friends to accomplish their sinful lusts , willing to venture their estates , to hazard their healths , willing to do any thing in the world , they are willing to go through all difficulties that they may have their sin : Yet they will not plow for God : Oh! they complain of any little difficultie in the waies of God ; but complain of no difficultie in the waies of sin , Oh! what a wicked and wretched heart is this , to be offended with any hardness in Gods waies , and yet be content to endure any hardness at al in the waies of sin ! Oh! that we were but as instrumental for God , and willing to plow , as hard as others do for that which is sin . And Oh! when you shall come to die , to reap the fruit of your labor , what terror do you think will this be to your consciences , when it must tell you that you have taken more pains in the waies of wickedness than ever you did in the waies of God ? As it was said of Cardinal Wolsey , when he was to die , Oh! saith he , Had I but served God as diligently as I have served the King , he would not have given me over in my gray hairs . So when you shall come to die and your consciences shall say , Oh! that I had but broken as much sleep to prayer and seeking God , Oh! that I had but ventur'd my estate , and name , as much in the waies of God as in the waies of sin , it had been happy for me ; Is it possible that any of you can die in peace of conscience , and yet your consciences shall tell you that you never took that pains for God as you have done for sin ? In a good motion that is for God , if others do it you will agree and go on with them : I , but you will not plow hard for it ; but in things that are sutable to your lusts , you will not only move such a thing , and joyn with others , but you will plow hard for it , Oh! what pity is it , that mens parts and strength should be laid out so much upon that which is evil ! Men that have active spirits , Oh! how instrumental might they be for God if their necks were but in Gods yoke ? but they , all the daies of their lives , have their necks in the Devils yoke , and are plowing for the Devil all their daies , and they will reap accordingly . Now this plowing wickedness was especially their way of false worship , Oh! they endeavored there , they plowed hard to get up their false worship , their worship at Dan and Bethel , and not to go to Jerusalem to worship . It follows . You have plowed wickedness , ye have reaped iniquity . You do not hear of any sowing ; for the truth is , there need no sowing for wickednss , there need be but the preparation , do but plow , that is , do but prepare the ground , and wickedness will come up alone . When you plow Righteousness you must sow the seeds of Righteousness . Ye reap iniquity . The meaning is this , You have your hearts desire to bring about your own ends , to have what you plowed for . Sometimes men do plow and take a great deal of pains in that which is evil , and God crosses them ; but at other times God lets them reap : that is , Do you labor for to promote such a thing though it be not according to Gods mind , it may be God will let you have it ; well , you plow for it , and you shall have it ; and doest thou bless thy self in that ? Oh! wo to thee , it is a woful harvest that thou hast , it is a fearful curse for any man or woman for to have their hearts desires satisfied in their sin , it were a thousand times better that thy plowing were to no purpose at all , that all thy labors and endeavors were quite lost ; thou art loth to lose thy endeavors in the waies of sin , Oh! but it were a thousand times better that thy endeavors were all lost than that thou shouldest attain that which thou plowest for . But I find the word that signifies Iniquity , is used in Scripture to signifie , The punishment of iniquity : for the Hebrews have the same word to signifie Sin , and the punishment of sin . Or thus , which I think the holy Ghost hath some aim at , You plow ( saith he ) wickedness , and reap iniquity ; the plowing was for their false worship , and their reaping was iniquity : I beseech you observe this Note further . That , The fruit of false worship it is the encrease of sin in a Nation . You plow wickedness , for so afterwards it is called , The great wickedness ; and the fruit of that , it is the encrease of much sin , it brings forth a harvest for sin . When men have striven to set up any false worship , and have gotten it up , what is the fruit of it ? There grows presently a formality in Religion , Men have a Religion , and yet they enjoy their lusts , for only the true Worship of God is that which will not stand with mens lusts , therefore when men set up any kind of false Worship , this will be the fruit , there will be a formality in Religion , and this will please men exceeding well , for they can live in worldliness , and licentiousness , and this will be the fruit of it . And verily my Brethren , this is one main thing , that makes carnal , loose hearts contend so much for a loose kind of worship , that they may have loosness in their waies so much the more : Endeavoring for this kind of evil the fruit of it will be the reaping of iniquity . You have eaten the fruit of lyes . First , What are those lyes that they eate the fruit of ? First , Those arguments by which you justifie your selves in your iniquity . Yea , but they are but the fruit of lyes . They would set up a way of false worship , but they would have some Reasons for it , they would have some arguments to defend it , and those , Oh how they hugged and closed with them , and let any one bring and shew them that such a thing may be proved thus and thus by such an argument ; now because they had a mind to the thing , their hearts closed upon those arguments , and they fed upon it , it did them good at their hearts . Secondly , You feed upon lyes ; that is , Those comforts that you have from the way of false worship , the way that you set up you have a great deal of comfort in it , and you are very glad that it thrives , It is but a Lye ( saith God. ) Thirdly , Their hopes that they had when that way was established of theirs , they had such hopes that all should be so well , and that there should be no more trouble between them and Jerusalem : I , but you feed upon Lyes ( saith God ) It is but a Lye that you feed upon . The Fourth Lye that they fed upon was , The Interpretation of Gods dealings , in blessing them for the way of their false worship which they had set up ; then all kind of outward blessings which they had they made this Interpretation of them , the goodness of God to them for that which they had done : As that is usual in places where there is any thing in matters of Religion altered , though it be not right , yet you shall have men that are for that way , what ever blessing comes upon a Nation , they will interpret it as the fruit of that . I , but this will come to nothing . And then fiftly , The fift Lye , was , Those false reports that came to them against those that did oppose their way of false worship : there were many that would not yield to the way of false worship , and upon that reports were raised upon them , what kind of men they were , and what they had done , and when these reports were brought to them of the other way , Oh they did them good at their hearts , I but , You have eaten the fruit of lyes : many mens Break-fasts , and Dinners , and Suppers are nothing else but lyes . Surely now this will breed no good nourishment . And what 's the reason that we have such a deal of ill blood among us ? It is , because that men have such course food as they have . Because thou didest trust in thy way , and the multitude of mighty men . Israel ( the ten Tribes ) had two great Confidences that are expressed in this lattter part of the 13. Verse . 1. The Confidence of their Way . 2. And the Confidence of their Mighty Men. Now the Way in which they did trust was , the Way of Religion that they chose to themselves , that way that was distinct from the way of Judah , from the true Worship of God. And the Mighty Men was , the Power they had in their State. These are two great Confidences of people . First , Thou didest trust in thy Way ; they were confident that was right , they were not willing to hear any thing to the contrary : And if they did , yet their hearts were so byassed by their false worship , that any thing that was said to the contrary was nothing to them , they were very confident that there was no man able to say anie thing to purpose against them , no , we have so many understanding learned men for this way , no question it is right , there 's none but a company of silly , weak men that are in any other way . Thus they trusted in their way , they please themselves , and one another , and did seek to harden themselves , and one another in their way , they have got the day , no question they have laid all upon their backs that have opposed them , there 's a great deal more reason for this way than for any other . There 's no way of peace to the State , to the Kingdom , but this , that which others would have , namely to go to Jerusalem to worship , it 's a most unreasonable way . Yea , they think that God is well pleased with their way , and they do good service in opposing and persecuting those that are not of their way ; Thus they trust in their way . From whence the Note and Point is , That which is a mans own way he is very ready to trust in , to make much of ; Whatsoever is a mans own way : we have for this a notable Scripture in the Book of Judges , 2. 19. Oh the strength of spirit that there is in men when the way is their own , saith the text there , They cease not from their own doings , nor from their stubborn way . I beseech you observe it , 't is but a several expression , own doings , and own way , the doings were their own , such things as they had contriv'd to themselves , Their own way ; and then they ceased not from , they would stick to their own way , they were stubborn in their way because their way was their own , Prov ▪ 12. 15. The way of a fool is right in his own eyes ; but he that hearkeneth to counsel , is wise . A fool , one that understands little , yet if the way be his own , he will not hearken to counsel , he thinks he is sure , he needs not counsel with any , he is so strong in it because it is his own way . It 's a hard thing to get men out of that way that they have contriv'd to themselves in matters of Religion : and therefore it 's observable what God saith of all the Heathen in Jer. 2. 10 , 11. Have any of the Nations changed their gods ? but my people hath ( saith he . ) No Nation would change their gods whom they had chose , only Gods People they were peculiar in this to make change of their God : Why ? because the gods of the Nations were of their own making . What waies are of mens own that they stick exceeding much to , They trusted in their own way ; as when an object is too neer the eye , the eye is not able to see it , to see any evil in it ; If a foul thing be put too neer the eye , the eye cannot see it : so the evil that is neer ones self , very neer , that is ones own , that is very hard to see ; and yet what great difference is it between ones being defil'd by ones own dung , and by the dung of another ? If a mans heart be engaged in a way of his own , he will be ready to father it upon God himself , and say , It is Gods way , and he will be ready to think that all other waies different from his are mens own . No men are more ready to charge others of pride than proud men ; and no men more ready to charge others of going to their own way , than those that do most stick to their own waies ; it 's one fruit of a mans heart sticking to his own waies and conceits , to think that whosoever differs from him , doth stick to his own conceits and his own waies . It 's a hard thing to make a man or woman that sticks much to their own waies , to own it that it is their own ; but how ever men wil not own what is theirs , but put it upon God many times , yet the Lord he will one day discover all the waies of men , discover all the waies of men and women and shew how much is their own in it : It 's a notable text for that in Prov. 21. 2. Every way of man is right in his own eyes ; but the Lord pondereth the heart , ( or the Lord weigheth the heart ) for pondering and weighing is all one . Mark , every way of man is right in his own eyes , but the Lord pondereth the heart ; that is , Though we chuse waies to our selves , and think they are right , and we are ready to think that our waies are Gods , that we might justifie our selves so much the more , but saith the text , God pondereth the heart ; that is , God weigheth exactly how much there is of his own , and how much there is of our own in it , Oh! it were a happy thing if we were able to do so , it 's a great part of the skill of a Christian to be able so to ponder his own waies as to know how much of God & how much of himself is in a thing . There 's very few in the world knows this , there 's scarce any action that the best of us do but there is somewhat of self in it , there is somewhat of God , and somewhat of self ; but now here 's the skill , to be able to weigh how much of God , and how much of our selves is in an action . It 's a great skill that your Goldsmiths have , they can presently tell you how much gold and silver is in a vessel ; an unskilful man looks upon it and thinks it 's all gold , but your Refiners will tell you even how much to a drachm is mixed with it . Oh! it were an excellent skil to be able in all our actions thus to ponder al our waies , to know how much of God , and how much of our selves is in our waies , for want of thi● it is that we do miscarry so much in our waies as we do ; every way of man is right in his own eyes , but God ponders , God weighs mens actions to see how much of himself ; and how much of us there is in our actions . But now then , Is it so , that it is in the hearts of men to trust so much in their own way , because it is their own ? Oh! what a shame is it then that we should not have our hearts close with , and trust in Gods way ! Let a way be never so base and vile , yet if it be a mans own , his heart doth close , and trust , and is strong in it : Oh then ! when the way is apparently Gods , why should we be so fickle and unsteadie as we are almost alwaies in the way of God ? Make but the way of Religion to be thy own , and then thou wilt be strong enough in it , but till that time is , till we have given up our Wils to the Will of God , and we have made Gods Wil to be our own Wil , we are never like to be strong in the Waies of God. When there is but one Will between God and us , that Gods Will is our Will then we are strong , when Gods Interest is our Interest , when Gods Glory is our Glorie then we come to be strong . Oh! happie are they that have so given up themselves to God , as that they look upon their own good to be more in God than themselves , this is the work of Grace to look upon ones own good , and Wil , and comforts of our hearts and happiness of our lives , to be more in God than in our selves , that 's the way to persevere in Godliness ; as thus , As it is between man and wife ; when the wife comes to make the Will of her husband her own , then she loves him strongly , and constantly : so when Gods will is made to be our own , then we will fol Gods will strongly , and shall persevere in it . It follows ; And in the multitude of their Mighty Men. This made them very confident in their way : Why , they had an Army to back them , they had an Army to fight for them , to maintain that way of theirs , they had countenance from men of Power , they had strength enough to crush any that should oppose them . That 's the Note that lies plainly before us : When the outward strength of a Kingdom goes along with a way of Religion then men think it must needs be right , and that all men are but weak men that appears against it . Mark the connexion : They trusted in their way : that is , ( as I find generally Interpreters go ) The way of Religion . And then , their Mighty Men , these two are put together : so that you see the Note is very evident before you , that 's the way that generally men will trust in , and men will go that way ; were the scale turn'd and the strength of the mighty men went another way ; As now , Suppose that the strength of the Kingdom of the ten Tribes had been bent to go up to Jerusalem to worship , and not to worship at Dan & Bethel , Do you think there would have been almost any considerable party that would not have gone up to Jerusalem , but worshiped at Dan & Bethel ? but when the strength of the Kingdom held the other way , when the mighty Men and the way of Religion went both in one , the generality of the people went that way that the mighty men went. This is the vanity and the exceeding evil of mens hearts , that which way soever the mighty men go , that way they will trust in . There are very few that will deliberatly say so , I will go that way that I see the mightie men go in : But this is a secret byass & poise upon the spirits of men w ch inclins them to harken to what may be said for that way , & not willingly to what may be said for another . And secondly , It is such a poise upon their spirits , as makes them to be willing and ready to let in any probability , if there be but the least probability for the way that the mighty men go on in they take in that , and when they have taken in one probability , that makes way for another , and another , and so they drink in more and more , & so com to be strengthned for that way , so as to put off the strength of any thing that can be said against the way , except it be so apparent , as whether they will nor no , they must be forced to sin against their consciences directly if they go another way ; I say , when the spirits of men are byassed by seeing the strength of the Kingdom go in a way , though ( perhaps ) they may have some good lie at their hearts , yet there is that corruption in mans heart that except we can make the other way so cleer , that notwithstanding all shifts , and all kind af reasonings that may be , they shal be self-condemned in their own consciences , that their consciences shall tell them , they go directly against their light , I say , except we can come thus , we cannot prevail with mens hearts , when the sway of a Kingdom goes another way . And there are many Truths of God that concerns his Worship , that cannot be made so cleer but that a man may have such a diversion to satisfie his conscience in this , That I in going another way , do not go against my conscience ; God would have us , that what is most likely to be his mind that way to go , without any consideration of any outward respects . Now if there be a temptation for outward respects that they will come into the ballance , do but turn the ballance ; and suppose in your own heart that all outward respects were in the other ballance , that all the mightie men were of the other way , what would your hearts think ? In Revel . 13. 3. That when Power and Authority was given unto Antichrist , The whol World wondred after her . So it is ordinary , that way that the mighty men go , that way mens hearts will generally go . Oh! the little honor that Jesus Christ hath by us ! Our hearts are swayed for the most part by carnal Arguments , and carnal Motives . Again , They trust in their way and in the multitude of their Mighty Men. Great Armies are the things that are the Confidence of Carnal hearts : when they can get a great Army up of a multitude of Mighty Men , let there be never such threats in the Word , yet if they think they have strength enough to bear them out , they bless themselves in that . Oh! let us take heed of this Carnal Confidence : Through Gods Mercie the Lord hath given us now , that we have the multitude of Mightie Men on our side , let us take heed that our Faith do not eb and flow as our Armies do ; and I wil give you one Scripture that shews how far a gracious heart is from making flesh his Arm , Cursed is that man ( you know the Scripture ) that maketh flesh his Arm. But an example of a godly man to shew how far he was from trusting in an Armie of mighty men , in 2 Chron. 14. 11. It is nothing ( saith Asa ) with thee to help with many , or with them that have no power . Why Lord , though we have no power , yet thou canst help us . Why did Asa speak thus ? Had he no power ? You shall find in the Chapter a little before , that Asa had five hundred and fourscore thousand valiant fighting men , Almost six hundred thousand valiant men that he had at that time when he is pleading with God , Lord thou canst save where there is no power . We account it a great Army , if we have twentie , or thirtie , or fourty thousand men ; he hath almost six hundred thousand men , and yet goes to God and praies , Lord , thou canst help where there is no power . And yet further from the connexion of these two . Their way in which they trusted . ] That is , The way of Religion , they thought that was good ; But had they had nothing else to trust in but that , their trust would not have been very sure . From thence the Note is this , That those who trust to any way of their own , had need of creature strengths to uphold them . It 's a Note of very great use , they had need of bladders to be under their arm-holes , if they trust in a way of their own . But now if the Way be the Way of God that a man hath confidence in , why then though all outward helps should fail him , though all encouragements should fail in this world , though we should see the creatures at never so great a distance , yet the heart that hath confidence in Gods way hath enough to uphold it ; here 's the difference between men trusting in their own way , and in Gods way . Indeed when men trust in their own way so long as the Sun shines upon their way , that they have external helps , they can go on confident , but let outward helps fail , and their hearts sink within them . But now when the heart is upright with God , and trusts in the Word , and Promises , then it is able to say with Habakkuk , in Chap. 3. 17. That though the Fig-tree shall not blossom , neither the fruit be in the Vines ; the labor of the Olive should fail , and the Field should yeeld no meat , the Flock should be cut off from the fold , and there should be no Herd in the stalls ; yet they will rejoyce in the Lord , and joy in the God of their salvation . Let Heaven and Earth meet ●●●ether , whatsoever becomes of Armies , and of the Policies of men , of Friends , and all outward respects ; yet I will bless my self in the Lord , and bless the time that ever I knew God , and his waies , my heart yet is confident it is the way of God , and I can venture my state upon it , and my libertie , and my life and soul upon this way ; let all things seem to be under a cloud and never so dismal , yet my heart is steady , and is fixed in this way of God that the Lord God graciously hath drawn my heart into . Oh! this is an excellent thing . Examin your hearts in that ; when at any time you have seen things go very cross , yet then whether you have not had your hearts to shake . I remember it 's an Observation that one hath about John Baptist . After he was cast into prison , he sends two of his Disciples to know whether Christ were the Messias , or no : They think that though before he was cast into prison he did know that he was so ; Behold the Lamb of God! but when once he came to sufferings , some think that there was some shaking of his Spirit . So it is many times with men , that when they begin to set upon a way and things do somewhat shine upon them , and they have some encouragements outwardly , then they go on , and are perswaded that it is a right way ; but when things fall cross , that they are like to suffer in that way , and the hearts of men are against it , and they are like to meet with more evils than ever they made account of , then they begin to call things into question , And is this the right way ? Oh! it is a sign that there was much failing in thy heart ( at first ) when in the time of outward afflictions thou comest to call into question whether it be the way of God , yea or no. It follows . VER . 14. Therefore shall a tumult arise among thy people ; and all thy fortresses shall be spoiled . AS if the Prophet should say , you have the Militia on your side , and you think you shall be able to drive on your design , this your trust is , you have all the strength with you : but ( saith he ) what if there should be seditious tumults within you ; What if the power of the enemy without you should not come upon you , cannot God work your ruin that way that you think not of ; Oh! how suddenly may God suffer the discontentments of people to break forth into rage and fury so that a tumult should arise among them , to make tumults and bring all into a most miserable confusion . It 's a great fruit of the wrath of God and a plague upon a City or Country when God shall suffer tumults to arise among them . Therefore shall a tumult arise among them : as a threatning of Gods severe wrath among these people that were so confident in their way . A man may avoid external dangers for his body , yea , but the distempers within his body may be his death . There 's fearful miseries comes upon Cities and Countries when tumults rises , and there are these two main things that have been the cause of tumults . First , Great Oppressions Secondly , Engaging numerous parties in matters Controversal . These going both together are very dangerous , for men they will carry on what they have begun , if once they be engaged in it . To engage a rude multitude in a business especially if it be controversal , it 's a very dangerous thing ; for they being once engaged we do not know what they may do to pursue and follow their engagements , the evil it is inconceivable . When the multitude is in a rage , they are like to a tiled house that is on fire ; when houses are on fire in the Citie the great part of the evil is , if the flame have gotten to the tiles you cannot come neer the house the tiles flies so about your face : so it is in tumults , there 's no coming neer to talk to them , to convince them , but they are ready to fly presently upon you . And there are none so cruel as the vilest of people when they are got together in a head ; men of no blood care not what blood they shed . In Prov. 28. 3. A poor man that oppresseth the poor , is like a sweeping rain which leaveth no food . When a poor man comes to oppress ; it 's true , Oppressions are great , the evil of Tyranny it 's very great ; but the evil of Tumults is greater than the evil of Tyrannie : We see it many times in men that are of mean rank , sometimes in those Committees that some of you complain of . Now men could bear oppression a great deal more if it were from those that are much above them , rather than from those that are their equals , or it may be under them in estate , and those that are most under men , if they come to get power any way they are like to be more oppressing than others : we have cause to bless God for delivering of us from tumults in this regard . I might shew you most dreadful examples of tumults in stories . Josephus he speaks of many ; for when God was about to destroy the Jews at last by the Romans , their utter ruin was prepared by tumults and seditions that were among themselves . In his second Book of the Jewish Wars the 11. Chap. he speaks of one Eleazar , and Alexander that raised a Tumult , and murdered as they went , men , women , and children , and so made havock of the Country , that the Nobles of Jerusalem were fain to come out cloathed with sackcloath and ashes upon their heads to beseech them that they would have pitie upon their Country , and upon their wives and children , and the Temple , The Nobles with sackcloath and ashes upon their heads came to aswage the rage of this Tumult so grievous was it . And I find in his sixt Book and 11. Chap. another story of Tumults and seditious Spirits , that they being in some straights for food if there were but any places in the City that had their doors shut up they did suspect there was meat and would presentlie break in , and assoon as ever they came in , catch whosoever they found by the throat so as to take the meat out of their very mouths that was half chewed , they would not stand to ask them whether they had any thing or no but would run and catch them by the throat and pull the meat half chewed out of their mouths , and if any of them should let it go down before they could get hold upon their throats they would use them most cruelly for doing so . And in another place he tells that the Citizens suffered more by them than when the Enemies took it ; so that when the enemies took it they thought that it was rather a relieving of their miserie , than bringing evil upon them , because the evil of the Tumults was so great among them . My Brethren , we should rather bear much than be any fomenters of the raising of Tumults , take heed of that , you know not what the end of such things will be , A Tumult shall arise among them . In Amos , 2. 2. Moab shall die with Tumult . When God intends the sorest scourge of all , utterly to destroy a people , he suffers Tumults to be among them . I find some take this word Tumult [ A Tumult shall arise ] that is only meant the Confusion of the hearts of people when the enemies should come upon them , that they should be all in a Confusion , not knowing what to do through fear and terror altogether . As suppose on a sudden an Army should come against a Citie , people would be wringing of their hands and running up and down from place to place , and paleness in their countenances , and not knowing what in the world to do , all in perplexity and tumult : Thus God threatens it should be with them . As if he should say , You are jolly and brave now , but when the Assyrians come out upon you then your hearts shall fail , and you shall all run together and not know what to do , the women and children shall cry , not knowing how to help your selves , and so shall be brought into a confused Tumult . This is the sense that some carries it in . But the sense may very well go either of these waies . It is a mercy that God hath not tried us this way ; We live in our houses , and follow our tradings , and lie down and sleep in quietness and rise again , but we cannot imagin what woful distractions there would be in the spirits of people in the Citie , if there were a considerable Army encamped round about it : Perhaps some of you here have been in places where the enemies have come suddenly so that you know what this Tumult in the spirits of men and women means . Bless God ( I say ) that the Lord hath delivered us from such Tumults as these : And the Power and Providence of God in Government of the World by a few , in keeping people from Tumulting , and so bringing all to Confusion , it is to be acknowledged , and his Name to be sanctified . The word that is translated Tumult , it doth indeed seem to import this , The crying of fearful creatures , those that are terrified and scar'd , it signifies the crying out of them . Oh! 't is a great mercie for the heart of a man to be so stablished that when all dangers shall be apprehended , yet they can find their hearts fixed in God , and not in a tumultuousness presently . A righteous man , it 's said of him in Psalm , 112. 7. That when he hears ill tydings , his heart is fixed : but it is a greater blessing , that when we see the Armies before us , and hear the neighings of Horses , and clattering of the Speers , then to be fixed . Oh! we should labor in the time of peace to make our calling and election sure . In Psalm , 57. 7. My heart is fixed , O God , my heart is fixed , I will sing and give praise . Awake my Glory , awake Psaltry and Harp , I my self will awake early , I will praise thee , O God , &c. When was this that David cries to awake , and to give Glorie to God , and sing praise , and that his heart was fixed ? It was when Saul persecuted him , it was when he was in danger of his life , when Saul pursued him to take away his life , yet , My heart is fixed , my heart is fixed , I will sing and give praise ( saith David ) even at that time . So in Psal . 46. 2 , 3. We will not fear though the earth be removed , though the mountains be carried into the midst of the Sea , though the waters thereof roar and be troubled , though the mountains shake with the swelling thereof . Selah . This Psalm was wont to be called Luthers Psalm , for in times of trouble he would say , Come and let us sing the 46. Psalm . Many Scriptures we might have to this purpose . I remember the storie of Archimedes , that when the Citie of Siracuse was taken , and the enemies came in with their drawn swords and hack'd and slew whom they pleased , and abundant of blood-shed there was ; yet he was so setled upon the drawing of his Lines ( being a Mathematition ) that when the Soldiers came in with their swords drawn , he was drawing his Lines about his Art. Which of you could , if you were at prayer , or any serious duty , if you should hear of the breaking in of Adversaries , Could you have your hearts fixed in a setled constant way , fixed upon God in such a time as this is ? As outward Tumults in Cities and Countries are very great evils , so are likewise Spiritual Tumults in the heart , when God seems to come against the Souls as an enemy , I have a place for spiritual Tumults , that is , the trouble and destraction of the heart in the time of the apprehension of Gods absence : in Psal . 40. 2. He brought me up ( saith the Psalmist ) out of an horrible pit . Now the word is in the Original the very same word we have here , From the pit of Tumultuousness . Oh! it 's true , as if he should say , my heart was fixed indeed , yet at other times I found my heart in a tumultuous condition when I apprehended God not coming in according as I expected , yea but the Lord did bring me up out of the pit of tumultuousness . Oh! hath not this been the condition of some of you in time of trouble of your spirit , when you have apprehended the absence of God from you ? Your hearts have been all in a tumult , hath the Lord delivered you ? Remember the Psalm , The Lord hath delivered me out of the pit of tumultuousness ; I was in a tumultuous condition , my heart was even overwhelmed , but the Lord hath delivered me out of the pit of tumultuousness . And then in Psal , 61. 2. From the end of the earth will I cry unto thee , when my heart is overwhelmed ; Lead me to the rock that is higher than I. Remember that Scripture likewise . And all thy fortresses shall he spoiled . What are strong holds for the safeguard of a people when the strong God is against them ? You have made Lines , and Fortifications , Oh! but the strong God is against you . In Nahum . 3. 12. All thy strong holds shall be like Fig trees , with the first ripe figs , if they be shaken they shall even fall into the mouth of the eater . And now my Brethren , blessed be God we know this Scripture to be true in a way of mercy , God hath made our enemies so to us , and not in a way of Judgment : God might have made our strong holds so to them , this Scripture might have been fulfilled thus , All thy Fortresses shall be spoiled , that is , though we have made Fortresses we might have heard , first , of this strong hold spoiled , and the other strong hold in such a place spoiled , this Castle taken , and the other Castle taken , and we might have been amazed with the news , and have said , How doth God fight against ●s , that though we had such strong holds , and men enough to man them , yet for all that they might have been but as the first ripe figs that being shaken fall into the mouth of the eater ? How were our hearts dejected when we heard but of one strong hold being taken from us , ( Bristol ) But I say through Gods mercy this Summer the Lord hath made this text good unto us , all thy strong holds , not all ours , but all the Enemies : How have they been spoiled generally ? Oh! the Lord hath appeared glorious this way , and hath made this last Summer to be a continual miracle of mercy to us in this very thing , All thy Fortresses shall be spoiled . It follows . As Shalman spoiled Beth-arbel . Hierom reades it , As Salmana was destroyed by the house of him that vindicated Baal in the day of Battel . And so all that follow the old Latin , they refer this to the story that we have in Judges , 8. and think it hath reference to that , the story where Gideon slew Zalmunnah the Prince of Midian , and so they make Arbel to signifie the same with Jerubbaal though more short . And the holy Ghost doth seem to make that great Judgment of God upon Salmunna to be exemplary , he makes use of it afterwards in Psalm , 83. 11. Make all their Princes like Zeba and Zalmunna . But now the letters in the Hebrew do differ here , and we do not reade of Gidion though he did use very much severity upon Zeba and Zalmunna , yet we do not reade that he dasht the mother upon the children . But Luther thinks that it is meant of some notable act of cruelty upon some that was very neer to them ; but the particulars whereof we have not recorded in Scripture , but only here mentioned , some notable execution of Justice it was upon a City Beth-arbel not long before , that God sets forth as an example of his most dreadful wrath that they might expect against themselves ; this Beth-arbel we find it not in the Canonical Scripture but in 1 Maccab. 9. 2. we find mention of such a place , and afterwards it was very famous for the great overthrow that Alexander the Great gave to Darius , so that it is as if the holy Ghost should say , Did you not hear of that horrid savage slaughter that Shalman caused in Beth-arbel when the mother was dashed in pieces upon her children , they had no pity of any sex or condition , the tender hearted mother imbracing of her children she was dashed in pieces upon them ; such dreadful wrath of God your Bethel may expect , for so he alludes to that . Beth-arbel signifies the House of the insnaring god , the god of Policie , and Subtiltie , it seems the people that call'd this City by this Name , they had a god that they honored for the god of Subtilty , that would ensnare all their enemies they thought , and so they trusted in this god . And upon that called the City Beth-arbel , the house of the Insnaring god . But now this would not do , the more they sought by subtilty to undermine their Enemies , the more were their Enemies enraged , and therefore when they came upon them they spoiled them , and dashed the Mother upon her own Children . We might from this very word take notice of such a meditation as that , That we should not think by our plots and policies to prevail , if God be against us . Do not think to put off God by plots and policies and to avoid dangers that way ; this people did so because they had a Beth-arbel , a God of Policy , they thought to prevail , but their misery was so much the greater . Mothers and Children were dashed in pieces one against another . If you make Arbel your God , Policy to be your God , you may expect so much the more rage of God , and of the Instruments of His wrath against you . And let men take heed how they seek to deceive & cozen other men , for there is no such way to encourage one man against another as this is , when a man sees that he is sought to be undermined by policies , do not deal by that way with your friends , acquaintance , and neighbors , you will encourage them so much the more . But oh ! the fury and rage of War when God lets it out , to dash Mother against Children . We reade in Psal . 137. concerning the children of Idolaters , that when the Lord lets out his wrath upon the parents , he will let it out upon the children too , Happy shall he be that taketh and dasheth thy little ones against the stones . It 's a very strange phrase . And in Isa . 13. 16. Their children shall be dashed in pieces before their eyes . I remember Vrsine in his Comment upon that place of Isa . he quotes this 137. Psal . and he hath first this Note , That though God doth thus execute his Wrath , yet usually because it is so dreadful and there is so much savageness in the thing in mans eye , therefore God doth use to do it by wicked men , and we never read that he made use of his own Saints to execute that wrath . And then he answers that doubt , I , but is it not said in the Psalm , Blessed are those that dash their little ones against the stones , it may seem that it is approved of ? Now that is his answer , and Calvins , and others , that he doth not mean Blessed , that is , That they are blessed in their persons , or eternal blessings of Mercy ; but it is a Prophetical wish that they might have success in the work , that they might have the blessing of success in the work , as an execution of Gods Wrath , and Gods Justice , though the Instruments did sin in it , they did it to execute their savage cruelty , yet the Prophet doth look upon the Justice of God in it , and wishes success unto them in such a work as that is , that the Justice of God may go on and have its course , speaking in the way of a Prophetical spirit . The sins of parents ( you may see ) many times comes upon little ones . What hath the poor Infant done ? Oh! you tender-hearted mothers , consider of this , how far your sin may reflect upon your children : If ever you should see bloody Soldiers to come in in a terrible way , ( as sometimes you have had fears that way ) and dash you upon your children , consider this is your sin that hath done it . But you will say , Shall the children suffer for the Fathers sin ? Do not we reade that God will visit the sins of Idolaters unto the third and fourth Generation ? Indeed were your children innocent , had they no original sin , then it were another matter ; but now considering they have enough in them to make them subjects of Gods wrath , God may take advantage the rather because of thy sin , and therefore take heed , ane especially take heed to Gods Worship , for we do not find in Scripture where any children are so threatned as the children of Idolaters are . And then a further Note is this , That the Judgments of God neer to us should awaken us ; we should think , Why may it not be upon our selves ? This was a heavy Judgment of God upon some City neer , and God would awaken them , Oh! what have we heard hath been upon our Brethren in other parts , and we have been sottish , and not sensible of it because i● hath not just come upon our Gates ; the Lord expects when we hear of any dreadful evil upon others , that we should tremble and fear before him . And then one thing further note from hence . As Shalman spoiled Beth-arbel . The word that is here Shalman , it signifies the name of one that is peaceable ; one that is peaceable , and yet he shall exercise his cruelty so , as to dash the Mother upon her Children , this is not one that bears cruelty in his name , not a Tyger , but a Shalman , a peaceable man as his name carries it , and yet thus cruel when he comes to have power ? Oh! men who have peace in their names , and peace in their mouths , and peace in 〈◊〉 , yet when they come to have power often times are very cruel ; We were like to have found it so , if our adversaries should have prevailed , especially this Citie might have been made a Beth-arbel , & Mothers dashed upon their Children . It 's true , when the adversaries did prevail in any place they did not do so , but it was not through any ingenuity or pity , but out of fear , but had they gotten the day then we might have expected even dashing of the Mother against the children . VER . 15. So shall Bethel do unto you , because of your great wickedness . SO shall Bethel . ] What shall Bethel rise up against the rest of the ten Tribes , and come and destroy Mother and Children together ? That 's not the meaning . But Bethel shall do it ; that is , Bethel is the Cause of this , that dreadful slaughter that is like to be among you it shall come from Bethel . Who would ever have thought that ? Oh my Brethren ! Miserable Judgments do many times arise from causes we 〈◊〉 think of : that 's the Note from thence . I say , miserable Judgments do many times arise from causes we little think of , From Bethel there should come this slaughter and dreadful blood-shed . And as that Note more generally , so more particularly this ; That from places of Idolatry comes the greatest evils to Kingdoms . As 't is very observable on the contrary , from the places of Gods Worship comes the greatest good , so from places of Idolatry the greatest evil . In Psal . 76. 2 , 3. In Salem is his Tabernacle , and his dwelling place i● Zion : There brake he the Arrows of the B●● , 〈◊〉 Shield and the Sword , and the Battel . Did God break them there ? Was there a Fight in Zion , and in Salem ? No , that 's not the meaning , but in Zion and Salem where Gods Tabernacle was , those Servants of God that were worshiping of God in Jerusalem , and in Zion , and praying to God they got the Victory : so we may say that such a place that was fasting and praying in the time of our battels , there God brake the Arrow and the Bow , in that place where they were praying and seeking God , it was in Salem and Zion : Where the true worship of God is , from thence comes the good of a Kingdom . And so in Isa . 31. 9. Whose fire is in Zion , and whose furnace is in Jerusalem : The Lord is there threatning the Enemies of his people , and he saith , That his fire is in Zion , and his furnace is in Jerusalem , there God hath his furnace and from thence it shall go to destroy the adversaries . And so on the contrary , where Idolatry is set up , and false worship maintained , from thence comes evils and miseries upon us . Because of your great wickedness . The word is , Because of the wickedness of your wickedness , so the Hebrews express the suparlative degree , by a genetive case , the evil of the evil , the wickedness of the wickedness . From whence observe , Other sins are great sins , but this of false worship indeed is THE great sin that God is provoked against a people for . Whence , let us not make light account of the Worship of God , for how little soever Gods Worship is in our eyes , yet it is a great matter in Gods eyes , and though you think that the sins against God in the matter of his Worship be but small , yet God saith , it is the great wickedness , it is the wickedness of wickedness : And great wickedness it may be call'd not only in respect of the nature of it , but from many aggravations , and long continuance in it , notwithstanding all their means . You may Note further from hence ; God takes notice not only of mens sins , but of the aggravation of their sins . Oh! let us do thus , do not only look upon your sins and acknowledg your selves to be sinners , but look upon the Aggravations of your sins ; Oh! this sin committed against so many Mercies , so many Prayers , and Resolutions , and Vows , and Covenants , and so many Deliverances that I have had ; labor to lay the Aggravations of your sins upon your hearts , and this is the way to humble your hearts before the Lord. Indeed the Saints of God they need not seek to excuse their sins , be not afraid to lay the aggravations of sin upon your own hearts , according to what great aggravations there may be . Greaten your wickedness before the Lord , do not so as ordinarily people do , to extenuate your sins , for if there be any extenuation that possibly can be Jesus Christ will find out that in his pleading , Christ is your advocate who sits at the right hand of the Father , and it is his work to plead your cause , and therefore if there can be any thing to extenuate a sin he will do it ; you know that when he was here in this world , when his Disciples did offend very much in that sleepiness of theirs , that when Christ was to suffer they could not watch with him one hour , that sin might have been aggravated with abundance of circumstances , but saith Christ , The flesh is weak , but the spirit is willing ; he falls to extenuate and excuse . Now that which Christ did there , he wil be ready to do in Heaven , for thou that art a Saint . And then further , According to greatness of sins so is the greatness of wrath ; great wickedness and great wrath they go together , and therefore according to the greatness of sins should the greatness of our humiliation be . For so it is said of Manasses , That he humbled himself greatly , and in Lament . 1. 20. where the Church is humbling its self before God for the great wickedness and the great wrath that was upon them . Behold , Oh Lord , for I am in distress ; my bowels are troubled , mine heart is turned within me ; for I have grevously rebelled . Mark , here you have these two points together , The Church aggravates her sin , I have grievously rebelled ; and what then ? Oh Lord , I am in distress ; my bowels are troubled , my heart is turned within me . Oh! remember this text you whose consciences do tell you of grievous Rebellions . The last words follow ; In a morning shall the King of Israel be utterly cut off . Now for the understanding of this , we must consider to what this refers , what King of Israel this was , and when this was fulfilled . For that if you reade 2 King. 17. it hath reference to the story there ; and this King of Israel that is here spoken of , is Hoshea that was the last King of Israel , and therefore it 's said , That he shall be utterly cut off : For he , and all his family was utterly cut off , there was an end of the Kingdom of Israel that had continued so long provoking God ; saith he , I have forborn the Kings of Israel a long time , but now they shall be utterly cut off in H●shea . This King of Israel his spirit was stout enough against God and his Prophets , and he would , and he would . My Brethren , It is not the stoutness of the greatest men upon earth to say , They will , and they will , and they will venture their Lives , and Kingdoms . Why , if they Will , God Will too , he hath a Will as well as they , at length Gods Will grows as strong as theirs , and proceeds against them , and against their very families : The King of Israel shall be utterly cut off . Kings of the Earth they suffer little from men . What a brave business i● it for a man that he shall be able to go up and down in Countries , and rend , and tear , and oppress , and bring thousands into woful miseries and extremities , and yet be afraid to suffer nothing at all Himself , therfore it is fit for God to take in hand those men that are above the power of men ; when men cannot deal with them , it is the Lord himself he takes them into hand , and they are so much the more under the imediate Justice of the Infinite God. Shall be utterly cut off . But when shall this be ? In a morning : There is a sad morning coming . But I find Cyril carries it thus : God in his Patience is compared to a man asleep , and in the execution of Judgment is said to awake ; God brings his Righteous Judgements to light every morning . But that 's a little too forced . But Secondly , In a morning : that is , Early , betimes ; so in Jer. 21. 12. O house of David , thus saith the Lord , Execute Judgment in the Morning . So the King of Israel shall be early cut off ; And indeed this King of Israel he was early cut off , he did not reign above eight or nine yeers at most . God doth take some in the morning of their time , in their youth , when their day is but as it were dawning , he takes some sinners sooner than others : In the morning he shall be cut off . But Thirdly , In the morning , which comes yet neerer and more full to the sense and the scope of the Spirit of God here ; that is , even when the light comes , when they have hopes of further good , then he shall be cut off . And so you shal find if you reade the story in the book of Kings , at this time when Hoshea was to be cut off , that it was when he had entred into League with the King of EGYPT , and now Hoshea thought a morning would arise , and he should have a brave day , and live many merry daies now ; and when he thought the light began to come , in a morning doth God come to cut him off . Oh! so it is many times ( my Brethren ) That at that time when people have some enlightening , and they think that now light is breaking out , when after a long night of darkness , then Gods displeasure breaks forth upon them . We cannot but acknowledge that the Lord hath granted us a morning light , but let us fear and tremble ; for the time of Gods displeasure , somtime it is in the morning ; when we think we have light breaking forth , God may have other waies to bring darkness upon us than we are aware of ; we know how dreadful a day it was with Sodom after a Sun-shine morning . It 's very observable , the difference of Gods dealing with his own People , and with those that are carnal and of the world : compare this Scripture with Zach. 14. 7. Here , In a morning shall he be utterly cut off . But in Zach. 14. 7. where God is speaking of mercy to his People , he speaks of a day that should be known to God , and saith he , At evening time it shall be light ; He comforts his People thus . But when he threatens the wicked ( saith he ) When the morning comes it shall be darkness . The Lord doth use to turn the darkness of the Saints into light , and to turn the light of the wicked and ungodly into darkness . Oh! let us learn to fear that God then that is able to turn light into darkness , and darkness into light . Amos , 5. 8. Seek him ( saith the text ) that turneth the shadow of death into the morning , and maketh the day dark with night . He can turn the shadow of death into morning . Suppose there be the greatest darkness upon you , God can make that a morning of light : and suppose there be a morning of light , God can turn that into darkness . Many men they set upon some waies , and because they have a morning they bless themselves and think all must needs go on according to their way ; it is a very ordinary thing in the hearts of men , especially that are compassing some notable design of their own , if it doth prosper in the begining they think al wil go on : Oh! thou maiest be utterly deceived , thy designs may have a morning , and then God may cut thee off and thy designs , and all thy thoughts may then perish . We reade that Saul had many Victories after that God had pronounced that he should be rejected . And therefore we had need fear that God , that can turn the morning into darkness , and darkness into light . Fourthly , God did not discomfit the Host of the Egyptians until the morning . God loves to draw forth great sinners to the light ; not to come upon them in the dark , but to bring forth his judgments in the morning openly and cleerly . And lastly , In the morning he shall be cut off . That is , Suddenly , God will be quick at his work : They thought by their power to hold it out : No , saith God , I will not make a daies work of it , it shal be in the morning , so the old Latin turns it , It shall pass as the morning , as the light of the morning quickly passes over ; as you heard before , as the King of Israel is compared to the foam , so he is here compared to the morning . Now my brethren to close this Chapter , Oh! what alteration of things God is able to make in a morning ! They ( it may be ) the day before , and over night were jolly and merry , and blest themselves in their way ; they had confidence in their way , and multitude of their mighty men ; but in a morning all is spoiled . God can make mighty alterations in a Kingdom in a morning , and in Cities , and Families , and particular Persons , mighty alterations in a morning : My Brethren , Who knows what a day may bring forth ? who knows what a morning may bring forth ? Ezek. 7. 5 , 6 , 7. Thus saith the Lord God , An evil , an only evil , behold , is come . An end is come , the end is come , it watches for thee , behold , it is come . The Morning is come unto thee , O thou that dwellest in the Land ; the time is come , the day of trouble is near . As if God should say , Al this while that thou hast bin in the act of the pride of thy heart , and vanity of thy spirit , I did determin , that such a morning , such an evil should come , and it 's come , it is come , it is come , saith God : Again , again , and again , the morning is come . O! think , when you lie down at night , think what thou hast done this day , do not dare to lie down , but first make thy peace with God , thou knowest not what may be in the morning , and when thou risest up in the morning , look up to God , and seek blessing and mercy from the Lord ; for though thine eyes be opened , and thou come to see the morning light , yet before the morning be quite gone , thou knowest not what may befal thee , and therefore seek to make thy peace with God , both in the night and in the morning ; for great changes may come to thee both in the night and in the morning , that thou never thoughtest of in all thy life . And thus ( through Gods blessing ) we have finished the Tenth Chapter . FINIS . An Alphabetical TABLE of the Eighth , Ninth , and Tenth Chapters of the Prophesie of HOSEA . Page A Acceptance NO acceptance but by Jesus Christ 74 Admonition Admonition to Saints 59 Admonition to England 66 Admonitions both to Popish and Godly Wives 219 Admonition to those that sin wilfully 425 Affliction In Affliction men see their need of God 9 Affliction teacheth men , and what it teacheth them 189 In Affliction God is dreadful 335 Age Every age ads to Idolatry 81 Aggravate The sins of parents aggravate the sins of the children 209 Agreement All Government comes by Agreement 17 Altars Why there were no steps on Altars , nor tools lifted up upon them 70 The Altar of Insence explained 71 Why there was but one Altar 74 The Altar typified out Christs sacrifice 74 Why it was sin to errect Altars ? 76 Altars and Images to be removed by Saints 327 See Christ & Service-book Alphonsus The diligence of Alphonsus King of Aragon in searching the Scripture 101 Allegory A fit Allegory of a good Preacher 288 Alteration God can make a speedy alteration in Cities 413 Ambition We should have an holy ambition in Religion 82 Ancestors There is more expected of us then of our Ancestors , and why 82 Antinomians Antinomians confuted 100 Antinomians reproved 114 Antiquity Antiquity is no rule for Religion 86 Apis What manner of Idol the Egyptian Apis was 29 Apes An Apes tooth worshiped in the Indies 388 Application Application to the Court 365 Argument There is no argument for the holiness of a Church 130 Arms , see Religion Assyrian Why the As●yrian Army was called an Eagle 4 Authority Compulsion of Authority is no excuse for sin 283 B Backsliding Backsliding is dangerous 13 Bare Necks The evil of Bare Necks 433 Bassil A custom at Bassil 34 Black Patches The evil of Black Patches 433 Brethren Brethren admonished 207 Beleevers The happy state of Beleevers shewed 159 Breeding , see Men Burden , see Kingdom . C Calf The Calf of Samaria why it was so called 25 Caution , see Kings Canaan Canaan was the Lords Land in an especial manner , and why ? 157 Cause The Cause of God prospers at last alwaies 206 Children Children should beseech their parents to repent 260 See Parents and Mothers Christ Christ is our Altar in the time of the Gospel 72 Christ is little beholding to most Kings 337 Chemarims What the word Chemarim signifieth , and its diverse acceptations 388 Christian Good Christians depend upon the Covenant they have made 7 It is a very dangerous thing for Christians to be without Ordinances 54 Christians should not endure wickednesse in their families 273 Why Christians complain of emptiness 317 A Christian Principle 320 Church God doth not cast off his Church though guilty of many sins 5 Church Officers are to be chosen with great care 18 It is dangerous for the Church to mix with the world 47 The Church is Gods pallace . 128 The Church is compared to a Vine , and why 300 See National and Vine Christmass Why Christmass was wont to be so zealously kept 118 Cleaness God regards not outward cleaness where there is inward uncleaness 161 Commandement The second Commandement expounded 78 The second Commandement illustrated 258 Comfort , see Grace Commanders , see Villany Compulsion , see Authority Communion To neglect the communion of Saints is dangerous 298 Controversie The Controversie between us and the Papists 78 Confidence , see Fear . Consideration A dreadful consideration 416 Consideration for men of quality 440 Custom Custom is no rule for Gods worship 186 Continue We must continue seeking God and why ? 482 Covetous , see Idolaters Covenant Breach of Covenant is punished by the sword 365 In what cases men may be false in a Covenant made 366 Counsels Mens own counsels oft deceive them 397 What ought to be avoided in our counsels 398 What ought to be attended in our counsels 399 Creature Better the Creature perish than be abused 412 Crown , see Princes Crosness The crosness of mens spirits in England 279 Crucifying Why crucifying was so hateful to the Romans 〈◊〉 Curse A dreadful curse lies upon the Jews to this day 298 Cyprian Cyprian's Prayer at his Martyrdom 454 D Dead Dead bodies , why they defiled . 166 Death Some wicked men put a good face upon the matter even at death 177 Delight , see God Deering Deerings speech in his Sermon before Queen ELIZABETH 278 Depart When God begins to depart we should cry mightily 253 Despairing The sad speech of a despairing woman 473 Destruction Destruction is the fruit of not hearing the Word 293 Devil A sinner is a creature the Devil empties his excrements into . 49 Diffidence The vileness of diffidence in God 50 Distance , see Time Displeasure , see God Distress , see Hypocrites Divine The speech of a German Divine at his death 189 Divinity Man cannot put Divinity upon a creature 31 Dove Why God accepts not the Eagle , but the Dove 4 Duty Good Duties being cast off bring punishment 14 Fulness of Duty what it is 315 See Sin & Enlargement E Eagle Why the Eagle was unclean under the Law 4 See Assyrian , Dove Wicked men Effigies An Effigies of the last times : 339 Eli Eli's example urged 384 Emptiness Emptines is unatural to a Vine and why 304 Encouragement Encouragements to fight 385 Encouragements for men in mean employments 450 Encouragements for poor souls in mean endeavors 465 Engagement We must take heed of Engagements in evil 28 England England another Canaan 159 England more unfit for mercie now than at the first , and why ? 263 England smitten as Sodom 281 See Admonition and Crosness Enlargements How we should use our enlargements in duties 312 Estrangement The degrees of mans estrangement from God 111 Eternity , see Life . Exhortation Exhortation to young ones . 214 Exhortation to the Godlie . 56 Excellency , see Soul Excrements , see Devil . Experience An Experience worth the tryal 316 See Heason . F Faces , see Painted Faithful Faithful men discouraged , and how 280 False worship False worship must be cast off 13 It is just with God to let False worship alone till it come to the full 82 See Ruin Feast Why a day is called a Feast to God 172 Faith How to encrease Faith for pardon in holy duties 120 Fly When a man may fly 182 Forms , see Hypocrits Forraign Forraign Leagues are dangerous 46 Followed Our own waies are not to be followed 64 Fear Gods fear drives out carnal confidence 333 Forefathers We are subject to imitate our Forefathers in evil 79 Fulness , see Duty Funeral Funeral mournings are hateful to God 166 See Gain Fruitfulness , see Vines Furious Furious men do the least service 329 G Gain Gain at Funerals makes some rejoyce , whilst others mourn 169 German The speech of a German Divine at his death 454 God Gods power shewed 42 Gods justice over such as sow the wind 43 God takes it ill we should go to Nations for help 58 God should be our delight 211 Gods delight is in young ones . 213 God is the Saints glory 223 Gods departing is the cause of wo , and why 250 We should labor to do what we can for God though he seem to leave us 253 God manifests his displeasure in the places where men sin 272 God cannot endure wickedness in his house 300 See Church , House , Worship , Mercy , Preservation , Depart . Generation , see Spirit . Gentry Gentry admonished 208 Good works Good works are excellent , and why 30 Gospel Gospel-Righteousness is a most excellent thing 451 Government The danger of setting up new Government 23 Goverment is a thing of great consequence 271 See Agreement , Pains . Governors Governors are subject to establish false worship 44 Grace Hypocrits seek Grace for Comfort , but Saints seek Comfort for Grace 485 Gregory Gregories speech to Theodorus . 89 H Happinss , see Beleevers Heart We ought to search our hearts 292 Help Helps against Injustice 377 See God Hemlock Injustice compared to Hemlock 370 Hemlock stalks springing up in England 375 House It is good dwelling in Gods house 272 Humiliation The benefit of humiliation : 308 How humiliation should be preached 308 Hypocrits When hypocrits are in distress they see their need of God 9 Hypocrites stand much upon formal waies 10 Hypocrites think to fare the better for their parents 11 I Idolaters Idolaters are prophane , but covetous men are worse 24 Idolaters promise themselves safety in their Idols 26 Idolaters are laborious in their Idol worship 35 Idolaters sow in hope 36 Idolaters lay a ground for sucession 36 Idolaters observe their season . ibid. Idolaters love outward prosperity 153 We ought to do as much for God , as Idolaters do for their Images 324 Idolatry Idolatry drives men against principles of reason 31 Idolatry is an hereditary sin . 30 Idolatry continues in succession 80 Idolatry depends much upon Ancestors 258 See Succession Jeroboam What Jeroboam's sinne was : 19 Jews The Jews custom in time of danger 412 Ignorance The miseries attending Ignorance 18 Images , see Altars Invention There ought to be no invention of Man in Gods Worship : 77 Injustice Injustice is sometimes like to Justice 370 See Hemlock , Help Justice , see Reformation Joy Means how to regulate our joy 142 See Prosperity . Josephus Josephus his lamentable story . 414 Israel Israel's Prerogatives 48 See Nation K Keep Examin principles wel first , and then keep to them 292 Keys Four keys in Gods hand only , and what they be 263 Kings Caution in imitating the Jewes Kings 15 Kings were made by men 31 The burden Kings are under . 65 See People Kingdom , see States . L Labor Every one bound to LABOR . 434 Lady Work for Ladies 436 Land , see Ruin Lapsed The evil of lapsed Ministers . 48 Latimer The speech of Bishop Latimer before Queen ELIZABETH . 278 Latimer's notable story 178 Law What the Law of God is 95 The Law of God is great , and why 96 The Law of God moves to obedience 102 See Saints Leagues Leagues of peace may prove occasions of sorrow 138 Leagues must not be made with wicked men 161 Learned , see Opinion Life Life is the se●d-time for eteruity 39 Liberty Liberty is exceeding dangerous in yong professors 309 London , see Popery Love Love is not to be bought 55 Lord It is a great mercy to have time to seek the Lord 472 See Quick-sightedness Luther Luther called by the Papists , the Trumpet of Rebellion and Sedition 2 Lumpish Sorrow for sin must not be lumpish 168 M Mass The abominableness of the Mass 33 Malignants Malignants may have great Victories 206 Meditation Meditations for such as are weak in the fields 156 Meditations for parents 260 , 288 Meditations for Rich men 322 Meditations at going to bed . 336 Men Men of mean breeding shold take heed how they behave themselvs when they come into Authority 66 Mens writings how they help to understand the Scripture 88 Mercy All mercies must be improved for God 20 See Free Grace Misery , see Ignorance Ministers Ministers must not be weary of their work 3 Ministers that count such things as are laid aside only inconvenient , will take them up again 203 Ministers must gain the Peoples love 220 What Ministers should rejoyce in 394 Ministers are Plow men 471 See Lapsed , Wind , Rule Motives Motives to continue seeking God 482 Mothers Tender-hearted Mothers admonished 259 Mothers fond love s●ayes their children 288 N Nation No Nation but Israel forsook their Gods 〈◊〉 148 Our Nation to be helped , not to be fled from 182 See God National No National Church now 75 Nobility Nobility admonished 208 O Officers , see Church Opinion The Opinions of the Learned are no rule for Religion 86 Opression Our Opressions are not to be removed , but renewed 282 Ordinances , see Christian . Oyl What the Oyl in sacrifices signified 162 P Pains Pains must be taken about Government 271 Some take more pains to perish than others do to be saved 488 Painted Faces The evil of Painted Faces 433 Particular Particular persons must suffer , not resist 18 Pardon , see Faith Parents Parents must not be a shame to their children 222 Parents must give their children good education 266 Passions Disordered passions cause sad conclusions 284 Peace , see Leagues People People give power to Kings : 16 Common people follow the great Ones 381 Peace Many while they provide for peace provide for ruin 60 Perplexed Why the wicked are perplexed in the day of the Lords wrath 177 Persevere We ought to persevere in duties though we have no present comfort 428 Plow Wee should plow in hope all our lives 428 Wee must continue plowing : 471 Plow-men , see Ministers Policy , see Reason Pomp , see Superstition . Popery Popery almost brought in at London 25 Pride There is much pride in dejection 169 Pride is the root of not hearing 295 See Stubborness Prayer Weak prayer may be strong : 315 Preservation Gods preservation of us all our daies shewed 245 Princes Princes when they come first to the Crown promise faire : 276 Princes are not to be trusted in 338 None so perfidious as Princes . 338 Prophane , see Idolaters Prosper We may prosper , and yet have no cause to joy in it 141 Prosperity Take heed in prosperity 250 Professors Yong Professors should be kept down 308 Why Professors are empty ? 314 See Yong , Question . Q Question A Question answered by a Professor 180 Quick-sightedness The quick-sightedness of the enemy comes from the Lord. 20 R Racha The word Racha explained : 303 Religion When Arms may be taken for Religion 21 Good acts in Religion may be evil in the doer 77 Religion is a Saints recreation 165 Reason Reason , Pollicy , and Experience may go one way , and yet Gods Word another 85 Redemption , see Sabbath Recreation , see Religion Reformation Reformation cannot prosper except Justice be established 379 Revelations Revelations besides the Word are dangerous 91 Riches Riches in goods work is the best wealth 321 Righteousness What Righteousness is 479 Rod We must not chuse our sin and rod too 427 Romans , see Crucifying Ruin Gods mercy prevents our ruin . 67 False worship is the ruin of a Land 159 See Peace Rule A Rule to teach common people how to judge of their Ministers 197 Cautions to the same RULE . 198 See Scripture S Sabbath The Sabbath was appointed for Commemoration of our Redemption 110 Saints The Saints prize the Law of God 100 The Saints should sorrow most for sin 151 How the Saints rejoyce in Gods vengeance 175 Saints admonished 219 The Saints should prize the enjoyment of God 251 Satan What Satans great design is ? 200 Scripture The Scripture is the Rule , and the Expositor to understand the Rule 87 The Scripture should be looked upon as particular to our selves 92 Self People stick much at what comes from self 30 Self-denial God requirs self-denial in temporal things 119 Servants Great is the danger of servants at their own hand 54 Servants to great men exhorted 277 Service To be employed in publick Service is the making of a man 123 Service-book Service-book and Altars all some mens Religion 387 Sin God knows how to make use of mens sins 22 A man may commit the sin against the holy Ghost , and yet continue in Duties 115 God remembers the sin of wicked men when they perform holy duties , and why 122 See Altars , Rod. Signs Signs of much wrath 126 Sound , see Threatning Smiting Smiting with the Pen is worse than smiting with the Sword 281 Sinner God may damn a lesser sinner , and save a greater sinner : 152 Soul The Excellency of the Soul●● 33 Soldiers Soldiers are Gods Priests 174 Sorrow , see Lumpish Spirit The Spirit of God forsaw this generation 114 States States may judg of the right of a Kingdom . 2● Stubborness Stubborness is the fruit of pride 53 Strong Strong places are not to be trusted in 132 Success Sometimes God gives success in judgment . 421 Succession Succession ads to Idolatry 80 Superstition How it was superstition in the Israelites to build temples 130 Who mourns most for superstition 391 Why carnal men contend for superstition 490 Superstitious Superstitious men regard outward pomp 27 A note to the Superstitious 204 Superstitious children admonished 258 Sword see Smiting T Taxes Taxes upon mens estates are but mean burdens 66 Teachers Teachers establish worship 84 Temple see Superstition Threatning The threatning of God is a terrible sound 3 Men should be sensible of the threatnings of God 68 Distance of time in commandements and threatnings is not to be heeded 80 Trumpet see Luther Themistocles The saying of Themistocles at his death Thoughts The shifting thoughts of carnal hearts in time of danger 181 Time Evil tim● are good times to die in 265 Time for England to seek God 477 See Threatning V Vanity Scripture expressions of the vanity of great persons 403 Vessels Gods grace to the vessels of mercy 49 Vile Vile things are many times hid under glorious titles 191 Vileness , see Diffidence . Villany The villany of malicious Commanders against the Godly . 257 Vine The fruitfulness of Vines 300 The Church compared to a Vine ibid. See Emptiness Unclean Why Mourners for the dead were so long uncleane : 167 Use Use for the afflicted 440 W Waies , see Follow Wealth Wealth is wicked mens glory 223 Wicked men Wicked men are as Eagles in their rage 5 Wicked men first serve their turns of the godly , and then scorn them 47 Wicked men are wild upon their lusts 52 Wicked men are contemptible 53 See Perplexity Wind Who they are that sow the wind 37 Ministers must beware they sow not the wind 41 Rules how ib. See God Wine Wine in sacrifices , what it signified 162 Wil-worship Will-worship an empty thing . 303 Work , see Ministers Works , see Good Word It is a singular blessing to have the written Word 88 By whom the Word is counted strange 105 World , see Christ Worship Gods Worship is an excellent thing 12 Gods Worship is cast off by carnal hearts ibid. Gods Worship must not be imitated 110 The Worship of God is a great matter 104 True Worship must be mourned after 388 See False , and Invention Wrath The wrath of God is many times executed in answering our desires 150 The wrath of God called Wine and why 174 See Signs Writers , see Men Y Yoke Christ's yoke easier than the yoke of the enemy 436 Young Young Professors their danger 45 Young Professors should be kept down 308 See Vine Young ones , Young ones exhorted 214 Young ones the hope of a Nation Youth Youths sins are Ages terrors . 121 FINIS . Notes, typically marginal, from the original text Notes for div A30574-e11130 1. Text. 2. Apptic . by paraphrase . Obs . 1 Luther called the trumpet of rebellion simile Pliny Why crucifying on a tree was so hateful to the Romans . Expos . 3. Obser . 2. The paraphrase . Obs . 3. Luther Author . The Assyrians Army , why an Eagle . Why the Eagle was unclean under the Law. Obs . Go● accepts not Eagles , but Doves . Obs . 1. Gualt . Applied to England . Obs . 2 Obs . 3. Luther . Author . Obs . 1. Obs . 2. A true Church . Use . 'T is good dwelling in Gods house Ps . 26. 8. explained . Officers of the Church Obs . 3. The good of Christians depends upon the Covenant more than formerly . Calvin The 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Praevaricati . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Heb. reading . Obs . 1. Chaldae pa●ephrase Obs . 2. Applicat . Obs . 3. Comfortable ; if in truth . Obs . 4. Obs . 5 Elongavit , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abominatus est Anselm . Bonum in quo omnia bona . Obs . 1. Obs . 2. Obs . 3. Backsliders from what they have found good in . We should the more cast off fals worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs . 4. Appli● . Obser . Lapide Caution concerning imitating the Kings if the Iews Expos . 1. 2. The Authors opinion . * Ipsae tribus liberae erant , populusque liberi , Rehoboam autem volebat eas in servitutem redigere , easque regere ut Tyrannus non ut Rex ; poterunt ergo ab eo recedere , et novum regem sibi creare ; populus sui vel resp . principib . & regib . dedit impium in se , sed certis justisque condicionibus , inde & potest illud jisdem auferre vel imminuere , si ipsi eo abutantur & Tyranni evadant , non enim populus se absolute dedit Regi uti quis Aurum vel equum amico , ut omne suum jus in eum transferat , nec unquam illud revocare possit , sed certis pactis intervenientibus . Abulensis in 1 Reg. 12. Quaest. 8. T. 9. * viz. orderly and ordinarily . * Scil. formal or tacite . A direct Exposit . Obs . 1. Obs . 2. Misery of Ignoran●s . Obs . 3. Publius Scipio , Obs . 4. England . Luke 6. 12 , 13. opened . Church-Officers with what religious care to be chosen . Obs . 5. Ieroboams sin . Obs . 1. Obs . 2. Obs . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Quest . Object . R. Kimc . ap Merc. in loe . Quando quidem ridebant quod prohiberet eos , ab Ascendendo Hierosolyman , in conspectum Domini , & fecerat illis vitutos , illorum erat eum Regno pellere . When Arms may be taken for Religion . Englands case in this particular . Law of Nature . Particular persons must sufer , not resist . States not so . Law destroies not Nature . Text paraphrased . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The danger of setting upon any new form of Civil Government . Prophane covetous men worse ●han Ido●aters . Pulchior est cite Sol quam pecunia tua , & tamen iste Sol nō est Deus tuus . Aug. de Disciplinâ Christianâ . * Chrysost . in Matth. 28. Hom. 84. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finis cujus & finis cui Calf of Samaria why so called . London . Obser . Excanduit [ as in hot Iron there is whiteness mixt with the redness ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non poterunt innocentiam . Obs . 1. Obs . 2. Non poterunt ferre innocentiam . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exp●s . Acts 19. 35. Apis what kind of Idol . the Calves of Israel not the same . Obs . 1. Obs . 2. Obs . 3. Expos . Obser . Idolatry drives men against principls ▪ of reason . * in case of need . 1 Pet. 2. 13. Kings and Magistrates mans creation in some sort . * Ps . 82. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Act. 25. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The excellency of the soul . Use 2. the abominableness of the Mass Psal , 106. 20. Rom. 1. 23. Signifi● of the word A God. Obs . 1. A custom on Basil . Obs . 2. Obs . 3. England . Obs . 1. Idolaters are laborious . Use . Obs . 2. Idolaters sow in hope Obs . 3. Idolaters lay ground for succession . Vse Obs . 4. Idolaters observe their season . simile Wind. Obs . Many sows the wind . Quest . Who sow to the wind . Some studients . Idolaters ▪ Scope of the Text. Papists . Formalists The vain-glorious . Prayer . Carnal polititians . That serve themselves of sin . Use 1. Comforts for the Church . Life , the seed-time for eternity . simile . good works how excellent Why ? simile . 1 Pet. 2. 9 Ministers must beware of sowing the wind . How 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Corrupta vento . 70. Turbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whirlwinds . Gods Almighty power . Obs . 1. 1. Tri●lers 2. Superstitious . 3. Formalists . 4. Hypocrites . 5. Carnal Polititians England . Gradation of the text Obs . 2. England . Obs . 3. Young professors . England . Forraign Leagues . Churches mixtures with the world dangerous . Wicked men first serve their turns of the Godly , and then scorn them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Vas inutile . Israels prerogatives . A sinner is the vessel where into the Devil empties his excrements . Gods free-grace to the vessels of mercy . Lapsed Ministers . And Professors . Demosthenes . The vileness of diffidence in God. Ier. 2. 24. illustrated Pliny Quest . Answ . Why the ten Tribes compared to a wild Asses colt . Wicked men wild upon their lusts . In their month , what ? 2. Wicked men contemptible . Stubbornness the fruit of pride . Alone . 1. Vnder no government . Eò quòd ambularunt in voluntate animae suae . Servants at their own hand , Especially Maidens . Christians without ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs . 1. simile . Those that have nothing lovely in themselves , will use unworthy means to purchase it . Love cannot be bought . Obs . 3. An exhortation to the godly An apt simile . Paulina . Josephus lib. 18. cap. 4. Explicatī . Obs . 4. Admonition to Saints . simile . Explicat . Obs . 1. Explic. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligore . Calvin in loc . Colligā eos , retinebo eos . Obs . 2. Explic. in 5. parti●ulars . King of Princes , i.e. The King of Assyria . Joseph . lib. 1. cap. 10. Antiq. à Princip . Obs . 3. Luther ▪ Iesus Christ the true King of Princes . Revel . 16. 19. opened 1. Openly . 2. Church militant . Isa . 16. 13 illustrated . 2. Burthen . Use . Follow not thine own waies . 2 Kings , 15. 19. 4. Burden of the King of Princes . Obs . 1. Use . Admonitiō to Engl. Obs . 2 Use . Obs . 3. Obs . 4 [ in that generality that they were carried away ] Obs . 5 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incipiam à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exalto signif . Deut. 2. 25. Obs . 1 Deut. 32. 42. illustrated . Use for England . Obs . 2. The Altar 1. of earth . 2. of ston , no tool on it . 3. no steps . High Altars . Altar of brass . Altar of Incense . Rev. 9. 13 opened . Rev. 8 3. Exod 30. 3 Heb. 13. 10. Mal. 1. 11 Heb. 9. 4. Calvin . See Beza , not Major Quest . Why but one Altar . Reas . 1 1. The Altar typified Christs only sacrifice . 2. No acceptation but by him Reas . 2. Vinculum unitati Ecclesiae . No National Church now . yet in some sense . Obj. 1. 1 King. 19 Answ , 1. of others . Obj. 2. 2. The Authors Ans . A good act in Religion may be evil in the doer . Obs . Mans inventions in the Worship of God rejected . The 2d Commandement . Obs . 1. Aust . Epist . 19. ad Ianuarin omnia in Ecclesiâ presumptionibus plena . Controversy between us and the Papists about multiplying . Iosh . 22. 11. Obser . Obser . Deut. 4. 25. Applicat . Deut. 4. 25. to be remembred . Multiplicavit . Hierom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70. Observ . Ps . 71. 14. ●llustrated . More expected of us than of our Ancesters . As in outward estates . Holy Ambition . Obs . 1. Obs . 2. Isa . 44. 9. Ezek. 37. 23. Obs . 3. 1. Governors for it . 2 Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 70. for sin i.e. for punishment for sin . This Verse especially to be considered . Expicat . Obs . Use . 1. Policy . 2. Reason . 3. Experience may be one way ; and yet , 4. Religion and the written Word another . Luther ▪ Exod. 39. 43. explained . * Opinions of the Learned , nor Custom nor Antiquity the Rule of Wors●ip , but the written Word only † Nobis nō liceat saluâ honori●●cent●a quae illis debitur , aliquid in eorum Scriptis reprobare atque respuere ? talis ego sum in scriptis aliorum tabesque volo esse intellectores meorum . August . Ambrose Object . Answ . Luther . The Scripture is both 1 the Rule , 2 the exposi or to shew the meaning of the Rule . How mens writings may help us to understand Scripture . The written Word a singular blessing . Theodores . Physitian . Luther Schoolmen . Synodus pari pietatis affectu & reverentia recipit ac reveratur . Concil . Trid. sess . 4. decret prim . Quest . Answ . 2 Pet. 1. 19. illustrated . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ more sure than revelation . The danger of revelations beside the Word ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Obs . 1. Psal . 119. 105. illustrated . Use . And Vers . 106. An apt simile . Exp●s . Law , what 1. the whol word , of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 docuit . Multiplices Leges . Scribitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legitur . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 70. Adoro plenitudinem scripturarū Tertul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simile Ps . 138. 2 illustrated . Psal . 119. 27. opened ▪ Deut. 4. 8. applyed . Mat. 5. 18 explained . Isa . 42. 21 noted . Contemners of the Law Antinomians Saints prize the Law. Apoc. 6. 9. Obs . 1. Deut. 17. 18. 19. illustrated . Alphonsus King of Aragon . Obs . 2. Psa . 119. 129. illustrated . Isa . 40. 6. illustrated . Prov. 13. 13 enlightened . Obs . 3. Uzza a Levite . Uzziah a King. Nadab & Abihu . Ezek 7. 20. enlightened . Ier. 17. 12 illustrated . The Reprehension . The Word accounted strange . 1. As not concerning us . 2. Strange in their apprehensions Luther 3. No sutableness between their hearts and the doctrine . simile Prov. 6. 21. applied 4. Vse the Word as a stranger , i.e. for our own ends only . Obs . 1. Confirmed from the late times in England Holy-daies Sabbaths . Christmass God not to be imitated in his worship . The Sabbath is for commemoration of al the particulars of our redemption . Obj. 2. Us . of Admonition . The degrees of the hearts estrangment from God. 1. Less frequent . 2. His delight abats which is also the first degree 3. Takes up hard thoughts of spiritual truths . 4. Wisheth the things in the word were other●wise . simile . 5. Harkens to contrary doctrine . simile . 6. Will not search throughly into truths 7. An Engagement in som unlawful practice . 8. Former weighty arguments now weak . simile . 9. Become open enemies . Isa . 5. 24. Psal . 119. 18 , 19. Obs . 3. Vs . against Antinomians . The Spirit of God forsaw this generation . Mal. 4. 24. enterpreted Object . Answ . Obs . 1. Aman may continue strict in duties , and yet have committed the sin against the holy Ghost . Expos . Obs . 2. Prayer . Preaching . Isa . 40. 3. enterpreted Gifts and Parts . Expol. 1. 2 The Authors Exp. Obs . 3. Instance in Feastivals . and Fasts . Why Christmass is so zealously kept . An apt simile . 1 King. 13 In the present War : The Cause The Pay. God expects Self-denial in temporal , not in spiritual things . Obs . 4. Amos. 5. 22. Amos & Hosea contemporaries , consent in Doctrine . Obs . 5 How to exercise Faith for Pardon in holy Duties Obs . 6. 1 Sam. 15 20. Sins of youth punished in age simile . Use to young ones and others youth sins ages terror Ier. 2. 2. Heb. 10. 3 illustrated . Obs . 7. Reasons . simile Gen. 21. Exod. 4. Obs . 8. Exod. 32. 34. Micah 7. 4 Isa . 10. 3. 1. It notes their sin . 2. King. 17. 4. Obs . 9. 2. Their judgment . Deut. 28. Obs . 10. Applicat . to Engl. Obs . 11. Quest . Answ . Ier. 44. Obs . 12. the answering our desires , is the execution of Godswrath oftimes . Obs . 1. A sign of much wrath . Eccles . 12. 1. 1 Sam. 12. 6. To be imployed in publick service is the making of a man. Obs . 2 Isa . 43. 7. Obs . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church is Gods palace . Obs . 3. Obs . 4. Instanced in the late times in England . Quest . Answ . Their sin in building Temples . Hag. 2. 2● and 4. 9. How superstition in them to build Temples . what made the Temple at Jerusalem Holy , and Peculiar to it . No argument therfore from thence for the holiness of Churches Praying in Churches no more accepted , unless with the holy Congregation . Chrysost . Hom. 79. ad Populum . Some Heathens against it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . dogm . Zen The Persians . Xerxes magi . Josephus l. 15. c. 14. Paule-work . Strong places to be dedicated by prayet and reformation . A notable story . Obs . 1. Obs . 2. Englands enemies should have considerrd this . Expos . 1. Expos . 2. Obs . 3. Obs . 4. Gualt . The time of this Prophesie . Expos . Observ . Use for England . A 3d time The time helps to understand the Prophesie . Israels malignants . Obs . Leagues and peace wherin we much rejoyce , may prove occasions of sorrow . Us . Be not greedy of peace before the time . Obs . 1. Seculi laetitia , est impunita nequitia . Aug. in John. tract . 12. Amos 6. 4. Obs . 2 Obs . 3. We may prosper , & yet have no cause of joy An ap● simile . Obs . 1. Expos . 1. 1. Be not taken with the worlds jolity . 2. Imitate them not in waies of rejoycing . * Preached in Christmass . 3. Not as a people . The Dolphin . 4. Not prophanely . 5. not having so much cause as others . Obser . Instanced in this Nation . Obser . An apt simile . Luk 13. 28. A fit similitude . Obs . 1. Obs . 2. Object . Answ . Object . Answ , No Nation but Israel forsook their gods . Ier. 2. 10. explained . Obs . 3. A special note . Obs . 4. Amos 3. 2 ▪ Rom. 2. 9. Ier. 18. 13. expounded ▪ Ier. 32. 30. opened . Act. 17. 1 Sam. 6. 7. with 2 Sam. 6. 3. noted . Some Antinomians noted . Saints should sorrow must for sin . Quest . Answ . God hath liberty to damn one for a lesser sin , and save one that is guilty of a greater . Instanced in the examples of Saul and David . Expicat . Applicat . Observ . simile ▪ simile . Explic. Obs . 1. Obs . 2 ▪ Obs . 3. Obs . 4 simile ▪ Levit. 18. 26. Levit. 25. 23. A meditation in our walking into the Fields . Canaan the Lords Land in a special manner . Reas . 1. Psa . 95. 7. Heb. 3. 7. &c. 4. 1. 1 Chron. 16. 15. Obser . England another Cana● . Corruptors of Gods worship the ruin of the Land. Obser . Use . 1. The happiness of Beleevers . Use . 2. Obs . 1. Obs . 2. Obs . 3. Wine and Oyl in sacrifice , what it signified . Obs . 1. Obs . 2. Iudg. 9. 13 enlightned ▪ Duties of Religion , a Saints recreation . Delicatares est spiritm sanctus . Tert. Num 19. 11. 14. The dead carcass of a beast did not somuch defile , as the carcass of a dead man. Numb . 11. 31. What this signified . Why a dead body defiled . Funeral mournings ▪ Why , if imōderate ; not pleasing to God ▪ Why they were to be so long unclean that mourned for the dead . Levit. 10. 19. enlightned ▪ Deut. 12. 7. 18. Chap. 26. 13 , 14. illustrated . Even sorrow for sin must not bumpish , Iam. 5. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . A cheerful spirit in company . Ezra . 9. 5. much pride of times in dejection . as in Satan ▪ simile ▪ The gain of funer●ls formerly , made some rejoyce , whē others mourned . Theophylact . in loc . Expos . 1. Mal. 1. 7. Observ . Applicat . Soul put for Life . Mat. 6. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Expos . 2. Obser . Use . Expos . 3. Obser . Explic. 1 ▪ Explic. 2. Lam. 2. 22 ▪ Revel . 12. 17 , 18. Why so called . Why a day● of Feast to● God. Isa . 34. 6. Zeph. 1. 7. Souldiers Gods Priests . Ier. 6. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Sanctificate super eā bellum . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ Gods wrath why called Wine . Ps . 75. 8. Rev. 14. 10 ▪ Explic. Deut. 28. 63. Ezek. 5. 13. the Saints rejoyce in Gods vengeance . Ps . 58. 10 illustrated ▪ Yet not an insulting joy . Ps . 58. 11 ▪ but joyned with pity . And mixt with fear . Psa . 52. 6. Note . Prov. 11. 10. Iudg. 5. ult . Expos . [ You ] ▪ Isa . 10. 3. The perplexity of wicked men in the Lords day . Isa . 13. 6. illustrated . Some p●t a good face on it even at death , whose souls yet are full of terror . [ See King Jame's Declaratiō upon the execution of Sir W. Raleigh . A notable story of B. Latimers ▪ Iob , 13. 15 & Chap. 19. 25. Psal . 119. Hab. 3. 17 ▪ A quest . to a Professor ▪ The Answ . Obs . 1. This hardens them ▪ Isa . 57. 10 ▪ Obs . 2. Applied to England . We should think of helping our own Nation , rather than of flying . When a man may fly . Memphis . Grand-Caer . The Pyramides there . The number of the fleets . Expos . Obs . 3. See Vindication in Answer to Mr ▪ Edwards . Buxtorf . Synagoga Iudaica . A Iewish tradition . per meatus terrae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Desiderin argenti . Expos . 1. Lam. 1. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seges est , ubi Troja fuit . Germany . Isa . 32. 1● ▪ London . Isa . 34. 13 2 King. 25. 9. Obs . 1. Admonitiō Obs . 2. Use To those that say they do what they can . Expos . Obs . 3. Ezek. 7. 6 Obs . 4. The saying of a Germā Divine . Se Melchier Adams de vitae Theolog. Germ. Obs . 5 Obser . Observ . Obs . 1. Expos . Obs . 2 ▪ Obs . 3. Obs . 4. Obs . 5. Vatablus Ephraim fecit sibi speculatorum , id est pseudoprophetas eosque vult audire simul cum Deo suo , audire & colere tam Idola quam Deum , tam falsos quam veros prophetas quae est mera insania . Obs . 6. Expos . Applic. Obs . 7. Obs . 8. Quest . Answ . Expos . 1. 2 King. 19 ▪ 11. 2 Chron. 36. 16. Chrysostom ▪ Theodoret. lib. 5. cap. 34. A Rule to help cōmon people to judge of Ministers ▪ & of their cause . A Caution to the Rule ▪ Obser . Aspersion on good Ministers . What Satans great design is . Calvin . in loc . Ar. Montan . in loc . Dicta est oratio ex similitudine eorum qui in magna familiâ apud Dominum plurimum posse videntur &c. Obser . Use . Englands reformatiō ▪ Our young ones may see . Ministers that counted the things now laid aside , only inconvenient , will take them up again . A Note for the superstitious . Us . to tru worshipers Expos . 1. 2. Our Authors . Malignants may have great Victories one after another , Yet a good cause religiously managed prospers at last ▪ Our times such . Obs . 1. Obs . 2 ▪ Use . Admonitiō to some Brethren now . Obs . 3. Obs . 4. Obs . 5 ▪ Use for many of the Nobility and Gentry of Engl. Obs . 6. Obs . 7. Obs . 8. Applicat . If present times be as bad as former , then they are worse . simile ▪ Expos . Applic. God should be our delight in his ordinances ▪ Obser . Exod. 15. 2. Ier. 12. 10 ▪ Vers . 7. Exod. 19 ▪ 5. Gods delight is in yong ones . Mic. 7. 1. Exod. 23. 19. Levit. 2. 14. simile ▪ Cant. 2. 12 ▪ Chap. 6. 11 ▪ ●hap . 7. 12 An Exhortation to yong ones . Observ . Baal-Peor Deus apertionis , indix interpret . nom . vulg . lat . apud latinos priapus vid. Hier. in loc . ne● non Drusium . Obs . 1. Obs . 2. The Panther . Obs . 3. Apostates ▪ Obs . Not what we see , but what God likes . Perit judicium , 〈◊〉 quum res transit in affectum . Expos . 2. Quod per voluntatē resolutē & efficaciter vis , hoc absolute es . Non faciunt bonos vel malos mores , nisi boni vel mali amores . Aug. Ep. 52. ad Macedon . The Chameleon . Plin. Lib. 8. Cap. 33 ▪ Expos . 3. Expos . 4 prefer'd . Numb . 25. 1. Obs . Admonitiō to Saints . Popish Wives . To Religious Wives . Women in the primitive times . Ministers must gaine the peoples love . Neighbors & friends ▪ Expos . 2 King. 14. Obs . 1. Pro. 17. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ gloriatio 70. ô grata superbia mat●is . Claudian ▪ de proserpina . Re●s . 1. 2. 3. Use to Parents . Pro. 10. 1. explained● . Tres Vomi●as , tria Carcinomata . Augustus . Parents must not be a shame to their children . Expos . 1. Pro. 23. 5. illustrated . Applic. to England . and Ireland . Ier. 9 ▪ 23. illustrated ▪ Wealth ( wicked mens glory ) flyes from them in prosperity , God ( the Saints glory ) flyes to them in adversity . Isa . 31. 5. enlightned ▪ Expos . 2. The time the Israelites abode in Egypt . Observ . Use . Gods preservation in our 1. Conception . 2. Womb. 3. Birth . 4. Cradle . 5. Childhood . 6. [ Youth ] ▪ 7. Middle-age . 8. Old-age ▪ 9. [ Death ] ▪ Obs . 1. Obs . 2. Especially if untimely deaths . Obs . 3. Sr Tho. Moore . Expos . simile . simile Obs . 4. Use . Psal . 46. Luthers Psalm . 1 Sam. 28. 1 5. Reas . why Gods departing is a cause of wo. None can help then . Satan him self canuot 1 Sam. 28 Evil then is evil indeed . It is the forerunner of eternal evil . simile Saints should priz the enjoyment of Gods presence . Use . Quest . Answ , simile Ps . 119. 8. illustrated We should labor to do what we can for God though we apprehend he hath le●●●s . When we see God beginning to depart , cry mightily . simile . Applic. ●o England . Expos . 2 King. 14 Venice . Rupes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quintus Cur●ius . Lib. 4. de Reb. gestis Alexandri . Plin. lib. 5. cap. 19. The Colonies of Tyrus . Ezek. 27. Obs . 1. Vltimus sanitatis gradus , est morbo proximus . Use . Take heed in our prosperity . Obs . 2. Expos . 2. Calvin in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser . The villany of malitious Cōmanders in ware against the godly . Observ . 1. Part. Deut. 28. 18. Psal . 137. 8. Isa . 13. 18 2d Commandment ▪ Object . Answ . Note . An apt simile . 2d Part. Seed of Idolaters . Idolatry depends much 〈◊〉 Ancestors 2d Commandment illustrated Superstitious children admonished . Obs . Tender-hearted Mothers . The Irish war. The English Looking glass . Object . Answ . Dij si qua est in Coelo pietas , qui talia curet , praemia reddent delita , patrios foedasti funere vultus . Virg. Children should beseech their parents to repent . A meditation for parents . Revel . 12. 11. enlightned Zenophon . Expos . 1. 2. Prefer'd Obs . 1. England more unfit for mercy now than at the first Obs . 2. Gen. 30. 2 Paulus Phagius . Four Keys in Gods hand . 1. Clavis pluviae . 2. Clavis cibitionis . 3. Clavis sepulcronn̄ 4. Clavis sterilitatis . Non nuptiae dant liberos , sed qui nuptijs legē dedit Deus . Theodor. Reas . 1. Reas . 2. Reas . 3. Use . 1. Parents to submit . 1 King. 14. 13. Quest . Answ . Use . 2. Evil times good times to die in ▪ An apt simile . Use . 3. let not parents cause their childrē to wish they had never been born . By neglect of good education . If better not to be born in respect of tēporal calamities ; what then in respect of eternal ? especially those who are authors of calamities to others . As at this day in Eng. Luke . 23. 29. Note . Gilgal . Chap. 4. 15 Expos . Obs . Expos . 1. Obs . 1. Obs . 2. Exod. 23. 19. Expos . Wittebergan ob Reformationis inititū per Lutherū Sathanus haeresium Theatrum fecit . Pol. in loc . See Wilkingson against the Familists ; print . Lon. 1579. pag. 3. Reporting the like of Colchester in Essex . And in Fox Act. Mon. 1. edit . p. 606. A. not untruly Obs . 2. Expos . 2 Ar. Mon. and some Hebr. Interpreters . Obs . 3. Civil and Ecclesiastical Government united in Israel . Civil Government Ecclesiastical Government pains must be taken about it . As a thing of great conseque●ce . Obs . Some sins provoke God to hatred . Obs . God manifests his displeasure in the places wher we sin . simile . Expos . simile . Psal . 2. 8. illustrated . Obs . God cannot endure wickedness in his house , Neither shold Christians in their families . Ps . 101. 7● Expos . Original reading ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . qui persuaderi [ ut credant ] non possunt 70. Obs . 1. Elati potētia volebāt superiores esse verbo . Luther . Expos . Princes when they come first to the crown promise fair . Obs . 1. Obs . 2. Use . Let Magistrates consider . Obs . 3. Psal . 104. 32. reflected on . Servants to great men exhorted . Latimers and Deerlings spirit . Note . Obs . 4. The phrase ▪ Observ . Isa . 5. 25. V. 20. 2● . Crosness of mens spirits . in Engl. Malignāts escape : Faithful men are discountenanced . 1 King. 14. 15. Zach. 11. 6. Scarce parelle●'d in Scripture in respect of this Nation . Ier. 18. 18 Ps . 131. 5 ▪ inverted . Isa . 58. 4. Smiting with the Pen worse than with the Sword. Malach. 4. 5 , 6. Quum venerit Elias ▪ England smitten as Sodom . Deut. 28. 28. And that evidently by God himself . Our opressions not removed , but renewed . Obser . An apt simile . Applyed to this pres●nt Parliament ▪ Obs . 2. Compulsion of Authority does not excuse sin . Obs . 3. 2 Chron. 26. 20. observed . Expos . Disordered passions 〈◊〉 causes sadder conclusions than needs of● times . Enlargements . Isa . 27. 7. Vers . 4. Obs . 1. Of Persons . Iude , 12. 2. Of Nations . Isa . 5. 24. Quest . Answ . Hos . 10. 4 Isa . 6. 13. The Root of the righteous . Pro. 12. 3 ▪ A Root o● Bitterness Deut. 29. 18. Expos . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honest women very desirous of children Harlots not so . Which are an Allegory of a true Preacher & a false . The use of the word translated beloved . Tit. 2. 4. illustrated . Mothers fond Love s●aies their children . A meditation for Parents ▪ Obs . Expos . Note . Obs . 1. Obs . 2. Micah , 7. 2. 4. 5. 7. Obs . 3. 1 Iob. 5. 17. Use . Plutarch . Keep to principles : but carefully examin them : and pray , and searth thy heart . Obs . Isa . 57. 21 Use . Explic. Obs . 1. Lam. 2. 6. simile . Use . Psal . 2. Isa . 5. Isa . 30. Haec notabilis est sententia , & digna quae in omnibus parietibus scribatur . Luther . Obs . 2. Exod. 21. 6 illustrated , ●y Ps . 40. 6 ▪ Isa . 28. 23 noted . 1 King. 3. 9. A hearing Heart . Pride the root of not hearing . Ier. 13. 15. Destructiō the fruit of it , whereof also it is a sign . 2 Chron. 25. 16. Obs . 1. Eccles . 6. 9. in the Hebrew it is emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then the walking soul , so the Bible marg ▪ Quest . Answ . Heb. 11. Psal . 44. 11. observ . This curse of wandring upon the Iewes to this day . Obser . Cōmunion of Saints neglected in Engl. more than formerly . The drnger of it . Ps . 80. 8. Isa . 5. 1●● Obs . 1. Reas . 1. 2. Plin. lib. 14. 4. one Cul●us is 20. Amphorae , and 1. Amphora is a Tankard of 18 Gallons , so that the sum is about 1800 Gallons . the strings in the Vine Isa ▪ 27. 2 , 3 explained . Ezek. 15. 2 Isa . 27. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Chap. 9. the last V. Verbū tanquam foecunda pluvia , sine verbo , nulli possunt veri fructus . Luther . Wil-worshippers empty . Obs . 1. Mat. 5. 22 Racha explained . Iam. 2. 20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . some Antinomians . vacum non datur . Reasons . Isa . 65. 8. Ioh. 15. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . explained . Phil. 1. 11 Eph. 5. 18 Cap. 3. 19 Cap. 1. ult . Caut. 8. 11 Use . 1. Use . 2. Iudg. 9. Vitis frondosa vulg . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . bonos habens palmitis . 70. Worldly Professors . Plin. lib. 17. cap. 22 Yong Professors shold be kept down . The benefit of thorough humiliation . How Humiliation shonld be preached . A dangerous thing for yong professors to be in times of Liberty . Low Christians . Isa . 5. compared with chap. 27. explained . Expos . 2. Vitis spoliala , direpta . Luther . Obs . Isa . 34. 11 Applied to England . Nah. 2. 2. Expos . Parents . Fructus adaequatus est 〈◊〉 . Obs . Applied to England . simile ▪ Expos . Zach. 7. 5 , 6. Song . 7. 13 ▪ How to use ●ur enlargments in duties . Song . 8. 11 12. illustrated , Vers . 12. Applied . Isa 61. 3. explained . Phil. 1. 31 ▪ Carnal hearts . simile [ omnia eò , unde . Eccles . 1. 7. ] Phil. 2. 21 simile Obs . Why Professors are empty . Prayer . Preaching ▪ what is the fulness of a duty . Weak prayer may be strong . Colos . 4. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . simile . why Christians complain of empty duties . Try this experimēt Expos . 3. Pareus Obs . Those that gaine by these times noted for unless by som extraordinary providence or eminent service . Ier. 45. 4. Act. 8. 20. Some make advantage ●f the troubles of the times . Expos . Latimer Obs . Applyed . simile . Reas . 1. Reas . 2. A Christiā principle . Reas . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nunc te marm●r●a pro tempore fecimuis , at tu , si foetura gregem suppleveris aureus esto . Virg. Egl. 7. 1 Tim. 6. Riches in good works the best wealth . 1 Cor. 16. 2. A meditation for a rich man. David . Moses's Altar and Solomon's , Gods example● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We should do for Gods lively Image as much as Idolaters do for dead Images , viz. to all men : but especially to the Saints . Obs . Obs . * See the several Exercises and Sermons which he spent ( most seasonably and excellently ) upon this subject , are printed in a Trettise by themselves with this Title [ IRENICVM : Heart-divisions opened , &c. ] which is to be taken in here , and then that which follows ( in the subsequent Exposition ) to be annexed . * In the Treatise of Heart-divisions printed by its self . Expos . 1. Decollabit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cervix . Vatabl. Obs . 1. Expos . 2. Obs . 2. Obs . 3. Altars & religious Images to be removed frō among Christians and brokē : not sold . Obs . 4. Obs . 5 Obs . 6. Expos . 2. Obs . 7. The late Prelates . Furious mē do the least service . A graphical Paraphrase upon the words . Expos . Ac si non esset , nam is quam habemus , non potest nos protegere , quod est Officium Regis . Drus . Quest . concerning the time this prophesie refers to Answ . Obs . 1. Applied to England . Ps 29. 10. 11. Psa . 45. 6. Ps . 145. 13 Ps . 149. 9 Obs . 2. Isa . 33. Use . Obs . 3. Gods fear should destroy in us Creature-confidence . Obs . 3. a Civil Counsellors b Queen . 2 Sam. 24. 1. Obs . 4 Malach. 1. Cardinal Wolsye . In affliction God appears dredful . Iudg 9. 38. Zebul's exprobatiō Obs . 5. A meditation at going to bed . * David and Solomon , and many of the Kings of Judah are excepted : becaus God was their King , 1 Sam. 12. 14. and Chap. 8. 7. Pet. Mar. in Prefat . Comment . on Iudic. Christ little behol● to most Kings . Obs . 1. Ps . 127. 1. Obs . 2. Ps . 146. 3. explained by the text Chrys . in Psal . 146. Princes , why not to be trusted in . 1. None so unsafe as they . 2. None oft times so perfidious . ( and that 's tru of most that are in place and power . ) Obs . 3. Musculus in Ps 164. An ●ffigies of the last times . Obs . 4. Obs . 5. Obs . 6. Expos . Obs . 7. Expos . 1. Obs . 1. Luther in loc . hebrasmus est , pro anxie consultant . Isa . 8. 10. Mal. 3. 16 Covenant . Animum in omnia versant , ultro citroque sermones conferunt . Ternov . in loc . Expos . 2. Loquentur verba violenta . Chald. Obs . Expos . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A. Mont. Vatabl. Expos . 4. 2 King. 17 Obs . 1. Obs . 2. Applic. to the Court-partie . Obs . 3. Obs . 4. Fides commune hominis praesidium : Cicero . Fidei templum struxit Numa , sanctissimumque esse jusirandum voluit per fidem . The Egyptians . Tissaphernes . Agesialaus . Applicat . Expos . 3. Calvin . They did verba da●e . Levil . 26. 25. Violation of the National Covenant punished wth the sword . Men may be false in Covenant . 1. For politick ends only . 2. Putting false interpretations on it , to make it a snare . Psal . 119. 106. David swearing to keep all Gods Commandements explained . 3. In not fulfilling it acording to the nature of it . 4. When the Covenāt is made a cloak for malignity . Obs . Expos . 1. A potion of Hemlock . Expos . 2. Injustice compared to Hemlock Amos 5. 7. Cap. 6. 12 The nature of Hemlock Plin lib. 25. cap. 13 Socrates He died for maintaining there was but one God. Injustice like to Iustice sometimes . Hierom in loc . Vnjust mē hollow . God sanctifies to his people the iniquity done upon them . Those that delight in Injustice are in a desperate condition . Injustice kils by cooling . Calvin . Expos . Cur potius suprasulcos agri , quam in agro ? Obs . Obs . 1. Isa . 5. Amos , 5. 12. explained . Ier. 22. 15 Amos. 5. 21. Daies of Thanksgiving . Ver. 24. explained . Isa . 58. Isa . 59. 9. expounded Illustratde further . Som stalks of Hemlock in Engl. spring up since we hoped for reformatiō 1. Malign . in Committees . 2. The Officers pāpred , while the poor Soldiers starve . The cry of Widows and Children . Caution . The honor of our SVPREAM COVRT should be kept up . Three ways to have right in our wrongs The Kings prerogative An Appeal to the People : which remedies are worse than the disease . By our PARLIAMENTS ( although sinful ) are of only lawful way . Psa . 85. 9 , 10 , 11. Tremel . Pareus . Agrorum meorum . Ier. 31. 23 Reformation cannot prosper without promotion of Justice , and removing of Oppression . Obs . 1. Hab. 3. 16. expounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nazian . Orat. 12. 2 Chron. 33. 11. The people will follow great ones Si impiorū principum studiu●● et exemptum accedat . Luther . The Prelats . Expos . 1. 2. 3. preferred . A. Mont. 2 King. 17. 5. Obs . 1. 1 Sam. 4. 13. Eli's example urged . 1 King. 8. 44. enlightned what shold encourage us to fight . Obs . 2. Ps . 112. 7. Expos . Obs . Prelats , Service-book , and Altars , all some mens Religion . An Apes Tooth . We should mourn after the true Worship . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chemarim what it signifies Black-Coats . [ This is the Rabbins interpretation of the word ( and they apply it to the Popish Munks and Nuns ) which Calvin rejects , and expounds it to signifie either their clamorous noise in worshiping , as 1 King. 18. 27. or to be a common name whereby those Idolatrous Priests were known as 2 King. 23. on which place see Munster's Annotations . ] Polanus in loc . Revel . 18. applied . who mourneth most for superstitious places . Obs . Jareb . Obs . Obs . Applied to England . Hierom. See Schickards Prodromus , or his Bechinath Haperuchim . Expos . Iob. 6. 20. Ministers may be glad ▪ And ( if alwaies faithful to the Publick Cause ) they may take comfort . 1 Ioh. 2. 28. Expos . A Geographical description of Politick Councels in Religion Obs . 1. Obs . 2. 1 Doct. Reas . 1. Reas . 2. Ps . 81. 12 Mens own Counsels ensnare thē Instanced in the late Enemy , And the Prelats . Iob , 18. 7. Psa . 9. 16. Reas . 3 Psal . 106. 43. 1 , What to avoid . 1. False principles . 2. Wicked men . Iob , 21. 16. Cap. 22. 18 3. Selfends 4. Conceiptedness 5. Flesh & blood . 6. Passion and Frowardness . Iob , 5. 13. Resolve on nothing in heat . simile . 2 , What we should attend in our Counsels . 1. Look to Christ . Isa 9. 6. 2. Pray much . Prov. 8. 14 Ezek. 11. 2 ▪ Ps . 73. 24 3. Let the fear of God be strong . Ezr. 10. 3. 4. Look at the Word , especially in matters of Religion . 5. Be not put off with shews of Reason . 6. Be humble . 2. Doct. Sr Walter Rawlegh Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 1. 2. Obser . The benefit of observing the Scriptures expressions touching the vanity of great persons . Use . Two prop● of Israels false confidence . Bethaven . Aven . Bethel . Vanitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitas , labor . Obs . 1. Obs . 2. Obs . 3. Obs . 4. Obs . 5. Calvin in loc . Obs . 6. Obs . 7. Expos . Obs . 1. Obs . 2. Solitudo pessimae doctrinae . Hier. in loc . Obs . 3. Mens abused bodies . Better the creature perish than be abused . Obs . 4 Expos . 1. Luke , 23. 30. Rev. 6. 16 See Mr Brightm . in Revel . 6. 16. The Land of Canaan . The custom of the Iews in time of danger . Josephus Antiq. lib. 14. cap. 27 De Bello Iudaic. lib. 1 , cap. 12. Isa . 2. 19. ●llustrated Ps . 11. 1. also . Ps . 121. 1 in like manner . Ps . 36. 6. by the same . And Psal . 95. 4. with Psal . 94. 22 , Obs . 1. Obs . 2. Josephus . A lamentable story . Obs . 3. Rev. 9. 6. Obs . 4. Suetonius L. 3. C. 6. Nondum tecum in gratiam redii . Bernard lib. 5. de consid . c. 12 A dreadful consideration . Use to the impatient . Obs . 5 Obs . 6. Despair chuses crushing , strangling , stabbing , drowning , &c. Fr. Spira . Luther in loc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de , ex , à , ab are notes of comparison Ezek. 16. 52. Iudges 18 , 19 , & 20. Chapters referred to the Text. When the story of the Levites concubine seems to have happened . Iudg. 1. Expos . 2. Pre preferred . Confirmed Obs . 1. Use . Obs . 2. Applied to these times Ministers . Magistrats Expos . 1. God gives succes somtimes in judgment . Expos . 2. Variety of Interpreters . Expos . 1. Applied to England . Expos . 2. Expos . Obs . 1. Ps . 78. 38 Zach. 1. 6. simile . Calvin in loc . pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à A communi regula discedit , fortasse voluit inusitatum inuere castigationis modum , insolitâ verbi forma , Tremel . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [ In desiderio meo , & castigabo eos ] Valde cupidè eos castigabo , So Luther . See Buxtorf . Lexic . Heh . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Isa . 1. Ezek. 5. 13. 15. Prov. 1. Rev. 14. 10. explicated . Reas . 1. Use . Use of admonition to those in whose will it is to sin . 1 Pet. 1. 6. Expos . 1. Expos . 2. of the former part of the Verse . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 70. Iuxta desiderium meum corripiam eos . vulg . Oecolampad . in loc . Obs . We may not chuse our sin and our rod too . The Text very difficult . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In vincire eos in duobus aut succis , aut pecatis , aut occulis , aut fontibus scribetur per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legitur à masorethis per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sulci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquitates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fontes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Buxtori● . Lexicon Heb. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arias Montanus In corripere eos propter duas iniquitatis . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 70. Vincire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catigare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in some Moods and Tenses they are hardly differenced . Propter geminum peccatum ipsorum . Luther . * Qui erant ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oculi eorū seu amasij . Buxtor● in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 2. 13. Hier. in loc . See Diod. in loc . Expos . 2. Polanus in loc . Expos . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . 4. ( Calvin ] As Engl. and Scotl. in the late war. Obs . Hooper & Ridley Applied to professors now . Expos . Deut. 25. 4. Applied to the ten Tribes . Obs . 1. Obs . 2. Vbi non vident quaestū , rident Christum , ubi datur ut edant , adduci possunt ut credant , Ternov . in loc . Obs . 3. All our life we should plow in hope . In Duties we should persevere thouh there be no present cōfort ▪ This ●1th Verse of special use . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . Obs . The evil of Bare necks and breasts ▪ Black Patches ▪ And painted faces . Great Estates ill used . Every one bound to labor . Fair Skins foul Souls oftimes . Alice Drivers Neck-kercher . Act. and Monum . Hard breeding fittest for Christian suffering . Expos . 1. * Quando à Deo dicetur semper plagas & adversa significat . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs . A caution . Examples in our time of the truth of the text . Isa . 47. 1. 2 ▪ Vers . 3. Tender ears . Christs yoke easier than the yoke of the Enemy ▪ Ladies-work . Tender spirits . Isa . 58. 14. Iob , 30. 21 , 22. Expos . Vide Pagnin , Thesaur . Majo● . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & ▪ Obs . Expos . 2 King. 18. 3-9 . with 2 Ch. 28. 6. 2 Chr. 28. 6. a strang Scripture . Expos . 1. Obs . 1. Use for workers . Expos . 2. Obs . 2. Us . for the afflicted . The sufferings in the West . A Consideration for men of quality . Object . against the Observatiō Answered . Expos . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Occabit ei Iacob . 70. Expos . 2. Obs . Obs . The Exposition of Hierom too much on the left hand , Seminent in justitia i.e. in lege : metant in misericordia ; id est , in gratia Evangelij . Luther too much on the right . The genuine meaning . The Text paraphrased . Caution . Quest . Answ , Obs . 1. Obs . 2. Plinie . Obs . 3. Obs . 4. Obs . 5. * Preached in October . Obs . 6. Obs . 7. Use . Levit. 27. 16. Applied . Obs . 8. Ps . 126. 6. Prov. 6. 14. 19. Chap. 16. 28. This time most unfit to sow the tares of discord . Expos . 1. Expos . 2. Opened . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad os misericordiae . Levit. 27. 16. Exod. 16. 16. Men that are in mean imploymēts encouraged . Obs . 1. Gal. 6. 7. Ps . 126. 6. Gospel-Righteousnesse the most precious thing in the world ▪ The Reason . Use . Eccl. 11. 6 ▪ Pro. 20. 4. Object . Answ . 1 Chron. 29. 14. Chap. 22. 14. Arias Mont. translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in paupertate afflictione mea● . Rawleighs Hist . of the World part 2. C. 17. § 9. The quātity of treasure that David offered . 1 Chron. 22. 14. interpreted . Use . Ipsa gratiarum actio Luth. Cyprian's prayer at his Martyrdom . * Paratus sum propter nomen tuum victimam sanguinis fundere , & quodcunque tormentum sustinere , Cum el●vav●ris confringere terrā , sub qua fissura terrar●̄ me absconsurus sum ? cui monti dicturus sum , eadit super me ? cui coll● , tege me ? A German Ministers speech at his death ▪ Obs . 2. Alexander ▪ An encoraging meditatiō to poor souls in their mean endeavors ▪ Expos . The Coherence . Obs . 1. See Nath. Rogers's letter out of New-England concerning this point . * Subjection is either passive and involuntary ; or active and willing . Again , Government may be false essentially and of it self , or per accidents and by reason of some adjuncts . Lastly some things are such as the corruptions of them , may be sooner discerned by a consciencious eye : others such as , by reason of their similitude to Divine Institution or practice , and their Antiquity and Prescription , cannot so soon , if at all , be certainly concluded evil ; see Mr. John Cottons Letter in New-England to Mr. Williams , printed London 1643. for Benjamin Allen in Popes-head-Alley . Printed in Lond. for Christoph . Meredith in Pauls-yard . Jer. 4. 3. Isa . 28. 24. explained . We must continue plowing , els weeds wil grow again , though many years after . Luk. 9. 62 ▪ Ministers are the ylowmen ▪ The probatum est , of preaching the Law , and pressing humiliation . The Reason ▪ [ This whol discourse is opposite to that , whereby some would comfort beleevers in their sins and sorrows : The sum is , that of our Lord Christ : Repent , and beleeve the Gospel : and of the Apostle , Repentance from dead works and faith toward the Lord Jesus Christ . Mark. 1. 15. Act. 20. 21. Heb. 6. 1. Rom. 7. 24. 1 Cor. 11. 31. 2 Cor. 7. 9. 10. Chap. 12. 21. ] Expos . 1. To have time to seek the Lord , a great mercy . Use ▪ The saying of a dispai●ing woman in Cambridge ▪ Obs . 2. Reas . 1. Reas . 2. simile ▪ Applicat . Obs . 3. 2 Cor. 6. Eccl. 8. 6 ▪ Luk. 19. 24. ex hoc momento Aeternitas . An apt simile . Phil. 2. 12 ▪ opened . illustrated by a simile ▪ Themistocles saying at his death . Graviora eras . Plut. Time for England to seek God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jacere . docere . Expos . 1. 2 preferred . Righteousness , what ? Rain , what ? Ob● . 1. Prov. 11. 18. Obs . 2. Obs . 3. Ps . 101. 2. illustrated . simile . Motive to continue seeking God ▪ Isa . 30. 18 ▪ explained . Mr ▪ Glover the Martyr . Obs . 4 ▪ Christoph . Columbus . Obs . 5. Obs . 6. Hypocrits seek Grace for Comfort chiefly , Saints seek Comfort for Grace . Obs . 7. 1 Joh. 1. 9. Obs . 8. Expos . in general . Prov. 21. 4. Job , 4. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Micah , 7. 3. Vt benefaciant , Munster . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel nitunter ut ( mala sua ) bonafaciunt ; i.e. justificent . Some take more pains to perish than others to be saved , yet complain of any difficulty in Gods waies . Cardinal Wolsey . See the Book of Martyrs . Who cannot die in peace ( without serious repentance ) ▪ Expos . in parti● . Expos . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is here meāt by inniquity . Obs . Why carnal men contend for superstition . Lyes here what ? 1. Reasons for it . 2. Comforts from it . 3. Hopes by it . 4. Interpretation of Gods blessings in it . 5. Reports of the cōtrary party . Expos . 1. Partie . Obs . Judg. 2. 19. Prov. 12. 15. Jer. 2. 10. 11. opened . simile . A note of one conceited of his own way . Prov. 21. 2. Use . Expos . Obs . That way the mighty men go that shall be troden Rev. 13. 1 , 2 , 3. Obs . 3. Applic. to Engl. 2 Chron. 14 ▪ 11. observed . Obs . 4. Hab. 3. 17 ▪ The confidence of a gracious heart . Use . Examin . John Baptist . when men suffer for a way , then they begin to question it . Expos . Obs . Tumults a token of the great wrath of God. The Causes . The multitude not to be engaged in matters controversal . An apt simile ▪ None so cruel a● the vilest of the people when they get power . Pro. 28. 3 ▪ The evil of Tumults greater thē the evil of Tyranny . Joseph . de bell Iudic. l. 2. c. 11. Lib. 6. Cap. 11. Take heed of being occasion of tumults ▪ Amos , 2. 2 ▪ Expos . 2. Clamor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meticulosorum territorum . Ps . 112. 7. Ps . 57. 7. illustrated ▪ Ps . 46. Archimedes . A Fixed heart in prayer . Spiritual Tumults ▪ Ps . 40. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Foveâ tumultus . Ps . 61. 2. Nah. 3. 12. Applied . Bristol ▪ Expos . 1. Sicut vastatus est Salmana à domo ejus qui vindicavit Baal in die prelij &c. vulg . Sic fere Graec. Ps . 83. 11 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expos . 2. Luther . 1 Macca . 9. 6. At Bethel Alexander overthrew Darius . As if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dei incidiatoris . The god of subtilty ▪ Obs . 1. Use ▪ Obs . 2. Psa . 137. Isa . 13. 16. Ursin . in Isa . Ps . 137. ult expounded ▪ Calvin ▪ Obs . 3. Object . Answ . Obs . 4. Applic. to Engl. Pacificus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacē colere . Expos . Obs . 1. Obs . 2. Psa . 76. 2 , 3. opened . Applied . Isa . 31. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obs . 1. Obs . 2. Matth. 26. 41. illustrated . Obs . 3. Lam. 1. 20. 2 King. 17. Expos . Hoshea the last King of Israel a wilful man ▪ Expos . 1. The Expositiō of this part of this Verse , as of many other particulars in these Exercises , appears to have been very Prophesies . Expos . 3. Obs . Use for England . Zach. 4. 7. compared with the text , & explained . Amos , 5. 8. Obs . 4 Obs . 5. sicut mane transit , sic pertransit Rex Israel Ezek. 7. 5 , 6 , 7. Make our peace at night , And seek God whē we rise .